INSTRUCTIONSFOR THECONNOISSEUR.

——Non ut placidis coeant immitia—Hor.

——Non ut placidis coeant immitia—

Hor.

The sacred shall not be mixed with the profane, nor the terrible with the sublime: this was the reason for rejecting the sheeps-heads[301], in the Doric Metopes, at the chapel of the palace of Luxemburg at Paris.

The second law excludes licentiousness; nay circumscribes the architect and decorator within much narrower limits than the painter; who sometimes must, in spite of reason, subject his own fancy, and Greece, tofashion, even in history-pieces: but publick buildings, and such works as are made for futurity, claim decorations that will outlast the whims of fashion; like those that, by their dignity and superior excellence, bore down the attacks of many a century: otherwise they fade away, grow insipid and out of fashion, perhaps before the finishing of the very work to which they are added.

The former law directs the artist to allegory: the latter to the imitation of antiquity; and this concerns chiefly the smaller decorations.

Such I call those that make not up of themselves a whole, or those that are additional to the larger ones. The ancients never applied shells, when not required by the fable; as in the case of Venus and the Tritons; or by the place, as in the temples of Neptune: and lamps decked with shells[302]are supposed to have made part of the implements of those temples. For the same reasonthey may give lustre; and be very significant, in proper places; as in the festoons of the Stadthouse at Amsterdam[303].

Sheep and ox-heads stripped of their skin, so far from justifying a promiscuous use of shells, as the author seems inclined to think, are plain arguments to the contrary: for they not only were relative to the ancient sacrifices, but were thought to be endowed with a power of averting lightning[304]; and Numa pretended to have been secretly instructed about them by Jupiter[305]. Nor can the Corinthian capital serve for an instance of a seemingly absurd ornament, authorised and rendered fashionable by time alone: for it seems of an origin more natural and reasonablethan Vitruvius makes it; which is, however, an enquiry more adapted to a treatise on architecture. Pocock believed that the Corinthian order had not much reputation in the time of Pericles, who built a temple to Minerva: but he should have been reminded, that the Doric order belonged to the temples of that goddess, as Vitruvius informs us[306].

These decorations ought to be treated like architecture in general, which owes its grandeur to simplicity, to a system of few parts, which being not complex themselves, branch out into grace and splendour. Remember here the channelled pillars of the temple of Jupiter, at Agrigentum, (Girgenti now) which were large enough to contain, in one single gutter, a man at full length[307]. In the same manner these decorations must not only be few, but those must likewise consist of fewparts, which are to appear with an air of grandeur and ease.

The first law (to return to allegory) might be lengthened out into many a subaltern rule: but the nature of things and circumstances is, and ever must be, the artist’s first aim; as for examples, refutation promises rather more instruction than authority.

Arion riding on his dolphin, as unmeaningly represented upon a Sopra-porta, in a new treatise on architecture[308], though a significant image in the apartments of a French Dauphin, would be a very poor one in any place where Philanthropy, or the protection of artists like him, could not immediately be hinted at. On the contrary, he would even to this day, though without his lyre, be an ornament to any publick building at Tarentum, because the ancient Tarentines, stamped on their coins the image of Taras,one of the sons of Neptune, riding on a dolphin, on a supposition of his being their first founder.

The allegorical decorations of a building, raised by the contributions of a whole nation, I mean the Duke of Marlborough’s palace at Blenheim, are absurd: enormous lions of massy stone, above two portals, tearing to pieces a little cock[309]. The hint sprung from a poor pun.

Nor can it be denied that antiquity furnishes some ideas seemingly analogous to this: as for instance, the lioness on the tomb of Leæna, the mistress of Aristogiton, raised in honour of her constancy amidst the torments applied by the tyrant, in order to extort from her a confession of the conspirators against him. But from this, I am afraid, nothing can arise in behalf of the above pitiful decoration: that mistress of the martyr of liberty having been a notorious woman, and whose name couldnot decently stand a publick trial. Of the same nature are the lizards and frogs on a temple[310], alluding to the names of the two architects, Saurus and Batrachus[311]: the above-mentioned lioness having no tongue, made the allegory still more expressive. The lioness on the tomb of the famous Lais[312], holding with her fore-paws a ram, as a symbol of her manners[313], was perhaps an imitation of the former. The lion was, in general, set upon the tombs of the brave.

