§ I. I trust that the reader has been enabled, by the preceding chapters, to form some conception of the magnificence of the streets of Venice during the course of the thirteenth and fourteenth centuries. Yet by all this magnificence she was not supremely distinguished above the other cities of the middle ages. Her early edifices have been preserved to our times by the circuit of her waves; while continual recurrences of ruin have defaced the glory of her sister cities. But such fragments as are still left in their lonely squares, and in the corners of their streets, so far from being inferior to the buildings of Venice, are even more rich, more finished, more admirable in invention, more exuberant in beauty. And although, in the North of Europe, civilization was less advanced, and the knowledge of the arts was more confined to the ecclesiastical orders, so that, for domestic architecture, the period of perfection must be there placed much later than in Italy, and considered as extending to the middle of the fifteenth century; yet, as each city reached a certain point in civilization, its streets became decorated with the same magnificence, varied § II. Renaissance architecture is the school which has conducted men’s inventive and constructive faculties from the Grand Canal to Gower Street; from the marble shaft, and the lancet arch, and the wreathed leafage, and the glowing and melting harmony of gold and azure, to the square cavity in the brick wall. We have now to consider the causes and the steps of this change; and, as we endeavored above to investigate the nature of Gothic, here to investigate also the nature of Renaissance. § III. Although Renaissance architecture assumes very different forms among different nations, it may be conveniently referred to three heads:—Early Renaissance, consisting of the first corruptions introduced into the Gothic schools: Central or Roman Renaissance, which is the perfectly formed style: and Grotesque Renaissance, which is the corruption of the Renaissance itself. § IV. Now, in order to do full justice to the adverse cause, we will consider the abstract nature of the school with reference only to its best or central examples. The forms of building which must be classed generally under the term early Renaissance are, in many cases, only the extravagances and corruptions of the languid Gothic, for whose errors the classical principle is in no wise answerable. It was stated in the second chapter of the “Seven Lamps,” that, unless luxury had enervated and subtlety falsified the Gothic forms, Roman traditions could not have prevailed against them; and, although these enervated and false conditions are almost instantly colored by the classical influence, it would be utterly unfair to lay to the charge of that influence the first debasement of the earlier schools, which had lost the strength of their system before they could be struck by the plague. § V. The manner, however, of the debasement of all schools of art, so far as it is natural, is in all ages the same; luxuriance of ornament, refinement of execution, and idle subtleties of fancy, taking the place of true thought and firm handling: and I do not intend to delay the reader long by the Gothic sick-bed, for our task is not so much to watch the wasting of fever in the features of the expiring king, as to trace the character of that Hazael who dipped the cloth in water, and laid it upon his face, Nevertheless, it is necessary to the completeness of our view of the architecture of Venice, as well as to our understanding of the manner in which the Central Renaissance obtained its universal dominion, that we glance briefly at the principal forms into which Venetian Gothic first declined. They are two in number: one the corruption of the Gothic itself; the other a partial return to Byzantine forms; for the Venetian mind having carried the Gothic to a point at which it was dissatisfied, tried to retrace its steps, fell back first upon Byzantine types, and through them passed to the first Roman. But in thus retracing its steps, it does not recover its own lost energy. It revisits the places through which it had passed in the morning light, but it is now with wearied limbs, and under the gloomy shadows of evening. § VI. It has just been said that the two principal causes of natural decline in any school, are over-luxuriance and over-refinement. The corrupt Gothic of Venice furnishes us with a curious instance of the one, and the corrupt Byzantine of the other. We shall examine them in succession. Now, observe, first, I do not mean by luxuriance of ornament, quantity of ornament. In the best Gothic in the world there is hardly an inch of stone left unsculptured. But I mean that character of extravagance in the ornament itself which shows that it was addressed to jaded faculties; a violence and coarseness in curvature, a depth of shadow, a lusciousness in arrangement of line, evidently arising out of an incapability of feeling the true beauty of chaste form and restrained power. I do not know any character of design which may be more easily recognized at a glance than this over-lusciousness; and yet it seems to me that at the present day there is nothing so little understood as the essential difference between chasteness and extravagance, whether in color, shade, or lines. We speak loosely and inaccurately of “overcharged” ornament, with an obscure feeling that there is indeed something in visible Form which is correspondent to Intemperance in moral habits; but without any distinct detection of the character which offends us, far less with any understanding of the most important lesson which there can be no doubt was intended to be conveyed by the universality of this ornamental law. § VII. In a word, then, the safeguard of highest beauty, in all visible work, is exactly that which is also the safeguard of conduct in the soul,—Temperance, in the broadest sense; the Temperance which we have seen sitting on an equal throne with Justice amidst the Four Cardinal Virtues, and, wanting which, there is not any other virtue which may not lead us into desperate error. Now, observe: Temperance, in the nobler sense, does not mean a subdued and imperfect energy; it does not mean a stopping short in any good thing, as in Love or in Faith; but it means the power which governs the most intense energy, and prevents its acting in any way but § VIII. Again, in curvature, which is the cause of loveliness in all form; the bad designer does not enjoy it more than the great designer, but he indulges in it till his eye is satiated, and he cannot obtain enough of it to touch his jaded feeling for grace. But the great and temperate designer does not allow himself any violent curves; he works much with lines in which the curvature, though always existing, is long before it is perceived. He dwells on all these subdued curvatures to the uttermost, and opposes them with still severer lines to bring The curves drawn in Plate VII. of the first volume, were chosen entirely to show this character of dignity and restraint, as it appears in the lines of nature, together with the perpetual changefulness of the degrees of curvature in one and the same line; but although the purpose of that plate was carefully explained in the chapter which it illustrates, as well as in the passages of “Modern Painters” therein referred to (vol. ii. pp. 43, 79), so little are we now in the habit of considering the character of abstract lines, that it was thought by many persons that this plate only illustrated Hogarth’s reversed line of beauty, even although the curve of the salvia leaf, which was the one taken from that plate for future use, in architecture, was not a reversed or serpentine curve at all. I shall now, however, I hope, be able to show my meaning better. § IX. Fig. 1 in Plate I., opposite, is a piece of ornamentation from a Norman-French manuscript of the thirteenth century, and fig. 2 from an Italian one of the fifteenth. Observe in the first its stern moderation in curvature; the gradually united lines nearly straight, though none quite straight, used for its main limb, and contrasted with the bold but simple offshoots of its leaves, and the noble spiral from which it shoots, these in their turn opposed by the sharp trefoils and thorny cusps. And see what a reserve of resource there is in the whole; how easy it would have been to make the curves more palpable and the foliage more rich, and how the noble hand has stayed itself, and refused to grant one wave of motion more.
§ X. Then observe the other example, in which, while the same idea is continually repeated, excitement and interest are sought for by means of violent and continual curvatures wholly unrestrained, and rolling hither and thither in confused wantonness. Compare the character of the separate lines in these two examples carefully, and be assured that wherever this § XI. Plate XX., in the second volume, though prepared for the special illustration of the notices of capitals, becomes peculiarly interesting when considered in relation to the points at present under consideration. The four leaves in the upper row are Byzantine; the two middle rows are transitional, all but fig. 11, which is of the formed Gothic; fig. 12 is perfect Gothic of the finest time (Ducal Palace, oldest part), fig. 13 is Gothic beginning to decline, fig. 14 is Renaissance Gothic in complete corruption. Now observe, first, the Gothic naturalism advancing gradually from the Byzantine severity; how from the sharp, hard, formalized conventionality of the upper series the leaves gradually expand into more free and flexible animation, until in fig. 12 we have the perfect living leaf as if fresh gathered out of the dew. And then, in the last two examples and partly in fig. 11, observe how the forms which can advance no longer in animation, advance, or rather decline, into luxury and effeminacy as the strength of the school expires. § XII. In the second place, note that the Byzantine and Gothic schools, however differing in degree of life, are both alike in temperance, though the temperance of the Gothic is the nobler, because it consists with entire animation. Observe how severe and subtle the curvatures are in all the leaves from fig. 1 to fig. 12, except only in fig. 11; and observe especially the firmness and strength obtained by the close approximation to the straight line in the lateral ribs of the leaf, fig. 12. The longer the eye rests on these temperate curvatures the more it will enjoy them, but it will assuredly in the end be wearied by the morbid exaggeration of the last example.
§ XIII. Finally, observe—and this is very important—how one and the same character in the work may be a sign of totally different states of mind, and therefore in one case bad, and in the other good. The examples, fig. 3. and fig. 12., are both equally pure in line; but one is subdivided in the extreme, the other broad in the extreme, and both are beautiful. The Byzantine mind delighted in the delicacy of subdivision which nature shows in the fern-leaf or parsley-leaf; and so, also, often the Gothic mind, much enjoying the oak, thorn, and thistle. But the builder of the Ducal Palace used great breadth in his foliage, in order to harmonize with the broad surface of his mighty wall, and delighted in this breadth as nature delights in the sweeping freshness of the dock-leaf or water-lily. Both breadth and subdivision are thus noble, when they are contemplated or conceived by a mind in health; and both become ignoble, when conceived by a mind jaded and satiated. The subdivision in fig. 13 as compared with the type, fig. 12, which it was intended to improve, is the sign, not of a mind which loved intricacy, but of one which could not relish simplicity, which had not strength enough to enjoy the broad masses of the earlier leaves, and cut them to pieces idly, like a child tearing the book which, in its weariness, it cannot read. And on the other hand, we shall continually find, in other examples of work of the same period, an unwholesome breadth or heaviness, which results from the mind having no longer any care for refinement or precision, nor taking any delight in delicate forms, but making all things blunted, cumbrous, and dead, losing at the same time the sense of the elasticity and spring of natural curves. It is as if the soul of man, itself severed from the root of its health, and about to fall into corruption, lost the perception of life in all things around it; and could no more distinguish the wave of the strong branches, full of muscular strength and sanguine circulation, from the lax bending of a broken cord, nor the sinuousness of the edge of the leaf, crushed into deep folds by the expansion of its living growth, from the wrinkled contraction § XIV. There is not to be found a single crocket or finial upon any part of the Ducal Palace built during the fourteenth century; and although they occur on contemporary, and on some much earlier, buildings, they either indicate detached examples of schools not properly Venetian, or are signs of incipient decline. The reason of this is, that the finial is properly the ornament of gabled architecture; it is the compliance, in the minor features of the building, with the spirit of its towers, ridged roof, and spires. Venetian building is not gabled, but horizontal in its roots and general masses; therefore the finial is a feature contradictory to its spirit, and adopted only in that search for morbid excitement which is the infallible indication of decline. When it occurs earlier, it is on fragments of true gabled architecture, as, for instance, on the porch of the Carmini. In proportion to the unjustifiableness of its introduction was the extravagance of the form it assumed; becoming, sometimes, a tuft at the top of the ogee windows, half as high as the arch itself, and consisting, in the richest examples, of a human figure, half emergent out of a cup of leafage, as, for In like manner, the enrichment and complication of the jamb mouldings, which, in other schools, might and did take place in the healthiest periods, are, at Venice, signs of decline, owing to the entire inconsistency of such mouldings with the ancient love of the single square jamb and archivolt. The process of enrichment in them is shown by the successive examples given in Plate VII., below. They are numbered, and explained in the Appendix. § XV. The date at which this corrupt form of Gothic first prevailed over the early simplicity of the Venetian types can be determined in an instant, on the steps of the choir of the § XVI. Against this degraded Gothic, then, came up the Renaissance armies; and their first assault was in the requirement of universal perfection. For the first time since the destruction of Rome, the world had seen, in the work of the greatest artists of the fifteenth century,—in the painting of Ghirlandajo, Masaccio, Francia, Perugino, Pinturicchio, and Bellini; in the sculpture of Mino da Fiesole, of Ghiberti, and Verrocchio,—a perfection of execution and fulness of knowledge which cast all previous art into the shade, and which, being in the work of those men united with all that was great in that of former days, did indeed justify the utmost enthusiasm with which their efforts were, or could be, regarded. But when this perfection had once been exhibited in anything, it was required in everything; the world could no longer be satisfied with less exquisite execution, or less disciplined knowledge. The first thing that it demanded in all work was, that it should be done in a consummate and learned way; and men altogether forgot that it was possible to consummate what was contemptible, and to know what was useless. Imperatively requiring dexterity of touch, they gradually forgot to look for tenderness of feeling; imperatively requiring accuracy of knowledge, they gradually forgot to ask for originality of thought. The thought and the feeling which they despised § XVII. For, observe here very carefully, the Renaissance principle, as it consisted in a demand for universal perfection, is quite distinct from the Renaissance principle as it consists in a demand for classical and Roman forms of perfection. And if I had space to follow out the subject as I should desire, I would first endeavor to ascertain what might have been the course of the art of Europe if no manuscripts of classical authors had been recovered, and no remains of classical architecture left, in the fifteenth century; so that the executive perfection to which the efforts of all great men had tended for five hundred years, and which now at last was reached, might § XVIII. The effect, then, of the sudden enthusiasm for classical literature, which gained strength during every hour of the fifteenth century, was, as far as respected architecture, to do away with the entire system of Gothic science. The pointed arch, the shadowy vault, the clustered shaft, the heaven-pointing spire, were all swept away; and no structure was any longer permitted but that of the plain cross-beam from pillar to pillar, over the round arch, with square or circular shafts, and a low-gabled roof and pediment: two elements of noble form, which had fortunately existed in Rome, were, however, for that reason, still permitted; the cupola, and, internally, the waggon vault. § XIX. These changes in form were all of them unfortunate; and it is almost impossible to do justice to the occasionally exquisite ornamentation of the fifteenth century, on account of its being placed upon edifices of the cold and meagre Roman outline. There is, as far as I know, only one Gothic building in Europe, the Duomo of Florence, in which, though the ornament be of a much earlier school, it is yet so exquisitely finished as to enable us to imagine what might have been the effect of the perfect workmanship of the Renaissance, coming out of the hands of men like Verrocchio and Ghiberti, had it been employed on the magnificent framework of Gothic § XX. The changes effected in form, however, were the least part of the evil principles of the Renaissance. As I have just said, its main mistake, in its early stages, was the unwholesome demand for perfection, at any cost. I hope enough has been advanced, in the chapter on the Nature of Gothic, to show the reader that perfection is not to be had from the general workman, but at the cost of everything,—of his whole life, thought, and energy. And Renaissance Europe thought this a small price to pay for manipulative perfection. Men like Verrocchio and Ghiberti were not to be had every day, nor in every place; and to require from the common workman execution or knowledge like theirs, was to require him to become their copyist. Their strength was great enough to enable them to join science with invention, method with emotion, finish with fire; but, in them, the invention and the fire were first, while Europe saw in them only the method and the finish. This was new to the minds of men, and they pursued it to the neglect of everything else. “This,” they cried, “we must have in all our work henceforward:” and they were obeyed. The lower workman secured method and finish, and lost, in exchange for them, his soul. § XXI. Now, therefore, do not let me be misunderstood when I speak generally of the evil spirit of the Renaissance. The reader may look through all I have written, from first to last, and he will not find one word but of the most profound reverence for those mighty men who could wear the Renaissance armor of proof, and yet not feel it encumber their living limbs,2—Leonardo and Michael Angelo, Ghirlandajo and Masaccio, Titian and Tintoret. But I speak of the Renaissance as an evil time, because, when it saw those men go burning forth into the battle, it mistook their armor for their § XXII. This, then, the reader must always keep in mind when he is examining for himself any examples of cinque-cento work. When it has been done by a truly great man, whose life and strength could not be oppressed, and who turned to good account the whole science of his day, nothing is more exquisite. I do not believe, for instance, that there is a more glorious work of sculpture existing in the world than that equestrian statue of Bartolomeo Colleone, by Verrocchio, of which, I hope, before these pages are printed, there will be a cast in England. But when the cinque-cento work has been done by those meaner men, who, in the Gothic times, though in a rough way, would yet have found some means of speaking out what was in their hearts, it is utterly inanimate,—a base and helpless copy of more accomplished models; or, if not this, a mere accumulation of technical skill, in gaining which the workman had surrendered all other powers that were in him. There is, therefore, of course, an infinite gradation in the art of the period, from the Sistine Chapel down to modern upholstery; but, for the most part, since in architecture the workman must be of an inferior order, it will be found that this cinque-cento painting and higher religious sculpture is noble, while the cinque-cento architecture, with its subordinate sculpture, is universally bad; sometimes, however, assuming forms, in which the consummate refinement almost atones for the loss of force. § XXIII. This is especially the case with that second branch of the Renaissance which, as above noticed, was engrafted at Venice on the Byzantine types. So soon as the classical enthusiasm required the banishment of Gothic forms, it was natural that the Venetian mind should turn back with affection to the Byzantine models in which the round arches and simple shafts, necessitated by recent law, were presented under a form consecrated by the usage of their ancestors. And, accordingly, But chiefly let him notice, in the Casa Contarini delle Figure, one most strange incident, seeming to have been permitted, like the choice of the subjects at the three angles of the Ducal Palace, in order to teach us, by a single lesson, the true nature of the style in which it occurs. In the intervals of the windows of the first story, certain shields and torches are attached, in the form of trophies, to the stems of two trees whose boughs have been cut off, and only one or two of their faded leaves left, scarcely observable, but delicately sculptured here and there, beneath the insertions of the severed boughs. It is as if the workman had intended to leave us an image of the expiring naturalism of the Gothic school. I had not seen this sculpture when I wrote the passage referring to its period, in the first volume of this work (Chap. XX. § XXXI.):—“Autumn came,—the leaves were shed,—and the eye was directed to the extremities of the delicate branches. The Renaissance frosts came, and all perished!” § XXIV. And the hues of this autumn of the early Renaissance are the last which appear in architecture. The winter which succeeded was colorless as it was cold; and although the Venetian painters struggled long against its influence, the numbness of the architecture prevailed over them at last, and the exteriors of all the latter palaces were built only in barren stone. As at this point of our inquiry, therefore, we must bid farewell to color, I have reserved for this place the continuation of the history of chromatic decoration, from the Byzantine period, when we left it in the fifth chapter of the second volume, down to its final close. § XXV. It was above stated, that the principal difference in general form and treatment between the Byzantine and Gothic palaces was the contraction of the marble facing into the narrow spaces between the windows, leaving large fields of brick wall perfectly bare. The reason for this appears to have been, that the Gothic builders were no longer satisfied with the faint and delicate hues of the veined marble; they wished for some more forcible and piquant mode of decoration, corresponding more completely with the gradually advancing splendor of chivalric costume and heraldic device. What I have said above of the simple habits of life of the thirteenth century, in no wise refers either to costumes of state, or of military service; and any illumination of the thirteenth and early fourteenth centuries (the great period being, it seems to me, from 1250 to 1350), while it shows a peculiar majesty and simplicity in the fall of the robes (often worn over the chain armor), indicates, at the same time, an exquisite brilliancy of color and power of design in the hems and borders, as well as in the armorial bearings with which they are charged; and while, as we have seen, a peculiar simplicity is found also in the forms of the architecture, corresponding to that of the folds of the robes, its colors were constantly increasing in brilliancy and decision, corresponding to those of the quartering of the shield, and of the embroidery of the mantle. § XXVI. Whether, indeed, derived from the quarterings of the knights’ shields, or from what other source, I know not; but there is one magnificent attribute of the coloring of the late twelfth, the whole thirteenth, and the early fourteenth century, which I do not find definitely in any previous work, nor afterwards in general art, though constantly, and necessarily, in that of great colorists, namely, the union of one color with another by reciprocal interference: that is to say, if a mass of red is to be set beside a mass of blue, a piece of the red will be carried into the blue, and a piece of the blue carried into the red; sometimes in nearly equal portions, as in a shield divided into four quarters, of which the uppermost on one side will be of the same color as the lowermost on the § XXVII. It is perfectly inconceivable, until it has been made a subject of special inquiry, how perpetually Nature employs this principle in the distribution of her light and shade; how by the most extraordinary adaptations, apparently accidental, but always in exactly the right place, she contrives to bring darkness into light, and light into darkness; and that so sharply and decisively, that at the very instant when one object changes from light to dark, the thing relieved upon it will change from dark to light, and yet so subtly that the eye will not detect the transition till it looks for it. The secret of a great part of the grandeur in all the noblest compositions is the doing of this delicately in degree, and broadly in mass; in color it may be done much more decisively than in light and shade, and, according to the simplicity of the work, with greater frankness of confession, until, in purely decorative art, as in the illumination, glass-painting, and heraldry of the great periods, we find it reduced to segmental accuracy. Its greatest masters, in high art, are Tintoret, Veronese, and Turner. § XXVIII. Together with this great principle of quartering is introduced another, also of very high value as far as regards the delight of the eye, though not of so profound meaning. As soon as color began to be used in broad and opposed fields, it was perceived that the mass of it destroyed its brilliancy, and it was tempered by chequering it with some other color or colors in smaller quantities, mingled with minute portions of pure white. The two moral principles of which this is the type, are those of Temperance and Purity; the one requiring the fulness of the color to be subdued, and the other that it shall be subdued without losing either its own purity or that of the colors with which it is associated. § XXIX. Hence arose the universal and admirable system of the diapered or chequered background of early ornamental art. They are completely developed in the thirteenth century, and § XXX. What? the reader asks in some surprise,—Stucco! and in the great Gothic period? Even so, but not stucco to imitate stone. Herein lies all the difference; it is stucco confessed and understood, and laid on the bricks precisely as gesso is laid on canvas, in order to form them into a ground for receiving color from the human hand,—color which, if well laid on, might render the brick wall more precious than if it had been built of emeralds. Whenever we wish to paint, we may prepare our paper as we choose; the value of the ground in no wise adds to the value of the picture. A Tintoret on beaten gold would be of no more value than a Tintoret on coarse canvas; the gold would merely be wasted. All that we have to do is to make the ground as good and fit for the color as possible, by whatever means. § XXXI. I am not sure if I am right in applying the term “stucco” to the ground of fresco; but this is of no consequence; the reader will understand that it was white, and that the whole wall of the palace was considered as the page of a book to be illuminated: but he will understand also that the sea winds are bad librarians; that, when once the painted stucco began to fade or to fall, the unsightliness of the defaced color would necessitate its immediate restoration; and that therefore, of all the chromatic decoration of the Gothic palaces, there is hardly a fragment left. Happily, in the pictures of Gentile Bellini, the fresco coloring § XXXII. The walls were generally covered with chequers of very warm color, a russet inclining to scarlet, more or less relieved with white, black, and grey; as still seen in the only example which, having been executed in marble, has been perfectly preserved, the front of the Ducal Palace. This, however, owing to the nature of its materials, was a peculiarly simple example; the ground is white, crossed with double bars of pale red, and in the centre of each chequer there is a cross, alternately black with a red centre and red with a black centre where the arms cross. In painted work the grounds would be, of course, as varied and complicated as those of manuscripts; but I only know of one example left, on the Casa Sagredo, where, on some fragments of stucco, a very early chequer background is traceable, composed of crimson quatrefoils interlaced, with cherubim stretching their wings filling the intervals. A small portion of this ground is seen beside the window taken from the palace, Vol. II. Plate XIII. fig. 1. § XXXIII. It ought to be especially noticed, that, in all chequered patterns employed in the colored designs of these noble periods, the greatest care is taken to mark that they are grounds of design rather than designs themselves. Modern architects, in such minor imitations as they are beginning to attempt, endeavor to dispose the parts in the patterns so as to occupy certain symmetrical positions with respect to the parts of the architecture. A Gothic builder never does this: he cuts his ground into pieces of the shape he requires with utter remorselessness, and places his windows or doors upon it with no regard whatever to the lines in which they cut the pattern: and, in illuminations of manuscripts, the chequer itself is constantly changed in the most subtle and arbitrary way, wherever there is the least chance of its regularity attracting § XXXIV. On these russet or crimson backgrounds the entire space of the series of windows was relieved, for the most part, as a subdued white field of alabaster; and on this delicate and veined white were set the circular disks of purple and green. The arms of the family were of course blazoned in their own proper colors, but I think generally on a pure azure ground; the blue color is still left behind the shields in the Casa Priuli and one or two more of the palaces which are unrestored, and the blue ground was used also to relieve the sculptures of religious subject. Finally, all the mouldings, capitals, cornices, cusps, and traceries, were either entirely gilded or profusely touched with gold. The whole front of a Gothic palace in Venice may, therefore, be simply described as a field of subdued russet, quartered with broad sculptured masses of white and gold; these latter being relieved by smaller inlaid fragments of blue, purple, and deep green. § XXXV. Now, from the beginning of the fourteenth century, when painting and architecture were thus united, two processes of change went on simultaneously to the beginning of the seventeenth. The merely decorative chequerings on the walls yielded gradually to more elaborate paintings of figure-subject; first small and quaint, and then enlarging into enormous pictures filled by figures generally colossal. As these paintings became of greater merit and importance, the architecture with which they were associated was less studied; and at last a style was introduced in which the framework of the building was little more interesting than that of a Manchester factory, but the whole space of its walls was covered with the most precious fresco paintings. Such edifices are of course no longer to be considered as forming an architectural school; they were merely large preparations of artists’ panels; and Titian, Giorgione, and Veronese no more conferred merit § XXXVI. Contemporarily with this change in the relative values of the color decoration and the stone-work, one equally important was taking place in the opposite direction, but of course in another group of buildings. For in proportion as the architect felt himself thrust aside or forgotten in one edifice, he endeavored to make himself principal in another; and, in retaliation for the painter’s entire usurpation of certain fields of design, succeeded in excluding him totally from those in which his own influence was predominant. Or, more accurately speaking, the architects began to be too proud to receive assistance from the colorists; and these latter sought for ground which the architect had abandoned, for the unrestrained display of their own skill. And thus, while one series of edifices is continually becoming feebler in design and richer in superimposed paintings, another, that of which we have so often spoken as the earliest or Byzantine Renaissance, fragment by fragment rejects the pictorial decoration; supplies its place first with marbles, and then, as the latter are felt by the architect, daily increasing in arrogance and deepening in coldness, to be too bright for his dignity, he casts even these aside one by one: and when the last porphyry circle has vanished from the faÇade, we find two palaces standing side by side, one built, so far as mere masonry goes, with consummate care and skill, but without the slightest vestige of color in any part of it; the other utterly without any claim to interest in its architectural form, but covered from top to bottom with paintings by Veronese. At this period, then, we bid farewell to color, leaving the painters to their own peculiar field; and only regretting that they waste their noblest work on walls, from which in a couple of centuries, if not before, the greater part of their labor must be effaced. On the other hand, the architecture whose decline we are tracing, has now assumed an entirely new condition, that of the Central or True Renaissance, § XXXVII. But before leaving these last palaces over which the Byzantine influence extended itself, there is one more lesson to be learned from them of much importance to us. Though in many respects debased in style, they are consummate in workmanship, and unstained in honor; there is no imperfection in them, and no dishonesty. That there is absolutely no imperfection, is indeed, as we have seen above, a proof of their being wanting in the highest qualities of architecture; but, as lessons in masonry, they have their value, and may well be studied for the excellence they display in methods of levelling stones, for the precision of their inlaying, and other such qualities, which in them are indeed too principal, yet very instructive in their particular way. § XXXVIII. For instance, in the inlaid design of the dove with the olive branch, from the Casa Trevisan (Vol. I. Plate XX. p. 369), it is impossible for anything to go beyond the precision with which the olive leaves are cut out of the white marble; and, in some wreaths of laurel below, the rippled edge of each leaf is as finely and easily drawn, as if by a delicate pencil. No Florentine table is more exquisitely finished than the faÇade of this entire palace; and as ideals of an executive perfection, which, though we must not turn aside from our main path to reach it, may yet with much advantage be kept in our sight and memory, these palaces are most notable amidst the architecture of Europe. The Rio FaÇade of the Ducal Palace, though very sparing in color, is yet, as an example of finished masonry in a vast building, one of the finest things, not only in Venice, but in the world. It differs from other work of the Byzantine Renaissance, in being on a very large scale; and it still retains one pure Gothic character, which adds not a little to its nobleness, that of perpetual variety. There is hardly one window of it, or one panel, that is like another; and this continual change so increases its apparent size by confusing the eye, that, though presenting no bold features, or striking masses of any kind, there are few things in Italy more And therefore, in finally leaving the Ducal Palace,6 let us take with us one more lesson, the last which we shall receive from the Stones of Venice, except in the form of a warning. § XXXIX. The school of architecture which we have just been examining is, as we have seen above, redeemed from severe condemnation by its careful and noble use of inlaid marbles as a means of color. From that time forward, this art has been unknown, or despised; the frescoes of the swift and daring Venetian painters long contended with the inlaid marbles, outvying them with color, indeed more glorious than theirs, but fugitive as the hues of woods in autumn; and, at last, as the art itself of painting in this mighty manner failed from among men,7 the modern decorative system established itself, which united the meaninglessness of the veined marble with the evanescence of the fresco, and completed the harmony by falsehood. § XL. Since first, in the second chapter of the “Seven Lamps,” I endeavored to show the culpableness, as well as the baseness, of our common modes of decoration by painted imitation § XLI. Consider, then, first, what marble seems to have been made for. Over the greater part of the surface of the world, we find that a rock has been providentially distributed, in a manner particularly pointing it out as intended for the service of man. Not altogether a common rock, it is yet rare enough to command a certain degree of interest and attention wherever it is found; but not so rare as to preclude its use for any purpose to which it is fitted. It is exactly of the consistence which is best adapted for sculpture: that is to say, neither hard nor brittle, nor flaky nor splintery, but uniform, and delicately, yet not ignobly, soft,—exactly soft enough to allow the sculptor to work it without force, and trace on it the finest lines of finished form; and yet so hard as never to betray the touch or moulder away beneath the steel; and so admirably crystallized, and of such permanent elements, that no rains dissolve it, no time changes it, no atmosphere decomposes it: once shaped, it is shaped for ever, unless subjected to actual violence or attrition. § XLII. Now, if we would take Nature at her word, and use this precious paper which she has taken so much care to provide for us (it is a long process, the making of that paper; the pulp of it needing the subtlest possible solution, and the pressing of it—for it is all hot-pressed—having to be done under the saw, or under something at least as heavy); if, I say, we use it as Nature would have us, consider what advantages would follow. The colors of marble are mingled for us just as if on a prepared palette. They are of all shades and hues (except bad ones), some being united and even, some broken, mixed, and interrupted, in order to supply, as far as possible, the want of the painter’s power of breaking and mingling the color with the brush. But there is more in the colors than this delicacy of adaptation. There is history in them. By the manner in which they are arranged in every piece of marble, they record the means by which that marble has been produced, and the successive changes through which it has passed. And in all their veins and zones, and flame-like stainings, or broken and disconnected lines, they write various legends, never untrue, of the former political state of the mountain kingdom to which they belonged, of its infirmities and fortitudes, convulsions and consolidations, from the beginning of time. Now, if we were never in the habit of seeing anything but real marbles, this language of theirs would soon begin to be understood; that is to say, even the least observant of us would recognize such and such stones as forming a peculiar class, and would begin to inquire where they came from, and, at last, take some feeble interest in the main question, Why they were only to be found in that or the other place, and § XLIII. But the moment we admit imitation of marble, this source of knowledge is destroyed. None of us can be at the pains to go through the work of verification. If we knew that every colored stone we saw was natural, certain questions, conclusions, interests, would force themselves upon us without any effort of our own; but we have none of us time to stop in the midst of our daily business, to touch and pore over, and decide with painful minuteness of investigation, whether such and such a pillar be stucco or stone. And the whole field of this knowledge, which Nature intended us to possess when we were children, is hopelessly shut out from us. Worse than shut out, for the mass of coarse imitations confuses our knowledge acquired from other sources; and our memory of the marbles we have perhaps once or twice carefully examined, is disturbed and distorted by the inaccuracy of the imitations which are brought before us continually. § XLIV. But it will be said, that it is too expensive to employ real marbles in ordinary cases. It may be so: yet not always more expensive than the fitting windows with enormous plate glass, and decorating them with elaborate stucco mouldings and other useless sources of expenditure in modern building; nay, not always in the end more expensive than the frequent repainting of the dingy pillars, which a little water dashed against them would refresh from day to day, if they were of true stone. But, granting that it be so, in that very costliness, checking their common use in certain localities, is part of the interest of marbles, considered as history. Where they are not found, Nature has supplied other materials,—clay § XLV. It can hardly be necessary to add, that, as the imitation of marbles interferes with and checks the knowledge of geography and geology, so the imitation of wood interferes with that of botany; and that our acquaintance with the nature, uses, and manner of growth of the timber trees of our own and of foreign countries, would probably, in the majority of cases, become accurate and extensive, without any labor or sacrifice of time, were not all inquiry checked, and all observation betrayed, by the wretched labors of the “Grainer.” § XLVI. But this is not all. As the practice of imitation retards knowledge, so also it retards art. There is not a meaner occupation for the human mind than the imitation of the stains and striÆ of marble and wood. When engaged in any easy and simple mechanical occupation, there is still some liberty for the mind to leave the literal work; and the clash of the loom or the activity of the fingers will not always prevent the thoughts from some happy expatiation in their own domains. But the grainer must think of what he is doing; and veritable attention and care, and occasionally considerable skill, are consumed in the doing of a more absolute nothing than I can name in any other department of painful idleness. I know not anything so humiliating as to see a human being, with arms and limbs complete, and apparently a head, and assuredly a soul, yet into the hands of which when you have put a brush and pallet, it cannot do anything with them but imitate a piece of wood. It cannot color, it has no ideas of color; it cannot draw, it has no ideas of form; it cannot caricature, it has no ideas of humor. It is incapable of anything beyond knots. All its achievement, the entire result of the daily application of its imagination and § XLVII. But what is to be done, the reader asks, with men who are capable of nothing else than this? Nay, they may be capable of everything else, for all we know, and what we are to do with them I will try to say in the next chapter; but meanwhile one word more touching the higher principles of action in this matter, from which we have descended to those of expediency. I trust that some day the language of Types will be more read and understood by us than it has been for centuries; and when this language, a better one than either Greek or Latin, is again recognized amongst us, we shall find, or remember, that as the other visible elements of the universe—its air, its water, and its flame—set forth, in their pure energies, the life-giving, purifying, and sanctifying influences of the Deity upon His creatures, so the earth, in its purity, sets forth His eternity and His Truth. I have dwelt above on the historical language of stones; let us not forget this, which is their theological language; and, as we would not wantonly pollute the fresh waters when they issue forth in their clear glory from the rock, nor stay the mountain winds into pestilential stagnancy, nor mock the sunbeams with artificial and ineffective light; so let us not by our own base and barren falsehoods, replace the crystalline strength and burning color of the earth from which we were born, and to which we must return; the earth which, like our own bodies, though dust in its degradation, is full of splendor when God’s hand gathers its atoms; and which was for ever sanctified by Him, as the symbol no less of His love than of His truth, when He bade the high priest bear the names of the Children of Israel on the clear stones of the Breastplate of Judgment. 1 There is a curious instance of this in the modern imitations of the Gothic capitals of the Casa d’ Oro, employed in its restorations. The old capitals look like clusters of leaves, the modern ones like kneaded masses of dough with holes in them. 2 Not that even these men were able to wear it altogether without harm, as we shall see in the next chapter. 3 Appendix 4, “Date of Palaces of Byzantine Renaissance.” 4 In the various works which Mr. Prout has written on light and shade, no principle will be found insisted on more strongly than this carrying of the dark into the light, and vice versa. It is curious to find the untaught instinct of a merely picturesque artist in the nineteenth century, fixing itself so intensely on a principle which regulated the entire sacred composition of the thirteenth. I say “untaught” instinct, for Mr. Prout was, throughout his life, the discoverer of his own principles; fortunately so, considering what principles were taught in his time, but unfortunately in the abstract, for there were gifts in him, which, had there been any wholesome influences to cherish them, might have made him one of the greatest men of his age. He was great, under all adverse circumstances, but the mere wreck of what he might have been, if, after the rough training noticed in my pamphlet on Pre-Raphaelitism, as having fitted him for his great function in the world, he had met with a teacher who could have appreciated his powers, and directed them. 5 There may, however, be a kind of dishonesty even in the use of marble, if it is attempted to make the marble look like something else. See the final or Venetian Index under head “Scalzi.” 6 Appendix 5, “Renaissance Side of Ducal Palace.” 7 We have, as far as I know, at present among us, only one painter, G. F. Watts, who is capable of design in color on a large scale. He stands alone among our artists of the old school, in his perception of the value of breadth in distant masses, and in the vigor of invention by which such breadth must be sustained; and his power of expression and depth of thought are not less remarkable than his bold conception of color effect. Very probably some of the Pre-Raphaelites have the gift also; I am nearly certain that Rosetti has it, and I think also Millais; but the experiment has yet to be tried. I wish it could be made in Mr. Hope’s church in Margaret Street. |
“Qst opera dintalgio e fatto in piera, Unvenician lafe chanome Polo, Nato di Jachomel chataiapiera.” This work of sculpture is done in stone; A Venetian did it, named Paul, Son of Jachomel the stone-cutter. |
Jacopo Cavalli died in 1384. He was a bold and active Veronese soldier, did the state much service, was therefore ennobled by it, and became the founder of the house of the Cavalli; but I find no especial reason for the images of the Virtues, especially that of Charity, appearing at his tomb, unless it be this: that at the siege of Feltre, in the war against Leopold of Austria, he refused to assault the city, because the senate would not grant his soldiers the pillage of the town. The feet of the recumbent figure, which is in full armor, rest on a dog, and its head on two lions; and these animals (neither of which form any part of the knight’s bearings) are said by Zanotto to be intended to symbolize his bravery and fidelity. If, however, the lions are meant to set forth courage, it is a pity they should have been represented as howling.
