NEW YORK CHICAGO The Project Gutenberg EBook of Ariadne Florentina, by John Ruskin This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Ariadne Florentina Six Lectures on Wood and Metal Engraving Author: John Ruskin Release Date: November 15, 2008 [EBook #27268] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK ARIADNE FLORENTINA *** Produced by Brownfox, Juliet Sutherland and the Online Distributed Proofreading Team at http://www.pgdp.net Library Edition THE COMPLETE WORKS OF JOHN RUSKIN THE EAGLE'S NEST LOVE'S MEINIE ARIADNE FLORENTINA VAL D'ARNO PROSERPINA NATIONAL LIBRARY ASSOCIATION ARIADNE FLORENTINA. SIX LECTURES ON WOOD AND METAL ENGRAVING WITH APPENDIX. GIVEN BEFORE THE UNIVERSITY OF OXFORD, IN MICHAELMAS TERM, 1872. CONTENTS. LECTURE I. PAGE DEFINITION OF THE ART OF ENGRAVING 1 LECTURE II. THE RELATION OF ENGRAVING TO OTHER ARTS IN FLORENCE 22 LECTURE III. THE TECHNICS OF WOOD ENGRAVING 42 LECTURE IV. THE TECHNICS OF METAL ENGRAVING 61 LECTURE V. DESIGN IN THE GERMAN SCHOOLS OF ENGRAVING (HOLBEIN AND DÜRER) 81 LECTURE VI. DESIGN IN THE FLORENTINE SCHOOLS OF ENGRAVING (SANDRO BOTTICELLI) 108 APPENDIX. ARTICLE I. NOTES ON THE PRESENT STATE OF ENGRAVING IN ENGLAND 143 II. DETACHED NOTES 157 LIST OF PLATES Facing Page Diagram 27 The Last Furrow (Fig. 2). Facsimile from Holbein's woodcut 47 The Two Preachers (Fig. 3). Facsimile from Holbein's woodcut 48 I. Things Celestial and Terrestrial, as apparent to the English mind 56 II. Star of Florence 62 III. "At evening from the top of Fésole" 72 IV. "By the Springs of Parnassus" 77 V. "Heat considered as a Mode of Motion." Florentine Natural Philosophy 92 VI. Fairness of the Sea and Air. In Venice and Athens 95 The Child's Bedtime (Fig. 5). Facsimile from Holbein's woodcut 103 "He that hath ears to hear let him hear" (Fig. 6). Facsimile from Holbein's woodcut 105 VII. For a time, and times 130 VIII. The Nymph beloved of Apollo (Michael Angelo) 131 IX. In the Woods of Ida 132 X. Grass of the Desert 135 XI. "Obediente Domino voci hominis" 145 XII. The Coronation in the Garden 158 ARIADNE FLORENTINA. LECTURE I. DEFINITION OF THE ART OF ENGRAVING. 1. The entrance on my duty for to-day begins the fourth year of my official work in Oxford; and I doubt not that some of my audience are asking themselves, very doubtfully—at all events, I ask myself, very anxiously—what has been done. For practical result, I have not much to show. I announced, a fortnight since, that I would meet, the day before yesterday, any gentleman who wished to attend this course for purposes of study. My class, so minded, numbers four, of whom three wish to be artists, and ought not therefore, by rights, to be at Oxford at all; and the fourth is the last remaining unit of the class I had last year. 2. Yet I neither in this reproach myself, nor, if I could, would I reproach the students who are not here. I do not reproach myself; for it was impossible for me to attend properly to the schools and to write the grammar for them at the same time; and I do not blame the absent students for not attending a school from which I have generally been absent myself. In all this, there is much to be mended, but, in true light, nothing to be regretted. I say, I had to write my school grammar. These three volumes of lectures under my hand,[A] contain, carefully set down, the things I want you first to know. None of my writings are done fluently; the second volume of "Modern Painters" was all of it written twice—most of it, four times,—over; and these lectures have been written, I don't know how many times. You may think that this was done merely in an author's vanity, not in a tutor's care. To the vanity I plead guilty,—no man is more intensely vain than I am; but my vanity is set on having it known of me that I am a good master, not in having it said of me that I am a smooth author. My vanity is never more wounded than in being called a fine writer, meaning—that nobody need mind what I say. 3. Well, then, besides this vanity, I have some solicitude for your progress. You may give me credit for it or not, as you choose, but it is sincere. And that your advance may be safe, I have taken the best pains I could in laying down laws for it. In these three years I have got my grammar written, and, with the help of many friends, all working instruments in good order; and now we will try what we can do. Not that, even now, you are to depend on my presence with you in personal teaching. I shall henceforward think of the lectures less, of the schools more; but my best work for the schools will often be by drawing in Florence or in Lancashire—not here. 4. I have already told you several times that the course through which I mean every student in these schools should pass, is one which shall enable them to understand the elementary principles of the finest art. It will necessarily be severe, and seem to lead to no immediate result. Some of you will, on the contrary, wish to be taught what is immediately easy, and gives prospect of a manifest success. But suppose they should come to the Professor of Logic and Rhetoric, and tell him they want to be taught to preach like Mr. Spurgeon, or the Bishop of ——. He would say to them,—I cannot, and if I could I would not, tell you how to preach like Mr. Spurgeon, or the Bishop of ——. Your own character will form your style; your own zeal will direct it; your own obstinacy or ignorance may limit or exaggerate it; but my business is to prevent, as far as I can, your having any particular style; and to teach you the laws of all language, and the essential power of your own. [Pg 1] [Pg 2] [Pg 3] In like manner, this course, which I propose to you in art, will be calculated only to give you judgment and method in future study, to establish to your conviction the laws of general art, and to enable you to draw, if not with genius, at least with sense and propriety. The course, so far as it consists in practice, will be defined in my Instructions for the schools. And the theory connected with that practice is set down in the three lectures at the end of the first course I delivered—those on Line, Light, and Color. You will have, therefore, to get