It is not indeed to be pretended that every ornament and image of the ancient vases, tools, &c. should be allegorical; and to explain many of them, in that way, would be equally difficult and conjectural. I am not bold enough to maintain, that an earthen lamp[314], in the shape of an ox’s-head, means a perpetual remembrance of useful labours, onaccount of the perpetuity of the fire; nor to decypher here a mysterious sacrifice to Pluto and Proserpine[315]. But the image of a Trojan Prince, carried off by Jupiter, to be his favourite, was of great and honourable signification in the mantle of a Trojan. Birds pecking grapes seem as suitable to an urn, as the young Bacchus brought by Mercury to be nursed by Leucothea, on a large marble vase of the Athenian Salpion[316]. The grapes may be a symbol of the pleasures the deceased enjoy in Elysium: the pleasures of hereafter being commonly supposed to be such; as the deceased chiefly delighted in when alive. A bird, I need not say, was the image of the soul. A Sphinx, on a cup sacred to Bacchus, is supposed to be an allusion to the adventures of Oedipus at Thebes, Bacchus’s birth place[317]; as aLizard on a cup of Mentor, may hint at the possessor, whose name perhaps was Saurus.

There is some reason to search for allegory, in most of the ancient performances, when we consider, that they even built allegorically. Such an allusive building was a gallery at Olympia[318], sacred to the seven liberal arts, and re-echoing seven times a poem read aloud there. A temple of Mercury, supported, instead of pillars, by Herms, or, as we now spell, Terms, on a coin of Aurelian[319], is of the same kind: there is on its front a dog, a cock, and a tongue; figures that want no explication.

Yet the temple of Virtue and Honour, built by Marcellus, was still more learnedly executed: having consecrated his Sicilian spoils to that purpose, he was disappointed by the priests, whom he first consulted onthat design; who told him, that no single temple could admit of two divinities. Marcellus therefore ordered two temples to be built, adjoining to each other, in such a manner that whoever would be admitted to that of Honour must pass through that of Virtue[320]; thus publickly indicating, that virtue alone leads to true honour: this temple was near the Porta Capena[321]. And here I cannot help remembering those hollow statues of ugly satyrs[322], which, when opened, were found replete with little figures of the graces, to teach, that no judgment is to be formed from outward appearances, and that a fair mind makes amends for a homely body.

Perhaps, Sir, some of your objections may have been omitted: if so, it was against my will——and at this instant, I remember oneconcerning the Greek art of changing blue eyes to black ones. Dioscorides is the only writer that mentions it[323]. Attempts of this kind have been made in our days: a certain Silesian countess was the favourite beauty of the age, and universally acknowledged to be perfect, had it not been for her blue eyes, which some of her admirers wished were black. The lady, informed of the wishes of her adorers, by repeated endeavours overcame nature; her eyes became black,—and she blind.

I am not satisfied with myself, nor perhaps have given you satisfaction: but the art is inexhaustible, and all cannot be written. I only wanted to amuse myself agreeably at my leisure hours; and the conversation of my friendFrederic Oeser, a true imitator of Aristides, the painter of the soul, was not a little favourable to my purpose: the name of which worthy friend andartist[324]shall spread a lustre over the end of my treatise.

——Non, si quid turbidaRomaElevet, accedas: examenve improbum in illaCastiges trutina: nec te quæsiveris extra.Nam Romæ est Quis non?——

——Non, si quid turbidaRoma

Elevet, accedas: examenve improbum in illa

Castiges trutina: nec te quæsiveris extra.

