Notes

ENTHUSIASM DELINEATED,
CONTRASTED WITH THE PRINT ENTITLED

A MEDLEY;

TO WHICH HOGARTH AFTERWARDS ALTERED THE PLATE.[83]

"Idolatry is not only an accounting and worshipping that for God which is not God, but it is also a worshipping the true God in a way unsuitable to His nature, and particularly by the mediation of images and corporeal resemblances."—South.

Such was the opinion of Dr. South, and such the opinion of Hogarth, when he designed this very extraordinary print, the intention of which is to give "a lineal representation of the strange effects resulting from literal and low conceptions of sacred beings, as also of the idolatrous tendency of pictures in churches, and prints in religious books," etc. To exemplify this, he has parodied the productions of[170] several eminent masters, whose works, having been generally painted under the direction of cardinals, popes, etc., are chiefly on religious subjects; and by the artists absurdly attempting to represent what are not properly objects of sight, that which they intended to be sublime is rendered in the highest degree ridiculous. To burlesque the idolatrous symbols with which they have peopled their canvas, place the popish doctrine of transubstantiation[84] in its true point of view, unmask hypocrisy, and check the progress of those enthusiastic delusions which Bishop Lavington properly terms "Religion run Mad,"[85] are the author's leading objects.

To effect these purposes, he has delineated what we may fairly denominate a powerful preacher, who from his countenance, and what is hinted at in the scale of vociferation at his left hand, seems treating his congregation with a bull roar. He may be considered as either a Methodistical Papist or a Popish [171]Methodist, for his shaven crown intimates that he is a Jesuit; and the harlequin's jacket underneath his gown denotes the versatility of his religious professions. This Proteus of the pulpit poises a puppet in each hand; that in the left represents the devil grasping a gridiron; in his right he holds the triple figure with the triangular emblem, by which Raphael and some other painters have profanely presumed to personify the Deity.[86]

Exemplifying sacred mysteries by these absurd theorems is surely open to the severest satire; and to heighten his ridicule, the artist has, by adding three legs to the triangle, rendered it a complete trivet, and given to his jesuitical and theatrical declaimer (who, as his text intimates, "speaks as a fool") a pointed antithesis,—"If you do not believe in this trivet, you shall broil on that gridiron." Dangling on pegs around the pulpit, and to be exhibited as there shall be occasion, are six other puppets, copied from the absurd misrepresentations which some of the old masters have made of Adam and Eve, Peter and Paul, Moses and Aaron. Adam and Eve are a little caricatured, but evidently intended to hint at the dry designs of Albert Durer. Adam,[172] though naked, has the air of a first-rate coxcomb. Eve, encircled with a zone of fig leaves, has neither grace in her step nor dignity in her gesture. Peter, displaying his ponderous key, and pulling off Paul's black periwig, is copied from Rembrandt, and to him referred in Hogarth's inscription. Paul, with a beard of Hudibrastic cut and dye, being low of stature, is elevated by high-heeled shoes, and armed with two swords: that in his hand, massy as the weapon wielded by John a Gaunt; the other, which, like the dagger of Hudibras, might serve as its page, tucked to his side.

Moses and Aaron, one bearing the tables and the other an incense pot, are retreating to the other side. The Jewish lawgiver's having made many ordinances concerning food, may be hinted at by his being crowned with a porridge pot; the two feet may serve for horns. The bells on the hem of Aaron's garments are sufficiently obvious, and, as saith Master Thomas Goodwin, in his Civil and Ecclesiastical Rites—"By the bells are typed the sound of his doctrine."

The nobleman in a pew beneath, unquestionably refers to some known character; but for whom it is meant I am unable to determine. He may either be a peer who was at that time very constant in his attendance at the Tabernacle, or a wolf who has found his way into the fold, and is prowling among[173] the lambs of the flock. His face presents the index of a mind in which hypocrisy is united with another passion, and is in an eminent degree characteristic. The holy fervour[87] of the female, who, seduced by the tender touches of an earthly lover, lets her celestial model fall to the ground, is equally remarkable. A ragged figure[88] in the same pew, dropping his tears into a bottle, we know, by his rueful countenance, his handcuffs, and the letter T marked on his cheek, to be a repentant thief. A tattered and coal-black proselyte at the foot of the reading-desk, inspired [174]with the epidemical enthusiasm of the place, is embracing the idolatrous image of her adoration, which in colour is similar to herself.

As sculptors and painters have thought fit to denominate a child's head, with duck wings, "Cherubin;"[89] Hogarth, to one of these infantine fancies, has whimsically enough added a pair of duck's feet. The well-fed figure in the desk may perhaps be meant as an overcharged portrait of Whitfield. The fainting female in the corner of the print was intended for Mrs. Douglas of the Piazza, who, after a most licentious life, became a rigid devotee, and was Sam. Foote's original for Mother Cole. The Jew, with an insect between his nails, has a fine air of head. On the book open before him is a print of "Abraham offering up Isaac."[90]

The figures in the background it is not necessary to enumerate: they are sighing, weeping, groaning! The four most obtrusive convey a severe satire on transubstantiation. A Turk looking through the window, is evidently laughing at their absurdities, [175]and thanking Mahomet that he has been early initiated in the Koran. A dog, with "Whitfield" on his collar, seated upon a hassock, and howling in concert with the preacher, is admirably designed.

The figure of a pigeon impressed on the Methodist's brain, is intended to intimate that if the Holy Spirit gets into the head instead of the heart, it will create that confusion of intellect described in the mental thermometer which rises out of it, and which is crowned by a dove on the point of a triangle.