§ LXX. We must next pause for an instant beside the tomb of Michael Steno, now in the northern aisle of St. John and Paul, having been removed there from the destroyed church of the Servi: first, to note its remarkable return to the early simplicity, the sarcophagus being decorated only with two crosses in quatrefoils, though it is of the fifteenth century, Steno dying in 1413; and, in the second place, to observe the peculiarity of the epitaph, which eulogises Steno as having been “amator justitie, pacis, et ubertatis,” “a lover of justice, peace, and plenty.” In the epitaphs of this period, the virtues which are made most account of in public men are those which were most useful to their country. We have already seen one example in the epitaph on Simon Dandolo; and similar expressions occur constantly in laudatory mentions of their later
Of the tomb of this last-named Doge mention has before been made. Here, as in Morosini’s, the images of the Virtues have no ironical power, although their great conspicuousness marks the increase of the boastful feeling in the treatment of monuments. For the rest, this tomb is the last in Venice which can be considered as belonging to the Gothic period. Its mouldings are already rudely classical, and it has meaningless figures in Roman armor at the angles; but its tabernacle above is still Gothic, and the recumbent figure is very beautiful. It was carved by two Florentine sculptors in 1423.
§ LXXI. Tomaso Mocenigo was succeeded by the renowned Doge, Francesco Foscari, under whom, it will be remembered, the last additions were made to the Gothic Ducal Palace; additions which, in form only, not in spirit, corresponded to the older portions; since, during his reign, the transition took place which permits us no longer to consider the Venetian architecture as Gothic at all. He died in 1457, and his tomb is the first important example of Renaissance art.
Not, however, a good characteristic example. It is remarkable chiefly as introducing all the faults of the Renaissance at an early period, when its merits, such as they are, were yet undeveloped. Its claim to be rated as a classical composition is altogether destroyed by the remnants of Gothic feeling which cling to it here and there in their last forms of degradation; and of which, now that we find them thus corrupted, the sooner we are rid the better. Thus the sarcophagus is supported by a species of trefoil arches; the bases of the shafts have still their spurs; and the whole tomb is covered by a pediment, with crockets and a pinnacle. We shall find that the perfect Renaissance is at least pure in its insipidity, and subtle in its vice; but this monument is remarkable as showing the refuse of one style encumbering the embryo of
§ LXXII. With respect to our present purpose, however, it is a monument of enormous importance. We have to trace, be it remembered, the pride of state in its gradual intrusion upon the sepulchre; and the consequent and correlative vanishing of the expressions of religious feeling and heavenly hope, together with the more and more arrogant setting forth of the virtues of the dead. Now this tomb is the largest and most costly we have yet seen; but its means of religious expression are limited to a single statue of Christ, small and used merely as a pinnacle at the top. The rest of the composition is as curious as it is vulgar. The conceit, so often noticed as having been borrowed from the Pisan school, of angels withdrawing the curtains of the couch to look down upon the dead, was brought forward with increasing prominence by every succeeding sculptor; but, as we draw nearer to the Renaissance period, we find that the angels become of less importance, and the curtains of more. With the Pisans, the curtains are introduced as a motive for the angels; with the Renaissance sculptors, the angels are introduced merely as a motive for the curtains, which become every day more huge and elaborate. In the monument of Mocenigo, they have already expanded into a tent, with a pole in the centre of it: and in that of Foscari, for the first time, the angels are absent altogether; while the curtains are arranged in the form of an enormous French tent-bed, and are sustained at the flanks by two diminutive figures in Roman armor; substituted for the angels, merely that the sculptor might show his knowledge of classical costume. And now observe how often a fault in feeling induces also a fault in style. In the old tombs, the angels used to stand on or by the side of the sarcophagus; but their places are here to be occupied by the Virtues, and therefore, to sustain the diminutive Roman figures at the necessary height, each has a whole Corinthian pillar to himself, a pillar whose shaft is eleven feet high, and some three or four feet round: and because this was not high enough, it
§ LXXIII. Under the canopy, thus arranged, is placed the sarcophagus with its recumbent figure. The statues of the Virgin and the saints have disappeared from it. In their stead, its panels are filled with half-length figures of Faith, Hope, and Charity; while Temperance and Fortitude are at the Doge’s feet, Justice and Prudence at his head, figures now the size of life, yet nevertheless recognizable only by their attributes: for, except that Hope raises her eyes, there is no difference in the character or expression of any of their faces,—they are nothing more than handsome Venetian women, in rather full and courtly dresses, and tolerably well thrown into postures for effect from below. Fortitude could not of course be placed in a graceful one without some sacrifice of her character, but that was of no consequence in the eyes of the sculptors of this period, so she leans back languidly, and nearly overthrows her own column; while Temperance, and Justice opposite to her, as neither the left hand of the one nor the right hand of the other could be seen from below, have been left with one hand each.
§ LXXIV. Still these figures, coarse and feelingless as they are, have been worked with care, because the principal effect of the tomb depends on them. But the effigy of the Doge, of which nothing but the side is visible, has been utterly neglected; and the ingenuity of the sculptor is not so great, at the best, as that he can afford to be slovenly. There is, indeed, nothing in the history of Foscari which would lead us to expect anything particularly noble in his face; but I trust, nevertheless, it has been misrepresented by this despicable carver; for no words are strong enough to express the baseness of the portraiture. A huge, gross, bony clown’s face, with the peculiar sodden and sensual cunning in it which is seen so often in the countenances of the worst Romanist
§ LXXV. It was otherwise in the fifteenth and sixteenth centuries. The changed system of warfare was rapidly doing away with the practical service of the shield; and the chiefs who directed the battle from a distance, or who passed the greater part of their lives in the council-chamber, soon came to regard the shield as nothing more than a field for their armorial bearings. It then became a principal object of their Pride of State to increase the conspicuousness of these marks of family distinction by surrounding them with various and fantastic ornament, generally scroll or flower work, which of course deprived the shield of all appearance of being intended for a soldier’s use. Thus the shield of the Foscari is introduced
§ LXXVI. We now approach that period of the early Renaissance which was noticed in the preceding chapter as being at first a very visible improvement on the corrupted Gothic. The tombs executed during the period of the Byzantine Renaissance exhibit, in the first place, a consummate skill in handling the chisel, perfect science of drawing and anatomy, high appreciation of good classical models, and a grace of composition and delicacy of ornament derived, I believe, principally from the great Florentine sculptors. But, together with this science, they exhibit also, for a short time, some return to the early religious feeling, forming a school of sculpture which corresponds to that of the school of the Bellini in painting; and the only wonder is that there should not have been more workmen in the fifteenth century doing in marble what Perugino, Francia, and Bellini did on canvas. There are, indeed, some few, as I have just said, in whom the good and pure temper shows itself: but the sculptor was necessarily led sooner than the painter to an exclusive study of classical models, utterly adverse to the Christian imagination; and he was also deprived of the great purifying and sacred element of color, besides having much more of merely mechanical and therefore degrading labor to go through in the realization of his thought. Hence I do not know any example in sculpture at this period, at least in Venice, which has not conspicuous faults (not faults of imperfection, as in early sculpture, but of purpose and sentiment), staining such beauties as it may possess; and the whole school soon falls away, and merges into vain pomp and meagre metaphor.
§ LXXVII. The most celebrated monument of this period is that to the Doge Andrea Vendramin, in the Church of St.
§ LXXVIII. Of far other workmanship are the tombs of Pietro and Giovanni Mocenigo, in St. John and Paul, and of Pietro Bernardo in the Frari; in all which the details are as full of exquisite fancy, as they are perfect in execution; and in the two former, and several others of similar feeling, the old religious symbols return; the Madonna is again seen enthroned under the canopy, and the sarcophagus is decorated with legends of the saints. But the fatal errors of sentiment are, nevertheless, always traceable. In the first place, the sculptor is always seen to be intent upon the exhibition of his skill, more than on producing any effect on the spectator’s mind; elaborate backgrounds of landscape, with tricks of perspective, imitations of trees, clouds, and water, and various other unnecessary adjuncts, merely to show how marble could be subdued; together with useless under-cutting, and over-finish in subordinate parts, continually exhibiting the same cold vanity and unexcited precision of mechanism. In the second place, the figures have all the peculiar tendency to posture-making, which, exhibiting itself first painfully in Perugino, rapidly destroyed the veracity of composition in all art. By posture-making I mean, in general, that action of figures which results from the painter’s considering, in the first place, not how, under the circumstances, they would actually have walked, or stood, or looked, but how they may most gracefully
§ LXXIX. But the most significant change in the treatment of these tombs, with respect to our immediate object, is in the form of the sarcophagus. It was above noted, that, exactly in proportion to the degree of the pride of life expressed in any monument, would be also the fear of death; and therefore, as these tombs increase in splendor, in size, and beauty of workmanship, we perceive a gradual desire to take away from the definite character of the sarcophagus. In the earliest times, as we have seen, it was a gloomy mass of stone; gradually it became charged with religious sculpture; but never with the slightest desire to disguise its form, until towards the middle of the fifteenth century. It then becomes enriched with flower-work and hidden by the Virtues; and, finally, losing its foursquare form, it is modelled on graceful types of ancient vases, made as little like a coffin as possible, and refined away in various elegancies, till it becomes, at last, a mere pedestal or stage for the portrait statue. This statue, in the meantime, has been gradually coming back to life, through a curious series of transitions. The Vendramin monument is one of the last which shows, or pretends to show, the recumbent figure laid in death. A few years later, this idea became disagreeable to polite minds; and, lo! the figures which before had been laid at rest upon the tomb pillow, raised themselves on their elbows, and began to look round them. The soul of the sixteenth century dared not contemplate its body in death.
§ LXXX. The reader cannot but remember many instances of this form of monument, England being peculiarly rich in examples of them; although, with her, tomb sculpture, after the fourteenth century, is altogether imitative, and in no degree indicative of the temper of the people. It was from Italy that the authority for the change was derived; and in Italy only, therefore, that it is truly correspondent to the change in the national mind. There are many monuments in Venice of this semi-animate type, most of them carefully sculptured, and some very admirable as portraits, and for the casting of the drapery, especially those in the Church of San Salvador; but I shall only direct the reader to one, that of Jacopo Pesaro, Bishop of Paphos, in the Church of the Frari; notable not only as a very skilful piece of sculpture, but for the epitaph, singularly characteristic of the period, and confirmatory of all that I have alleged against it:
“James Pesaro, Bishop of Paphos, who conquered the Turks in war, himself in peace, transported from a noble family among the Venetians to a nobler among the angels, laid here, expects the noblest crown, which the just Judge shall give to him in that day. He lived the years of Plato. He died 24th March, 1547.”20
The mingled classicism and carnal pride of this epitaph surely need no comment. The crown is expected as a right from the justice of the judge, and the nobility of the Venetian family is only a little lower than that of the angels. The quaint childishness of the “Vixit annos Platonicos” is also very notable.
§ LXXXI. The statue, however, did not long remain in this partially recumbent attitude. Even the expression of peace became painful to the frivolous and thoughtless Italians, and they required the portraiture to be rendered in a manner that should induce no memory of death. The statue rose up, and presented itself in front of the tomb, like an actor upon a stage,
§ LXXXII. As of the intermediate monumental type, so also of this, the last and most gross, there are unfortunately many examples in our own country; but the most wonderful, by far, are still at Venice. I shall, however, particularize only two; the first, that of the Doge John Pesaro, in the Frari. It is to be observed that we have passed over a considerable interval of time; we are now in the latter half of the seventeenth century; the progress of corruption has in the meantime been incessant, and sculpture has here lost its taste and learning as well as its feeling. The monument is a huge accumulation of theatrical scenery in marble: four colossal negro caryatides, grinning and horrible, with faces of black marble and white eyes, sustain the first story of it; above this, two monsters, long-necked, half dog and half dragon, sustain an ornamental sarcophagus, on the top of which the full-length statue of the Doge in robes of state stands forward with its arms expanded, like an actor courting applause, under a huge canopy of metal, like the roof of a bed, painted crimson and gold; on each side of him are sitting figures of genii, and unintelligible personifications gesticulating in Roman armor; below, between the negro caryatides, are two ghastly figures in bronze, half corpse, half skeleton, carrying tablets on which is written the eulogium: but in large letters graven in gold, the following words are the first and last that strike the eye; the first two phrases, one on each side, on tablets in the lower story, the last under the portrait statue above:
Vixit annos LXX. Devixit anno MDCLIX. “Hic revixit anno MDCLXIX.” |
We have here, at last, the horrible images of death in violent contrast with the defiant monument, which pretends to bring
§ LXXXIII. But before we pass to this, the last with which I shall burden the reader’s attention, let us for a moment, and that we may feel the contrast more forcibly, return to a tomb of the early times.
In a dark niche in the outer wall of the outer corridor of St. Mark’s—not even in the church, observe, but in the atrium or porch of it, and on the north side of the church,—is a solid sarcophagus of white marble, raised only about two feet from the ground on four stunted square pillars. Its lid is a mere slab of stone; on its extremities are sculptured two crosses; in front of it are two rows of rude figures, the uppermost representing Christ with the Apostles: the lower row is of six figures only, alternately male and female, holding up their hands in the usual attitude of benediction; the sixth is smaller than the rest, and the midmost of the other five has a glory round its head. I cannot tell the meaning of these figures, but between them are suspended censers attached to crosses; a most beautiful symbolic expression of Christ’s mediatorial function. The whole is surrounded by a rude wreath of vine leaves, proceeding out of the foot of a cross.
On the bar of marble which separates the two rows of figures are inscribed these words:
“Here lies the Lord Marin Morosini, Duke.”
It is the tomb of the Doge Marino Morosini, who reigned from 1249 to 1252.
§ LXXXIV. From before this rude and solemn sepulchre let us pass to the southern aisle of the church of St. John and Paul; and there, towering from the pavement to the vaulting of the church, behold a mass of marble, sixty or seventy feet in height, of mingled yellow and white, the yellow carved into the form of an enormous curtain, with ropes, fringes, and tassels, sustained by cherubs; in front of which, in the now usual stage attitudes, advance the statues of the Doge Bertuccio
“Bertucius Valier, Duke,
Great in wisdom and eloquence,
Greater in his Hellespontic victory,
Greatest in the Prince his son.
Died in the year 1658.”
“Elisabeth Quirina,
The wife of Silvester,
Distinguished by Roman virtue,
By Venetian piety,
And by the Ducal crown,
Died 1708.”
The writers of this age were generally anxious to make the world aware that they understood the degrees of comparison, and a large number of epitaphs are principally constructed with this object (compare, in the Latin, that of the Bishop of Paphos, given above): but the latter of these epitaphs is also interesting from its mention, in an age now altogether given
§ LXXXV. Thus far, then, of the second element of the Renaissance spirit, the Pride of State; nor need we go farther to learn the reason of the fall of Venice. She was already likened in her thoughts, and was therefore to be likened in her ruin, to the Virgin of Babylon. The Pride of State and the Pride of Knowledge were no new passions: the sentence against them had gone forth from everlasting. “Thou saidst, I shall be a lady for ever; so that thou didst not lay these things to thine heart ... Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me. Therefore shall evil come upon thee ...; thy merchants from thy youth, they shall wander every one to his quarter; none shall save thee.”21
§ LXXXVI. III. Pride of System. I might have illustrated these evil principles from a thousand other sources, but I have not time to pursue the subject farther, and must pass to the third element above named, the Pride of System. It need not detain us so long as either of the others, for it is at once more palpable and less dangerous. The manner in which the pride of the fifteenth century corrupted the sources of knowledge, and diminished the majesty, while it multiplied the trappings, of state, is in general little observed; but the reader is probably already well and sufficiently aware of the curious tendency to formulization and system which, under the name of philosophy, encumbered the minds of the Renaissance schoolmen. As it was above stated, grammar became the first of sciences; and whatever subject had to be treated, the first aim of the philosopher was to subject its principles to a code of laws, in the observation of which the merit of the
§ LXXXVII. Now, I am very sure that no reader who has given any attention to the former portions of this work, or the tendency of what else I have written, more especially the last chapter of the “Seven Lamps,” will suppose me to underrate the importance, or dispute the authority, of law. It has been necessary for me to allege these again and again, nor can they ever be too often or too energetically alleged, against the vast masses of men who now disturb or retard the advance of civilization; heady and high-minded, despisers of discipline, and refusers of correction. But law, so far as it can be reduced to form and system, and is not written upon the heart,—as it is, in a Divine loyalty, upon the hearts of the great hierarchies who serve and wait about the throne of the Eternal Lawgiver,—this lower and formally expressible law has, I say, two objects. It is either for the definition and restraint of sin, or the guidance of simplicity; it either explains, forbids, and punishes wickedness, or it guides the movements and actions both of lifeless things and of the more simple and untaught among responsible agents. And so long, therefore, as sin and foolishness are in the world, so long it will be necessary for men to submit themselves painfully to this lower law, in proportion to their need of being corrected, and to the degree of childishness or simplicity by which they approach more nearly to the condition of the unthinking and inanimate things which are governed by law altogether; yet yielding, in the manner
§ LXXXVIII. Now pride opposes itself to the observance of this Divine law in two opposite ways: either by brute resistance, which is the way of the rabble and its leaders, denying or defying law altogether; or by formal compliance, which is the way of the Pharisee, exalting himself while he pretends to obedience, and making void the infinite and spiritual commandment by the finite and lettered commandment. And it is easy to know which law we are obeying: for any law which we magnify and keep through pride, is always the law of the letter; but that which we love and keep through humility, is the law of the Spirit: And the letter killeth, but the Spirit giveth life.
§ LXXXIX. In the appliance of this universal principle to what we have at present in hand, it is to be noted, that all written or writable law respecting the arts is for the childish and ignorant: that in the beginning of teaching, it is possible to say that this or that must or must not be done; and laws of color and shade may be taught, as laws of harmony are to the young scholar in music. But the moment a man begins to be anything deserving the name of an artist, all this teachable law has become a matter of course with him; and if, thenceforth, he boast himself anywise in the law, or pretend that he lives and works by it, it is a sure sign that he is merely tithing cummin, and that there is no true art nor religion in him. For the true artist has that inspiration in him which is above all law, or rather, which is continually working out such magnificent and perfect obedience to supreme law, as can in no wise
§ XC. But in architecture it was not so; for that was the
§ XCI. But if this be not so, and there be any truth in the faint persuasion which still lurks in men’s minds that architecture is an art, and that it requires some gleam of intellect to practise it, then let the whole system of the orders and their proportions be cast out and trampled down as the most vain, barbarous, and paltry deception that was ever stamped on human prejudice; and let us understand this plain truth, common to all work of man, that, if it be good work, it is not a copy, nor anything done by rule, but a freshly and divinely imagined thing. Five orders! There is not a side chapel in any Gothic cathedral but it has fifty orders, the worst of them better than the best of the Greek ones, and all new; and a single inventive human soul could create a thousand orders in an hour.24 And this would have been discovered even in the
§ XCII. These, then, were the three principal directions in which the Renaissance pride manifested itself, and its impulses were rendered still more fatal by the entrance of another element, inevitably associated with pride. For, as it is written, “He that trusteth in his own heart is a fool,” so also it is written, “The fool hath said in his heart, There is no God;” and the self-adulation which influenced not less the learning of the age than its luxury, led gradually to the forgetfulness of all things but self, and to an infidelity only the more fatal because it still retained the form and language of faith.
§ XCIII. IV. Infidelity. In noticing the more prominent forms in which this faithlessness manifested itself, it is necessary to distinguish justly between that which was the consequence of respect for Paganism, and that which followed from the corruption of Catholicism. For as the Roman architecture is not to be made answerable for the primal corruption of the Gothic, so neither is the Roman philosophy to be made answerable for the primal corruption of Christianity. Year after year, as the history of the life of Christ sank back into the depths of time, and became obscured by the misty atmosphere of the history of the world,—as intermediate actions and incidents multiplied in number, and countless changes in men’s modes of life, and tones of thought, rendered it more difficult for them to imagine the facts of distant time,—it became
§ XCIV. Of these, the last stood, as it were, apart, to watch the course of the struggle between Romanism and Protestantism; a struggle which, however necessary, was attended with infinite calamity to the Church. For, in the first place, the Protestant movement was, in reality, not reformation but reanimation. It poured new life into the Church, but it did not form or define her anew. In some sort it rather broke down her hedges, so that all they who passed by might pluck off her
§ XCV. But the main evils rose out of the antagonism of the two great parties; primarily, in the mere fact of the existence of an antagonism. To the eyes of the unbeliever the Church of Christ, for the first time since its foundation, bore the aspect of a house divided against itself. Not that many forms of schism had not before arisen in it; but either they had been obscure and silent, hidden among the shadows of the Alps and the marshes of the Rhine; or they had been outbreaks of visible and unmistakable error, cast off by the Church, rootless, and speedily withering away, while, with much that was erring and criminal, she still retained within her the pillar and ground of the truth. But here was at last a schism in which truth and authority were at issue. The body that was cast off withered away no longer. It stretched out its boughs to the sea and its branches to the river, and it was the ancient trunk that gave signs of decrepitude. On one side stood the reanimated faith, in its right hand the book open, and its left hand lifted up to heaven, appealing for its proof to the Word of the Testimony and the power of the Holy Ghost. On the other stood, or seemed to stand, all beloved custom and believed tradition; all that for fifteen hundred years had been closest to the hearts of men, or most precious for their help. Long-trusted legend; long-reverenced power; long-practised discipline; faiths that had ruled the destiny, and sealed the
§ XCVI. On one side this animosity was, of course, inevitable. The Romanist party, though still including many Christian men, necessarily included, also, all the worst of those who called themselves Christians. In the fact of its refusing correction, it stood confessed as the Church of the unholy; and, while it still counted among its adherents many of the simple and believing,—men unacquainted with the corruption of the body to which they belonged, or incapable of accepting any form of doctrine but that which they had been taught from their youth,—it gathered together with them whatever was carnal and sensual in priesthood or in people, all the lovers of power in the one, and of ease in the other. And the rage of these men was, of course, unlimited against those who either disputed their authority, reprehended their manner of life, or cast suspicion upon the popular methods of lulling the conscience in the lifetime, or purchasing salvation on the death-bed.
§ XCVII. Besides this, the reassertion and defence of various
§ XCVIII. Nor, on the other hand, was the opposition of Protestantism to the Papacy less injurious to itself. That opposition was, for the most part, intemperate, undistinguishing, and incautious. It could indeed hardly be otherwise. Fresh bleeding from the sword of Rome, and still trembling at her anathema, the reformed churches were little likely to remember any of her benefits, or to regard any of her teaching. Forced by the Romanist contumely into habits of irreverence, by the Romanist fallacies into habits of disbelief, the self-trusting, rashly-reasoning spirit gained ground among them daily. Sect branched out of sect, presumption rose over presumption; the
§ XCIX. Now all this evil was, of course, entirely independent of the renewal of the study of Pagan writers. But that renewal found the faith of Christendom already weakened and divided; and therefore it was itself productive of an effect tenfold greater than could have been apprehended from it at another time. It acted first, as before noticed, in leading the attention of all men to words instead of things; for it was discovered that the language of the middle ages had been corrupt, and the primal object of every scholar became now to purify his style. To this study of words, that of forms being added, both as of matters of the first importance, half the intellect of the age was at once absorbed in the base sciences of grammar, logic, and rhetoric; studies utterly unworthy of the serious labor of men, and necessarily rendering those employed upon them incapable of high thoughts or noble emotion. Of the
§ C. The study of these sciences, therefore, naturally made men shallow and dishonest in general; but it had a peculiarly fatal effect with respect to religion, in the view which men took of the Bible. Christ’s teaching was discovered not to be rhetorical, St. Paul’s preaching not to be logical, and the Greek of the New Testament not to be grammatical. The stern truth, the profound pathos, the impatient period, leaping from point to point and leaving the intervals for the hearer to fill, the comparatively Hebraized and unelaborate idiom, had little in them of attraction for the students of phrase and syllogism; and the chief knowledge of the age became one of the chief stumbling-blocks to its religion.
§ CI. But it was not the grammarian and logician alone who was thus retarded or perverted; in them there had been small loss. The men who could truly appreciate the higher excellences of the classics were carried away by a current of enthusiasm which withdrew them from every other study. Christianity was still professed as a matter of form, but neither the Bible nor the writings of the Fathers had time left for their perusal, still less heart left for their acceptance. The human mind is not capable of more than a certain amount of admiration or reverence, and that which was given to Horace was withdrawn from David. Religion is, of all subjects, that which will least endure a second place in the heart or thoughts, and a languid and occasional study of it was sure to lead to error or infidelity. On the other hand, what was heartily admired and unceasingly contemplated was soon brought nigh to
And, indeed, this double creed, of Christianity confessed and Paganism beloved, was worse than Paganism itself, inasmuch as it refused effective and practical belief altogether. It would have been better to have worshipped Diana and Jupiter at once, than to have gone on through the whole of life naming one God, imagining another, and dreading none. Better, a thousandfold, to have been “a Pagan suckled in some creed outworn,” than to have stood by the great sea of Eternity and seen no God walking on its waves, no heavenly world on its horizon.
§ CII. This fatal result of an enthusiasm for classical literature was hastened and heightened by the misdirection of the powers of art. The imagination of the age was actively set to realize these objects of Pagan belief; and all the most exalted faculties of man, which, up to that period, had been employed in the service of Faith, were now transferred to the service of Fiction. The invention which had formerly been both sanctified and strengthened by laboring under the command of settled intention, and on the ground of assured belief, had now
§ CIII. But this was not all. The habit of using the greatest gifts of imagination upon fictitious subjects, of course destroyed the honor and value of the same imagination used in the cause of truth. Exactly in the proportion in which Jupiters and Mercuries were embodied and believed, in that proportion Virgins and Angels were disembodied and disbelieved. The images summoned by art began gradually to assume one average value in the spectator’s mind; and incidents from the Iliad and from the Exodus to come within the same degrees of credibility. And, farther, while the powers of the imagination were becoming daily more and more languid, because unsupported by faith, the manual skill and science of the artist were continually on the increase. When these had reached a certain point, they began to be the principal things considered in the picture, and its story or scene to be thought of only as a theme for their manifestation. Observe the difference. In old times, men used their powers of painting to show the objects of faith; in later times, they used the objects of faith that they might show their powers of painting. The distinction is enormous, the difference incalculable as irreconcilable. And thus, the more skilful the artist, the less his subject was regarded; and the hearts of men hardened as their handling softened, until they reached a point when sacred, profane, or sensual subjects were employed, with absolute indifference, for the display of color and execution; and gradually the mind of Europe congealed into that state of utter apathy,—inconceivable, unless it had been witnessed, and unpardonable, unless by us, who have been infected by it,—which permits us to place the Madonna and the Aphrodite side by side in our galleries, and to pass,
Now all this evil, observe, would have been merely the necessary and natural operation of an enthusiasm for the classics, and of a delight in the mere science of the artist, on the most virtuous mind. But this operation took place upon minds enervated by luxury, and which were tempted, at the very same period, to forgetfulness or denial of all religious principle by their own basest instincts. The faith which had been undermined by the genius of Pagans, was overthrown by the crimes of Christians; and the ruin which was begun by scholarship, was completed by sensuality. The characters of the heathen divinities were as suitable to the manners of the time as their forms were agreeable to its taste; and Paganism again became, in effect, the religion of Europe. That is to say, the civilized world is at this moment, collectively, just as Pagan as it was in the second century; a small body of believers being now, as they were then, representative of the Church of Christ in the midst of the faithless: but there is just this difference, and this very fatal one, between the second and nineteenth centuries, that the Pagans are nominally and fashionably Christians, and that there is every conceivable variety and shade of belief between the two; so that not only is it most difficult theoretically to mark the point where hesitating trust and failing practice change into definite infidelity, but it has become a point of politeness not to inquire too deeply into our neighbor’s religious opinions; and, so that no one be offended by violent breach of external forms, to waive any close examination into the tenets of faith. The fact is, we distrust each other and ourselves so much, that we dare not press this matter; we know that if, on any occasion of general intercourse, we turn to our next neighbor, and put to him some searching or testing question, we shall, in nine cases out of ten, discover him to be only a Christian in his own way, and as far as he thinks proper, and that he doubts of many things which we ourselves do not believe strongly enough to hear doubted without danger. What is
I believe that in few years more we shall wake from all these errors in astonishment, as from evil dreams; having been preserved, in the midst of their madness, by those hidden roots of active and earnest Christianity which God’s grace has bound in the English nation with iron and brass. But in the Venetian, those roots themselves had withered; and, from
8 Or, more briefly, science has to do with facts, art with phenomena. To science, phenomena are of use only as they lead to facts; and to art facts are of use only as they lead to phenomena. I use the word “art” here with reference to the fine arts only, for the lower arts of mechanical production I should reserve the word “manufacture.”
9 Tintoret.
10 St. Bernard.
11 Society always has a destructive influence upon an artist: first by its sympathy with his meanest powers; secondly, by its chilling want of understanding of his greatest; and, thirdly, by its vain occupation of his time and thoughts. Of course a painter of men must be among men; but it ought to be as a watcher, not as a companion.
12 I intended in this place to have introduced some special consideration of the science of anatomy, which I believe to have been in great part the cause of the decline of modern art; but I have been anticipated by a writer better able to treat the subject. I have only glanced at his book; and there is something in the spirit of it which I do not like, and some parts of it are assuredly wrong; but, respecting anatomy, it seems to me to settle the question indisputably, more especially as being written by a master of the science. I quote two passages, and must refer the reader to the sequel.
“The scientific men of forty centuries have failed to describe so accurately, so beautifully, so artistically, as Homer did, the organic elements constituting the emblems of youth and beauty, and the waste and decay which these sustain by time and age. All these Homer understood better, and has described more truthfully than the scientific men of forty centuries....
“Before I approach this question, permit me to make a few remarks on the pre-historic period of Greece; that era which seems to have produced nearly all the great men.
“On looking attentively at the statues within my observation, I cannot find the slightest foundation for the assertion that their sculptors must have dissected the human frame and been well acquainted with the human anatomy. They, like Homer, had discovered Nature’s secret, and bestowed their whole attention on the exterior. The exterior they read profoundly, and studied deeply—the living exterior and the dead. Above all, they avoided displaying the dead and dissected interior, through the exterior. They had discovered that the interior presents hideous shapes, but not forms. Men during the philosophic era of Greece saw all this, each reading the antique to the best of his abilities. The man of genius rediscovered the canon of the ancient masters, and wrought on its principles. The greater number, as now, unequal to this step, merely imitated and copied those who preceded them.”—Great Artists and Great Anatomists. By R. Knox, M.D. London, Van Voorst, 1852.
Respecting the value of literary knowledge in general as regards art, the reader will also do well to meditate on the following sentences from Hallam’s “Literature of Europe;” remembering at the same time what I have above said, that “the root of all great art in Europe is struck in the thirteenth century,” and that the great time is from 1250 to 1350:
“In Germany the tenth century, Leibnitz declares, was a golden age of learning compared with the thirteenth.”
“The writers of the thirteenth century display an incredible ignorance, not only of pure idiom, but of common grammatical rules.”
The fourteenth century was “not superior to the thirteenth in learning.... We may justly praise Richard of Bury for his zeal in collecting books. But his erudition appears crude, his style indifferent, and his thoughts superficial.”
I doubt the superficialness of the thoughts: at all events, this is not a character of the time, though it may be of the writer; for this would affect art more even than literature.
13 Churton’s “Early English Church.” London, 1840.
14 “Quibus nulla macula inest quÆ non cernatur. Ita viri nobilitate prÆditi eam vitam peragant cui nulla nota possit inviri.” The first sentence is literally, “in which there is no spot that may not be seen.” But I imagine the writer meant it as I have put it in the text, else his comparison does not hold.
15 Observe, however, that the magnitude spoken of here and in the following passages, is the finished and polished magnitude sought for the sake of pomp: not the rough magnitude sought for the sake of sublimity: respecting which see the “Seven Lamps,” chap. iii. § 5, 6, and 8.
16 Can Grande died in 1329: we can hardly allow more than five years for the erection of his tomb.
18 Sansovino, lib. xiii.
19 Tentori, vi. 142, i. 157.
20 “Jacobus Pisaurius Paphi Episcopus qui Turcos bello, se ipsum pace vincebat, ex nobili inter Venetas, ad nobiliorem inter Angelos familiam delatus, nobilissimam in illa die Coronam justo Judice reddente, hic situs expectat Vixit annos Platonicos. Obijt MDXLVII. IX. Kal. Aprilis.”
21 Isaiah xlvii. 7, 10, 11, 15.
22 Compare “Seven Lamps,” chap. vii. § 3.
23 See the farther remarks on Inspiration, in the fourth chapter.
24 That is to say, orders separated by such distinctions as the old Greek ones: considered with reference to the bearing power of the capital, all orders may be referred to two, as long ago stated; just as trees may be referred to the two great classes, monocotyledonous and dicotyledonous.
25 Job xxi: 26-28; Psalm lxxxix. 37.
26 I shall not forget the impression made upon me at Oxford, when, going up for my degree, and mentioning to one of the authorities that I had not had time enough to read the Epistles properly, I was told, that “the Epistles were separate sciences, and I need not trouble myself about them.”
The reader will find some farther notes on this subject in Appendix 7, “Modern Education.”
CHAPTER III.
GROTESQUE RENAISSANCE.
§ I. In the close of the last chapter it was noted that the phases of transition in the moral temper of the falling Venetians, during their fall, were from pride to infidelity, and from infidelity to the unscrupulous pursuit of pleasure. During the last years of the existence of the state, the minds both of the nobility and the people seem to have been set simply upon the attainment of the means of self-indulgence. There was not strength enough in them to be proud, nor forethought enough to be ambitious. One by one the possessions of the state were abandoned to its enemies; one by one the channels of its trade were forsaken by its own languor, or occupied and closed against it by its more energetic rivals; and the time, the resources, and the thoughts of the nation were exclusively occupied in the invention of such fantastic and costly pleasures as might best amuse their apathy, lull their remorse, or disguise their ruin.
§ II. The architecture raised at Venice during this period is amongst the worst and basest ever built by the hands of men, being especially distinguished by a spirit of brutal mockery and insolent jest, which, exhausting itself in deformed and monstrous sculpture, can sometimes be hardly otherwise defined than as the perpetuation in stone of the ribaldries of drunkenness. On such a period, and on such work, it is painful to dwell, and I had not originally intended to do so; but I found that the entire spirit of the Renaissance could not be comprehended unless it was followed to its consummation; and that there were many most interesting questions arising out of the study of this particular spirit of jesting, with reference to
§ III. The place where we may best commence our inquiry is one renowned in the history of Venice, the space of ground before the Church of Santa Maria Formosa; a spot which, after the Rialto and St. Mark’s Place, ought to possess a peculiar interest in the mind of the traveller, in consequence of its connexion with the most touching and true legend of the Brides of Venice. That legend is related at length in every Venetian history, and, finally, has been told by the poet Rogers, in a way which renders it impossible for any one to tell it after him. I have only, therefore, to remind the reader that the capture of the brides took place in the cathedral church, St. Pietro di Castello; and that this of Santa Maria Formosa is connected with the tale, only because it was yearly visited with prayers by the Venetian maidens, on the anniversary of their ancestors’ deliverance. For that deliverance, their thanks were to be rendered to the Virgin; and there was no church then dedicated to the Virgin, in Venice, except this.27
Neither of the cathedral church, nor of this dedicated to St. Mary the Beautiful, is one stone left upon another. But, from that which has been raised on the site of the latter, we may receive a most important lesson, introductory to our immediate subject, if first we glance back to the traditional history of the church which has been destroyed.