Nam Romæ est Quis non?——

You call yourself aConnoisseur, and the first thing you gaze at, in considering works of art, is the workmanship, the delicacy of the pencilling, or the polish given by the chissel.——It was the idea however, its grandeur or meanness, its dignity, fitness, or unfitness, that ought first to have been examined: for industry and talents are independent of each other. A piece of painting or sculpture cannot, merely on account of its having been laboured,claim more merit than a book of the same sort. To work curiously, and with unnecessary refinements, is as little the mark of a great artist, as to write learnedly is that of a great author. An image anxiously finished, in every minute trifle, may be fitly compared to a treatise crammed with quotations of books, that perhaps were never read. Remember this, and you will not be amazed at the laurel leaves ofBernini’s Apollo and Daphne, nor at the net held byAdams’s statue of water at Potzdam: you will only be convinced that workmanship is not the standard which distinguishes the antique from the modern.

Be attentive to discover whether an artist had ideas of his own, or only copied those of others; whether he knew the chief aim of all art, Beauty, or blundered through the dirt of vulgar forms; whether he performed like a man, or played only like a child.

Books may be written, and works of art executed, at a very small expence of ideas. A painter may mechanically paint a Madonna, and please; and a professor, in the same manner, may write Metaphysics to the admiration of a thousand students. But would you know whether an artist deserves his name, let him invent, let him do the same thing repeatedly: for as one feature, may modify a mien, so, by changing the attitude of one limb, the artist may give a new hint towards a characteristic distinction of two figures, in other respects exactly the same, and prove himself a man. Plato, inRaphael’s Athenian school, but slightly moves his finger: yet he means enough, and infinitely more than allZucchari’s meteors. For as it requires more ability to say much in a few words, than to do the contrary; and as good sense delights rather in things than shews, it follows, that one single figure may be the theatre of all an artist’s skill: though, by all that is stale and trivial! the bulk ofpainters would think it as tyrannical to be sometimes confined to two or three figures, in great only, as the ephemeral writers of this age would grin at the proposal of beginning the world with their own private stock, all public hobby-horses laid aside: for fine cloaths make the beau. ’Tis hence that most young artists,

Enfranchis’d from their tutor’s care,

choose rather to make their entrance with some perplexed composition, than with one figure strongly fancied and masterly executed. But let him, who, content to please the few, wants not to earn either bread or applause from a gaping mob, let him remember that the management of a “little” more or less really distinguishes artist from artist; that the truly sensible produces a multiplicity, as well as quickness and delicacy of feelings, whilst the dashing quack tickles only feeble senses and callous organs; that he may consequently be great in singlefigures, in, the smallest compositions, and new and various in repeating things the most trite. Here I speak out of the mouth of the ancients: this, their works teach: and both our writers and painters would come nearer them, did not the one busy themselves with their words only, the other with their proportions.

In the face of Apollo pride exerts itself chiefly in the chin and nether lip; anger in the nostrils; and contempt in the opening mouth; the graces inhabit the rest of his divine, head, and unruffled beauty, like the sun, streams athwart the passions. In Laocoon you see bodily pains, and indignation at undeserved sufferings, twist the nose, and paternal sympathy dim the eye-balls. Strokes like these are, as in Homer, a whole idea in one word; he only finds them who is able to understand them. Take it for certain, that the ancients aimed at expressing much in little,

Their ore was rich, and seven times purg’d of lead:

whereas most moderns, like tradesmen in distress, hang out all their wares at once. Homer, by raising all the gods from their seats, on Apollo’s appearing amongst them[325], gives a sublimer idea than all the learning of Callimachus could furnish. If ever a prejudice may be of use, ’tis here; hope largely from the ancient works in approaching them, nor fear disappointments; but examine, peruse, with cool sedateness and silenced passions, lest your disturbed brain find Xenophon flat and Niobe insipid.

To original ideas, we oppose copied, not imitated ones. Copying we call the slavish crawling of the hand and eyes, after a certain model: whereas reasonable imitation just takes the hint, in order to work by itself.Domenichino, the painter of Tenderness, imitated the heads of the pretendedAlexander at Florence, and of the Niobe at Rome[326]; but altered them like a master. On gems and coins you may find many a figure ofPoussin’s: his Salomon is the Macedonian Jupiter: but whatever his imitation produced, differs from the first idea, as the blossoms of a transplanted tree differ from those that sprung in its native soil.

