Main contents table link
Note CC. — Par. 758.
The moral associations of colours have always been a more favourite subject with poets than with painters. This is to be traced to the materials and means of description as distinguished from those of representation. An image is more distinct for the mind when it is compared with something that resembles it. An object is more distinct for the eye when it is compared with something that differs from it. Association is the auxiliary in the one case, contrast in the other. The poet, of necessity, succeeds best in conveying the impression of external things by the aid of analogous rather than of opposite qualities: so far from losing their effect by this means, the images gain in distinctness. Comparisons that are utterly false and groundless never strike us as such if the great end is accomplished of placing the thing described more vividly before the imagination. In the common language of laudatory description the colour of flesh is like snow mixed with vermilion: these are the words used by Aretino in one of his letters in speaking of a figure of St. John, by Titian. Similar instances without end might be quoted from poets: even a contrast can only be strongly conveyed in description by another contrast that resembles it On the other hand it would be easy to show that whenever poets have attempted the painter’s method of direct contrast, the image has failed to be striking, for the mind’s eye cannot see the relation between two colours.
Under the same category of effect produced by association may be classed the moral qualities in which poets have judiciously taken refuge when describing visible forms and colours, to avoid competition with the painters’ elements, or rather to attain their end more completely. But a little examination would show that very pleasing moral associations may be connected with colours which would be far from agreeable to the eye. All light, positive colours, light-green, light-purple, white, are pleasing to the mind’s eye, and no degree of dazzling splendour is offensive. The moment, however, we have to do with the actual sense of vision, the susceptibility of the eye itself is to be considered, the law of comparison is reversed, colours become striking by being opposed to what they are not, and their moral associations are not owing to the colours themselves, but to the modifications such colours undergo in consequence of what surrounds them. This view, so naturally consequent on the principles the author has himself arrived at, appears to be overlooked in the chapter under consideration, the remarks in which, in other respects, are acute and ingenious.
Main contents table link
Note DD. — Par. 849.
According to the usual acceptation of the term chiaro-scuro in the artist world, it means not only the mutable effects produced by light and shade, but also the permanent differences in brightness and darkness which are owing to the varieties of local colour.
Main contents table link
Note EE. — Par. 855.
The mannered treatment of light and shade here alluded to by the author is very seldom to be met with in the works of the colourists; the taste may have first arisen from the use of plaster-casts, and was most prevalent in France and Italy in the early part of the last century. Piazzetta represented it in Venice, Subleyras in Rome. In France “Restout taught his pupils that a globe ought to be represented as a polyhedron. Greuze most implicitly adopted the doctrine, and in practice showed that he considered the round cheeks of a young girl or an infant as bodies cut into facettes.”
Main contents table link
Note FF. — Par. 859.
All this was no doubt suggested by Heinrich Meyer, whose chief occupation in Rome, at one time, was making sepia drawings from sculpture (see Goethe’s Italianische Reise). It is hardly necessary to say that the observation respecting the treatment of the surface in the antique statues is very fanciful.
Main contents table link
Note GG. — Par. 863.
This observation might have been suggested by the drawings of Claude, which, with the slightest means, exhibit an harmonious balance of warm and cold.
Main contents table link
Note HH. — Par. 865.
The colouring of Paolo Uccello, according to Vasari’s account of him, was occasionally so remarkable that he might perhaps have been fairly included among the instances of defective vision given by the author. His skill in perspective, indicating an eye for gradation, may be also reckoned among the points of resemblance (see Par. 105).
Main contents table link
Note II. — Par. 902.
The quotation before given from Boschini shows that the method described by the author, and which is true with regard to some of the Florentine painters, was not practised by the Venetians, for their first painting was very solid. It agrees, however, with the manner of Rubens, many of whose works sufficiently corroborate the account of his process given by Descamps. “In the early state of Rubens’s pictures,” says that writer, “everything appeared like a thin wash; but although he often made use of the ground in producing his tones, the canvas was entirely covered more or less with colour.” In this system of leaving the shadows transparent from the first, with the ground shining through them, it would have been obviously destructive of richness to use white mixed with the darks, the brightness, in fact, already existed underneath. Hence the well-known precept of Rubens to avoid white in the shadows, a precept, like many others, belonging to a particular practice, and involving all the conditions of that practice. Scarmiglione, whose Aristotelian treatise on colour was published in Germany when Rubens was three-and-twenty, observes, “Painters, with consummate art, lock up the bright colours with dark ones, and, on the other hand, employ white, the poison of a picture, very sparingly.” (Artificiosissimè pictores claros obscuris obsepiant et contra candido picturartum veneno summè parcentes, &c.
Main contents table link
Note KK. — Par. 903.
The practice here alluded to is more frequently observable in slight works by Paul Veronese. His ground was often pure white, and in some of his works it is left as such. Titian’s white ground was covered with a light warm colour, probably at first, and appears to have been similar to that to which Armenini gives the preference, namely, “quella che tira al color di carne chiarissima con un non so che di fiammeggiante.”