§ IV. No more honorable epithet than “traditional” can
The first church stood only for about two centuries. It was rebuilt in 864, and enriched with various relics some fifty years later; relics belonging principally to St. Nicodemus, and much lamented when they and the church were together destroyed by fire in 1105.
It was then rebuilt in “magnifica forma,” much resembling, according to Corner, the architecture of the chancel of St. Mark;29 but the information which I find in various writers, as to the period at which it was reduced to its present condition, is both sparing and contradictory.
§ V. Thus, by Corner, we are told that this church, resembling St. Mark’s, “remained untouched for more than four centuries,” until, in 1689, it was thrown down by an earthquake, and restored by the piety of a rich merchant, Turrin Toroni, “in ornatissima forma;” and that, for the greater beauty of the renewed church, it had added to it two faÇades of marble. With this information that of the Padre dell’ Oratoria agrees, only he gives the date of the earlier rebuilding of the church in 1175, and ascribes it to an architect of the name of Barbetta. But Quadri, in his usually accurate little
§ VI. There is no occasion to examine, or endeavor to reconcile, these conflicting accounts. All that is necessary for the reader to know is, that every vestige of the church in which the ceremony took place was destroyed at least as early as 1689; and that the ceremony itself, having been abolished in the close of the fourteenth century, is only to be conceived as taking place in that more ancient church, resembling St. Mark’s, which, even according to Quadri, existed until that period. I would, therefore, endeavor to fix the reader’s mind, for a moment, on the contrast between the former and latter aspect of this plot of ground; the former, when it had its Byzantine church, and its yearly procession of the Doge and the Brides; and the latter, when it has its Renaissance church “in the style of Sansovino,” and its yearly honoring is done away.
§ VII. And, first, let us consider for a little the significance and nobleness of that early custom of the Venetians, which brought about the attack and the rescue of the year 943: that there should be but one marriage day for the nobles of the whole nation,30 so that all might rejoice together; and that the sympathy might be full, not only of the families who that year beheld the alliance of their children, and prayed for them in one crowd, weeping before the altar, but of all the families of the state, who saw, in the day which brought happiness to others, the anniversary of their own. Imagine the strong bond of brotherhood thus sanctified among them, and consider also the effect on the minds of the youth of the state; the greater deliberation and openness necessarily given to the contemplation of marriage, to which all the people were
§ VIII. Later historians have delighted themselves in dwelling on the pageantry of the marriage day itself, but I do not find that they have authority for the splendor of their descriptions. I cannot find a word in the older Chronicles about the jewels or dress of the brides, and I believe the ceremony to have been more quiet and homely than is usually supposed. The only sentence which gives color to the usual accounts of it is one of Sansovino’s, in which he says that the magnificent dress of the brides in his day was founded “on ancient custom.”32 However this may have been, the circumstances of the rite were otherwise very simple. Each maiden brought her dowry with her in a small “cassetta,” or chest; they went first to the cathedral, and waited for the youths, who having come, they heard mass together, and the bishop preached to them and blessed them: and so each bridegroom took his bride and her dowry and bore her home.
§ IX. It seems that the alarm given by the attack of the
§ X. There is much difficulty in reconciling the various accounts, or distinguishing the inaccurate ones, of the manner of keeping this memorable festival. I shall first give Sansovino’s, which is the popular one, and then note the points of importance in the counter-statements. Sansovino says that the success of the pursuit of the pirates was owing to the ready help and hard fighting of the men of the district of Sta. Maria Formosa, for the most part trunkmakers; and that they, having been presented after the victory to the Doge and the Senate, were told to ask some favor for their reward. “The good men then said that they desired the Prince, with his wife and the Signory, to visit every year the church of their district, on the day of its feast. And the Prince asking them, ‘Suppose it should rain?’ they answered, ‘We will give you hats to cover you; and if you are thirsty, we will give you to drink.’ Whence is it that the Vicar, in the name of the people, presents to the Doge, on his visit, two flasks of malvoisie34 and two oranges; and presents to him two gilded hats, bearing the arms of the Pope, of the Prince, and of the Vicar. And thus was instituted the Feast of the Maries, which was called noble
§ XI. Nearly the same account is given by Corner, who, however, does not say anything about the hats or the malvoisie. These, however, we find again in the Matricola de’ Casseleri, which, of course, sets the services of the trunkmakers and the privileges obtained by them in the most brilliant light. The quaintness of the old Venetian is hardly to be rendered into English. “And you must know that the said trunkmakers were the men who were the cause of such victory, and of taking the galley, and of cutting all the Triestines to pieces, because, at that time, they were valiant men and well in order. The which victory was on the 2nd February, on the day of the Madonna of candles. And at the request and entreaties of the said trunkmakers, it was decreed that the Doge, every year, as long as Venice shall endure, should go on the eve of the said feast to vespers in the said church, with the Signory. And be it noted, that the vicar is obliged to give to the Doge two flasks of malvoisie, with two oranges besides. And so it is observed, and will be observed always.” The reader must observe the continual confusion between St. Mark’s day
§ XII. I doubt not that the reader who is acquainted with the beautiful lines of Rogers is as much grieved as I am at the interference of the “casket-makers” with the achievement which the poet ascribes to the bridegrooms alone; an interference quite as inopportune as that of old Le BalafrÉ with the victory of his nephew, in the unsatisfactory conclusion of “Quentin Durward.” I am afraid I cannot get the casket-makers quite out of the way; but it may gratify some of my readers to know that a chronicle of the year 1378, quoted by Galliciolli, denies the agency of the people of Sta. Maria Formosa altogether, in these terms: “Some say that the people of Sta. M. Formosa were those who recovered the spoil (“predra;” I may notice, in passing, that most of the old chroniclers appear to consider the recovery of the caskets rather more a subject of congratulation than that of the brides), and that, for their reward, they asked the Doge and Signory to visit Sta. M. Formosa; but this is false. The going to Sta. M. Formosa was because the thing had succeeded on that day, and because this was then the only church in Venice in honor of the Virgin.” But here is again the mistake about the day itself; and besides if we get rid altogether of the trunkmakers, how are we to account for the ceremony of the oranges and hats, of which the accounts seem authentic? If, however, the reader likes to substitute “carpenters” or “house-builders” for casket-makers, he may do so with great reason (vide Galliciolli, lib. ii. § 1758); but I fear that one or
§ XIII. But whatever doubt attaches to the particular circumstances of its origin, there is none respecting the splendor of the festival itself, as it was celebrated for four centuries afterwards. We find that each contrada spent from 800 to 1000 zecchins in the dress of the “Maries” entrusted to it; but I cannot find among how many contrade the twelve Maries were divided; it is also to be supposed that most of the accounts given refer to the later periods of the celebration of the festival. In the beginning of the eleventh century, the good Doge Pietro Orseolo II. left in his will the third of his entire fortune “per la Festa della Marie;” and, in the fourteenth century, so many people came from the rest of Italy to see it, that special police regulations were made for it, and the Council of Ten were twice summoned before it took place.35 The expense lavished upon it seems to have increased till the year 1379, when all the resources of the republic were required for the terrible war of Chiozza, and all festivity was for that time put an end to. The issue of the war left the Venetians with neither the power nor the disposition to restore the festival on its ancient scale, and they seem to have been ashamed to exhibit it in reduced splendor. It was entirely abolished.
§ XIV. As if to do away even with its memory, every feature of the surrounding scene which was associated with that festival has been in succeeding ages destroyed. With one solitary exception,36 there is not a house left in the whole Piazza of Santa Maria Formosa from whose windows the festa of the Maries has ever been seen: of the church in which they worshipped, not a stone is left, even the form of the ground and direction of the neighboring canals are changed; and there is now but one landmark to guide the steps of the traveller to the place where the white cloud rested, and the shrine was
§ XV. A head,—huge, inhuman, and monstrous,—leering in bestial degradation, too foul to be either pictured or described, or to be beheld for more than an instant: yet let it be endured for that instant; for in that head is embodied the type of the evil spirit to which Venice was abandoned in the fourth period of her decline; and it is well that we should see and feel the full horror of it on this spot, and know what pestilence it was that came and breathed upon her beauty, until it melted away like the white cloud from the ancient fields of Santa Maria Formosa.
§ XVI. This head is one of many hundreds which disgrace the latest buildings of the city, all more or less agreeing in their expression of sneering mockery, in most cases enhanced by thrusting out the tongue. Most of them occur upon the bridges, which were among the very last works undertaken by the republic, several, for instance, upon the Bridge of Sighs; and they are evidences of a delight in the contemplation of bestial vice, and the expression of low sarcasm, which is, I believe, the most hopeless state into which the human mind can fall. This spirit of idiotic mockery is, as I have said, the most striking characteristic of the last period of the Renaissance, which, in consequence of the character thus imparted to its sculpture, I have called grotesque; but it must be our immediate task, and it will be a most interesting one, to distinguish between this base grotesqueness, and that magnificent condition of fantastic imagination, which was above noticed as one of the chief elements of the Northern Gothic mind. Nor is this a
§ XVII. But, first, I have to note one peculiarity in the late architecture of Venice, which will materially assist us in understanding the true nature of the spirit which is to be the subject of our inquiry; and this peculiarity, singularly enough, is first exemplified in the very faÇade of Santa Maria Formosa which is flanked by the grotesque head to which our attention has just been directed. This faÇade, whose architect is unknown, consists of a pediment, sustained on four Corinthian pilasters, and is, I believe, the earliest in Venice which appears entirely destitute of every religious symbol, sculpture, or inscription; unless the Cardinal’s hat upon the shield in the centre of the impediment be considered a religious symbol. The entire faÇade is nothing else than a monument to the Admiral Vincenzo Cappello. Two tablets, one between each pair of flanking pillars, record his acts and honors; and, on the corresponding spaces upon the base of the church, are two circular trophies, composed of halberts, arrows, flags, tridents, helmets, and lances: sculptures which are just as valueless in a military as in an ecclesiastical point of view; for, being all copied from the forms of Roman arms and armor, they cannot even be referred to for information respecting the costume of the period. Over the door, as the chief ornament of the faÇade, exactly in the spot which in the “barbarous” St. Mark’s is occupied by the figure of Christ, is the statue of Vincenzo Cappello, in Roman armor. He died in 1542; and we have, therefore, the latter part of the sixteenth century fixed as the period when, in Venice, churches were first built to the glory of man, instead of the glory of God.
§ XVIII. Throughout the whole of Scripture history, nothing is more remarkable than the close connection of punishment with the sin of vain-glory. Every other sin is occasionally permitted
§ XIX. Having taken sufficient note of all the baseness of mind which these facts indicate in the people, we shall not be surprised to find immediate signs of dotage in the conception of their architecture. The churches raised throughout this period are so grossly debased, that even the Italian critics of the present day, who are partially awakened to the true state of art in Italy, though blind, as yet, to its true cause, exhaust their terms of reproach upon these last efforts of the Renaissance builders. The two churches of San MoisÈ and Santa Maria Zobenigo, which are among the most remarkable in Venice for their manifestation of insolent atheism, are characterized by Lazari, the one as “culmine d’ogni follia architettonica,” the other as “orrido ammasso di pietra d’Istria,” with added expressions of contempt, as just as it is unmitigated.
§ XX. Now both these churches, which I should like the reader to visit in succession, if possible, after that of Sta. Maria Formosa, agree with that church, and with each other, in being totally destitute of religious symbols, and entirely dedicated to the honor of two Venetian families. In San MoisÈ, a bust of Vincenzo Fini is set on a tall narrow pyramid, above the central door, with this marvellous inscription:
“OMNE FASTIGIVM VIRTVTE IMPLET VINCENTIVS FINI.” |
It is very difficult to translate this; for fastigium, besides its general sense, has a particular one in architecture, and refers to the part of the building occupied by the bust; but the main meaning of it is that “Vincenzo Fini fills all height with his virtue.” The inscription goes on into farther praise, but this example is enough. Over the two lateral doors are two other laudatory inscriptions of younger members of the Fini family, the dates of death of the three heroes being 1660, 1685, and 1726, marking thus the period of consummate degradation.
III. |
NOBLE AND IGNOBLE GROTESQUE. |
§ XXI. In like manner, the Church of Santa Maria Zobenigo is entirely dedicated to the Barbaro family; the only religious symbols with which it is invested being statues of angels blowing brazen trumpets, intended to express the spreading of the fame of the Barbaro family in heaven. At the top of the church is Venice crowned, between Justice and Temperance, Justice holding a pair of grocer’s scales, of iron, swinging in the wind. There is a two-necked stone eagle (the Barbaro crest), with a copper crown, in the centre of the pediment. A huge statue of a Barbaro in armor, with a fantastic head-dress, over the central door; and four Barbaros in niches, two on each side of it, strutting statues, in the common stage postures of the period,—Jo. Maria Barbaro, sapiens ordinum; Marinus Barbaro, Senator (reading a speech in a Ciceronian attitude); Franc. Barbaro, legatus in classe (in armor, with high-heeled boots, and looking resolutely fierce); and Carolus Barbaro, sapiens ordinum: the decorations of the faÇade being completed by two trophies, consisting of drums, trumpets, flags and cannon; and six plans, sculptured in relief, of the towns of Zara, Candia, Padua, Rome, Corfu, and Spalatro.
§ XXII. When the traveller has sufficiently considered the meaning of this faÇade, he ought to visit the Church of St. Eustachio, remarkable for the dramatic effect of the group of sculpture on its faÇade, and then the Church of the Ospedaletto (see Index, under head Ospedaletto); noticing, on his way, the heads on the foundations of the Palazzo Corner della Regina, and the Palazzo Pesaro, and any other heads carved on the modern bridges, closing with those on the Bridge of Sighs.
He will then have obtained a perfect idea of the style and feeling of the Grotesque Renaissance. I cannot pollute this volume by any illustration of its worst forms, but the head turned to the front, on the right-hand in the opposite Plate, will give the general reader an idea of its most graceful and refined developments. The figure set beside it, on the left, is a piece of noble grotesque, from fourteenth century Gothic; and it must be our present task to ascertain the nature of the
§ XXIII. First, then, it seems to me that the grotesque is, in almost all cases, composed of two elements, one ludicrous, the other fearful; that, as one or other of these elements prevails, the grotesque falls into two branches, sportive grotesque and terrible grotesque; but that we cannot legitimately consider it under these two aspects, because there are hardly any examples which do not in some degree combine both elements; there are few grotesques so utterly playful as to be overcast with no shade of fearfulness, and few so fearful as absolutely to exclude all ideas of jest. But although we cannot separate the grotesque itself into two branches, we may easily examine separately the two conditions of mind which it seems to combine; and consider successively what are the kinds of jest, and what the kinds of fearfulness, which may be legitimately expressed in the various walks of art, and how their expressions actually occur in the Gothic and Renaissance schools.
First, then, what are the conditions of playfulness which we may fitly express in noble art, or which (for this is the same thing) are consistent with nobleness in humanity? In other words, what is the proper function of play, with respect not to youth merely, but to all mankind?
§ XXIV. It is a much more serious question than may be at first supposed; for a healthy manner of play is necessary in order to a healthy manner of work: and because the choice of our recreation is, in most cases, left to ourselves, while the nature of our work is generally fixed by necessity or authority, it may be well doubted whether more distressful consequences may not have resulted from mistaken choice in play than from mistaken direction in labor.
§ XXV. Observe, however, that we are only concerned, here, with that kind of play which causes laughter or implies recreation, not with that which consists in the excitement of the energies whether of body or mind. Muscular exertion is, indeed, in youth, one of the conditions of recreation; “but
With respect to the manner in which this instinct of playfulness is indulged or repressed, mankind are broadly distinguishable into four classes: the men who play wisely; who play necessarily; who play inordinately; and who play not at all.
§ XXVI. First: Those who play wisely. It is evident that the idea of any kind of play can only be associated with the idea of an imperfect, childish, and fatigable nature. As far as men can raise that nature, so that it shall no longer be interested by trifles or exhausted by toils, they raise it above play; he whose heart is at once fixed upon heaven, and open to the earth, so as to apprehend the importance of heavenly doctrines, and the compass of human sorrow, will have little disposition for jest; and exactly in proportion to the breadth and depth of his character and intellect, will be, in general, the incapability of surprise, or exuberant and sudden emotion, which must render play impossible. It is, however, evidently not intended that many men should even reach, far less pass their lives in, that solemn state of thoughtfulness, which brings them into the nearest brotherhood with their Divine Master; and the highest and healthiest state which is competent to ordinary humanity appears to be that which, accepting the necessity of recreation, and yielding to the impulses of natural delight springing out of health and innocence, does, indeed, condescend often to playfulness, but never without such deep love of God, of truth, and of humanity, as shall make even its slightest words reverent, its idlest fancies profitable, and its keenest satire indulgent. Wordsworth and Plato furnish us with, perhaps, the finest and highest examples
“Which gives to all the self-same bent, Whose life is wise, and innocent;” |
Plato, and, by the by, in a very wise book of our own times, not unworthy of being named in such companionship, “Friends in Council,” mingled with an exquisitely tender and loving satire.
§ XXVII. Secondly: The men who play necessarily. That highest species of playfulness, which we have just been considering, is evidently the condition of a mind, not only highly cultivated, but so habitually trained to intellectual labor that it can bring a considerable force of accurate thought into its moments even of recreation. This is not possible, unless so much repose of mind and heart are enjoyed, even at the periods of greatest exertion, that the rest required by the system is diffused over the whole life. To the majority of mankind, such a state is evidently unattainable. They must, perforce, pass a large part of their lives in employments both irksome and toilsome, demanding an expenditure of energy which exhausts the system, and yet consuming that energy upon subjects incapable of interesting the nobler faculties. When such employments are intermitted, those noble instincts, fancy, imagination, and curiosity, are all hungry for the food which the labor of the day has denied to them, while yet the weariness of the body, in a great degree, forbids their application to any serious subject. They therefore exert themselves without any determined purpose, and under no vigorous restraint, but gather, as best they may, such various nourishment, and put themselves to such fantastic exercise, as may soonest indemnify them for their past imprisonment, and prepare them to endure their recurrence. This sketching of the mental limbs as their fetters fall away,—this leaping and dancing of the heart and intellect, when they are restored to the fresh air of heaven, yet half paralyzed by their captivity, and unable to turn themselves to any earnest purpose,—I call necessary play.
§ XXVIII. Thirdly: The men who play inordinately. The most perfect state of society which, consistently with due understanding of man’s nature, it may be permitted us to conceive, would be one in which the whole human race were divided, more or less distinctly, into workers and thinkers; that is to say, into the two classes, who only play wisely, or play necessarily. But the number and the toil of the working class are enormously increased, probably more than doubled, by the vices of the men who neither play wisely nor necessarily, but are enabled by circumstances, and permitted by their want of principle, to make amusement the object of their existence. There is not any moment of the lives of such men which is not injurious to others; both because they leave the work undone which was appointed for them, and because they necessarily think wrongly, whenever it becomes compulsory upon them to think at all. The greater portion of the misery of this world arises from the false opinions of men whose idleness has physically incapacitated them from forming true ones. Every duty which we omit obscures some truth which we should have known; and the guilt of a life spent in the pursuit of pleasure is twofold, partly consisting in the perversion of action, and partly in the dissemination of falsehood.
§ XXIX. There is, however, a less criminal, though hardly less dangerous condition of mind; which, though not failing in its more urgent duties, fails in the finer conscientiousness which regulates the degree, and directs the choice, of amusement, at those times when amusement is allowable. The most frequent error in this respect is the want of reverence in approaching subjects of importance or sacredness, and of caution in the expression of thoughts which may encourage like irreverence in others: and these faults are apt to gain upon the mind until it becomes habitually more sensible to what is ludicrous and accidental, than to what is grave and essential, in any subject that is brought before it; or even, at last, desires to perceive or to know nothing but what may end in jest.
§ XXX. Lastly: The men who do not play at all: those who are so dull or so morose as to be incapable of inventing or enjoying jest, and in whom care, guilt, or pride represses all healthy exhilaration of the fancy; or else men utterly oppressed with labor, and driven too hard by the necessities of the world to be capable of any species of happy relaxation.
§ XXXI. We have now to consider the way in which the presence or absence of joyfulness, in these several classes, is expressed in art.
1. Wise play. The first and noblest class hardly ever speak through art, except seriously; they feel its nobleness too profoundly, and value the time necessary for its production too highly, to employ it in the rendering of trivial thoughts. The playful fancy of a moment may innocently be expressed by the passing word; but he can hardly have learned the preciousness of life, who passes days in the elaboration of a jest. And, as to what regards the delineation of human character, the nature of all noble art is to epitomize and embrace so much at once, that its subject can never be altogether ludicrous; it must possess all the solemnities of the whole, not the brightness of the partial, truth. For all truth that makes us smile is partial. The novelist amuses us by his relation of a particular incident; but the painter cannot set any one of his characters before us without giving some glimpse of its whole career. That of which the historian informs us in successive pages, it is the task of the painter to inform us of at once, writing upon the countenance not merely the expression
Whatever part, therefore, of the sportive energy of these men of the highest class would be expressed in verbal wit or humor finds small utterance through their art, and will assuredly be confined, if it occur there at all, to scattered and trivial incidents. But so far as their minds can recreate themselves by the imagination of strange, yet not laughable, forms, which, either in costume, in landscape, or in any other accessaries, may be combined with those necessary for their more earnest purposes, we find them delighting in such inventions; and a species of grotesqueness thence arising in all their work, which is indeed one of its most valuable characteristics, but which is so intimately connected with the sublime or terrible form of the grotesque, that it will be better to notice it under that head.
§ XXXII. 2. Necessary play. I have dwelt much in a former portion of this work, on the justice and desirableness of employing the minds of inferior workmen, and of the lower orders in general, in the production of objects of art of one kind or another. So far as men of this class are compelled to hard manual labor for their daily bread, so far forth their artistical efforts must be rough and ignorant, and their artistical perceptions comparatively dull. Now it is not possible, with blunt perceptions and rude hands, to produce works which shall be pleasing by their beauty; but it is perfectly possible to produce such as shall be interesting by their character or amusing by their satire. For one hard-working man who possesses the finer instincts which decide on perfection of lines and harmonies of color, twenty possess dry humor or quaint fancy; not because these faculties were originally given to the human race, or to any section of it, in greater degree than the sense of beauty, but because these are exercised in our daily intercourse with each other, and developed by the interest which we take in the affairs of life, while the others are not. And because, therefore, a certain degree of success will probably attend the effort to express this humor or fancy, while
§ XXXIII. Now all the forms of art which result from the comparatively recreative exertion of minds more or less blunted or encumbered by other cares and toils, the art which we may call generally art of the wayside, as opposed to that which is the business of men’s lives, is, in the best sense of the word, Grotesque. And it is noble or inferior, first, according to the tone of the minds which have produced it, and in proportion to their knowledge, wit, love of truth, and kindness; secondly, according to the degree of strength they have been able to give forth; but yet, however much we may find in it needing to be forgiven, always delightful so long as it is the work of good and ordinarily intelligent men. And its delightfulness ought mainly to consist in those very imperfections which mark it for work done in times of rest. It is not its own merit so much as the enjoyment of him who produced it, which is to be the source of the spectator’s pleasure; it is to the strength of his sympathy, not to the accuracy of his criticism, that it makes appeal; and no man can indeed be a lover of what is best in the higher walks of art, who has not feeling and charity enough to rejoice with the rude sportiveness of hearts that have escaped out of prison, and to be thankful for the flowers which men have laid their burdens down to sow by the wayside.
§ XXXIV. And consider what a vast amount of human work this right understanding of its meaning will make fruitful and admirable to us, which otherwise we could only have passed by with contempt. There is very little architecture in the world which is, in the full sense of the words, good and noble.
§ XXXV. It is very necessary, however, with respect to this provincial or rustic architecture, that we should carefully distinguish its truly grotesque from its picturesque elements. In the “Seven Lamps” I defined the picturesque to be “parasitical sublimity,” or sublimity belonging to the external or accidental characters of a thing, not to the thing itself. For instance, when a highland cottage roof is covered with fragments of shale instead of slates, it becomes picturesque, because the irregularity and rude fractures of the rocks, and their grey and gloomy color, give to it something of the savageness, and much of the general aspect, of the slope of a
§ XXXVI. On the other hand, beauty cannot be parasitical. There is nothing so small or so contemptible, but it may be beautiful in its own right. The cottage may be beautiful, and the smallest moss that grows on its roof, and the minutest fibre of that moss which the microscope can raise into visible form, and all of them in their own right, not less than the mountains and the sky; so that we use no peculiar term to express their beauty, however diminutive, but only when the sublime element enters, without sufficient worthiness in the nature of the thing to which it is attached.
§ XXXVII. Now this picturesque element, which is always given, if by nothing else, merely by ruggedness, adds usually very largely to the pleasurableness of grotesque work, especially to that of its inferior kinds; but it is not for this reason to be confounded with the grotesqueness itself. The knots and rents of the timbers, the irregular lying of the shingles on the roofs, the vigorous light and shadow, the fractures and weather-stains of the old stones, which were so deeply loved and so admirably rendered by our lost Prout, are the picturesque elements of the architecture: the grotesque ones are those which are not produced by the working of nature and of time, but exclusively by the fancy of man; and, as also for the most part by his indolent and uncultivated fancy, they are always, in some degree, wanting in grandeur, unless the picturesque element be united with them.
§ XXXVIII. 3. Inordinate play. The reader will have some difficulty, I fear, in keeping clearly in his mind the various divisions of our subject; but, when he has once read the
The art through which this temper is expressed will, in all probability, be refined and sensual,—therefore, also, assuredly feeble; and because, in the failure of the joyful energy of the mind, there will fail, also, its perceptions and its sympathies, it will be entirely deficient in expression of character, and acuteness of thought, but will be peculiarly restless, manifesting its desire for excitement in idle changes of subject and purpose. Incapable of true imagination, it will seek to supply its place by exaggerations, incoherencies, and monstrosities; and the form of the grotesque to which it gives rise will be an incongruous chain of hackneyed graces, idly thrown together,—prettinesses or sublimities, not of its own invention, associated in forms which will be absurd without being fantastic, and monstrous without being terrible. And because, in the continual pursuit of pleasure, men lose both cheerfulness and charity, there will be small hilarity, but much malice, in this grotesque; yet a weak malice, incapable of expressing its own bitterness, not having grasp enough of truth to become forcible, and exhausting itself in impotent or disgusting caricature.
§ XXXIX. Of course, there are infinite ranks and kinds of this grotesque, according to the natural power of the minds which originate it, and to the degree in which they have lost themselves. Its highest condition is that which first developed itself among the enervated Romans, and which was brought
§ XL. 4. The minds of the fourth class of men who do not play at all, are little likely to find expression in any trivial form of art, except in bitterness of mockery; and this character at once stamps the work in which it appears, as belonging to the class of terrible, rather than of playful, grotesque. We have, therefore, now to examine the state of mind which gave rise to this second and more interesting branch of imaginative work.
§ XLI. Two great and principal passions are evidently appointed
§ XLII. And this is equally the case with respect to all the other destructive phenomena of the universe. From the mightiest of them to the gentlest, from the earthquake to the summer shower, it will be found that they are attended by certain aspects of threatening, which strike terror into the hearts of multitudes more numerous a thousandfold than those who actually suffer from the ministries of judgment; and that, besides the fearfulness of these immediately dangerous phenomena, there is an occult and subtle horror belonging to many aspects of the creation around us, calculated often to fill us with serious thought, even in our times of quietness and peace. I understand not the most dangerous, because most attractive form of modern infidelity, which, pretending to exalt the beneficence of the Deity, degrades it into a reckless infinitude of mercy, and blind obliteration of the work of sin; and which does this chiefly by dwelling on the manifold appearances of God’s kindness on the face of creation. Such kindness is indeed everywhere and always visible; but not alone. Wrath and threatening are invariably mingled with the love; and in the utmost solitudes of nature, the existence of Hell seems to me as legibly declared by a thousand spiritual utterances, as that of Heaven. It is well for us to dwell with thankfulness on the unfolding of the flower, and the falling of the dew, and the sleep of the green fields in the sunshine; but the blasted trunk, the barren rock, the moaning of the bleak winds, the roar of the black, perilous, merciless whirlpools of the mountain streams, the solemn solitudes of moors and seas, the continual fading of all beauty into darkness, and of all strength into dust, have these no language for us? We may seek to escape their teaching by reasonings touching the good which is wrought out of all evil; but it is vain sophistry.
§ XLIII. And because the thoughts of the choice we have to make between these two, ought to rule us continually, not so much in our own actions (for these should, for the most part, be governed by settled habit and principle) as in our manner of regarding the lives of other men, and our own responsibilities with respect to them; therefore, it seems to me that the healthiest state into which the human mind can be brought is that which is capable of the greatest love, and the greatest awe: and this we are taught even in our times of rest; for when our minds are rightly in tone, the merely pleasurable excitement which they seek with most avidity is that which rises out of the contemplation of beauty or of terribleness. We thirst for both, and, according to the height and tone of our feeling, desire to see them in noble or inferior forms. Thus there is a Divine beauty, and a terribleness or sublimity coequal with it in rank, which are the subjects of the highest art; and there is an inferior or ornamental beauty, and an inferior terribleness coequal with it in rank, which are the subjects of grotesque art. And the state of mind in which the terrible form of the grotesque is developed, is that which in some irregular manner, dwells upon certain conditions of terribleness, into the complete depth of which it does not enter for the time.
§ XLIV. Now the things which are the proper subjects of human fear are twofold; those which have the power of Death, and those which have the nature of Sin. Of which there are many ranks, greater or less in power and vice, from the evil angels themselves down to the serpent which is their
§ XLV. For observe, the difficulty which, as I above stated, exists in distinguishing the playful from the terrible grotesque arises out of this cause; that the mind, under certain phases of excitement, plays with terror, and summons images which, if it were in another temper, would be awful, but of which, either in weariness or in irony, it refrains for the time to acknowledge the true terribleness. And the mode in which this refusal takes place distinguishes the noble from the ignoble grotesque. For the master of the noble grotesque knows the depth of all at which he seems to mock, and would feel it at another time, or feels it in a certain undercurrent of thought even while he jests with it; but the workman of the ignoble grotesque can feel and understand nothing, and mocks at all things with the laughter of the idiot and the cretin.
To work out this distinction completely is the chief difficulty in our present inquiry; and, in order to do so, let us consider the above-named three conditions of mind in succession, with relation to objects of terror.
§ XLVI. (A). Involuntary or predetermined apathy. We saw above that the grotesque was produced, chiefly in subordinate or ornamental art, by rude, and in some degree uneducated men, and in their times of rest. At such times, and in such subordinate work, it is impossible that they should represent any solemn or terrible subject with a full and serious entrance into its feeling. It is not in the languor of a leisure
§ XLVII. Now, the feelings which give rise to the false or ignoble grotesque, are exactly the reverse of these. In the true grotesque, a man of naturally strong feeling is accidentally or resolutely apathetic; in the false grotesque, a man naturally apathetic is forcing himself into temporary excitement. The horror which is expressed by the one, comes upon him whether he will or not; that which is expressed by the other, is sought out by him, and elaborated by his art. And therefore, also, because the fear of the one is true, and of true things, however fantastic its expression may be, there will be reality in it, and force. It is not a manufactured terribleness, whose author, when he had finished it, knew not if it would terrify any one else or not: but it is a terribleness taken from the life; a spectre which the workman indeed saw, and which, as it appalled him, will appal us also. But the other workman never felt any Divine fear; he never shuddered when he heard the cry from the burning towers of the earth,
“Venga Medusa; sÌ lo farem di smalto.”
He is stone already, and needs no gentle hand laid upon his eyes to save him.
§ XLVIII. I do not mean what I say in this place to apply to the creations of the imagination. It is not as the creating but as the seeing man, that we are here contemplating the master of the true grotesque. It is because the dreadfulness of the universe around him weighs upon his heart, that his work is wild; and therefore through the whole of it we shall find the evidence of deep insight into nature. His beasts and birds, however monstrous, will have profound relations with the true. He may be an ignorant man, and little acquainted with the laws of nature; he is certainly a busy man, and has not much
§ XLIX. There is, however, often another cause of difference than this. The true grotesque being the expression of the repose or play of a serious mind, there is a false grotesque opposed to it, which is the result of the full exertion of a frivolous one. There is much grotesque which is wrought out with exquisite care and pains, and as much labor given to it as if it were of the noblest subject; so that the workman is evidently no longer apathetic, and has no excuse for unconnectedness of thought, or sudden unreasonable fear. If he awakens horror now, it ought to be in some truly sublime form. His strength is in his work; and he must not give way to sudden humor, and fits of erratic fancy. If he does so, it must be because his mind is naturally frivolous, or is for the time degraded into the deliberate pursuit of frivolity. And herein lies the real distinction between the base grotesque of Raphael and the Renaissance, above alluded to, and the true Gothic grotesque. Those grotesques or arabesques of the Vatican, and other such work, which have become the patterns of ornamentation in modern times, are the fruit of great minds degraded to base objects. The care, skill, and science, applied to the distribution of the leaves, and the drawing of the figures, are intense, admirable, and accurate; therefore, they ought to have produced a grand and serious work, not a tissue of nonsense. If we can draw the human head perfectly, and are masters of its
§ L. And are we never, then, it will be asked, to possess a refined or perfect ornamentation? Must all decoration be the work of the ignorant and the rude? Not so; but exactly in proportion as the ignorance and rudeness diminish, must the ornamentation become rational, and the grotesqueness disappear. The noblest lessons may be taught in ornamentation, the most solemn truths compressed into it. The Book of Genesis, in all the fulness of its incidents, in all the depth of its meaning, is bound within the leaf-borders of the gates of Ghiberti. But Raphael’s arabesque is mere elaborate idleness. It has neither meaning nor heart in it; it is an unnatural and monstrous abortion.
§ LI. Now, this passing of the grotesque into higher art, as the mind of the workman becomes informed with better knowledge, and capable of more earnest exertion, takes place in two ways. Either, as his power increases, he devotes himself more and more to the beauty which he now feels himself able to express, and so the grotesqueness expands, and softens into the beautiful, as in the above-named instance of the gates of Ghiberti; or else, if the mind of the workman be naturally inclined to gloomy contemplation, the imperfection or apathy of his work rises into nobler terribleness, until we reach the point of
§ LII. (B). Mockery, or Satire. In the former part of this chapter, when I spoke of the kinds of art which were produced in the recreation of the lower orders, I only spoke of forms of ornament, not of the expression of satire or humor. But it seems probable, that nothing is so refreshing to the vulgar mind as some exercise of this faculty, more especially on the failings of their superiors; and that, wherever the lower orders are allowed to express themselves freely, we shall find humor, more or less caustic, becoming a principal feature in their work. The classical and Renaissance manufacturers of modern times having silenced the independent language of the operative, his humor and satire pass away in the word-wit which has of late become the especial study of the group of authors headed by Charles Dickens; all this power was formerly thrown into noble art, and became permanently expressed in the sculptures of
§ LIII. Nor were even the supernatural powers of evil exempt from this species of satire. For with whatever hatred or horror the evil angels were regarded, it was one of the conditions of Christianity that they should also be looked upon as vanquished; and this not merely in their great combat with the King of Saints, but in daily and hourly combats with the weakest of His servants. In proportion to the narrowness of the powers of abstract conception in the workman, the nobleness of the idea of spiritual nature diminished, and the traditions of the encounters of men with fiends in daily temptations were imagined with less terrific circumstances, until the agencies which in such warfare were almost always represented as vanquished with disgrace, became, at last, as much the objects of contempt as of terror.
The superstitions which represented the devil as assuming various contemptible forms of disguises in order to accomplish his purposes aided this gradual degradation of conception, and directed the study of the workman to the most strange and ugly conditions of animal form, until at last, even in the most serious subjects, the fiends are oftener ludicrous than terrible. Nor, indeed, is this altogether avoidable, for it is not possible to express intense wickedness without some condition of degradation. Malice, subtlety, and pride, in their extreme, cannot be written upon noble forms; and I am aware of no effort to represent the Satanic mind in the angelic form, which has succeeded in painting. Milton succeeds only because he separately
§ LIV. Now, just as there are base and noble conditions of the apathetic grotesque, so also are there of this satirical grotesque. The condition which might be mistaken for it is that above described as resulting from the malice of men given to pleasure, and in which the grossness and foulness are in the workman as much as in his subject, so that he chooses to represent vice and disease rather than virtue and beauty, having his chief delight in contemplating them; though he still mocks at them with such dull wit as may be in him, because, as Young has said most truly,
“’Tis not in folly not to scorn a fool.”