Another method of copying is, to compile a Madonna fromMaratta; a S. Joseph fromBarocci; other figures from other masters, and lump them together in order to make a whole. Many such altar-pieces you may find, even at Rome; and such a painter was the late celebratedMasucciof that city.——Copying I call, moreover, the following a certain form, without the least consciousness of one’s being a blockhead. Such was he who, by the command of a certain Prince, painted the nuptials ofPsyche, or, if you will, the Queen of Sheba:—’twas a pity there was no other Psyche to be found, but that dangerous one ofRaphael. Most of the late great statues of the saints, in St. Peter’s at Rome, are of the same stuff—the block at 500 Roman crowns from the quarry.

The second characteristic of works of art is Beauty. The highest object of meditation for man is man, and for the artist there is none above his own frame. ’Tis by moving your senses that he reaches your soul: and hence the analysis of the bodily system has no less difficulties for him, than that of the human mind for the philosopher. I do not mean the anatomy of the muscles, vessels, bones, and their different forms and situations; nor the relative measure of the whole to its parts, andvice versa: for the knife, exercise, and patience, may teach you all these. I mean the analysis of an attribute, essential to man, but fluctuating with his frame, allowed by all,misconstrued by many, known by few:—the analysis of beauty, which no definition can explain, to him whom heaven hath denied a soul for it. Beauty consists in the harmony of the various parts of an individual. This is the philosopher’s stone, which all artists must search for, though a few only find it: ’tis nonsense to him, who could not have formed the idea out of himself. The line which beauty describes is elliptical, both uniform and various: ’tis not to be described by a circle, and from every point changes its direction. All this is easily said; but to apply it—there is the rub. ’Tis not in the power of Algebra to determine which line, more or less elliptic, forms the divers parts of the system into beauty—but the ancients knew it; I attest their works, from the gods down to their vases. The human form allows of no circle, nor has any antique vase its profile semicircular.

After this, should any one desire me to assist him more sensibly in his inquiriesconcerning beauty, by setting down some rules (a hard task), I would take them from the antique models, and in want of these, from the most beautiful people I could meet with at the place where I lived. But to instruct, I would do it in the negative way; of which I shall give some instances, confining myself however to the face.

The form of real beauty has no abrupt or broken parts. The ancients made this principle the basis of their youthful profile; which is neither linear nor whimsical, though seldom to be met with in nature: the growth, at least, of climates more indulgent than ours. It consists in the soft coalescence of the brow with the nose. This uniting line so indispensably accompanies beauty, that a person wanting it may appear handsome full-faced; but mean, nay even ugly, when taken in profile.Bernini, that destroyer of art, despised this line, when legislator of taste, as not finding itin common nature, his only model; and therein was followed by all his school. From this same principle it necessarily follows, that neither chin nor cheeks, deep-marked with dimples, can be consistent with true beauty. Hence the face of the Medicean Venus is to be degraded from the first rank. Her face, I dare say, was taken from some celebrated fair one, contemporary with the artist. Two other Venuses, in the garden behind the Farnese, are manifestly portraits.

The form of real beauty has neither the projected parts obtuse, nor the vaulted ones sharp. The eye-bone is magnificently raised, the chin thoroughly vaulted. Thus the best ancients drew: though, when taste declined amongst them, and the arts were trampled on in modern times, these parts changed too: then the eye-bone became roundish and obtusely dull, and the chin mincingly pretty. Hence we may safely affirm, that what they call Antinous, in theBelvedere, whose eye-bone is rather obtuse, cannot be a work of the highest antiquity, any more than the Venus.

As these remarks are general, they likewise concern the features of the face, the form only. There is another charm, that gives expression and life to forms, which we call Grace; and we shall give some loose reflexions on it separately, leaving it to others to give us systems.

The figure of a man is as susceptible of beauty as that of a youth: but as a various one, not the various alone, is the Gordian knot, it follows, that a youthful figure, drawn at large, and in the highest possible degree of beauty, is, of all problems that can be proposed to the designer, the most difficult. Every one may convince himself of this: take the most beautiful face in modern painting, and it will go hard, but you shall know a still more beautiful one in nature.——I speak thus, afterhaving considered the treasures of Rome and Florence.

