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the pursuit of their proper object, but not if you divert them from that object into the trammels of common-place mechanical labour. By this method you neutralise all distinction of character—make a pedant of the blockhead and a drudge of the man of genius. What, for instance, would have been the effect of persuading Hogarth or Rembrandt to place no dependence on their own genius, and to apply themselves to the general study of the different branches of the art and of every sort of excellence, with a confidence of success proportioned to their misguided efforts, but to destroy both those great artists? “You take my house when you do take the prop that doth sustain my house!” You undermine the superstructure of art when you strike at its main pillar and support, confidence and faith in nature. We might as well advise a person who had discovered a silver or a lead mine on his estate to close it up, or the common farmer to plough up every acre he rents in the hope of discovering hidden treasure, as advise the man of original genius to neglect his particular vein for the study of rules and the imitation of others, or try to persuade the man of no strong natural powers that he can supply their deficiency by laborious application. Sir Joshua soon after, in the Third Discourse,