Main contents table link
Note LL. — Par. 919.
The notion which the author has here ventured to express may have been suggested by the remarkable passage in the last canto of Dante’s “Paradiso” —
“Nella profonda e chiara masiatenza,
Dell’ alto lume parvemi tie gini
Di tie colon i e china continenza,” &c.
After the concluding paragraph the author inserts a letter from a landscape-painter, Philipp Otto Runge, which is intended to show that those who imitate nature may arrive at principles analogous to those of the “Farbenlehre.”
MAXIMS AND REFLECTIONS
Translated by Bailey Saunders
CONTENTS
TRANSLATOR’S PREFACE
LIFE AND CHARACTER
LITERATURE AND ART
SCIENCE
NATURE: APHORISMS
TRANSLATOR’S PREFACE
I
The translation of Goethe’s “Prose Maxims” now offered to the public is the first attempt that has yet been made to present the greater part of these incomparable sayings in English. In the complete collection they are over a thousand in number, and not more perhaps than a hundred and fifty have already found their way into our language, whether as contributions to magazines here and in America, or in volumes of miscellaneous extract from Goethe’s writings. Some are at times quoted as though they were common literary property. To say that they are important as a whole would be a feeble tribute to a work eloquent for itself, and beyond the need of praise; but so deep is the wisdom of these maxims, so wide their reach, so compact a product are they of Goethe’s wonderful genius, that it is something of a reproach to literature to find the most of them left untranslated for the sixty years they have been befo
re the world. From one point of view, the neglect they have suffered is in no way surprising: they are too high and severe to be popular so soon; and when they meet with a wide acceptance as with other great works, much of it will rest upon authority. But even for the deeper side of his writings, Goethe has not been denied a fair measure of popular success. No other author of the last two centuries holds so high a place, or, as an inevitable consequence, has been attacked by so large an army of editors and commentators; and it might well be supposed by now that no corner of his work, and least of all one of the best, had remained almost unnoticed, and to the majority unknown. Many of these maxims were early translated into French, but with little success; and even in Germany it was only so late as the year 1870 that they appeared in a separate form, with the addition of some sort of critical comment and a brief explanation of their origin and history.
But although to what is called the reading public these maxims are as yet, no less in fact than in metaphor, a closed book, its pages have long been a source of profit and delight to some of those who are best able to estimate their value. What that value is, I shall presently endeavour to explain. No one, I think, can perceive their worth without also discerning how nearly they touch the needs of our own day, and how greatly they may help us in facing certain problems of life and conduct, some of them, in truth, as old as the world itself, which appear to us now with peculiar force and subtlety.
It was in this respect that they were warmly recommended to me some years ago by my excellent friend, Professor Harnack, the historian of Dogma, a writer with a fine and prudent enthusiasm for all ennobling literature. It is to him that I owe the resolve to perform for the maxims, as far as I could, the office of translator; a humble office, but not, as I have good reason to know, without its difficulty, or, as I venture to hope, without its use. Of many of them the language is hardly lucid even to a German, and I have gratefully to acknowledge the assistance I have received from the privilege of discussing them with so distinguished a man of letters.
To Professor Huxley I am also deeply indebted. I owe him much for friendly encouragement, and still more for help of an altogether invaluable kind; for in its measure of knowledge and skill, it is admittedly beyond the power of any other living Englishman. The maxims deal, not alone with Life and Character, where most of them are admirable, but also with certain aspects of Science and Art; and these are matters in which I could exercise no judgment myself, although I understood that, while many of the maxims on Science and Art were attractive, they were not all of great merit. Professor Huxley not only did me the honour to select the maxims on Science, but he was further good enough to assist me with them, and to read and approve the translation as it now stands. The weight and the interest of his authority will thus give additional value to that section of the book, and also do much to overcome the objections that exist to making a selection at all.
For a selection is a necessary evil. It is an evil because, even if it leaves the best, it takes away something of a man’s work; if it shows us the heights he has reached, it obliterates the steps of his ascent; it endangers thoughts that may be important but imperfectly understood; and it hinders a fair and complete judgment. But in the end it is a necessity: we are concerned chiefly with the best and clearest results, and it is only the few who care to follow the elaborate details of effort and progress, often painful and obscure. There is no author with whom, for most readers, selection is so necessary as it is with Goethe; and in no other kind of literature is it so amply justified or so clearly desirable as where the aim is to state broad truths of life and conduct and method in a manner admitting of no mistake or uncertainty. When a writer attempts achievements, as Goethe did, in almost every field of thought, it need be no surprise to any one who has heard of human fallibility that in solid results he is not equally successful everywhere. In deciding what shall be omitted, there is no difficulty with maxims which time has shown to be wrong or defective; they have only an historical interest. But great care is necessary with others that are tentative, questionable, or obscure enough to need the light of a commentary, sometimes dubious; where for most of us there is never much profit and always occasion for stumbling. I count it a singular piece of good fortune that the choice of the scientific maxims should be undertaken by so eminent a judge of their practical value, who is also a scholar in the language and a great admirer of Goethe in his other and better known productions. For if a writer of this immense versatility cannot always hope to touch the highest goal, it is well that all his efforts should be weighed in a later day by the best and friendliest knowledge.
