THE GERM

INTRODUCTION.

Of late years it has been my fate or my whim to write a good deal about the early days of the Præraphaelite movement, the members of the Præraphaelite Brotherhood, and especially my brother Dante Gabriel Rossetti, and my sister Christina Georgina Rossetti. I am now invited to write something further on the subject, with immediate reference to the Præraphaelite magazine “The Germ,” republished in this volume. I know of no particular reason why I should not do this, for certain it is that few people living know, or ever knew, so much as I do about “The Germ,”; and if some press-critics who regarded previous writings of mine as superfluous or ill-judged should entertain a like opinion now, in equal or increased measure, I willingly leave them to say so, while I pursue my own course none the less.

“The Germ” is here my direct theme, not the Præraphaelite Brotherhood; but it seems requisite to say in the first instance something about the Brotherhood—its members, allies, and ideas—so as to exhibit a raison d'être for the magazine. In doing this I must necessarily repeat some things which I have set forth before, and which, from the writings of others as well as myself, are well enough known to many. I can vary my form of expression, but cannot introduce much novelty into my statements of fact.

In 1848 the British School of Painting was in anything but a vital or a lively condition. One very great and incomparable genius, Turner, belonged to it. He was old and past his executive prime. There were some other highly able men—Etty and David Scott, then both very near their death; Maclise, Dyce, Cope, Mulready, Linnell, Poole, William Henry Hunt, Landseer, Leslie, Watts, Cox, J.F. Lewis, and some others. There were also some distinctly clever men, such as Ward, Frith, and Egg. Paton, Gilbert, Ford Madox Brown, Mark Anthony, had given sufficient indication of their powers, but were all in an early stage. On the whole the school had sunk very far below what it had been in the days of Hogarth, Reynolds, Gainsborough, and Blake, and its 6 ordinary average had come to be something for which commonplace is a laudatory term, and imbecility a not excessive one.

There were in the late summer of 1848, in the Schools of the Royal Academy or barely emergent from them, four young men to whom this condition of the art seemed offensive, contemptible, and even scandalous. Their names were William Holman-Hunt, John Everett Millais, and Dante Gabriel Rossetti, painters, and Thomas Woolner, sculptor. Their ages varied from twenty-two to nineteen—Woolner being the eldest, and Millais the youngest. Being little more than lads, these young men were naturally not very deep in either the theory or the practice of art: but they had open eyes and minds, and could discern that some things were good and other bad—that some things they liked, and others they hated. They hated the lack of ideas in art, and the lack of character; the silliness and vacuity which belong to the one, the flimsiness and make-believe which result from the other. They hated those forms of execution which are merely smooth and prettyish, and those which, pretending to mastery, are nothing better than slovenly and slapdash, or what the P.R.B.'s called “sloshy.” Still more did they hate the notion that each artist should not obey his own individual impulse, act upon his own perception and study of Nature, and scrutinize and work at his objective material with assiduity before he could attempt to display and interpret it; but that, instead of all this, he should try to be “like somebody else,” imitating some extant style and manner, and applying the cut-and-dry rules enunciated by A from the practice of B or C. They determined to do the exact contrary. The temper of these striplings, after some years of the current academic training, was the temper of rebels: they meant revolt, and produced revolution. It would be a mistake to suppose, because the called themselves Præraphaelites, that they seriously disliked the works produced by Raphael; but they disliked the works produced by Raphael's uninspired satellites, and were resolved to find out, by personal study and practice, what their own several faculties and adaptabilities might be, without being bound by rules and big-wiggeries founded upon the performance of Raphael or of any one. They were to have no master except their own powers of mind and hand, and their own first-hand study of Nature. Their minds were to furnish them with subjects for works of art, and with the general scheme of treatment; Nature was to be their one or their paramount storehouse of materials for objects to be represented; the study of her was to be deep, and the representation (at any rate in the earlier stages of self-discipline and work) in the highest degree exact; executive methods were to be learned partly from precept and example, but most essentially from practice and experiment. As their minds were very different in range 7 and direction, their products also, from the first, differed greatly; and these soon ceased to have any link of resemblance.

The Præraphaelite Brothers entertained a deep respect and a sincere affection for the works of some of the artists who had preceded Raphael; and they thought that they should more or less be following the lead of those artists if they themselves were to develop their own individuality, disregarding school-rules. This was really the sum and substance of their “Præraphaelitism.” It may freely be allowed that, as they were very young, and fired by certain ideas impressive to their own spirits, they unduly ignored some other ideas and theories which have none the less a deal to say for themselves. They contemned some things and some practitioners of art not at all contemptible, and, in speech still more than in thought, they at times wilfully heaped up the scorn. You cannot have a youthful rebel with a faculty who is also a model head-boy in a school.

The P.R.B. was completed by the accession of three members to the four already mentioned. These were James Collinson, a domestic painter; Frederic George Stephens, an Academy-student of painting; and myself, a Government-clerk. These again, when the P.R.B. was formed towards September 1848, were all young, aged respectively about twenty-three, twenty-one, and nineteen.

This Præraphaelite Brotherhood was the independent creation of Holman-Hunt, Millais, Rossetti, and (in perhaps a somewhat minor degree) Woolner: it cannot be said that they were prompted or abetted by any one. Ruskin, whose name has been sometimes inaccurately mixed up in the matter, and who had as yet published only the first two volumes of “Modern Painters,” was wholly unknown to them personally, and in his writings was probably known only to Holman-Hunt. Ford Madox Brown had been an intimate of Rossetti since March 1848, and he sympathized, fully as much as any of these younger men, with some old-world developments of art preceding its ripeness or over-ripeness: but he had no inclination to join any organization for protest and reform, and he followed his own course—more influenced, for four or five years ensuing, by what the P.R.B.'s were doing than influencing them. Among the persons who were most intimate with the members of the Brotherhood towards the date of its formation, and onwards till the inception of “The Germ,” I may mention the following. For Holman-Hunt, the sculptor John Lucas Tupper, who had been a fellow Academy-student, and was now an anatomical designer at Guy's Hospital: he and his family were equally well acquainted with Mr. Stephens. For Millais, the painter Charles Allston Collins, son of the well-known painter of domestic life and coast-scenes William Collins; 8 the painter Arthur Hughes; also his own brother, William Henry Millais, who had musical aptitudes and became a landscape-painter. For Rossetti, William Bell Scott (brother of David Scott), painter, poet, and Master of the Government School of Design in Newcastle-on-Tyne; Major Calder Campbell, a retired Officer of the Indian army, and a somewhat popular writer of tales, verses, etc.; Alexander Munro the sculptor; Walter Howell Deverell, a young painter, son of the Secretary to the Government Schools of Design; James Hannay, the novelist, satirical writer, and journalist; and (known through Madox Brown) William Cave Thomas, a painter who had studied in the severe classical school of Germany, and had earned a name in the Westminster Hall competitions for frescoes in Parliament. For Woolner, John Hancock and Bernhard Smith, sculptors; Coventry Patmore the poet, with his connections the Orme family and Professor Masson; also William North, an eccentric young literary man, of much effervescence and some talent, author of “Anti-Coningsby” and other novels. For Collinson, the prominent painter of romantic and biblical subjects John Rogers Herbert, who was, like Collinson himself, a Roman Catholic convert.

The Præraphaelite Brotherhood having been founded in September 1848, the members exhibited in 1849 works conceived in the new spirit. These were received by critics and by the public with more than moderate though certainly not unmixed favour: it had not as yet transpired that there was a league of unquiet and ambitious young spirits, bent upon making a fresh start of their own, and a clean sweep of some effete respectabilities. It was not until after the exhibitions were near closing in 1849 that any idea of bringing out a magazine came to be discussed. The author of the project was Dante Gabriel Rossetti. He alone among the P.R.B.'s had already cultivated the art of writing in verse and in prose to some noticeable extent (“The Blessed Damozel” had been produced before May 1847), and he was better acquainted than any other member with British and foreign literature. There need be no self-conceit in saying that in these respects I came next to him. Holman-Hunt, Woolner, and Stephens, were all reading men (in British literature only) within straiter bounds than Rossetti: not any one of them, I think, had as yet done in writing anything worth mentioning. Millais and Collinson, more especially the former, were men of the brush, not the pen, yet both of them capable of writing with point, and even in verse. By July 13 and 14, 1849, some steps were taken towards discussing the project of a magazine. The price, as at first proposed, was to be sixpence; the title, “Monthly Thoughts in Literature, Poetry, and Art”; each number was to have an etching. Soon afterwards 9 a price of one shilling was decided upon, and two etchings per number: but this latter intention was not carried out.{1} All the P.R.B.'s were to be proprietors of the magazine: I question however whether Collinson was ever persuaded to assume this responsibility, entailing payment of an eventual deficit. We were quite ready also to have some other proprietors. Mr. Herbert was addressed by Collinson, and at one time was regarded as pretty safe. Mr. Hancock the sculptor did not resist the pressure put upon him; but after all he contributed nothing to “The Germ,” either in work or in money. Walter Deverell assented, and paid when the time came. Thus there seem to have been eight, or else seven, proprietors—not one of them having any spare cash, and not all of them much steadiness of interest in the scheme set going by Dante Rossetti.

With so many persons having a kind of co-equal right to decide what should be done with the magazine, it soon became apparent that somebody ought to be appointed Editor, and assume the control. I, during an absence from London, was fixed upon for this purpose by Woolner and my brother—with the express or tacit assent, so far as I know, of all the others, I received notice of my new dignity on September 23, 1849, being just under twenty years of age, and I forthwith applied myself to the task. It had at first been proposed to print upon the prospectus and wrappers of the magazine the words “Conducted by Artists,” and also (just about this time) to entitle it “The P.R.B. Journal.” I called attention to the first of these points as running counter to my assuming the editorship, and to the second as in itself inappropriate: both had in fact been already set aside. My brother had ere this been introduced to Messrs. Aylott and Jones, publishers in Paternoster Row (principally concerned, I believe, with books of evangelical religion), and had entered into terms with them, and got them to print a prospectus. “P.R.B.” was at first printed on the latter, but to this Mr. Holman-Hunt objected in November, and it was omitted. The printers were to be Messrs. Tupper and Sons, a firm of lithographic and general printers in the City, the same family to which John Lucas Tupper belonged. The then title, invented by my brother, was “Thoughts towards Nature,” a phrase which, though somewhat extra-peculiar, indicated accurately enough the predominant conception of the Præraphaelite Brotherhood, that an artist, whether painter or writer, ought to be bent upon defining and expressing his own personal thoughts, and 10 that these ought to be based upon a direct study of Nature, and harmonized with her manifestations. It was not until December 19, when the issue of our No. 1 was closely impending, that a different title, “The Germ,” was proposed. On that evening there was a rather large gathering at Dante Rossetti's studio, 72 Newman Street; the seven P.R.B.'s, Madox Brown, Cave Thomas, Deverell, Hancock, and John and George Tupper. Mr. Thomas had drawn up a list of no less than sixty-five possible titles (a facsimile of his MS. of some of them appears in the “Letters of Dante Gabriel Rossetti to William Allingham,” edited by George Birkbeck Hill—Unwin, 1897). Only a few of them met with favour; and one of them, “The Germ,” going to the vote along with “The Seed” and “The Scroll,” was approved by a vote of six to four. The next best were, I think, “The Harbinger,” “First Thoughts,” “The Sower,” “The Truth-Seeker,” and “The Acorn.” Appended to the new title we retained, as a sub-title, something of what had been previously proposed; and the serial appeared as “The Germ. Thoughts towards Nature in Poetry, Literature, and Art.” At this same meeting Mr. Woolner suggested that authors' names should not be published in the magazine. I alone opposed him, and his motion was carried. I cannot at this distance of time remember with any precision what his reasons were; but I think that he, and all the other artists concerned, entertained a general feeling that to appear publicly as writers, and especially as writers opposing the ordinary current of opinions on fine art, would damage their professional position, which already involved uphill work more than enough.

“The Germ,” No. 1, came out on or about January 1, 1850. The number of copies printed was 700. Something like 200 were sold, in about equal proportions by the publishers, and by ourselves among acquaintances and well-wishers. This was not encouraging, so we reduced the issue of No. 2 to 500 copies. It sold less well than No. 1. With this number was introduced the change of printing on the wrapper the names of most of the contributors: not of all, for some still preferred to remain unnamed, or to figure under a fancy designation. Had we been left to our own resources, we must now have dropped the magazine. But the printing-firm—or Mr. George I.F. Tupper as representing it—came forward, and undertook to try the chance of two numbers more. The title was altered (at Mr. Alexander Tupper's suggestion) to “Art and Poetry, being Thoughts towards Nature, conducted principally by Artists”; and Messrs. Dickinson and Co., of New Bond Street, the printsellers, consented to join their name as publishers to that of Messrs. Aylott and Jones. Mr. Robert Dickinson, the head of this firm, and more especially his brother, the able portrait-painter 11 Mr. Lowes Dickinson, were well known to Madox Brown, and through him to members of the P.R.B. I continued to be editor; but, as the money stake of myself and my colleagues in the publication had now ceased, I naturally accommodated myself more than before to any wish evinced by the Tupper family. No. 3, which ought to have appeared March 1, was delayed by these uncertainties and changes till March 31. No. 4 came out on April 30. Some small amount of advertising was done, more particularly by posters carried about in front of the Royal Academy (then in Trafalgar Square), which opened at the beginning of May. All efforts proved useless. People would not buy “The Germ,” and would scarcely consent to know of its existence. So the magazine breathed its last, and its obsequies were conducted in the strictest privacy. Its debts exceeded its assets, and a sum of £33 odd, due on Nos. 1 and 2, had to be cleared off by the seven (or eight) proprietors, conscientious against the grain. What may have been the loss of Messrs. Tupper on Nos. 3 and 4 I am unable to say. It is hardly worth specifying that neither the editor, nor any of the contributors whether literary or artistic, received any sort of payment. This was foreseen from the first as being “in the bond,” and was no grievance to anybody.

“The Germ,” as we have seen, was a most decided failure, yet it would be a mistake to suppose that it excited no amount of literary attention whatsoever. There were laudatory notices in “The Dispatch,” “The Guardian,” “Howitt's Standard of Freedom,” “John Bull,” “The Critic,” “Bell's Weekly Messenger,” “The Morning Chronicle,” and I dare say some other papers. A pat on the back, with a very lukewarm hand, was bestowed by “The Art Journal.” There were notices also—not eulogistic—in “The Spectator” and elsewhere. The editor of “The Critic,” Mr. (afterwards Serjeant) Cox, on the faith of doings in “The Germ,” invited me, or some other of the art-writers there, to undertake the fine-art department—picture-exhibitions, etc.—of his weekly review. This I did for a short time, and, on getting transferred to “The Spectator,” I was succeeded on “The Critic” by Mr. F.G. Stephens. I also received some letters consequent upon “The Germ,” and made some acquaintances among authors; Horne, Clough, Heraud, Westland Marston, also Miss Glyn the actress. I as editor came in for this; but of course the attractiveness of “The Germ” depended upon the writings of others, chiefly Messrs. Woolner, Patmore, and Orchard, my sister, and above all my brother, and, among the artist-etchers, Mr. Holman-Hunt.

I happen to be still in possession of the notices which appeared in “The Critic,” “Bell's Weekly Messenger,” and “The Guardian,” and of extracts (as given in our present facsimile) from those in “John Bull,” 12 “The Morning Chronicle,” and “The Standard of Freedom”: I here reproduce the first three for the curious reader's perusal. First comes the review which appeared in “The Critic” on February 15, 1850, followed by a second review on June 1. The former was (as shown by the initials) written by Mr. Cox, and I presume the latter also. Major Calder Campbell must have called the particular attention of Mr. Cox to “The Germ.” My own first personal acquaintance with this gentleman may have been intermediate between 15 February and 1 June.

The Germ. Thoughts towards Nature in Poetry, Literature, and Art. Nos. I. and II. London: Aylott and Jones.

We depart from our usual plan of noticing the periodicals under one heading, for the purpose of introducing to our readers a new aspirant for public favour, which has peculiar and uncommon claims to attention, for in design and execution it differs from all other periodicals. The Germ is the somewhat affected and unpromising title give to a small monthly journal, which is devoted almost entirely to poetry and art, and is the production of a party of young persons. This statement is of itself, as we are well aware, enough to cause it to be looked upon with shyness. A periodical largely occupied with poetry wears an unpromising aspect to readers who have learned from experience what nonsensical stuff most fugitive magazine-poetry is; nor is this natural prejudice diminished by the knowledge that it is the production of young gentlemen and ladies. But, when they have read a few extracts which we propose to make, we think they will own that for once appearances are deceitful, and that an affected title and an unpromising theme really hides a great deal of genius; mingled however, we must also admit, with many conceits which youth is prone to, but which time and experience will assuredly tame.

That the contents of The Germ are the production of no common minds the following extracts will sufficiently prove, and we may add that these are but a small portion of the contents which might prefer equal claims to applause.

“My Beautiful Lady,” and “Of my Lady in Death,” are two poems in a quaint metre, full of true poetry, marred by not a few affectations—the genuine metal, but wanting to be purified from its dross. Nevertheless, it is pleasant to find the precious ore anywhere in these unpoetical times.

To our taste the following is replete with poetry. What a picture it is! A poet's tongue has told what an artist's eye has seen. It is the first of a series to be entitled “Songs of One Household.” [Here comes Dante Rossetti's poem, “My Sister's Sleep,” followed by Patmore's “Seasons,” and Christina Rossetti's “Testimony.”] We have not space to take any specimens of the prose, but the essays on art are conceived with an equal appreciation of its meaning and requirements. Being such, The Germ has our heartiest wishes for its success; but we scarcely dare to hope that it may win the popularity it deserves. The truth is that it is too good for the time. It is not material enough for the age.

Art and Poetry: being Thoughts towards Nature. Conducted principally by Artists. Nos. 3 and 4. London: Dickinson and Co.

Some time since we had occasion to direct the attention of our readers to a periodical then just issued under the modest title of The Germ. The surprise and pleasure with which we read it was, as we are informed, very generally shared by our readers upon perusing the poems we extracted from it; and it was manifest to every person of the slightest taste that the contributors were possessed of genius of a very high order, and that The Germ was not wantonly so entitled, for it abounded with the promise of a rich harvest to be anticipated from the maturity of those whose youth could accomplish so much.

But we expressed also our fear lest the very excellence of this magazine should be fatal to its success. It was too good—that is to say, too refined and of too lofty a class, both in its art and in its poetry—to be sufficiently popular to pay even the printer's bill. The name, too, was against it, being somewhat unintelligible to the thoughtless, and conveying to the considerate a notion of something very juvenile. Those fears were not unfounded, for it was suspended for a short time; but other journals after a while discovered and proclaimed the merit that was scattered profusely over the pages of The Germ, and, thus encouraged, the enterprise has been resumed, with a change of name which we must regard as an improvement. Art and Poetry precisely describes its character. It is wholly devoted to them, and it aims at originality in both. It is seeking out for itself new paths, in a spirit of earnestness, and with an undoubted ability which must lead to a new era. The writers may err somewhat at first, show themselves too defiant of prescriptive rules, and mistake extravagance for originality; but this fault (inherent in youth when, conscious of its powers, it first sets up for itself) will after a while work its own cure, and with experience will come soberer action. But we cannot contemplate this young and rising school in art and literature without the most ardent anticipations of something great to grow from it, something new and worthy of our age, and we bid them God speed upon the path they have adventured.

But our more immediate purpose here is with the poetry, of which about one-half of each number is composed. It is all beautiful, must of it of extraordinary merit, and equal to anything that any of our known poets could write, save Tennyson, of whom the strains sometimes remind us, although they are not imitations in any sense of the word. [The Reviewer next proceeds to quote, with a few words of comment, Christina Rossetti's “Sweet Death,” John Tupper's “Viola and Olivia,” Orchard's “Whit-Sunday Morn,” and (later on) Dante Rossetti's “Pax Vobis.”]

Almost one half of the April number is occupied with a “Dialogue on Art,” the composition of an Artist whose works are well known to the public. It was written during a period of ill health, which forbad the use of the brush, and, taking his pen, he has given to the world his thoughts upon art in a paper which the Edinburgh Review in its best days might have been proud to possess.

Sure we are that not one of our readers will regret the length at which we have noticed this work.

The short and unpretending critique which I add from “Bell's Weekly Messenger” was written, I believe, either by or at the instance of Mr. Bellamy, a gentleman who acted as secretary to the National Club. His son addressed me as editor of “The Germ,” in terms of great ardour, and through the son I on one occasion saw the father as well.

Art and Poetry. Nos. I., II., and III. London, Dickinson and Co.

The present numbers are the commencement of a very useful publication, conducted principally by artists, the design of which is to “express thoughts towards Nature.” We see much to commend in its pages, which are also nicely illustrated in the mediæval style of art and in outline. The paper upon Shakespeare's tragedy of “Macbeth,” in the third number, abounds with striking passages, and will be found to be well worthy of consideration.

I now proceed to “The Guardian.” The notice came out on August 20, 1850, some months after “The Germ” had expired. I do not now know who wrote it, and (so far as memory serves me) I never did know. The writer truly said that Millais “contributes nothing” to the magazine. This however was not Millais's fault, for he made an 14 etching for a prose story by my brother (named “An Autopsychology,” or now “St. Agnes of Intercession”); and this etching, along with the story, had been expected to appear in a No. 5 of “The Germ” which never came out. The “very curious but very striking picture” by Rossetti was the “Annunciation,” now in the National British Gallery.

Art and Poetry. Being Thoughts towards Nature. Conducted principally by Artists. Dickinson and Co., and Aylott and Jones.

We are very sorry to find that, after a short life of four monthly numbers, this magazine is not likely to be continued. Independently of the great ability displayed by some of its contributors, we have been anxious to see the rising school of young and clever artists find a voice, and tell us what they are aiming at, and how they propose to reach their aim. This magazine was to a great extent connected with the Pre-Raffaelle Brethren, whose paintings have attracted this year a more than ordinary quantity of attention, and an amount of praise and blame perhaps equally extravagant. As might have been expected, the school has been identified with its cleverest manipulator, Mr. Millais, and his merits or defects have been made the measure of the admiration or contempt bestowed by the public upon those whom it chooses to class with him. This is not matter of complaint, but it is a mistake. As far as these papers enable us to judge, Mr. Millais is by no means the leading mind among his fraternity; and judged by the principles of some clever and beautiful papers upon art in the magazine before us, his pictures would be described by them as wanting in some of the very highest artistic qualities, although possessing many which entitle them to attention and respect. The chief contributors to this magazine (to which Mr. Millais contributes nothing) are other artists, as yet not greatly known, but with feeling and purpose about them such as must make them remarkable in time. Some of the best papers are by two brothers named Rossetti, one of whom, Mr. D. G. Rossetti, has a very curious but very striking picture now exhibiting in the Portland Gallery. Mr. Deverell, who has also a very clever picture in the same gallery, contributes some beautiful poetry. It is perhaps chiefly in the poetry that the abilities of these writers are displayed; for, with somewhat absurd and much that is affected, there is yet in the poetical pieces of these four numbers a beauty and grace of language and sentiment, and not seldom a vigour of conception, altogether above the common run. Want of purpose may be easily charged against them as a fault, and with some justice, but it is a very common defect of youthful poetry, which is sure to disappear with time if there be anything real and manly in the poet. The best pieces are too long to extracted in entire, and are not to be judged of fairly except as wholes. There is a very fine poem called “Repining” of which this is particularly true. [Next comes a quotation of Christina Rossetti's “Dream Land,” and of a portion of Dante Rossetti's “Blessed Damozel.”] The last number contains a remarkable dialogue on Art, written by a young man, John Orchard, who has since died. It is well worth study. Kalon, Kosmon, Sophon, and Christian, whose names, of course, represent the opinions they defend, discuss a number of subjects connected with the arts. Each character is well supported, and the wisdom and candour of the whole piece is very striking, especially when we consider the youth and inexperience of the writer. Art lost a true and high-minded votary in Mr. Orchard. [A rather long extract from the “Dialogue” follows here.]

It is a pity that the publication is to stop. English artists have hitherto worked each one by himself, with too little of common purpose, too little of mutual support, too little of distinct and steadily pursued intellectual object. We do not believe that they are one whit more jealous than the followers of other professions. But they are less forced to be together, and the little jealousies which deform the natures of us all have in their case, for this reason, freer scope, and tend more to isolation. Here, at last, we have a school, ignorant it may be, conceited possibly, as yet with but vague and unrealised objects, but working together with a common purpose, according to 15 certain admitted principles, and looking to one another for help and sympathy. This is new in England, and we are very anxious it should have a fair trial. Its aim, moreover, however imperfectly attained as yet, is high and pure. No one can walk along our streets and not see how debased and sensual our tastes have become. The saying of Burke (so unworthy of a great man), that vice loses half its evil by losing all its grossness, is practically acted upon, and voluptuous and seductive figures, recommended only by a soft effeminacy, swarm our shop-windows and defile our drawing-rooms. It is impossible to over-state the extent to which they minister to, and increase the foul sins of, a corrupt and luxurious age. A school of artists who attempt to bring back the popular taste to the severe draperies and pure forms of early art are at least deserving of encouragement. Success in their attempt would be a national blessing.

Shrivelling in the Spring of 1850, “The Germ” showed no further sign of sprouting for many years, though I suppose it may have been known to the promoters of “The Oxford and Cambridge Magazine,” produced in 1856, and may have furnished some incitement towards that enterprise—again an unsuccessful one commercially. Gradually some people began to take a little interest in the knowledge that such a publication had existed, and to inquire after stray copies here and there. This may perhaps have commenced before 1870, or at any rate shortly afterwards, as in that year the “Poems” of Dante Rossetti were brought out, exciting a great amount of attention and admiration, and curiosity attached to anything that he might have published before. One heard of such prices as ten shillings for a set of the “The Germ,” then £2, £10, £30, etc., and in 1899 a copy handsomely bound by Cobden-Saunderson was sold in America for about £104. Will that high-water mark ever be exceeded? For the sake of common-sense, let us hope not.

I will now go through the articles in “The Germ” one by one. Wherever any of them may seem to invite a few words of explanation I offer such to the reader; and I give the names of the authors, when not named in the magazine itself. Those articles which do not call for any particular comment receive none here.

On the wrapper of each number is to be found a sonnet, printed in a rather aggressively Gothic type, beginning, “When whoso merely hath a little thought.” This sonnet is my performance; it had been suggested that one or other of the proprietors of the magazine should write a sonnet to express the spirit in which the publication was undertaken. I wrote the one here in question, which met with general acceptance; and I do not remember that any one else competed. This sonnet may not be a good one, but I do not see why it should be considered unintelligible. Mr. Bell Scott, in his “Autobiographical Notes,” expressed the opinion that to master the production would almost need a Browning Society's united intellects. And he then gave 16 his interpretation, differing not essentially from my own. What I meant is this: A writer ought to think out his subject honestly and personally, not imitatively, and ought to express it with directness and precision; if he does this, we should respect his performance as truthful, even though it may not be important. This indicated, for writers, much the same principle which the P.R.B. professed for painters,—individual genuineness in the thought, reproductive genuineness in the presentment.

By Thomas Woolner: “My Beautiful Lady,” and “Of My Lady in Death.” These compositions were, I think, nearly the first attempts which Mr. Woolner made in verse; any earlier endeavours must have been few and slight. The author's long poem “My Beautiful Lady,” published in 1863, started from these beginnings. Coventry Patmore, on hearing the poems in September 1849, was considerably impressed by them: “the only defect he found” (as notified in a letter from Dante Rossetti) “being that they were a trifle too much in earnest in the passionate parts, and too sculpturesque generally. He means by this that each stanza stands too much alone, and has its own ideas too much to itself.”

By Ford Madox Brown: “The Love of Beauty: Sonnet.”

By John L. Tupper: “The Subject in Art.” Two papers, which do not complete the important thesis here undertaken. Mr. Tupper was, for an artist, a man of unusually scientific mind; yet he was not, I think, distinguished by that power of orderly and progressive exposition which befits an argumentation. These papers exhibit a good deal of thought, and state several truths which, even if partial truths, are not the less deserving of attention; but the dissertation does not produce a very clear impression, inasmuch as there is too great a readiness to plunge, in medias res, checked by too great a tendency to harking back, and re-stating some conclusion in modified terms and with insecure corollaries. Two points which Mr. Tupper chiefly insists upon are: (1) that the subject in a work of art affects the beholder in the same sort of way as the same subject, occurring as a fact or aspect of Nature, affects him; and thus whatever in Nature excites the mental and moral emotion of man is a right subject for fine art; and (2), that subjects of our own day should not be discarded in favour of those of a past time. These principles, along with others bearing in the same direction, underlie the propositions lately advanced by Count Leo Tolstoy in his most interesting and valuable (though I think one-sided) book entitled “What is Art?”—and the like may be said of the principles announced in the “Hand and Soul” of Dante Rossetti, and in the “Dialogue on Art” by John Orchard, through the mouths of two of the speakers, Christian 17 and Sophon. I have once or twice seen these papers by Mr. Tupper commented upon to the effect that he wholly ignores the question of art-merit in a work of art, the question whether it is good or bad in form, colour, etc. But this is a mistake, for in fact he allows that this is a relevant consideration, but declines to bring it within his own lines of discussion. There is also a curious passage which has been remarked upon as next door to absurd; that where, in treating of various forms of still life as inferior subjects for art, he says that “the dead pheasant in a picture will always be as ‘food,’ while the same at the poulterer's will be but a dead pheasant.” I do not perceive that this is really absurd. At the poulterer's (and Mr. Tupper has proceeded to say as much in his article) all the items are in fact food, and therefore the spectator attends to the differences between them; one being a pheasant, one a fowl, one a rabbit, etc. But, in a varied collection of pictures, most of the works representing some subject quite unconnected with food; and, if you see among them one, such as a dead pheasant, representing an article of food, that is the point which primarily occurs to your mind as distinguishing this particular picture from the others. The views expressed by Mr. Tupper in these two papers should be regarded as his own, and not by any means necessarily those upheld by the Præraphaelite Brotherhood. The members of this body must however have agreed with several of his utterances, and sympathized with others, apart from strict agreement.

By Patmore: “The Seasons.” This choice little poem was volunteered to “The Germ” in September, after the author had read our prospectus, which impressed him favourably. He withheld his name, much to our disappointment, having resolved to do so in all instances where something of his might be published pending the issue of a new volume.

By Christina Rossetti: “Dream Land.” Though my sister was only just nineteen when this remarkable lyric was printed, she had already made some slight appearance in published type (not to speak of the privately printed “Verses” of 1847), as two small poems of hers had been inserted in “The Athenæum” in October 1848. “Dream Land” was written in April 1849, before “The Germ” was thought of; and it may be as well to say that all my sister's contributions to this magazine were produced without any reference to publication in that or in any particular form.

By Dante G. Rossetti: “My Sister's Sleep.” This purports to be No. 1 of “Songs of One Household.” I do not much think that Dante Rossetti ever wrote any other poem which would have been proper to such a series. “My Sister's Sleep” was composed very soon after he 18 emerged from a merely juvenile stage of work. I believe that it dates before “The Blessed Damozel,” and therefore before May 1847. It is not founded upon any actual event affecting the Rossetti family, nor any family of our acquaintance. As I have said in my Memoir of my brother (1895), the poem was shown, perhaps early in 1848, by Major Calder Campbell to the editress of the “Belle Assemblée,” who heartily admired it, but, for one reason or another, did not publish it. This composition is somewhat noticeable on more grounds than one; not least as being in a metre which was not much in use until it became famous in Tennyson's “In Memoriam,” published in 1850, and of course totally unknown to Rossetti when he wrote “My Sister's Sleep.” In later years my brother viewed this early work with some distaste, and he only reluctantly reprinted it in his “Poems,” 1870. He then wholly omitted the four stanzas 7, 8, 12, 13, beginning: “Silence was speaking,” “I said, full knowledge,” “She stood a moment,” “Almost unwittingly”; and he made some other verbal alterations.{2} It will be observed that this poem was written long before the Præraphaelite movement began. None the less it shows in an eminent degree one of the influences which guided that movement: the intimate intertexture of a spiritual sense with a material form; small actualities made vocal of lofty meanings.