this book,[B] and it is the only one which you will need to have of your own,—the others are placed, for reference, where they will be accessible to you. 5. In the 139th paragraph it states the order of your practical study in these terms:— "I wish you to begin by getting command of line;—that is to say, by learning to draw a steady line, limiting with absolute correctness the form or space you intend it to limit; to proceed by getting command over flat tints, so that you may be able to fill the spaces you have inclosed evenly, either with shade or color, according to the school you adopt; and, finally, to obtain the power of adding such fineness of drawing, within the masses, as shall express their undulation, and their characters of form and texture." And now, since in your course of practice you are first required to attain the power of drawing lines accurately and delicately, so in the course of theory, or grammar, I wish you first to learn the principles of linear design, exemplified by the schools which (§ 137) you will find characterized as the Schools of Line. 6. If I had command of as much time as I should like to spend with you on this subject, I would begin with the early forms of art which used the simplest linear elements of design. But, for general service and interest, it will be better that I should sketch what has been accomplished by the greatest masters in that manner; the rather that their work is more or less accessible to all, and has developed into the vast industries of modern engraving, one of the most powerful existing influences of education and sources of pleasure among civilized people. And this investigation, so far from interrupting, will facilitate our examination of the history of the nobler arts. You will see in the preface to my lectures on Greek sculpture that I intend them to be followed by a course on architecture, and that by one on Florentine sculpture. But the art of engraving is so manifestly, at Florence, though not less essentially elsewhere, a basis of style both in architecture and sculpture, that it is absolutely necessary I should explain to you in what the skill of the engraver consists, before I can define with accuracy that of more admired artists. For engraving, though not altogether in the method of which you see examples in the print-shops of the High Street, is, indeed, a prior art to that either of building or sculpture, and is an inseparable part of both, when they are rightly practiced. 7. And while we thus examine the scope of this first of the arts, it will be necessary that we learn also the scope of mind of the early practicers of it, and accordingly acquaint ourselves with the main events in the biography of the schools of Florence. To understand the temper and meaning of one great master is to lay the best, if not the only, foundation for the understanding of all; and I shall therefore make it the leading aim of this course of lectures to remind you of what is known, and direct you to what is knowable, of the life and character of the greatest Florentine master of engraving, Sandro Botticelli; and, incidentally, to give you some idea of the power of the greatest master of the German, or any northern, school, Hans Holbein. 8. You must feel, however, that I am using the word "engraving" in a somewhat different, and, you may imagine, a wider, sense, than that which you are accustomed to attach to it. So far from being a wider sense, it is in reality a more accurate and restricted one, while yet it embraces every conceivable right application of the art. And I wish, in this first lecture, to make entirely clear to you the proper meaning of the word, and proper range of the art of, engraving; in my next following lecture, to show you its place in Italian schools, and then, in due order, the place it ought to take in our own, and in all schools. 9. First then, to-day, of the Differentia, or essential quality of Engraving, as distinguished from other arts. What answer would you make to me, if I asked casually what engraving was? Perhaps the readiest which would occur to you would be, "The translation of pictures into black and white by means admitting reduplication of impressions." But if that be done by lithography, we do not call it engraving,—whereas we speak contentedly and continually of seal engraving, in which there is no question of black and white. And, as scholars, you know that this customary mode of speaking is quite accurate; and that engraving means, primarily, making a permanent cut or furrow in something. The central syllable of the word has become a sorrowful one, meaning the most permanent of furrows. 10. But are you prepared absolutely to accept this limitation with respect to engraving as a pictorial art? Will you call nothing an engraving, except a group of furrows or cavities cut in a hard substance? What shall we say of mezzotint engraving, for instance, in which, though indeed furrows and cavities are produced mechanically as a ground, the artist's work is in effacing them? And when we consider the power of engraving in representing pictures and multiplying them, are we to recognize and admire no effects of light and shade except those which are visibly produced by dots or furrows? I mean, will the virtue of an engraving be in exhibiting these imperfect means of its effect, or in concealing them? 11. Here, for instance, is the head of a soldier by Dürer,—a mere gridiron of black lines. Would this be better or worse [Pg 4] [Pg 5] [Pg 6] engraving if it were more like a photograph or lithograph, and no lines seen?—suppose, more like the head of Mr. Santley, now in all the music-shops, and really quite deceptive in light and shade, when seen from over the way? Do you think Dürer's work would be better if it were more like that? And would you have me, therefore, leaving the question of technical method of production altogether to the craftsman, consider pictorial engraving simply as the production of a light-and-shade drawing, by some method permitting its multiplication for the public? 