The Crown of Wild Olive - John Ruskin (ereader with android .TXT) 📗

of England, only one subject, I am well assured, can seriously occupy your thoughts—the necessity, namely, of determining how it has come to pass, that in these recent days, iniquity the most reckless and monstrous can be committed unanimously, by men more generous than ever yet in the world's history were deceived into deeds of cruelty; and that prolonged agony of body and spirit, such as we should shrink from inflicting wilfully on a single criminal, has become the appointed and accepted portion of unnumbered multitudes of innocent persons, inhabiting the districts of the world which, of all others, as it seemed, were best instructed in the laws of civilization, and most richly invested with the honour, and indulged in the felicity, of peace.

Believe me, however, the subject of Art—instead of being foreign to these deep questions of social duty and peril,—is so vitally connected with them, that it would be impossible for me now to pursue the line of thought in which I began these lectures, because so ghastly an emphasis would be given to every sentence by the force of passing events. It is well, then, that in the plan I have laid down for your study, we shall now be led into the examination of technical details, or abstract conditions of sentiment; so that the hours you spend with me may be times of repose from heavier thoughts. But it chances strangely that, in this course of minutely detailed study, I have first to set before you the most essential piece of human workmanship, the plough, at the very moment when—(you may see the announcement in the journals either of yesterday or the day before)—the swords of your soldiers have been sent for to be sharpened, and not at all to be beaten into ploughshares. I permit myself, therefore, to remind you of the watchword of all my earnest writings—"Soldiers of the Ploughshare, instead of Soldiers of the Sword"—and I know it my duty to assert to you that the work we enter upon to-day is no trivial one, but full of solemn hope; the hope, namely, that among you there may be found men wise enough to lead the national passions towards the arts of peace, instead of the arts of war.

I say the work "we enter upon," because the first four lectures I gave in the spring were wholly prefatory; and the following three only defined for you methods of practice. To-day we begin the systematic analysis and progressive study of our subject.

2. In general, the three great, or fine, Arts of Painting, Sculpture, and Architecture, are thought of as distinct from the lower and more mechanical formative arts, such as carpentry or pottery. But we cannot, either verbally, or with any practical advantage, admit such classification. How are we to distinguish painting on canvas from painting on china?—or painting on china from painting on glass?—or painting on glass from infusion of colour into any vitreous substance, such as enamel?—or the infusion of colour into glass and enamel from the infusion of colour into wool or silk, and weaving of pictures in tapestry, or patterns in dress? You will find that although, in ultimately accurate use of the word, painting must be held to mean only the laying of a pigment on a surface with a soft instrument; yet, in broad comparison of the functions of Art, we must conceive of one and the same great artistic faculty, as governing every mode of disposing colours in a permanent relation on, or in, a solid substance; whether it be by tinting canvas, or dyeing stuffs; inlaying metals with fused flint, or coating walls with coloured stone.

3. Similarly the word "Sculpture,"—though in ultimate accuracy it is to be limited to the development of form in hard substances by cutting away portions of their mass—in broad definition, must be held to signify the reduction of any shapeless mass of solid matter into an intended shape, whatever the consistence of the substance, or nature of the instrument employed; whether we carve a granite mountain, or a piece of box-wood, and whether we use, for our forming instrument axe, or hammer, or chisel, or our own hands, or water to soften, or fire to fuse;—whenever and however we bring a shapeless thing into shape, we do so under the laws of the one great Art of Sculpture.

4. Having thus broadly defined painting and sculpture, we shall see that there is, in the third place, a class of work separated from both, in a specific manner, and including a great group of arts which neither, of necessity, tint, nor for the sake of form merely, shape, the substances they deal with; but construct or arrange them with a view to the resistance of some external force. We construct, for instance, a table with a flat top, and some support of prop, or leg, proportioned in strength to such weights as the table is intended to carry. We construct a ship out of planks, or plates of iron, with reference to certain forces of impact to be sustained, and of inertia to be overcome; or we construct a wall or roof with distinct reference to forces of pressure and oscillation, to be sustained or guarded against; and therefore, in every case, with especial consideration of the strength of our materials, and the nature of that strength, elastic, tenacious, brittle, and the like.

