of the
world; he is to seek in the characters of individuals. He sees no beauty
in the face of nature or of art. To him 'the mighty world of eye and
ear' is hid; and 'knowledge,' except at one entrance, 'quite shut out.'
His pride takes part with his ignorance; and his self-importance rises
with the number of things of which he does not know the value, and which
he therefore despises as unworthy of his notice. He knows nothing of
pictures,--'Of the colouring of Titian, the grace of Raphael, the
purity of Domenichino, the _corregioscity_ of Correggio, the learning
of Poussin, the airs of Guido, the taste of the Caracci, or the grand
contour of Michael Angelo,'--of all those glories of the Italian and
miracles of the Flemish school, which have filled the eyes of mankind
with delight, and to the study and imitation of which thousands have in
vain devoted their lives. These are to him as if they had never been,
a mere dead letter, a by-word; and no wonder, for he neither sees
nor understands their prototypes in nature. A print of Rubens'
Watering-place or Claude's Enchanted Castle may be hanging on the walls
of his room for months without his once perceiving them; and if you
point them out to him he will turn away from them. The language of
nature, or of art (which is another nature), is one that he does not
understand. He repeats indeed the names of Apelles and Phidias, because
they are to be found in classic authors, and boasts of their works as
prodigies, because they no longer exist; or when he sees the finest
remains of Grecian art actually before him in the Elgin Marbles, takes
no other interest in them than as they lead to a learned dispute,
and (which is the same thing) a quarrel about the meaning of a Greek
particle. He is equally ignorant of music; he 'knows no touch of it,'
from the strains of the all-accomplished Mozart to the shepherd's pipe
upon the mountain. His ears are nailed to his books; and deadened with
the sound of the Greek and Latin tongues, and the din and smithery of
school-learning. Does he know anything more of poetry? He knows the
number of feet in a verse, and of acts in a play; but of the soul or
spirit he knows nothing. He can turn a Greek ode into English, or a
Latin epigram into Greek verse; but whether either is worth the trouble
he leaves to the critics. Does he understand 'the act and practique
part of life' better than 'the theorique'? No. He knows no liberal
or mechanic art, no trade or