12. This, you observe, is a very practical question indeed. For instance, the illustrations of my own lectures on sculpture are equivalent to permanent photographs. There can be little doubt that means will be discovered of thus producing perfect facsimiles of artists' drawings; so that, if no more than facsimile be required, the old art of cutting furrows in metal may be considered as, at this day, virtually ended. And, indeed, it is said that line engravers cannot any more get apprentices, and that a pure steel or copper plate is not likely to be again produced, when once the old living masters of the bright field shall have been all laid in their earth-furrows. 13. Suppose, then, that this come to pass; and more than this, suppose that wood engraving also be superseded, and that instead of imperfect transcripts of drawings, on wood-blocks or metal-plates, photography enabled us to give, quite cheaply, and without limit to number, facsimiles of the finished light-and-shade drawings of artists themselves. Another group of questions instantly offers itself, on these new conditions; namely, What are the best means for a light- and-shade drawing—the pen, or the pencil, the charcoal, or the flat wash? That is to say, the pen, producing shade by black lines, as old engraving did; the pencil, producing shade by gray lines, variable in force; the charcoal, producing a smoky shadow with no lines in it, or the washed tint, producing a transparent shadow with no lines in it. Which of these methods is the best?—or have they, each and all, virtues to be separately studied, and distinctively applied? 14. See how curiously the questions multiply on us. 1st, Is engraving to be only considered as cut work? 2d, For present designs multipliable without cutting, by the sunshine, what methods or instruments of drawing will be best? And now, 3dly, before we can discuss these questions at all, is there not another lying at the root of both,—namely, what a light-and-shade drawing itself properly is, and how it differs, or should differ, from a painting, whether by mere deficiency, or by some entirely distinct merit? 15. For instance, you know how confidently it is said, in common talk about Turner, that his works are intelligible and beautiful when engraved, though incomprehensible as paintings. Admitting this to be so, do you suppose it is because the translation into light and shade is deficient in some qualities which the painting had, or that it possesses some quality which the painting had not? Does it please more because it is deficient in the color which confused a feeble spectator, and offended a dogmatic one,—or because it possesses a decision in its steady linear labor which interprets, or corrects, the swift penciling of the artist? 16. Do you notice the two words I have just used, Decision, and Linear?—Decision, again introducing the idea of cuts or divisions, as opposed to gradations; Linear, as opposed to massive or broad? Yet we use all these words at different times in praise, while they evidently mark inconsistent qualities. Softness and decision, breadth and delineation, cannot co-exist in equal degrees. There must surely therefore be a virtue in the engraving inconsistent with that of the painting, and vice versâ. Now, be clear about these three questions which we have to-day to answer. A. Is all engraving to be cut work? B. If it need not be cut work, but only the reproduction of a drawing, what methods of executing a light-and-shade drawing will be best? C. Is the shaded drawing itself to be considered only as a deficient or imperfect painting, or as a different thing from a painting, having a virtue of its own, belonging to black and white, as opposed to color? 17. I will give you the answers at once, briefly, and amplify them afterwards. A. All engraving must be cut work;—that is its differentia. Unless your effect be produced by cutting into some solid substance, it is not engraving at all. B. The proper methods for light-and-shade drawing vary according to subject, and the degree of completeness desired,—some of them having much in common with engraving, and others with painting. C. The qualities of a light-and-shade drawing ought to be entirely different from those of a painting. It is not a deficient or partial representation of a colored scene or picture, but an entirely different reading of either. So that much of what is intelligible in a painting ought to be unintelligible in a light- and-shade study, and vice versâ. You have thus three arts,—engraving, light-and-shade drawing, and painting. Now I am not going to lecture, in this course, on painting, nor on light-and-shade drawing, but on engraving only. But I must tell you something about light-and-shade drawing first; or, at least, remind you of what I have before told. [Pg 7] [Pg 8] 18. You see that the three elementary lectures in my first volume are on Line, Light, and Color,—that is to say, on the modes of art which produce linear designs,—which produce effects of light,—and which produce effects of color. I must, for the sake of new students, briefly repeat the explanation of these. Here is an Arabian vase, in which the pleasure given to the eye is only by lines;—no effect of light, or of color, is attempted. Here is a moonlight by Turner, in which there are no lines at all, and no colors at all. The pleasure given to the eye is only by modes of light and shade, or effects of light. Finally, here is an early Florentine painting, in which there are no lines of importance, and no effect of light whatever; but all the pleasure given to the eye is in gayety and variety of color. 