Table-Talk, William Hazlitt [popular ebook readers TXT] 📗

a very eminent degree: he was as much distinguished among his contemporaries for his diligence and industry as he was for the natural faculties of his mind. We are told that his whole attention was absorbed in the pursuit of his art, and that he acquired the name of Masaccio from his total disregard to his dress, his person, and all the common concerns of life. He is indeed a signal instance of what well-directed diligence will do in a short time: he lived but twenty-seven years, yet in that short space carried the art so far beyond what it had before reached, that he appears to stand alone as a model for his successors. Vasari gives a long catalogue of painters and sculptors who formed their taste and learned their art by studying his works; among those, he names Michaelangelo, Leonardo da Vinci, Pietro Perugino, Raphael, Bartholomeo, Andrea del Sarto, Il Rosso, and Pierino del Vaga.”

Sir Joshua here again halts between two opinions. He tells us the names of the painters who formed themselves upon Masaccio’s style: he does not tell us on whom he formed himself. At one time the natural faculties of his mind were as remarkable as his industry; at another he was only a signal instance of what well-directed diligence will do in a short time. Then again “he appears to have been the first who discovered the path that leads to every excellence to which the Art afterwards arrived,” though he is introduced in an argument to show that “the daily food and nourishment of the mind of the Artist must be found in the works of his predecessors.” There is something surely very wavering and unsatisfactory in all this.

Sir Joshua, in another part of his work, endeavours to reconcile and prop up these contradictions by a paradoxical sophism which I think turns upon himself. He says: “I am on the contrary persuaded, that by imitation only” (by which he has just explained himself to mean the study of other masters), “variety, and even originality of invention is produced. I will go further: even genius, at least, what is so called, is the child of imitation. But as this appears to be contrary to the general opinion, I must explain my position before I enforce it.

“Genius is supposed to be a power of producing excellencies which are out of the reach of the rules of art: a power which no precepts can teach, and which no industry can acquire.

“This opinion of the impossibility of acquiring those beauties which stamp the work with the character of genius, supposes that it is something more fixed than in reality it is, and that we always do and ever did agree in opinion with respect to what should be considered as the characteristic of genius. But the truth is, that the degree of excellence which proclaims Genius is different in different times and different places; and what shows it to be so is, that mankind have often changed their opinion upon this matter.

“When the Arts were in their infancy, the power of merely drawing the likeness of any object was considered as one of its greatest efforts. The common people, ignorant of the principles of art, talk the same language even to this day. But when it was found that every man could be taught to do this, and a great deal more, merely by the observance of certain precepts, the name of Genius then shifted its application, and was given only to him who added the peculiar character of the object he represented⁠—to him who had invention, expression, grace, or dignity; in short, those qualities or excellencies, the power of producing which could not then be taught by any known and promulgated rules.

“We are very sure that the beauty of form, the expression of the passions, the art of composition, even the power of giving a general air of grandeur to a work, is at present very much under the dominion of rules. These excellencies were heretofore considered merely as the effects of genius; and justly, if genius is not taken for inspiration, but as the effect of close observation and experience.”

Sir Joshua began with undertaking to show that “genius was the child of the imitation of others, and now it turns out not to be inspiration indeed, but the effect of close observation and experience.” The whole drift of this argument appears to be contrary to what the writer intended, for the obvious inference is that the essence of genius consists entirely, both in kind and degree, in the single circumstance of originality. The very same things are or are not genius, according as they proceed from invention or from mere imitation. In so far as a thing is original, as it has never been done before, it acquires and it deserves the appellation of “genius”: in so far as it is not original, and is borrowed from others or taught by rule, it is not, neither is it called, genius. This does not make much for the supposition that genius is a traditional and secondhand quality. Because, for example, a man without much genius can copy a picture of Michaelangelo’s, does it follow that there was no genius in the original design, or that the inventor and copyist are equal? If indeed, as Sir Joshua labours to prove, mere imitation of existing models and attention to established rules could produce results exactly similar to those of natural powers, if the progress of art as a learned profession were a gradual but continual accumulation of individual excellence, instead of being a sudden and almost miraculous start to the highest beauty and grandeur nearly at first, and a regular declension to mediocrity ever after, then indeed the distinction between genius and imitation would be little worth contending for; the causes might be different, the effects would be the same, or rather skill to avail ourselves of external advantages would be of more importance and efficacy than the