Aratra Pentelici, Seven Lectures on the Elements of Sculpture

13. Returning now to the very elementary form in which the appeal to our æsthetic virtue is made in our breakfast-plate, you notice that there are two distinct kinds of pleasantness attempted. One by hues of color; the other by proportions of space. I have called these the musical elements of the arts relating to sight; and there are indeed two complete sciences, one of the combinations of color, and the other of the combinations of line and form, which might each of them separately engage us in as intricate study as that of the science of music. But of the two, the science of color is, in the Greek sense, the more musical, being one of the divisions of the Apolline power; and it is so practically educational, that if we are not using the faculty for color to discipline nations, they will infallibly use it themselves as a means of corruption. Both music and color are naturally influences of peace; but in the war trumpet, and the war shield, in the battle song and battle standard, they have concentrated by beautiful imagination the cruel passions of men; and there is nothing in all the Divina Commedia of history more grotesque, yet more frightful, than the fact that, from the almost fabulous period when the insanity and impiety of war wrote themselves in the symbols of the shields of the Seven against Thebes, colors have been the sign and stimulus of the most furious and fatal passions that have rent the nations: blue against green, in the decline of the Roman Empire; black against white, in that of Florence; red against white, in the wars of the Royal houses in England; and at this moment, red against white, in the contest of anarchy and loyalty, in all the world.

14. On the other hand, the directly ethical influence of color in the sky, the trees, flowers, and colored creatures round us, and in our own various arts massed under the one name of painting, is so essential and constant that we cease to recognize it, because we are never long enough altogether deprived of it to feel our need; and the mental diseases induced by the influence of corrupt color are as little suspected, or traced to their true source, as the bodily weaknesses resulting from atmospheric miasmata.

15. The second musical science which belongs peculiarly to sculpture, (and to painting, so far as it represents form,) consists in the disposition of beautiful masses. That is to say, beautiful surfaces limited by beautiful lines. Beautiful surfaces, observe; and remember what is noted in my Fourth Lecture of the difference between a space and a mass. If you have at any time examined carefully, or practiced from, the drawings of shells placed in your copying series, you cannot but have felt the difference in the grace between the aspects of the same line, when inclosing a rounded or unrounded space. The exact science of sculpture is that of the relations between outline and the solid form it limits; and it does not matter whether that relation be indicated by drawing or carving, so long as the expression of solid form is the mental purpose; it is the science always of the beauty of relation in three dimensions. To take the simplest possible line of continuous limit—the circle: the flat disk inclosed by it may indeed be made an element of decoration, though a very meager one; but its relative mass, the ball, being gradated in three dimensions, is always delightful. Here8 is at once the simplest, and, in mere patient mechanism, the most skillful, piece of sculpture I can possibly show you,—a piece of the purest rock-crystal, chiseled, (I believe, by mere toil of hand,) into a perfect sphere. Imitating nothing, constructing nothing; sculpture for sculpture's sake of purest natural substance into simplest primary form.

16. Again. Out of the nacre of any mussel or oyster shell you might cut, at your pleasure, any quantity of small flat circular disks of the prettiest color and luster. To some extent, such tinsel or foil of shell is used pleasantly for decoration. But the mussel or oyster becoming itself an unwilling modeler, agglutinates its juice into three dimensions, and the fact of the surface being now geometrically gradated, together with the savage instinct of attributing value to what is difficult to obtain, make the little boss so precious in men's sight, that wise eagerness of search for the kingdom of heaven can be likened to their eagerness of search for it; and the gates of Paradise can be no otherwise rendered so fair to their poor intelligence, as by telling them that every gate was of "one pearl."