19. I say, the pleasure given to the eye. The lines on this vase write something; but the ornamentation produced by the beautiful writing is independent of its meaning. So the moonlight is pleasant, first, as light; and the figures, first, as color. It is not the shape of the waves, but the light on them; not the expression of the figures, but their color, by which the ocular pleasure is to be given. These three examples are violently marked ones; but, in preparing to draw any object, you will find that, practically, you have to ask yourself, Shall I aim at the color of it, the light of it, or the lines of it? You can't have all three; you can't even have any two out of the three in equal strength. The best art, indeed, comes so near nature as in a measure to unite all. But the best is not, and cannot be, as good as nature; and the mode of its deficiency is that it must lose some of the color, some of the light, or some of the delineation. And in consequence, there is one great school which says, We will have the color, and as much light and delineation as are consistent with it. Another which says, We will have shade, and as much color and delineation as are consistent with it. The third, We will have delineation, and as much color and shade as are consistent with it. 20. And though much of the two subordinate qualities may in each school be consistent with the leading one, yet the schools are evermore separate: as, for instance, in other matters, one man says, I will have my fee, and as much honesty as is consistent with it; another, I will have my honesty, and as much fee as is consistent with it. Though the man who will have his fee be subordinately honest,—though the man who will have his honor, subordinately rich, are they not evermore of diverse schools? So you have, in art, the utterly separate provinces, though in contact at their borders, of The Delineators; The Chiaroscurists; and The Colorists. 21. The Delineators are the men on whom I am going to give you this course of lectures. They are essentially engravers, an engraved line being the best means of delineation. The Chiaroscurists are essentially draughtsmen with chalk, charcoal, or single tints. Many of them paint, but always with some effort and pain. Lionardo is the type of them; but the entire Dutch school consists of them, laboriously painting, without essential genius for color. The Colorists are the true painters; and all the faultless (as far, that is to say, as men's work can be so,) and consummate masters of art belong to them. 22. The distinction between the colorist and chiaroscurist school is trenchant and absolute: and may soon be shown you so that you will never forget it. Here is a Florentine picture by one of the pupils of Giotto, of very good representative quality, and which the University galleries are rich in possessing. At the distance at which I hold it, you see nothing but a checker-work of brilliant, and, as it happens, even glaring colors. If you come near, you will find this patchwork resolve itself into a Visitation, and Birth of St. John; but that St. Elizabeth's red dress, and the Virgin's blue and white one, and the brown posts of the door, and the blue spaces of the sky, are painted in their own entirely pure colors, each shaded with more powerful tints of itself,—pale blue with deep blue, scarlet with crimson, yellow with orange, and green with richer green. The whole is therefore as much a mosaic work of brilliant color as if it were made of bits of glass. There is no effect of light attempted, or so much as thought of: you don't know even where the sun is: nor have you the least notion what time of day it is. The painter thinks you cannot be so superfluous as to want to know what time of day it is. 23. Here, on the other hand, is a Dutch picture of good average quality, also out of the University galleries. It represents a group of cattle, and a herdsman watching them. And you see in an instant that the time is evening. The sun is setting, and there is warm light on the landscape, the cattle, and the standing figure. Nor does the picture in any conspicuous way seem devoid of color. On the contrary, the herdsman has a scarlet jacket, which comes out rather brilliantly from the mass of shade round it; and a person devoid of color faculty, or ill taught, might imagine the picture to be really a fine work of color. But if you will come up close to it, you will find that the herdsman has brown sleeves, though he has a scarlet jacket; and that the shadows of both are painted with precisely the same brown, and in several places with continuous touches of the pencil. It is only in the light that the scarlet is laid on. This at once marks the picture as belonging to the lower or chiaroscurist school, even if you had not before recognized [Pg 9] [Pg 10] [Pg 11] it as such by its pretty rendering of sunset effect. 24. You might at first think it a painting which showed greater skill than that of the school of Giotto. But the skill is not the primary question. The power of imagination is the first thing to be asked about. This Italian work imagines, and requires you to imagine also, a St. Elizabeth and St. Mary, to the best of your power. But this Dutch one only wishes you to imagine an effect of sunlight on cow-skin, which is a far lower strain of the imaginative faculty. Also, as you may see the effect of sunlight on cow-skin, in reality, any summer afternoon, but cannot so frequently see a St. Elizabeth, it is a far less useful strain of the imaginative faculty. And, generally speaking, the Dutch chiaroscurists are indeed persons without imagination at all,—who, not being able to get any pleasure out of their thoughts, try to get it out of their sensations; note, however, also their technical connection with the Greek school of shade, (see my sixth inaugural lecture, § 158,) in which color was refused, not for the sake of deception, but of solemnity. 25. With these final motives you are not now concerned; your present business is the quite easy one of knowing, and noticing, the universal distinction between the methods of treatment in which the aim is light, and in which it is color; and so to keep yourselves guarded from the danger of being misled by the, often very ingenious, talk of persons who have vivid color sensations without having learned to distinguish them from what else pleases them in pictures. There is an interesting volume by Professor Taine on the Dutch school, containing a valuable historical analysis of the influences which formed it; but full of the gravest errors, resulting from the confusion in his mind between color and tone, in consequence of which he imagines the Dutch painters to be colorists. 