s and want of passion in a picture, are not signs of the
accuracy, but of the paucity of its statements; true vigor and
brilliancy are not signs of audacity, but of knowledge.

Sec. 10. How truth may be considered a just criterion of all art.

Hence it follows that it is in the power of all, with care and time, to
form something like a just judgment of the relative merits of artists;
for although with respect to the feeling and passion of pictures, it is
often as impossible to criticise as to appreciate, except to such as are
in some degree equal in powers of mind, and in some respects the same in
modes of mind, with those whose works they judge; yet, with respect to
the representation of facts, it is possible for all, by attention, to
form a right judgment of the respective powers and attainments of every
artist. Truth is a bar of comparison at which they may all be examined,
and according to the rank they take in this examination, will almost
invariably be that which, if capable of appreciating them in every
respect, we should be just in assigning them; so strict is the
connection, so constant the relation between the sum of knowledge and
the extent of thought, between accuracy of perception and vividness of
idea.

I shall endeavor, therefore, in the present portion of the work, to
enter with care and impartiality into the investigation of the claims of
the schools of ancient and modern landscape to faithfulness in
representing nature. I shall pay no regard whatsoever to what may be
thought beautiful, or sublime, or imaginative. I shall look only for
truth; bare, clear, downright statement of facts; showing in each
particular, as far as I am able, what the truth of nature is, and then
seeking for the plain expression of it, and for that alone. And I shall
thus endeavor, totally regardless of fervor of imagination or brilliancy
of effect, or any other of their more captivating qualities, to examine
and to judge the works of the great living painter, who is, I believe,
imagined by the majority of the public to paint more falsehood and less
fact than any other known master. We shall see with what reason.

CHAPTER II.

THAT THE TRUTH OF NATURE IS NOT TO BE DISCERNED BY THE UNEDUCATED
SENSES.

Sec. 1. The common self-deception of men with respect to their power of
discerning truth.

It may be here inquired by the reader, with m