Let us return now to the former consideration. It was stated that the poet is affected by every day incidents, which would have little or no effect on the mind of a general observer: and if you ask the poet, who from his conduct may be the supposed advocate of the past as the fittest medium for poetic eduction, why he embodied the suggestions of to-day in the matter and dress of antiquity; he is likely to answer as follows.—“You have stated that men pass by that which furnishes me with my subject: If I merely reproduce what they slighted, the reproduction will be slighted equally. It appears then that I must devise some means of attracting their sympathies—and the medium of antiquity is the fittest for three several reasons. 1st.—Nothing comes down to us from antiquity unless fraught with sufficient interest of some sort, to warrant it being worthy of record. Thus, all incidents which we possess of the old time being more or less interesting, there arises an illative impression that all things of old really were so: and all things in idea associated with that time, whether real or fictitious, are afforded a favorable entertainment. Now these associations are neither trivial nor fanciful:{11} for I remember to have discovered, after visiting the British Museum for the first time, that the odour of camphor, for which I had hitherto no predilection, afforded me a peculiar satisfaction, seemingly suggestive of things scientific or artistic; it was in fact a literary smell! All this was vague and unaccountable until some time after when this happened again, and I was at once reminded of an enormous walrus at the British Museum, and then remembered how the whole collection, from end to end, was permeated with the odour of camphor! Still, despite the consciousness of this, the camphor retains its influence. Now let a poem, a painting, or sculpture, smell ever so little of antiquity, and every intelligent reader will be full of delightful imaginations. 2nd.—All things ancient are mysterious in obscurity:—veneration, wonder, and curiosity are the result. 3rd.—All things ancient are dead and gone:—we sympathize with them accordingly. All these effects of antiquity, as a means of enforcing poetry, declare it too powerful an ally to be readily abandoned by the poet.” To all this the painter will add that the costume of almost any ancient time is more beautiful than that of the present—added to which it exposes more of that most beautiful of all objects, the human figure.
{11} Here the author, in the person of respondent, takes occasion to narrate a real fact.
Thus we have a formidable array of objections to the choice of present-day subjects: and first, it was objected and granted, that incidents of the present time are well nigh barren in poetic attraction for the many. Then it was objected, but not granted, that their poetic or pictorial counterparts will be equally unattractive also: but this last remains to be proved. It was said, and is believed by the author, (and such as doubt it he does not address) that all good men are more or less poetical in some way or other; while their poetry shows itself at various times. Thus the business-man in the street has other to think of than poetry; but when he is inclined to look at a picture, or in his more poetical humour, will he neglect the pictorial counterpart of what he neglected before? To test this, show him a camera obscura, where there is a more literal transcript of present-day nature than any painting can be:—what is the result? He expresses no anxiety to quit it, but a great curiosity to investigate; he feels it is very beautiful, indeed more beautiful than nature: and this he will say is because he does not see nature as an artist does. Now the solution of all this is easy: 1st. He is in a mood of mind which renders him accessible to the influences of poetry, which was not before the case. 2nd. He looks at that steadily which he before regarded cursorily; and, as the picture remains in his eye, it acquires an amount of harmony, in behoof of an intrinsic harmony resident in the organ itself, which exerts proportionately modifying influences on all things that enter within it; and of the nervous harmony, and the beautifully apportioned stimuli of alternating ocular spectra. 3rd. There is a resolution of discord effected by the instrument itself, inasmuch as its effects are homogeneous. All these harmonizing influences are equally true of the painting; and though we have no longer the homogeneous effect of the camera, we have the homogeneous effect of one mind, viz., the mind of the artist.
Thus having disproved the supposed poetical obstacles to the rendering of real life or nature in its own real garb and time, as faithfully as Art can render it, nothing need be said to answer the advantages of the antique or mediæval rendering; since they were only called in to neutralize the aforesaid obstacles, which obstacles have proved to be fictitious. It remains then to consider the artistic objection of costume, &c., which consideration ranges under the head of real differences between the things of past and present times, a consideration formerly postponed. But this requiring a patient analysis, will necessitate a further postponement, and in conclusion, there will be briefly stated the elements of the argument, thus.—It must be obvious to every physicist that physical beauty (which this subject involves on the one side [the ancient] as opposed to the want of it on the other [the modern]) was in ancient times as superior to physical beauty in the modern, as psychical beauty in the modern is superior to psychical beauty in the ancient. Costume then, as physical, is more beautiful ancient than modern. Now that a certain amount of physical beauty is requisite to constitute Fine Art, will be readily admitted; but what that amount is, must be ever undefined. That the maximum of physical beauty does not constitute the maximum of Fine Art, is apparent from the facts of the physical beauty of Early Christian Art being inferior to that of Grecian art; whilst, in the concrete, Early Christian Art is superior to Grecian. Indeed some specimens of Early Christian Art are repulsive rather than beautiful, yet these are in many cases the highest works of Art.
In the “Plague at Ashdod,” great physical beauty, resulting from picturesque costume and the exposed human figure, was so far from desirable, that it seems purposely deformed by blotches of livid color; yet the whole is a most noble work of Poussin. Containing as much physical beauty as this picture, the writer remembers to have seen an incident in the streets where a black-haired, sordid, wicked-headed man, was striking the butt of his whip at the neck of a horse, to urge him round an angle of the pavement; a smocked countryman offered him the loan of his mules: a blacksmith standing by, showed him how to free the wheel, by only swerving the animal to the left: he, taking no notice whatever, went on striking and striking; whilst a woman waiting to cross, with a child in her one hand, and with the other pushing its little head close to her side, looked with wide eyes at this monster.
This familiar incident, affording a subject fraught with more moral interest than, and as much picturesque matter as, many antique or mediæval subjects, is only wanting in that romantic attraction which, by association, attaches to things of the past. Yet, let these modern subjects once excite interest, as it really appears they can, and the incidents of to-day will acquire romantic attractions by the same association of ideas.
The claims of ancient, mediæval, and modern subjects will be considered in detail at a future period.
The Carillon. (Antwerp and Bruges)
In these and others of the Flemish Towns, the Carillon, or chimes which have a most fantastic and delicate music, are played almost continually The custom is very ancient.
At Antwerp, there is a low wall Binding the city, and a moat Beneath, that the wind keeps afloat. You pass the gates in a slow drawl Of wheels. If it is warm at all The Carillon will give you thought.