The Crown of Wild Olive by John Ruskin (a court of thorns and roses ebook free .TXT) 📕

On one side I say, it is the root of all simplicity. If you were for some prolonged period to study Greek sculpture exclusively in the Elgin Room of the British Museum, and were then suddenly transported to the Hôtel de Cluny, or any other museum of Gothic and barbarian workmanship, you would imagine the Greeks were the masters of all that was grand, simple, wise, and tenderly human, opposed to the pettiness of the toys of the rest of mankind.

202. On one side of their work they are so. From all vain and mean decoration—all weak and monstrous error, the Greeks rescue the forms of man and beast, and sculpture them in the nakedness of their true flesh, and with the fire of their living soul. Distinctively from other races, as I have now, perhaps to your weariness, told you, this is the work of the Greek, to give health to what was diseased, and chastisement to what was untrue. So far as this is found in any other school, hereafter, it belongs to them by inheritance from the Greeks, or invests them with the brotherhood of the Greek. And this is the deep meaning of the myth of Dædalus as the giver of motion to statues. The literal change from the binding together of the feet to their separation, and the other modifications of action which took place, either in progressive skill, or often, as the mere consequence of the transition from wood to stone, (a figure carved out of one wooden log must have necessarily its feet near each other, and hands at its sides), these literal changes are as nothing, in the Greek fable, compared to the bestowing of apparent life. The figures of monstrous gods on Indian temples have their legs separate enough; but they are infinitely more dead than the rude figures at Branchidæ sitting with their hands on their knees. And, briefly, the work of Dædalus is the giving of deceptive life, as that of Prometheus the giving of real life; and I can put the relation of Greek to all other art, in this function, before you in easily compared and remembered examples.

203. Here, on the right, in Plate XX., is an Indian bull, colossal, and elaborately carved, which you may take as a sufficient type of the bad art of all the earth. False in form, dead in heart, and loaded with wealth, externally. We will not ask the date of this; it may rest in the eternal obscurity of evil art, everywhere and for ever. Now, besides this colossal bull, here is a bit of Dædalus work, enlarged from a coin not bigger than a shilling: look at the two together, and you ought to know, henceforward, what Greek art means, to the end of your days.

204. In this aspect of it then, I say, it is the simplest and nakedest of lovely veracities. But it has another aspect, or rather another pole, for the opposition is diametric. As the simplest, so also it is the most complex of human art. I told you in my fifth Lecture, showing you the spotty picture of Velasquez, that an essential Greek character is a liking for things that are dappled. And you cannot but have noticed how often and how prevalently the idea which gave its name to the Porch of Polygnotus, "στοα ποικιλη," occurs to the Greeks as connected with the finest art. Thus, when the luxurious city is opposed to the simple and healthful one, in the second book of Plato's Polity, you find that, next to perfumes, pretty ladies, and dice, you must have in it "ποικιλια," which observe, both in that place and again in the third book, is the separate art of joiners' work, or inlaying; but the idea of exquisitely divided variegation or division, both in sight and sound—the "ravishing division to the lute," as in Pindar's "ροικιλοι ὑμνοι"—runs through the compass of all Greek art-description; and if, instead of studying that art among marbles you were to look at it only on vases of a fine time, (look back, for instance, to Plate IV. here), your impression of it would be, instead of breadth and simplicity, one of universal spottiness and chequeredness, "εν ανγεων Ἑρκεσιν παμποικιλοις;" and of the artist's delighting in nothing so much as in crossed or starred or spotted things; which, in right places, he and his public both do unlimitedly. Indeed they hold it complimentary even to a trout, to call him a "spotty." Do you recollect the trout in the tributaries of the Ladon, which Pausanias says were spotted, so that they were like thrushes and which, the Arcadians told him, could speak? In this last ποικιλια, however, they disappointed him. "I, indeed, saw some of them caught," he says, "but I did not hear any of them speak, though I waited beside the river till sunset."