§ LV. Now it is easy to distinguish this grotesque from its noble counterpart, by merely observing whether any forms of beauty or dignity are mingled with it or not; for, of course, the noble grotesque is only employed by its master for good purposes, and to contrast with beauty: but the base workman cannot conceive anything but what is base; and there will be no loveliness in any part of his work, or, at the best, a loveliness measured by line and rule, and dependent on legal shapes of feature. But, without resorting to this test, and merely by examining the ugly grotesque itself, it will be found that, if it belongs to the base school, there will be, first, no Horror in it; secondly, no Nature in it; and, thirdly, no Mercy in it.
§ LVI. I say, first, no Horror. For the base soul has no fear of sin, and no hatred of it: and, however it may strive to make its work terrible, there will be no genuineness in the fear; the utmost it can do will be to make its work disgusting.
Secondly, there will be no Nature in it. It appears to be one of the ends proposed by Providence in the appointment of the forms of the brute creation, that the various vices to which mankind are liable should be severally expressed in them so distinctly and clearly as that men could not but understand the lesson; while yet these conditions of vice might, in the inferior animal, be observed without the disgust and hatred which the same vices would excite, if seen in men, and might be associated with features of interest which would otherwise attract and reward contemplation. Thus, ferocity, cunning, sloth, discontent, gluttony, uncleanness, and cruelty are seen, each in its extreme, in various animals; and are so vigorously expressed, that when men desire to indicate the same vices in connexion with human forms, they can do it no better than by borrowing here and there the features of animals. And when the workman is thus led to the contemplation of the animal kingdom, finding therein the expressions of vice which he needs, associated with power, and nobleness, and freedom from disease, if his mind be of right tone he becomes interested in this new study; and all noble grotesque is, therefore, full of the most admirable rendering of animal character. But the ignoble workman is capable of no interest of this kind; and, being too dull to appreciate, and too idle to execute, the subtle and wonderful lines on which the expression of the lower animal depends, he contents himself with vulgar exaggeration, and leaves his work as false as it is monstrous, a mass of blunt malice and obscene ignorance.
§ LVII. Lastly, there will be no Mercy in it. Wherever the satire of the noble grotesque fixes upon human nature, it does so with much sorrow mingled amidst its indignation: in its highest forms there is an infinite tenderness, like that of the fool in Lear; and even in its more heedless or bitter sarcasm, it never loses sight altogether of the better nature of
§ LVIII. I have not space to follow out the various forms of transition which exist between the two extremes of great and base in the satirical grotesque. The reader must always remember, that, although there is an infinite distance between the best and worst, in this kind the interval is filled by endless conditions more or less inclining to the evil or the good; impurity and malice stealing gradually into the nobler forms, and invention and wit elevating the lower, according to the countless minglings of the elements of the human soul.
§ LIX. (C). Ungovernableness of the imagination. The reader is always to keep in mind that if the objects of horror, in which the terrible grotesque finds its materials, were contemplated in their true light, and with the entire energy of the soul, they would cease to be grotesque, and become altogether sublime; and that therefore it is some shortening of the power, or the will, of contemplation, and some consequent distortion of the terrible image in which the grotesqueness consists. Now this distortion takes place, it was above asserted, in three ways: either through apathy, satire, or ungovernableness of imagination. It is this last cause of the grotesque which we have finally to consider; namely, the error and wildness of the mental impressions, caused by fear operating upon strong powers of imagination, or by the failure of the human faculties in the endeavor to grasp the highest truths.
§ LX. The grotesque which comes to all men in a disturbed dream is the most intelligible example of this kind, but also the most ignoble; the imagination, in this instance, being entirely deprived of all aid from reason, and incapable of self-government. I believe, however, that the noblest forms of imaginative power are also in some sort ungovernable, and have in them something of the character of dreams; so that the vision, of whatever kind, comes uncalled, and will not submit itself to the seer, but conquers him, and forces him to
§ LXI. Now, observe in this matter, carefully, the difference between a dim mirror and a distorted one; and do not blame me for pressing the analogy too far, for it will enable me to explain my meaning every way more clearly. Most men’s minds are dim mirrors, in which all truth is seen, as St. Paul tells us, darkly: this is the fault most common and most fatal; dulness of the heart and mistiness of sight, increasing to utter hardness and blindness; Satan breathing upon the glass, so that if we do not sweep the mist laboriously away, it will take no image. But, even so far as we are able to do this, we have still the distortion to fear, yet not to the same extent, for we
§ LXII. Now, so far as the truth is seen by the imagination42 in its wholeness and quietness, the vision is sublime; but so far as it is narrowed and broken by the inconsistencies of the human capacity, it becomes grotesque; and it would seem to be rare that any very exalted truth should be impressed on the imagination without some grotesqueness in its aspect, proportioned to the degree of diminution of breadth in the grasp which is given of it. Nearly all the dreams recorded in the Bible,—Jacob’s, Joseph’s, Pharaoh’s, Nebuchadnezzar’s,—are grotesques; and nearly the whole of the accessary scenery in the books of Ezekiel and the Apocalypse. Thus, Jacob’s dream revealed to him the ministry of angels; but because this ministry could not be seen or understood by him in its fulness, it was narrowed to him into a ladder between heaven and earth, which was a grotesque. Joseph’s two dreams were evidently intended to be signs of the steadfastness of the Divine purpose towards him, by possessing the clearness of special prophecy; yet were couched in such imagery, as not to inform him prematurely of his destiny, and only to be understood after their fulfilment. The sun, and moon, and stars were at the period, and are indeed throughout the Bible, the symbols of high authority. It was not revealed to Joseph that he should be lord over all Egypt; but the representation of his family by symbols of the most magnificent dominion, and yet as subject to him, must have been afterwards felt by him as a distinctly prophetic indication of his own supreme power. It was not revealed to him that the occasion of his
§ LXIII. Such forms, however, ought perhaps to have been arranged under a separate head, as Symbolical Grotesque; but the element of awe enters into them so strongly, as to justify, for all our present purposes, their being classed with the other varieties of terrible grotesque. For even if the symbolic vision itself be not terrible, the sense of what may be veiled behind it becomes all the more awful in proportion to the insignificance or strangeness of the sign itself; and, I believe, this thrill of mingled doubt, fear, and curiosity lies at the very root of the delight which mankind take in symbolism. It was not an accidental necessity for the conveyance of truth by pictures instead of words, which led to its universal adoption wherever art was on the advance; but the Divine fear which necessarily follows on the understanding that a thing is other and greater than it seems; and which, it appears probable, has been rendered peculiarly attractive to the human heart, because God would have us understand that this is true not of invented symbols merely, but of all things amidst which we live; that there is a deeper meaning within them than eye hath seen, or ear hath heard; and that the whole visible creation is a mere perishable symbol of things eternal and true. It cannot but have been sometimes a subject of wonder with thoughtful men, how fondly, age after age, the Church has cherished the belief that the four living creatures which surrounded the Apocalyptic throne were symbols of the four
§ LXIV. And it is easy to understand, if we follow out this thought, how, when once the symbolic language was familiarized to the mind, and its solemnity felt in all its fulness, there was no likelihood of offence being taken at any repulsive or
§ LXV. It is not, however, in every symbolical subject that the fearful grotesque becomes embodied to the full. The element of distortion which affects the intellect when dealing with subjects above its proper capacity, is as nothing compared with that which it sustains from the direct impressions of terror. It is the trembling of the human soul in the presence of death which most of all disturbs the images on the intellectual mirror, and invests them with the fitfulness and ghastliness of dreams. And from the contemplation of death, and of the pangs which follow his footsteps, arise in men’s hearts the troop of strange and irresistible superstitions which, more or less melancholy or majestic according to the dignity of the mind they impress, are yet never without a certain grotesqueness, following on the paralysis of the reason and over-excitement of the fancy. I do not mean to deny the actual existence of spiritual manifestations; I have never weighed the evidence upon the subject; but with these, if such exist, we are not here concerned. The grotesque which we are examining
§ LXVI. Thus, first born from the dusty and dreadful whiteness of the charnel house, but softened in their forms by the holiest of human affections, went forth the troop of wild and wonderful images, seen through tears, that had the mastery over our Northern hearts for so many ages. The powers of sudden destruction lurking in the woods and waters, in the rocks and clouds;—kelpie and gnome, Lurlei and Hartz spirits; the wraith and foreboding phantom; the spectra of second sight; the various conceptions of avenging or tormented ghost, haunting the perpetrator of crime, or expiating its commission; and the half fictitious and contemplative, half visionary and believed images of the presence of death itself, doing its daily work in the chambers of sickness and sin, and waiting for its hour in the fortalices of strength and the high places of pleasure;—these, partly degrading us by the instinctive and paralyzing terror with which they are attended, and partly ennobling us by leading our thoughts to dwell in the eternal world, fill the last and the most important circle in that great kingdom of dark and distorted power, of which we all must be in some sort the subjects until mortality shall be swallowed up of life; until the waters of the last fordless river cease to roll their untransparent volume between us and the light of heaven, and neither death stand between us and our brethren, nor symbols between us and our God.
§ LXVII. We have now, I believe, obtained a view approaching to completeness of the various branches of human feeling which are concerned in the developement of this peculiar
From what we have seen to be its nature, we must, I think, be led to one most important conclusion; that wherever the human mind is healthy and vigorous in all its proportions, great in imagination and emotion no less than in intellect, and not overborne by an undue or hardened preËminence of the mere reasoning faculties, there the grotesque will exist in full energy. And, accordingly, I believe that there is no test of greatness in periods, nations, or men, more sure than the developement, among them or in them, of a noble grotesque, and no test of comparative smallness or limitation, of one kind or another, more sure than the absence of grotesque invention, or incapability of understanding it. I think that the central man of all the world, as representing in perfect balance the imaginative, moral, and intellectual faculties, all at their highest, is Dante; and in him the grotesque reaches at once the most distinct and the most noble developement to which it was ever brought in the human mind. The two other greatest men whom Italy has produced, Michael Angelo and Tintoret, show the same element in no less original strength, but oppressed in the one by his science, and in both by the spirit of the age in which they lived; never, however, absent even in Michael Angelo, but stealing forth continually in a strange and spectral way, lurking in folds of raiment and knots of wild hair, and mountainous confusions of craggy limb and cloudy drapery; and, in Tintoret, ruling the entire conceptions of his greatest works to such a degree that they are an enigma or an offence, even to this day, to all the petty disciples of a formal criticism. Of the grotesque in our own Shakspeare I need hardly speak, nor of its intolerableness to his French critics; nor of that of Æschylus and Homer, as opposed to the lower Greek writers; and so I believe it will be found, at all periods, in all minds of the first order.
§ LXVIII. As an index of the greatness of nations, it is a less certain test, or, rather, we are not so well agreed on the meaning
§ LXIX. If, then, ridding ourselves as far as possible of prejudices owing merely to the school-teaching which remains from the system of the Renaissance, we set ourselves to discover in what races the human soul, taken all in all, reached its highest magnificence, we shall find, I believe, two great families of men, one of the East and South, the other of the West and North: the one including the Egyptians, Jews, Arabians, Assyrians, and Persians; the other, I know not whence derived, but seeming to flow forth from Scandinavia, and filling the whole of Europe with its Norman and Gothic energy. And in both these families, wherever they are seen in their utmost nobleness, there the grotesque is developed in its utmost energy; and I hardly know whether most to admire the winged bulls of Nineveh, or the winged dragons of Verona.
§ LXX. The reader who has not before turned his attention to this subject may, however, at first have some difficulty in distinguishing between the noble grotesque of these great nations, and the barbarous grotesque of mere savages, as seen in the work of the Hindoo and other Indian nations; or, more grossly still, in that of the complete savage of the Pacific
§ LXXI. It needs only to be added that in the noble grotesque, as it is partly the result of a morbid state of the imaginative power, that power itself will be always seen in a high degree; and that therefore our power of judging of the rank of a grotesque work will depend on the degree in which we are in general sensible of the presence of invention. The reader may partly test this power in himself by referring to the Plate given in the opening of this chapter, in which, on the left, is a piece of noble and inventive grotesque, a head of the lion-symbol of St. Mark, from the Veronese Gothic; the other
§ LXXII. The developement of that grotesque took place under different laws from those which regulate it in any other European city. For, great as we have seen the Byzantine mind show itself to be in other directions, it was marked as that of a declining nation by the absence of the grotesque element; and, owing to its influence, the early Venetian Gothic remained inferior to all other schools in this particular character. Nothing can well be more wonderful than its instant failure in any attempt at the representation of ludicrous or fearful images, more especially when it is compared with the magnificent grotesque of the neighboring city of Verona, in which the Lombard influence had full sway. Nor was it until the last links of connexion with Constantinople had been dissolved, that the strength of the Venetian mind could manifest itself in this direction. But it had then a new enemy to encounter. The Renaissance laws altogether checked its imagination in architecture; and it could only obtain permission to express itself by starting forth in the work of the Venetian painters, filling them with monkeys and dwarfs, even amidst the most serious subjects, and leading Veronese and Tintoret to the most unexpected and wild fantasies of form and color.
§ LXXIII. We may be deeply thankful for this peculiar reserve
§ LXXIV. Yet, observe, it by no means follows that because the grotesque does not appear in the art of a nation, the sense of it does not exist in the national mind. Except in the form of caricature, it is hardly traceable in the English work of the present day; but the minds of our workmen are full of it, if we would only allow them to give it shape. They express it daily in gesture and gibe, but are not allowed to do so where it would be useful. In like manner, though the Byzantine influence repressed it in the early Venetian architecture, it was always present in the Venetian mind, and showed itself in various forms of national custom and festival; acted grotesques, full of wit, feeling, and good-humor. The ceremony of the hat and the orange, described in the beginning of this chapter, is one instance out of multitudes. Another, more rude, and exceedingly characteristic, was that instituted in the twelfth century in memorial of the submission of Woldaric, the patriarch of Aquileia, who, having taken up arms against the patriarch of Grado, and being defeated and taken prisoner by the Venetians, was sentenced, not to death, but to send every year on “Fat Thursday” sixty-two large loaves, twelve fat pigs, and a bull, to the Doge; the bull being understood to represent the patriarch, and the twelve pigs his clergy: and the ceremonies
§ LXXV. By these and other similar manifestations, the grotesque spirit is traceable through all the strength of the Venetian people. But again: it is necessary that we should carefully distinguish between it and the spirit of mere levity. I said, in the fifth chapter, that the Venetians were distinctively a serious people, serious, that is to say, in the sense in which the English are a more serious people than the French; though the habitual intercourse of our lower classes in London has a tone of humor in it which I believe is untraceable in that of the Parisian populace. It is one thing to indulge in playful rest, and another to be devoted to the pursuit of pleasure: and gaiety of heart during the reaction after hard labor, and quickened by satisfaction in the accomplished duty or perfected result, is altogether compatible with, nay, even in some sort arises naturally out of, a deep internal seriousness of disposition; this latter being exactly the condition of mind which, as we have seen, leads to the richest developements of the playful grotesque; while, on the contrary, the continual pursuit of pleasure deprives the soul of all alacrity and elasticity, and leaves it incapable of happy jesting, capable only of that which is bitter, base, and foolish. Thus, throughout the whole of the early career of the Venetians, though there is much jesting, there is no levity; on the contrary there is an intense earnestness both in their pursuit of commercial and political successes,
Such, then, were the general tone and progress of the Venetian mind, up to the close of the seventeenth century. First, serious, religious, and sincere; then, though serious still, comparatively deprived of conscientiousness, and apt to decline into stern and subtle policy: in the first case, the spirit of the noble grotesque not showing itself in art at all, but only in
§ LXXVI. Once more, and for the last time, let me refer the reader to the important epoch of the death of the Doge Tomaso Mocenigo in 1423, long ago indicated as the commencement of the decline of the Venetian power. That commencement is marked, not merely by the words of the dying Prince, but by a great and clearly legible sign. It is recorded, that on the accession of his successor, Foscari, to the throne, “Si festeggio dalla citta uno anno intero:” “The city kept festival for a whole year.” Venice had in her childhood sown, in tears, the harvest she was to reap in rejoicing. She now sowed in laughter the seeds of death.
Thenceforward, year after year, the nation drank with deeper thirst from the fountains of forbidden pleasure, and dug for springs, hitherto unknown, in the dark places of the earth. In the ingenuity of indulgence, in the varieties of vanity, Venice surpassed the cities of Christendom, as of old she surpassed them in fortitude and devotion; and as once the powers of Europe stood before her judgment-seat, to receive the decisions of her justice, so now the youth of Europe assembled in the halls of her luxury, to learn from her the arts of delight.
It is as needless, as it is painful, to trace the steps of her final ruin. That ancient curse was upon her, the curse of the cities of the plain, “Pride, fulness of bread, and abundance of idleness.” By the inner burning of her own passions, as fatal as the fiery reign of Gomorrah, she was consumed from her place among the nations; and her ashes are choking the channels of the dead salt sea.
27 Mutinelli, Annali Urbani, lib. i. p. 24; and the Chronicle of 1738, quoted by Galliciolli: “attrovandosi allora la giesia de Sta. Maria Formosa sola giesia del nome della gloriosa Vergine Maria.”
28 Or from the brightness of the cloud, according to the Padre who arranged the “Memorie delle Chiese di Venezia,” vol. iii. p. 7. Compare Corner, p. 42. This first church was built in 639.
29 Perhaps both Corner and the Padre founded their diluted information on the short sentence of Sansovino: “Finalmente, l’anno 1075, fu ridotta a perfezione da Paolo Barbetta, sul modello del corpo di mezzo della chiesa di S. Marco.” Sansovino, however, gives 842, instead of 864, as the date of the first rebuilding.
30 Or at least for its principal families. Vide Appendix 8, “Early Venetian Marriages.”
31 “Nazionale quasi la ceremonia, perciocche per essa nuovi difensori ad acquistar andava la patria, sostegni nuovi le leggi, la Liberta.”—Mutinelli.
32 “Vestita, per antico uso, di bianco, e con chiome sparse giÙ per le spalle, conteste con fila d’oro.” “Dressed according to ancient usage in white, and with her hair thrown down upon her shoulders, interwoven with threads of gold.” This was when she was first brought out of her chamber to be seen by the guests invited to the espousals. “And when the form of the espousal has been gone through, she is led, to the sound of pipes and trumpets, and other musical instruments, round the room, dancing serenely all the time, and bowing herself before the guests (ballando placidamente, e facendo inchini ai convitati); and so she returns to her chamber: and when other guests have arrived, she again comes forth, and makes the circuit of the chamber. And this is repeated for an hour or somewhat more; and then, accompanied by many ladies who wait for her, she enters a gondola without its felze (canopy), and, seated on a somewhat raised seat covered with carpets, with a great number of gondolas following her, she goes to visit the monasteries and convents, wheresoever she has any relations.”
33 Sansovino.
34 English, “Malmsey.” The reader will find a most amusing account of the negotiations between the English and Venetians, touching the supply of London with this wine, in Mr. Brown’s translation of the Giustiniani papers. See Appendix IX.
35 “XV. diebus et octo diebus ante festum Mariarum omni anno.”—Galliciolli. The same precautions were taken before the feast of the Ascension.
36 Casa Vittura.
37 The keystone of the arch on its western side, facing the canal.
38 The inscriptions are as follows:
To the left of the reader.
“VINCENTIUS CAPELLUS MARITIMARUM
RERUM PERITISSIMUS ET ANTIQUORUM
LAUDIBUS PAR, TRIREMIUM ONERARIA
RUM PRÆFECTUS, AB HENRICO VII. BRI
TANNIÆ REGE INSIGNE DONATUS CLAS
SIS LEGATUS V. IMP. DESIG. TER CLAS
SEM DEDUXIT, COLLAPSAM NAVALEM DIS
CIPLINAM RESTITUIT, AD ZACXINTHUM
AURIÆ CÆSARIS LEGATO PRISCAM
VENETAM VIRTUTEM OSTENDIT.”
To the right of the reader.
“IN AMBRACIO SINU BARBARUSSUM OTTHO
MANICÆ CLASSIS DUCEM INCLUSIT
POSTRIDIE AD INTERNITIONEM DELETU
RUS NISI FATA CHRISTIANIS ADVERSA
VETUISSENT. IN RYZONICO SINU CASTRO NOVO
EXPUGNATO DIVI MARCI PROCUR
UNIVERSO REIP CONSENSU CREATUS
IN PATRIA MORITUR TOTIUS CIVITATIS
MŒRORE, ANNO ÆTATIS LXXIV. MDCXLII. XIV. KAL SEPT.”
39 The Love of God is, however, always shown by the predominance, or greater sum, of good, in the end; but never by the annihilation of evil. The modern doubts of eternal punishment are not so much the consequence of benevolence as of feeble powers of reasoning. Every one admits that God brings finite good out of finite evil. Why not, therefore, infinite good out of infinite evil?
40 Let the reader examine, with special reference to this subject, the general character of the language of Iago.
41 This opposition of art to inspiration is long and gracefully dwelt upon by Plato, in his “PhÆdrus,” using, in the course of his argument, almost the words of St Paul: ?a????? a?t????s?? ?? pa?a??? a??a? s?f??s???? t?? ?? Te?? t?? pa? ?????p?? ?????????: “It is the testimony of the ancients, that the madness which is of God is a nobler thing than the wisdom which is of men;” and again, “He who sets himself to any work with which the Muses have to do,” (i. e. to any of the fine arts,) “without madness, thinking that by art alone he can do his work sufficiently, will be found vain and incapable, and the work of temperance and rationalism will be thrust aside and obscured by that of inspiration.” The passages to the same effect, relating especially to poetry, are innumerable in nearly all ancient writers; but in this of Plato, the entire compass of the fine arts is intended to be embraced.
No one acquainted with other parts of my writings will suppose me to be an advocate of idle trust in the imagination. But it is in these days just as necessary to allege the supremacy of genius as the necessity of labor; for there never was, perhaps, a period in which the peculiar gift of the painter was so little discerned, in which so many and so vain efforts have been made to replace it by study and toil. This has been peculiarly the case with the German school, and there are few exhibitions of human error more pitiable than the manner in which the inferior members of it, men originally and for ever destitute of the painting faculty, force themselves into an unnatural, encumbered, learned fructification of tasteless fruit, and pass laborious lives in setting obscurely and weakly upon canvas the philosophy, if such it be, which ten minutes’ work of a strong man would have put into healthy practice, or plain words. I know not anything more melancholy than the sight of the huge German cartoon, with its objective side, and subjective side; and mythological division, and symbolical division, and human and Divine division; its allegorical sense, and literal sense; and ideal point of view, and intellectual point of view; its heroism of well-made armor and knitted brows; its heroinism of graceful attitude and braided hair; its inwoven web of sentiment, and piety, and philosophy, and anatomy, and history, all profound: and twenty innocent dashes of the hand of one God-made painter, poor old Bassan or Bonifazio, were worth it all, and worth it ten thousand times over.
Not that the sentiment or the philosophy is base in itself. They will make a good man, but they will not make a good painter,—no, nor the millionth part of a painter. They would have been good in the work and words of daily life; but they are good for nothing in the cartoon, if they are there alone. And the worst result of the system is the intense conceit into which it cultivates a weak mind. Nothing is so hopeless, so intolerable, as the pride of a foolish man who has passed through a process of thinking, so as actually to have found something out. He believes there is nothing else to be found out in the universe. Whereas the truly great man, on whom the Revelations rain till they bear him to the earth with their weight, lays his head in the dust, and speaks thence—often in broken syllables. Vanity is indeed a very equally divided inheritance among mankind; but I think that among the first persons, no emphasis is altogether so strong as that on the German Ich. I was once introduced to a German philosopher-painter before Tintoret’s “Massacre of the Innocents.” He looked at it superciliously, and said it “wanted to be restored.” He had been himself several years employed in painting a “Faust” in a red jerkin and blue fire; which made Tintoret appear somewhat dull to him.
42 I have before stated (“Modern Painters” vol. ii.) that the first function of the imagination is the apprehension of ultimate truth.
43 Note especially, in connexion with what was advanced in Vol. II. respecting our English neatness of execution, how the base workman has cut the lines of the architecture neatly and precisely round the abominable head: but the noble workman has used his chisel like a painter’s pencil, and sketched the glory with a few irregular lines, anything rather than circular; and struck out the whole head in the same frank and fearless way, leaving the sharp edges of the stone as they first broke, and flinging back the crest of hair from the forehead with half a dozen hammer-strokes, while the poor wretch who did the other was half a day in smoothing its vapid and vermicular curls.
44 The decree is quoted by Mutinelli, lib. i. p. 46.
45 See Appendix 9.
CHAPTER IV.
CONCLUSION.
§ I. I fear this chapter will be a rambling one, for it must be a kind of supplement to the preceding pages, and a general recapitulation of the things I have too imperfectly and feebly said.
The grotesques of the seventeenth and eighteenth centuries, the nature of which we examined in the last chapter, close the career of the architecture of Europe. They were the last evidences of any feeling consistent with itself, and capable of directing the efforts of the builder to the formation of anything worthy the name of a style or school. From that time to this, no resuscitation of energy has taken place, nor does any for the present appear possible. How long this impossibility may last, and in what direction with regard to art in general, as well as to our lifeless architecture, our immediate efforts may most profitably be directed, are the questions I would endeavor briefly to consider in the present chapter.
§ II. That modern science, with all its additions to the comforts of life, and to the fields of rational contemplation, has placed the existing races of mankind on a higher platform than any that preceded them, none can doubt for an instant; and I believe the position in which we find ourselves is somewhat analogous to that of thoughtful and laborious youth succeeding a restless and heedless infancy. Not long ago, it was said to me by one of the masters of modern science: “When men invented the locomotive, the child was learning to go; when they invented the telegraph, it was learning to speak.” He looked forward to the manhood of mankind, as assuredly the nobler in proportion to the slowness of its developement. What
§ III. It seems to me, then, that the whole human race, so far as their own reason can be trusted, may at present be regarded as just emergent from childhood; and beginning for the first time to feel their strength, to stretch their limbs, and explore the creation around them. If we consider that, till within the last fifty years, the nature of the ground we tread on, of the air we breathe, and of the light by which we see, were not so much as conjecturally conceived by us; that the duration of the globe, and the races of animal life by which it
On the other hand, a power of obtaining veracity in the representation of material and tangible things, which, within certain limits and conditions, is unimpeachable, has now been placed in the hands of all men,48 almost without labor. The foundation of every natural science is now at last firmly laid, not a day passing without some addition of buttress and pinnacle to their already magnificent fabric. Social theorems, if fiercely agitated, are therefore the more likely to be at last determined, so that they never can be matters of question more. Human life has been in some sense prolonged by the increased powers of locomotion, and an almost limitless power of converse. Finally, there is hardly any serious mind in Europe but is occupied, more or less, in the investigation of the questions which have so long paralyzed the strength of religious feeling, and shortened the dominion of religious faith. And we may therefore at least look upon ourselves as so far in a definite state of progress, as to justify our caution in guarding against the dangers incident to every period of change, and especially to that from childhood into youth.
§ IV. Those dangers appear, in the main, to be twofold; consisting partly in the pride of vain knowledge, partly in the pursuit of vain pleasure. A few points are still to be noticed with respect to each of these heads.
Enough, it might be thought, had been said already, touching the pride of knowledge; but I have not yet applied the principles, at which we arrived in the third chapter, to the practical questions of modern art. And I think those principles, together with what were deduced from the consideration of the nature of Gothic in the second volume, so necessary and vital, not only with respect to the progress of art, but even to the happiness of society, that I will rather run the risk of tediousness than of deficiency, in their illustration and enforcement.
In examining the nature of Gothic, we concluded that one of the chief elements of power in that, and in all good architecture, was the acceptance of uncultivated and rude energy in the workman. In examining the nature of Renaissance, we concluded that its chief element of weakness was that pride of knowledge which not only prevented all rudeness in expression, but gradually quenched all energy which could only be rudely expressed; nor only so, but, for the motive and matter of the work itself, preferred science to emotion, and experience to perception.
§ V. The modern mind differs from the Renaissance mind in that its learning is more substantial and extended, and its temper more humble; but its errors, with respect to the cultivation of art, are precisely the same,—nay, as far as regards execution, even more aggravated. We require, at present, from our general workmen, more perfect finish than was demanded in the most skilful Renaissance periods, except in their very finest productions; and our leading principles in teaching, and in the patronage which necessarily gives tone to teaching, are, that the goodness of work consists primarily in firmness of handling and accuracy of science, that is to say, in hand-work and head-work; whereas heart-work, which is the one work we want, is not only independent of both, but often, in great degree, inconsistent with either.
§ VI. Here, therefore, let me finally and firmly enunciate the great principle to which all that has hitherto been stated is subservient:—that art is valuable or otherwise, only as it expresses
§ 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,
§ VIII. And now observe, the first important consequence of our fully understanding this preËminence of the soul, will be the due understanding of that subordination of knowledge respecting which so much has already been said. For it must be felt at once, that the increase of knowledge, merely as such, does not make the soul larger or smaller; that, in the sight of God, all the knowledge man can gain is as nothing: but that the soul, for which the great scheme of redemption was laid, be it ignorant or be it wise, is all in all; and in the activity, strength, health, and well-being of this soul, lies the main difference, in His sight, between one man and another. And that which is all in all in God’s estimate is also, be assured, all in all in man’s labor; and to have the heart open, and the eyes clear, and the emotions and thoughts warm and quick, and not the knowing of this or the other fact, is the state needed for all mighty doing in this world. And therefore finally, for this, the weightiest of all reasons, let us take no pride in our knowledge. We may, in a certain sense, be proud of being immortal; we may be proud of being God’s children; we may be proud of loving, thinking, seeing, and of all that we are by no human teaching: but not of what we have been taught by rote; not of the ballast and freight of the ship of the spirit, but only of its pilotage, without which all the freight will only sink it faster,
§ IX. And the second important consequence of our feeling the soul’s preËminence will be our understanding the soul’s language, however broken, or low, or feeble, or obscure in its words; and chiefly that great symbolic language of past ages, which has now so long been unspoken. It is strange that the same cold and formal spirit which the Renaissance teaching has raised amongst us, should be equally dead to the languages of imitation and of symbolism; and should at once disdain the faithful rendering of real nature by the modern school of the Pre-Raphaelites, and the symbolic rendering of imagined nature in the work of the thirteenth century. But so it is; and we find the same body of modern artists rejecting Pre-Raphaelitism because it is not ideal! and thirteenth century work, because it is not real!—their own practice being at once false and un-ideal, and therefore equally opposed to both.
§ X. It is therefore, at this juncture, of much importance to mark for the reader the exact relation of healthy symbolism and of healthy imitation; and, in order to do so, let us
§ XI. The reader is doubtless aware that the olive is one of the most characteristic and beautiful features of all Southern scenery. On the slopes of the northern Apennines, olives are the usual forest timber; the whole of the Val d’Arno is wooded with them, every one of its gardens is filled with them, and they grow in orchard-like ranks out of its fields of maize, or corn, or vine; so that it is physically impossible, in most parts of the neighborhood of Florence, Pistoja, Lucca, or Pisa, to choose any site of landscape which shall not owe its leading character to the foliage of these trees. What the elm and oak are to England, the olive is to Italy; nay, more than this, its presence is so constant, that, in the case of at least four fifths of the drawings made by any artist in North Italy, he must have been somewhat impeded by branches of olive coming between him and the landscape. Its classical associations double its importance in Greece; and in the Holy Land the remembrances connected with it are of course more touching than can ever belong to any other tree of the field. Now, for many years back, at least one third out of all the landscapes painted by English artists have been chosen from Italian scenery; sketches in Greece and in the Holy Land have become as common as sketches on Hampstead Heath; our galleries also are full of sacred subjects, in which, if any background be introduced at all, the foliage of the olive ought to have been a prominent feature.
And here I challenge the untravelled English reader to tell me what an olive-tree is like?
§ XII. I know he cannot answer my challenge. He has no more idea of an olive-tree than if olives grew only in the fixed stars. Let him meditate a little on this one fact, and consider its strangeness, and what a wilful and constant closing of the eyes to the most important truths it indicates on the part of the modern artist. Observe, a want of perception, not of science. I do not want painters to tell me any scientific facts about olive-trees. But it had been well for them to have felt and seen the olive-tree; to have loved it for Christ’s sake, partly also for the helmed Wisdom’s sake which was to the heathen in some sort as that nobler Wisdom which stood at God’s right hand, when He founded the earth and established the heavens. To have loved it, even to the hoary dimness of its delicate foliage, subdued and faint of hue, as if the ashes of the Gethsemane agony had been cast upon it for ever; and to have traced, line by line, the gnarled writhing of its intricate branches, and the pointed fretwork of its light and narrow leaves, inlaid on the blue field of the sky, and the small rosy-white stars of its spring blossoming, and the beads of sable fruit scattered by autumn along its topmost boughs—the right, in Israel, of the stranger, the fatherless, and the widow,—and, more than all, the softness of the mantle, silver grey, and tender like the down on a bird’s breast, with which, far away, it veils the undulation of the mountains;—these it had been well for them to have seen and drawn, whatever they had left unstudied in the gallery.
§ XIII. And if the reader would know the reason why this has not been done (it is one instance only out of the myriads which might be given of sightlessness in modern art), and will ask the artists themselves, he will be informed of another of the marvellous contradictions and inconsistencies in the base Renaissance art; for it will be answered him, that it is not right, nor according to law, to draw trees so that one should be known from another, but that trees ought to be generalized into a universal idea of a tree: that is to say, that the very school which carries its science in the representation of man down to the dissection of the most minute muscle, refuses so
§ XIV. This, however, is not to our immediate purpose. Let it be granted that an idea of an olive-tree is indeed to be given us in a special manner; how, and by what language, this idea is to be conveyed, are questions on which we shall find the world of artists again divided; and it was this division which I wished especially to illustrate by reference to the mosaics of St. Mark’s.
Now the main characteristics of an olive-tree are these. It has sharp and slender leaves of a greyish green, nearly grey on the under surface, and resembling, but somewhat smaller than, those of our common willow. Its fruit, when ripe, is black and lustrous; but of course so small, that, unless in great quantity, it is not conspicuous upon the tree. Its trunk and branches are peculiarly fantastic in their twisting, showing their fibres at every turn; and the trunk is often hollow, and even rent into many divisions like separate stems, but the extremities are exquisitely graceful, especially in the setting on of the leaves; and the notable and characteristic effect of the tree in the distance is of a rounded and soft mass or ball of downy foliage.
§ XV. Supposing a modern artist to address himself to the rendering of this tree with his best skill: he will probably draw accurately the twisting of the branches, but yet this will hardly distinguish the tree from an oak: he will also render the color and intricacy of the foliage, but this will only confuse the idea of an oak with that of a willow. The fruit, and the
§ XVI. Now observe, the old Byzantine mosaicist begins his work at enormous disadvantage. It is to be some one hundred and fifty feet above the eye, in a dark cupola; executed not with free touches of the pencil, but with square pieces of glass; not by his own hand, but by various workmen under his superintendence; finally, not with a principal purpose of drawing olive-trees, but mainly as a decoration of the cupola. There is to be an olive-tree beside each apostle, and their stems are to be the chief lines which divide the dome. He therefore at once gives up the irregular twisting of the boughs hither and thither, but he will not give up their fibres. Other trees have irregular and fantastic branches, but the knitted cordage of fibres is the olive’s own. Again, were he to draw the leaves of their natural size, they would be so small that their forms would be invisible in the darkness; and were he to draw them so large as that their shape might be seen, they would look like laurel instead of olive. So he arranges them in small clusters of five each, nearly of the shape which the Byzantines give to the petals of the lily, but elongated so as to give the idea of leafage upon a spray; and these clusters,—his object always, be it remembered, being decoration not less than representation,—he arranges symmetrically on each side of his branches, laying the whole on a dark ground most truly suggestive of the heavy rounded mass of the tree, which, in its turn, is relieved against the gold of the cupola. Lastly, comes the question respecting the fruit. The whole power and honor of the olive is in its fruit; and, unless that be represented, nothing is represented. But if the berries were colored black or green, they would be
IV. |
Mosaics of Olive-tree and Flowers. |
§ XVII. On the opposite plate, the uppermost figure on the left is a tolerably faithful representation of the general effect of one of these decorative olive-trees; the figure on the right is the head of the tree alone, showing the leaf clusters, berries, and interlacing of the boughs as they leave the stem. Each bough is connected with a separate line of fibre in the trunk, and the junctions of the arms and stem are indicated, down to the very root of the tree, with a truth in structure which may well put to shame the tree anatomy of modern times.
