On the Old Road Vol. 1 (of 2). Ruskin John
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the allegorical virtues perhaps still more expressive, and full of poetry in their symbols and attitudes; the whole series is executed with a delicacy of workmanship till then unknown in bronze, a precision yet softness of touch resembling that of a skillful performer on the pianoforte. Andrea was occupied upon it for nine years, from 1330 to 1339, and when finished, fixed in its place, and exposed to view, the public enthusiasm exceeded all bounds; the Signoria, with unexampled condescension, visited it in state, accompanied by the ambassadors of Naples and Sicily, and bestowed on the fortunate artist the honor and privilege of citizenship, seldom accorded to foreigners unless of lofty rank or exalted merit. The door remained in its original position—facing the Cathedral—till superseded in that post of honor by the 'Gate of Paradise,' cast by Ghiberti. It was then transferred to the Southern entrance of the Baptistery, facing the Misericordia."—Vol. ii., pp. 125-128.
53. A few pages farther on, the question of Giotto's claim to the authorship of the designs for this door is discussed at length, and, to the annihilation of the honor here attributed to Andrea, determined affirmatively, partly on the testimony of Vasari, partly on internal evidence—these designs being asserted by our author to be "thoroughly Giottesque." But, not to dwell on Lord Lindsay's inconsistency, in the ultimate decision his discrimination seems to us utterly at fault. Giotto has, we conceive, suffered quite enough in the abduction of the work in the Campo Santo, which was worthy of him, without being made answerable for these designs of Andrea. That he gave a rough draft of many of them, is conceivable; but if even he did this, Andrea has added cadenzas of drapery, and other scholarly commonplace, as a bad singer puts ornament into an air. It was not of such teaching that came the "Jabal" of Giotto. Sitting at his tent door, he withdraws its rude drapery with one hand: three sheep only are feeding before him, the watchdog sitting beside them; but he looks forth like a Destiny, beholding the ruined cities of the earth become places, like the valley of Achor, for herds to lie down in.
54. We have not space to follow our author through his very interesting investigation of the comparatively unknown schools of Teutonic sculpture. With one beautiful anecdote, breathing the whole spirit of the time—the mingling of deep piety with the modest, manly pride of art—our readers must be indulged:—
"The Florentine Ghiberti gives a most interesting account of a sculptor of Cologne in the employment of Charles of Anjou, King of Naples, whose skill he parallels with that of the statuaries of ancient Greece; his heads, he says, and his design of the naked, were 'maravigliosamente bene,' his style full of grace, his sole defect the somewhat curtailed stature of his figures. He was no less excellent in minuter works as a goldsmith, and in that capacity had worked for his patron a 'tavola d'oro,' a tablet or screen (apparently) of gold, with his utmost care and skill; it was a work of exceeding beauty—but in some political exigency his patron wanted money, and it was broken up before his eyes. Seeing his labor vain and the pride of his heart rebuked, he threw himself on the ground, and uplifting his eyes and hands to heaven, prayed in contrition, 'Lord God Almighty, Governor and disposer of heaven and earth! Thou hast opened mine eyes that I follow from henceforth none other than Thee—Have mercy upon me!'—He forthwith gave all he had to the poor for the love of God, and went up into a mountain where there was a great hermitage, and dwelt there the rest of his days in penitence and sanctity, surviving down to the days of Pope Martin, who reigned from 1281 to 1284. 'Certain youths,' adds Ghiberti, 'who sought to be skilled in statuary, told me how he was versed both in painting and sculpture, and how he had painted in the Romitorio where he lived; he was an excellent draughtsman and very courteous. When the youths who wished to improve visited him, he received them with much humility, giving them learned instructions, showing them various proportions, and drawing for them many examples, for he was most accomplished in his art. And thus,' he concludes, 'with great humility, he ended his days in that hermitage.'"—Vol. iii., pp. 257-259.