If ever an artist was endowed with beauty, and deep innate feelings for it; if ever one was versed in the taste and spirit of the ancients, ’twas certainlyRaphael: yet are his beauties inferior to the most beautiful nature. I know persons more beautiful than his unequalled Madonna, in thePalazzo Pettiat Florence, or the Alcibiades in his academy. The Madonna in the Christmas-night ofCorregio, (a piece justly celebrated for its chiar’-oscuro) is no sublime idea; still less so is that ofMarattaat Dresden:Titian’s celebrated Venus[327]in the Tribunaat Florence is common nature. The little heads ofAlbanohave an air of beauty; but it is a different thing to express beauty in little, and in great. To have the theory of navigation, and to guide a ship through the ocean, are two things.Poussin, who had studied antiquity more than his predecessors, knew perfectly well what his shoulders could bear, and never ventured into the great.

The Greeks alone seem to have thrown forth beauty, as a potter makes his pot. The heads on all the coins of their Free-states have forms above nature, which they owe to the line that forms their profile. Would it not be easy to hit that line? Yet have all the numismatic compilers deviated from it. Might notRaphael, who complained of the scarcity of beauty, might not he have recurred to the coins of Syracuse, as the best statues, Laocoon alone excepted, were not yet discovered?

Farther than those coins no mortal ideacango. I wish my reader an opportunity of seeing the beautiful head of a genius in the Villa Borghese, and those images of unparalleled beauty, Niobe and her daughters. On the western side of the Alps he must be contented with gems and pastes. Two of the most beautiful youthful heads are a Minerva of Aspasius, now at Vienna, and a young Hercules in the Museum of the late Baron Stosch, at Florence.

But let no man, who has not formed his taste upon antiquity, take it into his head to act the connoisseur of beauty: his ideas must be a parcel of whims. Of modern beauties I know none that could vie with the Greek female dancer of Mr.Mengs, big as life, painted inCrayonson wood, for the Marquis Croimare at Paris, or with his Apollo amidst the muses, in the Villa Albano, to whom that ofGuidoin the Aurora, compared, is but a mortal.

All the modern copies of ancient gems give us another proof of the decisive authority of beauty in criticisms on works of art.Natterhas dared to copy that head of Minerva mentioned above, in the same size and smaller, but fell short. The nose is a hair too big, the chin too flat, and the mouth mean. And this is the case of modern imitators in general. What can we hope then of self-fancied beauties? Conclude not, however, from this, against the possibility of a perfect imitation of antique heads: ’tis enough to say, that it has not yet existed: ’twas probably the fault of the imitators themselves.Natter’s treatise on ancient gems is rather shallow; and what he wrought and wrote, even on that single branch of engraving, for which he was chiefly celebrated, has neither the strength nor the ease of genius.

To this consciousness of inferiority we owe the scarcity of modern supposititious gemsand coins. Any man of taste may, upon comparison, distinguish even the best modern coin from the antique original.—I speak of the best antiques: for as to the lower Imperial coins, where the cheat was easier, the artists have been liberal enough.Padoano’s stamps, for copying antique coins, are in the Barberini Collection at Rome, and those of oneMichel, a Frenchman, and false coiner in taste, at Florence, in that of the late Baron Stosch.

The third characteristic of works of art is Execution; or, the sketch being made, the method of finishing. And even here we commend good sense above industry. As in judging of styles, we distinguish the good writer by the clearness, fluency, and nervousness of his diction; so in works of art, we discover the master by the manly strength, freedom, and steadiness of his hand. The august contour, and easiness of mien, in the figures of Christ, St. Peter, and the other apostles, on the right side ofthe Transfiguration, speak the classic hand ofRaphael, as strongly as the smooth, anxious nicety of some ofJulio Romano’s figures, on the left, the more wavering one of the disciple.