§ XVIII. The white branching figures upon the serpentine band below are two of the clusters of flowers which form the foreground of a mosaic in the atrium. I have printed the whole plate in blue, because that color approaches more nearly than black to the distant effect of the mosaics, of which the darker portions are generally composed of blue, in greater quantity than any other color. But the waved background in this instance, is of various shades of blue and green alternately, with one narrow black band to give it force; the whole being intended to represent the distant effect and color of deep grass, and the wavy line to express its bending motion, just as the same symbol is used to represent the waves of water. Then the two white clusters are representative of the distinctly visible
The tree circles below are examples of still more severely conventional forms, adopted, on principle, when the decoration is to be in white and gold, instead of color; these ornaments being cut in white marble on the outside of the church, and the ground laid in with gold, though necessarily here represented, like the rest of the plate, in blue. And it is exceedingly interesting to see how the noble workman, the moment he is restricted to more conventional materials, retires into more conventional forms, and reduces his various leafage into symmetry, now nearly perfect; yet observe, in the central figure, where the symbolic meaning of the vegetation beside the cross required it to be more distinctly indicated, he has given it life and growth by throwing it into unequal curves on the opposite sides.
§ XIX. I believe the reader will now see, that in these mosaics, which the careless traveller is in the habit of passing by with contempt, there is a depth of feeling and of meaning greater than in most of the best sketches from nature of modern times; and, without entering into any question whether these conventional representations are as good as, under the required limitations, it was possible to render them, they are at all events good enough completely to illustrate that mode of symbolical expression which appeals altogether to thought, and in no wise trusts to realization. And little as, in the present state of our schools, such an assertion is likely to be believed, the fact is that this kind of expression is the only one allowable in noble art.
§ XX. I pray the reader to have patience with me for a few moments. I do not mean that no art is noble but Byzantine mosaic; but no art is noble which in any wise depends upon direct imitation for its effect upon the mind. This was asserted in the opening chapters of “Modern Painters,” but not upon the highest grounds; the results at which we have now arrived in our investigation of early art, will enable me to place it on a loftier and firmer foundation.
§ XXI. We have just seen that all great art is the work of the whole living creature, body and soul, and chiefly of the soul. But it is not only the work of the whole creature, it likewise addresses the whole creature. That in which the perfect being speaks, must also have the perfect being to listen. I am not to spend my utmost spirit, and give all my strength and life to my work, while you, spectator or hearer, will give me only the attention of half your soul. You must be all mine, as I am all yours; it is the only condition on which we can meet each other. All your faculties, all that is in you of greatest and best, must be awake in you, or I have no reward. The painter is not to cast the entire treasure of his human nature into his labor, merely to please a part of the beholder: not merely to delight his senses, not merely to amuse his fancy, not merely to beguile him into emotion, not merely to lead him into thought, but to do all this. Senses, fancy, feeling, reason, the whole of the beholding spirit, must be stilled in attention or stirred with delight; else the laboring spirit has not done its work well. For observe, it is not merely its right to be thus met, face to face, heart to heart; but it is its duty to evoke its answering of the other soul; its trumpet call must be so clear, that though the challenge may by dulness or indolence be unanswered, there shall be no error as to the meaning of the appeal; there must be a summons in the work, which it shall be our own fault if we do not obey. We require this of it, we beseech this of it. Most men do not know what is in them, till they receive this summons from their fellows: their hearts die within them, sleep settles upon them, the lethargy of the world’s miasmata; there is nothing for which they
§ XXII. It follows, therefore, that the quantity of finish or detail which may rightly be bestowed upon any work, depends on the number and kind of ideas which the artist wishes to convey, much more than on the amount of realization necessary to enable the imagination to grasp them. It is true that the differences of judgment formed by one or another observer are in great degree dependent on their unequal imaginative powers, as well as their unequal efforts in following the artist’s intention; and it constantly happens that the drawing which appears clear to the painter in whose mind the thought is formed, is
§ XXIII. Thus, in the case of all sketches, etchings, unfinished engravings, &c., no one ever supposes them to be imitations. Black outlines on white paper cannot produce a deceptive resemblance of anything; and the mind, understanding at once that it is to depend on its own powers for great part of its pleasure, sets itself so actively to the task that it can completely enjoy the rudest outline in which meaning exists. Now, when it is once in this temper, the artist is infinitely to be blamed who insults it by putting anything into his work which is not suggestive: having summoned the imaginative power, he must turn it to account and keep it employed, or it will run against him in indignation. Whatever he does merely to realize and substantiate an idea is impertinent; he is like a dull story-teller, dwelling on points which the hearer anticipates or disregards. The imagination will say to him: “I knew all that before; I don’t want to be told that. Go on; or be silent, and let me go on in my own way. I can tell the story better than you.”
Observe, then, whenever finish is given for the sake of realization, it is wrong; whenever it is given for the sake of adding ideas it is right. All true finish consists in the addition of ideas, that is to say, in giving the imagination more food; for once well awaked, it is ravenous for food: but the painter who finishes in order to substantiate takes the food out of its mouth, and it will turn and rend him.
§ XXIV. Let us go back, for instance, to our olive grove,—or, lest the reader should be tired of olives, let it be an oak copse,—and consider the difference between the substantiating and the imaginative methods of finish in such a subject. A few strokes of the pencil, or dashes of color, will be enough to enable the imagination to conceive a tree; and in those dashes of color Sir Joshua Reynolds would have rested, and would have suffered the imagination to paint what more it liked for itself, and grow oaks, or olives, or apples, out of the few dashes of color at its leisure. On the other hand, Hobbima, one of the worst of the realists, smites the imagination on the mouth, and bids it be silent, while he sets to work to paint his oak of the right green, and fill up its foliage laboriously with jagged touches, and furrow the bark all over its branches, so as, if possible, to deceive us into supposing that we are looking at a real oak; which, indeed, we had much better do at once, without giving any one the trouble to deceive us in the matter.
§ XXV. Now, the truly great artist neither leaves the imagination to itself, like Sir Joshua, nor insults it by realization, like Hobbima, but finds it continual employment of the happiest kind. Having summoned it by his vigorous first touches, he says to it: “Here is a tree for you, and it is to be an oak. Now I know that you can make it green and intricate for yourself, but that is not enough: an oak is not only green and intricate, but its leaves have most beautiful and fantastic forms which I am very sure you are not quite able to complete without help; so I will draw a cluster or two perfectly for you, and then you can go on and do all the other clusters. So far so good: but the leaves are not enough; the oak is to be full of acorns, and you may not be quite able to imagine the way they grow, nor the pretty contrast of their glossy almond-shaped nuts with the chasing of their cups; so I will draw a bunch or two of acorns for you, and you can fill up the oak with others like them. Good: but that is not enough; it is to be a bright day in summer, and all the outside leaves are to be glittering in the sunshine as if their edges were of gold: I cannot paint this, but you can; so I will really gild some of the
§ XXVI. In this way the calls upon the imagination are multiplied as a great painter finishes; and from these larger incidents he may proceed into the most minute particulars, and lead the companion imagination to the veins in the leaves and the mosses on the trunk, and the shadows of the dead leaves upon the grass, but always multiplying thoughts, or subjects of thought, never working for the sake of realization; the amount of realization actually reached depending on his space, his materials, and the nature of the thoughts he wishes to suggest. In the sculpture of an oak-tree, introduced above an Adoration of the Magi on the tomb of the Doge Marco Dolfino (fourteenth century), the sculptor has been content with a few leaves, a single acorn, and a bird; while, on the other hand, Millais’ willow-tree with the robin, in the background of his “Ophelia,” or the foreground of Hunt’s “Two Gentlemen of Verona,” carries the appeal to the imagination into particulars so multiplied and minute, that the work nearly reaches realization. But it does not matter how near realization the work may approach in its fulness, or how far off it may remain in its slightness, so long as realization is not the end proposed, but the informing one spirit of the thoughts of another. And in this greatness and simplicity of purpose all noble art is alike, however slight its means, or however perfect, from the rudest mosaics of St. Mark’s to the most tender finishing of the “Huguenot” or the “Ophelia.”
§ XXVII. Only observe, in this matter, that a greater degree
§ XXVIII. So then, whatever may be the means, or whatever the more immediate end of any kind of art, all of it that is good agrees in this, that it is the expression of one soul talking to another, and is precious according to the greatness of the soul that utters it. And consider what mighty consequences follow from our acceptance of this truth! what a key we have herein given us for the interpretation of the art of all time! For, as long as we held art to consist in any high manual skill, or successful imitation of natural objects, or any scientific and legalized manner of performance whatever, it was necessary for us to limit our admiration to narrow periods and to few men. According to our own knowledge and sympathies, the period chosen might be different, and our rest might be in Greek statues, or Dutch landscapes, or Italian Madonnas; but, whatever our choice, we were therein captive, barred from all reverence but of our favorite masters, and habitually using the language of contempt towards the whole of the human race to whom it had not pleased Heaven to reveal the arcana of the particular craftsmanship we admired, and who, it might be, had lived their term of seventy years upon the earth, and fitted themselves therein for the eternal world, without any clear understanding, sometimes even with an insolent disregard, of the laws of perspective and chiaroscuro.
But let us once comprehend the holier nature of the art of man, and begin to look for the meaning of the spirit, however syllabled, and the scene is changed; and we are changed also.
§ XXIX. The other danger to which, it was above said, we were primarily exposed under our present circumstances of life, is the pursuit of vain pleasure, that is to say, false pleasure; delight, which is not indeed delight; as knowledge vainly accumulated, is not indeed knowledge. And this we are exposed to chiefly in the fact of our ceasing to be children. For the child does not seek false pleasure; its pleasures are true, simple, and instinctive: but the youth is apt to abandon his early and true delight for vanities,—seeking to be like men, and sacrificing his natural and pure enjoyments to his pride. In like manner, it seems to me that modern civilization sacrifices much pure and true pleasure to various forms of ostentation from which it can receive no fruit. Consider, for a moment, what kind of pleasures are open to human nature, undiseased. Passing by the consideration of the pleasures of the higher affections, which lie at the root of everything, and considering the
§ XXX. All these we are apt to make subservient to the desire of praise; nor unwisely, when the praise sought is God’s and the conscience’s: but if the sacrifice is made for man’s admiration, and knowledge is only sought for praise, passion repressed or affected for praise, and the arts practised for praise, we are feeding on the bitterest apples of Sodom, suffering always ten mortifications for one delight. And it seems to me, that in the modern civilized world we make such sacrifice doubly: first, by laboring for merely ambitious purposes; and secondly, which is the main point in question, by being ashamed of simple pleasures, more especially of the pleasure in sweet color and form, a pleasure evidently so necessary to man’s perfectness and virtue, that the beauty of color and form has been given lavishly throughout the whole of creation, so that it may become the food of all, and with such intricacy and subtlety that it may deeply employ the thoughts of all. If we refuse to accept the natural delight which the Deity has thus provided for us, we must either become ascetics, or we must seek for some base and guilty pleasures to replace those of Paradise, which we have denied ourselves.
Some years ago, in passing through some of the cells of the Grand Chartreuse, noticing that the window of each apartment looked across the little garden of its inhabitant to the wall of the cell opposite, and commanded no other view, I asked the monk beside me, why the window was not rather made on the side of the cell whence it would open to the solemn fields of the Alpine valley. “We do not come here,” he replied, “to look at the mountains.”
§ XXXI. The same answer is given, practically, by the men
§ XXXII. I do not mean merely in its magnificence; the most splendid time was not the best time. It was still in the thirteenth century,—when, as we have seen, simplicity and gorgeousness were justly mingled, and the “leathern girdle and clasp of bone” were worn, as well as the embroidered mantle,—that the manner of dress seems to have been noblest. The chain mail of the knight, flowing and falling over his form in lapping waves of gloomy strength, was worn under full robes of one color in the ground, his crest quartered on them, and their borders enriched with subtle illumination. The women wore first a dress close to the form in like manner, and then long and flowing robes, veiling them up to the neck, and delicately embroidered around the hem, the sleeves, and the girdle. The use of plate armor gradually introduced more fantastic types; the nobleness of the form was lost beneath the steel; the gradually increasing luxury and vanity of the age strove for continual excitement in more quaint and extravagant devices; and in the fifteenth century, dress reached its point of utmost splendor and fancy, being in many cases still exquisitely graceful, but now, in its morbid magnificence, devoid of all wholesome influence on manners. From this point, like architecture, it was rapidly degraded; and sank through the buff coat, and lace collar, and jack-boot, to the bag-wig, tailed coat, and high-heeled shoes; and so to what it is now.
§ XXXIII. Precisely analogous to this destruction of beauty in dress, has been that of beauty in architecture; its color, and grace, and fancy, being gradually sacrificed to the base forms of the Renaissance, exactly as the splendor of chivalry has faded into the paltriness of fashion. And observe the form in which the necessary reaction has taken place; necessary, for it was not possible that one of the strongest instincts of the human race could be deprived altogether of its natural food. Exactly in the degree that the architect withdrew from his buildings the sources of delight which in early days they had so richly possessed, demanding, in accordance with the new principles of
§ XXXIV. But the void cannot thus be completely filled; no, nor filled in any considerable degree. The art of landscape-painting will never become thoroughly interesting or sufficing to the minds of men engaged in active life, or concerned principally with practical subjects. The sentiment and imagination necessary to enter fully into the romantic forms of art are chiefly the characteristics of youth; so that nearly all men as they advance in years, and some even from their childhood upwards, must be appealed to, if at all, by a direct and substantial art, brought before their daily observation and connected with their daily interests. No form of art answers these conditions so well as architecture, which, as it can receive help from every character of mind in the workman, can address every character of mind in the spectator; forcing itself into notice even in his most languid moments, and possessing this chief and peculiar advantage, that it is the property of all men. Pictures and statues may be jealously withdrawn by their possessors from the public gaze, and to a certain degree their safety requires them to be so withdrawn; but the outsides of our houses belong not so much to us as to the passer-by, and whatever cost and pains we bestow upon them, though too often arising out of ostentation, have at least the effect of benevolence.
§ XXXV. If, then, considering these things, any of my readers should determine, according to their means, to set themselves to
§ XXXVI. Then, to turn our prison into a palace is an easy thing. We have seen above, that exactly in the degree in
46 In the works of Turner and the Pre-Raphaelites.
47 Observe, I speak of these various principles as self-evident, only under the present circumstances of the world, not as if they had always been so; and I call them now self-evident, not merely because they seem so to myself, but because they are felt to be so likewise by all the men in whom I place most trust. But granting that they are not so, then their very disputability proves the state of infancy above alleged, as characteristic of the world. For I do not suppose that any Christian reader will doubt the first great truth, that whatever facts or laws are important to mankind, God has made ascertainable by mankind; and that as the decision of all these questions is of vital importance to the race, that decision must have been long ago arrived at, unless they were still in a state of childhood.
48 I intended to have given a sketch in this place (above referred to) of the probable results of the daguerreotype and calotype within the next few years, in modifying the application of the engraver’s art, but I have not had time to complete the experiments necessary to enable me to speak with certainty. Of one thing, however, I have little doubt, that an infinite service will soon be done to a large body of our engravers; namely, the making them draughtsmen (in black and white) on paper instead of steel.
49 I mean art in its highest sense. All that men do ingeniously is art, in one sense. In fact, we want a definition of the word “art” much more accurate than any in our minds at present. For, strictly speaking, there is no such thing as “fine” or “high” art. All art is a low and common thing, and what we indeed respect is not art at all, but instinct or inspiration expressed by the help of art.
“Socrates. This, then, was what I asked you; whether that which puts anything else to service, and the thing which is put to service by it, are always two different things?
Alcibiades. I think so.
Socrates. What shall we then say of the leather-cutter? Does he cut his leather with his instruments only, or with his hands also?
Alcibiades. With his hands also.
Socrates. Does he not use his eyes as well as his hands?
Alcibiades. Yes.
Socrates. And we agreed that the thing which uses and the thing which is used, were different things?
Alcibiades. Yes.
Socrates. Then the leather-cutter is not the same thing as his eyes or hands?
Alcibiades. So it appears.
Socrates. Does not, then, man make use of his whole body?
Alcibiades. Assuredly.
Socrates. Then the man is not the same thing as his body?
Alcibiades. It seems so.
Socrates. What, then, is the man?
Alcibiades. I know not.”
Plato, Alcibiades I.
51 Thus the grapes pressed by Excesse are partly golden (Spenser, book ii. cant. 12.):
“Which did themselves amongst the leaves enfold, As lurking from the view of covetous guest, That the weake boughes, with so rich load opprest Did bow adowne as overburdened.” |
52 The reader must not suppose that the use of gold, in this manner, is confined to early art. Tintoret, the greatest master of pictorial effect that ever existed, has gilded the ribs of the fig-leaves in his “Resurrection,” in the Scuola di San Rocco.
53 Nothing is more wonderful to me than to hear the pleasure of the eye, in color, spoken of with disdain as “sensual,” while people exalt that of the ear in music. Do they really suppose the eye is a less noble bodily organ than the ear,—that the organ by which nearly all our knowledge of the external universe is communicated to us, and through which we learn the wonder and the love, can be less exalted in its own peculiar delight than the ear, which is only for the communication of the ideas which owe to the eye their very existence? I do not mean to depreciate music: let it be loved and reverenced as is just; only let the delight of the eye be reverenced more. The great power of music over the multitude is owing, not to its being less but more sensual than color; it is so distinctly and so richly sensual, that it can be idly enjoyed; it is exactly at the point where the lower and higher pleasures of the senses and imagination are balanced; so that pure and great minds love it for its invention and emotion, and lower minds for its sensual power.
54 Vol. II. Appendix 7.
55 Louis the Eleventh. “In the month of March, 1481, Louis was seized with a fit of apoplexy at St. BÉnoit-du-lac-mort, near Chinon. He remained speechless and bereft of reason three days; and then but very imperfectly restored, he languished in a miserable state.... To cure him,” says a contemporary historian, “wonderful and terrible medicines were compounded. It was reported among the people that his physicians opened the veins of little children, and made him drink their blood, to correct the poorness of his own.”—Bussey’s History of France. London, 1850.
56 Observe, I call Gothic “Christian” architecture, not “ecclesiastical.” There is a wide difference. I believe it is the only architecture which Christian men should build, but not at all an architecture necessarily connected with the services of their church.
57 Mr. Hope’s Church, in Margaret Street, Portland Place. I do not altogether like the arrangements of color in the brickwork; but these will hardly attract the eye, where so much has been already done with precious and beautiful marble, and is yet to be done in fresco. Much will depend, however, upon the coloring of this latter portion. I wish that either Holman Hunt or Millais could be prevailed upon to do at least some of these smaller frescoes.
APPENDIX.
Popular tradition and a large number of the chroniclers ascribe the building of the Ducal Palace to that Filippo Calendario who suffered death for his share in the conspiracy of Faliero. He was certainly one of the leading architects of the time, and had for several years the superintendence of the works of the Palace; but it appears, from the documents collected by the AbbÉ Cadorin, that the first designer of the Palace, the man to whom we owe the adaptation of the Frari traceries to civil architecture, was Pietro Baseggio, who is spoken of expressly as “formerly the Chief Master of our New Palace,”58 in the decree of 1361, quoted by Cadorin, and who, at his death, left Calendario his executor. Other documents collected by Zanotto, in his work on “Venezia e le sue Lagune,” show that Calendario was for a long time at sea, under the commands of the Signory, returning to Venice only three or four years before his death; and that therefore the entire management of the works of the Palace, in the most important period, must have been entrusted to Baseggio.
It is quite impossible, however, in the present state of the Palace, to distinguish one architect’s work from another in the older parts; and I have not in the text embarrassed the reader by any attempt at close definition of epochs before the great junction of the Piazzetta FaÇade with the older palace in the fifteenth century. Here, however, it is necessary that I should briefly state the observations I was able to make on the relative dates of the earlier portions.
In the description of the Fig-tree angle, given in the eighth chapter of Vol. II., I said that it seemed to me somewhat earlier than that of the Vine, and the reader might be surprised at the apparent opposition of this statement to my supposition that the Palace was built gradually round from the Rio FaÇade to the Piazzetta. But in the two great open arcades there is no succession of work traceable; from the Vine angle to the junction with the fifteenth century work, above and below, all seems nearly of the same date, the only question being of the accidental precedence of workmanship of one capital or another; and I think, from its style, that the Fig-tree angle must have been first completed. But in the upper stories of the Palace there are enormous differences of style. On the Rio FaÇade, in the upper story, are several series of massive windows of the third order, corresponding exactly in mouldings and manner of workmanship to those of the chapter-house of the Frari, and consequently carrying us back to a very early date in the fourteenth century: several of the capitals of these windows, and two richly sculptured string-courses in the wall below, are of Byzantine workmanship, and in all probability fragments of the Ziani Palace. The traceried windows on the Rio FaÇade, and the two eastern windows on the Sea FaÇade, are all of the finest early fourteenth century work, masculine and noble in their capitals and bases to the highest degree, and evidently contemporary with the very earliest portions of the lower arcades. But the moment we come to the windows of the Great Council Chamber the style is debased. The mouldings are the same, but they are coarsely worked, and the heads set amidst the leafage of the capitals quite valueless and vile.
I have not the least doubt that these window-jambs and traceries were restored after the great fire;59 and various other restorations have taken place since, beginning with the removal of the traceries from all the windows except the northern one of the Sala del Scrutinio, behind the Porta della Carta, where they are still left. I made out four periods of restoration among
Meantime, in order to complete the evidence respecting the main dates stated in the text, I have collected here such notices of the building of the Ducal Palace as appeared to me of most importance in the various chronicles I examined. I could not give them all in the text, as they repeat each other, and would have been tedious; but they will be interesting to the antiquary, and it is to be especially noted in all of them how the Palazzo Vecchio is invariably distinguished, either directly or by implication, from the Palazzo Nuovo. I shall first translate the piece of the Zancarol Chronicle given by Cadorin, which has chiefly misled the Venetian antiquaries. I wish I could put the rich old Italian into old English, but must be content to lose its raciness, as it is necessary that the reader should be fully acquainted with its facts.
“It was decreed that none should dare to propose to the Signory of Venice to ruin the old palace and rebuild it new and more richly, and there was a penalty of one thousand ducats
The day of the month, and the council in which the decree was passed, are erroneously given by this Chronicle. Cadorin has printed the words of the decree itself, which passed in the Great Council on the 27th September: and these words are, fortunately, much to our present purpose. For as more than one faÇade is spoken of in the above extract, the Marchese Selvatico was induced to believe that both the front to the sea and that to the Piazzetta had been destroyed; whereas, the “faÇades” spoken of are evidently those of the Ziani Palace. For the words of the decree (which are much more trustworthy than those of the Chronicle, even if there were any inconsistency between them) run thus: “Palatium nostrum fabricetur et fiat in forma decora et convenienti, quod respondeat solemnissimo principio palatii nostri novi.” Thus the new council chamber and faÇade to the sea are called the “most venerable beginning of our New Palace;” and the rest was ordered to be designed in accordance with these, as was actually the case as far as the Porta della Carta. But the Renaissance architects who thenceforward proceeded with the fabric, broke through the design, and built everything else according to their own humors.
The question may be considered as set at rest by these words of the decree, even without any internal or any farther documentary evidence. But rather for the sake of impressing the facts thoroughly on the reader’s mind, than of any additional proof, I shall quote a few more of the best accredited Chronicles.
The passage given by Bettio, from the Sivos Chronicle, is a very important parallel with that from the Zancarol above:
“Essendo molto vecchio, e quasi rovinoso el Palazzo sopra la piazza, fo deliberato di far quella parte tutta da novo, et continuarla com’ È quella della Sala grande, et cosi il Lunedi 27 Marzo 1424 fu dato principio a ruinare detto Palazzo vecchio dalla parte, ch’ È verso panateria cioÈ della Giustizia, ch’ È nelli occhi di sopra le colonne fino alla Chiesa et fo fatto anco la porta grande, com’ È al presente, con la sala che si addimanda la Libraria.”61
We have here all the facts told us in so many words: the “old palace” is definitely stated to have been “on the piazza,” and it is to be rebuilt “like the part of the great saloon.” The very point from which the newer buildings commenced is told us; but here the chronicler has carried his attempt at accuracy too far. The point of junction is, as stated above, at the third pillar beyond the medallion of Venice; and I am much at a loss to understand what could have been the disposition of these three pillars where they joined the Ziani Palace, and how they were connected with the arcade of the inner cortile. But with these difficulties, as they do not bear on the immediate question, it is of no use to trouble the reader.
The next passage I shall give is from a Chronicle in the Marcian Library, bearing title, “Supposta di Zancaruol;” but in which I could not find the passage given by Cadorin from, I believe, a manuscript of this Chronicle at Vienna. There occurs instead of it the following thus headed:—
“Come la parte nova del Palazzo fuo hedificata novamente.
“El Palazzo novo de Venesia quella parte che xe verso la Chiesia de S. Marcho fuo prexo chel se fesse del 1422 e fosse pagado la spexa per li officiali del sal. E fuo fatto per sovrastante G. Nicolo Barberigo cum provision de ducati X doro al mexe e fuo fabricado e fatto nobelissimo. Come fin ancho di el sta e fuo grande honor a la Signoria de Venesia e a la sua Citta.”
This entry, which itself bears no date, but comes between others dated 22nd July and 27th December, is interesting, because it shows the first transition of the idea of newness, from
The next entry I give is important, because the writing of the MS. in which it occurs, No. 53 in the Correr Museum, shows it to be probably not later than the end of the fifteenth century:
“El palazo nuovo de Venixia zoe quella parte che se sora la piazza verso la giesia di Miss. San Marcho del 1422 fo principiado, el qual fo fato e finito molto belo, chome al presente se vede nobilissimo, et a la fabricha de quello fo deputado Miss. Nicolo Barberigo, soprastante con ducati dieci doro al mexe.”
We have here the part built by Foscari distinctly called the Palazzo Nuovo, as opposed to the Great Council Chamber, which had now completely taken the position of the Palazzo Vecchio, and is actually so called by Sansovino. In the copy of the Chronicle of Paolo Morosini, and in the MSS. numbered respectively 57, 59, 74, and 76 in the Correr Museum, the passage above given from No. 53 is variously repeated with slight modifications and curtailments; the entry in the Morosini Chronicle being headed, “Come fu principiato il palazo che guarda sopra la piaza grande di S. Marco,” and proceeding in the words, “El Palazo Nuovo di Venetia, cioÈ quella parte che e sopra la piaza,” &c., the writers being cautious, in all these instances, to limit their statement to the part facing the Piazza, that no reader might suppose the Council Chamber to have been built or begun at the same time; though, as long as to the end of the sixteenth century, we find the Council Chamber still included in the expression “Palazzo Nuovo.” Thus, in the MS. No. 75 in the Correr Museum, which is about that date, we have “Del 1422, a di 20 Settembre fu preso nel consegio grando de dover compir el Palazo Novo, e dovesen fare la spessa li
The following analysis of the first books of the “FaËrie Queen,” may be interesting to readers who have been in the habit of reading the noble poem too hastily to connect its parts completely together; and may perhaps induce them to more careful study of the rest of the poem.
The Redcrosse Knight is Holiness,—the “Pietas” of St. Mark’s, the “Devotio” of Orcagna,—meaning, I think, in general, Reverence and Godly Fear.
This Virtue, in the opening of the book, has Truth (or Una) at its side, but presently enters the Wandering Wood, and encounters the serpent Error; that is to say, Error in her universal form, the first enemy of Reverence and Holiness; and more especially Error as founded on learning; for when Holiness strangles her,
“Her vomit full of bookes and papers was, With loathly frogs and toades, which eyes did lacke.” |
Having vanquished this first open and palpable form of Error, as Reverence and Religion must always vanquish it, the Knight encounters Hypocrisy, or Archimagus; Holiness cannot
Now observe: the moment Godly Fear, or Holiness, is separated from Truth, he meets Infidelity, or the Knight Sans Foy; Infidelity having Falsehood, or Duesa, riding behind him. The instant the Redcrosse Knight is aware of the attack of Infidelity, he
“Gan fairly couch his speare, and towards ride.”
He vanquishes and slays Infidelity; but is deceived by his companion, Falsehood, and takes her for his lady: thus showing the condition of Religion, when, after being attacked by Doubt, and remaining victorious, it is nevertheless seduced, by any form of Falsehood, to pay reverence where it ought not. This, then, is the first fortune of Godly Fear separated from Truth. The poet then returns to Truth, separated from Godly Fear. She is immediately attended by a lion, or Violence, which makes her dreaded wherever she comes; and when she enters the mart of Superstition, this Lion tears Kirkrapine in pieces: showing how Truth, separated from Godliness, does indeed put an end to the abuses of Superstition, but does so violently and desperately. She then meets again with Hypocrisy, whom she mistakes for her own lord, or Godly Fear, and travels a little way under his guardianship (Hypocrisy thus not unfrequently appearing to defend the Truth), until they are both met by Lawlessness, or the Knight Sans Loy, whom Hypocrisy cannot resist. Lawlessness overthrows Hypocrisy, and seizes upon Truth, first slaying her lion attendant: showing that the first aim of licence is to destroy the force and authority of Truth. Sans Loy then takes Truth captive, and bears her away. Now this Lawlessness is the “unrighteousness,” or “adikia,” of St. Paul; and his bearing Truth away captive, is a type of those “who hold the truth in unrighteousness,”—that is to say, generally, of men who, knowing what is true, make the truth give way to their own purposes, or use it only to forward them, as is the case with so many of the popular leaders of the present day. Una is then delivered from Sans
“Dull and slow, And all that drinke thereof do faint and feeble grow.” |
Of which the meaning is, that Godly Fear, after passing through the house of Pride, is exposed to drowsiness and feebleness of
In the meantime, the dwarf, the attendant of the Redcrosse Knight, takes his arms, and finding Una tells her of the captivity of her lord. Una, in the midst of her mourning, meets Prince Arthur, in whom, as Spenser himself tells us, is set forth generally Magnificence; but who, as is shown by the choice of the hero’s name, is more especially the magnificence, or literally, “great doing” of the kingdom of England. This power of England, going forth with Truth, attacks Orgoglio, or the Pride of Papacy, slays him; strips Duessa, or Falsehood, naked; and liberates the Redcrosse Knight. The magnificent and well-known description of Despair follows, by whom the Redcrosse Knight is hard bested, on account of his past errors and captivity, and is only saved by Truth, who, perceiving him to be still feeble, brings him to the house of Coelia, called, in the argument of the canto, Holiness, but properly, Heavenly Grace, the mother of the Virtues. Her “three daughters, well up-brought,” are Faith, Hope, and Charity. Her porter is Humility; because Humility opens the door of Heavenly Grace. Zeal and Reverence are her chamberlains, introducing the new comers to her presence; her groom, or servant, is Obedience; and her physician, Patience. Under the commands of Charity,
I cannot close these volumes without expressing my astonishment and regret at the facility with which the English allow themselves to be misled by any representations, however openly groundless or ridiculous, proceeding from the Italian Liberal party, respecting the present administration of the Austrian Government. I do not choose here to enter into any political discussion, or express any political opinion; but it is due to justice to state the simple facts which came under my notice during my residence in Italy. I was living at Venice through two entire winters, and in the habit of familiar association both with Italians and Austrians, my own antiquarian vocations rendering such association possible without exciting the distrust of either party. During this whole period, I never once was able to ascertain, from any liberal Italian, that he had a single definite ground of complaint against the Government. There was much general grumbling and vague discontent; but I never was able to bring one of them to the point, or to discover what it was that they wanted, or in what way they felt themselves injured; nor did I ever myself witness an instance of oppression on the part of the Government, though several of much kindness and consideration. The indignation of those of my own countrymen and countrywomen whom I happened to see during their sojourn in Venice was always vivid, but by no means large in its grounds. English ladies on their first arrival invariably
There is, indeed, much true distress occasioned by the measures which the Government is sometimes compelled to take in order to repress sedition; but the blame of this lies with those whose occupation is the excitement of sedition. So also there is much grievous harm done to works of art by the occupation of the country by so large an army; but for the mode in which that army is quartered, the Italian municipalities are answerable, not the Austrians. Whenever I was shocked by finding, as above-mentioned at Milan, a cloister, or a palace, occupied by soldiery, I always discovered, on investigation, that the place had been given by the municipality; and that, beyond requiring that lodging for a certain number of men should be found in such and such a quarter of the town, the Austrians had nothing to do with the matter. This does not, however, make the mischief less: and it is strange, if we think of it, to see Italy, with all her precious works of art, made a continual battle-field; as if no other place for settling their disputes could be found by the European powers, than where every random shot may destroy what a king’s ransom cannot restore.62 It is exactly as if
In the sixth article of the Appendix to the first volume, the question of the date of the Casa Dario and Casa Trevisan was deferred until I could obtain from my friend Mr. Rawdon Brown, to whom the former palace once belonged, some more distinct data respecting this subject than I possessed myself.
Speaking first of the Casa Dario, he says: “Fontana dates it from about the year 1450, and considers it the earliest specimen of the architecture founded by Pietro Lombardo, and followed by his sons, Tullio and Antonio. In a Sanuto autograph miscellany, purchased by me long ago, and which I gave to St. Mark’s Library, are two letters from Giovanni Dario, dated 10th and 11th July, 1485, in the neighborhood of Adrianople; where the Turkish camp found itself, and Bajazet II. received presents from the Soldan of Egypt, from the Schah of the Indies (query Grand Mogul), and from the King of Hungary: of these matters, Dario’s letters give many curious details. Then, in the printed Malipiero Annals, page 136 (which err, I think, by a year), the Secretary Dario’s negotiations at the Porte are alluded to; and in date of 1484 he is stated to have returned to Venice, having quarrelled with the Venetian bailiff at Constantinople: the annalist adds, that ‘Giovanni Dario was a native of Candia, and that the Republic was so well satisfied with him for having concluded peace with Bajazet, that he received, as a gift from his country, an estate at Noventa, in the Paduan territory, worth 1500 ducats, and 600 ducats in cash for the dower of one of his daughters.’ These largesses probably enabled him to build his house about the year 1486, and are doubtless hinted at in the inscription, which I restored A.D. 1837; it had no date, and ran thus, URBIS . GENIO . JOANNES . DARIVS. In the Venetian history of Paolo Morosini, page 594, it is also mentioned, that Giovanni Dario was, moreover, the Secretary who concluded the
“The Trevisan-Cappello House, in Canonica, was once the property (A.D. 1578) of a Venetian dame, fond of cray-fish, according to a letter of hers in the archives, whereby she thanks one of her lovers for some which he had sent her from Treviso to Florence, of which she was then Grand Duchess. Her name has perhaps found its way into the English annuals. Did you ever hear of Bianca Cappello? She bought that house of the Trevisana family, by whom Selva (in Cicognara) and Fontana (following Selva) say it was ordered of the Lombardi, at the commencement of the sixteenth century: but the inscription on its faÇade, thus,
SOLI | HONOR. ET | |
DEO | GLORIA. |
reminding one both of the Dario House, and of the words NON NOBIS DOMINE inscribed on the faÇade of the Loredano Vendramin Palace at S. Marcuola (now the property of the Duchess of Berri), of which Selva found proof in the Vendramin Archives that it was commenced by Sante Lombardo, A.D. 1481, is in favor of its being classed among the works of the fifteenth century.”
In passing along the Rio del Palazzo the traveller ought especially to observe the base of the Renaissance building, formed by alternately depressed and raised pyramids, the depressed portions being casts of the projecting ones, which are truncated on the summits. The work cannot be called rustication, for it is cut as sharply and delicately as a piece of ivory, but it thoroughly answers the end which rustication proposes, and misses: it gives the base of the building a look of crystalline hardness, actually resembling, and that very closely, the appearance presented by the fracture of a piece of cap quartz; while yet the
The following extracts from the letter of Count Charles Morosini, above mentioned, appear to set the question at rest.
