"The Romans, in their best era of taste, copied their Grecian instructors in that appropriate character of embellishment which explained, at a glance, the use of their respective buildings; but, in their latter ages, they declined from this original purity; and it is the fragments of that corruption, in which they lost the characteristic precision of the Greeks, that we have seen of late years employed upon many of our buildings. The want of mental reflection in employing the orders of architectures with a rational precision as to character, produces the same sort of deficiency which we find in an historical picture; where, although each figure, in correct proportion, be well drawn, with drapery elegantly folded, yet, not being employed appropriately to the subject, affords no satisfaction to the spectator.
"The Greeks were in architecture what they were in sculpture; and it is to them you must look for the original purity of both. We feel rejoiced, that the exertions recently made by a noble personage to enrich our studies in both of these departments of art are such, that we may say, London has become the Athens for study. It is the mental power displayed in the Elgin marbles that I wish the juvenile artist to notice. Look at the equestrian groups of the young Athenians in this collection, and you will find in them that momentary motion which life gives on the occasion to the riders and their horses. The horse we perceive feels that power which the impulse of life has given to his rider; we see in him the animation of his whole frame; in the fire of his eyes, the distention of his nostrils, and in the rapid motion of his feet, yielding to the guidance of his rider, or in the speeding of his course: they are, therefore, in perfect unison with the life in each. At this moment of their animation, they appear to have been turned into stone by some majestic power, and not created by the human hand. The single head of the horse, in the same collection, seems as if it had, by the same influence, been struck into marble, when he was exerting all the energy of his motion.
"These admirable sculptures, which now adorn our city, are the union of Athenian genius and philosophy, and illustrate my meaning respecting the mental impression which is so essentially to be given to works of refined art. It was this point which the Grecian philosophers wished to impress on the minds of their sculptors, not to follow their predecessors the Egyptians in sculpture, who represented their figures without motion, although nearly perfect in giving to them the external form. 'It is the passions,' said they, 'with which man is endowed, that we wish to see in the movements of your figures.' This advice of the philosophers was felt by the sculptors, and the Athenian marbles are the faithful records of the efficacy of that advice.
"That you may distinctly perceive and invariably distinguish what we mean by appropriate character in art, particularly in sculpture, I would class with these sculptures, the Hercules, the Apollo, the Venus, the Laocoon, and the Gladiator. In these examples you will find what is appropriate in character to subject, united with correctness of outline; and it is this combination of truths which has arrested the attention of an admiring world, ever since they were produced; and which will attract to them the admiration of after ages, so long as the workings of the mind on the external form can be contemplated and understood.
"Now let us see what works there are since the revival of art in the modern world, which rest on the same basis of appropriate character and correctness of outline, with those of the ancient Greeks.
"The Moses which the powers of Michael Angelo's mind has presented to our view, claims our first attention. In this statue the points of character, in every mode of precise, determinate, and elevated expression, have been carried to a pitch of grandeur which modern art has not since excelled. In this figure of Moses, Michael Angelo has fixed the unalterable standard of the Jewish lawgiver,--a character delineated and justified by the text in inspired sculpture. The character of Moses was well suited to the grandeur of the artist's conceptions, and to the dreadful energy of his feelings. Accordingly, in mental character, this figure holds the first station in modern art; and I believe we may venture to say, had no competitor in ancient, except those of the Jupiter and Minerva by Phidias. But the Saviour, all meekness and benevolence, which Michael Angelo made to accompany the Moses, was not in unison with his genius. The figure is mean, but slightly removed from an academical figure, and in no point appropriate to the subject: so are most of the single figures of the artist, in his great work on the Day of Judgment; but his groups in that composition are every where in character, and have not their rivals either in painting or sculpture. His Bacchus claims our admiration, as being appropriate to the subject, by the same excellence in delineation which distinguish the groups in the Day of Judgment. No person can have a higher veneration than I have for that grandeur of character impressed on the figures by Michael Angelo; but it is the fitness of the characters and of the action to the subject, to which I wish to draw your attention, and not to pour out praise on those points, in which he and other eminent masters are deficient. On this occasion, I must therefore be permitted to repeat, that most of the single figures in his great work of the Day of Judgment, are deficient in the fitness of appropriate character, and in the fitness of appropriate action to the subject; although as single figures they demand our admiration. But excellent as they are, they are but the ingenious adaptation of legs, arms, and heads, to the celebrated Torso, which bears his name, and which served as the model to most of his figures. All figures in composition, however excellent they may be in delineation, which have not their actions and expressions springing from the subject in which they are the actors, can only be considered as academical efforts, without the impress of mental power, and without any philosophical attention to the truth of the subject which the artist intended to illustrate.
