Wollt ihr hoch auf ihren Flugeln schweben,
Werft die Angst des Irdischen von euch!
Fliehet aus dem engen dumpfen Leben
In des Ideales Reich!
“Das Ideal und das Leben.”
Wouldst thou soar heavenward on its joyous1 wing?
Cast off the earthly burden of the Real;
High from this cramped2 and dungeoned being, spring
Into the realm of the Ideal.
As some injudicious master lowers and vitiates the taste of the student by fixing his attention to what he falsely calls the Natural, but which, in reality, is the Commonplace, and understands not that beauty in art is created by what Raphael so well describes,— namely, THE IDEA OF BEAUTY IN THE PAINTER’S OWN MIND; and that in every art, whether its plastic expression be found in words or marble, colours or sounds, the servile imitation of Nature is the work of journeymen and tyros,— so in conduct the man of the world vitiates and lowers the bold enthusiasm of loftier natures by the perpetual reduction of whatever is generous and trustful to all that is trite3 and coarse. A great German poet has well defined the distinction between discretion4 and the larger wisdom. In the last there is a certain rashness which the first disdains,—
“The purblind5 see but the receding6 shore,
Not that to which the bold wave wafts7 them o’er.”
Yet in this logic8 of the prudent9 and the worldly there is often a reasoning unanswerable of its kind.
You must have a feeling,— a faith in whatever is self-sacrificing and divine, whether in religion or in art, in glory or in love; or Common-sense will reason you out of the sacrifice, and a syllogism10 will debase the Divine to an article in the market.
Every true critic in art, from Aristotle and Pliny, from Winkelman and Vasari to Reynolds and Fuseli, has sought to instruct the painter that Nature is not to be copied, but EXALTED11; that the loftiest order of art, selecting only the loftiest combinations, is the perpetual struggle of Humanity to approach the gods. The great painter, as the great author, embodies13 what is POSSIBLE to MAN, it is true, but what is not COMMON to MANKIND. There is truth in Hamlet; in Macbeth, and his witches; in Desdemona; in Othello; in Prospero, and in Caliban; there is truth in the cartoons of Raphael; there is truth in the Apollo, the Antinous, and the Laocoon. But you do not meet the originals of the words, the cartoons, or the marble, in Oxford14 Street or St. James’s. All these, to return to Raphael, are the creatures of the idea in the artist’s mind. This idea is not inborn15, it has come from an intense study. But that study has been of the ideal that can be raised from the positive and the actual into grandeur16 and beauty. The commonest model becomes full of exquisite17 suggestions to him who has formed this idea; a Venus of flesh and blood would be vulgarised by the imitation of him who has not.
When asked where he got his models, Guido summoned a common porter from his calling, and drew from a mean original a head of surpassing beauty. It resembled the porter, but idealised the porter to the hero. It was true, but it was not real. There are critics who will tell you that the Boor18 of Teniers is more true to Nature than the Porter of Guido! The commonplace public scarcely understand the idealising principle, even in art; for high art is an acquired taste.
But to come to my comparison. Still less is the kindred principle comprehended in conduct. And the advice of worldly prudence20 would as often deter21 from the risks of virtue22 as from the punishments of vice19; yet in conduct, as in art, there is an idea of the great and beautiful, by which men should exalt12 the hackneyed and the trite of life. Now Glyndon felt the sober prudence of Mervale’s reasonings; he recoiled23 from the probable picture placed before him, in his devotion to the one master-talent he possessed24, and the one master-passion that, rightly directed, might purify his whole being as a strong wind purifies the air.
But though he could not bring himself to decide in the teeth of so rational a judgment25, neither could he resolve at once to abandon the pursuit of Viola. Fearful of being influenced by Zanoni’s counsels and his own heart, he had for the last two days shunned26 an interview with the young actress. But after a night following his last conversation with Zanoni, and that we have just recorded with Mervale,— a night coloured by dreams so distinct as to seem prophetic, dreams that appeared so to shape his future according to the hints of Zanoni that he could have fancied Zanoni himself had sent them from the house of sleep to haunt his pillow,— he resolved once more to seek Viola; and though without a definite or distinct object, he yielded himself up to the impulse of his heart.
1 joyous | |
adj.充满快乐的;令人高兴的 | |
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2 cramped | |
a.狭窄的 | |
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3 trite | |
adj.陈腐的 | |
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4 discretion | |
n.谨慎;随意处理 | |
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5 purblind | |
adj.半盲的;愚笨的 | |
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6 receding | |
v.逐渐远离( recede的现在分词 );向后倾斜;自原处后退或避开别人的注视;尤指问题 | |
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7 wafts | |
n.空中飘来的气味,一阵气味( waft的名词复数 );摇转风扇v.吹送,飘送,(使)浮动( waft的第三人称单数 ) | |
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8 logic | |
n.逻辑(学);逻辑性 | |
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9 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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10 syllogism | |
n.演绎法,三段论法 | |
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11 exalted | |
adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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12 exalt | |
v.赞扬,歌颂,晋升,提升 | |
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13 embodies | |
v.表现( embody的第三人称单数 );象征;包括;包含 | |
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14 Oxford | |
n.牛津(英国城市) | |
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15 inborn | |
adj.天生的,生来的,先天的 | |
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16 grandeur | |
n.伟大,崇高,宏伟,庄严,豪华 | |
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17 exquisite | |
adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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18 boor | |
n.举止粗野的人;乡下佬 | |
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19 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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20 prudence | |
n.谨慎,精明,节俭 | |
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21 deter | |
vt.阻止,使不敢,吓住 | |
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22 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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23 recoiled | |
v.畏缩( recoil的过去式和过去分词 );退缩;报应;返回 | |
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24 possessed | |
adj.疯狂的;拥有的,占有的 | |
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25 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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26 shunned | |
v.避开,回避,避免( shun的过去式和过去分词 ) | |
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