Now it is obvious that so far as the fine arts consist either in imitation or mechanical construction, the right judgment of them must depend on our knowledge of the things they imitate, and forces they resist: and my function of teaching here would (for instance) so far resolve itself, either into demonstration that this painting of a peach[7] does resemble a peach, or explanation of the way in which this plowshare (for instance) is shaped so as to throw the earth aside with least force of thrust. And in both of these methods of study, though of course your own diligence must be your chief master, to a certain extent your Professor of Art can always guide you securely, and can show you, either that the image does truly resemble what it attempts to resemble, or that the structure is rightly prepared for the service it has to perform. But there is yet another virtue of fine art which is, perhaps, exactly that about which you will expect your Professor to teach you most, and which, on the contrary, is exactly that about which you must teach yourselves all that it is essential to learn.
9. I have here in my hand one of the simplest possible examples of the union of the graphic and constructive powers—one of my breakfast plates. Since all the finely architectural arts, we said, began in the shaping of the cup and the platter, we will begin, ourselves, with the platter.
Why has it been made round? For two structural reasons: first, that the greatest holding surface may be gathered into the smallest space; and secondly, that in being pushed past other things on the table, it may come into least contact with them.
Next, why has it a rim? For two other structural reasons: first, that it is convenient to put salt or mustard upon; but secondly, and chiefly, that the plate may be easily laid hold of. The rim is the simplest form of continuous handle.
Farther, to keep it from soiling the cloth, it will be wise to put this ridge beneath, round the bottom; for as the rim is the simplest possible form of continuous handle, so this is the simplest form of continuous leg. And we get the section given beneath the figure for the essential one of a rightly made platter.
10. Thus far our art has been strictly utilitarian, having respect to conditions of collision, of carriage, and of support. But now, on the surface of our piece of pottery, here are various bands and spots of color which are presumably set there to make it pleasanter to the eye. Six of the spots, seen closely, you discover are intended to represent flowers. These then have as distinctly a graphic purpose as the other properties of the plate have an architectural one, and the first critical question we have to ask about them is, whether they are like roses or not. I will anticipate what I have to say in subsequent Lectures so far as to assure you that, if they are to be like roses at all, the liker they can be, the better. Do not suppose, as many people will tell you, that because this is a common manufactured article, your roses on it are the better for being ill-painted, or half-painted. If they had been painted by the same hand that did this peach, the plate would have been all the better for it; but, as it chanced, there was no hand such as William Hunt's to paint them, and their graphic power is not distinguished. In any case, however, that graphic power must have been subordinate to their effect as pink spots, while the band of green-blue round the plate's edge, and the spots of gold, pretend to no graphic power at all, but are meaningless spaces of color or metal. Still less have they any mechanical office: they add nowise to the serviceableness of the plate; and their agreeableness, if they possess any, depends, therefore, neither on any imitative, nor any structural, character; but on some inherent pleasantness in themselves, either of mere colors to the eye, (as of taste to the tongue,) or in the placing of those colors in relations which obey some mental principle of order, or physical principle of harmony.
11. These abstract relations and inherent pleasantnesses, whether in space, number, or time, and whether of colors or sounds, form what we may properly term the musical or harmonic element in every art; and the study of them is an entirely separate science. It is the branch of art-philosophy to which the word 'æsthetics' should be strictly limited, being the inquiry into the nature of things that in themselves are pleasant to the human senses or instincts, though they represent nothing, and serve for nothing, their only service being their pleasantness. Thus it is the province of æsthetics to tell you, (if you did not know it before,) that the taste and color of a peach are pleasant, and to ascertain, if it be ascertainable, (and you have any curiosity to know,) why they are so.
12. The information would, I presume, to most of you, be gratuitous. If it were not, and you chanced to be in a sick state of body in which you disliked peaches, it would be, for the time, to you false information, and, so far as it was true of other people, to you useless. Nearly the whole study of æsthetics is in like manner either gratuitous or useless. Either you like the right things without being recommended to do so, or, if you dislike them, your mind cannot be changed by lectures on the laws of taste. You recollect the story of Thackeray, provoked, as he was helping himself to strawberries, by a young coxcomb's telling him that "he never took fruit or sweets." "That," replied, or is said to have replied, Thackeray, "is because you are a sot, and a glutton." And the whole science of æsthetics is, in the depth of it, expressed by one passage of Goethe's in the end of the second part of Faust;—the notable one that follows the song of the Lemures, when the angels enter to dispute with the fiends for the soul of Faust. They enter singing—"Pardon to sinners and life to the dust." Mephistopheles hears them first, and exclaims to his troop, "Discord I hear, and filthy jingling"—"Mis-töne höre ich: garstiges Geklimper." This, you see, is the extreme of bad taste in music. Presently the angelic host begin strewing roses, which discomfits the diabolic crowd altogether. Mephistopheles in vain calls to them—"What do you duck and shrink for—is that proper hellish behavior? Stand fast, and let them strew"—"Was duckt und zuckt ihr; ist das Hellen-brauch? So haltet stand, und lasst sie streuen." There you have also, the extreme, of bad taste in sight and smell. And in the whole passage is a brief embodiment for you of the ultimate fact that all æsthetics depend on the health of soul and body, and the proper exercise of both, not only through years, but generations. Only by harmony of both collateral and successive lives can the great doctrine of the Muses be received which enables men "χαιρειν ορθως,"—"to have pleasure rightly;" and there is no other definition of the beautiful, nor of any subject of delight to the æsthetic faculty, than that it is what one noble spirit has created, seen and felt by another of similar or equal nobility. So much as there is in you of ox, or of swine, perceives no beauty, and creates none: what is human in you, in exact proportion to the perfectness of its humanity, can create it, and receive.
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.