By Dante G. Rossetti: “Hand and Soul.” This tale was, I think, written with an express view to its appearing in No. 1 of our magazine, and Rossetti began making for it an etching, which, though not ready for No. 1, was intended to appear in some number later than the second. He drew it in March 1850; but, being disgusted with the performance, he scratched the plate over, and tore up the prints. The design showed Chiaro dell' Erma in the act of painting his embodied Soul. Though the form of this tale is that of romantic metaphor, its substance is a very serious manifesto of art-dogma. It amounts to saying, The only satisfactory works of art are those which exhibit the very soul of the artist. To work for fame or self-display is a failure, and to work for direct moral proselytizing is a failure; but to paint that which your own perceptions and emotions urge you to paint promises to be a success for yourself, and hence a benefit to the mass of beholders. This was the core of the “Præraphaelite” creed; with the adjunct (which hardly came within the scope of Rossetti's tale, and yet may be partly traced there) that the artist cannot attain to adequate self-expression 19 save through a stern study and realization of natural appearances. And it may be said that to this core of the Præraphaelite creed Rossetti always adhered throughout his life, greatly different though his later works are from his earlier ones in the externals of artistic style. Most of “Hand and Soul” was written on December 21, 1849, day and night, chiefly in some five hours beginning after midnight. Three currents of thought may be traced in this story: (1) A certain amount of knowledge regarding the beginnings of Italian art, mingled with some ignorance, voluntary or involuntary, of what was possible to be done in the middle of the thirteenth century; (2) a highly ideal, yet individual, general treatment of the narrative; and (3) a curious aptitude at detailing figments as if they were facts. All about Chiaro dell' Erma himself, Dresden and Dr. Aemmster, D'Agincourt, pictures at the Pitti Gallery, the author's visit to Florence in 1847, etc., are pure inventions or “mystifications”; but so realistically put that they have in various instances been relied upon and cited as truths. I gave some details as to this in my Memoir of Dante Rossetti. The style of writing in “Hand and Soul” is of a very exceptional kind. My brother had at that time a great affection for “Stories after Nature,” written by Charles Wells (author of “Joseph and his Brethren”), and these he kept in view to some extent as a model, though the direct resemblance is faint indeed. In the conversation of foreign art-students, forming the epilogue, he may have been not wholly oblivious of the scene in Browning's “Pippa Passes” (a prime favourite of his), where some “foreign students of painting and sculpture” are preparing a disagreeable surprise for the French sculptor Jules. There is, however, no sort of imitation; and Rossetti's dialogue is the more markedly natural of the two. In re-reading “Hand and Soul,” I am struck by two passages which came true of Rossetti himself in after-life: (1) “Sometimes after nightfall he would walk abroad in the most solitary places he could find—hardly feeling the ground under him because of the thoughts of the day which held him in fever.” (2) “Often he would remain at work through the whole of a day, not resting once so long as the light lasted.” When Rossetti, in 1869, was collecting his poems, and getting them privately printed with a view to after-publication, he thought of including “Hand and Soul” in the same volume, but did not eventually do so. The privately-printed copy forms a small pamphlet, which has sometimes been sold at high prices—I believe £10 and upwards. At this time I pointed out to him that the church at Pisa which he named San Rocco could not possibly have borne that name—San Rocco being a historical character who lived at a later date: the Church was then re-named “San Petronio,” and this I believe is the only change of the 20 least importance introduced into the reprint. In December 1870 the tale was published in “The Fortnightly Review.” The Rev. Alfred Gurney (deceased not long ago) was a great admirer of Dante Rossetti's works. He published in 1883 a brochure named “A Dream of Fair Women, a Study of some Pictures by Dante Gabriel Rossetti”; he also published an essay on “Hand and Soul,” giving a more directly religious interpretation to the story than its author had at all intended. It is entitled “A Painter's Day-dream.”

By W. M. Rossetti: “Review of Clough's Bothie of Toper-na-fuosich.” The only remark which I need to make on this somewhat ponderous article is that I, as Editor of “The Germ,” was more or less expected to do the sort of work for which other “proprietors” had little inclination—such especially as the regular reviewing of new poems.

By W. M. Rossetti: “Her First Season: Sonnet.” As I have said elsewhere, my brother and I were at one time greatly addicted to writing sonnets together to bouts-rimés: the date may have been chiefly 1848, and the practice had, I think, quite ceased for some little while before “The Germ” commenced in 1850. This sonnet was one of my bouts-rimés performances. I ought to have been more chary than I was of introducing into our seriously-intended magazine such hap-hazard things as bouts-rimés poems: one reason for doing so was that we were often at a loss for something to fill a spare page.

By John L. Tupper: “A Sketch from Nature.” The locality indicated in these very spirited descriptive lines is given as “Sydenham Wood.” When I was compiling the posthumous volume of John Tupper's “Poems” which came out in 1897, I should, so far as merit is concerned, have wished to include this little piece: it was omitted solely on the ground of its being already published.

By Christina Rossetti: “An End.” Written in March 1849.

By Collinson: “The Child Jesus, a Record Typical of the Five Sorrowful Mysteries.” Collinson, as I have already said, was hardly a writing man, and I question whether he had produced a line of verse prior to undertaking this by no means trivial task. The poem, like the etching which he did for it, is deficient in native strength, nor is there much invention in the symbolical incidents which make it up: but its general level, and several of its lines and passages, always appeared to me, and still appear, highly laudable, and far better than could have been reckoned for. Here and there a telling line was supplied by Dante Rossetti. Millais, when shortly afterwards in Oxford, found that the poem had made some sensation there. It is singular that Collinson should, throughout his composition, speak of Nazareth as being on the sea-shore—which is the reverse of the fact. The Præraphaelites, 21 with all their love of exact truth to nature, were a little arbitrary in applying the principle; and Collinson seems to have regarded it as quite superfluous to look into a map, and see whether Nazareth was near the sea or not. Or possibly he trusted to Dante Rossetti's poem “Ave,” in which likewise Nazareth is a marine town. My brother advisedly stuck to this in 1869, when I pointed out the error to him: he replied, “I fear the sea must remain at Nazareth: you know an old painter would have made no bones if he wanted it for his background.” I cannot say whether Collinson, if put to it, would have pleaded the like arbitrary and almost burlesque excuse: at any rate he made the blunder, and in a much more detailed shape than in Rossetti's lyric. “The Child Jesus” is, I think, the poem of any importance that he ever wrote.

By Christina Rossetti: “A Pause of Thought.” On the wrapper of “The Germ” the writer's name is given as “Ellen Alleyn”: this was my brother's concoction, as Christina did not care to figure under her own name. “A Pause of Thought” was written in February 1848, when she was but little turned of seventeen. Taken as a personal utterance (which I presume it to be, though I never inquired as to that, and though it was at first named “Lines in Memory of Schiller's Der Pilgrim”), it is remarkable; for it seems to show that, even at that early age, she aspired ardently after poetic fame, with a keen sense of “hope deferred.”

By F. G. Stephens (called “John Seward” on the wrapper): “The Purpose and Tendency of Early Italian Art.” This article speaks for itself as being a direct outcome of the Præraphaelite movement: its aim is to enforce personal independent endeavour, based upon close study of nature, and to illustrate the like qualities shown in the earlier school of art. It is more hortatory than argumentative, and is in fact too short to develop its thesis—it indicates some main points for reflection.

By W. Bell Scott: “Morning Sleep.” This poem delighted us extremely when Mr. Scott sent it in reply to a request for contributions. I still think it a noticeably fine thing, and one of his most equable pieces of execution. It was republished in his volume of “Poems,” 1875—with some verbal changes, and shortened, I think damaged.

By Patmore: “Stars and Moon.”

By Ford Madox Brown: “On the Mechanism of a Historical Picture”: Part 1, the Design. It is by this time a well-recognized fact that Brown was one of the men in England, or indeed in Europe, most capable of painting a historical picture, and it is a matter of regret that “The Germ” came to an end before he had an opportunity of continuing 22 and completing this serviceable compendium of precepts. He had studied art in continental schools; but I do not think he imported into his article much of what he had been taught,—rather what he had thought out for himself, and had begun putting into practice.

By W. M. Rossetti: “Fancies at Leisure.” The first three of these were written to bouts-rimés. As to No. 1, “Noon Rest,” I have a tolerably clear recollection that the rhymes were prescribed to me by Millais, on one of the days in 1849 when I was sitting to him for the head of Lorenzo in his first Præraphaelite picture from Keats's “Isabella.” No. 4, “Sheer Waste,” was not a bouts-rimés performance. It was chiefly the outcome of an early afternoon spent lazily in Regent's Park.

By Walter H. Deverell: “The Light Beyond.” These sonnets are not of very finished execution, but they have a dignified sustained tone and some good lines. Had Deverell lived a little longer, he might probably have proved that he had some genuine vocation as a poet, no less than a decided pictorial faculty. He died young in February 1854.

By Dante G. Rossetti: “The Blessed Damozel.” As to this celebrated poem much might be said; but I shall not say it here, partly because I wrote an Introduction to a reprint (published by Messrs. Duckworth and Co. in 1898) of the “Germ” version of the poem, which is the earliest version extant, and in that Introduction I gave a number of particulars forestalling what I could now set down. I will however take this opportunity of correcting a blunder into which I fell in the Introduction above mentioned. I called attention to “calm” and “warm,” which make a “cockney rhyme” in stanza 9 of this “Germ” version; and I said that, in the later version printed in “The Oxford and Cambridge Magazine” in 1856, a change in the line was made, substituting “swam” for “calm,” and that the cockneyism, though shuffled, was not thus corrected. In “The Saturday Review,” June 25, 1898, the publication of Messrs. Duckworth was criticized; and the writer very properly pointed out that I had made a crass mistake. “Mr. Rossetti,” he said, “must be a very hasty reader of texts. What is printed [in ‘The Oxford and Cambridge Magazine’] is ‘swarm,’ not ‘swam,’ and the rhyme with ‘warm’ is perfect, stultifying the editor's criticism completely.” Probably the critic considered my error as unaccountable as it was serious; and yet it could be fully accounted for, though not fully excused. I had not been “a very hasty reader of texts” in the sense indicated by “The Saturday Review.” The fact is that, not possessing a copy of “The Oxford and Cambridge Magazine,” I had referred to the book brought out by Mr. William Sharp in 1882, 23 “Dante Gabriel Rossetti: A Record and a Study,” in which are given (with every appearance of care and completeness) the passages of “The Blessed Damozel” as they appeared in “The Germ,” with the alterations printed in “The Oxford and Cambridge Magazine.” From the latter, the line in question is given by Mr. Sharp as “Waste sea of worlds that swam”; and I, supposing him to be correct (though I allow that memory ought to have taught me the contrary), reproduced that line to the same effect. “Always verify your references” is a precept to which editors and commentators cannot too carefully conform. Many thanks to the writer in “The Saturday Review” for showing that, while I, and also Mr. Sharp, had made a mistake, my brother had made none.

By W. M. Rossetti: “Review of the Strayed Reveller and other Poems, by A.” As we all now know, “A.” was Matthew Arnold, and this was his first published volume; but I, at the time of writing the review, knew nothing of the identity of “A.,” and even had I been told that he was Matthew Arnold, that would have carried the matter hardly at all further. I remember that, after I had written the whole or most of this admiring review, I found that the volume had been abused in “Blackwood's Magazine”; a fact of sweet savour to myself and other P.R.B.'s, as we entertained a hearty detestation of that magazine, with its blustering “Christopher North,” and its traditions of truculency against Keats, Shelley, Leigh Hunt, Tennyson, Ruskin, and some others. I read “A.'s” volume with great attention, and piqued myself somewhat upon having introduced into my review some reference (detailed or cursory) to every poem in it. Possibly (but I hardly think so) the critique was afterwards shortened, so as to bereave it of this merit.

By Madox Brown (the etching) and by W. M. Rossetti (the verses): “Cordelia.” For the belated No. 3 of “The Germ” we were much at a loss for an illustration. Mr. Brown offered to accommodate us by etching this design, one of a series from “King Lear” which he had drawn in Paris in 1844. That series, though not very sightly to the eye, is of extraordinary value for dramatic insight and energy. We gladly accepted, and he produced this etching with very little self-satisfaction, so far as the technique of execution is concerned. Dante Rossetti was to have furnished some verses for the etching; but for this he did not find time, so I was put in as a stopgap, and I am not sure that any reader of “The Germ” has ever thanked me for my obedience to the call of duty.

By Patmore: “Essay on Macbeth.” In this interesting and well-considered paper Mr. Patmore assumes that he was the first person to put into writing the opinion that Macbeth, before meeting with the witches, had already definitely conceived and imparted the idea of 24 obtaining the crown of Scotland by wrongful means. I have always felt some uncertainty whether Mr. Patmore was really the first; if he was, it certainly seems strange that the train of reasoning which he furnishes in this essay—forcible, even if we do not regard it as unanswerable—should not have presented itself to the mind and pen of some earlier writer. The Essay appears to have been left incomplete in at least one respect. In speaking of “the fifth scene,” the author refers to “postponement of comment” upon Macbeth's letter to his wife, and he “leaves it for the present.” But the comment never comes.

By Christina Rossetti: “Repining.” This rather long poem, written in December 1847 on a still broader scale, was never republished by the authoress, although all her other poems in “The Germ” were so. She did not think that its deservings were such as to call for republication. I apprehend that herein she exercised a wise discretion: none the less, when I was compiling the volume of her “New Poems,” issued in 1896, I included “Repining”—for I think that some of the considerations which apply to the works of an author while living do not remain in anything like full force after death.

By Dante G. Rossetti: “The Carillon, Antwerp and Bruges.” These verses, and some others further on in “The Germ,” were written during the brief trip, in Paris and Belgium, which my brother made along with Holman-Hunt in the autumn of 1849. He did not republish “The Carillon”; but he left in MS. an abridged form of it, with the title “Antwerp and Bruges,” and this I included in his “Collected Works,” 1886. The only important change was the omission of stanzas 1 and 4.

By Dante G. Rossetti: “From the Cliffs, Noon.” Altering some phrases in this lyric, and adding two stanzas, Rossetti republished it under the name of “The Sea-limits.”

By W. M. Rossetti: “Fancies at Leisure.” The first four were written to bouts-rimés: not the fifth, “The Fire Smouldering,” which is, I think, as old as 1848, or even 1847.

By John L. Tupper: “Papers of the MS. Society; No. 1, An Incident in the Siege of Troy.” This grotesque outburst, though sprightly and clever, was not well-suited to the pages of “The Germ.” My attention had been called to it at an earlier date, when my editorial power was unmodified, but I then staved it off, and indeed John Tupper himself did not deem it appropriate. It will be observed that “MS. Society” is said not to mean “Manuscript Society.” I forget what it did mean—possibly “Medical Student Society.” The whole thing is replete with semi-private sous-entendus, and banter at Free Trade, medical and anatomical matters, etc. The like general remarks apply to 25 No. 4, “Smoke,” by the same writer. It is a rollicking semi-intelligible chaunt, a forcible thing in its way, proper in the first instance (I believe) to a sort of club of medical students, Royal Academy students, and others—highly-seasoned smokers most of them—in which John Tupper exercised a quasi-privacy, and was called (owing to his thinness, much over-stated in the poem) “The Spectro-cadaveral King.” No. 5, “Rain,” is again by John Tupper, and is the only item in “The Papers of the MS. Society” which seems, in tone and method, to be reasonably appropriate for “The Germ.”

By Alexander Tupper: No. 2, “Swift's Dunces.”

By George I. F. Tupper: No. 3, “Mental Scales.” This also, in the scrappy condition which it here presents, reads rather as a joke than as a serious proposition: I believe it was meant for the latter.

By John L. Tupper: “Viola and Olivia.” The verses are not of much significance. The etching by Deverell, however defective in technique, claims more attention, as the Viola was drawn from Miss Elizabeth Eleanor Siddal, whom Deverell had observed in a bonnet-shop some few months before the etching was done, and who in 1860 became the wife of Dante Rossetti. This face does not give much idea of hers, and yet it is not unlike her in a way. The face of Olivia bears some resemblance to Christina Rossetti: I think however that it was drawn, not from her, but from a sister of the artist.

By John Orchard: “A Dialogue on Art.” The brief remarks prefacing this dialogue were written by Dante Rossetti. The diction of the dialogue itself was also, at Orchard's instance, revised to some minor extent by my brother, and I dare say by me. Orchard was a painter of whom perhaps no memory remains at the present day: he exhibited some few pictures, among which I can dimly remember one of “The Flight of Archbishop Becket from England.” His age may, I suppose, have been twenty-seven or twenty-eight years at the date of his death. In our circle he was unknown; but, conceiving a deep admiration for Rossetti's first exhibited picture (1849), “The Girlhood of Mary Virgin,” he wrote to him, enclosing a sonnet upon the picture—a very bad sonnet in all executive respects, and far from giving promise of the spirited, if unequal, poetic treatment which we find in the lines in “The Germ,” “On a Whit-Sunday Morn in the Month of May.” This led to a call from Orchard to Rossetti. I think there was only one call, and I, as well as my brother, saw him on that occasion. Afterwards, he sent this dialogue for “The Germ.” The dialogue has always, and I think justly, been regarded as a remarkable performance. The form of expression is not impeccable, but there is a large amount of eloquence, coming in aid of definite and expansive thought. From 26 what is here said it will be understood that Orchard was quite unconnected with the P.R.B. He expressed opinions of his own which may indeed have assimilated in some points to theirs, but he was not in any degree the mouthpiece of their organization, nor prompted by any member of the Brotherhood. In the dialogue, the speaker whose opinions appear manifestly to represent those of Orchard himself is Christian, who is mostly backed up by Sophon. Christian forces ideas of purism or puritanism to an extreme, beyond anything which I can recollect as characterizing any of the P.R.B. His upholding of the painters who preceded Raphael as the best men for nurturing new and noble developments of art in our own day was more in their line. In my brother's prefatory note a question is raised of publishing any other writings which Orchard might have left behind. None such, however, were found. Dr. W. C. Bennett (afterwards known as the author of “Songs for Sailors,” etc.), who had been intimate with Orchard, aided my brother in his researches.

By F. G. Stephens (called “Laura Savage” on the wrapper): “Modern Giants.”

By Dante G. Rossetti: “Pax Vobis.” Republished by the author, with some alterations, under the title of “World's Worth.”

By Dante G. Rossetti: “Sonnets for Pictures.” No. 1, “A Virgin and Child, by Hans Memmeling,” was not reprinted by Rossetti, but is included (with a few verbal alterations made by him in MS.) in his “Collected Works.” No. 2, “A Marriage of St. Katherine, by the same.” A similar observation. No. 3, “A Dance of Nymphs, by Andrea Mantegna,” was republished by Rossetti, with some verbal alterations. No. 4, “A Venetian Pastoral, by Giorgione”—the like. The alterations here are of considerable moment. Rossetti, in a published letter of October 8, 1849, referred to the Giorgione picture as follows: “A Pastoral—at least, a kind of Pastoral—by Giorgione, which is so intensely fine that I condescended to sit down before it and write a sonnet. You must have heard me rave about the engraving before, and, I fancy, have seen it yourself. There is a woman, naked, at one side, who is dipping a glass vessel into a well, and in the centre two men and another naked woman, who seem to have paused for a moment in playing on the musical instruments which they hold.” Nos. 5 and 6, “Angelica Rescued from the Sea-Monster, by Ingres,” were also reprinted by the author, with scarcely any alteration. Patmore, on reading these two sonnets, was much struck with their truthfulness of quality, as being descriptive of paintings. As to some of the other sonnets, Mr. W. M. Hardinge wrote in “Temple Bar,” several years ago, an article containing various pertinent and acute remarks.

By W. M. Rossetti: “Review of Browning's Christmas Eve and Easter Day.” The only observation I need make upon this review—which was merely intended as introductory to a fuller estimate of the poem, to appear in an ensuing number of “The Germ”—is that it exemplifies that profound cultus of Robert Browning which, commenced by Dante Rossetti, had permeated the whole of the Præraphaelite Brotherhood, and formed, not less than some other ideas, a bond of union among them. It will be readily understood that, in Mr. Stephens's article, “Modern Giants,” the person spoken of as “the greatest perhaps of modern poets” is Browning.

By W. M. Rossetti: “The Evil under the Sun: Sonnet.” This sonnet was composed in August 1849, when the great cause of the Hungarian insurrection against Austrian tyranny was, like revolutionary movements elsewhere, precipitating towards its fall. My original title for the sonnet was, “For the General Oppression of the Better by the Worse Cause, Autumn 1849.” When the verses had to be published in “The Germ,” a magazine which did not aim at taking any side in politics, it was thought that this title was inappropriate, and the other was substituted. At a much later date the sonnet was reprinted with yet another and more significant title, “Democracy Down-trodden.”

Having now disposed of “The Germ” in general, and singly of most of the articles in it, I have very little to add. The project of reprinting the magazine was conceived by its present publisher, Mr. Stock, many years ago—perhaps about 1883. At that time several contributors assented, but others declined, and considerations of copyright made it impracticable to proceed with the project. It is only now that lapse of time has disposed of the copyright question, and Mr. Stock is free to act as he likes. I was from the first one of those (the majority) who assented to the republication, acting herein on behalf of my brother, then lately deceased, as well as of myself. I am quite aware that some of the articles in “The Germ” are far from good, and some others, though good in essentials, are to a certain extent juvenile; but juvenility is anything but uninteresting when it is that of such men as Coventry Patmore and Dante Rossetti. “The Germ” contains nothing of which, in spirit and in purport, the writers need be ashamed. If people like to read it without paying fancy prices for the original edition, they were and are, so far as I am concerned, welcome to do so. Before Mr. Stock's long-standing scheme could be legally carried into effect, an American publisher, Mr. Mosher, towards the close of 1898, brought out a handsome reprint of “The Germ” (not in any wise a 28 facsimile), and a few of the copies were placed on sale in London.{3} Mr. Mosher gave as an introduction to his volume an article by the late J. Ashcroft Noble which originally appeared in an English magazine in May 1882. This article is entitled “A Pre-Raphaelite Magazine.” It is written in a spirit of generous sympathy, and is mostly correct in its facts. I may here mention another article on “The Germ,” also published, towards 1868, in some magazine. It is by John Burnell Payne (originally a Clergyman of the Church of England), who died young in 1869. He wrote a triplet of articles, named “Præraphaelite Poetry and Painting,” of which Part I. is on “The Germ.” He expresses himself sympathetically enough; but his main drift is to show that the Præraphaelite movement, after passing through some immature stages, developed into a quasi-Renaissance result. A perusal of his paper will show that Mr. Payne was one of the persons who supposed Chiaro dell'Erma, the hero of “Hand and Soul,” to have been a real painter, author of an extant picture.

Mr. Stock's reprint is of the facsimile order, and even faults of print are reproduced. I am not called upon to say with any precision what there are. On page 45 I observe “ear,” which should be “car”; on page 62, Angilico, and Rossini (for Rosini). On page 155 the words, “I believe that the thought-wrapped philosopher,” ought to begin a new sentence. On page 159 “Phyrnes” ought of course to be “Phrynes.” The punctuation could frequently be improved.

I will conclude by appending a little list (it makes no pretension to completeness) of writings bearing upon the Præraphaelite Brotherhood and its members. Writings of that kind are by this date rather numerous; but some readers of the present pages may not well know where to find them, and might none the less be inclined to read up the subject a little. I give these works in the order (as far as I know it) of their dates, without any attempt to indicate the degree of their importance. That is a question on which I naturally entertain opinions of my own, but I shall not intrude them upon the reader.

• Ruskin: Pre-Raphaelitism, 1854, and other later writings.
• F. G. Stephens: William Holman-Hunt and his Works, 1860.
• William Sharp: Dante Gabriel Rossetti, 1882.
• Hall Caine: Recollections of Dante Gabriel Rossetti, 1882.
• Walter Hamilton: The Æsthetic Movement in England, 1882.
• T. Watts-Dunton: The Truth about Rossetti, 1883, and other writings.
• 29 W. Holman-Hunt: The Pre-Raphaelite Brotherhood, 1884 (?).
• Earnest Chesneau: La Peinture Anglaise, 1884 (?).
• Joseph Knight: Life of Dante Gabriel Rossetti, 1887.
• W. M. Rossetti: Dante Gabriel Rossetti as Designer and Writer, 1889.
• Harry Quilter: Preferences in Art, 1892.
• W. Bell Scott: Autobiographical Notes, 1892.
• Esther Wood: Dante Rossetti and the Pre-Raphaelite Movement, 1894.
• Robert de la Sizeranne: La Peinture Anglaise Contemporaine, 1895.
• Dante G. Rossetti: Family Letters, with Memoir by W. M. Rossetti, 1895.
• Richard Muther: The History of Modern Painting, vols. ii. and iii., 1896.
• Ford H. M. Hueffer: Ford Madox Brown, 1896.
• Dante G. Rossetti: Letters to William Allingham, edited by Dr. Birkbeck Hill, 1897.
• M. H. Spielmann: Millais and his Works, 1898.
• Antonio Agresti: Poesie di Dante Gabriel Rossetti. Traduzione con uno Studio su la Pittura Inglese, etc., 1899.
• Fraulein Wilmersdoerffer: Dante Gabriel Rossetti und sein Einflusz, 1899.
• Edited by W. M. Rossetti: Ruskin, Rossetti, Præraphaelitism, 1899.
• J. Guille Millais: Life and Letters of Sir John Everett Millais, 1899.
• Percy H. Bate: The English Præraphaelite Painters, 1899.
• H. C. Marillier: Dante Gabriel Rossetti, 1899.
• Edited by W. M. Rossetti: Præraphaelite Diaries and Letters, 1899.

There are also books on Burne-Jones and Willaim Morris with which I am not accurately acquainted. It seems strange that no memoir of Thomas Woolner has yet been published; a fine sculptor and remarkable man known to and appreciated by all sorts of people, and certain to have figured extensively in correspondence. He died in October 1892. Mr. Holman-Hunt is understood to have been engaged for a long while past upon a book on Præraphaelitism 30 which would cast into the shade most of the earlier literature on the subject.

W. M. ROSSETTI
London, July 1899.

N.B.—When the third number of the magazine was about to appear, with a change of title from “The Germ” to “Art and Poetry,” two fly-sheets were drawn up, more, I think, by Messrs. Tupper the printing-firm than by myself. They contain some “Opinions of the Press,” already referred to in this Introduction, and an explanation as to the change of title. The fly-sheets appear in facsimile as follows:

“The Germ”

The Subscribers to this Periodical are respectfully informed that in future it will appear under the title of “Art and Poetry” instead of the original arbitrary one, which occasioned much misapprehension—This alteration will not be productive of any ill consequence, as the title has never occurred in the work itself, and Label will be supplied for placing on the old wrappers, so as to make them conformable to the new—

It should also be noticed that the Numbers will henceforward be published on the last day of the Month for which they are dated—

Town Subscribers will oblige by filling up & returning the accompanying form, which will ensure the Numbers being duly forwarded as directed.—

Country Subscribers may obtain their copies by kindly forwarding their orders to any Booksellers in their respective Neighborhoods.—

Opinions of the press.

“... Original Poems, stories to develop thought and principle, essays concerning Art & other subjects, are the materials which are to compose this unique addition to our periodical literature Among the poetry, there are some rare gems of poetic conception; among the prose essays, we notice “the Subject in Art” which treats of Art itself in a noble and lofty tone, with the view which he must take of it who would, in the truest sense of the word, be an Artist, and another paper, not less interesting, on “the Purpose and Tendency of Early Italian Art” A well executed Etching in the medieval style, accompanies each number”

“... There are so many original and beautiful thoughts in these pages—indeed some of the poems & tales are in themselves so beautiful in spirit & form—that we have hopes of the writers, when they shall have got rid of those ghosts of mediæval art which now haunt their every page. The essay ‘On the Mechanism of a Historical Picture’ is a good practical treatise, and indicates the hand of writing which is much wanted among artists”

“We depart from our usual plan of noticing the periodicals under one heading, for the purpose of introducing to our readers a new aspirant for public favour, which has pecu liar and uncommon claims to attention, for in design & execution it differs from all other periodicals ... A periodical largely occupied with poetry wears an unpromising aspect to readers who have learned from experience what nonsensical stuff most fugitive Magazine poetry is.... But, when they have read a few extracts which we propose to make, we think they will own that for once appearances are deceitful.... That the contents of this work are the productions of no common minds, the following extracts will sufficiently prove.... We have not space to take any specimens of the prose; but the essays on Art are conceived with an equal appreciation of its meaning & requirements. Being such, this work has our heartiest wishes for its success, but we scarcely dare to hope that it may win the popularity it deserves. The truth is that it is too good for the time. It is not material enough for the age”

“... It bears unquestionable evidences of true inspirations and, in fact, is so thoroughly spiritual that it is more likely to find ‘the fit audience though few’ than to attract the multitude ... The prose articles are much to our taste ... We know, however, of no periodical of the time which is so genuinely poetical and artistic in its tone.”

CONTENTS.

• My Beautiful Lady: by Thomas Woolner 1
• Of my Lady in Death: by Thomas Woolner 5
• The Love of Beauty: by F. Madox Brown 10
• The Subject in Art, (No. 1.) 11
• The Seasons 19
• Dream Land: by Ellen Allyn 20
• Songs of one Household, (My Sister's Sleep): by Dante G. Rossetti 21
• Hand and Soul: by Dante G. Rossetti 23
• REVIEWS: The “Bothie of Toper-na-fuosich”: by Wm. M. Rossetti 34
• Her First Season: by Wm. M. Rossetti 46
• A Sketch From Nature 47
• An End: by Ellen Allyn 48

It is requested that those who may have by them any un-published Poems, Essays, or other articles appearing to coincide with the views in which this Periodical is established, and who may feel desirous of contributing such papers—will forward them, for the approval of the Editor, to the Office of publication. It may be relied upon that the most sincere attention will be paid to the examination of all manuscripts, whether they be eventually accepted or declined.

[Illustration]

My Beautiful Lady

Of My Lady In Death

The Love of Beauty

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 12 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 13 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 made—of what God has made through the poet, leading him blindly by a path which he has not known; this path science follows slowly and in wonder. But though science is not to make the artist, there is no reason in nature that the artist reject it. Still, science is properly the birthright of the critic; 'tis his all in all. It shows him poets, painters, sculptors, his fellow men, often his inferiors in their want of it, his superiors in the ability to do what he cannot do; it teaches him to love them as angels bringing him food which he cannot attain, and to venerate their works as a gift from the Creator.

But to return to the critical errors relating to ‘High Art.’ While the constituents of high art were unknown, whilst its abstract principles were unsought, and whilst it was only recognized in the concrete, the critics, certainly guilty of the most unpardonable blindness, blundered up to the masses of ‘High Art,’ left by 14 antiquity, saying, “there let us fix our observatory,” and here came out perspective glass, and callipers and compasses; and here they made squares and triangles, and circles, and ellipses, for, said they, “this is ‘High Art,’ and this hath certain proportions;” then in the logic of their hearts, they continued, “all these proportions we know by admeasurement, whatsoever hath these is ‘High Art,’ whatsoever hath not, is ‘Low Art.’” This was as certain as the fact that the sun is a globe of glowing charcoal, because forsooth they both yield light and heat. Now if the phantom of a then embryon-electrician had arisen and told them that their “high art marbles possessed an electric influence, which, acting in the brain of the observer, would awake in him emotions of so exalted a character, that he forthwith, inevitably nodding at them, must utter the tremendous syllables ‘High Art;’” he, the then embryon-electrician, from that age withheld to bless and irradiate the physiology of ours, would have done something more to the purpose than all the critics and the compasses.