Now although this group of arts nearly always involves the putting of two or more separate pieces together, we must not define it by that accident. The blade of an oar is not less formed with reference to external force than if it were made of many pieces; and the frame of a boat, whether hollowed out of a tree-trunk, or constructed of planks nailed together, is essentially the same piece of art; to be judged by its buoyancy and capacity of progression. Still, from the most wonderful piece of all architecture, the human skeleton, to this simple one,[107] the ploughshare, on which it depends for its subsistence, the putting of two or more pieces together is curiously necessary to the perfectness of every fine instrument; and the peculiar mechanical work of Dædalus,—inlaying,—becomes all the more delightful to us in external aspect, because, as in the jawbone of a Saurian, or the wood of a bow, it is essential to the finest capacities of tension and resistance.

5. And observe how unbroken the ascent from this, the simplest architecture, to the loftiest. The placing of the timbers in a ship's stem, and the laying of the stones in a bridge buttress, are similar in art to the construction of the ploughshare, differing in no essential point, either in that they deal with other materials, or because, of the three things produced, one has to divide earth by advancing through it, another to divide water by advancing through it, and the third to divide water which advances against it. And again, the buttress of a bridge differs only from that of a cathedral in having less weight to sustain, and more to resist. We can find no term in the gradation, from the ploughshare to the cathedral buttress, at which we can set a logical distinction.

6. Thus then we have simply three divisions of Art—one, that of giving colours to substance; another, that of giving form to it without question of resistance to force; and the third, that of giving form or position which will make it capable of such resistance. All the fine arts are embraced under these three divisions. Do not think that it is only a logical or scientific affectation to mass them together in this manner; it is, on the contrary, of the first practical importance to understand that the painter's faculty, or masterhood over colour, being as subtle as a musician's over sound, must be looked to for the government of every operation in which colour is employed; and that, in the same manner, the appliance of any art whatsoever to minor objects cannot be right, unless under the direction of a true master of that art. Under the present system, you keep your Academician occupied only in producing tinted pieces of canvas to be shown in frames, and smooth pieces of marble to be placed in niches; while you expect your builder or constructor to design coloured patterns in stone and brick, and your china-ware merchant to keep a separate body of workwomen who can paint china, but nothing else. By this division of labour, you ruin all the arts at once. The work of the Academician becomes mean and effeminate, because he is not used to treat colour on a grand scale and in rough materials; and your manufactures become base because no well educated person sets hand to them. And therefore it is necessary to understand, not merely as a logical statement, but as a practical necessity, that wherever beautiful colour is to be arranged, you need a Master of Painting; and wherever noble form is to be given, a Master of Sculpture; and wherever complex mechanical force is to be resisted, a Master of Architecture.

7. But over this triple division there must rule another yet more important. Any of these three arts may be either imitative of natural objects or limited to useful appliance. You may either paint a picture that represents a scene, or your street door, to keep it from rotting; you may mould a statue, or a plate; build the resemblance of a cluster of lotus stalks, or only a square pier. Generally speaking, Painting and Sculpture will be imitative, and Architecture merely useful; but there is a great deal of Sculpture—as this crystal ball[108] for instance, which is not imitative, and a great deal of Architecture which, to some extent is so, as the so called foils of Gothic apertures; and for many other reasons you will find it necessary to keep distinction clear in your minds between the arts—of whatever kind—which are imitative, and produce a resemblance or image of something which is not present; and those which are limited to the production of some useful reality, as the blade of a knife, or the wall of a house. You will perceive also, as we advance, that sculpture and painting are indeed in this respect only one art; and that we shall have constantly to speak and think of them as simply graphic, whether with chisel or colour, their principal function being to make us, in the words of Aristotle, "θεωρητικοι του περι τα σωματα καλλους" (Polit. 8, 3.), "having capacity and habit of contemplation of the beauty that is in material things;" while Architecture, and its co-relative arts, are to be practised under quite other conditions of sentiment.

8. Now it is obvious that so far as the fine arts consist either in imitation or mechanical construction, the right judgment of them must depend on our knowledge of the things they imitate, and forces they resist: and my function of teaching here would (for instance) so far resolve itself, either into demonstration that this painting of a peach,[109] does resemble a peach, or explanation of the way in which this ploughshare (for instance) is shaped so as to throw the earth aside with least force of thrust. And in both of these methods of study, though of course your own diligence must be your chief master, to a certain extent your Professor of Art can always guide you securely, and can show you, either that the image does truly resemble what it attempts to resemble, or that the structure is rightly prepared for the service it has to perform. But there is yet another virtue of fine art which is, perhaps, exactly that about which you will expect your Professor to teach