It has been often observed that the good and virtuous man alone can acquire this true or just relish, even of works of art.This opinion will not appear entirely without foundation when we consider that the same habit of mind which is acquired by our search after truth in the more serious duties of life, is only transferred to the pursuit of lighter amusements: the same disposition, the same desire to find something steady, substantial, and durable, on which the mind can lean, as it were, and rest with safety.The subject only is changed.We pursue the same method in our search after the idea of beauty and perfection in each; of virtue, by looking forwards beyond ourselves to society, and to the whole; of arts, by extending our views in the same manner to all ages and all times.
Every art, like our own, has in its composition fluctuating as well as fixed principles.It is an attentive inquiry into their difference that will enable us to determine how far we are influenced by custom and habit, and what is fixed in the nature of things.
To distinguish how much has solid foundation, we may have recourse to the same proof by which some hold wit ought to be tried--whether it preserves itself when translated.That wit is false which can subsist only in one language; and that picture which pleases only one age or one nation, owes its reception to some local or accidental association of ideas.
We may apply this to every custom and habit of life.Thus the general principles of urbanity, politeness, or civility, have been ever the same in all nations; but the mode in which they are dressed is continually varying.The general idea of showing respect is by making yourself less: but the manner, whether by bowing the body, kneeling, prostration, pulling off the upper part of our dress, or taking away the lower, is a matter of habit.It would be unjust to conclude that all ornaments, because theywere at first arbitrarily contrived, are therefore undeserving of our attention; on the contrary, he who neglects the cultivation of those ornaments, acts contrarily to nature and reason.As life would be imperfect without its highest ornaments, the arts, so these arts themselves would be imperfect without THEIR ornaments.
Though we by no means ought to rank these with positive and substantial beauties, yet it must be allowed that a knowledge of both is essentially requisite towards forming a complete, whole, and perfect taste.It is in reality from the ornaments that arts receive their peculiar character and complexion; we may add that in them we find the characteristical mark of a national taste, as by throwing up a feather in the air we know which way the wind blows, better than by a more heavy matter.
The striking distinction between the works of the Roman, Bolognian, and Venetian schools, consists more in that general effect which is produced by colours than in the more profound excellences of the art; at least it is from thence that each is distinguished and known at first sight.As it is the ornaments rather than the proportions of architecture which at the first glance distinguish the different orders from each other; the Doric is known by its triglyphs, the Ionic by its volutes, and the Corinthian by its acanthus.
What distinguishes oratory from a cold narration, is a more liberal though chaste use of these ornaments which go under the name of figurative and metaphorical expressions; and poetry distinguishes itself from oratory by words and expressions still more ardent and glowing.What separates and distinguishes poetry is more particularly the ornament of VERSE; it is this which gives it its character, and is an essential, without which it cannot exist.Custom has appropriated different metre to different kinds of composition, in which the world is not perfectly agreed.In England the dispute is not yet settled which is to be preferred, rhyme or blank verse.But however we disagree about what these metrical ornaments shall be, that some metre is essentially necessary is universally acknowledged.
In poetry or eloquence, to determine how far figurative or metaphorical language may proceed, and when it begins to be affectationor beside the truth, must be determined by taste, though this taste we must never forget is regulated and formed by the presiding feelings of mankind, by those works which have approved themselves to all times and all persons.
Thus, though eloquence has undoubtedly an essential and intrinsic excellence, and immovable principles common to all languages, founded in the nature of our passions and affections, yet it has its ornaments and modes of address which are merely arbitrary.What is approved in the Eastern nations as grand and majestic, would be considered by the Greeks and Romans as turgid and inflated; and they, in return, would be thought by the Orientals to express themselves in a cold and insipid manner.
We may add likewise to the credit of ornaments, that it is by their means that art itself accomplishes its purpose.Fresnoy calls colouring, which is one of the chief ornaments of painting, lena sororis, that which procures lovers and admirers to the more valuable excellences of the art.
It appears to be the same right turn of mind which enables a man to acquire the TRUTH, or the just idea of what is right in the ornaments, as in the more stable principles of art.It has still the same centre of perfection, though it is the centre of a smaller circle.