"Leonardo da Vinci is the first who had a full and right conception of the principle which I wish to inculcate, and he has shown it in his picture of the Last Supper. But it is necessary to distinguish what parts of the picture deserve consideration. It is the decision, the appropriate character of the apostles to the subject; the significance of expression in their several countenances, and the diversity of action in each figure; their actions seemingly in perfect unison with their minds, and their figures individually in unison with their respective situations; some are confused at the words spoken by our Saviour: "There is one amongst you who shall betray me;" others are thrown under impressions of a different feeling. In this respect the picture has left us without an appeal, either to nature or to art. But Da Vinci failed in the head of our Saviour. He has failed in his attempt to combine the almost incompatible qualities of dignity and meekness which are demanded in the countenance of the Saviour. He had exhausted his powers of characteristic discrimination in the heads of the apostles; and in his attempt to give meekness to the countenance of Jesus, he sank into insipience. He had the prudence, therefore, to leave the face unfinished, that the imagination of the beholder might not be disappointed by an imperfect image, but form one in his mind more appropriate to his feelings and to the subject. The ruin of this picture, the report of which I understand is true, has deprived the world and the arts of one of the mental eyes of painting. But pleasing as the works of Leonardo da Vinci are in general, had he not produced this picture of the Last Supper, and the cartoon of the equestrian combatants for the standard of victory, he would scarcely have emerged, as a painter of strong character, above mediocrity. Indeed the back-ground, and general distribution of this picture, sufficiently mark their Gothic origin. But his pictures, generally speaking, are more characterised by their laborious finishing, gentleness, and sweetness of character, than by the energies of a lively imagination.
"Fra. Bartolomeo di St. Marco, of Florence, was one of the first who became enamoured of that superiority which grandeur and decision of character gives to art; and, indeed, of all those higher excellences which the philosophical mind of Da Vinci had accomplished. In the pictures of Bartolomeo we behold, for the first time, that breadth of the clair-obscure--the deep tones of colour, with their philosophical arrangement, united to that noble folding of drapery appropriate to, and significant of, every character it covered; a point of excellence in this master, from which Raphael caught his first conception of that noble simplicity which distinguishes the dignity of his draperies, and which it became his pride through life to imitate.
"Bartolomeo, in his figure of St. Mark, has convinced us how important and indispensable is the union of mental conception with truth of observation, in order to give a decided and appropriate character to an Evangelist of the Gospel. None of the pictures of this artist possess the excellence of his St. Mark except one, which is in the city of Lucca, the capital of the republic of that name; and, as that picture is but little known to travellers, and almost unknown to many artists who have visited Italy, a description of it may not be unacceptable.
"The picture is on pannel, and its dimensions somewhat about twenty feet in height by fourteen in width. The subject is the Assumption of the Virgin Mary. The composition is divided into three groups; the Apostles and the sepulchre form the centre group, from the midst of which the Virgin ascends; her body-drapery is of a deep ruby colour, which is the only decided red in the picture, and her mantle blue, but in depth of tone approaching to black, and extended by angels to nearly each side of the picture. This mantle is relieved by a light, in tone resembling that of the break of day, seen over the summit of a dark mountain, which gives an awful grandeur to the effect of the picture on entering the chapel, in which it is placed over the altar. That awful light of the morning is contrasted with the golden effulgence above; in the midst of which, our Saviour is seen with extended arms, to receive and welcome his mother.