“It is our unhappy destiny that, during the glory of the Venetian republic, no one took the care to leave us a faithful and conscientious history: but I hardly know whether this misfortune should be laid to the charge of the historians themselves, or of those commentators who have destroyed their trustworthiness by new accounts of things, invented by themselves. As for the poor Morosini, we may perhaps save his honor by assembling a conclave of our historians, in order to receive their united sentence; for, in this case, he would have the absolute majority on his side, nearly all the authors bearing testimony to his love for his country and to the magnanimity of his heart. I must tell you that the history of Daru is not looked upon with esteem by well-informed men; and it is said that he seems to have no other object in view than to obscure the glory of all actions. I know not on what authority the English writer depends; but he has, perhaps, merely copied the statement of Daru.... I have consulted an ancient and authentic MS. belonging to the Venieri family, a MS. well known, and certainly better worthy of confidence than Daru’s history, and it says nothing of M. Morosini but that he was elected Doge to the delight and joy of all men. Neither do the Savina or Dolfin Chronicles say a word of the shameful speculation; and our best informed men say
The following fragmentary notes on this subject have been set down at different times. I have been accidentally prevented from arranging them properly for publication, but there are one or two truths in them which it is better to express insufficiently than not at all.
By a large body of the people of England and of Europe a man is called educated if he can write Latin verses and construe a Greek chorus. By some few more enlightened persons it is confessed that the construction of hexameters is not in itself an important end of human existence; but they say, that the general discipline which a course of classical reading gives to the intellectual powers, is the final object of our scholastical institutions.
But it seems to me, there is no small error even in this last and more philosophical theory. I believe, that what it is most honorable to know, it is also most profitable to learn; and that the science which it is the highest power to possess, it is also the best exercise to acquire.
And if this be so, the question as to what should be the materiel of education, becomes singularly simplified. It might be matter of dispute what processes have the greatest effect in developing the intellect; but it can hardly be disputed what facts it is most advisable that a man entering into life should accurately know.
I believe, in brief, that he ought to know three things:
First. Where he is.
Secondly. Where he is going.
Thirdly. What he had best do, under those circumstances.
First. Where he is.—That is to say, what sort of a world he has got into; how large it is; what kind of creatures live in it, and how; what it is made of, and what may be made of it.
Secondly. Where he is going.—That is to say, what chances or reports there are of any other world besides this; what seems to be the nature of that other world; and whether, for information respecting it, he had better consult the Bible, Koran, or Council of Trent.
Thirdly. What he had best do under those circumstances.—That is to say, what kind of faculties he possesses; what are the present state and wants of mankind; what is his place in society; and what are the readiest means in his power of attaining happiness and diffusing it. The man who knows these things, and who has had his will so subdued in the learning them, that he is ready to do what he knows he ought, I should call educated; and the man who knows them not,—uneducated, though he could talk all the tongues of Babel.
Our present European system of so-called education ignores, or despises, not one, nor the other, but all the three, of these great branches of human knowledge.
First: It despises Natural History.—Until within the last year or two, the instruction in the physical sciences given at Oxford consisted of a course of twelve or fourteen lectures on the Elements of Mechanics or Pneumatics, and permission to ride out to Shotover with the Professor of Geology. I do not know the specialties of the system pursued in the academies of the Continent; but their practical result is, that unless a man’s natural instincts urge him to the pursuit of the physical sciences too strongly to be resisted, he enters into life utterly ignorant of
Secondly: It despises Religion.—I do not say it despises “Theology,” that is to say, Talk about God. But it despises “Religion;” that is to say, the “binding” or training to God’s service. There is much talk and much teaching in all our academies, of which the effect is not to bind, but to loosen, the elements of religious faith. Of the ten or twelve young men who, at Oxford, were my especial friends, who sat with me under the same lectures on Divinity, or were punished with me for missing lecture by being sent to evening prayers,63 four are now zealous Romanists,—a large average out of twelve; and while thus our own universities profess to teach Protestantism, and do not, the universities on the Continent profess to teach Romanism, and do not,—sending forth only rebels and infidels. During long residence on the Continent, I do not remember meeting with above two or three young men, who either believed in revelation, or had the grace to hesitate in the assertion of their infidelity.
Whence, it seems to me, we may gather one of two things; either that there is nothing in any European form of religion so reasonable or ascertained, as that it can be taught securely to our youth, or fastened in their minds by any rivets of proof which they shall not be able to loosen the moment they begin to think; or else, that no means are taken to train them in such demonstrable creeds.
It seems to me the duty of a rational nation to ascertain (and
But if, on the other hand, there does exist any evidence by which the probability of certain religious facts may be shown, as clearly, even, as the probabilities of things not absolutely ascertained in astronomical or geological science, let this evidence be set before all our youth so distinctly, and the facts for which it appears inculcated upon them so steadily, that although it may be possible for the evil conduct of after life to efface, or for its earnest and protracted meditation to modify, the impressions of early years, it may not be possible for our young men, the instant they emerge from their academies, to scatter themselves like a flock of wild fowl risen out of a marsh, and drift away on every irregular wind of heresy and apostasy.
Lastly: Our system of European education despises Politics.—That is to say, the science of the relations and duties of men to each other. One would imagine, indeed, by a glance at the state of the world, that there was no such science. And, indeed, it is one still in its infancy.
It implies, in its full sense, the knowledge of the operations of the virtues and vices of men upon themselves and society; the understanding of the ranks and offices of their intellectual and bodily powers in their various adaptations to art, science, and industry; the understanding of the proper offices of art, science, and labor themselves, as well as of the foundations of jurisprudence, and broad principles of commerce; all this being coupled with practical knowledge of the present state and wants of mankind.
What, it will be said, and is all this to be taught to schoolboys? No; but the first elements of it, all that are necessary to be known by an individual in order to his acting wisely in any station of life, might be taught, not only to every schoolboy,
I know that this is much to hope. That English ministers of religion should ever come to desire rather to make a youth acquainted with the powers of nature and of God, than with the powers of Greek particles; that they should ever think it more useful to show him how the great universe rolls upon its course in heaven, than how the syllables are fitted in a tragic metre; that they should hold it more advisable for him to be fixed in the principles of religion than in those of syntax; or, finally, that they should ever come to apprehend that a youth likely to go straight out of college into parliament, might not unadvisably know as much of the Peninsular as of the Peloponnesian War, and be as well acquainted with the state of Modern Italy as of old Etruria;—all this however unreasonably, I do hope, and mean to work for. For though I have not yet abandoned all expectation of a better world than this, I believe this in which we live is not so good as it might be. I know there are
*******
The great leading error of modern times is the mistaking erudition for education. I call it the leading error, for I believe that, with little difficulty, nearly every other might be shown to have root in it; and, most assuredly, the worst that are fallen into on the subject of art.
Education then, briefly, is the leading human souls to what is best, and making what is best out of them; and these two objects are always attainable together, and by the same means; the training which makes men happiest in themselves, also makes them most serviceable to others. True education, then, has respect, first to the ends which are proposable to the man, or attainable by him; and, secondly, to the material of which the man is made. So far as it is able, it chooses the end according to the material: but it cannot always choose the end, for the position of many persons in life is fixed by necessity; still
But the first point to be understood, is that the material is as various as the ends; that not only one man is unlike another, but every man is essentially different from every other, so that no training, no forming, nor informing, will ever make two persons alike in thought or in power. Among all men, whether of the upper or lower orders, the differences are eternal and irreconcilable, between one individual and another, born under absolutely the same circumstances. One man is made of agate, another of oak; one of slate, another of clay. The education of the first is polishing; of the second, seasoning; of the third, rending; of the fourth, moulding. It is of no use to season the agate; it is vain to try to polish the slate; but both are fitted, by the qualities they possess, for services in which they may be honored.
Now the cry for the education of the lower classes, which is heard every day more widely and loudly, is a wise and a sacred cry, provided it be extended into one for the education of all classes, with definite respect to the work each man has to do, and the substance of which he is made. But it is a foolish and vain cry, if it be understood, as in the plurality of cases it is meant to be, for the expression of mere craving after knowledge, irrespective of the simple purposes of the life that now is, and blessings of that which is to come.
One great fallacy into which men are apt to fall when they are reasoning on this subject is: that light, as such, is always good; and darkness, as such, always evil. Far from it. Light untempered would be annihilation. It is good to them that sit in darkness and in the shadow of death; but, to those that faint in the wilderness, so also is the shadow of the great rock in a weary land. If the sunshine is good, so also the cloud of the latter rain. Light is only beautiful, only available for life, when it is tempered with shadow; pure light is fearful, and unendurable by humanity. And it is not less ridiculous to say that the light, as such, is good in itself, than to say that the darkness is good in itself. Both are rendered safe, healthy, and useful by the other; the night by the day, the day by the night; and we could just as easily live without the dawn
Therefore, in the education either of lower or upper classes, it matters not the least how much or how little they know, provided they know just what will fit them to do their work, and to be happy in it. What the sum or the nature of their knowledge ought to be at a given time or in a given case, is a totally different question: the main thing to be understood is, that a man is not educated, in any sense whatsoever, because he can read Latin, or write English, or can behave well in a drawingroom; but that he is only educated if he is happy, busy, beneficent, and effective in the world; that millions of peasants are therefore at this moment better educated than most of those who call themselves gentlemen; and that the means taken to “educate” the lower classes in any other sense may very often be productive of a precisely opposite result.
Observe: I do not say, nor do I believe, that the lower classes ought not to be better educated, in millions of ways, than they are. I believe every man in a Christian kingdom ought to be equally well educated. But I would have it education to purpose; stern, practical, irresistible, in moral habits, in bodily strength and beauty, in all faculties of mind capable of being developed under the circumstances of the individual, and especially in the technical knowledge of his own business; but yet, infinitely various in its effort, directed to make one youth humble, and another confident; to tranquillize this mind, to put some spark of ambition into that; now to urge, and now to restrain: and in the doing of all this, considering knowledge as one only out of myriads of means in its hands, or myriads of gifts at its disposal; and giving it or withholding it as a good husbandman waters his garden, giving the full shower only to the thirsty plants, and at times when they are thirsty, whereas at present we pour it upon the heads of our youth as the snow falls on the Alps, on one and another alike, till they can bear no more, and then take honor to ourselves because here and there a river descends from their
Finally: I hold it for indisputable, that the first duty of a state is to see that every child born therein shall be well housed, clothed, fed, and educated, till it attain years of discretion. But in order to the effecting this, the government must have an authority over the people of which we now do not so much as dream; and I cannot in this place pursue the subject farther.
Galliciolli, lib. ii. § 1757, insinuates a doubt of the general custom, saying “it would be more reasonable to suppose that only twelve maidens were married in public on St. Mark’s day;” and Sandi also speaks of twelve only. All evidence, however, is clearly in favor of the popular tradition; the most curious fact connected with the subject being the mention, by Herodotus, of the mode of marriage practised among the Illyrian “Veneti” of his time, who presented their maidens for marriage on one day in each year; and, with the price paid for those who were beautiful, gave dowries to those who had no personal attractions.
It is very curious to find the traces of this custom existing, though in a softened form, in Christian times. Still, I admit that there is little confidence to be placed in the mere concurrence of the Venetian Chroniclers, who, for the most part, copied from each other: but the best and most complete account I have read, is that quoted by Galliciolli from the “Matricola de’ Casseleri,” written in 1449; and, in that account, the words are quite unmistakable. “It was anciently the custom of Venice, that all the brides (novizze) of Venice, when they married, should be married by the bishop, in the Church of S. Pietro di Castello, on St. Mark’s day, which is the 31st of January.” Rogers quotes Navagiero to the same effect; and Sansovino is more explicit still. “It was the custom to contract marriages openly; and when the deliberations were completed, the damsels assembled themselves in St. Pietro di Castello, for the feast of St. Mark, in February.”
The following noble answer of a Venetian ambassador, Giustiniani, on the occasion of an insult offered him at the court of Henry the Eighth, is as illustrative of the dignity which there yet remained in the character and thoughts of the Venetian noble, as descriptive, in few words, of the early faith and deeds of his nation. He writes thus to the Doge, from London, on the 15th of April, 1516:
“By my last, in date of the 30th ult., I informed you that the countenances of some of these lords evinced neither friendship nor goodwill, and that much language had been used to me of a nature bordering not merely on arrogance, but even on outrage; and not having specified this in the foregoing letters, I think fit now to mention it in detail. Finding myself at the court, and talking familiarly about other matters, two lay lords, great personages in this kingdom, inquired of me ‘whence it came that your Excellency was of such slippery faith, now favoring one party and then the other?’ Although these words ought to have irritated me, I answered them with all discretion, ‘that you did keep, and ever had kept your faith; the maintenance of which has placed you in great trouble, and subjected you to wars of longer duration than you would otherwise have experienced; descending to particulars in justification of your Sublimity.’ Whereupon one of them replied, ‘Isti Veneti sunt piscatores.’64 Marvellous was the command I then had over myself in not giving vent to expressions which might have proved injurious to your Signory; and with extreme moderation I rejoined, ‘that had he been at Venice, and seen our Senate, and the Venetian nobility, he perhaps would not speak thus; and moreover, were he well read in our history, both concerning the origin of our city and the grandeur of your Excellency’s feats, neither the one nor the other would seem to him those of fishermen; yet,’ said I, ‘did fishermen found the Christian faith, and we have been those fishermen who defended it against the forces of the Infidel, our fishing-boats being galleys and ships, our hooks the treasure of St. Mark, and our bait the life-blood of our citizens, who died for the Christian faith.’”
I take this most interesting passage from a volume of despatches addressed from London to the Signory of Venice, by the ambassador Giustiniani, during the years 1516-1519; despatches not only full of matters of historical interest, but of the most delightful every-day description of all that went on at the English court. They were translated by Mr. Brown from the original letters, and will, I believe, soon be published, and I hope also, read and enjoyed: for I cannot close these volumes without expressing a conviction, which has long been forcing itself upon my mind, that restored history is of little more value than restored painting or architecture; that the only history worth reading is that written at the time of which it treats, the history of what was done and seen, heard out of the mouths of the men who did and saw. One fresh draught of such history is worth more than a thousand volumes of abstracts, and reasonings, and suppositions, and theories; and I believe that, as we get wiser, we shall take little trouble about the history of nations who have left no distinct records of themselves, but spend our time only in the examination of the faithful documents which, in any period of the world, have been left, either in the form of art or literature, portraying the scenes, or recording the events, which in those days were actually passing before the eyes of men.
The statements respecting the dates of Venetian buildings made throughout the preceding pages, are founded, as above stated, on careful and personal examination of all the mouldings, or other features available as evidence, of every palace of importance in the city. Three parts, at least, of the time occupied in the completion of the work have been necessarily devoted to the collection of these evidences, of which it would be quite useless to lay the mass before the reader; but of which the leading points must be succinctly stated, in order to show the nature of my authority for any of the conclusions expressed in the text.
I have therefore collected in the plates which illustrate this article of the Appendix, for the examination of any reader who may be interested by them, as many examples of the evidence-bearing details as are sufficient for the proof required, especially including all the exceptional forms; so that the reader may rest
V. |
BYZANTINE BASES. |
We must examine in succession the Bases, Doorways and Jambs, Capitals, Archivolts, Cornices, and Tracery Bars, of Venetian architecture.
I. Bases.
The principal points we have to notice are the similarity and simplicity of the Byzantine bases in general, and the distinction between those of Torcello and Murano, and of St. Mark’s, as tending to prove the early dates attributed in the text to the island churches. I have sufficiently illustrated the forms of the Gothic bases in Plates X., XI., and XIII. of the first volume, so that I here note chiefly the Byzantine or Romanesque ones, adding two Gothic forms for the sake of comparison.
The most characteristic examples, then, are collected in Plate V. opposite; namely:
Vol. III. | 1, 2, 3, 4. In the upper gallery of apse of Murano. 5. Lower shafts of apse. Murano. 6. Casa Falier. 7. Small shafts of panels. Casa Farsetti. 8. Great shafts and plinth. Casa Farsetti. 9. Great lower shafts. Fondaco de’ Turchi. 10. Ducal Palace, upper arcade. 11. General late Gothic form. 12. Tomb of Dogaressa Vital Michele, in St. Mark’s atrium. 13. Upper arcade of Madonnetta House. 14. Rio-Foscari House. 15. Upper arcade. Terraced House. 16, 17, 18. Nave. Torcello. 19, 20. Transepts. St. Mark’s. 21. Nave. St. Mark’s. 22. External pillars of northern portico. St. Mark’s. 23, 24. Clustered pillars of northern portico. St. Mark’s. 25, 26. Clustered pillars of southern portico. St. Mark’s. |
Now, observe, first, the enormous difference in style between the bases 1 to 5, and the rest in the upper row, that is to say, between the bases of Murano and the twelfth and thirteenth century bases of Venice; and, secondly, the difference between the bases 16 to 20 and the rest in the lower row, that is to say, between the bases of Torcello (with those of St. Mark’s which belong to the nave, and which may therefore be supposed to be part of the earlier church), and the later ones of the St. Mark’s FaÇade.
Secondly: Note the fellowship between 5 and 6, one of the evidences of the early date of the Casa Falier.
Thirdly: Observe the slurring of the upper roll into the cavetto, in 13, 14, and 15, and the consequent relationship established between three most important buildings, the Rio-Foscari House, Terraced House, and Madonnetta House.
Fourthly: Byzantine bases, if they have an incision between the upper roll and cavetto, are very apt to approach the form of fig. 23, in which the upper roll is cut out of the flat block, and the ledge beneath it is sloping. Compare Nos. 7, 8, 9, 21, 22, 23, 24, 25, 26. On the other hand, the later Gothic base, 11, has always its upper roll well developed, and, generally, the fillet between it and the cavetto vertical. The sloping fillet is indeed found down to late periods; and the vertical fillet, as in No. 12, in Byzantine ones; but still, when a base has such a sloping fillet and peculiarly graceful sweeping cavetto, as those of No. 10, looking as if they would run into one line with each other, it is strong presumptive evidence of its belonging to an early, rather than a late period.
The base 12 is the boldest example I could find of the exceptional form in early times; but observe, in this, that the upper roll is larger than the lower. This is never the case in late Gothic, where the proportion is always as in fig. 11. Observe that in Nos. 8 and 9 the upper rolls are at least as large as the lower, an important evidence of the dates of the Casa Farsetti and Fondaco de’ Turchi.
Lastly: Note the peculiarly steep profile of No. 22, with reference to what is said of this base in Vol. II. Appendix 9.
II. Doorways and Jambs.
The entrances to St. Mark’s consist, as above mentioned, of great circular or ogee porches; underneath which the real open entrances, in which the valves of the bronze doors play, are square headed.
The mouldings of the jambs of these doors are highly curious, and the most characteristic are therefore represented in one view. The outsides of the jambs are lowest.
a. Northern lateral door.
b. First northern door of the faÇade.
c. Second door of the faÇade.
d. Fourth door of the faÇade.
e. Central door of the faÇade.
Fig. 1 |
I wish the reader especially to note the arbitrary character of the curves and incisions; all evidently being drawn by hand, none being segments of circles, none like another, none influenced by any visible law. I do not give these mouldings as beautiful; they are, for the most part, very poor in effect, but they are singularly characteristic of the free work of the time.
The kind of door to which these mouldings belong, is shown, with the other groups of doors, in Plate XIV. Vol. II. fig. 6 a. Then 6 b, 6 c, 6 d represent the groups of doors in which the Byzantine influence remained energetic, admitting slowly the forms of the pointed Gothic; 7 a, with the gable above, is the intermediate group between the Byzantine and Gothic schools; 7 b, 7 c, 7 d, 7 e are the advanced guards of the Gothic and Lombardic invasions, representative of a large number of thirteenth century arcades and doors. Observe that 6 d is shown to be of a late school by its finial, and 6 e of the latest school by its finial, complete ogee arch (instead of round or pointed), and abandonment of the lintel.
These examples, with the exception of 6 a, which is a general form, are all actually existing doors; namely:
6 b. In the Fondamenta Venier, near St. Maria della Salute.
6 c. In the Calle delle Botteri, between the Rialto and San Cassan.
6 d. Main door of San Gregorio.
6 e. Door of a palace in Rio San Paternian.
7 a. Door of a small courtyard near house of Marco Polo.
7 b. Arcade in narrow canal, at the side of Casa Barbaro.
7 c. At the turn of the canal, close to the Ponte dell’ Angelo.
7 d. In Rio San Paternian (a ruinous house).
7 e. At the turn of the canal on which the Sotto Portico della Stua opens, near San Zaccaria.
If the reader will take a magnifying glass to the figure 6 d, he will see that its square ornaments, of which, in the real door, each contains a rose, diminish to the apex of the arch; a very interesting and characteristic circumstance, showing the subtle feeling of the Gothic builders. They must needs diminish the ornamentation, in order to sympathize with the delicacy of the point of the arch. The magnifying glass will also show the
VI. |
BYZANTINE JAMBS. |
Now, throughout the city we find a number of doors resembling the square doors of St. Mark, and occurring with rare exceptions either in buildings of the Byzantine period, or imbedded in restored houses; never, in a single instance, forming a connected portion of any late building; and they therefore furnish a most important piece of evidence, wherever they are part of the original structure of a Gothic building, that such building is one of the advanced guards of the Gothic school, and belongs to its earliest period.
On Plate VI., opposite, are assembled all the important examples I could find in Venice of these mouldings. The reader will see at a glance their peculiar character, and unmistakable likeness to each other. The following are the references:
Vol. III. | 1. Door in Calle Mocenigo. 2. Angle of tomb of Dogaressa Vital Michele. 3. Door in Sotto Portico, St. Apollonia (near Ponte di Canonica). 4. Door in Calle della Verona (another like it is close by). 5. Angle of tomb of Doge Marino Morosini. 6, 7. Door in Calle Mocenigo. 8. Door in Campo S. Margherita. 9. Door at Traghetto San Samuele, on south side of Grand Canal. 10. Door at Ponte St. Toma. 11. Great door of Church of Servi. 12. In Calle della Chiesa, Campo San Filippo e Giacomo. 13. Door of house in Calle di Rimedio (Vol. II.). 14. Door in Fondaco de’ Turchi. 15. Door in Fondamenta Malcanton, near Campo S. Margherita. 16. Door in south side of Canna Reggio. 17, 18. Doors in Sotto Portico dei Squellini. |
The principal points to be noted in these mouldings are their curious differences of level, as marked by the dotted lines, more especially in 14, 15, 16, and the systematic projection of the outer or lower mouldings in 16, 17, 18. Then, as points of evidence, observe that 1 is the jamb and 6 the archivolt (7 the angle on a larger scale) of the brick door given in my folio work from Ramo di rimpetto Mocenigo, one of the evidences of the early date of that door; 8 is the jamb of the door in Campo Santa Margherita (also given in my folio work), fixing the early date of that also; 10 is from a Gothic door opening off the Ponte St. Toma; and 11 is also from a Gothic building. All the rest are from Byzantine work, or from ruins. The angle of the tomb of Marino Morosini (5) is given for comparison only.
The doors with the mouldings 17, 18, are from the two ends of a small dark passage, called the Sotto Portico dei Squellini, opening near Ponte Cappello, on the Rio-Marin: 14 is the outside one, arranged as usual, and at a, in the rough stone, are places for the staples of the door valve; 15, at the other end of the passage, opening into the little Corte dei Squellini, is set with the part a outwards, it also having places for hinges; but it is curious that the rich moulding should be set in towards the dark passage, though natural that the doors should both open one way.
VII. |
GOTHIC JAMBS. |
The next Plate, VII., will show the principal characters of the Gothic jambs, and the total difference between them and the Byzantine ones. Two more Byzantine forms, 1 and 2, are given here for the sake of comparison; then 3, 4, and 5 are the common profiles of simple jambs of doors in the Gothic period; 6 is one of the jambs of the Frari windows, continuous into the archivolt, and meeting the traceries, where the line is set upon it at the extremity of its main slope; 7 and 8 are jambs of the Ducal Palace windows, in which the great semicircle is the half shaft which sustains the traceries, and the rest of the profile is continuous in the archivolt; 17, 18, and 19 are the principal piers of the Ducal Palace; and 20, from St. Fermo of Verona, is put with them in order to show the step of transition from the Byzantine form 2 to the Gothic chamfer, which is hardly represented at Venice. The other profiles on the plate are all late Gothic, given to show the gradual increase of complexity without any gain of power. The open lines in 12, 14, 16, etc., are the parts
Vol. III. | 1. Door in house of Marco Polo. 2. Old door in a restored church of St. Cassan. 3, 4, 5. Common jambs of Gothic doors. 6. Frari windows. 7, 8. Ducal Palace windows. 9. Casa Priuli, great entrance. 10. San Stefano, great door. 11. San Gregorio, door opening to the water. 12. Lateral door, Frari. 13. Door of Campo San Zaccaria. 14. Madonna dell’Orto. 15. San Gregorio, door in the faÇade. 16. Great lateral door, Frari. 17. Pilaster at Vine angle, Ducal Palace. 18. Pier, inner cortile, Ducal Palace. 19. Pier, under the medallion of Venice, on the Piazetta faÇade of the Ducal Palace. |
III. Capitals.
I shall here notice the various facts I have omitted in the text of the work.
First, with respect to the Byzantine Capitals represented in Plate VII. Vol. II., I omitted to notice that figs. 6 and 7 represent two sides of the same capital at Murano (though one is necessarily drawn on a smaller scale than the other). Fig. 7 is the side turned to the light, and fig. 6 to the shade, the inner part, which is quite concealed, not being touched at all.
We have here a conclusive proof that these capitals were cut for their place in the apse; therefore I have always considered them as tests of Venetian workmanship, and, on the strength of that proof, have occasionally spoken of capitals as of true Venetian work, which M. Lazari supposes to be of the Lower Empire. No. 11, from St. Mark’s, was not above noticed. The way in which the cross is gradually left in deeper relief as the sides slope inwards and away from it, is highly picturesque and curious.
No. 9 has been reduced from a larger drawing, and some of the life and character of the curves lost in consequence. It is chiefly given to show the irregular and fearless freedom of the Byzantine designers, no two parts of the foliage being correspondent; in the original it is of white marble, the ground being colored blue.
Plate X. Vol. II. represents the four principal orders of Venetian capitals in their greatest simplicity, and the profiles of the most interesting examples of each. The figures 1 and 4 are the two great concave and convex groups, and 2 and 3 the transitional. Above each type of form I have put also an example of the group of flowers which represent it in nature: fig. 1 has a lily; fig. 2 a variety of the Tulipa sylvestris; figs. 3 and 4 forms of the magnolia. I prepared this plate in the early spring, when I could not get any other examples,65 or I would rather have had two different species for figs. 3 and 4; but the half-open magnolia will answer the purpose, showing the beauty of the triple curvature in the sides.
I do not say that the forms of the capitals are actually taken from flowers, though assuredly so in some instances, and partially so in the decoration of nearly all. But they were designed by men of pure and natural feeling for beauty, who therefore instinctively adopted the forms represented, which are afterwards proved to be beautiful by their frequent occurrence in common flowers.
The convex forms, 3 and 4, are put lowest in the plate only because they are heaviest; they are the earliest in date, and have already been enough examined.
I have added a plate to this volume (Plate XII.), which should have appeared in illustration of the fifth chapter of Vol. II., but was not finished in time. It represents the central capital and two of the lateral ones of the Fondaco de’ Turchi, the central one drawn very large, in order to show the excessive simplicity of its chiselling, together with the care and sharpness of it, each leaf being expressed by a series of sharp furrows and
The profiles given in Plate X. Vol. II. are the following:
1. | a. Main capitals, upper arcade, Madonnetta House. b. Main capitals, upper arcade, Casa Falier. c. Lateral capitals, upper arcade, Fondaco de’ Turchi. d. Small pillars of St. Mark’s Pulpit. e. Casa Farsetti. f. Inner capitals of arcade of Ducal Palace. g. Plinth of the house66 at Apostoli. h. Main capitals of house at Apostoli. i. Main capitals, upper arcade, Fondaco de’ Turchi. | |
vol. II. | 2. | a. Lower arcade, Fondaco de’ Turchi. b, c. Lower pillars, house at Apostoli. d. San Simeon Grande. e. Restored house on Grand Canal. Three of the old arches left. f. Upper arcade, Ducal Palace. g. Windows of third order, central shaft, Ducal Palace. h. Windows of third order, lateral shaft, Ducal Palace. i. Ducal Palace, main shafts. k. Piazzetta shafts. |
3. | a. St. Mark’s Nave. b, c. Lily capitals, St. Mark’s. | |
4. | a. Fondaco de’ Turchi, central shaft, upper arcade. b. Murano, upper arcade. c. Murano, lower arcade. d. Tomb of St. Isidore. e. General late Gothic profile. |
The last two sections are convex in effect, though not in reality; the bulging lines being carved into bold flower-work.
The capitals belonging to the groups 1 and 2, in the Byzantine times, have already been illustrated in Plate VIII. Vol. II.; we have yet to trace their succession in the Gothic times. This is done in Plate II. of this volume, which we will now examine carefully. The following are the capitals represented in that plate:
Vol. III. | 1. Small shafts of St. Mark’s Pulpit. 2. From the transitional house in the Calle di Rimedio (conf. Vol. II.). 3. General simplest form of the middle Gothic capital. 4. Nave of San Giacomo de Lorio. 5. Casa Falier. 6. Early Gothic house in Campo Sta. Ma. Mater Domini. 7. House at the Apostoli. 8. Piazzetta shafts. 9. Ducal Palace, upper arcade. 10. Palace of Marco Querini. 11. Fondaco de’ Turchi. 12. Gothic palaces in Campo San Polo. 13. Windows of fourth order, Plate XVI. Vol. II. 14. Nave of Church of San Stefano. 15. Late Gothic Palace at the Miracoli. |
The two lateral columns form a consecutive series: the central column is a group of exceptional character, running parallel with both. We will take the lateral ones first. 1. Capital of pulpit of St. Mark’s (representative of the simplest concave forms of the Byzantine period). Look back to Plate VIII. Vol. II., and observe that while all the forms in that plate are contemporaneous, we are now going to follow a series consecutive in time, which begins from fig. 1, either in that plate or in this; that is to say, with the simplest possible condition to be found at the time; and which proceeds to develope itself into gradually increasing richness, while the already rich capitals of the old school die at its side. In the forms 14 and 15 (Plate VIII.) the
The form 1, Plate II. is evidently the simplest conceivable condition of the truncated capital, long ago represented generally in Vol. I., being only rounded a little on its side to fit it to the shaft. The next step was to place a leaf beneath each of the truncations (fig. 4, Plate II., San Giacomo de Lorio), the end of the leaf curling over at the top in a somewhat formal spiral, partly connected with the traditional volute of the Corinthian capital. The sides are then enriched by the addition of some ornament, as a shield (fig. 7) or rose (fig. 10), and we have the formed capital of the early Gothic. Fig. 10, being from the palace of Marco Querini, is certainly not later than the middle of the thirteenth century (see Vol. II.), and fig. 7, is, I believe, of the same date; it is one of the bearing capitals of the lower story of the palace at the Apostoli, and is remarkably fine in the treatment of its angle leaves, which are not deeply under-cut, but show their magnificent sweeping under surface all the way down, not as a leaf surface, but treated like the gorget of a helmet, with a curved line across it like that where the gorget meets the mail. I never saw anything finer in simple design. Fig. 10 is given chiefly as a certification of date, and to show the treatment of the capitals of this school on a small scale. Observe the more expansive head in proportion to the diameter of the shaft, the leaves being drawn from the angles, as if gathered in the hand, till their edges meet; and compare the rule given in Vol. I. Chap. IX. § XIV. The capitals of the remarkable house, of which a portion is represented in Fig. XXXI. Vol. II., are most curious and pure examples of this condition; with experimental trefoils, roses, and leaves introduced between their volutes. When compared with those of the Querini Palace, they form one of the most important evidences of the date of the building.
Fig. 13. One of the bearing capitals, already drawn on a small scale in the windows represented in Plate XVI. Vol. II.
Now, observe. The capital of the form of fig. 10 appeared sufficient to the Venetians for all ordinary purposes; and they
But the form reached in fig. 13 was quickly felt to be of great value and power. One would have thought it might have been taken straight from the Corinthian type; but it is clearly the work of men who were making experiments for themselves. For instance, in the central capital of Fig. XXXI. Vol. II., there is a trial condition of it, with the intermediate leaf set behind those at the angles (the reader had better take a magnifying glass to this woodcut; it will show the character of the capitals better). Two other experimental forms occur in the Casa Cicogna (Vol. II.), and supply one of the evidences which fix the date of that palace. But the form soon was determined as in fig. 13, and then means were sought of recommending it by farther decoration.
The leaves which are used in fig. 13, it will be observed, have
Fig. 13 is representative of the richest conditions of Gothic capital which existed at the close of the thirteenth century. The builder of the Ducal Palace amplified them into the form of fig. 9, but varying the leafage in disposition and division of lobes in every capital; and the workmen trained under him executed many noble capitals for the Gothic palaces of the early fourteenth century, of which fig. 12, from a palace in the Campo St. Polo, is one of the most beautiful examples. In figs. 9 and 12 the reader sees the Venetian Gothic capital in its noblest developement. The next step was to such forms as fig. 15, which is generally characteristic of the late fourteenth and early fifteenth century Gothic, and of which I hope the reader will at once perceive the exaggeration and corruption.
This capital is from a palace near the Miracoli, and it is remarkable for the delicate, though corrupt, ornament on its abacus, which is precisely the same as that on the pillars of the screen of St. Mark’s. That screen is a monument of very great value, for it shows the entire corruption of the Gothic power, and the style of the later palaces accurately and completely defined in all its parts, and is dated 1380; thus at once furnishing us with a limiting date, which throws all the noble work of the early Ducal Palace, and all that is like it in Venice, thoroughly back into the middle of the fourteenth century at the latest.
Fig. 2 is the simplest condition of the capital universally employed in the windows of the second order, noticed above, Vol. II., as belonging to a style of great importance in the transitional architecture of Venice. Observe, that in all the
In fig. 2 the leaf at the angle is cut, exactly in the manner of an Egyptian bas-relief, into the stone, with a raised edge round it, and a raised rib up the centre; and this mode of execution, seen also in figs. 4 and 7, is one of the collateral evidences of early date. But in figs. 5 and 8, where more elaborate effect was required, the leaf is thrown out boldly with an even edge from the surface of the capital, and enriched on its own surface: and as the treatment of fig. 2 corresponds with that of fig. 4, so that of fig. 5 corresponds with that of fig. 6; 2 and 5 having the upright leaf, 4 and 6 the bending leaves; but all contemporary.
Fig. 5 is the central capital of the windows of Casa Falier, drawn in Plate XV. Vol. II.; and one of the leaves set on its angles is drawn larger at fig. 7, Plate XX. Vol. II. It has no rib, but a sharp raised ridge down its centre; and its lobes, of which the reader will observe the curious form,—round in the middle one, truncated in the sides,—are wrought with a precision and care which I have hardly ever seen equalled: but of this more presently.
The next figure (8, Plate II.) is the most important capital of the whole transitional period, that employed on the two columns of the Piazzetta. These pillars are said to have been raised in the close of the twelfth century, but I cannot find even the most meagre account of their bases, capitals, or, which seems to me most wonderful, of that noble winged lion, one of the grandest things produced by mediÆval art, which all men admire, and none can draw. I have never yet seen a faithful representation of his firm, fierce, and fiery strength. I believe that both he and the capital which bears him are late thirteenth century work. I have not been up to the lion, and cannot answer for it; but if it be not thirteenth century work, it is as good; and respecting the capitals, there can be small question. They are of exactly the date of the oldest tombs, bearing crosses, outside of St.
Nothing can be more beautiful or original than the adaptation of these broad bearing abaci; but as they have nothing to do with the capital itself, and could not easily be brought into the space, they are omitted in Plate II., where fig. 8 shows the bell of the capital only. Its profile is curiously subtle,—apparently concave everywhere, but in reality concave (all the way down) only on the angles, and slightly convex at the sides (the profile through the side being 2 k, Plate X. Vol. II.); in this subtlety of curvature, as well as in the simple cross, showing the influence of early times.
The leaf on the angle, of which more presently, is fig. 5, Plate XX. Vol. II.
Connected with this school of transitional capitals we find a form in the later Gothic, such as fig. 14, from the Church of San Stefano; but which appears in part derived from an old and rich Byzantine type, of which fig. 11, from the Fondaco de’ Turchi, is a characteristic example.
I must now take the reader one step farther, and ask him to examine, finally, the treatment of the leaves, down to the cutting of their most minute lobes, in the series of capitals of which we have hitherto only sketched the general forms.