Thus did this great artist express his "First Thought," but afterwards erased, or essentially altered every figure except two, and on the same piece of copper: we find his variations so multifarious as to render it nearly a new print, which he entitled

CREDULITY, SUPERSTITION, AND FANATICISM.
A MEDLEY.

The preacher and the devil, except in a few shadows added to a handkerchief, are left as in the first state, and these are the only figures that are so left; from them and the background it is positively ascertained that the first and second engravings are on the same copperplate. Raphael's strange symbol of the Deity the artist has struck out, and in the place of it inserted a witch upon a broomstick; in[176]stead of the puppets representing Adam and Eve, Peter and Paul, Moses and Aaron, we have Mrs. Veale's ghost, Julius Cæsar's apparition, and the shade of Sir George Villiers.

The nobleman, and lady dropping her deified image in the pew beneath the pulpit, are discarded, and a pair of vulgar and uninteresting characters put in their room. The handcuffed felon is obliterated, and his place supplied by two figures, one weeping, the other asleep. The ragged woman hugging a model is altered to the boy of Bilson; and on the hassock, where was the howling dog, is a shoeblack's basket, with Whitfield's Journal placed upon King James's Demonology. The characters of cherubin and seraph are changed; and though the duck's wings are left, the legs are lopped off. In the place of the corpulent and consequential clerk, the artist has inserted a meagre and moon-eyed monster, with wings that either grow out of his shoulders, or appertain to a foul fiend planted behind him and acting as his prompter. Mother Douglas is beaten out of the copper, and in her room Hogarth has introduced Mrs. Tofts and her rabbits, one of the popular impositions of his own day. The smelling-bottle applied to recover Mrs. Douglas from fainting, is with Mrs. Tofts very properly changed to a dram glass. The Jew is altered, and altered for the worse: the print of "Abraham and Isaac," in a book before him, is[177] obliterated, and a knife inscribed "bloody," and laid upon an altar, supplies its place. In the characters of the common people of the congregation there are several variations; the models which some of them held in their arms are totally changed. The pigeon in the Methodist's brain is discarded; in the place of the inscription in the top division of the thermometer he has inserted the Cock Lane ghost; and instead of the glory, which in the "First Thought" crowned the whole, we have the Tedworth Drummer, a tale which, had it not given the subject for Addison's comedy, would have been long since forgotten. On the scale of vociferation and the chandelier, the names of W—d and Romaine are only to be found in the present state of the plate; in the scale of the thermometer there are numerous alterations. In "The Medley," the artist has made an addition, and placed Wesley's Sermons and Glanville's book On Witches as supporters to the Methodist's brain. To do this, and introduce the rabbits on the foreground, he has brought his work so near the bottom of his plate as not to leave room for a title, which, with the quotation from St. John, "Believe not every spirit," etc., is, in the present state of the plate, engraven on another piece of copper.

Many little variations besides those I have noted will appear by a comparison of the two designs; one is worthy of particular attention. In the print of[178] "Enthusiasm Delineated," the inscriptions on the thermometer, etc., are evidently from the burin of Hogarth; in the print of "The Medley," every inscription, even those which in each impression contain the same words, are the work of a writing engraver, from which I am inclined to believe, that in the first state the artist never trusted the plate out of his own hands.

With respect to the comparative merit of the two prints, I think of the "First Thought" what Mr. Walpole in his Anecdotes asserts of the "Second," that "for useful and deep satire, it is the most sublime of all his works." It forms one great whole; and the skill with which he has appropriated the absurd symbols of painters, and combined the idolatrous emblems of Popery with the mummery of modern enthusiasts, presents a trait of his genius hitherto unknown; displays the powers of his mind on subjects new to his pencil, and shows an extent of information and depth of thought that is not to be found in any of his other works.

In "The Medley" the artist has changed his ground, attacked follies of another description, and in the place of Enthusiasm introduced Credulity, Superstition, and Fanaticism. In his management of them he has shown much genius, and by his transition from one object to another, and the many metamorphoses of his characters, displayed a power of assimilating,[179] aptness of appropriating, and versatility of pencil hardly to be paralleled, and proved that his invention was inexhaustible. With all this, it must be acknowledged that some of the local credulities which he has there depicted were of so temporary and trifling a nature, that even now they are hardly recollected by any other circumstances than having been introduced in this print.

Ten or twelve figures engraved on the background are not in the "First Thought:" two of them, viz. a crazed convert terrified by a lay preacher, are admirably descriptive; but as to the residue of this half-price audience, met together to be miserable, they add to the number without much increasing the force, destroy the pyramid, and hurt the general effect;—if they are intended to stand on the floor, they are too high; if on benches, too low. The effect of this print is further injured by the alteration of the clerk. In the first state, his ample breadth of face and black periwig render him a leading character, and give him the rank of principal figure. The thin-visaged, hungry harpy in "The Medley" has no importance, neither is there any principal figure in that print. A little cherub Mercury, crowned with a postilion's cap, and bearing in his mouth a letter directed to St. Moneytrap, is an afterthought, and only to be found in the second impression.

If I am asked what were the artist's inducements[180] for making so many alterations, I can account for it in no other way than by supposing some friend suggested that the satire would be mistaken, and that there might be those who would suppose his arrows were aimed at religion, though every shaft is pointed at the preposterous masquerade habit in which it has been frequently disguised.

Considering the time that must have been employed in beating out the old figures, the trouble of polishing the copper, etc., it seems rather extraordinary that he should not have wholly discarded his plate of the "First Thought," and taken another piece of copper for the second. It is probable that the alterations were made by degrees, and before the author was fully satisfied with his design, became much more numerous than he had at first intended.[91]