Blackwood's Edinburgh Magazine - Volume 54, No. 338, December 1843. Various

expression of Raffaelle, Correggio, and Tiziano, with luminous perspicuity and deep precision, pointed out the prerogative or inferiority of each. As an artist, he is an instance of what perseverance, study, experience, and encouragement can achieve to supply the place of genius." He then, passing by all English critics preceding Reynolds, with the petty remark, that "the last is undoubtedly the first," says—"To compare Reynolds with his predecessors, would equally disgrace our judgment, and impeach our gratitude. His volumes can never be consulted without profit, and should never be quitted by the student's hand but to embody, by exercise, the precepts he gives and the means he points out." It is useful thus to see together the authorities which a student should consult, and we have purposely characterized them as concisely as we could, in our extracts, which strongly show the peculiar style of Mr Fuseli. If this introduction was, however, intended for artists, it implies in them a more advanced education in Greek and Latin literature than they generally possess. Mr Fuseli was himself an accomplished scholar. How desirable is it that the arts and general scholarship should go together! The classics, fully to be enjoyed, require no small cultivation in art; and as the greater portion of ancient art is drawn from that source, Greek mythology, and classical history and literature, such an education would seem to be the very first step in the acquirements of an artist. We believe that in general they content themselves with Lempriere's Dictionary; and that rather for information on subjects they may see already painted, than for their own use; and thus, for lack of a feeling which only education can give, a large field of resources is cut off from them. If it be said that English literature—English classics, will supply the place, we deny it; for there is not an English classic of value to an artist, who was not, to his very heart's core, embued with a knowledge and love of the ancient literature. We might instance but two, Spenser and Milton—the statute-books of the better English art—authors whom, we do not hesitate to say, no one can thoroughly understand or enjoy, who has not far advanced in classical education. We shall never cease to throw out remarks of this kind, with the hope that our universities will yet find room to foster the art within them; satisfied as we are that the advantages would be immense, both to the art and to the universities. How many would then pursue pleasures and studies most congenial with their usual academical education, and, thus occupied, be rescued from pursuits that too often lead to profligacy and ruin; and sacrifice to pleasures that cannot last, those which, where once fostered, have ever been permanent!

      The First Lecture is a summary of ancient art—one rather of research than interest—more calculated to excite the curiosity of the student than to offer him any profitable instruction. The general matter is well known to most, who have at all studied the subject. Nor have we sufficient confidence in any theory as to the rise and growth of art in Greece, to lay much stress upon those laid down in this lecture. We doubt if the religion of Greece ever had that hold upon the feelings of the people, artists, or their patrons, which is implied in the supposition, that it was an efficient cause. A people that could listen to the broad farce of Aristophanes, and witness every sort of contempt thrown upon the deities they professed to worship, were not likely to seek in religion the advancement of art; and their licentious liberty—if liberty it deserved to be called—was of too watchful a jealousy over greatness of every kind, to suffer genius to be free and without suspicion. We will not follow the lecturer through his conjectures on the mechanic processes. It is more curious than useful to trace back the more perfect art through its stages—the "Polychrom," the "Monochrom," the "Monogram," and "Skiagram"—nor from the pencil to the "cestrum." Polygnotus is said to be the first who introduced the "essential style;" which consisted in ascertaining the abstract, the general form, as it is technically termed the central form. Art under Polygnotus was, however, in a state of formal "parallelism;" certainly it could boast no variety of composition. Apollodorus "applied the essential principles of Polygnotus to the delineation of the species, by investigating the leading forms that discriminate the various classes of human qualities and passions." He saw that all men were connected together by one general form, yet were separated by some predominant power into classes; "thence he drew his line of imitation, and personified the central form of the class to which his object belonged, and to which the rest of its qualities administered, without being absorbed." Zeuxis, from the essential of Polygnotus and specific discrimination of Apollodorus, comparing one with the other, formed his ideal style. Thus are there the three styles—the essential, the characteristic, the ideal.