17. But take note here. We have just seen that the sum of the perceptive faculty is expressed in these words of Aristotle's, "to take pleasure rightly" or straightly—χαιρειν ορθως. Now, it is not possible to do the direct opposite of that,—to take pleasure iniquitously or obliquely—χαιρειν αδικως or σκολιως,—more than you do in enjoying a thing because your neighbor cannot get it. You may enjoy a thing legitimately because it is rare, and cannot be seen often (as you do a fine aurora, or a sunset, or an unusually lovely flower); that is Nature's way of stimulating your attention. But if you enjoy it because your neighbor cannot have it,—and, remember, all value attached to pearls more than glass beads, is merely and purely for that cause,—then you rejoice through the worst of idolatries, covetousness; and neither arithmetic, nor writing, nor any other so-called essential of education, is now so vitally necessary to the population of Europe, as such acquaintance with the principles of intrinsic value, as may result in the iconoclasm of jewelry; and in the clear understanding that we are not, in that instinct, civilized, but yet remain wholly savage, so far as we care for display of this selfish kind.

You think, perhaps, I am quitting my subject, and proceeding, as it is too often with appearance of justice alleged against me, into irrelevant matter. Pardon me; the end, not only of these Lectures, but of my whole Professorship, would be accomplished,—and far more than that,—if only the English nation could be made to understand that the beauty which is indeed to be a joy forever, must be a joy for all; and that though the idolatry may not have been wholly divine which sculptured gods, the idolatry is wholly diabolic, which, for vulgar display, sculptures diamonds.

18. To go back to the point under discussion. A pearl, or a glass bead, may owe its pleasantness in some degree to its luster as well as to its roundness. But a mere and simple ball of unpolished stone is enough for sculpturesque value. You may have noticed that the quatrefoil used in the Ducal Palace of Venice owes its complete loveliness in distant effect to the finishing of its cusps. The extremity of the cusp is a mere ball of Istrian marble; and consider how subtle the faculty of sight must be, since it recognizes at any distance, and is gratified by, the mystery of the termination of cusp obtained by the gradated light on the ball.

In that Venetian tracery this simplest element of sculptured form is used sparingly, as the most precious that can be employed to finish the façade. But alike in our own, and the French, central Gothic, the ball-flower is lavished on every line—and in your St. Mary's spire, and the Salisbury spire, and the towers of Notre Dame of Paris, the rich pleasantness of decoration,—indeed, their so-called 'decorative style,'—consists only in being daintily beset with stone balls. It is true the balls are modified into dim likeness of flowers; but do you trace the resemblance to the rose in their distant, which is their intended, effect?

19. But, farther, let the ball have motion; then the form it generates will be that of a cylinder. You have, perhaps, thought that pure early English architecture depended for its charm on visibility of construction. It depends for its charm altogether on the abstract harmony of groups of cylinders,9 arbitrarily bent into moldings, and arbitrarily associated as shafts, having no real relation to construction whatsoever, and a theoretical relation so subtle that none of us had seen it till Professor Willis worked it out for us.

20. And now, proceeding to analysis of higher sculpture, you may have observed the importance I have attached to the porch of San Zenone, at Verona, by making it, among your standards, the first of the group which is to illustrate the system of sculpture and architecture founded on faith in a future life. That porch, fortunately represented in the photograph, from which Plate I. has been engraved, under a clear and pleasant light, furnishes you with examples of sculpture of every kind, from the flattest incised bas-relief to solid statues, both in marble and bronze. And the two points I have been pressing upon you are conclusively exhibited here, namely,—(1) that sculpture is essentially the production of a pleasant bossiness or roundness of surface; (2) that the pleasantness of that bossy condition to the eye is irrespective of imitation on one side, and of structure on the other.

I.

PORCH OF SAN ZENONE. VERONA.

II.

THE ARETHUSA OF SYRACUSE.

III.

THE WARNING TO THE KINGS

SAN ZENONE. VERONA.

21. (1.) Sculpture is essentially the production of a pleasant bossiness or roundness of surface.