Thus then we see, that the antique, however successfully it may have wrought, is not our model; for, according to that faith demanded at setting out, fine art delights us from its being the semblance of what in nature delights. Now, as the artist does not work by the instrumentality of rule and science, but mainly by an instinctive impulse; if he copy the antique, unable as he is to segregate the merely delectable matter, he must needs copy the whole, and thereby multiply models, which the casting-man can do equally well; whereas if he copy nature, with a like inability to distinguish that delectable attribute which allures him to copy her, and under the same necessity of copying the whole, to make sure of this “tenant of nowhere;” we then have the artist, the instructed of nature, fulfilling his natural capacity, while his works we have as manifold yet various as nature's own thoughts for her children.

But reverting to the subject, it was stated at the beginning that ‘Fine Art’ delights, by presenting us with objects, which in nature delight us; and ‘High Art’ was defined, that which addresses the intellect; and hence it might appear, as delight is an emotion of the mind, that ‘Low Art,’ which addresses the senses, is not Fine Art at all. But then it must be remembered, that it was neither stated of ‘Fine Art,’ nor of ‘High Art,’ that it always delights; and again, that delight is not entirely mental. To point out the confines of high and low art, where the one terminates and the other commences, would be difficult, if not impracticable without sub-defining or circumscribing the import of the terms, pain, pleasure, delight, sensory, mental, psychical, intellectual, objective, 15 subjective, &c. &c.; and then, as little or nothing would be gained mainly pertinent to the subject, it must be content to receive no better definitions than those broad ones already laid down, with their latitude somewhat corrected by practical examples. Yet before proceeding to give these examples, it might be remarked of ‘High Art,’ that it always might, if it do not always excite some portion of delight, irrespective of that subsequent delight consequent upon the examination of a curiosity; that its function is sometimes, with this portion of delight, to commingle grief or distress, and that it may, (though this is not its function,) excite mental anguish, and by a reflex action, actual body pain. Now then to particularize, by example; let us suppose a perfect and correct painting of a stone, a common stone such as we walk over. Now although this subject might to a religious man, suggest a text of scripture; and to the geologist a theory of scientific interest; yet its general effect upon the average number of observers will be readily allowed to be more that of wonder or admiration at a triumph over the apparently impossible (to make a round stone upon a flat piece of canvass) than at aught else the subject possesses. Now a subject such as this belongs to such very low art, that it narrowly illudes precipitation over the confines of Fine Art; yet, that it is Fine Art is indisputable, since no mere mechanic artisan, or other than one specially gifted by nature, could produce it. This then shall introduce us to “Subject.” This subject then, standing where fine art gradually confines with mechanic art, and almost midway between them; of no use nor beauty; but to be wondered at as a curiosity; is a subject of scandalous import to the artist, to the artist thus gifted by nature with a talent to reproduce her fleeting and wondrous forms. But if, as the writer doubts, nature could afford a monster so qualified for a poet, yet destitute of poetical genius; then the scandal attaches if he attempt a step in advance, or neglect to join himself to those, a most useful class of mechanic artists, who illustrate the sciences by drawing and diagram.

But as the subject supposed is one never treated in painting; only instanced, in fact, to exemplify an extreme; let us consider the merits of a subject really practical, such as ‘dead game,’ or ‘a basket of fruit;’ and the first general idea such a subject will excite is simply that of food, ‘something to eat.’ For though fruit on the tree, or a pheasant in the air, is a portion of nature and properly belongs to the section, ‘Landscape,’ a division of art intellectual enough; yet gather the fruit or bring down the pheasant, and you presently bring down the poetry with it; and although Sterne could sentimentalize upon a dead ass; and though a dead 16 pheasant in the larder, or a dead sheep at a butcher's, may excite feelings akin to anything but good living; and though they may there be the excitive causes of poetical, nay, or moral reflexion; yet, see them on the canvass, and the first and uppermost idea will be that of ‘Food,’ and how, in the name of decency, they ever came there. It will be vain to argue that gathered fruit is only nature under a certain phase, and that a dead sheep or a dead pheasant is only a dead animal like a dead ass—it will be pitiably vain and miserable sophistry, since we know that the dead pheasant in a picture will always be as food, while the same at he poulterer's will be but a dead pheasant.

For we have not one only, but numerous general ideas annexed to every object in nature. Thus one of the series may be that that object is matter, one that it is individual matter, one that it is animal matter, one that it is a bird, one that it is a pheasant, one that it is a dead pheasant, and one that it is food. Now, our general ideas or notions are not evoked in this order as each new object addresses the mind; but that general idea is first elicited which accords with the first or principle destination of the object: thus the first general idea of a cowry, to the Indian, is that of money, not of a shell; and our first general idea of a dead pheasant is that of food, whereas to a zoologist it might have a different effect: but this is the exception. But it was said, that a dead pheasant in a picture would always be as food, while the same at the poulterer's would be but a dead pheasant: what then becomes of the first general idea? It seems to be disposed of thus: at the first sight of the shop, the idea is that of food, and next (if you are not hungry, and poets never are), the mind will be attracted to the species of animal, and (unless hunger presses) you may be led on to moralize like Sterne: but, amongst pictures, where there is nothing else to excite the general ideas of food, this, whenever adverted to, must over re-excite that idea; and hence it appears that these esculent subjects might be poetical enough if exhibited all together, i.e., they must be surrounded with eatables, like a possibly-poetical-pheasant in a poulterer's shop.

Longer stress has been laid upon this subject, “Still Life,” than would seem justified by its insignificance, but as this is a branch of art which has never aspired to be ‘High Art,’ it contains something definite in its character which makes it better worth the analysis than might appear at first sight; but still, as a latitude has been taken in the investigation which is ever unavoidable in the handling of such mercurial matter as poetry (where one must spread out a broad definition to catch it wherever it runs), and as this is ever 17 incomprehensible to such as are unaccustomed to abstract thinking, from the difficulty of educing a rule amidst an infinite array of exceptions, and of recognising a principle shrouded in the obscurity of conflicting details; it appears expedient, before pursuing the question, to reinforce the first broad elementary principles with what definite modification they may have acquired in their progress to this point in the argument, together with the additional data which may have resulted from analytic reference to other correlative matter.

First then, as Fine Art delights in proportion to the delectating interest of the objects it depicts, and, as subsequently stated, grieves or distresses in proportion as the objects are grievous or distressing, we have this resultant: “Fine Art excites in proportion to the excitor influence of the object;” and then, that “fine art excites either the sensory or the mental faculties, in a like proportion to the excitor properties of the objects respectively.” Thus then we have, definitely stated, the powers or capabilities of Fine Art, as regulated and governed by the objects it selects, and the objects it selects making its subject. Now the question in hand is, “what the nature of that subject should be,” but the subject must be according to what Fine Art proposes to effect; all then must depend upon this proposition. For if you propose that Fine Art shall excite sensual pleasure, then such objects as excite sensual pleasure should form the subject of Fine Art; and those which excite sensual pleasure in the highest degree, will form the highest subject—‘High Art.’ Or if you propose that Fine Art shall excite a physical energetic activity, by addressing the sensory organism, which is a phase of the former proposition, (for what are popularly called sensual pleasures, are only particular sensory excitements sought by a physical appetite, while this sensory-organic activity is physically appetent also,) then the subjects of art ought to be draw form such objects as excite a general activity, such as field-sports, bull-fights, battles, executions, court pageants, conflagrations, murders; and those which most intensely excite this sensory-organic activity, by expressing most of physical human power or suffering, such as battles, executions, regality, murder, would afford the highest subject of Fine Art, and consequently these would be “High Art.” But if you propose (with the writer) that Fine Art shall regard the general happiness of man, but addressing those attributes which are peculiarly human, by exciting the activity of his rational and benevolent powers (and the writer would add, man's religious aspirations, but omits it as sufficiently evolvable from the proposition, and since some well-willing men cannot at present recognize man as a religious animal), 18 then the subject of Fine Art should be drawn from objects which address and excite the activity of man's rational and benevolent powers, such as:—acts of justice—of mercy—good government—order—acts of intellect—men obviously speaking or thinking abstract thoughts, as evinced by one speaking to another, and looking at, or indicating, a flower, or a picture, or a star, or by looking on the wall while speaking—or, if the scene be from a good play, or story, or another beneficent work, then not only of men in abstract thought or meditation, but, it may be, in simple conversation, or in passion—or a simple representation of a person in a play or story, as of Jacques, Ferdinand, or Cordelia; or, in real life, portraits of those who are honestly beautiful; or expressive of innocence, happiness, benevolence, or intellectuality, but not of gluttony, wantonness, anger, hatred, or malevolence, unless in some cases of justifiable satire—of histrionic or historic portraiture—landscape—natural phenomena—animals, not indiscriminately—in some cases, grand or beautiful buildings, even without figures—any scene on sea or land which induces reflection—all subjects from such parts of history as are morally or intellectually instructive or attractive—and therefore pageants—battles—and even executions—all forms of thought and poetry, however wild, if consistent with rational benevolence—all scenes serious or comic, domestic or historical—all religious subjects proposing good that will not shock any reasonable number of reasonable men—all subjects that leave the artist wiser and happier—and none which intrinsically act otherwise—to sum all, every thing or incident in nature which excites, or may be made to excite, the mind and the heart of man as a mentally intelligent, not as a brute animal, is a subject for Fine Art, at all times, in all places, and in all ages. But as all these subjects in nature affect our hearts or our understanding in proportion to the heart and understanding we have to apprehend and to love them, those will excite us most intensely which we know most of and love most. But as we may learn to know them all and to love them all, and what is dark to-day may be luminous to-morrow, and things, dumb to-day, to-morrow grow voiceful, and the strange voice of to-day be plain and reproach us to-morrow; who shall adventure to say that this or that is the highest? And if it appear that all these subjects in nature may affect us with equal intensity, and that the artist's representations affect as the subjects affect, then it follows, with all these subjects, Fine Art may affect us equally; but the subjects may all be high; therefore, all Fine Art may be High Art.

The Seasons

Dream Land

Songs of One Household

No. 1.

My Sister's Sleep

Hand and Soul

Before any knowledge of painting was brought to Florence, there were already painters in Lucca, and Pisa, and Arezzo, who feared God and loved the art. The keen, grave workmen from Greece, whose trade it was to sell their own works in Italy and teach Italians to imitate them, had already found rivals of the soil with skill that could forestall their lessons and cheapen their crucifixes and addolorate, more years than is supposed before the art came at all into Florence. The pre-eminence to which Cimabue was raised at once by his contemporaries, and which he still retains to a wide extent even in the modern mind, is to be accounted for, partly by the circumstances under which he arose, and partly by that extraordinary purpose of fortune born with the lives of some few, and through which it is not a little thing for any who went before, if they are even remembered as the shadows of the coming of such an one, and the voices which prepared his way in the wilderness. It is thus, almost exclusively, that the painters of whom I speak are now known. They have left little, and but little heed is taken of that which men hold to have been surpassed; it is gone like time gone—a track of dust and dead leaves that merely led to the fountain.

Nevertheless, of very late years, and in very rare instances, some signs of a better understanding have become manifest. A case in point is that of the tryptic and two cruciform pictures at Dresden, by Chiaro di Messer Bello dell' Erma, to which the eloquent pamphlet of Dr. Aemmster has at length succeeded in attracting the students. There is another, still more solemn and beautiful work, now proved to be by the same hand, in the gallery at Florence. It is the one to which my narrative will relate.

This Chiaro dell' Erma was a young man of very honorable family in Arezzo; where, conceiving art almost, as it were, for himself, and loving it deeply, he endeavored from early boyhood towards the imitation of any objects offered in nature. The extreme longing after a visible embodiment of his thoughts strengthened as his years increased, more even than his sinews or the blood of his life; until 24 he would feel faint in sunsets and at the sight of stately persons. When he had lived nineteen years, he heard of the famous Giunta Pisano; and, feeling much of admiration, with, perhaps, a little of that envy which youth always feels until it has learned to measure success by time and opportunity, he determined that he would seek out Giunta, and, if possible, become his pupil.

Having arrived in Pisa, he clothed himself in humble apparel, being unwilling that any other thing than the desire he had for knowledge should be his plea with the great painter; and then, leaving his baggage at a house of entertainment, he took his way along the street, asking whom he met for the lodging of Giunta. It soon chanced that one of that city, conceiving him to be a stranger and poor, took him into his house, and refreshed him; afterwards directing him on his way.

When he was brought to speech of Giunta, he said merely that he was a student, and that nothing in the world was so much at his heart as to become that which he had heard told of him with whom he was speaking. He was received with courtesy and consideration, and shewn into the study of the famous artist. But the forms he saw there were lifeless and incomplete; and a sudden exultation possessed him as he said within himself, “I am the master of this man.” The blood came at first into his face, but the next moment he was quite pale and fell to trembling. He was able, however, to conceal his emotion; speaking very little to Giunta, but, when he took his leave, thanking him respectfully.

After this, Chiaro's first resolve was, that he would work out thoroughly some one of his thoughts, and let the world know him. But the lesson which he had now learned, of how small a greatness might win fame, and how little there was to strive against, served to make him torpid, and rendered his exertions less continual. Also Pisa was a larger and more luxurious city than Arezzo; and, when in his walks, he saw the great gardens laid out for pleasure, and the beautiful women who passed to and fro, and heard the music that was in the groves of the city at evening, he was taken with wonder that he had never claimed his share of the inheritance of those years in which his youth was cast. And women loved Chiaro; for, in despite of the burthen of study, he was well-favoured and very manly in his walking; and, seeing his face in front, there was a glory upon it, as upon the face of one who feels a light round his hair.

So he put thought from him, and partook of his life. But, one night, being in a certain company of ladies, a gentleman that was there with him began to speak of the paintings of a youth named 25 Bonaventura, which he had seen in Lucca; adding that Giunta Pisano might now look for a rival. When Chiaro heard this, the lamps shook before him, and the music beat in his ears and made him giddy. He rose up, alleging a sudden sickness, and went out of that house with his teeth set.

He now took to work diligently; not returning to Arezzo, but remaining in Pisa, that no day more might be lost; only living entirely to himself. Sometimes, after nightfall, he would walk abroad in the most solitary places he could find; hardly feeling the ground under him, because of the thoughts of the day which held him in fever.

The lodging he had chosen was in a house that looked upon gardens fast by the Church of San Rocco. During the offices, as he sat at work, he could hear the music of the organ and the long murmur that the chanting left; and if his window were open, sometimes, at those parts of the mass where there is silence throughout the church, his ear caught faintly the single voice of the priest. Beside the matters of his art and a very few books, almost the only object to be noticed in Chiaro's room was a small consecrated image of St. Mary Virgin wrought out of silver, before which stood always, in summer-time, a glass containing a lily and a rose.

It was here, and at this time, that Chiaro painted the Dresden pictures; as also, in all likelihood, the one—inferior in merit, but certainly his—which is now at Munich. For the most part, he was calm and regular in his manner of study; though often he would remain at work through the whole of the day, not resting once so long as the light lasted; flushed, and with the hair from his face. Or, at times, when he could not paint, he would sit for hours in thought of all the greatness the world had known from of old; until he was weak with yearning, like one who gazes upon a path of stars.

He continued in this patient endeavour for about three years, at the end of which his name was spoken throughout all Tuscany. As his fame waxed, he began to be employed, besides easel-pictures, upon paintings in fresco: but I believe that no traces remain to us of any of these latter. He is said to have painted in the Duomo: and D'Agincourt mentions having seen some portions of a fresco by him which originally had its place above the high altar in the Church of the Certosa; but which, at the time he saw it, being very dilapidated, had been hewn out of the wall, and was preserved in the stores of the convent. Before the period of Dr. Aemmster's researches, however, it had been entirely destroyed.

Chiaro was now famous. It was for the race of fame that he had 26 girded up his loins; and he had not paused until fame was reached: yet now, in taking breath, he found that the weight was still at his heart. The years of his labor had fallen from him, and his life was still in its first painful desire.

With all that Chiaro had done during these three years, and even before, with the studies of his early youth, there had always been a feeling of worship and service. It was the peace-offering that he made to God and to his own soul for the eager selfishness of his aim. There was earth, indeed, upon the hem of his raiment; but this was of the heaven, heavenly. He had seasons when he could endure to think of no other feature of his hope than this: and sometimes, in the ecstacy of prayer, it had even seemed to him to behold that day when his mistress—his mystical lady (now hardly in her ninth year, but whose solemn smile at meeting had already lighted on his soul like the dove of the Trinity)—even she, his own gracious and holy Italian art—with her virginal bosom, and her unfathomable eyes, and the thread of sunlight round her brows—should pass, through the sun that never sets, into the circle of the shadow of the tree of life, and be seen of God, and found good: and then it had seemed to him, that he, with many who, since his coming, had joined the band of whom he was one (for, in his dream, the body he had worn on earth had been dead an hundred years), were permitted to gather round the blessed maiden, and to worship with her through all ages and ages of ages, saying, Holy, holy, holy. This thing he had seen with the eyes of his spirit; and in this thing had trusted, believing that it would surely come to pass.

But now, (being at length led to enquire closely into himself,) even as, in the pursuit of fame, the unrest abiding after attainment had proved to him that he had misinterpreted the craving of his own spirit—so also, now that he would willingly have fallen back on devotion, he became aware that much of that reverence which he had mistaken for faith had been no more than the worship of beauty. Therefore, after certain days passed in perplexity, Chiaro said within himself, “My life and my will are yet before me: I will take another aim to my life.”

From that moment Chiaro set a watch on his soul, and put his hand to no other works but only to such as had for their end the presentment of some moral greatness that should impress the beholder: and, in doing this, he did not choose for his medium the action and passion of human life, but cold symbolism and abstract impersonation. So the people ceased to throng about his pictures as heretofore; and, when they were carried through town and town to their destination, they were no longer delayed by the crowds 27 eager to gaze and admire: and no prayers or offerings were brought to them on their path, as to his Madonnas, and his Saints, and his Holy Children. Only the critical audience remained to him; and these, in default of more worthy matter, would have turned their scrutiny on a puppet or a mantle. Meanwhile, he had no more of fever upon him; but was calm and pale each day in all that he did and in his goings in and out. The works he produced at this time have perished—in all likelihood, not unjustly. It is said (and we may easily believe it), that, though more labored than his former pictures, they were cold and unemphatic; bearing marked out upon them, as they must certainly have done, the measure of that boundary to which they were made to conform.

And the weight was still close at Chiaro's heart: but he held in his breath, never resting (for he was afraid), and would not know it.

Now it happened, within these days, that there fell a great feast in Pisa, for holy matters: and each man left his occupation; and all the guilds and companies of the city were got together for games and rejoicings. And there were scarcely any that stayed in the houses, except ladies who lay or sat along their balconies between open windows which let the breeze beat through the rooms and over the spread tables from end to end. And the golden cloths that their arms lay upon drew all eyes upward to see their beauty; and the day was long; and every hour of the day was bright with the sun.

So Chiaro's model, when he awoke that morning on the hot pavement of the Piazza Nunziata, and saw the hurry of people that passed him, got up and went along with them; and Chiaro waited for him in vain.

For the whole of that morning, the music was in Chiaro's room from the Church close at hand: and he could hear the sounds that the crowd made in the streets; hushed only at long intervals while the processions for the feast-day chanted in going under his windows. Also, more than once, there was a high clamour from the meeting of factious persons: for the ladies of both leagues were looking down; and he who encountered his enemy could not choose but draw upon him. Chiaro waited a long time idle; and then knew that his model was gone elsewhere. When at his work, he was blind and deaf to all else; but he feared sloth: for then his stealthy thoughts would begin, as it were, to beat round and round him, seeking a point for attack. He now rose, therefore, and went to the window. It was within a short space of noon; and underneath him a throng of people was coming out through the porch of San Rocco.

The two greatest houses of the feud in Pisa had filled the church for that mass. The first to leave had been the Gherghiotti; who, stopping on the threshold, had fallen back in ranks along each side of the archway: so that now, in passing outward, the Marotoli had to walk between two files of men whom they hated, and whose fathers had hated theirs. All the chiefs were there and their whole adherence; and each knew the name of each. Every man of the Marotoli, as he came forth and saw his foes, laid back his hood and gazed about him, to show the badge upon the close cap that held his hair. And of the Gherghiotti there were some who tightened their girdles; and some shrilled and threw up their wrists scornfully, as who flies a falcon; for that was the crest of their house.

On the walls within the entry were a number of tall, narrow frescoes, presenting a moral allegory of Peace, which Chiaro had painted that year for the Church. The Gherghiotti stood with their backs to these frescoes: and among them Golzo Ninuccio, the youngest noble of the faction, called by the people of Golaghiotta, for his debased life. This youth had remained for some while talking listlessly to his fellows, though with his sleepy sunken eyes fixed on them who passed: but now, seeing that no man jostled another, he drew the long silver shoe off his foot, and struck the dust out of it on the cloak of him who was going by, asking him how far the tides rose at Viderza. And he said so because it was three months since, at that place, the Gherghiotti had beaten the Marotoli to the sands, and held them there while the sea came in; whereby many had been drowned. And, when he had spoken, at once the whole archway was dazzling with the light of confused swords; and they who had left turned back; and they who were still behind made haste to come forth: and there was so much blood cast up the walls on a sudden, that it ran in long streams down Chiaro's paintings.

Chiaro turned himself from the window; for the light felt dry between his lids, and he could not look. He sat down, and heard the noise of contention driven out of the church-porch and a great way through the streets; and soon there was a deep murmur that heaved and waxed from the other side of the city, where those of both parties were gathering to join in the tumult.

Chiaro sat with his face in his open hands. Once again he had wished to set his foot on a place that looked green and fertile; and once again it seemed to him that the thin rank mask was about to spread away, and that this time the chill of the water must leave leprosy in his flesh. The light still swam in his head, and bewildered 29 him at first; but when he knew his thoughts, they were these:—

“Fame failed me: faith failed me: and now this also,—the hope that I nourished in this my generation of men,—shall pass from me, and leave my feet and my hands groping. Yet, because of this, are my feet become slow and my hands thin. I am as one who, through the whole night, holding his way diligently, hath smitten the steel unto the flint, to lead some whom he knew darkling; who hath kept his eyes always on the sparks that himself made, lest they should fail; and who, towards dawn, turning to bid them that he had guided God speed, sees the wet grass untrodden except of his own feet. I am as the last hour of the day, whose chimes are a perfect number; whom the next followeth not, nor light ensueth from him; but in the same darkness is the old order begun afresh. Men say, ‘This is not God nor man; he is not as we are, neither above us: let him sit beneath us, for we are many.’ Where I write Peace, in that spot is the drawing of swords, and there men's footprints are red. When I would sow, another harvest is ripe. Nay, it is much worse with me than thus much. Am I not as a cloth drawn before the light, that the looker may not be blinded; but which sheweth thereby the grain of its own coarseness; so that the light seems defiled, and men say, ‘We will not walk by it.’ Wherefore through me they shall be doubly accursed, seeing that through me they reject the light. May one be a devil and not know it?”

As Chiaro was in these thoughts, the fever encroached slowly on his veins, till he could sit no longer, and would have risen; but suddenly he found awe within him, and held his head bowed, without stirring. The warmth of the air was not shaken; but there seemed a pulse in the light, and a living freshness, like rain. The silence was a painful music, that made the blood ache in his temples; and he lifted his face and his deep eyes.

A woman was present in his room, clad to the hands and feet with a green and grey raiment, fashioned to that time. It seemed that the first thoughts he had ever known were given him as at first from her eyes, and he knew her hair to be the golden veil through which he beheld his dreams. Though her hands were joined, her face was not lifted, but set forward; and though the gaze was austere, yet her mouth was supreme in gentleness. And as he looked, Chiaro's spirit appeared abashed of its own intimate presence, and his lips shook with the thrill of tears; it seemed such a bitter while till the spirit might be indeed alone.

She did not move closer towards him, but he felt her to be as much with him as his breath. He was like one who, scaling a 30 great steepness, hears his own voice echoed in some place much higher than he can see, and the name of which is not known to him. As the woman stood, her speech was with Chiaro: not, as it were, from her mouth or in his ears; but distinctly between them.

“I am an image, Chiaro, of thine own soul within thee. See me, and know me as I am. Thou sayest that fame has failed thee, and faith failed thee; but because at least thou hast not laid thy life unto riches, therefore, though thus late, I am suffered to come into thy knowledge. Fame sufficed not, for that thou didst seek fame: seek thine own conscience (not thy mind's conscience, but thine heart's), and all shall approve and suffice. For Fame, in noble soils, is a fruit of the Spring: but not therefore should it be said: ‘Lo! my garden that I planted is barren: the crocus is here, but the lily is dead in the dry ground, and shall not lift the earth that covers it: therefore I will fling my garden together, and give it unto the builders.’ Take heed rather that thou trouble not the wise secret earth; for in the mould that thou throwest up shall the first tender growth lie to waste; which else had been made strong in its season. Yea, and even if the year fall past in all its months, and the soil be indeed, to thee, peevish and incapable, and though thou indeed gather all thy harvest, and it suffice for others, and thou remain vext with emptiness; and others drink of thy streams, and the drouth rasp thy throat;—let it be enough that these have found the feast good, and thanked the giver: remembering that, when the winter is striven through, there is another year, whose wind is meek, and whose sun fulfilleth all.”

While he heard, Chiaro went slowly on his knees. It was not to her that spoke, for the speech seemed within him and his own. The air brooded in sunshine, and though the turmoil was great outside, the air within was at peace. But when he looked in her eyes, he wept. And she came to him, and cast her hair over him, and, took her hands about his forehead, and spoke again:

“Thou hadst said,” she continued, gently, “that faith failed thee. This cannot be so. Either thou hadst it not, or thou hast it. But who bade thee strike the point betwixt love and faith? Wouldst thou sift the warm breeze from the sun that quickens it? Who bade thee turn upon God and say: “Behold, my offering is of earth, and not worthy: thy fire comes not upon it: therefore, though I slay not my brother whom thou acceptest, I will depart before thou smite me.” Why shouldst thou rise up and tell God He is not content? Had He, of His warrant, certified so to thee? Be not nice to seek out division; but possess thy love in sufficiency: assuredly this is faith, for the heart must believe first. What He hath set in thine heart to do, that do thou; and even though thou do it 31 without thought of Him, it shall be well done: it is this sacrifice that He asketh of thee, and His flame is upon it for a sign. Think not of Him; but of His love and thy love. For God is no morbid exactor: he hath no hand to bow beneath, nor a foot, that thou shouldst kiss it.”

And Chiaro held silence, and wept into her hair which covered his face; and the salt tears that he shed ran through her hair upon his lips; and he tasted the bitterness of shame.

Then the fair woman, that was his soul, spoke again to him, saying:

“And for this thy last purpose, and for those unprofitable truths of thy teaching,—thine heart hath already put them away, and it needs not that I lay my bidding upon thee. How is it that thou, a man, wouldst say coldly to the mind what God hath said to the heart warmly? Thy will was honest and wholesome; but look well lest this also be folly,—to say, ‘I, in doing this, do strengthen God among men.’ When at any time hath he cried unto thee, saying, ‘My son, lend me thy shoulder, for I fall?’ Deemest thou that the men who enter God's temple in malice, to the provoking of blood, and neither for his love nor for his wrath will abate their purpose,—shall afterwards stand with thee in the porch, midway between Him and themselves, to give ear unto thy thin voice, which merely the fall of their visors can drown, and to see thy hands, stretched feebly, tremble among their swords? Give thou to God no more than he asketh of thee; but to man also, that which is man's. In all that thou doest, work from thine own heart, simply; for his heart is as thine, when thine is wise and humble; and he shall have understanding of thee. One drop of rain is as another, and the sun's prism in all: and shalt not thou be as he, whose lives are the breath of One? Only by making thyself his equal can he learn to hold communion with thee, and at last own thee above him. Not till thou lean over the water shalt thou see thine image therein: stand erect, and it shall slope from thy feet and be lost. Know that there is but this means whereby thou may'st serve God with man:—Set thine hand and thy soul to serve man with God.”

And when she that spoke had said these words within Chiaro's spirit, she left his side quietly, and stood up as he had first seen her; with her fingers laid together, and her eyes steadfast, and with the breadth of her long dress covering her feet on the floor. And, speaking again, she said:

“Chiaro, servant of God, take now thine Art unto thee, and paint me thus, as I am, to know me: weak, as I am, and in the weeds of this time; only with eyes which seek out labour, and with a faith, not learned, yet jealous of prayer. Do this; so shall thy soul stand before thee always, and perplex thee no more.”

And Chiaro did as she bade him. While he worked, his face grew solemn with knowledge: and before the shadows had turned, his work was done. Having finished, he lay back where he sat, and was asleep immediately: for the growth of that strong sunset was heavy about him, and he felt weak and haggard; like one just come out of a dusk, hollow country, bewildered with echoes, where he had lost himself, and who has not slept for many days and nights. And when she saw him lie back, the beautiful woman came to him, and sat at his head, gazing, and quieted his sleep with her voice.

The tumult of the factions had endured all that day through all Pisa, though Chiaro had not heard it: and the last service of that Feast was a mass sung at midnight from the windows of all the churches for the many dead who lay about the city, and who had to be buried before morning, because of the extreme heats.

In the Spring of 1847 I was at Florence. Such as were there at the same time with myself—those, at least, to whom Art is something,—will certainly recollect how many rooms of the Pitti Gallery were closed through that season, in order that some of the pictures they contained might be examined, and repaired without the necessity of removal. The hall, the staircases, and the vast central suite of apartments, were the only accessible portions; and in these such paintings as they could admit from the sealed penetralia were profanely huddled together, without respect of dates, schools, or persons.

I fear that, through this interdict, I may have missed seeing many of the best pictures. I do not mean only the most talked of: for these, as they were restored, generally found their way somehow into the open rooms, owing to the clamours raised by the students; and I remember how old Ercoli's, the curator's, spectacles used to be mirrored in the reclaimed surface, as he leaned mysteriously over these works with some of the visitors, to scrutinize and elucidate.

One picture, that I saw that Spring, I shall not easily forget. It was among those, I believe, brought from the other rooms, and had been hung, obviously out of all chronology, immediately beneath that head by Raphael so long known as the “Berrettino,” and now said to be the portrait of Cecco Ciulli.

The picture I speak of is a small one, and represents merely the figure of a woman, clad to the hands and feet with a green and grey raiment, chaste and early in its fashion, but exceedingly simple. She is standing: her hands are held together lightly, and her eyes set earnestly open.

The face and hands in this picture, though wrought with great delicacy, have the appearance of being painted at once, in a single sitting: the drapery is unfinished. As soon as I saw the figure, it drew an awe upon me, like water in shadow. I shall not attempt to describe it more than I have already done; for the most absorbing wonder of it was its literality. You knew that figure, when painted, had been seen; yet it was not a thing to be seen of men. This language will appear ridiculous to such as have never looked on the work; and it may be even to some among those who have. On examining it closely, I perceived in one corner of the canvass the words Manus Animam pinxit, and the date 1239.

I turned to my Catalogue, but that was useless, for the pictures were all displaced. I then stepped up to the Cavaliere Ercoli, who was in the room at the moment, and asked him regarding the 33 subject of authorship of the painting. He treated the matter, I thought, somewhat slightingly, and said that he could show me the reference in the Catalogue, which he had compiled. This, when found, was not of much value, as it merely said, “Schizzo d'autore incerto,” adding the inscription.{4} I could willingly have prolonged my inquiry, in the hope that it might somehow lead to some result; but I had disturbed the curator from certain yards of Guido, and he was not communicative. I went back therefore, and stood before the picture till it grew dusk.

The next day I was there again; but this time a circle of students was round the spot, all copying the “Berrettino.” I contrived, however, to find a place whence I could see my picture, and where I seemed to be in nobody's way. For some minutes I remained undisturbed; and then I heard, in an English voice: “Might I beg of you, sir, to stand a little more to this side, as you interrupt my view.”

I felt vext, for, standing where he asked me, a glare struck on the picture from the windows, and I could not see it. However, the request was reasonably made, and from a countryman; so I complied, and turning away, stood by his easel. I knew it was not worth while; yet I referred in some way to the work underneath the one he was copying. He did not laugh, but he smiled as we do in England: “Very odd, is it not?” said he.