      Art was advanced and established under Parrhasius and Timanthes, and refined under Eupompus, Apelles, Aristides, and Euphranor. "The correctness of Parrhasius succeeded to the genius of Zeuxis. He circumscribed the ample style, and by subtle examination of outline, established that standard of divine and heroic form which raised him to the authority of a legislator, from whose decisions there was no appeal. He gave to the divine and heroic character in painting, what Polycletus had given to the human in sculpture by his Doryphorus, a canon of proportion. Phidias had discovered in the nod of the Homeric Jupiter the characteristic of majesty, inclination of the head. This hinted to him a higher elevation of the neck behind, a bolder protrusion of the front, and the increased perpendicular of the profile. To this conception Parrhasius fixed a maximum; that point from which descends the ultimate line of celestial beauty, the angle within which moves what is inferior, beyond which what is portentous. From the head conclude to the proportions of the neck, the limbs, the extremities; from the Father to the race of gods; all, the sons of one, Zeus; derived from one source of tradition, Homer; formed by one artist, Phidias; on him measured and decided by Parrhasius. In the simplicity of this principle, adhered to by the succeeding periods, lies the uninterrupted progress and the unattainable superiority of Grecian art."

      In speaking of Timanthes as the competitor with Parrhasius, as one who brought into the art more play of the mind and passions, the lecturer takes occasion to discuss the often discussed and disputed propriety of Timanthes, in covering the head of Agamemnon in his picture of the sacrifice of Iphigenia. He thinks it the more incumbent on him so to do, as the "late president" had passed a censure upon Timanthes. Sir Joshua expressed his doubt only, not his censure absolutely, upon the delivery of the prize at the Academy for the best picture painted from this subject. He certainly dissents from bestowing the praise, upon the supposition of the intention being the avoiding a difficulty. And as to this point, the well-known authorities of Cicero, Quintilian, Valerius Maximus, and Pliny, seem to agree. And if, as the lecturer observes in a note, the painter is made to waste expression on inferior actors at the expense of a principal one, he is an improvident spendthrift, not a wise economist. The pertness of Falconet is unworthy grave criticism and the subject, though it is quoted by Sir Joshua Reynolds. He assumes that Agamemnon is the principal figure. Undoubtedly Mr Fuseli is right—Iphigenia is the principal figure; and it may be fairly admitted, that the overpowering expression of the grief of the father would have divided the subject. It might be more properly a separate picture. Art is limited; nothing should detract from the principal figure, the principal action—passion. Our sympathy is not called for on behalf of the father here: the grief of the others in the picture is the grief in perfect sympathy with Iphigenia; the father would have been absorbed in his own grief, and his grief would have been an unsympathetic grief towards Iphigenia. It was his own case that he felt; and it does appear to us an aggravation of the suffering of Iphigenia, that, at the moment of her sacrifice, she saw indeed her father's person, but was never more—and knew she was never more—to behold his face again. This circumstance alone would justify Timanthes, but other concurrent reasons may be given. It was no want of power to express the father's grief, for it is in the province of art to express every such delineation; but there is a point of grief that is ill expressed by the countenance at all; and there is a natural action in such cases for the sufferer himself to hide his face, as if conscious that it was not in agreement with his feelings. Such grief is astounding: we look for the expression of it, and find it not: it is better than receive this shock to hide the face. We do it naturally; so that here the art of the painter, that required that his picture should be a whole, and centre in Iphigenia, was mainly assisted by the proper adoption of this natural action of Agamemnon. Mr Fuseli, whose criticism is always acute, and generally just and true, has well discussed the subject, and properly commented upon the flippancy of Falconet. After showing the many ways in which the painter might have expressed the parent's grief, and that none of them would be decere, pro dignitate, digne, he adds—'But Timanthes had too true a sense of nature to expose a father's feelings, or to tear a