If you look from some distance at these two engravings of Greek coins, (place the book open, so that you can see the opposite plate three or four yards off,) you will find the relief on each of them simplifies itself into a pearl-like portion of a sphere, with exquisitely gradated light on its surface. When you look at them nearer, you will see that each smaller portion into which they are divided—cheek, or brow, or leaf, or tress of hair—resolves itself also into a rounded or undulated surface, pleasant by gradation of light. Every several surface is delightful in itself, as a shell, or a tuft of rounded moss, or the bossy masses of distant forest would be. That these intricately modulated masses present some resemblance to a girl's face, such as the Syracusans imagined that of the water-goddess Arethusa, is entirely a secondary matter; the primary condition is that the masses shall be beautifully rounded, and disposed with due discretion and order.

22. (2.) It is difficult for you, at first, to feel this order and beauty of surface, apart from the imitation. But you can see there is a pretty disposition of, and relation between, the projections of a fir-cone, though the studded spiral imitates nothing. Order exactly the same in kind, only much more complex; and an abstract beauty of surface rendered definite by increase and decline of light—(for every curve of surface has its own luminous law, and the light and shade on a parabolic solid differs, specifically, from that on an elliptical or spherical one)—it is the essential business of the sculptor to obtain; as it is the essential business of a painter to get good color, whether he imitates anything or not. At a distance from the picture, or carving, where the things represented become absolutely unintelligible, we must yet be able to say, at a glance, "That is good painting, or good carving."

And you will be surprised to find, when you try the experiment, how much the eye must instinctively judge in this manner. Take the front of San Zenone, for instance, Plate I. You will find it impossible, without a lens, to distinguish in the bronze gates, and in great part of the wall, anything that their bosses represent. You cannot tell whether the sculpture is of men, animals, or trees; only you feel it to be composed of pleasant projecting masses; you acknowledge that both gates and wall are, somehow, delightfully roughened; and only afterwards, by slow degrees, can you make out what this roughness means; nay, though here (Plate III.) I magnify10 one of the bronze plates of the gate to a scale, which gives you the same advantage as if you saw it quite close, in the reality,—you may still be obliged to me for the information that this boss represents the Madonna asleep in her little bed; and this smaller boss, the Infant Christ in His; and this at the top, a cloud with an angel coming out of it; and these jagged bosses, two of the Three Kings, with their crowns on, looking up to the star, (which is intelligible enough, I admit); but what this straggling, three-legged boss beneath signifies, I suppose neither you nor I can tell, unless it be the shepherd's dog, who has come suddenly upon the Kings with their crowns on, and is greatly startled at them.

23. Farther, and much more definitely, the pleasantness of the surface decoration is independent of structure; that is to say, of any architectural requirement of stability. The greater part of the sculpture here is exclusively ornamentation of a flat wall, or of door-paneling; only a small portion of the church front is thus treated, and the sculpture has no more to do with the form of the building than a piece of lace veil would have, suspended beside its gates on a festal day: the proportions of shaft and arch might be altered in a hundred different ways without diminishing their stability; and the pillars would stand more safely on the ground than on the backs of these carved animals.

24. I wish you especially to notice these points, because the false theory that ornamentation should be merely decorated structure is so pretty and plausible, that it is likely to take away your attention from the far more important abstract conditions of design. Structure should never be contradicted, and in the best buildings it is pleasantly exhibited and enforced: in this very porch the joints of every stone are visible, and you will find me in the Fifth Lecture insisting on this clearness of its anatomy as a merit; yet so independent is the mechanical structure of the true design, that when I begin my Lectures on Architecture, the first building I shall give you as a standard will be one in which the structure is wholly concealed. It will be the Baptistery of Florence, which is, in reality, as much a buttressed chapel with a vaulted roof, as the Chapter House of York;—but round it, in order to conceal that buttressed structure, (not to decorate, observe, but to conceal,) a flat external wall is raised; simplifying the whole to a mere hexagonal box, like a wooden piece of Tunbridge ware, on the surface of which the eye and intellect are to be interested by the relations of dimension and curve between pieces of incrusting marble of different colors, which have no more to do with the real make of the building than the diaper of a Harlequin's jacket has to do with his bones.