Never admire either the marble’s radiant polish, or the picture’s glossy surface. For that the journeyman sweated; for this the painter vegetated only.Bernini’s Apollo is as polished as HE in the Belvedere; and there is much more labour hid in one ofTrevisani’s Madonnas, than in that ofCorregio. Whenever trusty arms and laborious industry prevail, we defy all the ancients. We are not their inferiors even in managing porphyry, though a mob of scriblers, withClarencasin their rear-guard, deny it.

Nor (whateverMaffeithinks[328],) did the ancients know a peculiar method of giving a nicer polish to the figures of their concave gems (Intagli.) Our artists polish asnicely: but statues and gems may be detestable, for all their polish, as a face may be ugly, with the softest skin.

This however is not meant to blame a statue for its polish, as it is conducive to beauty: though Laocoon informs us, that the ancients knew the secret of finishing statues, merely with the chissel. Nor does the cleanness of the pencil, on a picture, want its merit: yet it ought to be distinguished from enamelled tints. A barked statue, and a bristly picture are alike absurd. Sketch with fire, and execute with phlegm. We blame workmanship only as it claims the first rank; as in the marblesà la Bernini, and the linnen ofScyboldandDenner.

Friend, these instructions may be of use. For as the bulk of mankind amuse themselves with the shells of things only, your eye may be captivated by polish and glare, as they are the most obvious; to put you on your guard against which, is leading youthe first step to true knowledge. For daily observation, during several years, in Italy, has taught me how lamentably most young travellers are duped by a set of blind leaders. To see them skip about in the temple of art and genius, all quite sober and cool, puts me in mind of a swarm of new-fledged grashoppers wantoning in the spring.

——Χαριτων ἱμερο φωνων ἱερον φυτον.

Grace is the harmony of agent and action. It is a general idea: for whatever reasonably pleases in things and actions is gracious. Grace is a gift of heaven; though not like beauty, which must be born with the possessor: whereas nature gives only the dawn, the capability of this. Education and reflection form it by degrees, and custom may give it the sanction of nature. As water,

That least of foreign principles partakes,Is best:

That least of foreign principles partakes,

Is best:

So Grace is perfect when most simple, when freest from finery, constraint, and affected wit. Yet always to trace nature through the vast realms of pleasure, or through allthe windings of characters, and circumstances infinitely various, seems to require too pure and candid a taste for this age, cloyed with pleasure, in its judgments either partial, local, capricious, or incompetent. Then let it suffice to say, that Grace can never live where the passions rave; that beauty and tranquillity of soul are the centre of its powers. By this Cleopatra subdued Cæsar; Anthony slighted Octavia and the world for this; it breathes through every line of Xenophon; Thucydides, it seems, disdained its charms; to Grace Apelles and Corregio owe immortality; but Michael Angelo was blind to it; though all the remains of ancient art, even those of but middling merit, might have satisfied him, that Grace alone places them above the reach of modern skill.

The criticisms on Grace in nature, and on its imitation by art, seem to differ: for many are not shocked at those faults in the latter, that certainly would incur their displeasurein the former. This diversity of feelings lies either in imitation itself, which perhaps affects the more the less it is akin to the thing imitated; or in the senses being little exercised, and in the want of attention, and of clear ideas of the objects in question. But let us not from hence infer that Grace is wholly fictitious: the human mind advances by degrees; nor are youth, the prejudices of education, boiling passions, and their train of phantoms, the standard of its real delight—remove some of these, and it admires what it loathed, and spurns what it doted on. Myriads, you say, the bulk of mankind, have not even the least notion of Grace—but what do they know of beauty, taste, generosity, or all the higher luxuries of the soul? These flowers of the human mind were not intended for universal growth, though their seeds lie in every breast.

Grace, in works of art, concerns the human figure only; it modifies theattitudeandcountenance,dressanddrapery. Andhere I must observe, that the following remarks do not extend to the comic part of art.

The attitude and gestures of antique figures are such as those have, who, conscious of merit, claim attention as their due, when appearing among men of sense. Their motions always shew the motive; clear, pure blood, and settled spirits; nor does it signify whether they stand, sit, or lie; the attitudes of Bacchanals only are violent, and ought to be so.