The other students near us were all continental; and seeing an Englishman select an Englishman to speak with, conceived, I suppose, that he could understand no language but his own. They had evidently been noticing the interest which the little picture appeared to excite in me.

One of them, and Italian, said something to another who stood next to him. He spoke with a Genoese accent, and I lost the sense in the villainous dialect. “Che so?” replied the other, lifting his eyebrows towards the figure; “roba mistica: 'st' Inglesi son matti sul misticismo: somiglia alle nebbie di là. Li fa pensare alla patria,

“La notte, vuoi dire,” said a third.

There was a general laugh. My compatriot was evidently a novice in the language, and did not take in what was said. I remained silent, being amused.

“Et toi donc?” said he who had quoted Dante, turning to a student, whose birthplace was unmistakable even had he been addressed in any other language: “que dis-tu de ce genre-là?”

“Moi?” returned the Frenchman, standing back from his easel, and looking at me and at the figure, quite politely, though with an evident reservation: “Je dis, mon cher, que c'est une spécialité dont je me fiche pas mal. Je tiens que quand on ne comprend pas une chose, c'est qu' elle ne signifie rein.”

My reader thinks possibly that the French student was right.

Reviews

The Bothie of Toper-na-fuosich: a Long-vacation Pastoral. By Arthur Hugh Clough. Oxford: Macpherson. London: Chapman and Hall.—1848

The critic who should undertake to speak of all the poetry which issues from the press of these present days, what is so called by courtesy as well as that which may claim the title as of right, would impose on himself a task demanding no little labor, and entailing no little disgust and weariness. Nor is the trouble well repaid. More profit will not accrue to him who studies, if the word can be used, fifty of a certain class of versifiers, than to him who glances over one: and, while a successful effort to warn such that poetry is not their proper sphere, and that they must seek elsewhere for a vocation to work out, might embolden a philanthropist to assume the position of scare-crow, and drive away the unclean birds from the flowers and the green leaves; on the other hand, the small results which appear to have hitherto attended such endeavors are calculated rather to induce those who have yet made, to relinquish them than to lead others to follow in the same track. It is truly a disheartening task. To the critic himself no good, though some amusement occasionally, can be expected: to the criticised, good but rarely, for he is seldom convinced, and annoyance and rancour almost of course; and, even in those few cases where the voice crying “in the wilderness” produces its effect, the one thistle that abandons the attempt at bearing figs sees its neighbors still believing in their success, and soon has its own place filled up. The sentence of those who do not read is the best criticism on those who will not think.

It is acting on these considerations that we propose not to take count of any works that do not either show a purpose achieved or give promise of a worthy event; while of such we hope to overlook none.

We believe it may safely be assumed that at no previous period has the public been more buzzed round by triviality and common-place; but we hold firm, at the same time, that at none other has there been a greater or a grander body of genius, or so honorable a display of well cultivated taste and talent. Certainly the public do not seem to know this: certainly the critics deny it, or rather speak as though they never contemplated that such a position would be advanced: but, if the fact be so, it will make itself known, and the poets of this day will assert themselves, and take their places.

Of these it is our desire to speak truthfully, indeed, and without compromise, but always as bearing in mind that the inventor is more than the commentator, and the book more than the notes; and that, if it is we who speak, we do so not for ourselves, nor as of ourselves.

The work of Arthur Hugh Clough now before us, (we feel warranted in the dropping of the Mr. even at his first work,) unites the most enduring forms of nature, and the most unsophisticated conditions of life and character, with the technicalities of speech, of manners, and of persons of an Oxford reading party in the long vacation. His hero is

and his heroine is no heroine, but a woman, “Elspie, the quiet, the brave.”

The metre he has chosen, the hexametral, harmonises with the spirit of primitive simplicity in which the poem is conceived; is itself a background, as much as are “Knoydart, Croydart, Moydart, Morrer, and Ardnamurchan;” and gives a new individuality to the passages of familiar narrative and every day conversation. It has an intrinsic appropriateness; although, at first thought of the subject, this will, perhaps, be scarcely admitted of so old and so stately a rhythmical form.

As regards execution, however, there may be noted, in qualification of much pliancy and vigour, a certain air of experiment in occasional passages, and a license in versification, which more than warrants a warning “to expect every kind of irregularity in these modern hexameters.” The following lines defy all efforts at reading in dactyls or spondees, and require an almost complete transposition of accent.

In the first of these lines, the omission of the former “which,” would remove all objection; and there are others where a final syllable appears clearly deficient; as thus:—

Yet the following would be scarcely improved by greater exactness:

Nor, perhaps, ought this to be made correct:

The aspect of fact pervading “the Bothie of Toper-na-fuosich,”—(in English, “the hut of the bearded well,” a somewhat singular title, to say the least,) is so strong and complete as to render necessary the few words of dedication, where, in inscribing the poem, (or, as the author terms it, “trifle,”) to his “long-vacation pupils,” he expresses a hope, that they “will not be displeased if, in a fiction, purely fiction, they are here and there reminded of times enjoyed together.”

As the story opens, the Oxford party are about to proceed to dinner at “the place of the Clansmen's meeting.” Their characters, discriminated with the nicest taste, and perfectly worked out, are thus introduced:

A peculiar point of style in this poem, and one which gives a certain classic character to some of its more familiar aspects, is the frequent recurrence of the same line, and the repeated definition of a personage 37 by the same attributes. Thus, Lindsay is “the Piper, the Dialectician,” Arthur Audley “the glory of headers,” and the tutor “the grave man nicknamed Adam,” from beginning to end; and so also of the others.

Omitting the after-dinner speeches, with their “Long constructions strange and plusquam-Thucydidean,” that only of “Sir Hector, the Chief and the Chairman;” in honor of the Oxonians, than which nothing could be more unpoetically truthful, is preserved, with the acknowledgment, ending in a sarcasm at the game laws, by Hewson, who, as he is leaving the room, is accosted by “a thin man, clad as the Saxon:”

Throughout this scene, as through the whole book, no opportunity is overlooked for giving individuality to the persons introduced: Sir Hector, of whom we lose sight henceforward, the attaché, the Guards-man, are not mere names, but characters: it is not enough to say that two tables were set apart “for keeper and gillie and peasant:” there is something to be added yet; and with others assembled around them were “Pipers five or six; among them the young one, the drunkard.”

The morrow's conversation of the reading party turns on “noble ladies and rustic girls, their partners.” And here speaks out Hewson the chartist:

And he proceeds in a rapture to talk on the beauty of household service.

Hereat Arthur remarks: “‘Is not all this just the same that one hears at common room breakfasts, Or perhaps Trinity-wines, about Gothic buildings and beauty?’”—p. 13.

The character of Hobbes, called into energy by this observation, is perfectly developed in the lines succeeding:

Here, in the tutor's answer to Hewson, we come on the moral of the poem, a moral to be pursued through commonplace lowliness of station and through high rank, into the habit of life which would be, in the one, not petty,—in the other, not overweening,—in any, calm and dignified.

When the discussion is ended, the party propose to separate, some proceeding on their tour; and Philip Hewson will be of these.

The action here becomes divided; and, omitting points of detail, we must confine ourselves to tracing the development of the idea in which the subject of the poem consists.

Philip and his companions, losing their road, are received at a farm, where they stay for three days: and this experience of himself begins. He comes prepared; and, if he seems to love the “golden-haired Katie,” it is less that she is “the youngest and comeliest daughter” than because of her position, and that in that she realises his preconceived wishes. For three days he is with her and about her; and he 39 remains when his friends leave the farm-house. But his love is no more than the consequence of his principles; it is his own will unconsidered and but half understood. And a letter to Adam tells how it had an end:

Philip Hewson has been going on

And, meanwhile, Katie, among the others, is dancing and smiling still on some one who is to her all that Philip had ever been.

When Hewson writes next, his experience has reached its second stage. He is at Balloch, with the aunt and the cousin of his friend Hope: and the lady Maria has made his beliefs begin to fail and totter, and he feels for something to hold firmly. He seems to think, at one moment, that the mere knowledge of the existence of such an one ought to compensate for lives of drudgery hemmed in with want; then he turns round on himself with, “How shall that be?” And, at length, he appeases his questions, saying that it must and should be so, if it is.

After this, come scraps of letters, crossed and recrossed, from the 40 Bothie of Toper-na-fuosich. In his travelling towards home, a horse cast a shoe, and the were directed to David Mackaye. Hewson is still in the clachan hard by when he urges his friend to come to him: and he comes.

From this point, we must give ourselves up to quotation; and the narrow space remaining to us is our only apology to the reader for making any omission whatever in these extracts.

We may spare criticism here, for what reader will not have felt such poetry? There is something in this of the very tenderness of tenderness; this is true delicacy, fearless and unembarrassed. Here it seems almost captious to object: perhaps, indeed, it is rather personal whim than legitimate criticism which makes us take some exception at “the curl on his forehead;” yet somehow there seems a hint in it of the pet curate.

Elspie's doubts now return upon her with increased force; and it is not till after many conversations with the “teacher” that she allows her resolve to be fixed. So, at last,

And, after their talk, she feels strong again, and fit to be his.—Then they rise.

David Mackaye gives his consent; but first Hewson must return to College, and study for a year.

His views have not been stationary. To his old scorn for the idle of 43 the earth had succeeded the surprise that overtook him at Balloch: and he would now hold to his creed, yet not as rejecting his experience. Some, he says, were made for use; others for ornament; but let these be so made, of a truth, and not such as find themselves merely thrust into exemption from labor. Let each know his place, and take it, “For it is beautiful only to do the thing we are meant for.” And of his friend urging Providence he can only, while answering that doubtless he must be in the right, ask where the limit comes between circumstance and Providence, and can but wish for a great cause, and the trumpet that should call him to God's battle, whereas he sees

Among the prominent attributes of this poem is its completeness. The elaboration, not only of character and of mental discipline, but of incident also, is unbroken. The absences of all mention of Elspie in the opening scene and again at the dance at Rannoch may at first seem to be a failure in this respect; but second thoughts will show it to be far otherwise: for, in the former case, her presence would not have had any significance for Hewson, and, in the latter, would have been overlooked by him save so far as might warrant a future vague recollection, pre-occupied as his eyes and thoughts were by another. There is one condition still under which we have as yet had little opportunity of displaying this quality; but it will be found to be as fully carried out in the descriptions of nature. In the first of our extracts the worlds are few, but stand for many.

In the next mere sound and the names go far towards the entire effect; but not so far as to induce any negligence in essential details:

Two more passages, and they must suffice as examples. Here the isolation is perfect; but it is the isolation, not of the place and the actors only; it is, as it were, almost our own in an equal degree;

In many of the images of this poem, as also in the volume “Ambarvalia,” the joint production of Clough and Thomas Burbidge, there is a peculiar moderness, a reference distinctly to the means and habits of society in these days, a recognition of every-day fact, and a willingness to believe it as capable of poetry as that which, but for having once been fact, would not now be tradition. There is a certain special character in passages like the following, the familiarity of the matter blending with the remoteness of the form of metre, such as should not be overlooked in attempting to estimate the author's mind and views of art:

Indeed, the general adaptation of the style to the immediate matter, the alternation of the poetic and the familiar, with a certain mixture even of classical phrase and allusion, is highly appropriate, and may almost be termed constant, except in occasional instances where more poetry, and especially more conception and working out of images, is introduced than squares with a strict observance of nature. Thus the lines quoted where Elspie applies to herself the incident of “the high new bridge” and “the great key-stone in the middle” are succeeded by others (omitted in our extract) where the idea is followed into its details; and there is another passage in which, through no less than seventeen lines, she compares herself to an inland stream disturbed and hurried on by the mingling with it of the sea's tide. Thus also one of the most elaborate descriptions in the poem,—an episode in itself of the extremest beauty and finish, but, as we think, clearly misplaced,—is a picture of the dawn over a great city, introduced into a letter of Philip's, and that, too, simply as an image of his own mental condition. There are but few poets for whom it would be superfluous to reflect whether pieces of such-like mere poetry might not more properly form part of the descriptive groundwork, and be altogether banished from discourse and conversation, where the greater amount of their intrinsic care and excellence becomes, by its position, a proportionally increasing load of disregard for truthfulness.

For a specimen of a peculiarly noble spirit which pervades the whole work, we would refer the reader to the character of Arthur Audley, unnecessary to the story, but most important to the sentiment; for a comprehensive instance of minute feeling for individuality, to the narrative of Lindsay and the corrections of Arthur on returning from their tour.

For pleasant ingenuity, involving, too, a point of character, to the final letter of Hobbes to Philip, wherein, in a manner made up of playful subtlety and real poetical feeling, he proves how “this Rachel and Leah is marriage.”

“The Bothie of Toper-na-fuosich” will not, it is to be feared, be extensively read; its length combined with the metre in which it is written, or indeed a first hasty glance at the contents, does not allure the 46 majority even of poetical readers; but it will not be left or forgotten by such as fairly enter upon it. This is a poem essentially thought and studied, if not while in the act of writing, at least as the result of a condition of mind; and the author owes it to the appreciations of all into whose hands it shall come, and who are willing to judge for themselves, to call it, should a second edition appear, by its true name;—not a trifle, but a work.

That public attention should have been so little engaged by this poem is a fact in one respect somewhat remarkable, as contrasting with the notice which the “Ambarvalia” has received. Nevertheless, independently of the greater importance of “the Bothie” in length and development, it must, we think, be admitted to be written on sounder and more matured principles of taste,—the style being sufficiently characterized and distinctive without special prominence, whereas not a few of the poems in the other volume are examples rather of style than of thought, and might be held in recollection on account of the former quality alone.

Her First Season

A Sketch From Nature

An End

This Periodical will consist of original Poems, Stories to develope thought and principle, Essays concerning Art and other subjects, and analytic Reviews of current Literature—particularly of Poetry. Each number will also contain an Etching; the subject to be taken from the opening article of the month.

An attempt will be made, both intrinsically and by review, to claim for Poetry that place to which its present development in the literature of this country so emphatically entitles it.

The endeavour held in view throughout the writings on Art will be to encourage and enforce an entire adherence to the simplicity of nature; and also to direct attention, as an auxiliary medium, to the comparatively few works which Art has yet produced in this spirit. It need scarcely be added that the chief object of the etched designs will be to illustrate this aim practically, as far as the method of execution will permit; in which purpose they will be produced with the utmost care and completeness.

CONTENTS.

• The Child Jesus: by James Collinson 49
• A Pause of Thought: by Ellen Alleyn 57
• The Purpose and Tendency of Early Italian Art: by John Seward 58
• Song: by Ellen Alleyn 64
• Morning Sleep: by Wm. B. Scott 65
• Sonnet: by Calder Campbell 68
• Stars and Moon 69
• On the Mechanism of a Historical Picture: by F. Madox Brown 70
• A Testimony: by Ellen Alleyn 73
• O When and Where: by Thomas Woolner 75
• Fancies at Leisure: by Wm. M. Rossetti 76
• The Sight Beyond: by Walter H. Deverell 79
• The Blessed Damozel: by Dante G. Rossetti 80
• REVIEWS: “The Strayed Reveller, and other Poems:” by Wm. M. Rossetti 84

To Correspondents.

All persons from whom Communications have been received, and who have not been otherwise replied to, are requested to accept the Editor's acknowledgments.

[Illustration: Ex ore infantiam et lartentium pertecizli laudem.]

The Child Jesus

I. The Agony in the Garden

II. The Scourging

III. The Crowning with Thorns

IV. Jesus Carrying his Cross

V. The Crucifixion

A Pause of Thought

The Purpose and Tendency of Early Italian Art

The object we have proposed to ourselves in writing on Art, has been “an endeavour to encourage and enforce an entire adherence to the simplicity of nature; and also to direct attention, as an auxiliary medium, to the comparatively few works which Art has yet produced in this spirit.” It is in accordance with the former and more prominent of these objects that the writer proposes at present to treat.

An unprejudiced spectator of the recent progress and main direction of Art in England will have observed, as a great change in the character of the productions of the modern school, a marked attempt to lead the taste of the public into a new channel by producing pure transcripts and faithful studies from nature, instead of conventionalities and feeble reminiscences from the Old Masters; an entire seeking after originality in a more humble manner than has been practised since the decline of Italian Art in the Middle Ages. This has been most strongly shown by the landscape painters, among whom there are many who have raised an entirely new school of natural painting, and whose productions undoubtedly surpass all others in the simple attention to nature in detail as well as in generalities. By this they have succeeded in earning for themselves the reputation of being the finest landscape painters in Europe. But, although this success has been great and merited, it is not of them that we have at present to treat, but rather to recommend their example to their fellow-labourers, the historical painters.

That the system of study to which this would necessarily lead requires a somewhat longer and more devoted course of observation than any other is undoubted; but that it has a reward in a greater effect produced, and more delight in the searching, is, the writer thinks, equally certain. We shall find a greater pleasure in proportion to our closer communion with nature, and by a more exact adherence to all her details, (for nature has no peculiarities or excentricities) in whatsoever direction her study may conduct.

This patient devotedness appears to be a conviction peculiar to, or at least more purely followed by, the early Italian Painters; a feeling which, exaggerated, and its object mistaken by them, though still held holy and pure, was the cause of the retirement of many of the greatest men from the world to the monastery; there, in undisturbed silence and humility, 59

Even with this there is not associated a melancholy feeling alone; for, although the object was mistaken, yet there is evinced a consciousness of purpose definite and most elevated; and again, we must remember, as a great cause of this effect, that the Arts were, for the most part, cleric, and not laic, or at least were under the predominant influence of the clergy, who were the most important patrons by far, and their houses the safest receptacles for the works of the great painter.

The modern artist does not retire to monasteries, or practise discipline; but he may show his participation in the same high feeling by a firm attachment to truth in every point of representation, which is the most just method. For how can good be sought by evil means, or by falsehood, or by slight in any degree? By a determination to represent the thing and the whole of the thing, by training himself to the deepest observation of its fact and detail, enabling himself to reproduce, as far as possible, nature herself, the painter will best evince his share of faith.

It is by this attachment to truth in its most severe form that the followers of the Arts have to show that they share in the peculiar character of the present age,—a humility of knowledge, a diffidence of attainment; for, as Emerson has well observed,

Is this so bad then? Sight is the last thing to be pitied. Would we be blind? Do we fear lest we should outsee nature and God, and drink truth dry?”

It has been said that there is presumption in this movement of the modern school, a want of deference to established authorities, a removing of ancient landmarks. This is best answered by the profession that nothing can be more humble than the pretension to the observation of facts alone, and the truthful rendering of them. If we are not to depart from established principles, how are we to advance at all? Are we to remain still? Remember, no thing remains still; that which does not advance falls backward. That this movement is an advance, and that it is of nature herself, is shown by its going nearer to truth in every object produced, and by its being guided by the very principles the ancient painters followed, as soon as they attained the mere power of representing an object faithfully. 60 These principles are now revived, not from them, though through their example, but from nature herself.

That the earlier painters came nearer to fact, that they were less of the art, artificial, cannot be better shown than by the statement of a few examples from their works. There is a magnificent Niello work by an unknown Florentine artist, on which is a group of the Saviour in the lap of the Virgin. She is old, (a most touching point); lamenting aloud, clutches passionately the heavy-weighted body on her knee; her mouth is open. Altogether it is one of the most powerful appeals possible to be conceived; for there are few but will consider this identification with humanity to be of more effect than any refined or emasculate treatment of the same subject by later artists, in which we have the fact forgotten for the sake of the type of religion, which the Virgin was always taken to represent, whence she is shown as still young; as if, nature being taken typically, it were not better to adhere to the emblem throughout, confident by this means to maintain its appropriateness, and, therefore, its value and force.

In the Niello work here mentioned there is a delineation of the Fall, in which the serpent has given to it a human head with a most sweet, crafty expression. Now in these two instances the style is somewhat rude; but there are passion and feeling in it. This is not a question of mere execution, but of mind, however developed. Let us not mistake, however, from this that execution should be neglected, but only maintained as a most important aid, and in that quality alone, so that we do not forget the soul for the hand. The power of representing an object, that its entire intention may be visible, its lesson felt, is all that is absolutely necessary: mere technicalities of performance are but additions; and not the real intent and end of painting, as many have considered them to be. For as the knowledge is stronger and more pure in Masaccio than in the Caracci, and the faith higher and greater,—so the first represents nature with more true feeling and love, with a deeper insight into her tenderness; he follows her more humbly, and has produced to us more of her simplicity; we feel his appeal to be more earnest: it is the crying out of the man, with none of the strut of the actor.

Let us have the mind and the mind's-workings, not the remains of earnest thought which has been frittered away by a long dreary course of preparatory study, by which all life has been evaporated. Never forget that there is in the wide river of nature something which every body who has a rod and line may catch, precious things which every one may dive for.

It need not be feared that this course of education would lead to a 61 repetition of the toe-trippings of the earliest Italian school, a sneer which is manifestly unfair; for this error, as well as several others of a similar kind, was not the result of blindness or stupidity, but of the simple ignorance of what had not been applied to the service of painting at their time. It cannot be shown that they were incorrect in expression, false in drawing, or unnatural in what is called composition. On the contrary, it is demonstrable that they exceeded all others in these particulars, that they partook less of coarseness and of conventional sentiment than any school which succeeded them, and that they looked more to nature; in fact, were more true, and less artificial. That their subjects were generally of a melancholy cast is acknowledged, which was an accident resulting from the positions their pictures were destined to occupy. No man ever complained that the Scriptures were morbid in their tendency because they treat of serious and earnest subjects: then why of the pictures which represent such? A certain gaunt length and slenderness have also been commented upon most severely; as if the Italians of the fourteenth century were as so many dray horses, and the artist were blamed for not following his model. The consequence of this direction of taste is that we have life-guardsmen and pugilists taken as models for kings, gentlemen, and philosophers. The writer was once in a studio where a man, six feet two inches in height, with atlantean shoulders, was sitting for King Alfred. That there is no greater absurdity than this will be perceived by any one that has ever read the description of the person of the king given by his historian and friend Asser.

The sciences have become almost exact within the present century. Geology and chemistry are almost re-instituted. The first has been nearly created; the second expanded so widely that it now searches and measures the creation. And how has this been done but by bringing greater knowledge to bear upon a wider range of experiment; by being precise in the search after truth? If this adherence to fact, to experiment and not theory,—to begin at the beginning and not fly to the end,—has added so much to the knowledge of man in science; why may it not greatly assist the moral purposes of the Arts? It cannot be well to degrade a lesson by falsehood. Truth in every particular ought to be the aim of the artist. Admit no untruth: let the priest's garment be clean.

Let us now return to the Early Italian Painters. A complete refutation of any charge that the character of their school was neccessarily gloomy will be found in the works of Benozzo Gozzoli, as in his ‘Vineyard’ where there are some grape-gatherers the most elegant and graceful imaginable; this painter's children are the 62 most natural ever painted. In Ghiberti,—in Fra Angilico, (well named),—in Masaccio,—in Ghirlandajo, and in Baccio della Porta, in fact in nearly all the works of the painters of this school, will be found a character of gentleness, grace, and freedom, which cannot be surpassed by any other school, be that which it may; and it is evident that this result must have been obtained by their peculiar attachment to simple nature alone, their casting aside all ornament, or rather their perfect ignorance of such,—a happy fortune none have shared with them. To show that with all these qualifications they have been pre-eminent in energy and dignity, let us instance the ‘Air Demons’ of Orcagna, where there is a woman borne through the air by an Evil Spirit. Her expression is the most terrible imaginable; she grasps her bearer with desperation, looking out around her into space, agonized with terror. There are other figures in the same picture of men who have been cast down, and are falling through the air: one descends with his hands tied, his chin up, and long hair hanging from his head in a mass. One of the Evil Spirits hovering over them has flat wings, as though they were made of plank: this gives a most powerful character to the figure. Altogether, this picture contains perhaps a greater amount of bold imagination and originality of conception than any of the kind ever painted. For sublimity there are few works which equal the ‘Archangels’ of Giotto, who stand singly, holding their sceptres, and with relapsed wings. The ‘Paul’ of Masaccio is a well-known example of the dignified simplicity of which these artists possessed so large a share. These instances might be multiplied without end; but surely enough have been cited in the way of example to show the surpassing talent and knowledge of these painters, and their consequent success, by following natural principles, until the introduction of false and meretricious ornament led the Arts from the simple chastity of nature, which it is as useless to attempt to elevate as to endeavour to match the works of God by those of man. Let the artist be content to study nature alone, and not dream of elevating any of her works, which are alone worthy of representation.{5}

The Arts have always been most important moral guides. Their 63 flourishing has always been coincident with the most wholesome period of a nation's: never with the full and gaudy bloom which but hides corruption, but the severe health of its most active and vigorous life; its mature youth, and not the floridity of age, which, like the wide full open petals of a flower, indicates that its glory is about to pass away. There has certainly always been a period like the short warm season the Canadians call the “Indian Summer,” which is said to be produced by the burning of the western forests, causing a factitious revival of the dying year: so there always seems to have been a flush of life before the final death of the Arts in each period:—in Greece, in the sculptors and architects of the time after Pericles; in the Germans, with the successors of Albert Durer. In fact, in every school there has been a spring, a summer, an autumn, an “Indian Summer,” and then winter; for as surely as the “Indian Summer,” (which is, after all, but an unhealthy flush produced by destruction,) so surely does winter come. In the Arts, the winter has been exaggerated action, conventionalism, gaudy colour, false sentiment, voluptuousness, and poverty of invention: and, of all these characters, that which has been the most infallible herald of decease, voluptuousness, has been the most rapid and sure. Corruption lieth under it; and every school, and indeed every individual, that has pandered to this, and departed from the true spirit in which all study should be conducted, sought to degrade and sensualize, instead of chasten and render pure, the humanity it was instructed to elevate. So has that school, and so have those individuals, lost their own power and descended from their high seat, fallen from the priest to the mere parasite, from the law-giver to the mere courtier.

If we have entered upon a new age, a new cycle of man, of which there are many signs, let us have it unstained by this vice of sensuality of mind. The English school has lately lost a great deal of this character; why should we not be altogether free from it? Nothing can degrade a man or a nation more than this meanness; why should we not avoid it? Sensuality is a meanness repugnant to youth, and disgusting in age: a degradation at all times. Let us say

Bearing this in mind,—the conviction that, without the pure heart, nothing can be done worthy of us; by this, that the most successful school of painters has produced upon us the intention of their earnestness at this distance of time,—let us follow in their path, 64 guided by their light: not so subservient as to lose our own freedom, but in the confidence of equal power and equal destiny; and then rely that we shall obtain the same success and equal or greater power, such as is given to the age in which we live. This is the only course that is worthy of the influence which might be exerted by means of the Arts upon the character of the people: therefore let it be the only one for us to follow if we hope to share in the work.

That the real power of the Arts, in conjunction with Poetry, upon the actions of any age is, or might be, predominant above all others will be readily allowed by all that have given any thought to the subject: and that there is no assignable limit to the good that may be wrought by their influence is another point on which there can be small doubt. Let us then endeavour to call up and exert this power in the worthiest manner, not forgetting that we chose a difficult path in which there are many snares, and holding in mind the motto, “No Cross, no Crown.”

Believe that there is that in the fact of truth, though it be only in the character of a single leaf earnestly studied, which may do its share in the great labor of the world: remember that it is by truth alone that the Arts can ever hold the position for which they were intended, as the most powerful instruments, the most gentle guides; that, of all classes, there is none to whom the celebrated words of Lessing, “That the destinies of a nation depend upon its young men between nineteen and twenty-five years of age,” can apply so well as to yourselves. Recollect, that your portion in this is most important: that your share is with the poet's share; that, in every careless thought or neglected doubt, you shelve your duty, and forsake your trust; fulfil and maintain these, whether in the hope of personal fame and fortune, or from a sense of power used to its intentions; and you may hold out both hands to the world. Trust it, and it will have faith in you; will hearken to the precepts you may have permission to impart.

Song

Morning Sleep

Sonnet

Stars and Moon

On the Mechanism of a Historical Picture

Part I. The Design

In tracing these memoranda of the course to be pursued in producing a work of the class commonly denominated “Historic Art,” we have no wish to set ourselves in opposition to the practice of other artists. We are quite willing to believe that there may be various methods of working out the same idea, each productive of a satisfactory result. Should any one therefore regard it as a subject for controversy, we would only reply that, if different, or to them better, methods be adopted by other painters, no less certain is it that there are numbers who at the onset of their career have not the least knowledge of any one of these methods; and that it is chiefly for such that these notes have been penned. In short, that to all about to paint their first picture we address ourselves.

The first advice that should be given, on painting a historical picture, ought undoubtedly to be on the choosing of a fit subject; but, the object of the present paper being purely practical, it would ill commence with a question which would entail a dissertation bearing upon the most abstract properties of Art. Should it afterwards appear necessary, we may append such a paper to the last number of these articles; but, for the present, we will content ourselves with beginning where the student may first encounter a difficulty in giving body to his idea.

The first care of the painter, after having selected his subject, should be to make himself thoroughly acquainted with the character of the times, and habits of the people, which he is about to represent; and next, to consult the proper authorities for his costume, and such objects as may fill his canvass; as the architecture, furniture, vegetation or landscape, or accessories, necessary to the elucidation of the subject. By not pursuing this course, the artist is in danger of imagining an effect, or disposition of lines, incompatible with the costume of his figures, or objects surrounding them; and it will be found always a most difficult thing to efface an idea that has once taken possession of the mind. Besides which, it is impossible to conceive a design with any truth, not being acquainted with the character, habits, and appearance, of the people represented.

Having, by such means, secured the materials of which his work must be composed, the artist must endeavour, as far as lies in his power, to embody the picture in his thoughts, before having recourse to paper. He must patiently consider his subject, revolving in his 71 mind every means that may assist the clear development of the story: giving the most prominent places to the most important actors, and carefully rejecting incidents that cannot be expressed by pantomimic art without the aid of text. He must also, in this mental forerunner of his picture, arrange the “grouping” of his figures,—that is, the disposing of them in such agreeable clusters or situations on his canvass as may be compatible with the dramatic truth of the whole, (technically called the lines of a composition.) He must also consider the color, and disposition of light and dark masses in his design, so as to call attention to the principal objects, (technically called the “effect.”) Thus, to recapitulate, the painter, in his first conception of his picture, will have to combine three qualities, each subordinate to the other;—the intellectual, or clear development, dramatic truth, and sentiment, of his incident;—the construction, or disposition of his groups and lines, as most conducive to clearness, effect, and harmony;—and the chromatic, or arrangement of colors, light and shade, most suitable to impress and attract the beholder.{6}

Having settled these points in his mind, as definitely as his faculties will allow of, the student will take pencil and paper, and sketch roughly each separate figure in his composition, studying his own acting, (in a looking-glass) or else that of any friend he may have of an artistic or poetic temperament, but not employing for the purpose the ordinary paid models.—It will be always found that they are stiff and feelingless, and, as such, tend to curb the vivacity of a first conception, so much so that the artist may believe an action impossible, through the want of comprehension of the model, which to himself or a friend might prove easy.

Here let the artist spare neither time nor labor, but exert himself beyond his natural energies, seeking to enter into the character of each actor, studying them one after the other, limb for limb, hand for hand, finger for finger, noting each inflection of joint, or tension of sinew, searching for dramatic truth internally in himself, and in all external nature, shunning affectation and exaggeration, and striving after pathos, and purity of feeling, with patient endeavor and utter simplicity of heart. For on this labor must depend the success of his work with the public. Artists may praise his color, 72 drawing, or manipulation, his chiaroscuro, or his lines; but the clearness, truth, and sentiment, of his work will alone affect the many.

The action of each figure being now determinate, the next step will be to make a sketch in oil of the whole design; after which, living models, as like the artist's conception as can be found, must be procured, to make outlines of the nude of each figure, and again sketches of the same, draped in the proper costume.{7}

From these studies, the painter will prepare a second sketch, in outline, of the whole, being, in fact, a small and hasty cartoon.{8}

In this last preparation of the design, the chief care of the student will be the grouping, and the correct size and place of each figure; also the perspective of the architecture and ground plan will now have to be settled; a task requiring much patient calculation, and usually proving a source of disgust to the novice not endowed with much perseverance. But, above all, the quality to be most studied in this outline design will be the proportion of the whole work.