In all capitals with nodding leaves, such as 6 and 9 in Plate II., the real form of the leaf is not to be seen, except in perspective; but, in order to render the comparison more easy, I have in Plate XX. Vol. II. opened all the leaves out, as if they were to be dried in a herbarium, only leaving the furrows and sinuosities of surface, but laying the outside contour nearly flat upon the page, except for a particular reason in figs. 2, 10, 11, and 15.
I shall first, as usual, give the references, and then note the points of interest.
Vol. II. | 1, 2, 3. Fondaco de’ Turchi, upper arcade. 4. Greek pillars brought from St. Jean d’Acre. 5. Piazzetta shafts. 6. Madonnetta House. 7. Casa Falier. 8. Palace near St. Eustachio. 9. Tombs, outside of St. John and Paul. 10. Tomb of Giovanni Soranzo. 11. Tomb of Andrea Dandolo. 12, 13, 14. Ducal Palace. |
N.B. The upper row, 1 to 4, is Byzantine, the next transitional, the last two Gothic.
Fig. 1. The leaf of the capital No. 6, Plate VIII. Vol. II. Each lobe of the leaf has a sharp furrow up to its point, from its root.
Fig. 2. The leaf of the capital on the right hand, at the top of Plate XII. in this volume. The lobes worked in the same manner, with deep black drill holes between their points.
Fig. 3. One of the leaves of fig. 14, Plate VIII. Vol. II. fully unfolded. The lobes worked in the same manner, but left shallow, so as not to destroy the breadth of light; the central line being drawn by drill holes, and the interstices between lobes cut black and deep.
Fig. 4. Leaf with flower; pure Byzantine work, showing whence the treatment of all the other leaves has been derived.
Fig. 6. For the sake of symmetry, this is put in the centre: it is the earliest of the three in this row; taken from the Madonnetta House, where the capitals have leaves both at their sides and angles. The tall angle leaf, with its two lateral ones, is given in the plate; and there is a remarkable distinction in the mode of workmanship of these leaves, which, though found in a palace of the Byzantine period, is indicative of a tendency to transition; namely, that the sharp furrow is now drawn only to the central lobe of each division of the leaf, and the rest of the surface of the leaf is left nearly flat, a slight concavity only marking the division of the extremities. At the base of these leaves they are perfectly flat, only cut by the sharp and narrow furrow, as an elevated table-land is by ravines.
Fig. 5. A more advanced condition; the fold at the recess, between each division of the leaf, carefully expressed, and the concave or depressed portions of the extremities marked more deeply, as well as the central furrow, and a rib added in the centre.
Fig. 7. A contemporary, but more finished form; the sharp furrows becoming softer, and the whole leaf more flexible.
Fig. 8. An exquisite form of the same period, but showing still more advanced naturalism, from a very early group of third order windows, near the Church of St. Eustachio on the Grand Canal.
Fig. 9. Of the same time, from a small capital of an angle shaft of the sarcophagi at the side of St. John and Paul, in the little square which is adorned by the Colleone statue. This leaf is very quaint and pretty in giving its midmost lateral divisions only two lobes each, instead of the usual three or four.
Fig. 10. Leaf employed in the cornice of the tomb of the Doge Giovanni Soranzo, who died in 1312. It nods over, and has three ribs on its upper surface; thus giving us the completed ideal form of the leaf, but its execution is still very archaic and severe.
Now the next example, fig. 11, is from the tomb of the Doge Andrea Dandolo, and therefore executed between 1354 and 1360; and this leaf shows the Gothic naturalism and refinement of curvature fully developed. In this forty years’ interval, then, the principal advance of Gothic sculpture is to be placed.
I had prepared a complete series of examples, showing this advance, and the various ways in which the separations of the ribs, a most characteristic feature, are more and more delicately and scientifically treated, from the beginning to the middle of the fourteenth century, but I feared that no general reader would care to follow me into these minutiÆ, and have cancelled this portion of the work, at least for the present, the main point being, that the reader should feel the full extent of the change, which he can hardly fail to do in looking from fig. 10 to figs. 11 and 12. I believe that fig. 12 is the earlier of the two; and it is assuredly the finer, having all the elasticity and simplicity of
It is very singular and notable how, in this loss of temperance, there is loss of life. For truly healthy and living leaves do not bind themselves into knots at the extremities. They bend, and wave, and nod, but never curl. It is in disease, or in death, by blight, or frost, or poison only, that leaves in general assume this ingathered form. It is the flame of autumn that has shrivelled them, or the web of the caterpillar that has bound them: and thus the last forms of the Venetian leafage set forth the fate of Venetian pride; and, in their utmost luxuriance and abandonment, perish as if eaten of worms.
And now, by glancing back to Plate X. Vol. II, the reader will see in a moment the kind of evidence which is found of the date of capitals in their profiles merely. Observe: we have seen that the treatment of the leaves in the Madonnetta House seemed “indicative of a tendency to transition.” Note their profile, 1a, and its close correspondence with 1 h, which is actually of a transitional capital from the upper arcade of second order windows in the Apostoli Palace; yet both shown to be very close to the Byzantine period, if not belonging to it, by their fellowship with the profile i, from the Fondaco de’ Turchi. Then note the close correspondence of all the other profiles in that line, which belong to the concave capitals or plinths of the Byzantine palaces, and note their composition, the abacus being, in idea, merely an echo or reduplication of the capital itself; as seen in perfect simplicity in the profile f, which is a roll under
Then the next row, 2, are the Byzantine and early Gothic semi-convex curves, in their pure forms, having no roll below; but often with a roll added, as at f, and in certain early Gothic conditions curiously fused into it, with a cavetto between, as b, c, d. But the more archaic form is as at f and k; and as these two profiles are from the Ducal Palace and Piazzetta shafts, they join again with the rest of the evidence of their early date. The profiles i and k are both most beautiful; i is that of the great capitals of the Ducal Palace, and the small profiles between it and k are the varieties used on the fillet at its base. The profile i should have had leaves springing from it, as 1 h has, only more boldly, but there was no room for them.
The reader cannot fail to discern at a glance the fellowship of the whole series of profiles, 2 a to k, nor can he but with equal ease observe a marked difference in 4 d and 4 e from any others in the plate; the bulging outlines of leafage being indicative of the luxuriant and flowing masses, no longer expressible with a simple line, but to be considered only as confined within it, of the later Gothic. Now d is a dated profile from the tomb of St. Isidore, 1355, which by its dog-tooth abacus and heavy leafage distinguishes itself from all the other profiles, and therefore throws them back into the first half of the century. But, observe, it still retains the noble swelling root. This character soon after vanishes; and, in 1380, the profile e, at once heavy, feeble, and ungraceful, with a meagre and valueless abacus hardly discernible, is characteristic of all the capitals of Venice.
Note, finally, this contraction of the abacus. Compare 4 c, which is the earliest form in the plate, from Murano, with 4 e, which is the latest. The other profiles show the gradual process of change; only observe, in 3a the abacus is not drawn; it is so bold that it would not come into the plate without reducing the bell curve to too small a scale.
So much for the evidence derivable from the capitals; we have next to examine that of the archivolts or arch mouldings.
VIII. |
BYZANTINE ARCHIVOLTS. |
IV. Archivolts.
In Plate VIII., opposite, are arranged in one view all the conditions of Byzantine archivolt employed in Venice, on a large scale. It will be seen in an instant that there can be no mistaking the manner of their masonry. The soffit of the arch is the horizontal line at the bottom of all these profiles, and each of them (except 13, 14) is composed of two slabs of marble, one for the soffit, another for the face of the arch; the one on the soffit is worked on the edge into a roll (fig. 10) or dentil (fig. 9), and the one on the face is bordered on the other side by another piece let edgeways into the wall, and also worked into a roll or dentil: in the richer archivolts a cornice is added to this roll, as in figs. 1 and 4, or takes its place, as in figs. 1, 3, 5, and 6; and in such richer examples the facestone, and often the soffit, are sculptured, the sculpture being cut into their surfaces, as indicated in fig. 11. The concavities cut in the facestones of 1, 2, 4, 5, 6 are all indicative of sculpture in effect like that of Fig. XXVI. Vol. II., of which archivolt fig. 5, here, is the actual profile. The following are the references to the whole:
Vol. III. | 1. Rio-Foscari House. 2. Terraced House, entrance door. 3. Small Porticos of St. Mark’s, external arches. 4. Arch on the canal at Ponte St. Toma. 5. Arch of Corte del Remer. 6. Great outermost archivolt of central door, St. Mark’s. 7. Inner archivolt of southern porch, St. Mark’s FaÇade. 8. Inner archivolt of central entrance, St. Mark’s. 9. Fondaco de’ Turchi, main arcade. 10. Byzantine restored house on Grand Canal, lower arcade. 11. Terraced House, upper arcade. 12. Inner archivolt of northern porch of faÇade, St. Mark’s. 13 and 14. Transitional forms. |
IX. |
GOTHIC ARCHIVOLTS. |
There is little to be noted respecting these forms, except that, in fig. 1, the two lower rolls, with the angular projections between, represent the fall of the mouldings of two proximate arches on the abacus of the bearing shaft; their two cornices meeting each other, and being gradually narrowed into the little angular intermediate piece, their sculptures being slurred into the contracted space, a curious proof of the earliness of the work. The real archivolt moulding is the same as fig. 4 c c, including only the midmost of the three rolls in fig. 1.
It will be noticed that 2, 5, 6, and 8 are sculptured on the soffits as well as the faces; 9 is the common profile of arches decorated only with colored marble, the facestone being colored, the soffit white. The effect of such a moulding is seen in the small windows at the right hand of Fig. XXVI. Vol. II.
The reader will now see that there is but little difficulty in identifying Byzantine work, the archivolt mouldings being so similar among themselves, and so unlike any others. We have next to examine the Gothic forms.
Figs. 13 and 14 in Plate VIII. represent the first brick mouldings of the transitional period, occurring in such instances as Fig. XXIII. or Fig. XXXIII. Vol. II. (the soffit stone of the Byzantine mouldings being taken away), and this profile, translated into solid stone, forms the almost universal moulding of the windows of the second order. These two brick mouldings are repeated, for the sake of comparison, at the top of Plate IX. opposite; and the upper range of mouldings which they commence, in that plate, are the brick mouldings of Venice in the early Gothic period. All the forms below are in stone; and the moulding 2, translated into stone, forms the universal archivolt of the early pointed arches of Venice, and windows of second and third orders. The moulding 1 is much rarer, and used for the most part in doors only.
The reader will see at once the resemblance of character in the various flat brick mouldings, 3 to 11. They belong to such arches as 1 and 2 in Plate XVII. Vol. II.; or 6 b, 6 c, in Plate XIV. Vol. II., 7 and 8 being actually the mouldings of those two doors; the whole group being perfectly defined, and separate from all the other Gothic work in Venice, and clearly the result of an effort to imitate, in brickwork, the effect of the flat
Then comes the group 14 to 18 in stone, derived from the mouldings 1 and 2; first by truncation, 14; then by beading the truncated angle, 15, 16. The occurrence of the profile 16 in the three beautiful windows represented in the uppermost figure of Plate XVIII. Vol. I. renders that group of peculiar interest, and is strong evidence of its antiquity. Then a cavetto is added, 17; first shallow and then deeper, 18, which is the common archivolt moulding of the central Gothic door and window: but, in the windows of the early fourth order, this moulding is complicated by various additions of dog-tooth mouldings under the dentil, as in 20; or the gabled dentil (see fig. 20, Plate IX. Vol. I), as fig. 21; or both, as figs 23, 24. All these varieties expire in the advanced period, and the established moulding for windows is 29. The intermediate group, 25 to 28, I found only in the high windows of the third order in the Ducal Palace, or in the Chapter-house of the Frari, or in the arcades of the Ducal Palace; the great outside lower arcade of the Ducal Palace has the profile 31, the left-hand side being the innermost.
Now observe, all these archivolts, without exception, assume that the spectator looks from the outside only: none are complete on both sides; they are essentially window mouldings, and have no resemblance to those of our perfect Gothic arches prepared for traceries. If they were all completely drawn in the plate, they should be as fig. 25, having a great depth of wall behind the mouldings, but it was useless to represent this in every case. The Ducal Palace begins to show mouldings on both sides, 28, 31; and 35 is a complete arch moulding from the apse of the Frari. That moulding, though so perfectly developed, is earlier than the Ducal Palace, and with other features of the building, indicates the completeness of the Gothic system, which made the architect of the Ducal Palace found his work principally upon that church.
The other examples in this plate show the various modes of combination employed in richer archivolts. The triple change of slope in 38 is very curious. The references are as follows:
Vol. III. | 1. Transitional to the second order. 2. Common second order. 3. Brick, at Corte del Forno, Round arch. 4. Door at San Giovanni Grisostomo. 5. Door at Sotto Portico della Stua. 6. Door in Campo St. Luca, of rich brickwork. 7. Round door at Fondamenta Venier. 8. Pointed door. Fig. 6c, Plate XIV. Vol. II. 9. Great pointed arch, Salizzada San Lio. 10. Round door near Fondaco de’ Turchi. 11. Door with Lion, at Ponte della Corona. 12. San Gregorio, FaÇade. 13. St. John and Paul, Nave. 14. Rare early fourth order, at San Cassan. 15. General early Gothic archivolt. 16. Same, from door in Rio San G. Grisostomo. 17. Casa Vittura. 18. Casa Sagredo, Unique thirds. Vol. II. 19. Murano Palace, Unique fourths.67 20. Pointed door of Four-Evangelist House.68 21. Keystone door in Campo St. M. Formosa. 22. Rare fourths, at St. Pantaleon. 23. Rare fourths, Casa Papadopoli. 24. Rare fourths, Chess house.69 25. Thirds of Frari Cloister 26. Great pointed arch of Frari Cloister. 27. Unique thirds, Ducal Palace. 28. Inner Cortile, pointed arches, Ducal Palace. 29. Common fourth and fifth order Archivolt. 30. Unique thirds, Ducal Palace. 31. Ducal Palace, lower arcade. 32. Casa Priuli, arches in the inner court. 33. Circle above the central window, Ducal Palace. 34. Murano apse. 35. Acute-pointed arch, Frari. 36. Door of Accademia delle belle Arti. 37. Door in Calle Tiossi, near Four-Evangelist House. 38. Door in Campo San Polo. 39. Door of palace at Ponte Marcello. 40. Door of a palace close to the Church of the Miracoli. |
V. Cornices.
Plate X. represents, in one view, the cornices or string-courses of Venice, and the abaci of its capitals, early and late; these two features being inseparably connected, as explained in Vol. I.
The evidence given by these mouldings is exceedingly clear. The two upper lines in the Plate, 1-11, 12-24, are all plinths from Byzantine buildings. The reader will at once observe their unmistakable resemblances. The row 41 to 50 are contemporary abaci of capitals; 52, 53, 54, 56, are examples of late Gothic abaci; and observe, especially, these are all rounded at the top of the cavetto, but the Byzantine abaci are rounded, if at all, at the bottom of the cavetto (see 7, 8, 9, 10, 20, 28, 46). Consider what a valuable test of date this is, in any disputable building.
Again, compare 28, 29, one from St. Mark’s, the other from the Ducal Palace, and observe the close resemblance, giving farther evidence of early date in the palace.
25 and 50 are drawn to the same scale. The former is the wall-cornice, the latter the abacus of the great shafts, in the Casa Loredan; the one passing into the other, as seen in Fig. XXVIII. Vol. I. It is curious to watch the change in proportion, while the moulding, all but the lower roll, remains the same.
X. |
CORNICES AND ABACI. |
The following are the references:
Vol. III. | 1. Common plinth of St. Mark’s. 2. Plinth above lily capitals, St. Mark’s. 3, 4. Plinths in early surface Gothic. 5. Plinth of door in Campo St. Luca. 6. Plinth of treasury door, St. Mark’s. 7. Archivolts of nave, St. Mark’s. 8. Archivolts of treasury door, St. Mark’s. 9. Moulding of circular window in St. John and Paul. 10. Chief decorated narrow plinth, St. Mark’s. 11. Plinth of door, Campo St. Margherita. 12. Plinth of tomb of Doge Vital Falier. 13. Lower plinth, Fondaco de’ Turchi, and Terraced House. 14. Running plinth of Corte del Remer. 15. Highest plinth at top of Fondaco de’ Turchi. 16. Common Byzantine plinth. 17. Running plinth of Casa Falier. 18. Plinth of arch at Ponte St. Toma. 19, 20, 21. Plinths of tomb of Doge Vital Falier. 22. Plinth of window in Calle del Pistor. 23. Plinth of tomb of Dogaressa Vital Michele. 24. Archivolt in the Frari. 25. Running plinth, Casa Loredan. 26. Running plinth, under pointed arch, in Salizzada San Lio. 27. Running plinth, Casa Erizzo. 28. Circles in portico of St. Mark’s. 29. Ducal Palace cornice, lower arcade. 30. Ducal Palace cornice, upper arcade. 31. Central Gothic plinth. 32. Late Gothic plinth. 33. Late Gothic plinth, Casa degli Ambasciatori. 34. Late Gothic plinth, Palace near the Jesuiti. 35, 36. Central balcony cornice. 37. Plinth of St. Mark’s balustrade. 38. Cornice of the Frari, in brick, cabled. 39. Central balcony plinth. 40. Uppermost cornice, Ducal Palace. 41. Abacus of lily capitals, St. Mark’s. 42. Abacus, Fondaco de’ Turchi. 43. Abacus, large capital of Terraced House. 44. Abacus, Fondaco de’ Turchi. 45. Abacus, Ducal Palace, upper arcade. 46. Abacus, Corte del Remer. 47. Abacus, small pillars, St. Mark’s pulpit. 48. Abacus, Murano and Torcello. 49. Abacus, Casa Farsetti. 50. Abacus, Casa Loredan, lower story. 51. Abacus, capitals of Frari. 52. Abacus, Casa Cavalli (plain). 53. Abacus, Casa Priuli (flowered). 54. Abacus, Casa Foscari (plain). 55. Abacus, Casa Priuli (flowered). 56. Abacus, Plate II. fig. 15. 57. Abacus, St. John and Paul. 58. Abacus, St. Stefano. |
It is only farther to be noted, that these mouldings are used in various proportions, for all kinds of purposes: sometimes for true cornices; sometimes for window-sills; sometimes, 3 and 4 (in the Gothic time) especially, for dripstones of gables: 11 and such others form little plinths or abaci at the spring of arches, such as those shown at a, Fig. XXIII. Vol. II. Finally, a large number of superb Byzantine cornices occur, of the form shown at the top of the arch in Plate V. Vol. II., having a profile like 16 or 19 here; with nodding leaves of acanthus thrown out from it, being, in fact, merely one range of the leaves of a Byzantine capital unwrapped, and formed into a continuous line. I had prepared a large mass of materials for the illustration of these cornices, and the Gothic ones connected with them; but found the subject would take up another volume, and was forced, for the present, to abandon it. The lower series of profiles, 7 to 12 in Plate XV. Vol. I, shows how the leaf-ornament is laid on the simple early cornices.
VI. Traceries.
We have only one subject more to examine, the character of the early and late Tracery Bars.
The reader may perhaps have been surprised at the small attention given to traceries in the course of the preceding volumes: but the reason is, that there are no complicated traceries at Venice belonging to the good Gothic time, with the single exception of those of the Casa Cicogna; and the magnificent arcades of the Ducal Palace Gothic are so simple as to require little explanation.
There are, however, two curious circumstances in the later traceries; the first, that they are universally considered by the builder (as the old Byzantines considered sculptured surfaces of stone) as material out of which a certain portion is to be cut, to fill his window. A fine Northern Gothic tracery is a complete and systematic arrangement of arches and foliation, adjusted to the form of the window; but a Venetian tracery is a piece of a larger composition, cut to the shape of the window. In the Porta della Carta, in the Church of the Madonna dell’Orto, in the Casa Bernardo on the Grand Canal, in the old Church of the Misericordia, and wherever else there are rich traceries in Venice, it will always be found that a certain arrangement of quatrefoils and other figures has been planned as if it were to extend indefinitely into miles of arcade; and out of this colossal piece of marble lace, a piece in the shape of a window is cut, mercilessly and fearlessly: whatever fragments and odd shapes of interstice, remnants of this or that figure of the divided foliation, may occur at the edge of the window, it matters not; all are cut across, and shut in by the great outer archivolt.
It is very curious to find the Venetians treating what in other countries became of so great individual importance, merely as a kind of diaper ground, like that of their chequered colors on the walls. There is great grandeur in the idea, though the system of their traceries was spoilt by it: but they always treated their buildings as masses of color rather than of line; and the great traceries of the Ducal Palace itself are not spared any more than those of the minor palaces. They are cut off at the flanks in the middle of the quatrefoils, and the terminal mouldings take up part of the breadth of the poor half of a quatrefoil at the extremity.
One other circumstance is notable also. In good Northern Gothic the tracery bars are of a constant profile, the same on
XI. |
TRACERY BARS. |
The following are the references to the figures in the plate:
Vol. III. | 1. Frari. 2. Apse, St. John and Paul. 3. Frari. 4. Ducal Palace, inner court, upper window. 5. Madonna dell’Orto. 6. St. John and Paul. 7. Casa Bernardo. 8. Casa Contarini Fasan. 9. Casa Cicogna. 10. 11. Frari. 12. Murano Palace (see note, p. 265). 13. Misericordia. 14. Palace of the younger Foscari.70 15. Casa d’Oro; great single windows. 16. Hotel Danieli. 17. Ducal Palace. 18. Casa Erizzo, on Grand Canal. 19. Main story, Casa Cavalli. 20. Younger Foscari. 21. Ducal Palace, traceried windows. 22. Porta della Carta. 23. Casa d’Oro. 24. Casa d’Oro, upper story. 25. Casa Facanon. 26. Casa Cavalli, near Post-Office. |
It will be seen at a glance that, except in the very early fillet traceries of the Frari and St. John and Paul, Venetian work consists of roll traceries of one general pattern. It will be seen also, that 10 and 11 from the Frari, furnish the first examples of the form afterwards completely developed in 17, the tracery bar of the Ducal Palace; but that this bar differs from them in greater strength and squareness, and in adding a recess between its smaller roll and the cusp. Observe, that this is done for strength chiefly; as, in the contemporary tracery (21) of the upper windows, no such additional thickness is used.
Figure 17 is slightly inaccurate. The little curved recesses behind the smaller roll are not equal on each side; that next the cusp is smallest, being about 5/8 of an inch, while that next the cavetto is about 7/8; to such an extent of subtlety did the old builders carry their love of change.
The return of the cavetto in 21, 23, and 26, is comparatively rare, and is generally a sign of later date.
II. |
III. |
The reader must observe that the great sturdiness of the form of the bars, 5, 9, 17, 24, 25, is a consequence of the peculiar office of Venetian traceries in supporting the mass of the building above, already noticed in Vol. II.; and indeed the forms of
There is one more very curious circumstance illustrative of the Venetian desire to obtain horizontal pressure. In all the Gothic staircases with which I am acquainted, out of Venice, in which vertical shafts are used to support an inclined line, those shafts are connected by arches rising each above the other, with a little bracket above the capitals, on the side where it is necessary to raise the arch; or else, though less gracefully, with a longer curve to the lowest side of the arch.
But the Venetians seem to have had a morbid horror of arches which were not on a level. They could not endure the appearance of the roof of one arch bearing against the side of another; and rather than introduce the idea of obliquity into bearing curves, they abandoned the arch principle altogether; so that even in their richest Gothic staircases, where trefoiled arches, exquisitely decorated, are used on the landings, they ran the shafts on the sloping stair simply into the bar of stone above them, and used the excessively ugly and valueless arrangement of Fig. II., rather than sacrifice the sacred horizontality of their arch system.
Fig. IV. |
It will be noted, in Plate XI., that the form and character of the tracery bars themselves are independent of the position or projection of the cusps on their flat sides. In this respect, also, Venetian traceries are peculiar, the example 22 of the Porta della Carta being the only one in the plate which is subordinated according
Fig. V. |
The first on the left shows the condition of cusp in a perfectly simple and early Gothic arch, 2 and 3 are those of common arches of the fifth order, 4 is the condition in more studied examples of the Gothic advanced guard, and 5 connects them all with the system of traceries. Introducing the common archivolt mouldings on the projecting edge of 2 and 3, we obtain the bold and deep fifth order window, used down to the close of the fourteenth century or even later, and always grand in its depth of cusp, and consequently of shadow; but the narrow cusp 4 occurs also in very early work, and is piquant when set beneath a bold flat archivolt, as in Fig. V., from the Corte del Forno at Santa Marina. The pierced cusp gives a peculiar lightness and brilliancy to the window, but is not so sublime. In the richer buildings the surface of the flat and solid cusp is decorated with a shallow trefoil (see Plate VIII. Vol. I.), or, when the cusp is small, with a triangular incision only, as seen in figs. 7 and 8, Plate XI. The recesses on the sides of the other cusps indicate their single or double lines of foliation. The cusp of the Ducal Palace has a fillet only round its edge, and a ball of red marble on its truncated point, and is perfect in its grand simplicity; but in general the cusps of Venice are far inferior to those of Verona and of the other cities of Italy, chiefly because there was always some confusion in the mind of the designer between true cusps and the mere bending inwards of the arch of the fourth order. The two series, 4 a to 4 e, and 5 a to 5 e, in Plate XIV. Vol. II., are arranged so as to show this connexion, as well as the varieties of
The above particulars are enough to enable the reader to judge of the distinctness of evidence which the details of Venetian architecture bear to its dates. Farther explanation of the plates would be vainly tedious: but the architect who uses these volumes in Venice will find them of value, in enabling him instantly to class the mouldings which may interest him; and for this reason I have given a larger number of examples than would otherwise have been sufficient for my purpose.
58 “Olim magistri prothi palatii nostri novi.”—Cadorin, p. 127.
59 A print, dated 1585, barbarously inaccurate, as all prints were at that time, but still in some respects to be depended upon, represents all the windows on the faÇade full of traceries; and the circles above, between them, occupied by quatrefoils.
60 “Lata tanto, quantum est ambulum existens super columnis versus canale respicientibus.”
61 Bettio, p. 28.
62 In the bombardment of Venice in 1848, hardly a single palace escaped without three or four balls through its roof: three came into the Scuola di San Rocco, tearing their way through the pictures of Tintoret, of which the ragged fragments were still hanging from the ceiling in 1851; and the shells had reached to within a hundred yards of St. Mark’s Church itself, at the time of the capitulation.
63 A Mohammedan youth is punished, I believe, for such misdemeanors, by being kept away from prayers.
64 “Those Venetians are fishermen.”
65 I am afraid that the kind friend, Lady Trevelyan, who helped me to finish this plate, will not like to be thanked here; but I cannot let her send into Devonshire for magnolias, and draw them for me, without thanking her.
66 That is, the house in the parish of the Apostoli, on the Grand Canal, noticed in Vol. II.; and see also the Venetian Index, under head “Apostoli.”
67 Close to the bridge over the main channel through Murano is a massive foursquare Gothic palace, containing some curious traceries, and many unique transitional forms of window, among which these windows of the fourth order occur, with a roll within their dentil band.
68 Thus, for the sake of convenience, we may generally call the palace with the emblems of the Evangelists on its spandrils, Vol. II.
69 The house with chequers like a chess-board on its spandrils, given in my folio work.
70 The palace next the Casa Foscari, on the Grand Canal, sometimes said to have belonged to the son of the Doge.
INDICES.
I. PERSONAL INDEX. II. LOCAL INDEX. | III. TOPICAL INDEX. IV. VENETIAN INDEX. |
The first of the following Indices contains the names of persons; the second those of places (not in Venice) alluded to in the body of the work. The third Index consists of references to the subjects touched upon. In the fourth, called the Venetian Index, I have named every building of importance in the city of Venice itself, or near it; supplying, for the convenience of the traveller, short notices of those to which I had no occasion to allude in the text of the work; and making the whole as complete a guide as I could, with such added directions as I should have given to any private friend visiting the city. As, however, in many cases, the opinions I have expressed differ widely from those usually received; and, in other instances, subjects which may be of much interest to the traveller have not come within the scope of my inquiry; the reader had better take Lazari’s small Guide in his hand also, as he will find in it both the information I have been unable to furnish, and the expression of most of the received opinions upon any subject of art.
Various inconsistencies will be noticed in the manner of indicating the buildings, some being named in Italian, some in English, and some half in one, and half in the other. But these inconsistencies are permitted in order to save trouble, and make the Index more practically useful. For instance, I believe the traveller will generally look for “Mark,” rather than for “Marco,” when he wishes to find the reference to St. Mark’s Church; but I think he will look for Rocco, rather than for Roch, when he is seeking for the account of the Scuola di San Rocco. So also I have altered the character in which the titles of the plates are
These alphabetical Indices will, however, be of little use, unless another, and a very different kind of Index, be arranged in the mind of the reader; an Index explanatory of the principal purposes and contents of the various parts of this essay. It is difficult to analyze the nature of the reluctance with which either a writer or painter takes it upon him to explain the meaning of his own work, even in cases where, without such explanation, it must in a measure remain always disputable: but I am persuaded that this reluctance is, in most instances, carried too far; and that, wherever there really is a serious purpose in a book or a picture, the author does wrong who, either in modesty or vanity (both feelings have their share in producing the dislike of personal interpretation), trusts entirely to the patience and intelligence of the readers or spectators to penetrate into their significance. At all events, I will, as far as possible, spare such trouble with respect to these volumes, by stating here, finally and clearly, both what they intend and what they contain; and this the rather because I have lately noticed, with some surprise, certain reviewers announcing as a discovery, what I thought had lain palpably on the surface of the book, namely, that “if Mr. Ruskin be right, all the architects, and all the architectural teaching of the last three hundred years, must have been wrong.” That is indeed precisely the fact; and the very thing I meant to say, which indeed I thought I had said over and over again. I believe the architects of the last three centuries to have been wrong; wrong without exception; wrong totally, and from the foundation. This is exactly the point I have been endeavoring to prove, from the beginning of this work to the end of it. But as it seems not yet to have been stated clearly enough, I will here try to put my entire theorem into an unmistakable form.
The various nations who attained eminence in the arts before the time of Christ, each of them, produced forms of architecture which in their various degrees of merit were almost exactly indicative of the degrees of intellectual and moral energy of the
The advent of Christianity for the first time rendered possible the full development of the soul of man, and therefore the full development of the arts of man.
Christianity gave birth to a new architecture, not only immeasurably superior to all that had preceded it, but demonstrably the best architecture that can exist; perfect in construction and decoration, and fit for the practice of all time.
This architecture, commonly called “Gothic,” though in conception perfect, like the theory of a Christian character, never reached an actual perfection, having been retarded and corrupted by various adverse influences; but it reached its highest perfection, hitherto manifested, about the close of the thirteenth century, being then indicative of a peculiar energy in the Christian mind of Europe.
In the course of the fifteenth century, owing to various causes which I have endeavored to trace in the preceding pages, the Christianity of Europe was undermined; and a Pagan architecture was introduced, in imitation of that of the Greeks and Romans.
The architecture of the Greeks and Romans themselves was not good, but it was natural; and, as I said before, good in some respects, and for a particular time.
But the imitative architecture introduced first in the fifteenth century, and practised ever since, was neither good nor natural. It was good in no respect, and for no time. All the architects who have built in that style have built what was worthless; and therefore the greater part of the architecture which has been built for the last three hundred years, and which we are now building, is worthless. We must give up this style totally, despise it and forget it, and build henceforward only in that perfect and Christian style hitherto called Gothic, which is everlastingly the best.
This is the theorem of these volumes.
In support of this theorem, the first volume contains, in its first chapter, a sketch of the actual history of Christian architecture, up to the period of the Reformation; and, in the subsequent chapters, an analysis of the entire system of the laws of architectural construction and decoration, deducing from those laws positive conclusions as to the best forms and manners of building for all time.
The second volume contains, in its first five chapters, an account of one of the most important and least known forms of Christian architecture, as exhibited in Venice, together with an analysis of its nature in the fourth chapter; and, which is a peculiarly important part of this section, an account of the power of color over the human mind.
The sixth chapter of the second volume contains an analysis of the nature of Gothic architecture, properly so called, and shows that in its external form it complies precisely with the abstract laws of structure and beauty, investigated in the first volume. The seventh and eighth chapters of the second volume illustrate the nature of Gothic architecture by various Venetian examples. The third volume investigates, in its first chapter, the causes and manner of the corruption of Gothic architecture; in its second chapter, defines the nature of the Pagan architecture which superseded it; in the third chapter, shows the connexion of that Pagan architecture with the various characters of mind which brought about the destruction of the Venetian nation; and, in the fourth chapter, points out the dangerous tendencies in the modern mind which the practice of such an architecture indicates.
Such is the intention of the preceding pages, which I hope will no more be doubted or mistaken. As far as regards the manner of its fulfilment, though I hope, in the course of other inquiries, to add much to the elucidation of the points in dispute, I cannot feel it necessary to apologize for the imperfect handling of a subject which the labor of a long life, had I been able to bestow it, must still have left imperfectly treated.
I.
PERSONAL INDEX.
A
Alberti, Duccio degli, his tomb, iii. 74, 80.
Alexander III., his defence by Venetians, i. 7.
Ambrose, St., his verbal subtleties, ii. 320.
Angelico, FrÀ, artistical power of, i. 400; his influence on Protestants, ii. 105; his coloring, ii. 145.
Aristotle, his evil influence on the modern mind, ii. 319.
Averulinus, his book on architecture, iii. 63.
B
Barbaro, monuments of the family, iii. 125.
Baseggio, Pietro, iii. 199.
Bellini, John, i. 11; his kindness to Albert Durer, i. 383; general power of, see Venetian Index, under head “Giovanni Grisostomo;” Gentile, his brother, iii. 21.
Berti, Bellincion, ii. 263.
Browning, Elizabeth B., her poetry, ii. 206.
Bunsen, Chevalier, his work on Romanesque Churches, ii. 381.
Bunyan, John, his portraiture of constancy, ii. 333; of patience, ii. 334; of vanity, ii. 346; of sin, iii. 147.
C
Calendario, Filippo, iii. 199.
Canaletto, i. 24; and see Venetian Index under head “CaritÀ.”
Canova, i. 217; and see Venetian Index under head “Frari.”
Cappello, Vincenzo, his tomb, iii. 122.
Caracci, school of the, i. 24.
Cary, his translation of Dante, ii. 264.
Cavalli, Jacopo, his tomb, iii. 82.
Cicero, influence of his philosophy, ii. 317, 318.
Claude Lorraine, i. 24.
Comnenus, Manuel, ii. 263.
Cornaro, Marco, his tomb, iii. 79.
Correggio, ii. 192.
Crabbe, naturalism in his poetry, ii. 195.
D
Dandolo, Andrea, tomb of, ii. 70; Francesco, tomb of, iii. 74; character of, iii. 76; Simon, tomb of, iii. 79.
Dante, his central position, ii. 340, iii. 158; his system of virtue, ii. 323; his portraiture of sin, iii. 147.
Daru, his character as a historian, iii. 213.
Dolci, Carlo, ii. 105.
Dolfino, Giovanni, tomb of, iii. 78.
Durer, Albert, his rank as a landscape painter, i. 383; his power in grotesque, iii. 145.
E
Edwin, King, his conversion, iii. 62.
F
Faliero, Bertuccio, his tomb, iii. 94; Marino, his house, ii. 254; Vitale, miracle in his time, ii. 61.
Fergusson, James, his system of beauty, i. 388.
Foscari, Francesco, his reign, i. 4, iii. 165; his tomb, iii. 84; his countenance, iii. 86.
G
Garbett, answer to Mr., i. 403.
Ghiberti, his sculpture, i. 217.
Giotto, his system of the virtues, ii. 323, 329, 341; his rank as a painter, ii. 188, iii. 172.
Giulio Romano, i. 23.
Giustiniani, Marco, his tomb, i. 315; Sebastian, ambassador to England, iii. 224.
Godfrey of Bouillon, his piety, iii. 62.
Gozzoli, Benozzo, ii. 195.
Gradenigo, Pietro, ii. 290.
Grande, Can, della Scala, his tomb, i. 268 (the cornice g in Plate XVI. is taken from it), iii. 71.
Guariento, his Paradise, ii. 296.
Guercino, ii. 105.
H
Hamilton, Colonel, his paper on the Serapeum, ii. 220.
Hobbima, iii. 184.
Hunt, William, his painting of peasant boys, ii. 192; of still life, ii. 394.
Hunt, William Holman, relation of his works to modern and ancient art, iii. 185.
K
Knight, Gally, his work on Architecture, i. 378.
