The Life, Studies, and Works of Benjamin West, Esq.. John Galt
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but in the evident propensity of the young man, be assured that we see an impulse of the Divine hand operating towards some high and beneficent end."
The effect of this argument, and the lofty commanding manner in which it was delivered, induced the assembly to agree that the Artist should be allowed to indulge the predilections of his genius; and a private meeting of the Friends was appointed to be holden at his father's house, at which the youth himself was requested to be present, in order to receive, in form, the assent and blessing of the Society. On the day of meeting, the great room was put in order, and a numerous company of both sexes assembled. Benjamin was placed by his father, and the men and women took their respective forms on each side. After sitting some time in silence, one of the women rose and addressed the meeting on the wisdom of God, and the various occasions on which He selected from among His creatures the agents of His goodness. When she had concluded her exhortation, John Williamson also rose, and in a speech than which, perhaps, the porticos of Athens never resounded with a more impressive oratory, he resumed the topic which had been the subject of his former address. He began by observing that it was fixed as one of their indisputable maxims, that things merely ornamental were not necessary to the well-being of man, and that all superfluous things should be excluded from the usages and manners of their society. "In this proscription, we have included," said he, "the study of the fine arts, for we see them applied only to embellish pleasures, and to strengthen our inducements to gratify the senses at the expense of our immortal claims. But, because we have seen painting put to this derogatory use, and have, in consequence, prohibited the cultivation of it among us, are we sure that it is not one of those gracious gifts which God has bestowed on the world, not to add to the sensual pleasures of man, but to facilitate his improvement as a social and a moral being? The fine arts are called the offspring and the emblems of peace. The Christian religion itself is the doctrine of good will to man. Can those things which only prosper in peace be contrary to the Christian religion? But, it is said, that the fine arts soften and emasculate the mind. In what way? is it by withdrawing those who study them from the robust exercises which enable nations and people to make war with success? Is it by lessening the disposition of mankind to destroy one another, and by taming the audacity of their animal fierceness? Is it for such a reason as this, that we who profess to live in unison and friendship, not only among ourselves, but with all the world that we should object to the cultivation of the fine arts, of those arts which disarm the natural ferocity of man? We may as well be told that the doctrine of peace and life ought to be proscribed in the world because it is pernicious to the practice of war and slaughter, as that the arts which call on man to exercise his intellectual powers more than his physical strength, can be contrary to Christianity, and adverse to the benevolence of the Deity. I speak not, however, of the fine arts as the means of amusement, nor the study of them as pastime to fill up the vacant hours of business, though even as such, the taste for them deserves to be regarded as a manifestation of Divine favour, in as much as they dispose the heart to kind and gentle inclinations. For, I think them ordained by God for some great and holy purpose. Do we not know that the professors of the fine arts are commonly men greatly distinguished by special gifts of a creative and discerning spirit? If there be any thing in the usual course of human affairs which exhibits the immediate interposition of the Deity, it is in the progress of the fine arts, in which it would appear he often raises up those great characters, the spirit of whose imaginations have an interminable influence on posterity, and who are themselves separated and elevated among the generality of mankind, by the name of men of genius. Can we believe that all this is not for some useful purpose? What that purpose is, ought we to pretend to investigate? Let us rather reflect that the Almighty God has been pleased among us, and in this remote wilderness, to endow, with the rich gifts of a peculiar spirit, that youth who has now our common consent to cultivate his talents for an art, which, according to our humble and human judgment, was previously thought an unnecessary ministration to the sensual propensities of our nature. May it be demonstrated by the life and works of the Artist, that the gift of God has not been bestowed on him in vain, nor the motives of the beneficent inspiration which induces us to suspend our particular tenets, prove barren of religious or moral effect. On the contrary, let us confidently hope that this occurrence has been for good, and that the consequences which may arise in the society of this new world, from the example which Benjamin West will be enabled to give, will be such a love of the arts of peace as shall tend to draw the ties of affection closer, and diffuse over a wider extent of community the interests and blessing of fraternal love."
At the conclusion of this address, the women rose and kissed the young Artist, and the men, one by one, laid their hands on his head and prayed that the Lord might verify in his life the value of the gift which had induced them, in despite of their religious tenets, to allow him to cultivate the faculties of his genius.
The history of no other individual affords an incident so extraordinary. This could not be called a presentiment, but the result of a clear expectation, that some important consequence would ensue. It may be added that a more beautiful instance of liberality is not to be found in the records of any religious society. Hitherto, all sects, even of Christians, were disposed to regard, with jealousy and hatred, all those members who embraced any pursuit that might tend to alienate them from their particular modes of discipline. The Quakers have, therefore, the honour of having been the first to allow, by a public act, that their conception of the religious duties of man was liable to the errors of the human judgment, and was not to be maintained on the presumption of being actually according to the will of God. There is something at once simple and venerable in the humility with which they regarded their own peculiar principles, especially contrasted with the sublime view they appeared to take of the wisdom and providence of the Deity. But, with whatever delightful feelings strangers and posterity may contemplate this beautiful example of Christian magnanimity, it would be impossible to convey any idea of the sentiments with which it affected the youth who was the object of its exercise. He must have been less than man had he not endeavoured, without ceasing, to attain an honourable eminence in his profession; or, had he forgotten, in the honours which he has since received from all polished nations, that he was authorized by his friends and his religion, to cultivate the art by which he obtained such distinctions, not for his own sake, but as an instrument chosen by Providence to disseminate the arts of peace in the world.
Chap. IV
Reflections on the Eccentricities of Young Men of Genius with respect to pecuniary matters. – The Death of the Artist's Mother. – The Embodying of the Pennsylvanian Militia; an Anecdote of General Wayne. – The Artist elected Commandant of a corps of Volunteer boys. – The circumstances which occasioned the Search for the Bones of Bradock's army. – The Search. – The Discovery of the Bones of the Father and Brother of Sir Peter Halket. – The Artist proposed afterwards to paint a Picture of the Discovery of the Bones of the Halkets. – He commences regularly as a Painter. – He copies a St. Ignatius. – He is induced to attempt Historical Portraiture. – His Picture of the Trial of Susannah. – Of the merits of that Picture.
There is a regardless independence about minds of superior endowment, which, in similar characters, manifests itself differently according to the circumstances in which they happen to be placed. Devoted to the contemplation of the means of future celebrity, the man of genius frequently finds himself little disposed to set a proper value on the common interests of of life. When bred in affluence, and exempted from the necessity of considering the importance of money to the attainment of his object, he is often found, to a blameful degree, negligent of pecuniary concerns; and, on the contrary, when his situation is such that he may only hope for distinction by the practice of the most parsimonious frugality, he will as often appear in the social and propelling season of youth enduring voluntary privations with an equanimity which the ostentatious fanatic or contrite penitent would in vain attempt to surpass. This peculiar feature of the self-sustained mind of genius has often been misunderstood, and seldom valued as it ought to be. The presumptuous weak who mistake the wish of distinction for the workings of talent, admire the eccentricities of the gifted youth who is reared in opulence, and, mistaking the prodigality which is only the effect of his fortune, for the attributes of his talents, imitate his errors, and imagine that, by copying the blemishes of his conduct, they possess what is illustrious in his mind. Such men are incapable of appreciating the self-denial which Benjamin West made it a duty to impose upon himself on entering