The Landscape Garden — Edgar Allan Poe (reading text) — reading text

nonsense of their stone ideal. In landscape alone is the principle of the critic true; and, having felt its truth here, it is but the headlong spirit of generalization which has induced him to pronounce it true throughout all the domains of Art. Having, I say, felt its truth here. For the feeling is no affectation or chimera. The mathematics afford no more absolute demonstrations, than the sentiment of his Art yields to the artist. He not only believes, but positively knows, that such and such apparently arbitrary arrangements of matter, or form, constitute, and alone constitute, the true Beauty. Yet his reasons have not yet been matured into expression. It remains for a more profound analysis than the world has yet seen, fully to investigate and express them. Nevertheless is he confirmed in his instinctive opinions, by the concurrence of all his compeers. Let a composition be defective; let an emendation be wrought in its mere arrangement of form; let this emendation be submitted to every artist in the world; by each will its necessity be admitted. And even far more than this, in remedy of the defective composition, each insulated member of the fraternity will suggest the identical emendation. I repeat that in landscape arrangements, or collocations alone, is the physical Nature susceptible of “exaltation” and that, therefore, her susceptibility of improvement at this one point, was a mystery which, hitherto I had been unable to solve. It was Mr. Ellison who first suggested the idea that what we regarded as improvement or exaltation of the natural beauty, was really such, as respected only the mortal or human point of view; that each alteration or disturbance of the primitive scenery might possibly effect a blemish in the picture, if we could suppose this picture viewed at large from some remote point in the heavens. “It is easily understood,” says Mr. Ellison, “that what might improve a closely scrutinized detail, might, at the same time, injure a general and more distantly observed effect.” He spoke upon this topic with warmth: regarding not so much its immediate or obvious importance (which is little), as the character of the conclusions to which it might lead, or of the collateral propositions which it might serve to corroborate or sustain. There might be a class of beings, human once, but now to humanity invisible, for whose scrutiny and for whose refined appreciation of the beautiful, more especially than for our own, had been set in order by God the great landscape-garden of the whole earth. In the course of our discussion, my young friend took occasion to quote some passages from a writer who has been supposed to have well treated this theme. “There are, properly,” he writes, “but two styles of landscape-gardening, the natural and the artificial. One seeks to recall the original beauty of the country, by adapting its means to the surrounding scenery; cultivating trees in harmony with the hills or plain of the neighboring land; detecting and bringing into practice those nice relations of size, proportion and color which, hid from the common observer, are revealed everywhere to the experienced student of nature. The result of the natural style of gardening, is seen rather in the absence of all defects and incongruities—in the prevalence of a beautiful harmony and order, than in the creation of any special wonders or miracles. The artificial style has as many varieties as there are different tastes to gratify. It has a certain general relation to the various styles of building. There are the stately avenues and retirements of Versailles; Italian terraces; and a various mixed old English style, which bears some relation to the domestic Gothic or English Elizabethan architecture. Whatever may be said against the abuses of the artificial landscape-gardening, a mixture of pure art in a garden scene, adds to it a great beauty. This is partly pleasing to the eye, by the show of order and design, and partly moral. A terrace, with an old moss-covered balustrade, calls up at once to the eye, the fair forms that have passed there in other days. The slightest exhibition of art is an evidence of care and human interest.” “From what I have already observed,” said Mr. Ellison, “you will understand that I reject the idea, here expressed, of ‘recalling the original beauty of the country.’ The original beauty is never so great as that which may be introduced. Of course, much depends upon the selection of a spot with capabilities. What is said in respect to the ‘detecting and bringing into practice those nice relations of size, proportion and color,’ is a mere vagueness of speech, which may mean much, or little, or nothing, and which guides in no degree. That the true ‘result of the natural style of gardening is seen rather in the absence of all defects and incongruities, than in the creation of any special wonders or miracles,’ is a proposition better suited to the grovelling apprehension of the herd, than to the fervid dreams of the man of genius. The merit suggested is, at best, negative, and appertains to that hobbling criticism which, in letters, would elevate Addison into apotheosis. In truth, while that merit which consists in the mere avoiding demerit, appeals directly to the understanding, and can thus be foreshadowed in Rule, the loftier merit, which breathes and flames in invention or creation, can be apprehended solely in its results. Rule applies but to the excellences of avoidance—to the virtues which deny or refrain. Beyond these the critical art can but suggest. We may be instructed to build an Odyssey, but it is in vain that we are told how to conceive a ‘Tempest,’ an ‘Inferno,’ a ‘Prometheus Bound,’ a ‘Nightingale,’ such as that of Keats, or the ‘Sensitive Plant’ of Shelley. But, the thing done, the wonder accomplished, and the capacity for apprehension becomes universal. The sophists of the negative school, who, through inability to create, have scoffed at creation, are now found the loudest in applause. What, in its chrysalis condition of principle, affronted their demure reason, never fails, in its maturity of accomplishment, to extort admiration from their instinct of the beautiful or of the sublime. “Our author’s observations on the artificial style of gardening,” continued Mr. Ellison, “are less objectionable. ‘A mixture of pure art in a garden scene, adds to it a great beauty.’ This is just, and the reference to the sense of human interest is equally so. I repeat that the principle here expressed, is incontrovertible; but there may be something even beyond it. There may be an object in full keeping with the principle suggested—an object unattainable by the means ordinarily in possession of mankind, yet which, if attained, would lend a charm to the landscape-garden immeasurably surpassing that which a merely human interest could bestow. The true poet possessed of very unusual pecuniary resources, might possibly, while retaining the necessary idea of art or interest or culture, so imbue his designs at once with extent and novelty of Beauty, as to convey the sentiment of spiritual interference. It will be seen that, in bringing about such result, he secures all the advantages of interest or design, while relieving his work of all the harshness and technicality of Art. In the most rugged of wildernesses—in the most savage of the scenes of pure Nature—there is apparent the art of a Creator; yet is this art apparent only to reflection; in no respect has it the obvious force of a feeling. Now, if we imagine this sense of the Almighty Design to be harmonized in a measurable degree, if we suppose a landscape whose combined strangeness, vastness, definitiveness, and magnificence, shall inspire the idea of culture, or care, or superintendence, on the part of intelligences superior yet akin to humanity—then the sentiment of interest is preserved, while the Art is made to assume the air of an intermediate or secondary Nature—a Nature which is not God, nor an emanation of God, but which still is Nature, in the sense that it is the handiwork of the angels that hover between man and God.” It was in devoting his gigantic wealth to the practical embodiment of a vision such as this—in the free exercise in the open air, which resulted from personal direction of his plans—in the continuous and unceasing object which these plans afforded—in the high spirituality of the object itself—in the contempt of ambition which it enabled him more to feel than to affect—and, lastly, it was in the companionship and sympathy of a devoted wife, that Ellison thought to find, and found, an exemption from the ordinary cares of Humanity, with a far greater amount of positive happiness than ever glowed in the rapt day-dreams of De Staël. 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