Seven Discourses on Art [54]
rank the simplicity of them, consisting of little more than one single piece of drapery, without those whimsical capricious forms by which all other dresses are embarrassed.
Thus, though it is from the prejudice we have in favour of the ancients, who have taught us architecture, that we have adopted likewise their ornaments; and though we are satisfied that neither nature nor reason is the foundation of those beauties which we imagine we see in that art, yet if any one persuaded of this truth should, therefore, invent new orders of equal beauty, which we will suppose to be possible, yet they would not please, nor ought he to complain, since the old has that great advantage of having custom and prejudice on its side. In this case we leave what has every prejudice in its favour to take that which will have no advantage over what we have left, but novelty, which soon destroys itself, and, at any rate, is but a weak antagonist against custom.
These ornaments, having the right of possession, ought not to be removed but to make room for not only what has higher pretensions, but such pretensions as will balance the evil and confusion which innovation always brings with it.
To this we may add, even the durability of the materials will often contribute to give a superiority to one object over another. Ornaments in buildings, with which taste is principally concerned, are composed of materials which last longer than those of which dress is composed; it, therefore, makes higher pretensions to our favour and prejudice.
Some attention is surely required to what we can no more get rid of than we can go out of ourselves. We are creatures of prejudice; we neither can nor ought to eradicate it; we must only regulate, it by reason, which regulation by reason is, indeed, little more than obliging the lesser, the focal and temporary prejudices, to give way to those which are more durable and lasting.
He, therefore, who in his practice of portrait painting wishes to dignify his subject, which we will suppose to be a lady, will not paint her in the modern dress, the familiarity of which alone is sufficient to destroy all dignity. He takes care that his work shall correspond to those ideas and that imagination which he knows will regulate the judgment of others, and, therefore, dresses his figure something with the general air of the antique for the sake of dignity, and preserves something of the modern for the sake of likeness. By this conduct his works correspond with those prejudices which we have in favour of what we continually see; and the relish of the antique simplicity corresponds with what we may call the, more learned and scientific prejudice.
There was a statue made not long since of Voltaire, which the sculptor, not having that respect for the prejudices of mankind which he ought to have, has made entirely naked, and as meagre and emaciated as the original is said to be. The consequence is what might be expected; it has remained in the sculptor's shop, though it was intended as a public ornament and a public honour to Voltaire, as it was procured at the expense of his cotemporary wits and admirers.
Whoever would reform a nation, supposing a bad taste to prevail in it, will not accomplish his purpose by going directly against the stream of their prejudices. Men's minds must be prepared to receive what is new to them. Reformation is a work of time. A national taste, however wrong it may be, cannot be totally change at once; we must yield a little to the prepossession which has taken hold on the mind, and we may then bring people to adopt what would offend them if endeavoured to be introduced by storm. When Battisto Franco was employed, in conjunction with Titian, Paul Veronese, and Tintoret, to adorn the library of St. Mark, his work, Vasari says, gave less satisfaction than any of the others: the dry manner of the Roman school was very ill calculated to please eyes that had been accustomed to the luxuriance, splendour, and richness of Venetian colouring. Had the Romans been the judges of this work, probably
Thus, though it is from the prejudice we have in favour of the ancients, who have taught us architecture, that we have adopted likewise their ornaments; and though we are satisfied that neither nature nor reason is the foundation of those beauties which we imagine we see in that art, yet if any one persuaded of this truth should, therefore, invent new orders of equal beauty, which we will suppose to be possible, yet they would not please, nor ought he to complain, since the old has that great advantage of having custom and prejudice on its side. In this case we leave what has every prejudice in its favour to take that which will have no advantage over what we have left, but novelty, which soon destroys itself, and, at any rate, is but a weak antagonist against custom.
These ornaments, having the right of possession, ought not to be removed but to make room for not only what has higher pretensions, but such pretensions as will balance the evil and confusion which innovation always brings with it.
To this we may add, even the durability of the materials will often contribute to give a superiority to one object over another. Ornaments in buildings, with which taste is principally concerned, are composed of materials which last longer than those of which dress is composed; it, therefore, makes higher pretensions to our favour and prejudice.
Some attention is surely required to what we can no more get rid of than we can go out of ourselves. We are creatures of prejudice; we neither can nor ought to eradicate it; we must only regulate, it by reason, which regulation by reason is, indeed, little more than obliging the lesser, the focal and temporary prejudices, to give way to those which are more durable and lasting.
He, therefore, who in his practice of portrait painting wishes to dignify his subject, which we will suppose to be a lady, will not paint her in the modern dress, the familiarity of which alone is sufficient to destroy all dignity. He takes care that his work shall correspond to those ideas and that imagination which he knows will regulate the judgment of others, and, therefore, dresses his figure something with the general air of the antique for the sake of dignity, and preserves something of the modern for the sake of likeness. By this conduct his works correspond with those prejudices which we have in favour of what we continually see; and the relish of the antique simplicity corresponds with what we may call the, more learned and scientific prejudice.
There was a statue made not long since of Voltaire, which the sculptor, not having that respect for the prejudices of mankind which he ought to have, has made entirely naked, and as meagre and emaciated as the original is said to be. The consequence is what might be expected; it has remained in the sculptor's shop, though it was intended as a public ornament and a public honour to Voltaire, as it was procured at the expense of his cotemporary wits and admirers.
Whoever would reform a nation, supposing a bad taste to prevail in it, will not accomplish his purpose by going directly against the stream of their prejudices. Men's minds must be prepared to receive what is new to them. Reformation is a work of time. A national taste, however wrong it may be, cannot be totally change at once; we must yield a little to the prepossession which has taken hold on the mind, and we may then bring people to adopt what would offend them if endeavoured to be introduced by storm. When Battisto Franco was employed, in conjunction with Titian, Paul Veronese, and Tintoret, to adorn the library of St. Mark, his work, Vasari says, gave less satisfaction than any of the others: the dry manner of the Roman school was very ill calculated to please eyes that had been accustomed to the luxuriance, splendour, and richness of Venetian colouring. Had the Romans been the judges of this work, probably