In quiet situations, when one leg alone supports the other which is free, this recedes only as far as nature requires for putting the figure out of its perpendicular. Nay, in theFauni, the foot has been observed to have an inflected direction, as a token of savage, regardless nature. To the modern artists a quiet attitude seemed insipid and spiritless, and therefore they drag the leg at rest forwards, and, to make the attitude ideal, remove part of the body’s weight from thesupporting leg, wring the trunk out of its centre, and turn the head, like that of a person suddenly dazzled with lightning. Those to whom this is not clear, may please to recollect some stage-knight, or a conceited young Frenchman. Where room allowed not of such an attitude, they, lest unhappily the leg that has nothing to do might be unemployed, put something elevated under its foot, as if it were like that of a man who could not speak without setting his foot on a stool, or stand without having a stone purposely put under it. The ancients took such care of appearances, that you will hardly find a figure with crossed legs, if not a Bacchus, Paris, or Nireus; and in these they mean to express effeminate indolence.

In the countenances of antique figures, joy bursts not into laughter; ’tis only the representation of inward pleasure. Through the face of a Bacchanal peeps only the dawn of luxury. In sorrow and anguish they resemblethe sea, whose bottom is calm, whilst the surface raves. Even in the utmost pangs of nature, Niobe continues still the heroine, who disdained yielding to Latona. The ancients seem to have taken advantage of that situation of the soul, in which, struck dumb by an immensity of pains, she borders upon insensibility; to express, as it were, characters, independent of particular actions; and to avoid scenes too terrifying, too passionate, sometimes to paint the dignity of minds subduing grief.

Those of the moderns, that either were ignorant of antiquity, or neglected to enquire into Grace in nature, have expressed, not only what nature feels, but likewise what she feels not. A Venus at Potzdam, byPigal[329], is represented in a sentimentwhich forces the liquor to flow out at both sides of her mouth; seemingly gasping for breath; for she was intended to pant with lust: yet, by all that’s desperate! was this very Pigal several years entertained at Rome to study the antique. ACaritaofBernini, on one of the papal monuments in St. Peter’s, ought, you’ll think, to look upon her children with benevolence and maternal fondness; but her face is all a contradiction to this: for the artist, instead of real graces, applied to her his nostrum, dimples, by which her fondness becomes a perfect sneer. As for the expression of modern sorrow, every one knows it, who has seen cuts, hair torn, garments rent, quite the reverse of the antique, which, like Hamlet’s,

——hath that within, which passeth shew:These, but the trappings, and the suits of woe.

——hath that within, which passeth shew:

These, but the trappings, and the suits of woe.

The gestures of the hands of antique figures, and their attitudes in general, are those of people that think themselves alone and unobserved: and though the hands of but very few statues have escaped destruction, yet may you, from the direction of the arm, guess at the easy and natural motion of the hand. Some moderns, indeed, that have supplied statues with hands or fingers, have too often given them their own favourite attitudes—that of a Venus at her toilet, displaying to her levee the graces of a hand,

——far lovelier when beheld.

The action of modern hands is commonly like the gesticulation of a young preacher, piping-hot from the college. Holds a figure her cloths? You would think them cobweb. Nemesis, who, on antique gems, lifts her peplum softly from her bosom, would be thought too griping for any new performance—how can you be so unpolite to think any thing may be held, withoutthe three last fingers genteely stretched forth?

Grace, in the accidental parts of antiques, consists, like that of the essential ones, in what becomes nature. The drapery of the most ancient works is easy and slight: hence it was natural to give the folds beneath the girdle an almost perpendicular direction.—Variety indeed was sought, in proportion to the increase of art; but drapery still remained a thin floating texture, with folds gathered up, not lumped together, or indiscreetly scattered. That these were the chief principles of ancient drapery, you may convince yourself from the beautiful Flora in the Campidoglio, a work of Hadrian’s times. Bacchanals and dancing figures had, indeed, even if statues, more waving garments, such as played upon the air; such a one is in the Palazzo Riccardi at Florence; but even then the artists did not neglect appearances, nor exceed the nature of the materials. Gods and heroes are representedas the inhabitants of sacred places; the dwellings of silent awe, not like a sport for the winds, or as wafting the colours: floating, airy garments are chiefly to be met with on gems—where Atalanta flies

As meditation swift, swift as the thoughts of love.

