Read Ebook: Aratra Pentelici Seven Lectures on the Elements of Sculpture Given before the University of Oxford in Michaelmas Term 1870 by Ruskin John

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PREFACE v

LIST OF PLATES

Facing Page

PREFACE

The exclusion of the terminal Lecture of the course from the series now published, is in order to mark more definitely this limitation of my subject; but in other respects the Lectures have been amplified in arranging them for the press, and the portions of them trusted at the time to extempore delivery have been in substance to the best of my power set down, and in what I said too imperfectly, completed.

The Exhibition of 1871 was very notable in this important particular, that it embraced some representation of the modern schools of nearly every country in Europe: and I am well assured that, looking back upon it after the excitement of that singular interest has passed away, every thoughtful judge of Art will confirm my assertion, that it contained not a single picture of accomplished merit; while it contained many that were disgraceful to Art, and some that were disgraceful to humanity.

The preparation of examples for manual practice, and the arrangement of standards for reference, both in Painting and Sculpture, had to be carried on, meanwhile, as I was able. For what has already been done, the reader is referred to the "Catalogue of the Educational Series," published at the end of the Spring Term: of what remains to be done I will make no anticipatory statement, being content to have ascribed to me rather the fault of narrowness in design, than of extravagance in expectation.

DENMARK HILL,

FOOTNOTES:

Lectures on Art, 1870.

OF THE DIVISION OF ARTS.

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.

Why has it been made round? For two structural reasons: first, that the greatest holding surface may be gathered into the smallest space; and secondly, that in being pushed past other things on the table, it may come into least contact with them.

Next, why has it a rim? For two other structural reasons: first, that it is convenient to put salt or mustard upon; but secondly, and chiefly, that the plate may be easily laid hold of. The rim is the simplest form of continuous handle.

Farther, to keep it from soiling the cloth, it will be wise to put this ridge beneath, round the bottom; for as the rim is the simplest possible form of continuous handle, so this is the simplest form of continuous leg. And we get the section given beneath the figure for the essential one of a rightly made platter.

You think, perhaps, I am quitting my subject, and proceeding, as it is too often with appearance of justice alleged against me, into irrelevant matter. Pardon me; the end, not only of these Lectures, but of my whole Professorship, would be accomplished,--and far more than that,--if only the English nation could be made to understand that the beauty which is indeed to be a joy forever, must be a joy for all; and that though the idolatry may not have been wholly divine which sculptured gods, the idolatry is wholly diabolic, which, for vulgar display, sculptures diamonds.

In that Venetian tracery this simplest element of sculptured form is used sparingly, as the most precious that can be employed to finish the fa?ade. But alike in our own, and the French, central Gothic, the ball-flower is lavished on every line--and in your St. Mary's spire, and the Salisbury spire, and the towers of Notre Dame of Paris, the rich pleasantness of decoration,--indeed, their so-called 'decorative style,'--consists only in being daintily beset with stone balls. It is true the balls are modified into dim likeness of flowers; but do you trace the resemblance to the rose in their distant, which is their intended, effect?

If you look from some distance at these two engravings of Greek coins, you will find the relief on each of them simplifies itself into a pearl-like portion of a sphere, with exquisitely gradated light on its surface. When you look at them nearer, you will see that each smaller portion into which they are divided--cheek, or brow, or leaf, or tress of hair--resolves itself also into a rounded or undulated surface, pleasant by gradation of light. Every several surface is delightful in itself, as a shell, or a tuft of rounded moss, or the bossy masses of distant forest would be. That these intricately modulated masses present some resemblance to a girl's face, such as the Syracusans imagined that of the water-goddess Arethusa, is entirely a secondary matter; the primary condition is that the masses shall be beautifully rounded, and disposed with due discretion and order.

These inquiries I shall endeavor to pursue with you to some practical conclusion, in my next four Lectures; and in the sixth, I will briefly sketch the actual facts that have taken place in the development of sculpture by the two greatest schools of it that hitherto have existed in the world.

FOOTNOTES:

I had a real plowshare on my lecture-table; but it would interrupt the drift of the statements in the text too long if I attempted here to illustrate by figures the relation of the colter to the share, and of the hard to the soft pieces of metal in the share itself.

A sphere of rock crystal, cut in Japan, enough imaginable by the reader, without a figure.

One of William Hunt's peaches; not, I am afraid, imaginable altogether, but still less representable by figure.

The crystal ball above mentioned.

All grandest effects in moldings may be, and for the most part have been, obtained by rolls and cavettos of circular section. More refined sections, as that of the fluting of a Doric shaft, are only of use near the eye and in beautiful stone; and the pursuit of them was one of the many errors of later Gothic. The statement in the text that the moldings, even of best time, "have no real relation to construction," is scarcely strong enough: they in fact contend with, and deny the construction, their principal purpose seeming to be the concealment of the joints of the voussoirs.

IDOLATRY.

Now you may read the works of the gravest critics of art from end to end; but you will find, at last, they can give you no other true account of the spirit of sculpture than that it is an irresistible human instinct for the making of cats and mice, and other imitable living creatures, in such permanent form that one may play with the images at leisure.

Play with them, or love them, or fear them, or worship them. The cat may become the goddess Pasht, and the mouse, in the hand of a sculptured king, enforce his enduring words ""; but the great mimetic instinct underlies all such purpose; and is zooplastic,--life-shaping,--alike in the reverent and the impious.

But I will translate the passage from Lucian to you at length--it is in every way profitable.