55. We could have wished that Lord Lindsay had further insisted on what will be found to be a characteristic of all the truly Christian or spiritual, as opposed to classical, schools of sculpture—the scenic or painter-like management of effect. The marble is not cut into the actual form of the thing imaged, but oftener into a perspective suggestion of it—the bas-reliefs sometimes almost entirely under cut, and sharpedged, so as to come clear off a dark ground of shadow; even heads the size of life being in this way rather shadowed out than carved out, as the Madonna of Benedetto de Majano in Santa Maria Novella, one of the cheeks being advanced half an inch out of its proper place—and often the most audacious violations of proportion admitted, as in the limbs of Michael Angelo's sitting Madonna in the Uffizii; all artifices, also, of deep and sharp cutting being allowed, to gain the shadowy and spectral expressions about the brow and lip which the mere actualities of form could not have conveyed;—the sculptor never following a material model, but feeling after the most momentary and subtle aspects of the countenance—striking these out sometimes suddenly, by rude chiseling, and stopping the instant they are attained—never risking the loss of thought by the finishing of flesh surface. The heads of the Medici sacristy we believe to have been thus left unfinished, as having already the utmost expression which the marble could receive, and incapable of anything but loss from further touches. So with Mino da Fiesole and Jacopo della Quercia, the workmanship is often hard, sketchy, and angular, having its full effect only at a little distance; but at that distance the statue becomes ineffably alive, even to startling, bearing an aspect of change and uncertainty, as if it were about to vanish, and withal having a light, and sweetness, and incense of passion upon it that silences the looker-on, half in delight, half in expectation. This daring stroke—this transfiguring tenderness—may be shown to characterize all truly Christian sculpture, as compared with the antique, or the pseudo-classical of subsequent periods. We agree with Lord Lindsay in thinking the Psyche of Naples the nearest approach to the Christian ideal of all ancient efforts; but even in this the approximation is more accidental than real—a fair type of feature, further exalted by the mode in which the imagination supplies the lost upper folds of the hair. The fountain of life and emotion remains sealed; nor was the opening of that fountain due to any study of the far less pure examples accessible by the Pisan sculptors. The sound of its waters had been heard long before in the aisles of the Lombard; nor was it by Ghiberti, still less by Donatello, that the bed of that Jordan was dug deepest, but by Michael Angelo (the last heir of the Byzantine traditions descending through Orcagna), opening thenceforward through thickets darker and more dark, and with waves ever more soundless and slow, into the Dead Sea wherein its waters have been stayed.
56. It is time for us to pass to the subject which occupies the largest portion of the work–the History
"of Painting, as developed contemporaneously with her sister, Sculpture, and (like her) under the shadow of the Gothic Architecture, by Giotto and his successors throughout Italy, by Mino, Duccio, and their scholars at Siena, by Orcagna and Fra Angelico da Fiesole at Florence, and by the obscure but interesting primitive school of Bologna, during the fourteenth and the early years of the fifteenth century. The period is one, comparatively speaking, of repose and tranquillity,—the storm sleeps and the winds are still, the currents set in one direction, and we may sail from isle to isle over a sunny sea, dallying with the time, secure of a cloudless sky and of the greetings of innocence and love wheresoever the breeze may waft us. There is in truth a holy purity, an innocent naïveté, a childlike grace and simplicity, a freshness, a fearlessness, an utter freedom from affectation, a yearning after all things truthful, lovely and of good report, in the productions of this early time, which invest them with a charm peculiar in its kind, and which few even of the most perfect works of the maturer era can boast of,—and hence the risk and danger of becoming too passionately attached to them, of losing the power of discrimination, of admiring and imitating their defects as well as their beauties, of running into affectation in seeking after simplicity and into exaggeration in our efforts to be in earnest,—in a word, of forgetting that in art as in human nature, it is the balance, harmony, and co-equal development of Sense, Intellect, and Spirit, which constitute perfection."—Vol. ii., pp. 161-163.
57. To the thousand islands, or how many soever they may be, we shall allow ourselves to be wafted with all willingness, but not in Lord Lindsay's three-masted vessel, with its balancing topmasts of Sense, Intellect, and Spirit. We are utterly tired of the triplicity; and we are mistaken if its application here be not as inconsistent as it is arbitrary. Turning back to the introduction, which we have quoted, the reader will find that