Grace extends to garments, as such were given to the Graces by the ancients. How would you wish to see the Graces dressed? Certainly not in birth-day robes; but rather like a beauty you loved, still warm from the bed, in an easy negligée.

The moderns, since the epoch ofRaphaeland his school, seem to have forgot that drapery participates of Grace, by their giving the preference to heavy garments, which might not improperly be called the wrappers of ignorance in beauty: for a thick large-folded drapery may spare the artists the pains of tracing the Contour under it, as the ancients did. Some of the modernfigures seem to be made only for lasting.BerniniandPeterofCortonaintroduced this drapery. For ourselves, we choose light easy dresses; why do we grudge our figures the same advantage?

He that would give a History of Grace, after the revolution of the arts, would perhaps find himself almost reduced to negatives, especially in sculpture.

In sculpture, the imitation of one great man, ofMichael Angelo, has debauched the artists from Grace. He, who valued himself upon his being “a pure intelligence” despised all that could please humanity; his exalted learning disdained to stoop to tender feelings and lovely grace.

There are poems of his published, and in manuscript, that abound in meditations on sublime beauty: but you look in vain for it in his works.—Beauty, even the beauty of a God, wants Grace, and Moses, without it, from awful as he was, becomes only terrible. Immoderately fond of all thatwas extraordinary and difficult, he soon broke through the bounds of antiquity, grace, and nature; and as he panted for occasions of displaying skill only, he grew extravagant. His lying statues, on the ducal tombs of St. Lorenzo at Florence, have attitudes, which life, undistorted, cannot imitate: so careless was he, provided he might dazzle you with his mazy learning, of that decency, which nature and the place required, that to him we might apply, what a poet says of St. Lewis in hell:

Laissant le vray pour prendre la grimace,Il fut toujours au delà de la Grace,Et bien plus loin que les commandements.

Laissant le vray pour prendre la grimace,

Il fut toujours au delà de la Grace,

Et bien plus loin que les commandements.

He was blindly imitated by his disciples, and in them the want of Grace shocks you still more: for as they were far his inferiors in science, you have no equivalent at all. How littleGuilielmo dellaPorta, the best of them all, understood grace and the antique, you may see in that marble groupe, called the Farnese-bull; where Dirce is his to the girdle.John di Bologna,Algardi,Fiammingo, are great names, but likewise inferior to the ancients, in Grace.

At lastLorenzo Berniniappeared, a man of spirit and superior talents, but whom Grace had never visited even in dreams. He aimed at encyclopædy in art; painter, architect, statuary, he struggled, chiefly as such, to become original. In his eighteenth year he produced his Apollo and Daphne; a work miraculous for those years, and promising that sculpture by him should attain perfection. Soon after he made his David, which fell short of Apollo. Proud of general applause, and sensible of his impotency, either to equal or to offuscate the antiques; he seems, encouraged by the dastardly taste of that age, to have formedthe project of becoming a legislator in art, for all ensuing ages, and he carried his point. From that time the Graces entirely forsook him: how could they abide with a man who begun his career from the end opposite to the ancients? His forms he compiled from common nature, and his ideas from the inhabitants of climates unknown to him; for in Italy’s happiest parts nature differs from his figures. He was worshipped as the genius of art, and universally imitated; for, in our days, statues being erected to piety only, none to wisdom, a statueà la Berniniis likelier to make the kitchen prosper than a Laocoon.

From Italy, reader, I leave you to guess at other countries. A celebratedPuget,Girardon, with all his brethren inOn, are worse. Judge of the connoisseurs of France byWatelet, and of its designers, byMariette’s gems.

At Athens the Graces stood eastward, in a sacred place. Our artists should place them over their work-houses; wear them in their rings; seal with them; sacrifice to them; and, court their sovereign charms to their last breath.

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