rs, but of the soul, aided, according to her
necessities, by the inferior powers; and therefore distinguished in
essence from all products of those inferior powers unhelped by the soul.
For as a photograph is not a work of art, though it requires certain
delicate manipulations of paper and acid, and subtle calculations of
time, in order to bring out a good result; so, neither would a drawing
_like_ a photograph, made directly from nature, be a work of art,
although it would imply many delicate manipulations of the pencil and
subtle calculations of effects of color and shade. It is no more art[49]
to manipulate a camel's hair pencil, than to manipulate a china tray and
a glass vial. It is no more art to lay on color delicately, than to lay
on acid delicately. It is no more art to use the cornea and retina for
the reception of an image, than to use a lens and a piece of silvered
paper. But the moment that inner part of the man, or rather that entire
and only being of the man, of which cornea and retina, fingers and
hands, pencils and colors, are all the mere servants and
instruments;[50] that manhood which has light in itself, though the
eyeball be sightless, and can gain in strength when the hand and the
foot are hewn off and cast into the fire; the moment this part of the
man stands forth with its solemn "Behold, it is I," then the work
becomes art indeed, perfect in honor, priceless in value, boundless in
power.

Sec. VII. Yet observe, I do not mean to speak of the body and soul as
separable. The man is made up of both: they are to be raised and
glorified together, and all art is an expression of the one, by and
through the other. All that I would insist upon is, the necessity of the
whole man being in his work; the body _must_ be in it. Hands and habits
must be in it, whether we will or not; but the nobler part of the man
may often not be in it. And that nobler part acts principally in love,
reverence, and admiration, together with those conditions of thought
which arise out of them. For we usually fall into much error by
considering the intellectual powers as having dignity in themselves, and
separable from the heart; whereas the truth is, that the intellect
becomes noble and ignoble according to the food we give it, and the kind
of subjects with which it is conversant. It is not the reasoning power
which, of itself, is noble, but the reasoning power occupied with its
proper objects. Half of the mistakes of metaphysi