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is simply the sum of all the powers of man. For as (1) the choice of the high subject involves all conditions of right moral choice, and as (2) the love of beauty involves all conditions of right admiration, and as (3) the grasp of truth involves all strength of sense, evenness of judgment, and honesty of purpose, and as (4) the poetical power involves all swiftness of invention, and accuracy of historical memory, the sum of all these powers is the sum of the human soul. Hence we see why the word “Great” is used of this art. It is literally great. It compasses and calls forth the entire human spirit, whereas any other kind of art, being more or less small or narrow, compasses and calls forth only part of the human spirit. Hence the idea of its magnitude is a literal and just one, the art being simply less or greater in proportion to the number of faculties it exercises and addresses.* And this is the ultimate meaning of the definition I gave of it long ago, as containing the “greatest number of the greatest ideas.”

Such, then, being the characters required in order to constitute high art, if the reader will think over them a little, and over the various ways in which they may be falsely assumed, he will easily perceive how spacious and dangerous a field of discussion they open to the ambitious critic, and of error to the ambitious artist; he will see how difficult it must be, either to distinguish what is truly great art from the mockeries of it, or to rank the real artists in anything like a progressive system of greater and less. For it will have been observed that the various qualities which form greatness are partly inconsistent with each other as some virtues are, docility and firmness for instance), and partly independent of each other; and the fact is, that artists differ not more by mere capacity, than by the component elements of their capacity, each possessing in very different proportions the several

* Compare Stones of Venice, vol. iii. chap. iv. S 7, and $ 21.

attributes of greatness; so that, classed by one kind of merit, as, for instance, purity of expression, Angelico will stand highest; classed by another, sincerity of manner, Veronese will stand highest; classed by another, love of beauty, Leonardo will stand highest; and so on; hence arise continual disputes and misunderstandings among those who think that high art must always be one and the same, and that great artists ought to unite all great attributes in an equal degree.

In one of the exquisitely finished tales of Marmontel, a company of critics are received at dinner by the hero of the story, an old gentleman, somewhat vain of his acquired taste, and his niece, by whose incorrigible natural taste, he is seriously disturbed and tormented. During the entertainment, “On parcourut tous les genres de littérature, et pour donner plus d'essor à l'érudition et à la critique, on mit sur le tapis cette question toute neuve, sçavoir, lequel méritoit le préférence de Corneille ou de Racine. L'on disoit même là-dessus les plus belles choses du monde, lorsque la petite nièce. qui n'avoit pas dit un mot, s'avisa de demander naïvement lequel des deux fruits, de l'orange ou de la pêche, avoit le goût les p!us exquis et méritoit le plus d'éloges. Son oncle rougit de sa simplicité, et les convives baissèrent tous les yeux sans daigner répondre à cette bêtise. Ma nièce, dit Fintac, à votre âge, il faut sçavoir écouter, et se taire.”

I cannot close this chapter with shorter or better advice to the reader, than merely, whenever he hears discussions about the relative merits of great masters, to remember the young lady's question. It is, indeed, true that there is a relative merit, that a peach is nobler than a hawthorn berry, and still more a hawthorn berry than a bead of the nightshade; but in each rank of fruits, as in each rank of masters, one is endowed with one virtue, and another with another; their glory is their dissimilarity, and they who propose to themselves in the train

mg of an artist that he shoud unite the coloring of Tintoret, the finish of Albert Durer, and the tenderness of Correggio, are no wiser than a horticulturist would be, who made it the object of his labor to produce a fruit which should unite in itself the lusciousness of the grape, the crispness of the nut, and the fragrance of the pine.

And from these considerations one most important practical corollary is to be deduced, with the good help of Mademoiselle Agathe's simile, namely, that the greatness or smallness of a man is, in the most conclusive sense, determined for him at his birth, as strictly as it is determined for a fruit whether it is to be a currant or an apricot. Education, favorable circumstances, resolution, and industry can do much; in a certain sense they do everything; that is to say, they determine whether the poor apricot shall fall in the form of a green bead, blighted by an east wind, shall be trodden under foot, or whether it shall expand into tender pride, and sweet brightness of golden velvet. But apricot out of currant,-great man out of small,—did never yet art or effort make; and, in a general way, men have their excellence nearly fixed for them when they are born; a little cramped and frost-bitten on one side, a little sun-burnt and fortune-spotted on the other, they reach, between good and evil chances, such size and taste as generally belong to the men of their calibre, and the small in their serviceable bunches, the great in their golden isolation, have, these no cause for regret, nor those for disdain.

Therefore it is, that every system of teaching is false which holds forth“ great art” as in any wise to be taught to students, or even to be aimed at by them. Great art is precisely that which never was, nor will be taught, it is pre-eminently and finally the expression of the spirits of great men; so that the only wholesome teaching is that which simply endeavors to fix those characters of nobleness in the pupil's mind of which it seems easily susceptible; and without holding out to him, is a possible or even probable result, that he should ever paint like Titian, or carve like Michael Angelo, enforces upon him the manifest possibility, and assured duty, of endeavoring to draw in a manner at least honest and intelligible; and culti. vates in him those general charities of heart, sincerities of thought, and graces of habit which are likely to lead him, throughout life, to prefer openness to affectation, realities to shadows, and beauty to corruption.


The pursuit, by the imagination, of beautiful and strange thoughts or subjects, to the exclusion of painful or common ones, is called among us, in these modern days, the pursuit of “ the ideal;” nor does any subject deserve more attentive examination than the manner in which this pursuit is entered upon by the modern mind. The reader must pardon me for making in the outset one or two statements which may appear to him somewhat wide of the matter, but which, (if he admits their truth,) he will, I think, presently perceive to reach to the root of it. Namely,

That men's proper business in this world falls mainly into three divisions :

First, to know themselves, and the existing state of the things they have to do with.

Secondly, to be happy in themselves, and in the existing state of things.

Thirdly, to mend themselves, and the existing state of things, as far as either are marred or mendable.

These, I say, are the three plain divisions of proper human business on this earth. For these three, the following are usually substituted and adopted by human creatures:

First, to be totally ignorant of themselves, and the existing state of things.

Secondly, to be miserable in themselves, and in the existing state of things.

Thirdly, to let themselves, and the existing state of things, alone (at least in the way of correction).

The dispositions which induce us to manage, thus wisely, the affairs of this life seem to be :

First, a fear of disagreeable facts, and conscious shrinking from clearness of light, which keep us from examining ourselves, and increase gradually into a species of instinctive terror at all truth, and love of glosses, veils, and decorative lies of every sort,

Secondly, a general readiness to take delight in anything past, future, far off, or somewhere else, rather than in things now, near, and here; leading us gradually to place our pleasure principally in the exercise of the imagination, and to build all our satisfaction on things as they are not. Which power being one not accorded to the lower animals, and having indeed, when disciplined, a very noble use, we pride ourselves upon it, whether disciplined or not, and pass our lives complacently, in substantial discontent, and visionary satisfaction.

Now nearly all artistical and poetical seeking after the ideal is only one branch of this base habit—the abuse of the imagination, in allowing it to find its whole delight in the impossible and untrue; while the faithful pursuit of the ideal is an honest use of the imagination, giving full power and presence to the possible and true.

It is the difference between these two uses of it which we have to examine.

And, first, consider what are the legitimate uses of the imagination, that is to say, of the power of perceiving, or conceiving with the mind, things which cannot be perceived by the senses.

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