25. The sense of abstract proportion, on which the enjoyment of such a piece of art entirely depends, is one of the æsthetic faculties which nothing can develop but time and education. It belongs only to highly trained nations; and, among them, to their most strictly refined classes, though the germs of it are found, as part of their innate power, in every people capable of art. It has for the most part vanished at present from the English mind, in consequence of our eager desire for excitement, and for the kind of splendor that exhibits wealth, careless of dignity; so that, I suppose, there are very few now even of our best trained Londoners who know the difference between the design of Whitehall and that of any modern club-house in Pall Mall. The order and harmony which, in his enthusiastic account of the Theater of Epidaurus, Pausanias insists on before beauty, can only be recognized by stern order and harmony in our daily lives; and the perception of them is as little to be compelled, or taught suddenly, as the laws of still finer choice in the conception of dramatic incident which regulate poetic sculpture.

26. And now, at last, I think, we can sketch out the subject before us in a clear light. We have a structural art, divine and human, of which the investigation comes under the general term Anatomy; whether the junctions or joints be in mountains, or in branches of trees, or in buildings, or in bones of animals. We have next a musical art, falling into two distinct divisions—one using colors, the other masses, for its elements of composition; lastly, we have an imitative art, concerned with the representation of the outward appearances of things. And, for many reasons, I think it best to begin with imitative Sculpture; that being defined as the art which, by the musical disposition of masses, imitates anything of which the imitation is justly pleasant to us; and does so in accordance with structural laws having due reference to the materials employed.

So that you see our task will involve the immediate inquiry what the things are of which the imitation is justly pleasant to us: what, in few words,—if we are to be occupied in the making of graven images,—we ought to like to make images of. Secondly, after having determined its subject, what degree of imitation or likeness we ought to desire in our graven image; and, lastly, under what limitations demanded by structure and material, such likeness may be obtained.

These inquiries I shall endeavor to pursue with you to some practical conclusion, in my next four Lectures; and in the sixth, I will briefly sketch the actual facts that have taken place in the development of sculpture by the two greatest schools of it that hitherto have existed in the world.

27. The tenor of our next Lecture, then, must be an inquiry into the real nature of Idolatry; that is to say, the invention and service of Idols: and, in the interval, may I commend to your own thoughts this question, not wholly irrelevant, yet which I cannot pursue; namely, whether the God to whom we have so habitually prayed for deliverance "from battle, murder, and sudden death," is indeed, seeing that the present state of Christendom is the result of a thousand years' praying to that effect, "as the gods of the heathen who were but idols;" or whether—(and observe, one or other of these things must be true)—whether our prayers to Him have been, by this much, worse than Idolatry;—that heathen prayer was true prayer to false gods; and our prayers have been false prayers to the True One?

LECTURE II.

IDOLATRY

November, 1870

28. Beginning with the simple conception of sculpture as the art of fiction in solid substance, we are now to consider what its subject should be. What—having the gift of imagery—should we by preference endeavor to image? A question which is, indeed, subordinate to the deeper one—why we should wish to image anything at all.

29. Some years ago, having been always desirous that the education of women should begin in learning how to cook, I got leave, one day, for a little girl of eleven years old to exchange, much to her satisfaction, her schoolroom for the kitchen. But as ill-fortune would have it, there was some pastry toward, and she was left unadvisedly in command of some delicately rolled paste; whereof she made no pies, but an unlimited quantity of cats and mice.

Now you may read the works of the gravest critics of art from end to end; but you will find, at last, they can give you no other true account of the spirit of sculpture than that it is an irresistible human instinct for the making of cats and mice, and other imitable living creatures, in such permanent form that one may play with the images at leisure.

Play with them, or love them, or fear them, or worship them. The cat may become the goddess Pasht, and the mouse, in the hand of a sculptured king, enforce his enduring words "ες εμε τις ὁρεων ευσεβης εστω"; but the great mimetic instinct underlies all such purpose; and is zooplastic,—life-shaping,—alike in the reverent and the impious.