26. It is so important for you to be grounded securely in these first elements of pictorial treatment, that I will be so far tedious as to show you one more instance of the relative intellectual value of the pure color and pure chiaroscuro school, not in Dutch and Florentine, but in English art. Here is a copy of one of the lost frescoes of our Painted Chamber of Westminster;—fourteenth-century work, entirely conceived in color, and calculated for decorative effect. There is no more light and shade in it than in a Queen of Hearts in a pack of cards;—all that the painter at first wants you to see is that the young lady has a white forehead, and a golden crown, and a fair neck, and a violet robe, and a crimson shield with golden leopards on it; and that behind her is clear blue sky. Then, farther, he wants you to read her name, "Debonnairete," which, when you have read, he farther expects you to consider what it is to be debonnaire, and to remember your Chaucer's description of the virtue:— She was not brown, nor dun of hue, But white as snowe, fallen new, With eyen glad, and browes bent, Her hair down to her heeles went, And she was simple, as dove on tree, Full debonnair of heart was she. 27. You see Chaucer dwells on the color just as much as the painter does, but the painter has also given her the English shield to bear, meaning that good-humor, or debonnairete, cannot be maintained by self-indulgence;—only by fortitude. Farther note, with Chaucer, the "eyen glad," and brows "bent" (high-arched and calm), the strong life, (hair down to the heels,) and that her gladness is to be without subtlety,—that is to say, without the slightest pleasure in any form of advantage-taking, or any shrewd or mocking wit: "she was simple as dove on tree;" and you will find that the color- painting, both in the fresco and in the poem, is in the very highest degree didactic and intellectual; and distinguished, as being so, from all inferior forms of art. Farther, that it requires you yourself first to understand the nature of simplicity, and to like simplicity in young ladies better than subtlety; and to understand why the second of Love's five kind arrows (Beauté being the first)— Simplece ot nom, la seconde Qui maint homme parmi le monde Et mainte dame fait amer. Nor must you leave the picture without observing that there is another reason for Debonnairete's bearing the Royal shield,—of all shields that, rather than another. "De-bonne-aire" meant originally "out of a good eagle's nest," the "aire" signifying the eagle's nest or eyrie especially, because it is flat, the Latin "area" being the root of all. And this coming out of a good nest is recognized as, of all things, needfulest to give the strength which enables people to be good-humored; and thus you have "debonnaire" forming the third word of the group, with "gentle" and "kind," all first signifying "of good race." You will gradually see, as we go on, more and more why I called my third volume of lectures Eagle's Nest; for I am not fantastic in these titles, as is often said; but try shortly to mark my chief purpose in the book by them. 28. Now for comparison with this old art, here is a modern engraving, in which color is entirely ignored; and light and shade alone are used to produce what is supposed to be a piece of impressive religious instruction. But it is not a piece of religious instruction at all;—only a piece of religious sensation, prepared for the sentimental pleasure of young ladies; whom (since I am honored to-day by the presence of many) I will take the opportunity of warning against such forms of [Pg 12] [Pg 13] [Pg 14] false theological satisfaction. This engraving represents a young lady in a very long and, though plain, very becoming white dress, tossed upon the waves of a terrifically stormy sea, by which neither her hair nor her becoming dress is in the least wetted; and saved from despair in that situation by closely embracing a very thick and solid stone Cross. By which far-sought and original metaphor young ladies are expected, after some effort, to understand the recourse they may have, for support, to the Cross of Christ, in the midst of the troubles of this world. 29. As those troubles are for the present, in all probability, limited to the occasional loss of their thimbles when they have not taken care to put them into their work-boxes,—the concern they feel at the unsympathizing gayety of their companions,—or perhaps the disappointment at not hearing a favorite clergyman preach,—(for I will not suppose the young ladies interested in this picture to be affected by any chagrin at the loss of an invitation to a ball, or the like worldliness,)—it seems to me the stress of such calamities might be represented, in a picture, by less appalling imagery. And I can assure my fair little lady friends,—if I still have any,—that whatever a young girl's ordinary troubles or annoyances may be, her true virtue is in shaking them off, as a rose-leaf shakes off rain, and remaining debonnaire and bright in spirits, or even, as the rose would be, the brighter for the troubles; and not at all in allowing herself to be either drifted or depressed to the point of requiring religious consolation. But if any real and deep sorrow, such as no metaphor can represent, fall upon her, does she suppose that the theological advice of this piece of modern art can be trusted? If she will take the pains to think truly, she will remember that Christ Himself never says anything about holding by His Cross. He speaks a good deal of bearing it; but never for an instant of holding by it. It is His Hand, not His Cross, which is to save either you, or St. Peter, when the waves are rough. And the utterly reckless way in which modern religious teachers, whether in art or literature, abuse the metaphor somewhat briefly and violently leant on by St. Paul, simply prevents your understanding the meaning of any word which Christ Himself speaks on this matter! So you see this popular art of light and shade, catching you by your mere thirst of sensation, is not only undidactic, but the reverse of didactic—deceptive and illusory. 