And with a few remarks on this quality, which might appropriately be termed “constructive beauty in art,” we will close this paper on “the Design,” as belonging more properly to the mechanical than the intellectual side of art; as being rather the slow growth of experience than the spontaneous impulse of the artistic temperament. It is a feature in art rather apt to savor of conventionality to such as would look on nature as the only school of art, who would consider it but as the exponent of thought and feeling; while, on the other hand, we fear it likely to be studied to little effect by such as receive with indiscriminate and phlegmatic avidity all that is handed down to them in the shape of experience or time-sanctioned rule. But plastic art claims not merely our sympathy, in its highest capacity to emit thought and sentiment; but as form, colour, light, life, and beauty; and who shall settle the claims between 73 thought and beauty? But art has beauties of its own, which neither impair nor contradict the beauties of nature; but which are not of nature, and yet are, inasmuch as art itself is but part of nature: and of such, the beauties of the nature of art, is the feeling for constructive beauty. It interferes not with truth or sentiment; it is not the cause of unlikely order and improbable symmetry; it is not bounded by line or rule, nor taught by theory. It is a feeling for proportion, ever varying from an infinity of conflicting causes, that balances the picture as it balances the Gothic edifice; it is a germ planted in the breast of the artist, that gradually expands by cultivation.

To those who would foster its development the only rule we could offer would be never to leave a design, while they imagine they could alter for the better (subordinate to the truth of nature) the place of a single figure or group, or the direction of a line.

And to such as think it beneath their care we can only say that they neglect a refinement, of which every great master takes advantage to increase the fascination which beauty, feeling, or passion, exercises over the multitude.

A Testimony

O When and Where

Fancies at Leisure

II. A Quiet Place

III. A Fall of Rain

IV. Sheer Waste

The Light beyond

I

II

III

The Blessed Damozel

Reviews

The Strayed Reveller; and other Poems. By A.—Fellowes, Ludgate-street.—1849.

If any one quality may be considered common to all living poets, it is that which we have heard aptly described as self-consciousness. In this many appear to see the only permanent trace of the now old usurping deluge of Byronism; but it is truly a fact of the time,—less a characteristic than a portion of it. Every species of composition—the dramatic, the narrative, the lyric, the didactic, the descriptive—is imbued with this spirit; and the reader may calculate with almost equal certainty on becoming acquainted with the belief of a poet as of a theologian or a moralist. Of the evils resulting from the practice, the most annoying and the worst is that some of the lesser poets, and all mere pretenders, in their desire to emulate the really great, feel themselves under a kind of obligation to assume opinions, vague, incongruous, or exaggerated, often not only not their own, but the direct reverse of their own,—a kind of meanness that has replaced, and goes far to compensate for, the flatteries of our literary ancestors. On the other hand, this quality has created a new tie of interest between the author and his public, enhances the significance of great works, and confers value on even the slightest productions of a true poet.

That the systematic infusion of this spirit into the drama and epic compositions is incompatible with strict notions of art will scarcely be disputed: but such a general objection does not apply in the case of lyric poetry, where even the character of the subject is optional. It is an instance of this kind that we are now about to consider.

“The Strayed Reveller and other Poems,” constitutes, we believe, the first published poetical work of its author, although the following would rather lead to the inference that he is no longer young.

And, in another poem:

Accordingly, we find but little passion in the volume, only four 85 pieces (for “The Strayed Reveller” can scarcely be so considered) being essentially connected with it. Of these the “Modern Sappho” appears to us not only inferior, but as evidencing less maturity both of thought and style; the second, “Stagyrus,” is an urgent appeal to God; the third, “The New Sirens,” though passionate in utterance, is, in purpose, a rejection of passion, as having been weighed in the balance and found wanting; and, in the last, where he tells of the voice which once

he records the “intolerable change of thought” with which it now comes to his “long-sobered heart.” Perhaps “The Forsaken Merman” should be added to these; but the grief here is more nearly approaching to gloomy submission and the sickness of hope deferred.

The lessons that the author would learn of nature are, as set forth in the sonnet that opens the volume,

His conception of the poet is of one who

Such is the author's purpose in these poems. He recognises in each thing a part of the whole: and the poet must know even as he sees, or breathes, as by a spontaneous, half-passive exercise of a faculty: he must receive rather than seek.

Connected with this view of life as “a placid and continuous whole,” is the principle which will be found here manifested in 86 different modes, and thro' different phases of event, of the permanence and changelessness of natural laws, and of the large necessity wherewith they compel life and man. This is the thought which animates the “Fragment of an ‘Antigone:’” “The World and the Quietest” has no other scope than this:—

This principle is brought a step futher into the relations of life in “The Sick King in Bokhara,” the following passage from which claims to be quoted, not less for its vividness as description, than in illustration of this thought:—

The author applies this basis of fixity in nature generally to the rules of man's nature, and avow himself a Quietist. Yet he would not despond, but contents himself, and waits. In no poem of the volume is this character more clearly defined and developed than in the sonnets “To a Republican Friend,” the first of which expresses 87 concurrence in certain broad progressive principles of humanity: to the second we would call the reader's attention, as to an example of the author's more firm and serious writing:—

In the adjuration entitled “Stagyrus,” already mentioned, he prays to be set free

and there seems continually recurring to him a haunting presage of the unprofitableness of the life, after which men have not “any more a portion for ever in anything that is done under the sun.” Where he speaks of resignation, after showing how the less impetuous and self-concentred natures can acquiesce in the order of this life, even were it to bring them back with an end unattained to the place whence they set forth; after showing how it is the poet's office to live rather than to act in and thro' the whole life round about him, he concludes thus:

“Shall we,” he asks, “go hence and find that our vain dreams are not dead? Shall we follow our vague joys, and the old dead faces, and the dead hopes?”

He exhorts man to be “in utrumque paratus.” If the world be the materialized thought of one all-pure, let him, “by lonely pureness,” seek his way through the colored dream of life up again to that all-pure fount:—

then man, the only self-conscious being, “seeming sole to awake,” must, recognizing his brotherhood with this world which stirs at his feet unknown, confess that he too but seems.

Thus far for the scheme and the creed of the author. Concerning these we leave the reader to draw his own conclusions.

Before proceeding to a more minute notice of the various poems, we would observe that a predilection is apparent throughout for antiquity and classical association; not that strong love which made Shelley, as it were, the heir of Plato; not that vital grasp of conception which enabled Keats without, and enables Landor with, the most intimate knowledge of form and detail, to return to and renew 89 the old thoughts and beliefs of Greece; still less the mere superficial acquaintance with names and hackneyed attributes which was once poetry. Of this conventionalism, however, we have detected two instances; the first, an allusion to “shy Dian's horn” in “breathless glades” of the days we live, peculiarly inappropriate in a sonnet addressed “To George Cruikshank on his Picture of ‘The Bottle;’” the second a grave call to Memory to bring her tablets, occurring in, and forming the burden of, a poem strictly personal, and written for a particular occasion. But the author's partiality is shown, exclusively of such poems as “Mycerinus” and “The Strayed Reveller,” where the subjects are taken from antiquity, rather in the framing than in the ground work, as in the titles “A Modern Sappho,” “The New Sirens,” “Stagyrus,” and “In utrumque paratus.” It is Homer and Epictetus and Sophocles who “prop his mind;” the immortal air which the poet breathes is “Where Orpheus and where Homer are;” and he addresses “Fausta” and “Critias.”

There are four narrative poems in the volume:—“Mycerinus,” “The Strayed Reveller,” “The Sick King in Bokhara,” and “The Forsaken Merman.” The first of these, the only one altogether narrative in form, founded on a passage in the 2nd Book of Herodotus, is the story of the six years of life portioned to a King of Egypt succeeding a father “who had loved injustice, and lived long;” and tells how he who had “loved the good” revels out his “six drops of time.” He takes leave of his people with bitter words, and goes out

(a daring image, verging towards a conceit, though not absolutely such, and the only one of that character that has struck us in the volume.)

Here a Tennysonian influence is very perceptible, more especially in the last quotation; and traces of the same will be found in “The Forsaken Merman.”

In this poem the story is conveyed by allusions and reminiscences whilst the Merman makes his children call after her who had returned to her own earth, hearing the Easter bells over the bay, and who is not yet come back for all the voices calling “Margaret! Margaret!” The piece is scarcely long enough or sufficiently distinct otherwise than as a whole to allow of extract; but we cannot but express regret that a poem far from common-place either in ubject or treatment should conclude with such sing-song as

“The Strayed Reveller” is written without rhyme—(not being blank verse, however,)—and not unfrequently, it must be admitted, without rhythm. Witness the following lines:

Nor are these by any means the only ones that might be cited in proof; and, indeed, even where there is nothing precisely contrary to rhythm, the verse might, generally speaking, almost be read as prose. Seldom indeed, as it appears to us, is the attempt to write without some fixed laws of metrical construction attended with success; never, perhaps, can it be considered as the most appropriate embodiment of thought. The fashion has obtained of late years; but it is a fashion, and will die out. But few persons will doubt the superiority of the established blank verse, after reading the following passage, or will hesitate in pronouncing that it ought to be the rule, instead of the exception, in this poem:

The Reveller, going to join the train of Bacchus in his temple, has strayed into the house of Circe and has drunk of her cup: he believes that, while poets can see and know only through participation in endurance, he shares the power belonging to the gods of seeing “without pain, without labour;” and has looked over the valley all day long at the Mœnads and Fauns, and Bacchus, “sometimes, for a moment, passing through the dark stems.” Apart from the inherent defects of the metre, there is great beauty of pictorial description in some passages of the poem, from which the following (where he is speaking of the gods) may be taken as a specimen:—

From “the Sick King in Bokhara,” we have already quoted at some length. It is one of the most considerable, and perhaps, as being the most simple and life-like, the best of the narrative poems. A vizier is receiving the dues from the cloth merchants, when he is summoned to the presence of the king, who is ill at ease, by Hussein: “a teller of sweet tales.” Arrived, Hussein is desired to relate the cause of the king's sickness; and he tells how, three days since, a certain Moollah came before the king's path, calling for justice on himself, whom, deemed a fool or a drunkard, the guards pricked off with their spears, while the king passed on into the mosque: and how the man came on the morrow with yesterday's blood-spots on him, and cried out for right. What follows is told with great singleness and truth: “Thou knowest,” the man says,

The Vizier counsels the king that each man's private grief suffices him, and that he should not seek increase of it in the griefs of other men. But he answers him, (this passage we have before quoted,) that the king's lot and the poor man's is the same, for that neither has his will; and he takes order that the dead man be buried in his own royal tomb.

We know few poems the style of which is more unaffectedly without labor, and to the purpose, than this. The metre, however, of the earlier part is not always quite so uniform and intelligible as might be desired; and we must protest against the use, for the sake of rhyme, of broke in lieu of broken, as also of stole for stolen in “the New Sirens.” While on the subject of style, we may instance, from the “Fragment of an Antigone,” the following uncouth stanza, which, at the first reading, hardly appears to be correctly put together:

Perhaps the most perfect and elevated in tone of all these poems is “The New Sirens.” The author addresses, in imagination, a company of fair women, one of whose train he had been at morning; but in the evening he has dreamed under the cedar shade, and seen the same forms “on shores and sea-washed places,” “With blown tresses, and with beckoning hands.”

He thinks how at sunrise he had beheld those ladies playing between the vines; but now their warm locks have fallen down over their arms. He prays them to speak and shame away his sadness; but there comes only a broken gleaming from their windows, which “Reels and shivers on the ruffled gloom.” He asks them whether they have seen the end of all this, the load of passion and the emptiness of reaction, whether they dare look at life's latter days,

And he implores them to “let fall one tear, and set him free.” The past was no mere pretence; it was true while it lasted; but it is gone now, and the East is white with day. Shall they meet again, only that he may ask whose blank face that is?

This poem must be read as a whole; for not only would it be difficult to select particular passages for extraction, but such extracts, if made, would fail in producing any adequate impression.

We have already quoted so larely from the concluding piece, “Resignation,” that it may here be necessary to say only that it is in the form of speech held with “Fausta” in retracing, after a lapse of ten years, the same way they had once trod with a joyful 95 company. The tone is calm and sustained, not without touches of familiar truth.

The minor poems comprise eleven sonnets, among which, those “To the Duke of Wellington, on hearing him mispraised,” and on “Religious Isolation,” deserve mention; and it is with pleasure we find one, in the tenor of strong appreciation, written on reading the Essays of the great American, Emerson. The sonnet for “Butler's Sermons” is more indistinct, and, as such, less to be approved, in imagery than is usual with this poet. That “To an Independent Preacher who preached that we should be in harmony with nature,” seems to call for some remark. The sonnet ends with these words:

Now, as far as this sonnet shows of the discourse which occasioned it, we cannot see anything so absurd in that discourse; and where the author confutes the Independent preacher by arguing that

we cannot but think that, by attributing to nature a certain human degree of qualities, which will not suffice for man, he loses sight of the point really raised: for is not man's nature only a part of nature? and, if a part, necessary to the completeness of the whole? and should not the individual, avoiding a factitious life, order himself in conformity with his own rule of being? And, indeed, the author himself would converse with the self-sufficing progress of nature, with its rest in action, as distinguished from the troublous vexation of man's toiling:—

The short lyric poem, “To Fausta” has a Shelleian spirit and grace in it. & “The Hayswater Boat” seems a little got up, and is scarcely positive enough. This remark applies also, and in a stonger degree, to the “Stanzas on a Gipsy Child,” which, and the “Modern Sappho,” previously mentioned, are the pieces least to our taste in the volume. There is a something about them of drawing-room sentimentality; and they might almost, without losing much save in size, be compressed into poems of the class commonly set to music. It is rather the basis of thought than the writing of the “Gipsy Child,” 96 which affords cause for objection; nevertheless, there is a passage in which a comparison is started between this child and a “Seraph in an alien planet born,”—an idea not new, and never, as we think, worth much; for it might require some subtlety to show how a planet capable of producing a Seraph should be alien from that Seraph.

We may here notice a few cases of looseness, either of thought or of expression, to be met with in these pages; a point of style to be particularly looked to when the occurrence or the absence of such forms one very sensible difference between the first-rate and the second-rate poets of the present times.

Thus, in the sonnet “Shakspear,” the conclusion says,

whereas a brow's voice remains to be uttered: nor, till the nature of the victory gained by the brow shall have been pointed out, are we able to hazard an opinion of the precise value of the epithet.

In the address to George Cruikshank, we find: “Artist, whose hand with horror winged;” where a similar question arises; and, returning to the “Gipsy Child,” we are struck with the unmeaningness of the line: “Who massed round that slight brow these clouds of doom?”

Nor does the following, from the first of the sonnets, “To a Republican Friend,” appear reconcileable with any ideas of appropriateness:

It is but right to state that the only instance of the kind we remember throughout the volume have now been mentioned.

To conclude. Our extracts will enable the reader to judge of this Poet's style: it is clear and comprehensive, and eschews flowery adornment. No particular model has been followed, though that general influence which Tennyson exercises over so many writers of this generation may be traced here as elsewhere. It may be said that the author has little, if anything, to unlearn. Care and consistent arrangement, and the necessary subordination of the parts to the whole, are evident throughout; the reflective, which appears the more essential form of his thought, does not absorb the due observation or presentment of the outward facts of nature; and a well-poised and serious mind shows itself in every page.

This Periodical will consist of original Poems, Stories to develope thought and principle, Essays concerning Art and other subjects, and analytic Reviews of current Literature—particularly of Poetry. Each number will also contain an Etching; the subject to be taken from the opening article of the month.

An attempt will be made, both intrinsically and by review, to claim for Poetry that place to which its present development in the literature of this country so emphatically entitles it.

The endeavour held in view throughout the writings on Art will be to encourage and enforce an entire adherence to the simplicity of nature; and also to direct attention, as an auxiliary medium, to the comparatively few works which Art has yet produced in this spirit. It need scarcely be added that the chief object of the etched designs will be to illustrate this aim practically, as far as the method of execution will permit; in which purpose they will be produced with the utmost care and completeness.

CONTENTS.

• Cordelia—W. M. Rossetti 97
• Macbeth 99
• Repining.—Ellen Alleyn 111
• Sweet Death—Ellen Alleyn 117
• Subject in Art, No. II 118
• Carillon.—Dante G. Rossetti 126
• Emblems.—Thomas Woolner 127
• Sonnet.—W. B. Scott 128
• From the Cliffs.—Dante G. Rossetti 129
• Fancies at Leisure.—W. M. Rossetti 129
• Papers of “The M. S. Society,” Nos. I. II. & III 131
• Review, Sir Reginald Mohun.—W.M. Rossetti 137

The Subscribers to this Work are respectfully informed that the future Numbers will appear on the last day of the Month for which they are dated. Also, that a supplementary, or large-sized Etching will occasionally be given (as with the present Number.)

[Illustration: GONERIL: REGAN: LEAR: FOOL: CORDELIA: FRANCE:]

Cordelia

Macbeth {9}

The purpose of the following Essay is to demonstrate the existence of a very important error in the hitherto universally adopted interpretation of the character of Macbeth. We shall prove that a design of illegitimately obtaining the crown of Scotland had been conceived by Macbeth, and that it had been communicated by him to his wife, prior to his first meeting with the witches, who are commonly supposed to have suggested that design.

Most persons when they commence the study of the great Shaksperian dramas, already entertain concerning them a set of traditional notions, generally originated by the representations, or misrepresentations, of the theatre, afterwards to become strengthened or confirmed by desultory reading and corroborative criticism. With this class of persons it was our misfortune to rank, when we first entered upon the study of “Macbeth,” fully believing that, in the character of the hero, Shakspere intended to represent a man whose general rectitude of soul is drawn on to ruin by the temptations of supernatural agents; temptations which have the effect of eliciting his latent ambition, and of misdirecting that ambition when it has been thus elicited.

As long as we continued under this idea, the impression produced upon us by “Macbeth” came far short of that sense of complete satisfaction which we were accustomed to receive from every other of the higher works of Shakspere. But, upon deeper study, the view now proposed suggested itself, and seemed to render every thing as it should be. We say that this view suggested itself, because it did not arise directly from any one of the numerous passages which can be quoted in its support; it originated in a general feeling of what seemed to be wanting to the completion of the entire effect; a circumstance which has been stated at length from the persuasion that it is of itself no mean presumption in favour of the opinion which it is the aim of this paper to establish.

Let us proceed to examine the validity of a position, which, 100 if it deserves any attention at all, may certainly claim an investigation more than usually minute. We shall commence by giving an analysis of the first Act, wherein will be considered, successively, every passage which may appear to bear either way upon the point in question.

The inferences which we believe to be deducible from the first scene can be profitably employed only in conjunction with those to be discovered in the third. Our analysis must, therefore, be entered upon by an attempt to ascertain the true character of the impressions which it was the desire of Shakspere to convey by the second.

This scene is almost exclusively occupied with the narrations of the “bleeding Soldier,” and of Rosse. These narrations are constructed with the express purpose of vividly setting forth the personal valour of Duncan's generals, “Macbeth and Banquo.” Let us consider what is the maximum worth which the words of Shakspere will, at this period of the play, allow us to attribute to the moral character of the hero:—a point, let it be observed, of first-rate importance to the present argument. We find Macbeth, in this scene, designated by various epithets, all of which, either directly or indirectly, arise from feelings of admiration created by his courageous conduct in the war in which he is supposed to have been engaged. “Brave” and “Noble Macbeth,” “Bellona's Bridegroom,” “Valiant Cousin,” and “Worthy Gentleman,” are the general titles by which he is here spoken of; but none of them afford any positive clue whatever to his moral character. Nor is any such clue supplied by the scenes in which he is presently received by the messengers of Duncan, and afterwards received and lauded by Duncan himself. Macbeth's moral character, up to the development of his criminal hopes, remains strictly negative. Hence it is difficult to fathom the meaning of those critics, (A. Schlegel at their head), who have over and over again made the ruin of Macbeth's “so many noble qualities”{10} the subject of their comment.

In the third scene we have the meeting of the witches, the announcement of whose intention to re-assemble upon the heath, there to meet with Macbeth, forms the certainly most obvious, though not perhaps, altogether the most important, aim of the short scene by which the tragedy is opened. An enquiry of much interest here suggests itself. Did Shakspere intend that in his tragedy of “Macbeth” the witches should figure as originators of gratuitous destruction, in direct opposition to the traditional, and 101 even proverbial, character of the genus? By that character such personages have been denied the possession of any influence whatever over the untainted soul. Has Shakspere in this instance re tained, or has he abolished, the chief of those characteristics which have been universally attributed to the beings in question?

We think that he has retained it, and for the following reasons: Whenever Shakspere has elsewhere embodied superstitions, he has treated them as direct and unalterable facts of human nature; and this he has done because he was too profound a philosopher to be capable of regarding genuine superstition as the product of random spectra of the fancy, having absolute darkness for the prime condition of their being, instead of eeing in it rather the zodiacal light of truth, the concomitant of the uprising, and of the setting of the truth, and a partaker in its essence. Again, Shakspere has in this very play devoted a considerable space to the purpose of suggesting the self-same trait of character now under discussion, and this he appears to have done with the express intent of guarding against a mistake, the probability of the occurrence of which he foresaw, but which, for reasons connected with the construction of the play, he could not hope otherwise to obviate.

We allude to the introductory portion of the present scene. One sister, we learn, has just returned from killing swine; another breathes forth vengeance against a sailor, on account of the uncharitable act of his wife; but “his bark cannot be lost,” though it may be “tempest tossed.” The last words are scarcely uttered before the confabulation is interrupted by the approach of Macbeth, to whom they have as yet made no direct allusion whatever, throughout the whole of this opening passage, consisting in all of some five and twenty lines. Now this were a digression which would be a complete anomaly, having place, as it is supposed to have, at this early stage of one of the most consummate of the tragedies of Shakspere. We may be sure, therefore, that it is the chief object of these lines to impress the reader beforehand with an idea that, in the mind of Macbeth, there already exist sure foundations for that great superstructure of evil, to the erection of which, the “metaphysical aid” of the weird sisters is now to be offered. An opinion which is further supported by the reproaches of Hecate, who, afterwards, referring to what occurs in this scene, exclaims,

102 Words which seem to relate to ends loved of Macbeth before the witches had spurred him on to their acquirement.

The fact that in the old chronicle, from which the plot of the play is taken, the machinations of the witches are not assumed to be un-gratuitous, cannot be employed as an argument against our position. In history the sisters figure in the capacity of prophets merely. There we have no previous announcement of their intention “to meet with Macbeth.” But in Shakspere they are invested with all other of their superstitional attributes, in order that they may become the evil instruments of holy vengeance upon evil; of that most terrible of vengeance which punishes sin, after it has exceeded certain bounds, by deepening it.

Proceeding now with our analysis, upon the entrance of Macbeth and Banquo, the witches wind up their hurried charm. They are first perceived by Banquo. To his questions the sisters refuse to reply; but, at the command of Macbeth, they immediately speak, and forthwith utter the prophecy which seals the fate of Duncan.

Now, assuming the truth of our view, what would be the natural behaviour of Macbeth upon coming into sudden contact with beings who appear to hold intelligence of his most secret thoughts; and upon hearing those thoughts, as it were, spoken aloud in the presence of a third party? His behaviour would be precisely that which is implied by the question of Banquo.

If, on the other hand, our view is not true, why, seeing that their characters are in the abstract so much alike, why does the present conduct of Macbeth differ from that of Banquo, when the witches direct their prophecies to him? Why has Shakspere altered the narrative of Holinshed, without the prospect of gaining any advantage commensurate to the licence taken in making that alteration? These are the words of the old chronicle: “This (the recontre with the witches) was reputed at the first but some vain fantastical illusion by Macbeth and Banquo, insomuch that Banquo would call Macbeth in jest king of Scotland; and Macbeth again would call him in jest likewise the father of many kings.” Now it was the invariable practice of Shakspere to give facts or traditions just as he found them, whenever the introduction of those facts or traditions was not totally irreconcileable with the tone of his conception. How then (should we still receive the notion which we are now combating) are we to account for his anomalous practice in this particular case?

When the witches are about to vanish, Macbeth attempts to delay their departure, exclaiming,

“To be king stands not within the prospect of belief, no more than to be Cawdor.” No! it naturally stands much less within the prospect of belief. Here the mind of Macbeth, having long been accustomed to the nurture of its “royal hope,” conceives that it is uttering a very suitable hyperbole of comparison. Had that mind been hitherto an honest mind the word “Cawdor” would have occupied the place of “king,” “king” that of “Cawdor.” Observe too the general character of this speech: Although the coincidence of the principal prophecy with his own thoughts has so strong an effect upon Macbeth as to induce him to, at once, pronounce the words of the sisters, “intelligence;” he nevertheless affects to treat that prophecy as completely secondary to the other in the strength of its claims upon his consideration. This is a piece of over-cautious hypocrisy which is fully in keeping with the tenor of his conduct throughout the rest of the tragedy.

No sooner have the witches vanished than Banquo begins to doubt whether there had been “such things there as they did speak about.” This is the natural incredulity of a free mind so circumstanced. On the other hand, Macbeth, whose manner, since the first announcement of the sisters, has been that of a man in a reverie, makes no doubt whatever of the reality of their appearance, nor does he reply to the expressed scepticism of Banquo, but abruptly exclaims, “your children shall be kings.” To this Banquo answers, “you shall be king.” “And thane of Cawdor too: went it not so?” continues Macbeth. Now, what, in either case, is the condition of mind which can have given rise to this part of the dialogue? It is, we imagine, sufficiently evident that the playful words of Banquo were suggested to Shakspere by the narration of Holinshed; but how are we to account for those of Macbeth, otherwise than by supposing that the question of the crown is now settled in his mind by the coincidence of the principal prediction, with the shapings of his own thoughts, and that he is at this moment occupied with the wholly unanticipated revelations, touching the thaneship of Cawdor, and the future possession of the throne by the offspring of Banquo?

Now comes the fulfilment of the first prophecy. Mark the words of these men, upon receiving the announcement of Rosse:

Mark how that reception is in either case precisely the reverse of that given to the prophecy itself. Here Banquo starts. But what is here done for Banquo, by the coincidence of the prophecy with the truth, has been already done for Macbeth, by the coincidence of his thought with the prophecy. Accordingly, Macbeth is calm enough to play the hypocrite, when he must otherwise have experienced surprise far greater than that of Banquo, because he is much more nearly concerned in the source of it. So far indeed from being overcome with astonishment, Macbeth still continues to dwell upon the prophecy, by which his peace of mind is afterwards constantly disturbed,

Banquo's reply to this question has been one of the chief sources of the interpretation, the error of which we are now endeavouring to expose. He says,

Now, these words have usually been considered to afford the clue to the entire nature and extent of the supernatural influence brought into play upon the present tragedy; whereas, in truth, all that they express is a natural suspicion, called up in the mind of Banquo, by Macbeth's remarkable deportment, that such is the character of the influence which is at this moment being exerted upon the soul of the man to whom he therefore thinks proper to hint the warning they contain.

The soliloquy which immediately follows the above passage is particularly worthy of comment:

The early portion of this passage assuredly indicates that Macbeth regards the communications of the witches merely in the light of an invitation to the carrying out of a design pre-existent in his own mind. He thinks that the spontaneous fulfilment of the chief prophecy is in no way probable; the consummation of the lesser prophecy being held by him, but as an “earnest of success” to his own efforts in consummating the greater. From the latter portion of this soliloquy we learn the real extent to which “metaphysical aid” is implicated in bringing about the crime of Duncan's murder. It serves to assure Macbeth that that is the “nearest way” to the attainment of his wishes;—a way to the suggestion of which he now, for the first time, “yields,” because the chances of its failure have been infinitely lessened by the “earnest of success” which he has just received.

After the above soliloquy Macbeth breaks the long pause, implied in Banquo's words, “Look how our partner's rapt,” by exclaiming,

Which is a very logical conclusion; but one at which he would long ago have arrived, had “soliciting” meant “suggestion,” as most people suppose it to have done; or at least, under those circumstances, he would have been satisfied with that conclusion, instead of immediately afterwards changing it, as we see that he has done, when he adds,

With that the third scene closes; the parties engaged in it proceeding forthwith to the palace of Duncan at Fores.

Towards the conclusion of the fourth scene, Duncan names his successor in the realm of Scotland. After this Macbeth hastily departs, to inform his wife of the king's proposed visit to their castle, at Inverness. The last words of Macbeth are the following,

These lines are equally remarkable for a tone of settled assurance as to the fulfilment of the speaker's royal hope, and for an entire absence of any expression of reliance upon the power of the witches,—the hitherto supposed originators of that hope,—in aiding its consummation. It is particularly noticeable that Macbeth should make no reference whatever, not even in thought, (that is, in soliloquy) to any supernatural agency during the long period intervening between the fulfilment of the two prophecies. Is it probable that this would have been the case had Shakspere intended that such an agency should be understood to have been the first motive and mainspring of that deed, which, with all its accompanying struggles of conscience, he has so minutely pictured to us as having been, during that period, enacted? But besides this negative argument, we have a positive one for his non-reliance upon their promises in the fact that he attempts to outwit them by the murder of Fleance even after the fulfilment of the second prophecy.

The fifth scene opens with Lady Macbeth's perusal of her husband's narration of his interview with the witches. The order of our investigation requires the postponement of comment upon the contents of this letter. We leave it for the present, merely cautioning the reader against taking up any hasty objections to a very important clause in the enunciation of our view by reminding him that, contrary to Shakspere's custom in ordinary cases, we are made acquainted only with a portion of the missive in question. Let us then proceed to consider the soliloquy which immediately follows the perusal of this letter:

It is vividly apparent that this passage indicates a knowledge of the character it depicts, which is far too intimate to allow of its being other than a direct inference from facts connected with previous communications upon similar topics between the speaker and the writer: unless, indeed, we assume that in this instance Shakspere has notably departed from his usual principles of characterization, in having invested Lady Macbeth with an amount of philosophical acuteness, and a faculty of deduction, much beyond those pretended to by any other of the female creations of the same author.

The above passage is interrupted by the announcement of the approach of Duncan. Observe Lady Macbeth's behaviour upon receiving it. She immediately determines upon what is to be done, and all without (are we to suppose?) in any way consulting, or being aware of, the wishes or inclinations of her husband! Observe too, that neither does she appear to regard the witches' prophecies as anything more than an invitation, and holding forth of “metaphysical aid” to the carrying out of an independent project. That this should be the case in both instances vastly strengthens the argument legitimately deducible from each.

At the conclusion of the passage which called for the last remark, Macbeth, after a long and eventful period of absence, let it be recollected, enters to a wife who, we will for a moment suppose, is completely ignorant of the character of her husband's recent cogitations. These are the first words which pass between them,

Are these words those which would naturally arise from the situation at present, by common consent, attributed to the speakers 108 of them? That is to say a situation in which each speaker is totally ignorant of the sentiments pre-existent in the mind of the other. Are the words, “we will speak further,” those which might in nature form the whole and sole reply made by a man to his wife's completely unexpected anticipation of his own fearful purposes? If not, if few or none of these lines, thus interpreted, will satisfy the reader's feeling for common truth, does not the view which we have adopted invest them with new light, and improved, or perfected meaning?

The next scene represents the arrival of Duncan at Inverness, and contains nothing which bears either way upon the point in question. Proceeding, therefore, to the seventh and last scene of the first act we come to what we cannot but consider to be proof positive of the opinion under examination. We shall transcribe at length the portion of this scene containing that proof; having first reminded the reader that a few hours at most can have elapsed between the arrival of Macbeth, and the period at which the words, now to be quoted, are uttered.