The maxims on Art were at first a matter of some little difficulty. It is plain, I think, that they are below the others in value and interest; and in any collection of sayings the less there is of general worth, the more delicate becomes the task of choosing the best. If I omitted them all, the selection would not be duly representative, and it seemed likely that some at least were worthy of being preserved, if only to illustrate Goethe’s theories. I therefore sought the best advice; and here again I have to tender my thanks for assistance second to none in skill and authority, — that of Sir Frederick Leighton, kindly given under circumstances which much increase my obligation. For it is my duty to say that Sir Frederick Leighton had no desire, but rather reluctance, to make a selection from maxims on Art which he was often not prepared to endorse, or to regard as in any way commensurate with Goethe’s genius; and nevertheless he did me the honour to point out a few which I might insert, as being of interest partly for their own sake, partly also for the name of their author.
The maxims on Science and Art are, however, when taken together, hardly a fifth of this volume. The others I have selected on the simple and I hope blameless principle of omitting only what is clearly unimportant, antiquated, of past or passing interest, of purely personal reference, or of a nature too abstruse to stand without notes of explanation, which I should be sorry to place at the foot of any of these pages. I have also omitted eleven maxims drawn from Hippocrates On Diet; fifteen containing an appreciation of Sterne, together with some twenty more which Goethe himself translated from a curious work wrongly attributed to that writer. It will be convenient if I state that I have thus omitted some hundred and twenty out of the six hundred and fifty-five which make up the section styled in the original Ethisches, which I translate by Life and Character, the section which also contains the maxims on Literature, now collected and placed in a separate section with those on Art. Sir Frederick Leighton chose thirty-five out of a hundred and eighteen on Art, and Professor Huxley seventy-six out of two hundred and eighty on Science.
II
Having thus acknowledged but in no way discharged a triple debt of gratitude, it will be next in order if I briefly state the history of the work which now appears in an English dress, before attempting to speak of its nature and value.
The publication of the maxims belongs to the later, that is to say, the last thirty, years of Goethe’s life; and the greater number of them appeared only in the last ten, while some are posthumous.
It is impossible to say with certainty at what period he began the observations which were afterwards to come before the world in this shape; nor is the question of any real interest except to pedantic students of such matters. It is probable that, like most writers, Goethe was in the habit of noting transient thoughts of his own, as well as opinions of others that suggested more than they actually conveyed; and of preserving for further use what he had thus, in his own words, written himself and appropriated from elsewhere — Eigenes and Angeeignetes. The maxims grew out of a collection of this character. It was a habit formed probably in early life, for somewhere in the Lehrjahre — a work of eighteen years’ duration, but begun at the age of twenty-seven — he makes Wilhelm Meister speak of the value of it. But there are reasons for thinking that most of the maxims, as they now stand, were not alone published but also composed in his last years. The unity of meaning which stamps them with a common
aim; the similarity of the calm, dispassionate language in which they are written; the didactic tone that colours them throughout, combine to show that they are among the last and ripest fruits of his genius. Some were certainly composed between the ages of fifty and sixty; more still between that and seventy; while there is evidence, both internal and external, proving that many and perhaps most of them were his final reflections on life and the world. This it is that adds so much to their interest for as he himself finely says in one of the last of them, “in a tranquil mind thoughts rise up at the close of life hitherto unthinkable; like blessed inward voices alighting in glory on the summits of the past.”
But whenever all or any of them were written, and whatever revision they may have undergone, none were published until 1809, when Goethe was sixty years of age. It was then that he brought out Die Wahlverwandschaften. A few of the maxims on Life and Character were there inserted as forming two extracts from a journal often quoted in the earlier part of the story. “About this time,” writes Goethe, as he introduces the first of these extracts, “outward events are seldomer noted in Ottilie’s diary, whilst maxims and sentences on life in general, and drawn from it, become more frequent. But,” he adds, “as most of them can hardly be due to her own reflections, it is likely that some one had given her a book or paper, from which she wrote out anything that pleased her.” A few more maxims appeared eight years later in Kunst und Alterthum, a magazine founded by Goethe in 1816 and devoted to the discussion of artistic questions; and a larger number first saw the light in the same publication at various dates until its extinction in 1828. Some of the observations on Science had meanwhile been incorporated with two treatises on branches of that subject.
Works of Johann Wolfgang von Goethe Page 327