30. This popular art, you hear me say, scornfully; and I have told you, in some of my teaching in "Aratra Pentelici," that all great art must be popular. Yes, but great art is popular, as bread and water are to children fed by a father. And vile art is popular, as poisonous jelly is, to children cheated by a confectioner. And it is quite possible to make any kind of art popular on those last terms. The color school may become just as poisonous as the colorless, in the hands of fools, or of rogues. Here is a book I bought only the other day,—one of the things got up cheap to catch the eyes of mothers at bookstalls,—Puss in Boots, illustrated; a most definite work of the color school—red jackets and white paws and yellow coaches as distinct as Giotto or Raphael would have kept them. But the thing is done by fools for money, and becomes entirely monstrous and abominable. Here, again, is color art produced by fools for religion: here is Indian sacred painting,—a black god with a hundred arms, with a green god on one side of him and a red god on the other; still a most definite work of the color school. Giotto or Raphael could not have made the black more resolutely black, (though the whole color of the school of Athens is kept in distinct separation from one black square in it), nor the green more unquestionably green. Yet the whole is pestilent and loathsome. 31. Now but one point more, and I have done with this subject for to-day. You must not think that this manifest brilliancy and Harlequin's-jacket character is essential in the color school. The essential matter is only that everything should be of its own definite color: it may be altogether sober and dark, yet the distinctness of hue preserved with entire fidelity. Here, for instance, is a picture of Hogarth's,—one of quite the most precious things we have in our galleries. It represents a meeting of some learned society—gentlemen of the last century, very gravely dressed, but who, nevertheless, as gentlemen pleasantly did in that day,—you remember Goldsmith's weakness on the point—wear coats of tints of dark red, blue, or violet. There are some thirty gentlemen in the room, and perhaps seven or eight different tints of subdued claret-color in their coats; and yet every coat is kept so distinctly of its own proper claret-color, that each gentleman's servant would know his master's. Yet the whole canvas is so gray and quiet, that as I now hold it by this Dutch landscape, with the vermilion jacket, you would fancy Hogarth's had no color in it at all, and that the Dutchman was half-way to becoming a Titian; whereas Hogarth's is a consummate piece of the most perfect colorist school, which Titian could not beat, in its way; and the Dutchman could no more paint half an inch of it than he could summon a rainbow into the clouds. 32. Here then, you see, are, altogether, five works, all of the absolutely pure color school:— 1. One, Indian,—Religious Art; 2. One, Florentine,—Religious Art; 3. One, English,—from Painted Chamber, Westminster,—Ethic Art; 4. One, English,—Hogarth,—Naturalistic Art; 5. One, English,—to-day sold in the High Street,—Caricaturist Art. And of these, the Florentine and old English are divine work, God-inspired; full, indeed, of faults and innocencies, but divine, as good children are. Then this by Hogarth is entirely wise and right; but worldly-wise, not divine. While the old Indian, and this, with which we feed our children at this hour, are entirely damnable art;—every bit of it done by the direct inspiration of the devil,—feeble, ridiculous,—yet mortally poisonous to every noble quality in body and soul. [Pg 15] [Pg 16] [Pg 17] 33. I have now, I hope, guarded you sufficiently from the danger either of confusing the inferior school of chiaroscuro with that of color, or of imagining that a work must necessarily be good, on the sole ground of its belonging to the higher group. I can now proceed securely to separate the third school, that of Delineation, from both; and to examine its special qualities. It begins (see "Inaugural Lectures," § 137) in the primitive work of races insensible alike to shade and to color, and nearly devoid of thought and of sentiment, but gradually developing into both. Now as the design is primitive, so are the means likely to be primitive. A line is the simplest work of art you can produce. What are the simplest means you can produce it with? A Cumberland lead-pencil is a work of art in itself, quite a nineteenth-century machine. Pen and ink are complex and scholarly; and even chalk or charcoal not always handy. But the primitive line, the first and last, generally the best of lines, is that which you have elementary faculty of at your fingers' ends, and which kittens can draw as well as you—the scratch. The first, I say, and the last of lines. Permanent exceedingly,—even in flesh, or on mahogany tables, often more permanent than we desire. But when studiously and honorably made, divinely permanent, or delightfully—as on the venerable desks of our public schools, most of them, now, specimens of wood engraving dear to the heart of England. 34. Engraving, then, is, in brief terms, the Art of Scratch. It is essentially the cutting into a solid substance for the sake of making your ideas as permanent as possible, graven with an iron pen in the Rock forever. Permanence, you observe, is the object, not multiplicability;—that is quite an accidental, sometimes not even a desirable, attribute of engraving. Duration of your work—fame, and undeceived vision of all men, on the pane of glass of the window on a wet day, or on the pillars of the castle of Chillon, or on the walls of the pyramids;—a primitive art,—yet first and last with us. Since then engraving, we say, is essentially cutting into the surface of any solid; as the primitive design is in lines or dots, the primitive cutting of such design is a scratch or a hole; and scratchable solids being essentially three—stone, wood, metal,—we shall have three great schools of engraving to investigate in each material. 