With respect to the above lines, let us observe that, the words, “nor time nor place did then adhere,” render it evident that they hold reference to something which passed before Duncan had signified his intention of visiting the castle of Macbeth. Consequently the words of Lady Macbeth can have no reference to the previous communication of any definite intention, on the part of her husband, to murder the king; because, not long before, she professes herself aware that Macbeth's nature is “too full of the milk of human kindness to catch the nearest way;” indeed, she has every reason to suppose that she herself has been the means of breaking that enterprise to him, though, in truth, the crime had already, as we have seen, suggested itself to his thought, “whose murder was as yet fantastical.”

Again the whole tenor of this passage shows that it refers to verbal communication between them. But no such communication can have taken place since Macbeth's rencontre with the witches; for, besides that he is, immediately after that recontre, conducted to the presence of the king, who there signifies an intention of proceeding directly to Macbeth's castle, such a communication would have rendered the contents of the letter to Lady Macbeth completely superfluous. What then are we to conclude concerning these problematical lines? First begging the reader to bear in mind the tone of sophistry which has been observed by Schlegel to pervade, and which is indeed manifest throughout the persuasions of Lady Macbeth, we answer, that she wilfully confounds her husband's,—probably vague and unplanned—“enterprise” of obtaining the crown, with that “nearest way” to which she now urges him; but, at the same time, she obscurely individualizes the separate purposes in the words, “and to be more than what you were, you would be so much more the man.”

It is a fact which is highly interesting in itself, and one which strongly impeaches the candour of the majority of Shakspere's commentators, that the impenetrable obscurity which must have pervaded the whole of this passage should never have been made the subject of remark. As far as we can remember, not a word has been said upon the matter in any one of the many superfluously explanatory editions of our dramatist's productions. Censures have been repeatedly lavished upon minor cases of obscurity, none upon this. In the former case the fault has been felt to be Shakspere's, 110 for it has usually existed in the expression; but in the latter the language is unexceptional, and the avowal of obscurity might imply the possibility of misapprehension or stupidity upon the part of the avower.

Probably the only considerable obstacle likely to act against the general adoption of those views will be the doubt, whether so important a feature of this consummate tragedy can have been left by Shakspere so obscurely expressed as to be capable of remaining totally unperceived during upwards of two centuries, within which period the genius of a Coleridge and of a Schlegel has been applied to its interpretation. Should this objection be brought forward, we reply, in the first place, that the objector is ‘begging’ his question in assuming that the feature under examination has remained totally unperceived. Coleridge by way of comment upon these words of Banquo,

writes thus: “The general idea is all that can be required of a poet—not a scholastic logical consistency in all the parts, so as to meet metaphysical objectors. * * * * * * * * How strictly true to nature it is, that Banquo, and not Macbeth himself, directs our notice to the effects produced in Macbeth's mind, rendered temptible by previous dalliance with ambitious thoughts.” Here Coleridge denies the necessity of “logical consistency, so as to meet metaphysical objectors,” although he has, throughout his criticisms upon Shakspere, endeavored, and nearly always with success, to prove the existence of that consistency; and so strongly has he felt the want of it here, that he has, in order to satisfy himself, assumed that “previous dalliance with ambitious thoughts,” whose existence it has been our object to prove.

But, putting Coleridge's imperfect perception of the truth out of the question, surely nothing can be easier than to believe that for the belief in which we have so many precedents. How many beauties, lost upon Dryden, were perceived by Johnson; How many, hidden to Johnson and his cotemporaries, have been brought to light by Schlegel and by Coleridge.

Repining

Sweet Death

The Subject in Art No. II

Resuming a consideration of the subject-matter suitable in painting and sculpture, it is necessary to repeat those premises, and to re-establish those principles which were advanced or elicited in the first number of this essay.

It was premised then that works of Fine Art affect the beholder in the same ratio as the natural prototypes of those works would affect him; and not in proportion to the difficulties overcome in the artificial representation of those prototypes. Not contending, meanwhile, that the picture painted by the hand of the artist, and then by the hand of nature on the eye of the beholder, is, in amount, the same as the picture painted there by nature alone; but disregarding, as irrelevant to this investigation, all concomitants of fine art wherein they involve an ulterior impression as to the relative merits of the work by the amount of its success, and, for a like reason, disregarding all emotions and impressions which are not the immediate and proximate result of an excitor influence of, or pertaining to, the things artificial, as a bona fide equivalent of the things natural.

Or the premises may be practically stated thus:—(1st.) When one looks on a certain painting or sculpture for the first time, the first notion is that of a painting or sculpture. (2nd.) In the next place, while the objects depicted are revealing themselves as real objects, the notion of a painting or sculpture has elapsed, and, in its place, there are emotions, passions, actions (moral or intellectual) according in sort and degree to the heart or mind-moving influence of the objects represented. (3rd.) Finally, there is a notion of a painting or sculpture, and a judgment or sentiment commensurate with the estimated merits of the work.—The second statement gives the premised conditions under which Fine Art is about to be treated: the 3rd statement exemplifies a phase in the being of Fine Art under which it is never to be considered: and furthermore, whilst the mental reflection last mentioned (the judgment on the work) is being made, it may occur that certain objects, most difficult of artistic execution, had been most successfully handled: the merits of introducing such objects, in such a manner, are the merits of those concomitants mentioned as equally without the scope of consideration.

Thus much for the premises—next to the re-establishment of principles.

1st. The principle was elicited, that Fine Art should regard the general happiness of man, by addressing those of his attributes which are peculiarly human, by exciting the activity of his rational and benevolent powers; and thereafter:—2nd, that the Subject in Art should be drawn from objects which so address and excite him; and 3rd, as objects so exciting the mental activity may (in proportion to the mental capacity) excite it to any amount, and so possibly in the highest degree (the function of Fine Art being mental excitement, and that of High Art being the highest mental excitement) that all objects so exciting mental activity and emotion in the highest degree, may afford subjects for High Art.

Having thus re-stated the premises and principles already deduced, let us proceed to enquire into the propriety of selecting the Subject from the past or the present time; which enquiry resolves itself fundamentally into the analysis of objects and incidents experienced immediately by the senses, or acquired by mental education.

Here then we have to explore the specific difference between the incidents and objects of to-day, as exposed to our daily observation, and the incidents and objects of time past, as bequeathed to us by history, poetry, or tradition.

In the first place, there is, no doubt, a considerable real difference between the things of to-day and those of times past: but as all former times, their incidents and objects differ amongst themselves, this can hardly be the cause of the specific difference sought for—a difference between our share of things past and things present. This real, but not specific difference then, however admitted, shall not be considered here.

It is obvious, in the meanwhile, that all which we have of the past is stamped with an impress of mental assimilation: an impress it has received from the mind of the author who has garnered it up, and disposed it in that form and order which ensure it acceptance with posterity. For let a writer of history be as matter of fact as he will, the very order and classification of events will save us the trouble of confusion, and render them graspable, and more capable of assimilation, than is the raw material of every-day experience. In fact the work of mind is begun, the key of intelligence is given, and we have only to continue the process. Where the vehicle for the transmission of things past is poetry, then we have them presented in that succession, and with that modification of force, a resilient plasticity, now advancing, now recoiling, insinuating and grappling, that ere this material and mental warfare is over, we find the facts thus transmitted are incorporated with our psychical 120 existence. And in tradition is it otherwise?—Every man tells the tale in his own way; and the merits of the story itself, or the person who tells it, or his way of telling, procures it a lodgment in the mind of the hearer, whence it is ever ready to start up and claim kindred with some external excitement.

Thus it is the luck of all things of the past to come down to us with some poetry about them; while from those of diurnal experience we must extract this poetry ourselves: and although all good men are, more or less, poets, they are passive or recipient poets; while the active or donative poet caters for them what they fail to collect. For let a poet walk through London, and he shall see a succession of incidents, suggesting some moral beauty by a contrast of times with times, unfolding some principle of nature, developing some attribute of man, or pointing to some glory in The Maker: while the man who walked behind him saw nothing but shops and pavement, and coats and faces; neither did he hear the aggregated turmoil of a city of nations, nor the noisy exponents of various desires, appetites and pursuits: each pulsing tremour of the atmosphere was not struck into it by a subtile ineffable something willed forcibly out of a cranium: neither did he see the driver of horses holding a rod of light in his eye and feeling his way, in a world he was rushing through, by the motion of the end of that rod:—he only saw the wheels in motion, and heard the rattle on the stones; and yet this man stopped twice at a book shop to buy ‘a Tennyson,’ or a ‘Browning's Sordello.’ Now this man might have seen all that the poet saw; he walked through the same streets: yet the poet goes home and writes a poem; and he who failed to feel the poetry of the things themselves detects it readily in the poet's version. Then why, it is asked, does not this man, schooled by the poet's example, look out for himself for the future, and so find attractions in things of to-day? He does so to a trifling extent, but the reason why he does so rarely will be found in the former demonstration.

It was shown how bygone objects and incidents come down to us invested in peculiar attractions: this the poet knows and feels, and the probabilities are that he transferred the incidents of to-day, with all their poetical and moral suggestions, to the romantic long-ago, partly from a feeling of prudence, and partly that he himself was under this spell of antiquity, How many a Troubadour, who recited tales of king Arthur, had his incidents furnished him by the events of his own time! And thus it is the many are attracted to the poetry of things past, yet impervious to the poetry of things present. But this retrograde movement in the poet, painter, or 121 sculptor (except in certain cases as will subsequently appear), if not the result of necessity, is an error in judgment or a culpable dishonesty. For why should he not acknowledge the source of his inspiration, that others may drink of the same spring with himself; and perhaps drink deeper and a clearer draught?—For the water is unebbing and exhaustless, and fills the more it is emptied: why then should it be filtered through his tank where he can teach men to drink it at the fountain?

If, as every poet, every painter, every sculptor will acknowledge, his best and most original ideas are derived from his own times: if his great lessonings to piety, truth, charity, love, honor, honesty, gallantry, generosity, courage, are derived from the same source; why transfer them to distant periods, and make them not things of to-day? Why teach us to revere the saints of old, and not our own family-worshippers? Why to admire the lance-armed knight, and not the patience-armed hero of misfortune? Why to draw a sword we do not wear to aid and oppressed damsel, and not a purse which we do wear to rescue an erring one? Why to worship a martyred St. Agatha, and not a sick woman attending the sick? Why teach us to honor an Aristides or a Regulus, and not one who pays an equitable, though to him ruinous, tax without a railing accusation? And why not teach us to help what the laws cannot help?—Why teach us to hate a Nero or an Appius, and not an underselling oppressor of workmen and betrayer of women and children? Why to love a Ladie in bower, and not a wife's fireside? Why paint or poetically depict the horrible race of Ogres and Giants, and not show Giant Despair dressed in that modern habit he walks the streets in? Why teach men what were great and good deeds in the old time, neglecting to show them any good for themselves?—Till these questions are answered absolutory to the artist, it were unwise to propose the other question—Why a poet, painter or sculptor is not honored and loved as formerly? “As formerly,” says some avowed sceptic in old world transcendency and golden age affairs, “I believe formerly the artist was as much respected and cared for as he is now. 'Tis true the Greeks granted an immunity from taxation to some of their artists, who were often great men in the state, and even the companions of princes. And are not some of our poets peers? Have not some of our artists received knighthood from the hand of their Sovereign, and have not some of them received pensions?”

To answer objections of this latitude demands the assertion of certain characteristic facts which, tho' not here demonstrated, may be authenticated by reference to history. Of these, the facts of 122 Alfred's disguised visit to the Danish camp, and Aulaff's visit to the Saxon, are sufficient to show in what respect the poets of that period were held; when a man without any safe conduct whatever could enter the enemy's camp on the very eve of battle, as was here the case; could enter unopposed, unquestioned, and return unmolested!—What could have conferred upon the poet of that day so singular a privilege? What upon the poet of an earlier time that sanctity in behoof whereof

What but an universal recognition of the poet as an universal benefactor of mankind? And did mankind recognize him as such, from some unaccountable infatuation, or because his labours obtained for him an indefeasible right to that estimate? How came it, when a Greek sculptor had completed some operose performance, that his countrymen bore him in triumph thro' their city, and rejoiced in his prosperity as identical with their own? How but because his art had embodied some principle of beauty whose mysterious influence it was their pride to appreciate—or he had enduringly moulded the limbs of some well-trained Athlete, such as it was their interest to develop, or he had recorded the overthrow of some barbaric invader whom their fathers had fallen to repel.

In the middle ages when a knight listened, in the morning, to some song of brave doing, ere evening he himself might be the hero of such song.—What wonder then that he held sacred the function of the poet! Now-a-days our heroes (and we have them) are left unchapleted and neglected—and therefore the poet lives and dies neglected.

Thus it would appear from these facts (which have been collaterally evolved in course of enquiring into the propriety of choosing the subject from past or present time, and in course of the consequent analysis) that Art, to become a more powerful engine of civilization, assuming a practically humanizing tendency (the admitted function of Art), should be made more directly conversant with the things, incidents, and influences which surround and constitute the living world of those whom Art proposes to improve, and, whether it should appear in event that Art can or can not assume this attitude without jeopardizing her specific existence, that such a consummation were desirable must be equally obvious in either case.

Let us return now to the former consideration. It was stated that the poet is affected by every day incidents, which would have little or no effect on the mind of a general observer: and if you ask the poet, who from his conduct may be the supposed advocate of the past as the fittest medium for poetic eduction, why he embodied the suggestions of to-day in the matter and dress of antiquity; he is likely to answer as follows.—“You have stated that men pass by that which furnishes me with my subject: If I merely reproduce what they slighted, the reproduction will be slighted equally. It appears then that I must devise some means of attracting their sympathies—and the medium of antiquity is the fittest for three several reasons. 1st.—Nothing comes down to us from antiquity unless fraught with sufficient interest of some sort, to warrant it being worthy of record. Thus, all incidents which we possess of the old time being more or less interesting, there arises an illative impression that all things of old really were so: and all things in idea associated with that time, whether real or fictitious, are afforded a favorable entertainment. Now these associations are neither trivial nor fanciful:{11} for I remember to have discovered, after visiting the British Museum for the first time, that the odour of camphor, for which I had hitherto no predilection, afforded me a peculiar satisfaction, seemingly suggestive of things scientific or artistic; it was in fact a literary smell! All this was vague and unaccountable until some time after when this happened again, and I was at once reminded of an enormous walrus at the British Museum, and then remembered how the whole collection, from end to end, was permeated with the odour of camphor! Still, despite the consciousness of this, the camphor retains its influence. Now let a poem, a painting, or sculpture, smell ever so little of antiquity, and every intelligent reader will be full of delightful imaginations. 2nd.—All things ancient are mysterious in obscurity:—veneration, wonder, and curiosity are the result. 3rd.—All things ancient are dead and gone:—we sympathize with them accordingly. All these effects of antiquity, as a means of enforcing poetry, declare it too powerful an ally to be readily abandoned by the poet.” To all this the painter will add that the costume of almost any ancient time is more beautiful than that of the present—added to which it exposes more of that most beautiful of all objects, the human figure.

Thus we have a formidable array of objections to the choice of 124 present-day subjects: and first, it was objected and granted, that incidents of the present time are well nigh barren in poetic attraction for the many. Then it was objected, but not granted, that their poetic or pictorial counterparts will be equally unattractive also: but this last remains to be proved. It was said, and is believed by the author, (and such as doubt it he does not address) that all good men are more or less poetical in some way or other; while their poetry shows itself at various times. Thus the business-man in the street has other to think of than poetry; but when he is inclined to look at a picture, or in his more poetical humour, will he neglect the pictorial counterpart of what he neglected before? To test this, show him a camera obscura, where there is a more literal transcript of present-day nature than any painting can be:—what is the result? He expresses no anxiety to quit it, but a great curiosity to investigate; he feels it is very beautiful, indeed more beautiful than nature: and this he will say is because he does not see nature as an artist does. Now the solution of all this is easy: 1st. He is in a mood of mind which renders him accessible to the influences of poetry, which was not before the case. 2nd. He looks at that steadily which he before regarded cursorily; and, as the picture remains in his eye, it acquires an amount of harmony, in behoof of an intrinsic harmony resident in the organ itself, which exerts proportionately modifying influences on all things that enter within it; and of the nervous harmony, and the beautifully apportioned stimuli of alternating ocular spectra. 3rd. There is a resolution of discord effected by the instrument itself, inasmuch as its effects are homogeneous. All these harmonizing influences are equally true of the painting; and though we have no longer the homogeneous effect of the camera, we have the homogeneous effect of one mind, viz., the mind of the artist.

Thus having disproved the supposed poetical obstacles to the rendering of real life or nature in its own real garb and time, as faithfully as Art can render it, nothing need be said to answer the advantages of the antique or mediæval rendering; since they were only called in to neutralize the aforesaid obstacles, which obstacles have proved to be fictitious. It remains then to consider the artistic objection of costume, &c., which consideration ranges under the head of real differences between the things of past and present times, a consideration formerly postponed. But this requiring a patient analysis, will necessitate a further postponement, and in conclusion, there will be briefly stated the elements of the argument, thus.—It must be obvious to every physicist that physical beauty (which this subject involves on the one side [the ancient] as opposed to the 125 want of it on the other [the modern]) was in ancient times as superior to physical beauty in the modern, as psychical beauty in the modern is superior to psychical beauty in the ancient. Costume then, as physical, is more beautiful ancient than modern. Now that a certain amount of physical beauty is requisite to constitute Fine Art, will be readily admitted; but what that amount is, must be ever undefined. That the maximum of physical beauty does not constitute the maximum of Fine Art, is apparent from the facts of the physical beauty of Early Christian Art being inferior to that of Grecian art; whilst, in the concrete, Early Christian Art is superior to Grecian. Indeed some specimens of Early Christian Art are repulsive rather than beautiful, yet these are in many cases the highest works of Art.

In the “Plague at Ashdod,” great physical beauty, resulting from picturesque costume and the exposed human figure, was so far from desirable, that it seems purposely deformed by blotches of livid color; yet the whole is a most noble work of Poussin. Containing as much physical beauty as this picture, the writer remembers to have seen an incident in the streets where a black-haired, sordid, wicked-headed man, was striking the butt of his whip at the neck of a horse, to urge him round an angle of the pavement; a smocked countryman offered him the loan of his mules: a blacksmith standing by, showed him how to free the wheel, by only swerving the animal to the left: he, taking no notice whatever, went on striking and striking; whilst a woman waiting to cross, with a child in her one hand, and with the other pushing its little head close to her side, looked with wide eyes at this monster.

This familiar incident, affording a subject fraught with more moral interest than, and as much picturesque matter as, many antique or mediæval subjects, is only wanting in that romantic attraction which, by association, attaches to things of the past. Yet, let these modern subjects once excite interest, as it really appears they can, and the incidents of to-day will acquire romantic attractions by the same association of ideas.

The claims of ancient, mediæval, and modern subjects will be considered in detail at a future period.

The Carillon. (Antwerp and Bruges)

Emblems

Sonnet: Early Aspirations

From the Cliffs: Noon

Fancies at Leisure

I. In Spring

II. In Summer

III. The Breadth of Noon

IV. Sea-Freshness

V. The Fire Smouldering

Papers of “The M.S. Society” {12}

No. I. An Incident in the Siege of Troy, seen from a modern Observatory

No. II. Swift's Dunces

How shall we know the dunces from the man of genius, who is no doubt our superior in judgment, yet knows himself for a fool—by the proverb?

At least, my dear Doctor, you will let me, with the mass of readers, have clearer wits than the dunces—then why should I not know what you are as soon as, or sooner than Bavius, &c.—unless a dunce has a good nose, or a natural instinct for detecting wit.

Now I take it that these people stigmatized as dunces are but men of ill-balanced mental faculties, yet perhaps, in a great degree, superior to the average of minds. For instance, a poet of much merit, but more ambition, has written the “Lampiad,” an epic; when he should not have dared beyond the Doric reed: his ambitious pride has prevented the publication of excellent pastorals, therefore the world only knows him for his failure. This, I say, is a likely man to become a detractor; for his good judgment shows the imperfections of most works, his own included; his ambition (an ill-combination of self-conscious worth and spleen) leads him to compare works of the highest repute; the works of contemporaries; and his own. In all cases where success is most difficult, he will be most severe; this naturally leads him to criticise the very best works.

He has himself failed; he sees errors in successful writers; he knows he possesses certain merits, and knows what the perfection of them should be. This is the ground work of envy, which makes a man of parts a comparative fool, and a confederate against “true genius.”

No. III. Mental Scales

I make out my case thus—

There is an exact balance in the distribution of causes of pleasure and pain: this has been satisfactorily proved in my next paper, upon “Cause and Effect,” therefore I shall take it for granted. What, then, is there but the mind to determine its own state of happiness, or misery: just as the motion of the scales depends upon themselves, when two equal weights are put into them. The balance ought to be truly hung; but if the unpleasant scale is heavier, then the motion is in favor of the pleasant scale, and vice versa. Whether the beam stands horizontally, or otherwise, does not matter (that only determines the key): draw a line at right angles to it, then put in your equal weights; if the angle becomes larger on the unpleasant scale's side of the line, happiness is the result, if on the other, misery.

It requires but a slight acquaintance with mechanics to see that he who would be happy should have the unpleasant side heavier. I hate corollaries or we might have a group of them equally applicable to Art and Models.

Reviews 137

Some Account of the Life and Adventures of Sir Reginald Mohun, Bart. Done in Verse by George John Cayley. Canto 1st. Pickering. 1849.

Inconsistency, whether in matters of importance or in trifles, whether in substance or in detail, is never pleasant. We do not here impute to this poem any inconsistency between one portion and another; but certainly its form is at variance with its subject and treatment. In the wording of the title, and the character of typography, there is a studious archaism: more modern the poem itself could scarcely be.

“Sir Reginald Mohun” aims, to judge from the present sample, at depicting the easy intercourse of high life; and the author enters on his theme with a due amount of sympathy. It is in this respect, if in any, that the mediæval tone of the work lasts beyond the title page. In Mr. Cayley's eyes, the proof of the comparative prosperity of England is that

He proceeds in these terms:

What “honor” is here meant? and against whom is the taunt implied?—against the “surgeons and physicians,” or against the depreciation of them. Surely the former can hardly have been intended. The sentence will bear to be cleared of some ambiguity, or else to be cleared off altogether.

Our introduction to Sir Reginald Mohun, Lord of Nornyth Place, and of “an income clear of 20,000 pounds,” and to his friends Raymond St. Oun, De Lacy, Wilton, Tancarville, and Vivian—(for the author's names are aristocratic, like his predilections)—is effected through the medium of a stanza, new, we believe, in arrangement, though differing but slightly from the established octave, and of verses so easy and flowing as to make us wonder less at the promise of

than at Mr. Cayley's assertion that he “Can never get along at all in prose.”

The incidents, as might be expected of a first canto, are neither many nor important, and will admit of compression into a very small compass.

Sir Reginald, whose five friends had arrived at Nornyth Place late on the preceding night, is going over the grounds with them in a shooting party after a late breakfast. St. Oun expresses a wish to “prowl about the place” in preference, not feeling in the mood for the required exertion.

Mohun, however, sides with St. Oun, and agrees to escort him in his rambles after the first few shots. He accordingly soon resigns his gun to the keeper Oswald, whose position as one who

Mr. Cayley evidently regards with some complacence. The friends enter a boat: here, while sailing along a rivulet that winds through the estate, St. Oun falls to talking of wealth, its value and insufficiency, of death, and life, and fame; and coming at length to ask after the history of Sir Reginald's past life, he suggests “this true epic opening for relation:”

Sir Reginald Mohun's story is soon told.—Born in Italy, and losing his mother at the moment of his birth, and his father and only sister dying also soon after, he is left alone in the world.

(We have quoted this passage, not insensible to its defects,—some common-place in sentiment and diction; but independently of the good it does really contain, as being the only one of such a character sustained in quality to a moderate length.)

Reginald and his cousin Wilton grew up together friends, though not bound by common sympathies. The latter has known life early, and “earned experience piecemeal:” with the former, thought has already become a custom.

Thus far only does Reginald bring his retrospect; his other friends come up, and they all return homeward. Here, too, ends the story of this canto; but not without warranting some surmise of what will furnish out the next. There is evidence of observation adroitly applied in the talk of the two under-keepers who take charge of the boat.

It will be observed that there is no vulgarity in this vulgarism: indeed, the gentlemanly good humour of the poem is uninterrupted. This, combined with neatness of handling, and the habit of not over-doing, produces that general facility of appearance which it is no disparagement, in speaking of a first canto, to term the chief result of so much of these life and adventures as is here “done into verse.” It may be fairly anticipated, however, that no want of variety in the conception, or of success in the pourtrayal, of character will need to be complained of: meanwhile, a few passages may be quoted to confirm our assertions. The two first extracts are examples of mere cleverness; and all that is aimed at is attained. The former follows out a previous comparison of the world with a “huge churn.”

In these others there is more purpose, with a no less definite conciseness:

The misadventures of the five friends on their road to Nornyth are very sufficiently described:

There remains to point out one fault,—and that the last fault the occurrence of which could be looked for, after so clearly expressed an intention as this:

A quotation or two will fully explain our meaning: and we would seriously ask Mr. Cayley to reflect whether he has always borne his principle in mind, and avoided “writing fine;” whether he has not sometimes fallen into high-flown common-place of the most undisguised stamp, rendered, moreover, doubly inexcusable and out of place by being put into the mouth of one of the personages of the poem; It is Sir Reginald Mohun that speaks; and truly, though not thrust forward as a “wondrous paragon of praise,” he must be confessed to be,

not words only and sentences, but real phrases, in the more distinct and specific sense of the term.

Sir Reginald's narrative concludes after this fashion:

A similar instance of conventionality constantly repeated is the sin of inversion, which is no less prevalent, throughout the poem, in the conversational than in the narrative portions. In some cases the exigencies of rhyme may be pleaded in palliation, as for “Cam's marge along” and “breezy willows cool,” which occur in two consecutive lines of a speech; but there are many for which no such excuse can be urged. Does any one talk of “sloth obscure,” or of “hearts afflicted?” Or what reason is there for preferring “verses easy” to easy verses? Ought not the principle laid down in the following passage of the introduction to be followed out, not only into the intention, but into the manner and quality also, of the whole work?

144 Again, the Author appears to us to have acted unwisely in occasionally departing from the usual construction of his stanzas, as in this instance:

Here the lines do not cohere so happily as in the more varied distribution of the rhymes; and, moreover, as a question of principle, we think it not advisable to allow of minor deviations from the uniformity of a prescribed metre.

It may be well to take leave of Mr. Cayley with a last quotation of his own words,—words which no critic ought to disregard:

If our remarks have been such as to justify the Author's wish for sincere criticism, our object is attained; and we look forward for the second canto with confidence in his powers.

Art and Poetry,
Being Thoughts towards Nature.

Conducted principally by Artists.

Of the little worthy the name of writing that has ever been written upon the principles of Art, (of course excepting that on the mere mechanism), a very small portion is by Artists themselves; and that is so scattered, that one scarcely knows where to find the ideas of an Artist except in his pictures.

With a view to obtain the thoughts of Artists, upon Nature as evolved in Art, in another language besides their own proper one, this Periodical has been established. Thus, then, it is not open to the conflicting opinions of all who handle the brush and palette, nor is it restricted to actual practitioners; but is intended to enunciate the principles of those who, in the true spirit of Art, enforce a rigid adherence to the simplicity of Nature either in Art or Poetry, and consequently regardless whether emanating from practical Artists, or from those who have studied nature in the Artist's School.

Hence this work will contain such original Tales (in prose or verse), Poems, Essays, and the like, as may seem conceived in the spirit, or with the intent, of exhibiting a pure and unaffected style, to which purpose analytical Reviews of current Literature—especially Poetry—will be introduced; as also illustrative Etchings, one of which latter, executed with the utmost care and completeness, will appear in each number.

CONTENTS.

• Etching.—Viola and Olivia.
• Viola and Olivia 145
• A Dialogue.—John Orchard 146
• On a Whit-sunday Morn in the Month of May.—John Orchard 167
• Modern Giants.—Laura Savage 169
• To the Castle Ramparts—W.M. Rossetti 173
• Pax Vobis.—Dante G. Rossetti 176
• A Modern Idyl.—Walter H. Deverell 177
• “Jesus Wept.”—W.M. Rossetti 179
• Sonnets for Pictures.—Dante G Rossetti 180
• Papers of “The M. S. Society,”
  • No IV. Smoke 183
  • No. V. Rain 186
• Review: Christmas Eve and Easter Day.—W.M. Rossetti 187
• The Evil under the Sun 192

The Subscribers to this Work are respectfully informed that the future Numbers will appear on the last day of the Month for which they are dated. Also, that a supplementary, or large-sized Etching will occasionally be given.

[Illustration]

Viola and Olivia

A Dialogue on Art

[The following paper had been sent as a contribution to this publication scarcely more than a week before its author, Mr. John Orchard, died. It was written to commence a series of “Dialogues on Art,” which death has rendered for ever incomplete: nevertheless, the merits of this commencement are such that they seemed to warrant its publication as a fragment; and in order that the chain of argument might be preserved, so far as it goes, uninterrupted, the dialogue is printed entire in the present number, despite its length. Of the writer, but little can be said. He was an artist; but ill health, almost amounting to infirmity—his portion from childhood—rendered him unequal to the bodily labour inseparable from his profession: and in the course of his short life, whose youth was scarcely consummated, he exhibited, from time to time, only a very few small pictures, and these, as regards public recognition, in no way successfully. In art, however, he gave to the “seeing eye,” token of that ability and earnestness which the “hearing ear” will not fail to recognize in the dialogue now published; where the vehicle of expression, being more purely intellectual, was more within his grasp than was the physical and toilsome embodiment of art.

It is possible that a search among the papers he has left, may bring to light a few other fugitive pieces, which will, in such event, as the Poem succeeding this Dialogue, be published in these pages.

To the end that the Author's scheme may be, as far as is now possible, understood and appreciated, we subjoin, in his own words, some explanation of his further intent, and of the views and feelings which guided him in the composition of the dialogue:

“I have adopted the form of dialogue for several, to me, cogent reasons; 1st, because it gives the writer the power of exhibiting the question, Art, on all its sides; 2nd, because the great phases of Art could be represented idiosyncratically; and, to make this clear, I have named the several speakers accordingly; 3rd, because dialogue secures the attention; and, that secured, deeper things strike, and go deeper than otherwise they could be made to; and, 4th and last, because all my earliest and most delightful pleasures associate themselves with dialogue,—(the old dramatists, Lucian, Walter Savage Landor, &c.)

“You will find that I have not made one speaker say a thing on purpose for another to condemn it; but that I make each one utter his wisest in the very wisest manner he can, or rather, that I can for him.

“The further continuation of this 1st dialogue embraces the question Nature, and its processes, invention and imitation,—imitation chiefly. Kosmon begins by showing, in illustration of the truth of Christian's concluding sentences, how imperfectly all the Ancients, excepting the Hebrews, loved, understood, or felt Nature, &c. This is not an unimportant portion of Art knowledge.

“I must not forget to say that the last speech of Kosmon will be answered by Christian when they discourse of imitation. It properly belongs to imitation; and, under that head, it can be most effectively and perfectly confuted. Somewhat after this idea, the “verticalism” and “involution” will be shown to be direct from Nature; the gilding, &c., disposed of on the ground of the old piety using the most precious materials as the most religious and worthy of them; and hence, by a very easy and probable transition, they concluded that that which was most soul-worthy, was also most natural.”]

Dialogue I., in the House of Kalon

Kalon. Welcome, my friends:—this day above all others; to-day is the first day of spring. May it be the herald of a bountiful year,—not alone in harvests of seeds. Great impulses are moving through man; swift as the steam-shot shuttle, weaving some mighty pattern, goes the new birth of mind. As yet, hidden from eyes is the design: whether it be poetry, or painting, or music, or architecture, or whether it be a divine harmony of all, no manner of mind can tell; but that it is mighty, all manners of minds, moved to involuntary utterance, affirm. The intellect has at last again got to work upon thought: too long fascinated by matter and prisoned to motive geometry, genius—wisdom seem once more to have become human, to have put on man, and to speak with divine simplicity. Kosmon, Sophon, again welcome! your journey is well-timed; Christian, my young friend, of whom I have often written to you, this morning tells me by letter that to-day he will pay me his long-promised visit. You, I know, must rejoice to meet him: this interchange of knowledge cannot fail to improve us, both by knocking down and building up: what is true we shall hold in common; what is false not less in common detest. The debateable ground, if at last equally debateable as it was at first, is yet ploughed; and some after-comer may sow it with seed, and reap therefrom a plentiful harvest.

