The Florentine school proposed to itself the perfect expression of human emotion—the showing of the effects of passion in the human face and gesture. I call this the Florentine school, because, whether you take Raphael for the culminating master of expressional art in Italy, or Leonardo, or Michael Angelo, you will find that the whole energy of the national effort which produced those masters had its root in Florence; not at Urbino or Milan. I say, then, this Florentine or leading Italian school proposed to itself human expression for its aim in natural truth; it strove to do that as well as it could—did it as well as it can be done—and all its greatness is rooted in that single and honest effort. Thirdly, the Venetian school propose the representation of the effect of colour and shade on all things; chiefly on the human form. It tried to do that as well as it could—did it as well as it can be done—and all its greatness is founded on that single and honest effort.
Pray, do not leave this room without a perfectly clear holding of these three ideas. You may try them, and toss them about afterwards, as much as you like, to see if they'll bear shaking; but do let me put them well and plainly into your possession. Attach them to three works of art which you all have either seen or continually heard of. There's the (so-called) "Theseus" of the Elgin marbles. That represents the whole end and aim of the Athenian school—the natural form of the human body. All their conventional architecture—their graceful shaping and painting of pottery—whatsoever other art they practised—was dependent for its greatness on this sheet-anchor of central aim: true shape of living man. Then take, for your type of the Italian school, Raphael's "Disputa del Sacramento;" that will be an accepted type by everybody, and will involve no possibly questionable points: the Germans will admit it; the English academicians will admit it; and the English purists and pre-Raphaelites will admit it. Well, there you have the truth of human expression proposed as an aim. That is the way people look when they feel this or that—when they have this or that other mental character: are they devotional, thoughtful, affectionate, indignant, or inspired? are they prophets, saints, priests, or kings? then—whatsoever is truly thoughtful, affectionate, prophetic, priestly, kingly—that the Florentine school tried to discern, and show; that they have discerned and shown; and all their greatness is first fastened in their aim at this central truth—the open expression of the living human soul. Lastly, take Veronese's "Marriage in Cana" in the Louvre. There you have the most perfect representation possible of colour, and light, and shade, as they affect the external aspect of the human form, and its immediate accessories, architecture, furniture, and dress. This external aspect of noblest nature was the first aim of the Venetians, and all their greatness depended on their resolution to achieve, and their patience in achieving it.
Here, then, are the three greatest schools of the former world exemplified for you in three well-known works. The Phidian "Theseus" represents the Greek school pursuing truth of form; the "Disputa" of Raphael, the Florentine school pursuing truth of mental expression; the "Marriage in Cana," the Venetian school pursuing truth of colour and light. But do not suppose that the law which I am stating to you—the great law of art-life—can only be seen in these, the most powerful of all art schools. It is just as manifest in each and every school that ever has had life in it at all. Wheresoever the search after truth begins, there life begins; wheresoever that search ceases, there life ceases. As long as a school of art holds any chain of natural facts, trying to discover more of them and express them better daily, it may play hither and thither as it likes on this side of the chain or that; it may design grotesques and conventionalisms, build the simplest buildings, serve the most practical utilities, yet all it does will be gloriously designed and gloriously done; but let it once quit hold of the chain of natural fact, cease to pursue that as the clue to its work; let it propose to itself any other end than preaching this living word, and think first of showing its own skill or its own fancy, and from that hour its fall is precipitate—its destruction sure; nothing that it does or designs will ever have life or loveliness in it more; its hour has come, and there is no work, nor device, nor knowledge, nor wisdom in the grave whither it goeth.
Let us take for example that school of art over which many of you would perhaps think this law had but little power—the school of Gothic architecture. Many of us may have been in the habit of thinking of that school rather as of one of forms than of facts—a school of pinnacles, and buttresses, and conventional mouldings, and disguise of nature by monstrous imaginings—not a school of truth at all. I think I shall be able, even in the little time we have to-night, to show that this is not so; and that our great law holds just as good at Amiens and Salisbury, as it does at Athens and Florence.
I will go back then first to the very beginnings of Gothic art, and before you, the students of Kensington, as an impanelled jury, I will bring two examples of the barbarism out of which Gothic art emerges, approximately contemporary in date and parallel in executive skill; but, the one, a barbarism that did not get on, and could not get on; the other, a barbarism that could get on, and did get on; and you, the impanelled jury, shall judge what is the essential difference between the two barbarisms, and decide for yourselves what is the seed of life in the one, and the sign of death in the other.
The first,—that which has in it the sign of death,—furnishes us at the same time with an illustration far too interesting to be passed by, of certain principles much depended on by our common modern designers. Taking up one of our architectural publications the other day, and opening it at random, I chanced upon this piece of information, put in rather curious English; but you shall have it as it stands—
"Aristotle asserts, that the greatest species of the beautiful are Order, Symmetry, and the Definite."
I should tell you, however, that this statement is not given as authoritative; it is one example of various Architectural teachings, given in a report in the Building Chronicle for May, 1857, of a lecture on Proportion; in which the only thing the lecturer appears to have proved was that,—
The system of dividing the diameter of the shaft of a column into parts for copying the ancient architectural remains of Greece and Rome, adopted by architects from Vitruvius (circa B.C. 25) to the present period, as a method for producing ancient architecture, is entirely useless, for the several parts of Grecian architecture cannot be reduced or subdivided by this system; neither does it apply to the architecture of Rome.
Still, as far as I can make it out, the lecture appears to have been one of those of which you will just at present hear so many, the protests of architects who have no knowledge of sculpture—or of any other mode of expressing natural beauty—against natural beauty; and their endeavour to substitute mathematical proportions for the knowledge of life they do not possess, and the representation of life of which they are incapable.[Illustration] Now, this substitution of obedience to mathematical law for sympathy with observed life, is the first characteristic of the hopeless work of all ages; as such, you will find it eminently manifested in the specimen I have to give you of the hopeless Gothic barbarism; the barbarism from which nothing could emerge—for which no future was possible but extinction. The Aristotelian principles of the Beautiful are, you remember, Order, Symmetry, and the Definite. Here you have the three, in perfection, applied to the ideal of an angel, in a psalter of the eighth century, existing in the library of St. John's College, Cambridge.[Footnote: I copy this woodcut from Westwood's "Palaeographia Sacra."]
Now, you see the characteristics of this utterly dead school are, first the wilful closing of its eyes to natural facts;—for, however ignorant a person may be, he need only look at a human being to see that it has a mouth as well as eyes; and secondly, the endeavour to adorn or idealize natural fact according to its own notions: it puts red spots in the middle of the hands, and sharpens the thumbs, thinking to improve them. Here you have the most pure type possible of the principles of idealism in all ages: whenever people don't look at Nature, they always think they can improve her. You will also admire, doubtless, the exquisite result of the application of our great modern architectural principle of beauty—symmetry, or equal balance of part by part; you see even the eyes are made symmetrical—entirely round, instead of irregular, oval; and the iris is set properly in the middle, instead of—as nature has absurdly put it—rather under the upper lid. You will also observe the "principle of the