35. On tablet of stone, on tablet of wood, on tablet of steel,—the first giving the law to everything; the second true Athenian, like Athena's first statue in olive-wood, making the law legible and homely; and the third true Vulcanian, having the splendor and power of accomplished labor. Now of stone engraving, which is joined inseparably with sculpture and architecture, I am not going to speak at length in this course of lectures. I shall speak only of wood and metal engraving. But there is one circumstance in stone engraving which it is necessary to observe in connection with the other two branches of the art. The great difficulty for a primitive engraver is to make his scratch deep enough to be visible. Visibility is quite as essential to your fame as permanence; and if you have only your furrow to depend on, the engraved tablet, at certain times of day, will be illegible, and passed without notice. But suppose you fill in your furrow with something black, then it will be legible enough at once; and if the black fall out or wash out, still your furrow is there, and may be filled again by anybody. Therefore, the noble stone engravers, using marble to receive their furrow, fill that furrow with marble ink. And you have an engraved plate to purpose;—with the whole sky for its margin! Look here—the front of the church of San Michele of Lucca,—white marble with green serpentine for ink; or here,—the steps of the Giant's Stair, with lead for ink; or here,—the floor of the Pisan Duomo, with porphyry for ink. Such cutting, filled in with color or with black, branches into all sorts of developments,—Florentine mosaic on the one hand, niello on the other, and infinite minor arts. 36. Yet we must not make this filling with color part of our definition of engraving. To engrave is, in final strictness, "to decorate a surface with furrows." (Cameos, in accuratest terms, are minute sculptures, not engravings.) A plowed field is the purest type of such art; and is, on hilly land, an exquisite piece of decoration. Therefore it will follow that engraving distinguishes itself from ordinary drawing by greater need of muscular effort. The quality of a pen drawing is to be produced easily,—deliberately, always,[C] but with a point that glides over the paper. Engraving, on the contrary, requires always force, and its virtue is that of a line produced by pressure, or by blows of a chisel. It involves, therefore, always, ideas of power and dexterity, but also of restraint; and the delight you take in it should involve the understanding of the difficulty the workman dealt with. You perhaps doubt the extent to which this feeling justly extends, (in the first volume of "Modern Painters," expressed under the head "Ideas of Power.") But why is a large stone in any building grander than a small one? Simply because it was more difficult to raise it. So, also, an engraved line is, and ought to be, recognized as more grand than a pen or pencil line, because it was more difficult to execute it. In this mosaic of Lucca front you forgive much, and admire much, because you see it is all cut in stone. So, in wood and steel, you ought to see that every line has been costly; but observe, costly of deliberative, no less than athletic or [Pg 18] [Pg 19] [Pg 20] executive power. The main use of the restraint which makes the line difficult to draw, is to give time and motive for deliberation in drawing it, and to insure its being the best in your power. 37. For, as with deliberation, so without repentance, your engraved line must be. It may, indeed, be burnished or beaten out again in metal, or patched and botched in stone; but always to disadvantage, and at pains which must not be incurred often. And there is a singular evidence in one of Dürer's finest plates that, in his time, or at least in his manner of work, it was not possible at all. Among the disputes as to the meaning of Dürer's Knight and Death, you will find it sometimes suggested, or insisted, that the horse's raised foot is going to fall into a snare. What has been fancied a noose is only the former outline of the horse's foot and limb, uneffaced. The engraved line is therefore to be conclusive; not experimental. "I have determined this," says the engraver. Much excellent pen drawing is excellent in being tentative,—in being experimental. Indeterminate, not through want of meaning, but through fullness of it—halting wisely between two opinions—feeling cautiously after clearer opinions. But your engraver has made up his opinion. This is so, and must forever be so, he tells you. A very proper thing for a thoughtful man to say; a very improper and impertinent thing for a foolish one to say. Foolish engraving is consummately foolish work. Look,—all the world,—look for evermore, says the foolish engraver; see what a fool I have been! How many lines I have laid for nothing! How many lines upon lines, with no precept, much less superprecept! 38. Here, then, are two definite ethical characters in all engraved work. It is Athletic; and it is Resolute. Add one more; that it is Obedient;—in their infancy the nurse, but in their youth the slave, of the higher arts; servile, both in the mechanism and labor of it, and in its function of interpreting the schools of painting as superior to itself. And this relation to the higher arts we will study at the source of chief power in all the normal skill of Christendom, Florence; and chiefly, as I said, in the work of one Florentine master, Sandro Botticelli. FOOTNOTES: "Inaugural Series," "Aratra Pentelici," and "Eagle's Nest." My inaugural series of seven lectures (now published uniform in size with this edition. 1890). Compare Inaugural Lectures, § 144. LECTURE II. THE RELATION OF ENGRAVING TO OTHER ARTS IN FLORENCE. 39. From what was laid before you in my last lecture, you must now be aware that I do not mean, by the word 'engraving,' merely the separate art of producing plates from which black pictures may be printed. I mean, by engraving, the art of producing decoration on a surface by the touches of a chisel or a burin; and I mean by its relation to other arts, the subordinate service of this linear work, in sculpture, in metal work, and in painting; or in the representation and repetition of painting. And first, therefore, I have to map out the broad relations of the arts of sculpture, metal work, and painting, in Florence, among themselves, during the period in which the art of engraving was distinctly connected with them.