Sophon. Kalon, you speak wisely. Truth hath many sides like a diamond with innumerable facets, each one alike brilliant and piercing. Your information respecting your friend Christian has not a little interested me, and made me desirous of knowing him.

Kosmon. And I, no less than Sophon, am delighted to hear that we shall both see and taste your friend.

Sophon. Kalon, by what you just now said, you would seem to think a dearth of original thought in the world, at any time, was an evil: perhaps it is not so; nay, perhaps, it is a good! Is not an interregnum of genius necessary somewhere? A great genius, sun-like, compels lesser suns to gravitate with and to him; and this is subversive of originality. Age is as visible in thought as it is in man. Death is indispensably requisite for a new life. Genius is like a tree, sheltering and affording support to numberless creepers and climbers, which latter die and live many times before their protecting tree does; flourishing even whilst that decays, and thus, lending to it a greenness not its own; but no new life can come out of that 148 expiring tree; it must die: and it is not until it is dead, and fallen, and rotted into compost, that another tree can grow there; and many years will elapse before the new birth can increase and occupy the room the previous one occupied, and flourish anew with a greenness all its own. This on one side. On another; genius is essentially imitative, or rather, as I just now said, gravitative; it gravitates towards that point peculiarly important at the moment of its existence; as air, more rarified in some places than in others, causes the winds to rush towards them as toward a centre: so that if poetry, painting, or music slumbers, oratory may ravish the world, or chemistry, or steam-power may seduce and rule, or the sciences sit enthroned. Thus, nature ever compensates one art with another; her balance alone is the always just one; for, like her course of the seasons, she grows, ripens, and lies fallow, only that stronger, larger and better food may be reared.

Kalon. By your speaking of chemistry, and the mechanical arts and sciences, as periodically ruling the world along with poetry, painting, and music,—am I to understand that you deem them powers intellectually equal, and to require of their respective professors as mighty, original, and human a genius for their successful practice?

Kosmon. Human genius! why not? Are they not equally human?—nay, are they not—especially steam-power, chemistry and the electric telegraph—more—eminently more—useful to man, more radically civilizers, than music, poetry, painting, sculpture, or architecture?

Kalon. Stay, Kosmon! whither do you hurry? Between chemistry and the mechanical arts and sciences, and between poetry, painting, and music, there exists the whole totality of genius—of genius as distinguished from talent and industry. To be useful alone is not to be great: plus only is plus, and the sum is minus something and plus in nothing if the most unimaginable particle only be absent. The fine arts, poetry, painting, sculpture, music, and architecture, as thought, or idea, Athene-like, are complete, finished, revelations of wisdom at once. Not so the mechanical arts and sciences: they are arts of growth; they are shaped and formed gradually, (and that, more by a blind sort of guessing than by intuition,) and take many men's lives to win even to one true principle. On all sides they are the exact opposites of each other; for, in the former, the principles from the first are mature, and only the manipulation immature; in the latter, it is the principles that are almost always immature, and the manipulation as constantly mature. The fine arts are always grounded upon truth; the mechanical arts and sciences almost always upon hypothesis; the first are unconfined, infinite, immaterial, impossible 149 of reduction into formulas, or of conversion into machines; the last are limited, finite, material, can be uttered through formulas, worked by arithmetic, tabulated and seen in machines.

Sophon. Kosmon, you see that Kalon, true to his nature, prefers the beautiful and good, to the good without the beautiful; and you, who love nature, and regard all that she, and what man from her, can produce, with equal delight,—true to your's,—cannot perceive wherefore he limits genius to the fine arts. Let me show you why Kalon's ideas are truer than yours. You say that chemistry, steam-power, and the electric telegraph, are more radically civilizers than poetry, painting, or music: but bethink you: what emotions beyond the common and selfish ones of wonder and fear do the mechanical arts or sciences excite, or communicate? what pity, or love, or other holy and unselfish desires and aspirations, do they elicit? Inert of themselves in all teachable things, they are the agents only whereby teachable things,—the charities, sympathies and love,—may be more swiftly and more certainly conveyed and diffused: and beyond diffusing media the mechanical arts or sciences cannot get; for they are merely simple facts; nothing more: they cannot induct; for they, in or of themselves, have no inductive powers, and their office is confined to that of carrying and spreading abroad the powers which do induct; which powers make a full, complete, and visible existence only in the fine arts. In FACT and THOUGHT we have the whole question of superiority decided. Fact is merely physical record: Thought is the application of that record to something human. Without application, the fact is only fact, and nothing more; the application, thought, then, certainly must be superior to the record, fact. Also in thought man gets the clearest glimpse he will ever have of soul, and sees the incorporeal make the nearest approach to the corporeal that it is possible for it to do here upon earth. And hence, these noble acts of wisdom are—far—far above the mechanical arts and sciences, and are properly called fine arts, because their high and peculiar office is to refine.

Kosmon. But, certainly thought is as much exercised in deducting from physical facts the sciences and mechanical arts as ever it is in poetry, painting, or music. The act of inventing print, or of applying steam, is quite as soul-like as the inventing of a picture, poem, or statue.

Kalon. Quite. The chemist, poet, engineer, or painter, alike, think. But the things upon which they exercise their several faculties are very widely unlike each other; the chemist or engineer cogitates only the physical; the poet or painter joins to the physical the human, and investigates soul—scans the world in man added to the world 150 without him—takes in universal creation, its sights, sounds, aspects, and ideas. Sophon says that the fine arts are thoughts; but I think I know a more comprehensive word; for they are something more than thoughts; they are things also; that word is NATURE—Nature fully—thorough nature—the world of creation. All that is in man, his mysteries of soul, his thoughts and emotions—deep, wise, holy, loving, touching, and fearful,—or in the world, beautiful, vast, ponderous, gloomy, and awful, moved with rhythmic harmonious utterance—that is Poetry. All that is of man—his triumphs, glory, power, and passions; or of the world—its sunshine and clouds, its plains, hills or valleys, its wind-swept mountains and snowy Alps, river and ocean—silent, lonely, severe, and sublime—mocked with living colours, hue and tone,—that is Painting. Man—heroic man, his acts, emotions, loves,—aspirative, tender, deep, and calm,—intensified, purified, colourless,—exhibited peculiarly and directly through his own form;that is sculpture. All the voices of nature—of man—his bursts of rage, pity, and fear—his cries of joy—his sighs of love; of the winds and the waters—tumultuous, hurrying, surging, tremulous, or gently falling—married to melodious numbers;that is music. And, the music of proportions—of nature and man, and the harmony and opposition of light and shadow, set forth in the ponderous; that is Architecture.

Christian. [as he enters] Forbear, Kalon! These I know for your dear fiends, Kosmon and Sophon. The moment of discoursing with them has at last arrived: May I profit by it! Kalon, fearful of checking your current of thought, I stood without, and heard that which you said: and, though I agree with you in all your definitions of poetry, painting, sculpture, music, and architecture; yet certainly all things in or of man, or the world, are not, however equally beautiful, equally worthy of being used by the artist. Fine art absolutely rejects all impurities of form; not less absolutely does it reject all impurities of passion and expression. Everything throughout a poem, picture, or statue, or in music, may be sensuously beautiful; but nothing must be sensually so. Sins are only paid for in virtues; thus, every sin found is a virtue lost—lost—not only to the artist, but a cause of loss to others—to all who look upon what he does. He should deem his art a sacred treasure, intrusted to him for the common good; and over it he should build, of the most precious materials, in the simplest, chastest, and truest proportions, a temple fit for universal worship: instead of which, it is too often the case that he raises above it an edifice of clay; which, as mortal as his life, falls, burying both it and himself under a heap of dirt. To preserve him from this corruption of his art, let him erect for 151 his guidance a standard awfully high above himself. Let him think of Christ; and what he would not show to as pure a nature as His, let him never be seduced to work on, or expose to the world.

Kosmon. Oh, Kalon, whither do we go! Greek art is condemned, and Satire hath got its death-stroke. The beautiful is not the beautiful unless it is fettered to the moral; and Virtue rejects the physical perfections, lest she should fall in love with herself, and sin and cause sin.

Christian. Nay, Kosmon. Nothing pure,—nothing that is innocent, chaste, unsensual,—whether Greek or satirical, is condemned: but everything—every picture, poem, statue, or piece of music—which elicits the sensual, viceful, and unholy desires of our nature—is, and that utterly. The beautiful was created the true, morally as well as physically; vice is a deformment of virtue,—not of form, to which it is a parasitical addition—an accretion which can and must be excised before the beautiful can show itself as it was originally made, morally as well as formally perfect. How we all wish the sensual, indecent, and brutal, away from Hogarth, so that we might show him to the purest virgin without fear or blushing.

Sophon. And as well from Shakspere. Rotten members, though small in themselves, are yet large enough to taint the whole body. And those impurities, like rank growths of vine, may be lopped away without injuring any vital principle. In perfect art the utmost purity of intention, design, and execution, alone is wisdom. Every tree—every flower, in defiance of adverse contingencies, grows with perfect will to be perfect: and, shall man, who hath what they have not, a soul wherewith he may defy all ill, do less?

Kosmon. But how may this purity be attained? I see every where close round the pricks; not a single step may be taken in advance without wounding something vital. Corruption strews thick both earth and ocean; it is only the heavens that are pure, and man cannot live upon manna alone.

Christian. Kosmon, you would seem to mistake what Sophon and I mean. Neither he nor I wish nature to be used less, or otherwise than as it appears; on the contrary, we wish it used more—more directly. Nature itself is comparatively pure; all that we desire is the removal of the factitious matter that the vice of fashion, evil hearts, and infamous desires, graft upon it. It is not simple innocent nature that we would exile, but the devilish and libidinous corruptions that sully nature.

Kalon. But, if your ideas were strictly carried out, there would be but little of worth left in the world for the artist to use; for, if 152 I understand you rightly, you object to his making use of any passion, whether heroic, patriotic, or loving, that is not rigidly virtuous.

Christian. I do. Without he has a didactic aim; like as Hogarth had. A picture, poem, or statue, unless it speaks some purpose, is mere paint, paper, or stone. A work of art must have a purpose, or it is not a work of fine art: thus, then, if it be a work of fine art, it has a purpose; and, having purpose, it has either a good or an evil one: there is no alternative. An artist's works are his children, his immortal heirs, to his evil as well as to his good; as he hath trained them, so will they teach. Let him ask himself why does a parent so tenderly rear his children. Is it not because he knows that evil is evil, whether it take the shape of angels or devils? And is not the parent's example worthy of the artist's imitation? What advantage has a man over a child? Is there any preservative peculiar to manhood that it alone may see and touch sin, and yet be not defiled? Verily, there is none! All mere battles, assassinations, immolations, horrible deaths, and terrible situations used by the artist solely to excite,—every passion degrading to man's perfect nature,—should certainly be rejected, and that unhesitatingly.

Sophon.—Suffer me to extend the just conclusions of Christian. Art—true art—fine art—cannot be either coarse or low. Innocent-like, no taint will cling to it, and a smock frock is as pure as “virginal-chaste robes.” And,—sensualism, indecency, and brutality, excepted—sin is not sin, if not in the act; and, in satire, with the same exceptions, even sin in the act is tolerated when used to point forcibly a moral crime, or to warn society of a crying shame which it can remedy.

Kalon. But, my dear Sophon,—and you, Christian,—you do not condemn the oak because of its apples; and, like them, the sin in the poem, picture, or statue, may be a wormy accretion grafted from without. The spectator often makes sin where the artist intended none. For instance, in the nude,—where perhaps, the poet, painter, or sculptor, imagines he has embodied only the purest and chastest ideas and forms, the sensualist sees—what he wills to see; and, serpent-like, previous to devouring his prey, he covers it with his saliva.

Christian. The Circean poison, whether drunk from the clearest crystal or the coarsest clay, alike intoxicates and makes beasts of men. Be assured that every nude figure or nudity introduced in a poem, picture, or piece of sculpture, merely on physical grounds, and only for effect, is vicious. And, where it is boldly introduced and forms the central idea, it ought never to have a sense 153 of its condition: it is not nudity that is sinful, but the figure's knowledge of its nudity,(too surely communicated by it to the spectator,) that makes it so. Eve and Adam before their fall were not more utterly shameless than the artist ought to make his inventions. The Turk believes that, at the judgment-day, every artist will be compelled to furnish, from his own soul, soul for every one of his creations. This thought is a noble one, and should thoroughly awake poet, painter, and sculptor, to the awful responsibilities they labour under. With regard to the sensualist,—who is omnivorous, and swine-like, assimilates indifferently pure and impure, degrading everything he hears or sees,—little can be said beyond this; that for him, if the artist be without sin, he is not answerable. But in this responsibility he has two rigid yet just judges, God and himself;—let him answer there before that tribunal. God will acquit or condemn him only as he can acquit or condemn himself.

Kalon. But, under any circumstance, beautiful nude flesh beautifully painted must kindle sensuality; and, described as beautifully in poetry, it will do the like, almost, if not quite, as readily. Sculpture is the only form of art in which it can be used thoroughly pure, chaste, unsullied, and unsullying. I feel, Christian, that you mean this. And see what you do!—What a vast domain of art you set a Solomon's seal upon! how numberless are the poems, pictures, and statues—the most beautiful productions of their authors—you put in limbo! To me, I confess, it appears the very top of prudery to condemn these lovely creations, merely because they quicken some men's pulses.

Kosmon. And, to me, it appears hypercriticism to object to pictures, poems, and statues, calling them not works of art—or fine art—because they have no higher purpose than eye or ear-delight. If this law be held to be good, very few pictures called of the English school—of the English school, did I say?—very few pictures at all, of any school, are safe from condemnation: almost all the Dutch must suffer judgment, and a very large proportion of modern sculpture, poetry, and music, will not pass. Even “Christabel” and the “Eve of St. Agnes” could not stand the ordeal.

Christian. Oh, Kalon, you hardly need an answer! What! shall the artist spend weeks and months, nay, sometimes years, in thought and study, contriving and perfecting some beautiful invention,—in order only that men's pulses may be quickened? What!—can he, jesuit-like, dwell in the house of soul, only to discover where to sap her foundations?—Satan-like, does he turn his angel of light into a fiend of darkness, and use his God-delegated might against its giver, making Astartes and Molochs to draw other thousands 154 of innocent lives into the embrace of sin? And as for you, Kosmon, I regard purpose as I regard soul; one is not more the light of the thought than the other is the light of the body; and both, soul and purpose, are necessary for a complete intellect; and intellect, of the intellectual—of which the fine arts are the capital members—is not more to be expected than demanded. I believe that most of the pictures you mean are mere natural history paintings from the animal side of man. The Dutchmen may, certainly, go Letheward; but for their colour, and subtleties of execution, they would not be tolerated by any man of taste.

Sophon. Christian here, I think, is too stringent. Though walls be necessary round our flower gardens to keep out swine and other vile cattle—yet I can see no reason why, with excluding beasts, we should also exclude light and air. Purpose is purpose or not, according to the individual capacity to assimilate it. Different plants require different soils, and they will rather die than grow on unfriendly ones; it is the same with animals; they endure existence only through their natural food; and this variety of soils, plants, and vegetables, is the world less man. But man, as well as the other created forms, is subject to the same law: he takes only that aliment he can digest. It is sufficient with some men that their sensoria be delighted with pleasurable and animated grouping, colour, light, and shade: this feeling or desire of their's is, in itself, thoroughly innocent: it is true, it is not a great burden for them to carry; no, but it is the lightness of the burden that is the merit; for thereby, their step is quickened and not clogged, their intellect is exhilarated and not oppressed. Thus, then, a purpose is secured, from a picture or poem or statue, which may not have in it the smallest particle of what Christian and I think necessary for it to possess; he reckons a poem, picture, or statue, to be a work of fine art by the quality and quantity of thought it contains, by the mental leverage it possesses wherewith to move his mind, by the honey which he may hive, and by the heavenly manna he may gather therefrom.

Kosmon. Christian wants art like Magdalen Hospitals, where the windows are so contrived that all of earth is excluded, and only heaven is seen. Wisdom is not only shown in the soul, but also in the body: the bones, nerves, and muscles, are quite as wonderful in idea as is the incorporeal essence which rules them. And the animal part of man wants as much caring for as the spiritual: God made both, and is equally praised through each. And men's souls are as much touchable and teachable through their animal feelings as ever they are through their mental aspirations; this both Orpheus and Amphion knew when they, with their music, made towns to rise in 155 savage woods by savage hands. And hence, in that light, nothing is without a purpose; and I maintain,—if they give but the least glimpse of happiness to a single human being,—that even the Dutch masters are useful, I believe that the thought-wrapped philosopher, who, in his close-pent study, designs some valuable blessing for his lower and more animal brethren, only pursues the craving of his nature; and that his happiness is no higher than their's in their several occupations and delights. Sight and sense are fully as powerful for happiness as thought and ratiocination. Nature grows flowers wherever she can; she causes sweet waters to ripple over stony beds, and living wells to spring up in deserts, so that grass and herbs may grow and afford nourishment to some of God's creatures. Even the granite and the lava must put forth blossoms.

Kalon. Oh Christian, children cannot digest strong meats! Neither can a blind man be made to see by placing him opposite the sun. The sound of the violin is as innocent as that of the organ. And, though there be a wide difference in the sacredness of the occupations, yet dance, song, and the other amusements common to society, are quite as necessary to a healthy condition of the mind and body, as is to the soul the pursuit and daily practice of religion. The healthy condition of the mind and body is, after all, the happy life; and whether that life be most mental or most animal it matters little, even before God, so long as its delights, amusements, and occupations, be thoroughly innocent and chaste.

Christian. So long as the pursuits, pastimes, and pleasures of mankind be innocent and chaste,—with you all, heartily, I believe it matters little how or in what form they be enjoyed. Pure water is certainly equally pure, whether it trickle from the hill-side or flow through crystal conduits; and equally refreshing whether drunk from the iron bowl or the golden goblet;—only the crystal and gold will better please some natures than the hill-side and the iron. I know also that a star may give more light than the moon,—but that is up in its own heavens and not here on earth. I know that it is not light and shade which make a complete globe, but, as well, the local and neutral tints. Thus, my friends, you perceive that I am neither for building a wall, nor for contriving windows so as to exclude light, air, and earth. As much as any of you, I am for every man's sitting under his own vine, and for his training, pruning, and eating its fruit how he pleases. Let the artist paint, write, or carve, what and how he wills, teach the world through sense or through thought,—I will not dissent; I have no patent to entitle me to do so; nay, I will be thoroughly satisfied with whatsoever he does, so long as it is pure, unsensual, and earnestly true. But, as the mental 156 is the peculiar feature that places man apart from and above animals,—so ought all that he does to be apart from and above their nature; especially in the fine arts, which are the intellectual perfection of the intellectual. And nothing short of this intellectual perfection,—however much they may be pictures, poems, statues, or music,—can rank such works to be works of Fine Art. They may have merit,—nay, be useful, and hence, in some sort, have a purpose: but they are as much works of Fine Art as Babel was the Temple of Solomon.

Sophon. And man can be made to understand these truths—can be drawn to crave for and love the fine arts: it is only to take him in hand as we would take some animal—tenderly using it—entreating it, as it were, to do its best—to put forth all its powers with all its capable force and beauty. Nor is it so very difficult a task to raise, in the low, conceptions of things high: the mass of men have a fine appreciation of God and his goodness: and as active, charitable, and sympathetic a nurture in the beautiful and true as they have given to them in religion, would as surely and swiftly raise in them an equally high appreciation of the fine arts. But, if the artist would essay such a labour, he must show them what fine art is: and, in order to do this effectually, as an architect clears away from some sacred edifice which he restores the shambles and shops, which, like filthy toads cowering on a precious monument, have squatted themselves round its noble proportions; so must he remove from his art-edifice the deformities which hide—the corruptions which shame it.

Christian. How truly Sophon speaks a retrospective look will show. The disfigurements which both he and I deplore are strictly what he compared them to; they are shambles and shops grafted on a sacred edifice. Still, indigenous art is sacred and devoted to religious purposes: this keeps it pure for a time; but, like a stream travelling and gathering other streams as it goes through wide stretches of country to the sea, it receives greater and more numerous impurities the farther it gets from its source, until, at last, what was, in its rise, a gentle rilling through snows and over whitest stones, roars into the ocean a muddy and contentious river. Men soon long to touch and taste all that they see; savage-like, him whom to-day they deem a god and worship, they on the morrow get an appetite for and kill, to eat and barter. And thus art is degraded, made a thing of carnal desire—a commodity of the exchange. Yes, Sophon, to be instructive, to become a teaching instrument, the art-edifice must be cleansed from its abominations; and, with them, must the artist sweep out the improvements and ruthless restorations that hang on it like formless botches on peopled tapestry. The 157 multitude must be brought to stand face to face with the pious and earnest builders, to enjoy the severely simple, beautiful, aspiring, and solemn temple, in all its first purity, the same as they bequeathed it to them as their posterity.

Kalon. The peasant, upon acquaintance, quickly prefers wheaten bread to the black and sour mass that formerly served him: and when true jewels are placed before him, counterfeit ones in his eyes soon lose their lustre, and become things which he scorns. The multitude are teachable—teachable as a child; but, like a child, they are self-willed and obstinate, and will learn in their own way, or not at all. And, if the artist wishes to raise them unto a fit audience, he must consult their very waywardness, or his work will be a Penelope's web of done and undone: he must be to them not only cords of support staying their every weakness against sin and temptation, but also, tendrils of delight winding around them. But I cannot understand why regeneration can flow to them through sacred art alone. All pure art is sacred art. And the artist having soul as well as nature—the lodestar as well as the lodestone—to steer his path by—and seeing that he must circle earth—it matters little from what quarter he first points his course; all that is necessary is that he go as direct as possible, his knowledge keeping him from quicksands and sunken rocks.

Christian. Yes, Kalon;—and, to compare things humble—though conceived in the same spirit of love—with things mighty, the artist, if he desires to inform the people thoroughly, must imitate Christ, and, like him, stoop down to earth and become flesh of their flesh; and his work should be wrought out with all his soul and strength in the same world-broad charity, and truth, and virtue, and be, for himself as well as for them, a justification for his teaching. But all art, simply because it is pure and perfect, cannot, for those grounds alone, be called sacred: Christian, it may, and that justly; for only since Christ taught have morals been considered a religion. Christian and sacred art bear that relation to each other that the circle bears to its generating point; the first is only volume, the last is power: and though the first—as the world includes God—includes with it the last, still, the last is the greatest, for it makes that which includes it: thus all pure art is Christian, but not all is sacred. Christian art comprises the earth and its humanities, and, by implication, God and Christ also; and sacred art is the emanating idea—the central causating power—the jasper throne, whereon sits Christ, surrounded by the prophets, apostles, and saints, administering judgement, wisdom, and holiness. In this sense, then, the art you would call sacred is not sacred, but Christian: and, as all perfect art158 is Christian, regeneration necessarily can only flow thence; and thus it is, as you say, that, from whatever quarter the artist steers his course, he steers aright.

Kosmon. And, Christian, is a return to this sacred or Christian art by you deemed possible? I question it. How can you get the art of one age to reflect that of another, when the image to be reflected is without the angle of reflection? The sun cannot be seen of us when it is night! and that class of art has got its golden age too remote—its night too long set—for it to hope ever to grasp rule again, or again to see its day break upon it. You have likened art to a river rising pure, and rolling a turbid volume into the ocean. I have a comparison equally just. The career of one artist contains in itself the whole of art-history; its every phase is presented by him in the course of his life. Savage art is beheld in his childish scratchings and barbarous glimmerings; Indian, Egyptian, and Assyrian art in his boyish rigidity and crude fixedness of idea and purpose; Mediæval, or pre-Raffaelle art is seen in his youthful timid darings, his unripe fancies oscillating between earth and heaven; there where we expect truth, we see conceit; there where we want little, much is given—now a blank eyed riddle,—dark with excess of self,—now a giant thought—vast but repulsive,—and now angel visitors startling us with wisdom and touches of heavenly beauty. Every where is seen exactness; but it is the exactness of hesitation, and not of knowledge—the line of doubt, and not of power: all the promises for ripeness are there; but, as yet, all are immature. And mature art is presented when all these rude scaffoldings are thrown down—when the man steps out of the chrysalis a complete idea—both Psyche and Eros—free-thoughted, free-tongued, and free-handed;—a being whose soul moves through the heavens and the earth—now choiring it with angels—and now enthroning it, bay-crowned, among the men-kings;—whose hand passes over all earth, spreading forth its beauties unerring as the seasons—stretches through cloudland, revealing its delectable glories, or, eagle-like, soars right up against the sun;—or seaward goes seizing the cresting foam as it leaps—the ships and their crews as they wallow in the watery valleys, or climb their steeps, or hang over their flying ridges:—daring and doing all whatsoever it shall dare to do, with boundless fruitfulness of idea, and power, and line; that is mature art—art of the time of Phidias, of Raffaelle, and of Shakspere. And, Christian, in preferring the art of the period previous to Raffaelle to the art of his time, you set up the worse for the better, elevate youth above manhood, and tell us that the half-formed and unripe berry is wholesomer than the perfect and ripened fruit.

Christian. Kosmon, your thoughts seduce you; or rather, your nature prefers the full and rich to the exact and simple: you do not go deep enough—do not penetrate beneath the image's gilt overlay, and see that it covers only worm-devoured wood. Your very comparison tells against you. What you call ripeness, others, with as much truth, may call over-ripeness, nay, even rottenness; when all the juices are drunk with their lusciousness, sick with over-sweetness. And the art which you call youthful and immature—may be, most likely is, mature and wholesome in the same degree that it is tasteful, a perfect round of beautiful, pure, and good. You call youth immature; but in what does it come short of manhood. Has it not all that man can have,—free, happy, noble, and spiritual thoughts? And are not those thoughts newer, purer, and more unselfish in the youth than in the man? What eye has the man, that the youth's is not as comprehensive, keen, rapid, and penetrating? or what hand, that the youth's is not as swift, forceful, cunning, and true? And what does the youth gain in becoming man? Is it freshness, or deepness, or power, or wisdom? nay rather—is it not languor—the languor of satiety—of indifferentism? And thus soul-rusted and earth-charmed, what mate is he for his former youth? Drunken with the world-lees, what can he do but pourtray nature drunken as well, and consumed with the same fever or stupor that consumes himself, making up with gilding and filigree what he lacks in truth and sincerity? and what comparison shall exist here and between what his youth might or could have done, with a soul innocent and untroubled as heaven's deep calm of blue, gazing on earth with seraph eyes—looking, but not longing—or, in the spirit rapt away before the emerald-like rainbow-crowned throne, witnessing “things that shall be hereafter,” and drawing them down almost as stainless as he beheld them? What an array of deep, earnest, and noble thinkers, like angels armed with a brightness that withers, stand between Giotto and Raffaelle; to mention only Orcagna, Ghiberti, Masaccio, Lippi, Fra Beato Angelico, and Francia. Parallel them with post-Raffaelle artists? If you think you can, you have dared a labour of which the fruit shall be to you as Dead Sea apples, golden and sweet to the eye, but, in the mouth, ashes and bitterness. And the Phidian era was a youthful one—the highest and purest period of Hellenic art: after that time they added no more gods or heroes, but took for models instead—the Alcibiadeses and Phyrnes, and made Bacchuses and Aphrodites; not as Phidias would have—clothed with the greatness of thought, or girded with valour, or veiled with modesty; but dissolved with the voluptuousness of the bath, naked, wanton, and shameless.

Sophon. You hear, Kosmon, that Christian prefers ripe youth to ripe manhood: and he is right. Early summer is nobler than early autumn; the head is wiser than the hand. You take the hand to mean too much: you should not judge by quantity, or luxuriance, or dexterity, but by quality, chastity, and fidelity. And colour and tone are only a fair setting to thought and virtue. Perhaps it is the fate, or rather the duty, of mortals to make a sacrifice for all things, withheld as well as given. Hand sometimes succumbs to head, and head in its turn succumbs to hand; the first is the lot of youth, the last of manhood. The question is—which of the two we can best afford to do without. Narrowed down to this, I think but very few men would be found who would not sacrifice in the loss of hand in preference to its gain at the loss of head.

Kosmon. But, Christian, in advocating a return to this pre-Raffaelle art, are you not—you yourself—urging the committal of “ruthless restorations” and “improvements,” new and vile as any that you have denounced? You tell the artist, that he should restore the sacred edifice to its first purity—the same as it was bequeathed by its pious and earnest builders. But can he do this and be himself original? For myself, I would above all things urge him to study how to reproduce, and not how to represent—to imitate no past perfection, but to create for himself another, as beautiful, wise, and true. I would say to him, “build not on old ground, profaned, polluted, trod into slough by filthy animals; but break new ground—virgin ground—ground that thought has never imagined or eye seen, and dig into our hearts a foundation, deep and broad as our humanity. Let it not be a temple formed of hands only, but built up of us—us of the present—body of our body, soul of our soul.”

Christian. When men wish to raise a piece of stone, or to move it along, they seek for a fulcrum to use their lever from; and, this obtained, they can place the stone wheresoever they please. And world-perfections come into existence too slowly for men to reject all the teaching and experience of their predecessors: the labour of learning is trifling compared to the labour of finding out; the first implies only days, the last, hundreds of years. The discovery of the new world without the compass would have been sheer chance; but with it, it became an absolute certainty. So, and in such manner, the modern artist seeks to use early mediæval art, as a fulcrum to raise through, but only as a fulcrum; for he himself holds the lever, whereby he shall both guide and fix the stones of his art temple; as experience, which shall be to him a 161 rudder directing the motion of his ship, but in subordination to his control; and as a compass, which shall regulate his journey, but which, so far from taking away his liberty, shall even add to it, because through it his course is set so fast in the ways of truth as to allow him, undividedly, to give up his whole soul to the purpose of his voyage, and to steer a wider and freer path over the trackless, but to him, with his rudder and compass, no longer the trackless or waste ocean; for, God and his endeavours prospering him, that shall yield up unto his hands discoveries as man-worthy as any hitherto beheld by men, or conceived by poets.

Kalon. But, Christian, another artist with equal justness might use Hellenic art as a means toward making happy discoveries; formatively, there is nothing in it that is not both beautiful and perfect; and beautiful things, rainbow-like, are once and for ever beautiful; and the contemplation and study of its dignified, graceful, and truthful embodiments—which, by common consent, it only is allowed to possess in an eminent and universal degree—is full as likely to awaken in the mind of its student as high revelations of wisdom, and cause him to bear to earth as many perfections for man, as ever the study of pre-Raffaelle art can reveal or give, through its votary.

Christian. But beautiful things, to be beautiful in the highest degree, like the rainbow, must have a spiritual as well as a physical voice. Lovely as it is, it is not the arch of colours that glows in the heavens of our hearts; what does, is the inner and invisible sense for which it was set up of old by God, and of which its many-hued form is only the outward and visible sign. Thus, beautiful things alone, of themselves, are not sufficient for this task; to be sufficient they must be as vital with soul as they are with shape. To be formatively perfect is not enough; they must also be spiritually perfect, and this not locally but universally. The art of the Greeks was a local art; and hence, now, it has no spiritual. Their gods speak to us no longer as gods, or teach us divinely: they have become mere images of stone—profane embodiments. False to our spiritual, Hellenic art wants every thing that Christian art is full of. Sacred and universal, this clasps us, as Abraham's bosom did Lazarus, within its infinite embraces, causing every fibre of our being to quicken under its heavenly truths. Ithuriel's golden spear was not more antagonistic to Satan's loathly transformation—than is Christian opposed to pagan art. The wide, the awful gulf, separating one from the other, will be felt instantly in its true force by first thinking ZEUS, and then thinking CHRIST. How pale, shadowy, and shapeless the vision of lust, 162 revenge, and impotence, that rises at the thought of Zeus; but at the thought of Christ, how overwhelming the inrush of sublime and touching realities; what height and depth of love and power; what humility, and beauty, and immaculate purity are made ours at the mention of his name; the Saviour, the Intercessor, the Judge, the Resurrection and the Life. These—these are the divinely awful truths taught by our faith; and which should also be taught by our art. Hellenic art, like the fig tree that only bore leaves, withered at Christ's coming; and thus no “happy discoveries” can flow thence, or “revelations of wisdom,” or other perfections be borne to earth for man.