In like manner, any other strange or terrifying object, such, for instance, as a powerfully noxious animal or plant, he would be apt to regard in the same way; and very possibly also construct for himself frightful idols of some kind, calculated to produce upon him a vague impression of their being alive; whose imaginary anger he might deprecate or avert with sacrifice, although incapable of conceiving in them any one attribute of exalted intellectual or moral nature.

But, as matter of historical fact, the idea of such presence has generally been both ignoble and false, and confined to nations of inferior race, who are often condemned to remain for ages in conditions of vile terror, destitute of thought. Nearly all Indian architecture and Chinese design arise out of such a state: so also, though in a less gross degree, Ninevite and Phoenician art, early Irish, and Scandinavian; the latter, however, with vital elements of high intellect mingled in it from the first.

But the greatest races are never grossly subject to such terror, even in their childhood, and the course of their minds is broadly divisible into three distinct stages.

In the vault of the apse of the Duomo of Pisa was a colossal image of Christ, in colored mosaic, bearing to the temple, as nearly as possible, the relation which the statue of Athena bore to the Parthenon; and in the same manner, concentrating the imagination of the Pisan on the attributes of the God in whom he believed.

In precisely the same position with respect to the nave of the building, but of larger size, as proportioned to the three or four times greater scale of the whole, a colossal piece of sculpture was placed by English designers, at the extremity of the Crystal Palace, in preparation for their solemnities in honor of the birthday of Christ, in December 1867 or 1868.

That piece of sculpture was the face of the clown in a pantomime, some twelve feet high from brow to chin, which face, being moved by the mechanism which is our pride, every half-minute opened its mouth from ear to ear, showed its teeth, and revolved its eyes, the force of these periodical seasons of expression being increased and explained by the illuminated inscription underneath, "Here we are again."

Now consider for yourselves what an intensity of the negation of the faculty of sculpture this implies in the national mind! What measure can be assigned to the gulf of incapacity, which can deliberately swallow up in the gorge of it the teaching and example of three thousand years, and produce, as the result of that instruction, what it is courteous to call 'nothing'?

I am aware of no statue of Christ, nor of any apostle of Christ, nor of any scene related in the New Testament, produced by us within the last three hundred years, which has possessed even superficial merit enough to attract public attention.

Whereas the steadily immoral effect of the formative art which we learn, more or less apishly, from the French schools, and employ, but too gladly, in manufacturing articles for the amusement of the luxurious classes, must be ranked as one of the chief instruments used by joyful fiends and angry fates for the ruin of our civilization.

If, after I have set before you the nature and principles of true sculpture, in Athens, Pisa, and Florence, you consider these facts,--,--you will find that they absolutely justify my assertion that the state of sculpture in modern England, as compared with that of the great Ancients, is literally one of corrupt and dishonorable death, as opposed to bright and fameful life.

The cause with which you are personally concerned is your own frivolity; though essentially this is not your fault, but that of the system of your early training. But the fact remains the same, that here, in Oxford, you, a chosen body of English youth, in nowise care for the history of your country, for its present dangers, or its present duties. You still, like children of seven or eight years old, are interested only in bats, balls, and oars: nay, including with you the students of Germany and France, it is certain that the general body of modern European youth have their minds occupied more seriously by the sculpture and painting of the bowls of their tobacco-pipes, than by all the divinest workmanship and passionate imagination of Greece, Rome, and Mediaeval Christendom.

The first of these is the worship of the Eidolon, or Fantasm of Wealth; worship of which you will find the nature partly examined in the thirty-seventh paragraph of my 'Munera Pulveris'; but which is briefly to be defined as the servile apprehension of an active power in Money, and the submission to it as the God of our life.

No feather idol of Polynesia was ever a sign of a more shameful idolatry than the modern notion in the minds of certainly the majority of English religious persons, that the Word of God, by which the heavens were of old, and the earth, standing out of the water and in the water,--the Word of God which came to the prophets, and comes still forever to all who will hear it ; and which, called Faithful and True, is to lead forth, in the judgment, the armies of heaven,--that this 'Word of God' may yet be bound at our pleasure in morocco, and carried about in a young lady's pocket, with tasseled ribbons to mark the passages she most approves of.

FOOTNOTES:

Glance forward at once to ? 75, read it, and return to this.

There is a primary and vulgar sense of 'exhibited' in Lucian's mind; but the higher meaning is involved in it.

In the Greek, 'ambrosial.' Recollect always that ambrosia, as food of gods, is the continual restorer of strength; that all food is ambrosial when it nourishes, and that the night is called 'ambrosial' because it restores strength to the soul through its peace, as, in the 23d Psalm, the stillness of waters.

I have italicized this final promise of blessedness, given by the noble Spirit of Workmanship. Compare Carlyle's fifth Latter-day Pamphlet, throughout; but especially pp. 12-14, in the first edition.

"Falsely represented," would be the better expression. In the cast of the tomb of Queen Eleanor, for a single instance, the Gothic foliage, of which one essential virtue is its change over every shield, is represented by a repetition of casts from one mold, of which the design itself is entirely conjectural.

IMAGINATION.

And all the arts of the present age deserving to be included under the name of sculpture have been degraded by us, and all principles of just policy have vanished from us,--and that totally,--for this double reason; that we are, on one side, given up to idolatries of the most servile kind, as I showed you in the close of the last Lecture,--while, on the other hand, we have absolutely ceased from the exercise of faithful imagination; and the only remnants of the desire of truth which remain in us have been corrupted into a prurient itch to discover the origin of life in the nature of the dust, and prove that the source of the order of the universe is the accidental concurrence of its atoms.

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