30. Is, I say, and has been, hitherto; none of us dare say that it will be. I shall have to show you hereafter that the greater part of the technic energy of men, as yet, has indicated a kind of childhood; and that the race becomes, if not more wise, at least more manly,11 with every gained century. I can fancy that all this sculpturing and painting of ours may be looked back upon, in some distant time, as a kind of doll-making, and that the words of Sir Isaac Newton may be smiled at no more: only it will not be for stars that we desert our stone dolls, but for men. When the day comes, as come it must, in which we no more deface and defile God's image in living clay, I am not sure that we shall any of us care so much for the images made of Him, in burnt clay.

31. But, hitherto, the energy of growth in any people may be almost directly measured by their passion for imitative art; namely, for sculpture, or for the drama, which is living and speaking sculpture, or, as in Greece, for both; and in national as in actual childhood, it is not merely the making, but the making-believe; not merely the acting for the sake of the scene, but acting for the sake of acting, that is delightful. And, of the two mimetic arts, the drama, being more passionate, and involving conditions of greater excitement and luxury, is usually in its excellence the sign of culminating strength in the people; while fine sculpture, requiring always submission to severe law, is an unfailing proof of their being in early and active progress. There is no instance of fine sculpture being produced by a nation either torpid, weak, or in decadence. Their drama may gain in grace and wit; but their sculpture, in days of decline, is always base.

32. If my little lady in the kitchen had been put in command of colors, as well as of dough, and if the paste would have taken the colors, we may be sure her mice would have been painted brown, and her cats tortoiseshell; and this, partly indeed for the added delight and prettiness of color itself, but more for the sake of absolute realization to her eyes and mind. Now all the early sculpture of the most accomplished nations has been thus colored, rudely or finely; and therefore you see at once how necessary it is that we should keep the term 'graphic' for imitative art generally; since no separation can at first be made between carving and painting, with reference to the mental powers exerted in, or addressed by, them. In the earliest known art of the world, a reindeer hunt may be scratched in outline on the flat side of a clean-picked bone, and a reindeer's head carved out of the end of it; both these are flint-knife work, and, strictly speaking, sculpture: but the scratched outline is the beginning of drawing, and the carved head of sculpture proper. When the spaces inclosed by the scratched outline are filled with color, the coloring soon becomes a principal means of effect; so that, in the engraving of an Egyptian-color bas-relief (S. 101), Rosellini has been content to miss the outlining incisions altogether, and represent it as a painting only. Its proper definition is, 'painting accented by sculpture;' on the other hand, in solid colored statues,—Dresden china figures, for example,—we have pretty sculpture accented by painting; the mental purpose in both kinds of art being to obtain the utmost degree of realization possible, and the ocular impression being the same, whether the delineation is obtained by engraving or painting. For, as I pointed out to you in my Fifth Lecture, everything is seen by the eye as patches of color, and of color only;—a fact which the Greeks knew well; so that when it becomes a question in the dialogue of Minos, "τινι οντι τη οψει ὁραται τα ὁρωμενα," the answer is "αισθησει ταυτη τη δια των οφθαλμων δηλουη ἡμιν τα χρωματα."—"What kind of power is the sight with which we see things? It is that sense which, through the eyes, can reveal colors to us."

33. And now observe that, while the graphic arts begin in the mere mimetic effort, they proceed, as they obtain more perfect realization, to act under the influence of a stronger and higher instinct. They begin by scratching the reindeer, the most interesting object of sight. But presently, as the human creature rises in scale of intellect, it proceeds to scratch, not the most interesting object of sight only, but the most interesting object of imagination; not the reindeer, but the Maker and Giver of the reindeer. And the second great condition for the advance of the art of sculpture is that the race should possess, in addition to the mimetic instinct, the realistic or idolizing instinct; the desire to see as substantial the powers that are unseen, and bring near those that are far off, and to possess and cherish those that are strange. To make in some way tangible and visible the nature of the gods—to illustrate and explain it by symbols; to bring the immortals out of the recesses of the clouds, and make them Penates; to bring back the dead from darkness, and make them Lares.