Sophon. Christian thinks and says, that if the spiritual be not in a thing, it cannot be put upon it; and hence, if a work of art be not a god, it must be a man, or a mere image of one; and that the faith of the Pagan is the foolishness of the Christian. Nor does he utter unreason; for, notwithstanding their perfect forms, their gods are not gods to us, but only perfect forms: Apollo, Theseus, the Ilissus, Aphrodite, Artemis, Psyche, and Eros, are only shapeful manhood, womanhood, virginhood, and youth, and move us only by the exact amount of humanity they possess in common with ourselves. Homer and Æschylus, and Sophocles, and Phidias, live not by the sacred in them, but by the human: and, but for this common bond, Hellenic art would have been submerged in the same Lethe that has drowned the Indian, Egyptian, and Assyrian Theogonies and arts. And, if we except form, what other thing does Hellenic art offer to the modern artist, that is not thoroughly opposed to his faith, wants, and practice? And thought—thought in accordance with all the lines of his knowledge, temperament, and habits—thought through which he makes and shapes for men, and is understood by them—it is as destitute of, as inorganic matter of soul and reason. But Christian art, because of the faith upon which it is built, suffers under no such drawbacks, for that faith is as personal and vigorous now as ever it was at its origin—every motion and principle of our being moves to it like a singing harmony;—it is the breath which brings out of us, Æolian-harp-like, our most penetrating and heavenly music—the river of the water of life, which searches all our dry parts and nourishes them, causing them to spring up and bear abundantly the happy seed which shall enrich and make fat the earth to the uttermost parts thereof.

Kalon. With you both I believe, that faith is necessary to a man, and that without faith sight even is feeble: but I also believe that a man is as much a part of the religious, moral, and social system in which he lives, as is a plant of the soil, situation, and 163 climate in which it exists: and that external applications have just as much power to change the belief of the man, as they have to alter the structure of the plant. A faith once in a man, it is there always; and, though unfelt even by himself, works actively: and Hellenic art, so far from being an impediment to the Christian belief, is the exact reverse; for, it is the privilege of that belief, through its sublime alchymy, to be able to transmute all it touches into itself: and the perfect forms of Hellenic art, so touched, move our souls only the more energetically upwards, because of their transcendent beauty; for through them alone can we see how wonderfully and divinely God wrought—how majestic, powerful, and vigorous he made man—how lovely, soft, and winning, he made woman: and in beholding these things, we are thankful to him that we are permitted to see them—not as Pagans, but altogether as Christians. Whether Christian or Pagan, the highest beauty is still the highest beauty; and the highest beauty alone, to the total exclusion of gods and their myths, compels our admiration.

Kosmon. Another thing we ought to remember, when judging Hellenic Art, is, but for its existence, all other kinds—pre-Raffaelle as well—could not have had being. The Greeks were, by far, more inclined to worship nature as contained in themselves, than the gods,—if the gods are not reflexes of themselves, which is most likely. And, thus impelled, they broke through the monstrous symbolism of Egypt, and made them gods after their own hearts; that is, fashioned them out of themselves. And herein, I think we may discern something of providence; for, suppose their natures had not been so powerfully antagonistic to the traditions and conventions of their religion, what other people in the world could or would have done their work? Cast about a brief while in your memories, and endeavor to find whether there has ever existed a people who in their nature, nationality, and religion, have been so eminently fitted to perform such a task as the Hellenic? You will then feel that we have reason to be thankful that they were allowed to do what else had never been done; and, which not done, all posterity would have suffered to the last throe of time. And, if they have not made a thorough perfection—a spiritual as well as a physical one—forget not that, at least, they have made this physical representation a finished one. They took it from the Egyptians, rude, clumsy, and seated; its head stony—pinned to its chest; its hands tied to its side, and its legs joined; they shaped it, beautiful, majestic, and erect; elevated its head; breathed into it animal fire; gave movement and action to its arms and hands; opened its legs and made it walk—made it human at all points—the radical 164 impersonation of physical and sensuous beauty. And, if the god has receded into the past and become a “pale, shadowy, and shapeless vision of lust, revenge, and impotence,” the human lives on graceful, vigorous, and deathless, as at first, and excites in us admiration as unbounded as ever followed it of old in Greece or Italy.

Christian. Yes, Kosmon, yes! they are flourished all over with the rhetoric of the body; but nowhere is to be seen in them that diviner poetry, the oratory of the soul! Truly they are a splendid casket enclosing nothing—at least nothing now of importance to us; for what they once contained, the world, when stirred with nobler matter, disregarded, and left to perish. But, Kosmon, we cannot discuss probabilities. Our question is—not whether the Greeks only could have made such masterpieces of nature and art; but whether their works are of that kind the most fitted to carry forward to a more ultimate perfection that idea which is peculiarly our's. All art, more or less, is a species of symbolism; and the Hellenic, notwithstanding its more universal method of typification, was fully as symbolic as the Egyptian; and hence its language is not only dead, but forgotten, and is now past recovery: and, if it were not, what purpose would be served by its republication? For, for whom does the artist work? The inevitable answer is, “For his nation!” His statue, or picture, poem, or music, must be made up and out of them; they are at once his exemplars, his audience, and his worshippers; and he is their mirror in which they behold themselves as they are: he breathes them vitally as an atmosphere, and they breathe him. Zeus, Athene, Heracles, Prometheus, Agamemnon, Orestes, the House of Œdipus, Clytemnestra, Iphigenia, and Antigone, spoke something to the Hellenic nations; woke their piety, pity, or horror,—thrilled, soothed, or delighted them; but they have no charm for our ears; for us, they are literally disembodied ghosts, and voiceless as shapeless. But not so are Christ, and the holy Apostles and saints, and the Blessed Virgin; and not so is Hamlet, or Richard the Third, or Macbeth, or Shylock, or the House of Lear, Ophelia, Desdemona, Grisildis, or Una, or Genevieve. No: they all speak and move real and palpable before our eyes, and are felt deep down in the heart's core of every thinking soul among us:—they all grapple to us with holds that only life will loose. Of all this I feel assured, because, a brief while since, we agreed together that man could only be raised through an incarnation of himself. Tacitly, we would also seem to have limited the uses of Hellenic art to the serving as models of proportion, or as a gradus for form: and, though I cannot deny them any merit they may have in this respect, still, I would wish to deal cautiously with them: the artist,—most 165 especially the young one, and who is and would be most subject to them and open to their influence,—should never have his soul asleep when his hand is awake; but, like voice and instrument, one should always accompany the other harmoniously.

Kosmon. But surely you will deal no less cautiously with early mediæval art. Archaisms are not more tolerable in pictures than they are in statues, poems, or music; and the archaisms of this kind of art are so numerous as to be at first sight the most striking feature belonging to it. Most remarkable among these unnatural peculiarities are gilded backgrounds, gilded hair, gilded ornaments and borders to draperies and dresses, the latter's excessive verticalism of lines and tedious involution of folds, and the childlike passivity of countenance and expression: all of which are very prominent, and operate as serious drawbacks to their merits; which—as I have freely admitted—are in truth not a few, nor mean.

Christian. The artist is only a man, and living with other men in a state of being called society; and,—though perhaps in a lesser degree—he is as subject to its influences—its fashions and customs—as they are. But in this respect his failings may be likened to the dross which the purest metal in its molten state continually throws up to its surface, but which is mere excrement, and so little essential that it can be skimmed away: and, as the dross to the metal, just so little essential are the archaisms you speak of to the early art, and just so easily can they be cast aside. But bethink you, Kosmon. Is Hellenic art without archaisms? And that feature of it held to be its crowning perfection—its head—is not that a very marked one? And, is it not so completely opposed to the artist's experience in the forms of nature that—except in subjects from Greek history and mythology—he dares not use it—at least without modifying it so as to destroy its Hellenism?

Sophon. Then Hellenic Art is like a musical bell with a flaw in it; before it can be serviceable it must be broken up and recast. If its sum of beauty—its line of lines, the facial angle, must be destroyed—as it undoubtedly must,—before it can be used for the general purposes of art, then its claims over early mediæval art, in respect of form, are small indeed. But is it not altogether a great archaism?

Kalon. Oh, Sophon! weighty as are the reasons urged against Hellenic art by Christian and yourself, they are not weighty enough to outbalance its beauty, at least to me: at present they may have set its sun in gloom; yet I know that that obscuration, like a dark foreground to a bright distance, will make its rising again only the more surpassingly glorious. I admire its exquisite creations, because 166 they are beautiful, and noble, and perfect, and they elevate me because I think them so; and their silent capabilities, like the stardust of heaven before the intellectual insight, resolve themselves into new worlds of thoughts and things so ever as I contemplate their perfections: like a prolonged music, full of sweet yet melancholy cadences, they have sunk into my heart—my brain—my soul—never, never to cease while life shall hold with me. But, for all that, my hands are not full; and, whithersoever the happy seed shall require me, I am not for withholding plough or spade, planting or watering; and that which I am called in the spirit to do—will I do manfully and with my whole strength.

Sophon. Kalon, the conclusion of your speech is better than the commencement. It is better to sacrifice myrrh and frankincense than virtue and wisdom, thoughts than deeds. Would that all men were as ready as yourself to dispark their little selfish enclosures, and burn out all their hedges of prickly briers and brambles—turning the evil into the good—the seed-catching into the seed-nourishing. Of the too consumptions let us prefer the active, benevolent, and purifying one of fire, to the passive, self-eating, and corrupting one of rust: one half minute's clear shining may touch some watching and waiting soul, and through him kindle whole ages of light.

Christian. Men do not stumble over what they know; and the day fades so imperceptibly into night that were it not for experience, darkness would surprise us long before we believed the day done: and, in relation to art, its revolutions are still more imperceptible in their gradations; and, in fulfilling themselves, they spread over such an extent of time, that in their knowledge the experience of one artist is next to nothing; and its twilight is so lengthy, that those who never saw other, believe its gloom to be day; nor are their successors more aware that the deepening darkness is the contrary, until night drops big like a great clap of thunder, and awakes them staringly to a pitiable sense of their condition. But, if we cannot have this experience through ourselves, we can through others; and that will show us that Pagan art has once—nay twice—already brought over Christian art a “darkness which might be felt;” from a little handful cloud out of the studio of Squarcione, it gathered density and volume through his scholar Mantegna—made itself a nucleus in the Academy of the Medici, and thence it issued in such a flood of “heathenesse” that Italy finally became covered with one vast deep and thick night of Pagandom. But in every deep there is a lower deep; and, through the same gods-worship, a night intenser still fell upon art when the pantomime of David 167 made its appearance. With these two fearful lessons before his eyes, the modern artist can have no other than a settled conviction that Pagan art, Devil-like, glozes but to seduce—tempts but to betray; and hence, he chooses to avoid that which he believes to be bad, and to follow that which he holds to be good, and blots out from his eye and memory all art between the present and its first taint of heathenism, and ascends to the art previous to Raffaelle; and he ascends thither, not so much for its forms as he does for its THOUGHT and NATURE—the root and trunk of the art-tree, of whose numerous branches form is only one—though the most important one: and he goes to pre-Raffaelle art for those two things, because the stream at that point is clearer and deeper, and less polluted with animal impurities, than at any other in its course. And, Kalon and Kosmon, had you remembered this, and at the same time recollected that the words, “Nature” and “Thought” express very peculiar ideas to modern eyes and ears—ideas which are totally unknown to Hellenic Art—you would have instantly felt, that the artist cannot study from it things chiefest in importance to him—of which it is destitute, even as is a shore-driven boulder of life and verdure.

On a Whit-sunday morn in the month of May

Modern Giants

Yes! there are Giants on the earth in these days; but it is their great bulk, and the nearness of our view, which prevents us from perceiving their grandeur. This is how it is that the glory of the present is lost upon the contemporaries of the greatest men; and, perhaps this was Swift's meaning, when he said that Gulliver could not discover exactly what it was that strode among the corn-ridges in the Brobdignagian field: thus, we lose the brightness of things of our own time in consequence of their proximity.

It is of the development of our individual perceptions, and the application thereof to a good use, that the writer humbly endeavours to treat. We will for this purpose take as an example, that which may be held to indicate the civilization of a period more than any thing else; namely, the popular perception of the essentials of 170 Poetry; and endeavour to show that while the beauties of old writers are acknowledged, (tho' not in proportion to the attention of each individual in his works to nature alone) the modern school is contemned and unconsidered; and also that much of the active poetry of modern life is neglected by the majority of the writers themselves.

There seems to be an opinion gaining ground fast, in spite of all the shaking of conventional heads, that the Poets of the present day are equal to all others, excepting one: however this may be, it is certain we are not fair judges, because of the natural reason stated before; and there is decidedly one great fault in the moderns, that not only do they study models with which they can never become intimately acquainted, but that they neglect, or rather reject as worthless, that which they alone can carry on with perfect success: I mean the knowledge of themselves, and the characteristics of their own actual living. Thus, if a modern Poet or Artist (the latter much more culpably errs) seeks a subject exemplifying charity, he rambles into ancient Greece or Rome, awakening not one half the sympathy in the spectator, as do such incidents as may be seen in the streets every day. For instance; walking with a friend the other day, we met an old woman, exceedingly dirty, restlessly pattering along the kerb of a crowded thoroughfare, trying to cross: her eyes were always wandering here and there, and her mouth was never still; her object was evident, but for my own part, I must needs be fastidious and prefer to allow her to take the risk of being run over, to overcoming my own disgust. Not so my friend; he marched up manfully, and putting his arm over the old woman's shoulder, led her across as carefully as though she were a princess. Of course, I was ashamed: ashamed! I was frightened; I expected to see the old woman change into a tall angel and take him off to heaven, leaving me her original shape to repent in. On recovering my thoughts, I was inclined to take up my friend and carry him home in triumph, I felt so strong. Why should not this thing be as poetical as any in the life of Saint Elizabeth of Hungary or any one else? for, so we look at it with a pure thought, we shall see about it the same light the Areopagite saw at Jerusalem surround the Holy Virgin, and the same angels attending and guarding it.

And there is something else we miss; there is the poetry of the things about us; our railways, factories, mines, roaring cities, steam vessels, and the endless novelties and wonders produced every day; which if they were found only in the Thousand and One Nights, or in any poem classical or romantic, would be gloried over without end; for as the majority of us know not a bit more about them, 171 but merely their names, we keep up the same mystery, the main thing required for the surprise of the imagination.

Next to Poetry, Painting and Music have most power over the mind; and how do you apply this influence? In what direction is it forced? Why, for the last, you sit in your drawing-rooms, and listen to a quantity of tinkling of brazen marches of going to war; but you never see before your very eyes, the palpable victory of leading nature by her own power, to a conquest of blessings; and when the music is over, you turn to each other, and enthusiastically whisper, “How fine!”—You point out to others, (as if they had no eyes) the sentiment of a flowing river with the moon on it, as an emblem of the after-peace, but you see not this in the long white cloud of steam, the locomotive pours forth under the same moon, rushing on; the perfect type of the same, with the presentment of the struggle beforehand. The strong engine is never before you, sighing all night, with the white cloud above the chimney-shaft, escaping like the spirits Solomon put his seal upon, in the Arabian Tales; these mightier spirits are bound in a faster vessel; and then let forth, as of little worth, when their work is done.

The Earth shakes under you, from the footfall of the Genii man has made, and you groan about the noise. Vast roads draw together the Earth, and you say how they spoil the prospect, which you never cared a farthing about before.

You revel in Geology: but in chemistry, the modern science, possessing thousands of powers as great as any used yet, you see no glory:—the only thought is so many Acids and Alkalies. You require a metaphor for treachery, and of course you think of our puny old friend the Viper; but the Alkaline, more searching and more unknown, that may destroy you and your race, you have never heard of,—and yet this possesses more of the very quality required, namely, mystery, than any other that is in your hands.

The only ancient character you have retained in its proper force is Love; but you seem never to see any light about the results of long labour of mind, the most intense Love. Devotedness, magnanimity, generosity, you seem to think have left the Earth since the Crusades. In fact, you never go out into Life: living only in the past world, you go on repeating in new combinations the same elements for the same effect. You have taught an enlightened Public, that the province of Poetry is to reproduce the Ancients; not as Keats did, with the living heart of our own Life; but so as to cause the impression that you are not aware that they had wives and families like yourselves, and laboured and rested like us all.

The greatest, perhaps, of modern poets seeming to take refuge 172 from this, has looked into the heart of man, and shown you its pulsations, fears, self-doubts, hates, goodness, devotedness, and noble world-love; this is not done under pretty flowers of metaphor in the lispings of a pet parson, or in the strong but uncertain fashion of the American school; still less in the dry operose quackery of professed doctors of psychology, mere chaff not studied from nature, and therefore worthless, never felt, and therefore useless; but with the firm knowing hand of the anatomist, demonstrating and making clear to others, that the knowledge may be applied to purpose. All this difficult task is achieved so that you may read till your own soul is before you, and you know it; but the enervated public complains that the work is obscure forsooth: so we are always looking for green grass—verdant meads, tall pines, vineyards, etc., as the essentials of poetry; these are all very pretty and very delicate, the dust blows not in your eyes, but Chaucer has told us all this, and while it was new, far better than any one else; why are we not to have something besides? Let us see a little of the poetry of man's own works,—“Visibly in his garden walketh God.”

The great portion of the public take a morbid delight in such works as Frankenstein, that “Poor, impossible monster abhorred,” who would be disgusting if he were not so extremely ludicrous: and all this search after impossible mystery, such trumpery! growing into the popular taste, is fed with garbage; doing more harm than all the preachings and poundings of optimistic Reviews will be able to remedy in an hundred years.

The study of such matters as these does other harm than merely poisoning the mind in one direction; it renders us sceptical of virtue in others, and we lose the power of pure perception. So —reading the glorious tale of Griselda and looking about you, you say there never was such a woman; your wise men say she was a fool; are there no such fools round about you? pray look close:—so the result of this is, you see no lesson in such things, or at least cannot apply it, and therefore the powers of the author are thrown away. Do you think God made Boccaccio and Chaucer to amuse you in your idle hours, only that you might sit listening like crowned idiots, and then debate concerning their faithfulness to truth? You never can imagine but they knew more of nature than any of us, or that they had less reverence for her.

In reference to Painting, the Public are taught to look with delight upon murky old masters, with dismally demoniac trees, and dull 173 waters of lead, colourless and like ice; upon rocks that make geologists wonder, their angles are so impossible, their fractures are so new. Thousands are given for uncomfortable Dutch sun-lights; but if you are shown a transcript of day itself, with the purple shadow upon the mountains, and across the still lake, you know nothing of it because your fathers never bought such: so you look for nothing in it; nay, let me set you in the actual place, let the water damp your feet, stand in the chill of the shadow itself, and you will never tell me the colour on the hill, or where the last of the crows caught the sinking sunlight. Letting observation sleep, what can you know of nature? and you are a judge of landscape indeed. So it is that the world is taught to think of nature, as seen through other men's eyes, without any reference to its own original powers of perception, and much natural beauty is lost.

To the Castle Ramparts

Pax Vobis

A Modern Idyl

“Jesus Wept”

Sonnets for Pictures

1. For a Virgin and Child, by Hans Memmelinck; in the Academy of Bruges

2. A Marriage of St. Katharine, by the same; in the Hospital of St. John at Bruges.

3. A Dance of Nymphs, by Andrea Mantegna; in the Louvre.

(It is necessary to mention, that this picture would appear to have been in the artist's mind an allegory, which the modern spectator may seek vainly to interpret.)

4. A Venetian Pastoral, by Giorgione; in the Louvre.

(In this picture, two cavaliers and an undraped woman are seated in the grass, with musical instruments, while another woman dips a vase into a well hard by, for water.)

5. “Angelica rescued from the Sea-monster,” by Ingres; in the Luxembourg.

6. The same.

Papers of “The M. S. Society”

No. IV. Smoke.

No. V. Rain.

Reviews

Christmas Eve and Easter Day: by Robert Browning.—Chapman and Hall. 1850.

There are occasions when the office of the critic becomes almost simply that of an expositor; when his duty is not to assert, but to interpret. It is his privilege to have been the first to study a subject, and become familiar with it; what remains is to state facts, and to suggest considerations; not to lay down dogmas. That which he speaks of is to him itself a dogma; he starts from conviction: his it is to convince others, and, as far as may be, by the same means as satisfied himself; to incite to the same study, doing his poor best, meanwhile, to supply the present want of it.

Thus much, indeed, is the critic's duty always; but he generally feels the right, and has it, of speaking with authority. He condemns, or gives praise; and his judgment, though merely individual and subject to revision, is judgment. Before the certainty of genius and deathless power, in the contemplation of consummate art, his position changes: and well for him if he knows, and is contented it should be so. Here he must follow, happy if he only follows and serves; and while even here he will not shelve his doubts, or blindly refuse to exercise a candid discrimination, his demur at unquestioning assent, far from betraying any arrogance, will be discreetly advanced, and on clearly stated grounds.

Of all poets, there is none more than Robert Browning, in approaching whom diffidence is necessary. The mere extent of his information cannot pass unobserved, either as a fact, or as a title to respect. No one who has read the body of his works will deny that they are replete with mental and speculative subtlety, with vivid and most diversified conception of character, with dramatic incident and feeling; with that intimate knowledge of outward nature which makes every sentence of description a living truth; replete with a most human tenderness and pathos. Common as is the accusation of “extravagance,” and unhesitatingly as it is applied, in a general off-hand style, to the entire character of Browning's poems, it would require some jesuitism of self-persuasion to induce any one to affirm his belief in the existence of such extravagance in the conception of the poems, or in the sentiments expressed; of any want of concentration in thought, of national or historical keeping. Far from this, indeed, a deliberate unity of purpose is strikingly apparent. Without referring for the present 188 to what are assumed to be perverse faults of execution—a question the principles and bearing of which will shortly be considered—assuredly the mention of the names of a few among Browning's poems—of “Paracelsus,” “Pippa Passes,” “Luria,” the “Souls's Tragedy,” “King Victor and King Charles,” even of the less perfect achievement, “Strafford”; or, passing to the smaller poems, of “The Soliloquy of the Spanish Cloister,” “The Laboratory,” and “The Bishop orders his Tomb at St. Praxed's”;—will at once realize to the memory of all readers an abstruse ideal never lost sight of, and treated to the extreme of elaboration. As regards this point, we address all in any manner acquainted with the poet's works, certain of receiving an affirmative answer even from those who “can't read Sordello, or understand the object of writing in that style.”

If so many exceptions to Browning's “system of extravagance” be admitted,—and we again refer for confirmation or refutation to all who have sincerely read him, and who, valuing written criticism at its worth, value also at its worth the criticism of individual conviction,—wherein are we to seek this extravagance? The groundwork exempted, the imputation attaches, if anywhere, to the framework; to the body, if not to the soul. And we are thus left to consider the style, or mode of expression.

Style is not stationary, or, in the concrete, matter of principle: style is, firstly, national; next, chronological; and lastly, individual. To try the oriental system by the European, and pronounce either wrong by so much as it exceeds or falls short, would imply so entire a want of comprehensive appreciation as can scarcely fail to induce the conviction, that the two are distinct and independent, each to be tested on its own merits. Again, were the Elizabethan dramatists right, or are those of our own day? Neither absolutely, as by comparison alone; his period speaks in each; and each must be judged by this: not whether he is true to any given type, but whether his own type be a true one for himself. And this, which holds good between nations and ages, holds good also between individuals. Very different from Shelley's are Wordsworth's nature in description, his sentiment, his love; Burn's and Keats's different from these and from each other: yet are all these, nature, and sentiment, and love.

But here it will be urged: by this process any and every style is pronounced good, so that it but find a measure of recognition in its own age and country; nay, even the author's self-approval will be sufficient. And, as a corollary, each age must and ought to reject its predecessor; and Voltaire was no less than right in dubbing 189 Shakspere barbarian. That it is not so, however, will appear when the last element of truth in style, that with which all others combine, which includes and implies consistency with the author's self, with his age and his country, is taken into account. Appropriateness of treatment to subject it is which lies at the root of all controversy on style: this is the last and the whole test. And the fact that none other is requisite, or, more strictly, that all others are but aspects of this one, will very easily be allowed when it is reflected that the subject, to be of an earnest and sincere ideal, must be an emanation of the poet's most secret soul; and that the soul receives teaching from circumstance, which is the time when and place where.

This premised, it must next be borne in mind that the poet's conception of his subject is not identical with, and, in the majority of cases, will be unlike, his reader's. And, the question of style (manner) being necessarily subordinate to that of subject (matter), it is not for the reader to dispute with the author on his mode of rendering, provided that should be accepted as embodying (within the bounds of grammatical logic) the intention preconceived. The object of the poet in writing, why he attempts to describe an event as resulting from this cause or this, or why he assumes such as the effect; all these considerations the reader is competent to entertain: any two men may deduce from the same premises, and may probably arrive at different conclusions: but, these conclusions reached, what remains is a question of resemblance, which each must determine for himself, as best conscious of his own intention. To take an instance. Shakspere's conception of Macbeth as a man capable of uttering a pompous conceit—

in a moment, to him, and to all present, of startling purport, may be a correct or an impressive conception, or it may be the reverse. That the rendering of the momentary intention is adequate here there is no reason to doubt. If so, in what respect is the reader called upon to investigate a matter of style? He must simply return to the question of whether this point of character be consistent with others imagined of the same person; this, answered affirmatively, is an approval,—negatively, a condemnation, of intention; the merit of style, in either case, being mere competence, and that admitted irrespectively of the reader's liking or disliking of the passage per se, or as part of a context. Why, in this same tragedy of Macbeth, is a drunken porter introduced between a murder and its discovery? Did Shakspere really intend him to be a sharp-witted 190 man? These questions are pertinent and necessary. There is no room for disputing that this scene is purposely a comic scene: and, if this is certain, the style of the speech is appropriate to the scene, and of the scene, to the conception of the drama? Is that conception admirable?

We have entered thus at length on the investigation of adequacy and appropriateness of style, and of the mode by which entire classes of disputable points, usually judged under that name, may be reduced to the more essential element of conception; because it will be almost invariably found, that a mere arbitrary standard of irresponsible private predilection is then resorted to. Nor can this be well guarded against. The concrete, style, being assumed as always constituting an entity auxiliary to, but not of necessity modified by, and representing subject,—as something substantially pre-existing in the author's mind or practice, and belonging to him individually; the reader will, not without show of reason, betake himself to the trial of personality by personality, another's by his own; and will thus pronounce on poems or passages of poems not as elevated, or vigorous, or well-sustained, or the opposite, in idea, but, according to certain notions of his own, as attractive, original, or conventional writing.

Thus far as regards those parts of execution which concern human{13} embodiment—the metaphysical and dramatic or epic faculties. Of style in description the reader is more nearly as competent a judge as the writer. In the one case, the poet is bound to realize an idea, which is his own, and the justness of which, and therefore of the form of its expression, can be decided only by reasoning and analogy; in the other, having for his type material phænomena, he must reproduce the things as cognizable by all, though not hereby in any way exempt from adhering absolutely to his proper perception of them. Here, even as to ideal description or simile, the reader can assert its truth or falsehood of purpose, its sufficiency or insufficiency of means: but here again he must beware of exceeding his rights, and of substituting himself to his author. He must not dictate under what aspect nature is to be considered, stigmatizing the one chosen, because his own bent is rather towards some other. In the exercise of censure, he cannot fairly allow any personal peculiarities of view to influence him; but will have to decide from common grounds of perception, unless clearly conscious of 191 short-coming, or of the extreme of any corresponding peculiarity on the author's part.

In speaking of the adaptation of style to conception, we advanced that, details of character and of action being a portion of the latter, the real point to determine in reference to the former is, whether such details are completely rendered in relation to the general purpose. And here, to return to Robert Browning, we would enforce on the attention of those among his readers who assume that he spoils fine thoughts by a vicious, extravagant, and involved style, a few analytical questions, to be answered unbiassed by hearsay evidence. Concerning the dramatic works: Is the leading idea conspicuously brought forward throughout each work? Is the language of the several speakers such as does not create any impression other than that warranted by the subject matter of each? If so, does it create the impression apparently intended? Is the character of speech varied according to that of the speaker? Are the passages of description and abstract reflection so introduced as to add to poetic, without detracting from dramatic, excellence? About the narrative poems, and those of a more occasional and personal quality the same questions may be asked with some obvious adaptation; and this about all:—Are the versification strong, the sound sharp or soft, monotonous, hurried, in proportion to the requirement of sense; the illustrative thoughts apt and new; the humour quaint and relishing? Finally, is not in many cases that which is spoken of as something extraneous, dragged in aforethought, for the purpose of singularity, the result more truly of a most earnest and single-minded labor after the utmost rendering of idiomatic conversational truth; the rejection of all stop-gap words; about the most literal transcript of fact compatible with the ends of poetry and true feeling for Art? This a point worthy note, and not capable of contradiction.{14}

These questions answered categorically will, we believe, be found to establish the assurance that Browning's style is copious, and certainly not other than appropriate,—instance contrasted with instance—as the form of expression bestowed on the several phases of a certain ever-present form of thought. We have already endeavored to show that, where style is not inadequate, its object as a means being attained, the mind must revert to its decision as to relative and collective value of intention: and we will again leave 192 Browning's manifestations of intellectual purpose, as such, for the verdict of his readers.

To those who yet insist: “Why cannot I read Sordello?” we can only answer:—Admitted a leading idea, not only metaphysical but subtle and complicated to the highest degree; how work out this idea, unless through the finest intricacy of shades of mental development? Admitted a philosophic comprehensiveness of historical estimate and a minuteness of familiarity with details, with the added assumption, besides, of speaking with the very voice of the times; how present this position, unless by standing at an eminent point, and addressing thence a not unprepared audience? Admitted an intense aching concentration of thought; how be self-consistent, unless uttering words condensed to the limits of language?—And let us at last say: Read Sordello again. Why hold firm that you ought to be able at once to know Browning's stops, and to pluck out the heart of his mystery? Surely, if you do not understand him, the fact tells two ways. But, if you will understand him, you shall.

We have been desirous to explain and justify the state of feeling in which we enter on the consideration of a new poem by Robert Browning. Those who already feel with us will scarcely be disposed to forgive the prolixity which, for the present, has put it out of our power to come at the work itself: but, if earnestness of intention will plead our excuse, we need seek for no other.

The Evil under the Sun

Published Monthly.—Price One Shilling.

Art and Poetry,
Being Thoughts towards Nature.

Conducted principally by Artists.

Of the little worthy the name of writing that has ever been written upon the principles of Art, (of course excepting that on the mere mechanism), a very small portion is by Artists themselves; and that is so scattered, that one scarcely knows where to find the ideas of an Artist except in his pictures.

With a view to obtain the thoughts of Artists, upon Nature as evolved in Art, in another language besides their own proper one, this Periodical has been established. Thus, then, it is not open to the conflicting opinions of all who handle the brush and palette, nor is it restricted to actual practitioners; but is intended to enunciate the principles of those who, in the true spirit of Art, enforce a rigid adherence to the simplicity of Nature either in Art or Poetry, and consequently regardless whether emanating from practical Artists, or from those who have studied nature in the Artist's School.

Hence this work will contain such original Tales (in prose or verse), Poems, Essays, and the like, as may seem conceived in the spirit, or with the intent, of exhibiting a pure and unaffected style, to which purpose analytical Reviews of current Literature—especially Poetry—will be introduced; as also illustrative Etchings, one of which latter, executed with the utmost care and completeness, will appear in each number.