[D] 40. You will find, or may remember, that in my lecture on Michael Angelo and Tintoret I indicated the singular importance, in the history of art, of a space of forty years, between 1480, and the year in which Raphael died, 1520. Within that space of time the change was completed, from the principles of ancient, to those of existing, art;—a manifold change, not definable in brief terms, but most clearly characterized, and easily remembered, as the change of conscientious and didactic art, into that which proposes to itself no duty beyond technical skill, and no object but the pleasure of the beholder. Of that momentous change itself I do not purpose to speak in the present course of lectures; but my endeavor will be to lay before you a rough chart of the course of the arts in Florence up to the time when it took place; a chart indicating for you, definitely, the growth of conscience, in work which is distinctively conscientious, and the perfecting of expression and means of popular address, in that which is distinctively didactic. 41. Means of popular address, observe, which have become singularly important to us at this day. Nevertheless, remember that the power of printing, or reprinting, black pictures,—practically contemporary with that of reprinting black letters,—modified the art of the draughtsman only as it modified that of the scribe. Beautiful and unique writing, as beautiful and unique painting or engraving, remain exactly what they were; but other useful and reproductive methods of both have been superadded. Of these, it is acutely said by Dr. Alfred Woltmann,[E]— "A far more important part is played in the art-life of Germany by the technical arts for the multiplying of works; for Germany, while it was the land of book-printing, is also the land of picture- printing. Indeed, wood-engraving, which preceded the invention of book-printing, prepared the way [Pg 21] [A] [B] [C] [Pg 22] [Pg 23] for it, and only left one step more necessary for it. Book-printing and picture-printing have both the same inner cause for their origin, namely, the impulse to make each mental gain a common blessing. Not merely princes and rich nobles were to have the privilege of adorning their private chapels and apartments with beautiful religious pictures; the poorest man was also to have his delight in that which the artist had devised and produced. It was not sufficient for him when it stood in the church as an altar-shrine, visible to him and to the congregation from afar; he desired to have it as his own, to carry it about with him, to bring it into his own home. The grand importance of wood- engraving and copperplate is not sufficiently estimated in historical investigations. They were not alone of use in the advance of art; they form an epoch in the entire life of mind and culture. The idea embodied and multiplied in pictures became like that embodied in the printed word, the herald of every intellectual movement, and conquered the world." 42. "Conquered the world"? The rest of the sentence is true, but this, hyperbolic, and greatly false. It should have been said that both painting and engraving have conquered much of the good in the world, and, hitherto, little or none of the evil. Nor do I hold it usually an advantage to art, in teaching, that it should be common, or constantly seen. In becoming intelligibly and kindly beautiful, while it remains solitary and unrivaled, it has a greater power. Westminster Abbey is more didactic to the English nation, than a million of popular illustrated treatises on architecture. Nay, even that it cannot be understood but with some difficulty, and must be sought before it can be seen, is no harm. The noblest didactic art is, as it were, set on a hill, and its disciples come to it. The vilest destructive and corrosive art stands at the street corners, crying, "Turn in hither; come, eat of my bread, and drink of my wine, which I have mingled." And Dr. Woltmann has allowed himself too easily to fall into the common notion of Liberalism, that bad art, disseminated, is instructive, and good art isolated, not so. The question is, first, I assure you, whether what art you have got is good or bad. If essentially bad, the more you see of it, the worse for you. Entirely popular art is all that is noble, in the cathedral, the council chamber, and the market-place; not the paltry colored print pinned on the wall of a private room. 43. I despise the poor!—do I, think you? Not so. They only despise the poor who think them better off with police news, and colored tracts of the story of Joseph and Potiphar's wife, than they were with Luini painting on their church walls, and Donatello carving the pillars of their market-places. Nevertheless, the effort to be universally, instead of locally, didactic, modified advantageously, as you know, and in a thousand ways varied, the earlier art of engraving: and the development of its popular power, whether for good or evil, came exactly—so fate appointed—at a time when the minds of the masses were agitated by the struggle which closed in the Reformation in some countries, and in the desperate refusal of Reformation in others.[F] The two greatest masters of engraving whose lives we are to study, were, both of them, passionate reformers: Holbein no less than Luther; Botticelli no less than Savonarola. 44. Reformers, I mean, in the full and, accurately, the only, sense. Not preachers of new doctrines; but witnesses against the betrayal of the old ones, which were on the lips of all men, and in the lives of none. Nay, the painters are indeed more pure reformers than the priests. They rebuked the manifest vices of men, while they realized whatever was loveliest in their faith. Priestly reform soon enraged itself into mere contest for personal opinions; while, without rage, but in stern rebuke of all that was vile in conduct or thought,—in declaration of the always-received faiths of the Christian Church, and in warning of the power of faith, and death,[G] over the petty designs of men,—Botticelli and Holbein together fought foremost in the ranks of the Reforma...