L
Leonardo da Vinci, ii. 171.
Louis XI., iii. 194.
M
Martin, John, ii. 104.
Mastino, Can, della Scala, his tomb, ii. 224, iii. 72.
Maynard, Miss, her poems, ii. 397.
Michael Angelo, ii. 134, 188, iii. 56, 90, 99, 158.
Millais, John E., relation of his works to older art, iii. 185; aerial perspective in his “Huguenot,” iii. 47.
Milton, how inferior to Dante, iii. 147.
Mocenigo, Tomaso, his character, i. 4; his speech on rebuilding the Ducal Palace, ii. 299; his tomb, i. 26, iii. 84.
Morosini, Carlo, Count, note on Daru’s History by, iii. 213.
Morosini, Marino, his tomb, iii. 93.
Morosini, Michael, his character, iii. 213; his tomb, iii. 80.
Murillo, his sensualism, ii. 192.
N
Napoleon, his genius in civil administration, i. 399.
Niccolo Pisano, i. 215.
O
Orcagna, his system of the virtues, ii. 329.
Orseolo, Pietro (Doge), iii. 120.
Otho the Great, his vow at Murano, ii. 32.
P
Palladio, i. 24, 146; and see Venetian Index, under head “Giorgio Maggiore.”
Participazio, Angelo, founds the Ducal Palace, ii. 287.
Pesaro, Giovanni, tomb of, iii. 92; Jacopo, tomb of, iii. 91.
Philippe de Commynes, i. 12.
Plato, influence of his philosophy, ii. 317, 338; his playfulness, iii. 127.
Poussin, Nicolo and Gaspar, i. 23.
Procaccini, Camillo, ii. 188.
Prout, Samuel, his style, i. 250, iii. 19, 134.
Pugin, Welby, his rank as an architect, i. 385.
Q
Querini, Marco, his palace, ii. 255.
R
Raffaelle, ii. 188, iii. 56, 108, 136.
Reynolds, Sir J., his painting at New College, ii. 323; his general manner, iii. 184.
Rogers, Samuel, his works, ii. 195, iii. 113.
Rubens, intellectual rank of, i. 400; coarseness of, ii. 145.
S
Salvator Rosa, i. 24, ii. 105, 145, 188.
Scaligeri, tombs of, at Verona; see “Grande,” “Mastino,” “Signorio;” palace of, ii. 257.
Scott, Sir W., his feelings of romance, iii. 191.
Shakspeare, his “Seven Ages,” whence derived, ii. 361.
Sharpe, Edmund, his works, i. 342, 408.
Signorio, Can, della Scala, his tomb, character, i. 268, iii. 73.
Simplicius, St., ii. 356.
Spenser, value of his philosophy, ii. 327, 341; his personifications of the months, ii. 272; his system of the virtues, ii. 326; scheme of the first book of the FaËrie Queen, iii. 205.
Steno, Michael, ii. 306; his tomb, ii. 296.
Stothard (the painter), his works, ii. 187, 195.
Symmachus, St., ii. 357.
T
Teniers, David, ii. 188.
Tiepolo, Jacopo and Lorenzo, their tombs, iii. 69; Bajamonte, ii. 255.
Tintoret, i. 12; his genius and function, ii. 149; his Paradise, ii. 304, 372; his rank among the men of Italy, iii. 158.
Titian, i. 12; his function and fall, ii. 149, 187.
Turner, his rank as a landscape painter, i. 382, ii. 187.
U
Uguccione, Benedetto, destroys Giotto’s faÇade at Florence, i. 197.
V
Vendramin, Andrea (Doge), his tomb, i. 27, iii. 88.
Verocchio, Andrea, iii. 11, 13.
Veronese, Paul, artistical rank of, i. 400; his designs of balustrades, ii. 247; and see in Venetian Index, “Ducal Palace,” “Pisani,” “Sebastian,” “Redentore,” “Accademia.”
W
West, Benjamin, ii. 104.
Wordsworth, his observation of nature, i. 247 (note).
Z
Ziani, Sebastian (Doge), builds Ducal Palace, ii. 289.
Abbeville, door of church at, ii. 225; parapet at, ii. 245.
Alexandria, Church at, i. 381.
Alhambra, ornamentation of, i. 429.
Alps, how formed for distant effect, i. 247; how seen from Venice, ii. 2, 28.
Amiens, pillars of Cathedral at, i. 102.
Arqua, hills of, how seen from Venice, ii. 2.
Assisi, Giotto’s paintings at, ii. 323.
B
Beauvais, piers of Cathedral at, i. 93; grandeur of its buttress structure, i. 170.
Bergamo, Duomo at, i. 275.
Bologna, Palazzo Pepoli at, i. 275.
Bourges, Cathedral at, i. 43, 102, 228, 271, 299; ii. 92, 186; house of Jacques Coeur at, i. 346.
C
Chamouni, glacier forms at, i. 222.
Como, Broletto of, i. 141, 339.
D
Dijon, pillars in Church of Notre Dame at, i. 102; tombs of Dukes of Burgundy, iii. 68.
E
Edinburgh, college at, i. 207.
F
Falaise (St. Gervaise at), piers of, i. 103.
Florence, Cathedral of, i. 197, iii. 13.
G
Gloucester, Cathedral of, i. 192.
L
Lombardy, geology of, ii. 5.
London, Church in Margaret Street, Portland Place, iii. 196; Temple Church, i. 412; capitals in Belgrave and Grosvenor Squares, i. 330; Bank of England, base of, i. 283; wall of, typical of accounts, i. 295; statue in King William Street, i. 210; shops in Oxford Street, i. 202; Arthur Club-house, i. 295; AthenÆum Club-house, i. 157, 283; Duke of York’s Pillar, i. 283; Treasury, i. 205; Whitehall, i. 205; Westminster, fall of houses at, ii. 268; Monument, i. 82, 283; Nelson Pillar, i. 216; Wellington Statue, i. 257.
Lucca, Cathedral of, ii. 275; San Michele at, i. 375.
Lyons, porch of cathedral at, i. 379.
M
Matterhorn (Mont Cervin), structure of, i. 58; lines of, applied to architecture, i. 308, 310, 332.
Mestre, scene in street of, i. 355.
Milan, St. Ambrogio, piers of, i. 102; capital of, i. 324; St. Eustachio, tomb of St. Peter Martyr, i. 218.
Moulins, brickwork at, i. 296.
Murano, general aspect of, ii. 29; Duomo of, ii. 32; balustrades of, ii. 247; inscriptions at, ii. 384.
N
Nineveh, style of its decorations, i. 234, 239; iii. 159.
O
Orange (South France), arch at, i. 250.
Orleans, Cathedral of, i. 95.
P
Padua, Arena chapel at, ii. 324; St. Antonio at, i. 135; St. Sofia at, i. 327; Eremitani, Church of, at, i. 135.
Paris, Hotel des Invalides, i. 214; Arc de l’Etoile, i. 291; Colonne Vendome, i. 212.
Pavia, St. Michele at, piers of, i. 102, 337; ornaments of, i. 376.
Pisa, Baptistery of, ii. 275.
Pistoja, San Pietro at, i. 295.
R
Ravenna, situation of, ii. 6.
Rouen, Cathedral, piers of, i. 103, 153; pinnacles of, ii. 213; St. Maclou at, sculptures of, ii. 197.
S
Salisbury Cathedral, piers of, i. 102; windows at, ii. 224.
Sens, Cathedral of, i. 135.
Switzerland, cottage architecture of, i. 156, 203, iii. 133.
V
Verona, San Fermo at, i. 136, ii. 259; Sta. Anastasia at, i. 142; Duomo of, i. 373; St. Zeno at, i. 373; balconies at, ii. 247; archivolt at, i. 335; tombs at, see in Personal Index, “Grande,” “Mastino,” “Signorio.”
Vevay, architecture of, i. 136.
Vienne (South France), Cathedral of, i. 274.
W
Warwick, Guy’s tower at, i. 168.
Wenlock (Shropshire), Abbey of, i. 270.
Winchester, Cathedral of, i. 192.
Y
III.
TOPICAL INDEX.
Abacus, defined, i. 107; law of its proportion, i. 111-115; its connection with cornices, i. 116; its various profiles, i. 319-323; iii. 243-248.
Acanthus, leaf of, its use in architecture, i. 233; how treated at Torcello, ii. 15.
Alabaster, use of, in incrustation, ii. 86.
Anachronism, necessity of, in the best art, ii. 198.
Anatomy, a disadvantageous study for artists, iii. 47.
Angels, use of their images in Venetian heraldry, ii. 278; statues of, on the Ducal Palace, ii. 311.
Anger, how symbolically represented, ii. 344.
Angles, decoration of, i. 260; ii. 305; of Gothic Palaces, ii. 238; of Ducal Palace, ii. 307.
Animal character in northern and southern climates, ii. 156; in grotesque art, iii. 149.
Apertures, analysis of their structure, i. 50; general forms of, i. 174.
Apse, forms of, in southern and northern churches compared, i. 170.
Arabesques of Raffaelle, their baseness, iii. 136.
Arabian architecture, i. 18, 234, 235, 429; ii. 135.
Arches, general structure of, i. 122; moral characters of, i. 126; lancet, round, and depressed, i. 129; four-centred, i. 130; ogee, i. 131; non-concentric, i. 133, 341; masonry of, i. 133, ii. 218; load of, i. 144; are not derived from vegetation, ii. 201.
Architects, modern, their unfortunate position, i. 404, 407.
Architecture, general view of its divisions, i. 47-51; how to judge of it, ii. 173; adaptation of, to requirements of human mind, iii. 192; richness of early domestic, ii. 100, iii. 2; manner of its debasement in general, iii. 3.
Archivolts, decoration of, i. 334; general families of, i. 335; of Murano, ii. 49; of St. Mark’s, ii. 95; in London, ii. 97; Byzantine, ii. 138; profiles of, iii. 244.
Arts, relative dignity of, i. 395; how represented in Venetian sculpture, ii. 355; what relation exists between them and their materials, ii. 394; art divided into the art of facts, of design, and of both, ii. 183; into purist, naturalist, and sensualist, ii. 187; art opposed to inspiration, iii. 151; defined, iii. 170; distinguished from science, iii. 35; how to enjoy that of the ancients, iii. 188.
Aspiration, not the primal motive of Gothic work, i. 151.
Astrology, judicial, representation of its doctrines in Venetian sculpture, ii. 352.
Austrian government in Italy, iii. 209.
Avarice, how represented figuratively, ii. 344.
B
Backgrounds, diapered, iii. 20.
Balconies, of Venice, ii. 243; general treatment of, iii. 254; of iron, ii. 247.
Ballflower, its use in ornamentation, i. 279.
Balustrades. See “Balconies.”
Bases, general account of, iii. 225; of walls, i. 55; of piers, i. 73; of shafts, i. 84; decoration of, i. 281; faults of Gothic profiles of, i. 285; spurs of, i. 286; beauty of, in St. Mark’s, i. 290; Lombardie, i. 292; ought not to be richly decorated, i. 292; general effect of, ii. 387.
Battlements, i. 162; abuse of, in ornamentation, i. 219.
Beauty and ornament, relation of the terms, i. 404.
Bellstones of capitals defined, i. 108.
Birds, use of in ornamentation, i. 234, ii. 140.
Bishops, their ancient authority, ii. 25.
Body, its relation to the soul, i. 41, 395.
Brackets, division of, i. 161; ridiculous forms of, i. 161.
Breadth in Byzantine design, ii. 133.
Brickwork, ornamental, i. 296; in general, ii. 241, 260, 261.
Brides of Venice, legend of the, iii. 113, 116.
Buttresses, general structure of, i. 166; flying, i. 192; supposed sanctity of, i. 173.
Bull, symbolical use of, in representing rivers, i. 418, 421, 424.
Byzantine style, analysis of, ii. 75; ecclesiastical fitness of, ii. 97; centralization in, ii. 236; palaces built in, ii. 118; sculptures in, ii. 137, 140.
C
Candlemas, ancient symbols of, ii. 272.
Capitals, general structure of, i. 105; bells of, i. 107; just proportions of, i. 114; various families of, i. 13, 65, 324, ii. 129, iii. 231; are necessary to shafts in good architecture, i. 119; Byzantine, ii. 131, iii. 231; Lily, of St. Mark’s, ii. 137; of Solomon’s temple, ii. 137.
Care, how symbolized, ii. 348. See “Sorrow.”
Caryatides, i. 302.
Castles, English, entrances of, i. 177.
Cathedrals, English, effect of, ii. 63.
Ceilings, old Venetian, ii. 280.
Centralization in design, ii. 237.
Chalet of Switzerland, its character, i. 203.
Chamfer defined, i. 263; varieties of, i. 262, 429.
Changefulness, an element of Gothic, ii. 172.
Charity, how symbolized, ii. 327, 339.
Chartreuse, Grande, morbid life in, iii. 190.
Chastity, how symbolized, ii. 328.
Cheerfulness, how symbolized, ii. 326, 348; virtue of, ii. 326.
Cherries, cultivation of, at Venice, ii. 361.
Christianity, how mingled with worldliness, iii. 109; how imperfectly understood, iii. 168; influence of, in liberating workmen, ii. 159, i. 243; influence of, on forms, i. 99.
Churches, wooden, of the North, i. 381; considered as ships, ii. 25; decoration of, how far allowable, ii. 102.
Civilization, progress of, iii. 168; twofold danger of, iii. 169.
Classical literature, its effect on the modern mind, iii. 12.
Climate, its influence on architecture, i. 151, ii. 155, 203.
Color, its importance in early work, ii. 38, 40, 78, 91; its spirituality, ii. 145, 396; its relation to music, iii. 186; quartering of, iii. 20; how excusing realization, iii. 186.
Commerce, how regarded by Venetians, i. 6.
Composition, definition of the term, ii. 182.
Constancy, how symbolized, ii. 333.
Construction, architectural, how admirable, i. 36.
Convenience, how consulted by Gothic architecture, ii. 179.
Cornices, general divisions of, i. 63, iii. 248; of walls, i. 60; of roofs, i. 149; ornamentation of, i. 305; curvatures of, i. 310; military, i. 160; Greek, i. 157.
Courses in walls, i. 60.
Crockets, their use in ornamentation, i. 346; their abuse at Venice, iii. 109.
Crosses, Byzantine, ii. 139.
Crusaders, character of the, ii. 263.
Crystals, architectural appliance of, i. 225.
Cupid, representation of, in early and later art, ii. 342.
Curvature, on what its beauty depends, i. 222, iii. 5.
Cusps, definition of, i. 135; groups of, i. 138; relation of, to vegetation, ii. 219; general treatment of, iii. 255; earliest occurrence of, ii. 220.
D
Daguerreotype, probable results of, iii. 169.
Darkness, a character of early churches, ii. 18; not an abstract evil, iii. 220.
Death, fear of, in Renaissance times, iii. 65, 90, 92; how anciently regarded, iii. 139, 156.
Decoration, true nature of, i. 405; how to judge of, i. 44, 45. See “Ornament.”
Demons, nature of, how illustrated by Milton and Dante, iii. 147.
Dentil, Venetian, defined, i. 273, 275.
Design, definition of the term, ii. 183; its relations to naturalism, ii. 184.
Despair, how symbolized, ii. 334.
Diaper patterns in brick, i. 296; in color, iii. 21, 22.
Discord, how symbolized, ii. 333.
Discs, decoration by means of, i. 240, 416; ii. 147, 264.
Division of labor, evils of, ii. 165.
Doge of Venice, his power, i. 3, 360.
Dogtooth moulding defined, i. 269.
Dolphins, moral disposition of, i. 230; use of, in symbolic representation of sea, i. 422, 423.
Domestic architecture, richness of, in middle ages, ii. 99.
Doors, general structure of, i. 174, 176; smallness of in English cathedrals, i. 176; ancient Venetian, ii. 277, iii. 227.
Doric architecture, i. 157, 301, 307; Christian Doric, i. 308, 315.
Dragon, conquered by St. Donatus, ii. 33; use of, in ornamentation, ii. 219.
Dreams, how resembled by the highest arts, iii. 153; prophetic, in relation to the Grotesque, iii. 156.
Dress, its use in ornamentation, i. 212; early Venetian, ii. 383; dignity of, iii. 191; changes in modern dress, iii. 192.
Duties of buildings, i. 47.
E
Earthquake of 1511, ii. 242.
Eastern races, their power over color, ii. 147.
Eaves, construction of, i. 156.
Ecclesiastical architecture in Venice, i. 20; no architecture exclusively ecclesiastical, ii. 99.
Edge decoration, i. 268.
Education, University, i. 391; iii. 110; evils of, with respect to architectural workmen, ii. 107; how to be successfully undertaken, ii. 165, 214; modern education in general, how mistaken, iii. 110, 234; system of, in Plato, ii. 318; of Persian kings, ii. 318; not to be mistaken for erudition, iii. 219; ought to be universal, iii. 220.
Egg and arrow mouldings, i. 314.
Egyptian architecture, i. 99, 239; ii. 203.
Elgin marbles, ii. 171.
Encrusted architecture, i. 271, 272; general analysis of, ii. 76.
Energy of Northern Gothic, i. 371; ii. 16, 204.
English (early) capitals, faults of, i. 100, 411; English mind, its mistaken demands of perfection, ii. 160.
Envy, how set forth, ii. 346.
Evangelists, types of, how explicable, iii. 155.
F
FaËrie Queen, Spenser’s, value of, theologically, ii. 328.
Faith, influence of on art, ii. 104, 105; Titian’s picture of, i. 11; how symbolized, ii. 337.
Falsehood, how symbolized, ii. 349.
Fatalism, how expressed in Eastern architecture, ii. 205.
Fear, effect of, on human life, iii. 137; on Grotesque art, iii. 142.
Feudalism, healthy effects of, i. 184.
Fig-tree, sculpture of, on Ducal Palace, ii. 307.
Fillet, use of, in ornamentation, i. 267.
Finials, their use in ornamentation, i. 346; a sign of decline in Venetian architecture, iii. 109.
Finish in workmanship, when to be required, ii. 165; dangers of, iii. 170, ii. 162.
Fir, spruce, influence of, on architecture, i. 152.
Fire, forms of, in ornamentation, i. 228.
Fish, use of, in ornamentation, i. 229.
Flamboyant Gothic, i. 278, ii. 225.
Flattery, common in Renaissance times, iii. 64.
Flowers, representation of, how desirable, i. 340; how represented in mosaic, iii. 179.
Fluting of columns, a mistake, i. 301.
Foils, definition of, ii. 221.
Foliage, how carved in declining periods, iii. 8, 17. See “Vegetation.”
Foliation defined, ii. 219; essential to Gothic architecture, ii. 222.
Folly, how symbolized, ii. 325, 348.
Form of Gothic, defined, ii. 209.
Fortitude, how symbolized, ii. 337.
Fountains, symbolic representations of, i. 427.
French architecture, compared with Italian, ii. 226.
Frivolity, how exhibited in Grotesque art, iii. 143.
Fruit, its use in ornamentation, i. 232.
G
Gable, general structure of, i. 124; essential to Gothic, ii. 210, 217.
Gardens, Italian, iii. 136.
Generalization, abuses of, iii. 176.
Geology of Lombardy, ii. 5.
Glass, its capacities in architecture, i. 409; manufacture of, ii. 166; true principles of working in, ii. 168, 395.
Gluttony, how symbolized, ii. 343.
Goldsmiths’ work, a high form of art, ii. 166.
Gondola, management of, ii. 375.
Gothic architecture, analysis of, ii. 151; not derived from vegetable structure, i. 121; convenience of, ii. 178; divisions of, ii. 215; surface and linear, ii. 226; Italian and French, ii. 226; flamboyant, i. 278, ii. 225; perpendicular, i. 192, ii. 223, 227; early English, i. 109; how to judge of it, ii. 228; how fitted for domestic purposes, ii. 269, iii. 195; how first corrupted, iii. 3; how to be at present built, iii. 196; early Venetian, ii. 248; ecclesiastical Venetian, i. 21; central Venetian, ii. 231; how adorned by color in Venice, iii. 23.
Government of Venice, i. 2, ii. 366.
Grammar, results of too great study of it, iii. 55, 106.
Greek architecture, general character of, i. 240, ii. 215, iii. 159.
Grief. See “Sorrow.”
Griffins, Lombardic, i. 292, 387.
Grotesque, analysis of, iii. 132; in changes of form, i. 317; in Venetian painting, iii. 162; symbolical, iii. 155; its character in Renaissance work, iii. 113, 121, 136, 143.
Gutters of roofs, i. 151.
H
Heathenism, typified in ornament, i. 317. See “Paganism.”
Heaven and Hell, proofs of their existence in natural phenomena, iii. 138.
History, how to be written and read, iii. 224.
Hobbima, iii. 184.
Honesty, how symbolized, ii. 349.
Hope, how symbolized, ii. 341.
Horseshoe arches, i. 129, ii. 249, 250.
Humanity, spiritual nature of, i. 41; divisions of, with respect to art, i. 394.
Humility, how symbolized, ii. 339.
Idleness, how symbolized, ii. 345.
Idolatry, proper sense of the term, ii. 388; is no encourager of art, ii. 110. See “Popery.”
Imagination, its relation to art, iii. 182.
Imitation of precious stones, &c., how reprehensible, iii. 26, 30.
Imposts, continuous, i. 120.
Infidelity, how symbolized, ii. 335; an element of the Renaissance spirit, iii. 100.
Injustice, how symbolized, ii. 349.
Inlaid ornamentation, i. 369; perfection of, in early Renaissance, iii. 26.
Inscriptions at Murano, ii. 47, 54; use of, in early times, ii. 111.
Insects, use of, in ornamentation, i. 230.
Inspiration, how opposed to art, iii. 151, 171.
Instinct, its dignity, iii. 171.
Intellect, how variable in dignity, iii. 173.
Involution, delightfulness of, in ornament, ii. 136.
Iron, its use in architecture, i. 184, 410.
Italians, modern character of, iii. 209.
Italy, how ravaged by recent war, iii. 209.
J
Jambs, Gothic, iii. 137.
Jesting, evils of, iii. 129.
Jesuits, their restricted power in Venice, i. 366.
Jewels, their cutting, a bad employment, ii. 166.
Judgments, instinctive, i. 399.
Job, book of, its purpose, iii. 53.
K
Keystones, how mismanaged in Renaissance work. See Venetian Index, under head “Libreria.”
Knowledge, its evil consequences, iii. 40; how to be received, iii. 50, &c. See “Education.”
L
Labor, manual, ornamental value of, i. 407; evils of its division, ii. 165; is not a degradation, ii. 168.
Labyrinth, in Venetian streets, its clue, ii. 254.
Lagoons, Venetian, nature of, ii. 7, 8.
Landscape, lower schools of, i. 24; Venetian, ii. 149; modern love of, ii. 175, iii. 123.
Laws of right in architecture, i. 32; laws in general, how permissibly violated, i. 255, ii. 210; their position with respect to art, iii. 96; and to religion, iii. 205.
Leaves, use of, in ornamentation, i. 232 (see “Vegetation”); proportion of, ii. 128.
Liberality, how symbolized, ii. 333.
Life in Byzantine architecture, ii. 133.
Lilies, beautiful proportions of, ii. 128; used for parapet ornaments, ii. 242; lily capitals, ii. 137.
Limitation of ornament, i. 254.
Lines, abstract use of, in ornament, i. 221.
Lintel, its structure, i. 124, 126.
Lion, on piazzetta shafts, iii. 238.
Load, of arches, i. 133.
Logic, a contemptible science, iii. 105.
Lombardic architecture, i. 17.
Lotus leaf, its use in architecture, i. 233.
Love, its power over human life, iii. 137.
Lusts, their power over human nature, how symbolized by Spenser, ii. 328.
Luxury, how symbolized, ii. 342; how traceable in ornament, iii. 4; of Renaissance schools, iii. 61.
M
Madonna, Byzantine representations of, ii. 53.
Magnitude, vulgar admiration of, iii. 64.
Malmsey, use of, in Feast of the Maries, iii. 117.
Marble, its uses, iii. 27.
Maries, Feast of the, iii. 117.
Mariolatry, ancient and modern, ii. 55.
Marriages of Venetians, iii. 116.
Masonry, Mont-Cenisian, i. 132; of walls, i. 61; of arches, i. 133.
Materials, invention of new, how injurious to art, iii. 42.
Misery, how symbolized, ii. 347.
Modesty, how symbolized, ii. 335.
Monotony, its place in art, ii. 176.
Months, personifications of, in ancient art, ii. 272.
Moroseness, its guilt, iii. 130.
Mosaics at Torcello, ii. 18, 19; at St. Mark’s, ii. 70, 112; early character of, ii. 110, iii. 175, 178.
Music, its relation to color, iii. 186.
Mythology of Venetian painters, ii. 150; ancient, how injurious to the Christian mind, iii. 107.
N
Natural history, how necessary a study, iii. 54.
Naturalism, general analysis of it with respect to art, ii. 181, 190; its advance in Gothic art, iii. 6; not to be found in the encrusted style, ii. 89; its presence in the noble Grotesque, iii. 144.
Nature (in the sense of material universe) not improvable by art, i. 350; its relation to architecture, i. 351.
Niches, use of, in Northern Gothic, i. 278; in Venetian, ii. 240; in French and Veronese, ii. 227.
Norman hatchet-work, i. 297; zigzag, i. 339.
Novelty, its necessity to the human mind, ii. 176.
O
Oak-tree, how represented in symbolical art, iii. 185.
Obedience, how symbolized, ii. 334.
Oligarchical government, its effect on the Venetians, i. 5.
Olive-tree, neglect of, by artists, iii. 175; general expression of, iii. 176, 177; representations of, in mosaic, iii. 178.
Order, uses and disadvantages of, ii. 172.
Orders, Doric and Corinthian, i. 13; ridiculous divisions of, i. 157, 370; ii. 173, 249; iii. 99.
Ornament, material of, i. 211; the best, expresses man’s delight in God’s work, i. 220; not in his own, i. 211; general treatment of, i. 236; is necessarily imperfect, i. 237, 240; divided into servile, subordinate, and insubordinate, i. 242, ii. 158; distant effect of, i. 248; arborescent, i. 252; restrained within limits, i. 255; cannot be overcharged if good, i. 406.
Oxford, system of education at, i. 391.
P
Paganism, revival of its power in modern times, iii. 105, 107, 122.
Painters, their power of perception, iii. 37; influence of society on, iii. 41; what they should know, iii. 41; what is their business, iii. 187.
Palace, the Crystal, merits of, i. 409.
Palaces, Byzantine, ii. 118, 391; Gothic, ii. 231.
Papacy. See “Popery.”
Parthenon, curves of, ii. 127.
Patience, how symbolized, ii. 334.
Pavements, ii. 52.
Peacocks, sculpture of, i. 240.
Pedestals of shafts, i. 82; and see Venetian Index under head “Giorgio Maggiore.”
Perception opposed to knowledge, iii. 37.
Perfection, inordinate desire of, destructive of art, i. 237; ii. 133, 158, 169.
Perpendicular style, i. 190, 253; ii. 223, 227.
Personification, evils of, ii. 322.
Perspective, aerial, ridiculous exaggerations of, iii. 45; ancient pride in, iii. 57; absence of, in many great works, see in Venetian Index the notice of Tintoret’s picture of the Pool of Bethesda, under head “Rocco.”
Phariseeism and Liberalism, how opposed, iii. 97.
Philology, a base science, iii. 54.
Piazzetta at Venice, plan of, ii. 283; shafts of, ii. 233.
Pictures, judgment of, how formed, ii. 371; neglect of, in Venice, ii. 372; how far an aid to religion, ii. 104, 110.
Picturesque, definition of term, iii. 134.
Piers, general structure of, i. 71, 98, 118.
Pilgrim’s Progress. See “Bunyan.”
Pine of Italy, its effect on architecture, i. 152; of Alps, effect in distance, i. 245. See “Fir.”
Pinnacles are of little practical service, i. 170; their effect on common roofs, i. 347.
Play, its relation to Grotesque art, iii. 126.
Pleasure, its kinds and true uses, iii. 189.
Popery, how degraded in contest with Protestantism, i. 34, iii. 103; its influence on art, i. 23, 34, 35, 384, 432, ii. 51; typified in ornament, i. 316; power of Pope in Venice, i. 362; arts used in support of Popery, ii. 74.
Porches, i. 195.
Portraiture, power of, in Venice, iii. 164.
Posture-making in Renaissance art, iii. 90.
Prayers, ancient and modern, difference between, ii. 315, 390.
Pre-Raphaelitism, iii. 90; present position of, iii. 168, 174, 188.
Pride, how symbolized, ii. 343, iii. 207; of knowledge, iii. 35; of state, iii. 59; of system, iii. 95.
Priests, restricted power of, in Venice, i. 366.
Proportions, subtlety of, in early work, ii. 38, 121, 127.
Protestantism, its influence on art, i. 23; typified in ornament, i. 316; influence of, on prosperity of nations, i. 368; expenditure in favor of, i. 434; is incapable of judging of art, ii. 105; how expressed in art, ii. 205; its errors in opposing Romanism, iii, 102, 103, 104; its shame of religious confession, ii. 278.
Prudence, how symbolized, ii. 340.
Pulpits, proper structure of, ii. 22, 380.
Purism in art, its nature and definition, ii. 189.
Purity, how symbolized, iii. 20.
Q
Quadrupeds, use of in ornamentation, i. 234.
Quantity of ornament, its regulation, i. 23.
R
Rationalism, its influence on art, i. 23.
Realization, how far allowable in noble art, iii. 182, 186.
Recesses, decoration of, i. 278.
Recumbent statues, iii. 72.
Redundance, an element of Gothic, ii. 206.
Religion, its influence on Venetian policy, i. 6; how far aided by pictorial art, ii. 104, 109; contempt of, in Renaissance times, iii. 122.
Renaissance architecture, nature of, iii. 33; early, iii. 1; Byzantine, iii. 15; Roman, iii. 32; Grotesque, iii. 112; inconsistencies of, iii. 42, etc.
Reptiles, how used in ornamentation, i. 230.
Resistance, line of, in arches, i. 126.
Restraint, ornamental, value of, i. 255.
Reverence, how ennobling to humanity, ii. 163.
Rhetoric, a base study, iii. 106.
Rigidity, an element of Gothic, ii. 203.
Rivers, symbolical representation of, i. 419, 420.
Rocks, use of, in ornamentation, i. 224; organization of, i. 246; curvatures of, i. 58, 224.
Roll-mouldings, decoration of, i. 276.
Romance, modern errors of, ii. 4; how connected with dress, iii. 192.
Romanesque style, i. 15, 19, 145; ii. 215. See “Byzantine,” and “Renaissance.”
Romanism. See “Popery.”
Roofs, analysis of, i. 46, 148; ii. 212, 216; domed, i. 149; Swiss, i. 149, 345; steepness of, conducive to Gothic character, i. 151, ii. 209; decoration of, i. 343.
Rustication, is ugly and foolish, i. 65; natural objects of which it produces a resemblance, i. 296.
S
Salvia, its leaf applied to architecture, i. 287, 306.
Sarcophagi, Renaissance treatment of, iii. 90; ancient, iii. 69, 93.
Satellitic shafts, i. 95.
Satire in Grotesque art, iii. 126, 145.
Savageness, the first element of Gothic, ii. 155; in Grotesque art, iii. 159.
Science opposed to art, iii. 36.
Sculpture, proper treatment of, i. 216, &c.
Sea, symbolical representations of, i. 352, 421; natural waves of, i. 351.
Sensualism in art, its nature and definition, ii. 189; how redeemed by color, ii. 145.
Serapeum at Memphis, cusps of, ii. 220.
Sermons, proper manner of regarding them, ii. 22; mode of their delivery in Scotch church, ii. 381.
Serrar del Consiglio, ii. 291.
Shafts, analysis of, i. 84; vaulting shafts, i. 145; ornamentation of, i. 300; twisted, by what laws regulated, i. 303; strength of, i. 402; laws by which they are regulated in encrusted style, ii. 82.
Shields, use of, on tombs, ii. 224, iii. 87.
Shipping, use of, in ornamentation, i. 215.
Shops in Venice, ii. 65.
Sight, how opposed to thought, iii. 39.
Simplicity of life in thirteenth century, ii. 263.
Sin, how symbolized in Grotesque art, iii. 141.
Slavery of Greeks and Egyptians, ii. 158; of English workmen, ii. 162, 163.
Society, unhealthy state of, in modern times, ii. 163.
Sorrow, how sinful, ii. 325; how symbolized, ii. 347.
Soul, its development in art, iii. 173, 188; its connection with the body, i. 41, 395.
Spandrils, structure of, i. 146; decoration of, i. 297.
Spirals, architectural value of, i. 222, ii. 16.
Spurs of bases, i. 79.
Staircases, i. 208; of Gothic palaces, ii. 280.
Stucco, when admissible, iii. 21.
Subordination of ornament, i. 240.
Superimposition of buildings, i. 200; ii. 386.
Surface-Gothic, explanation of term, ii. 225, 227.
Symbolism, i. 417; how opposed to personification, ii. 322.
System, pride of, how hurtful, iii. 95, 99.
T
Temperance, how symbolized, ii. 338; temperance in color and curvature, iii. 420.
Theology, opposed to religion, iii. 216; of Spencer, iii. 205.
Thirteenth century, its high position with respect to art, ii. 263.
Thought, opposed to sight, iii. 39.
Tombs at Verona, i. 142, 412; at Venice, ii. 69; early Christian, iii. 67; Gothic, iii. 71; Renaissance treatment of, iii. 84.
Towers, proper character of, i. 204; of St. Mark’s, i. 207.
Traceries, structure of, i. 184, 185; flamboyant, i. 189; stump, i. 189; English perpendicular, i 190, ii. 222; general character of, ii. 220; strength of, in Venetian Gothic, ii. 234, iii. 253; general forms of tracery bars, iii. 250.
Treason, how detested by Dante, ii. 327.
Trees, use of, in ornamentation, i. 231.
Trefoil, use of, in ornamentation, ii. 42.
Triangles, used for ornaments at Murano, ii. 43.
Tribune at Torcello, ii. 24.
Triglyphs, ugliness of, i, 43.
Trunkmakers, their share in recovery of Brides of Venice, iii. 117, 118.
Truth, relation of, to religion, in Spenser’s “FaËrie Queen,” iii, 205; typified by stones, iii. 31.
Tympanum, decoration of, i. 299.
U
Unity of Venetian nobility, i. 10.
V
Vain glory, speedy punishment of, iii. 122.
Vanity, how symbolized, ii. 346.
Variety in ornamental design, importance of, ii. 43, 133, 142, 172.
Vegetation, use of, in ornamentation, i. 232; peculiar meaning of, in Gothic, ii. 199; how connected with cusps, ii. 219.
Veil (wall veil), construction of, i. 58; decoration of, i. 294.
Vine, Lombardic sculpture of, i. 375; at Torcello, ii. 15; use of, in ornamentation, ii. 141; in symbolism, ii. 143; sculpture of, on Ducal Palace, ii. 308.
Virtues, how symbolized in sepulchral monuments, iii. 82, 86; systems of, in Pagan and Christian philosophy, ii. 312; cardinal, ii. 317, 318, 320; of architecture, i. 36, 44.
Voussoirs defined, i. 125; contest between them and architraves, i. 336.
W
Walls, general analysis of their structure, i. 48; bases of, i. 52, 53; cornices of, i. 63; rustication of, i. 61, 338; decoration of, i. 294; courses in, i. 61, 295.
Water, its use in ornamentation, i. 226; ancient representations of, i. 417.
Weaving, importance of associations connected with, ii. 136.
Wells, old Venetian, ii. 279.
Windows, general forms of, i. 179; Arabian, i. 180, ii. 135; square-headed, ii. 211, 269; development of, in Venice, ii. 235; orders of, in Venice, ii. 248; advisable form of, in modern buildings, ii. 269.
Winds, how symbolized at Venice, ii. 367.
Wooden architecture, i. 381.
Womanhood, virtues of, as given by Spenser, ii. 326.
Z
Zigzag, Norman, i. 339.
IV.
VENETIAN INDEX.
I have endeavored to make the following index as useful as possible to the traveller, by indicating only the objects which are really worth his study. A traveller’s interest, stimulated as it is into strange vigor by the freshness of every impression, and deepened by the sacredness of the charm of association which long familiarity with any scene too fatally wears away,71 is too precious a thing to be heedlessly wasted; and as it is physically impossible to see and to understand more than a certain quantity of art in a given time, the attention bestowed on second-rate works, in such a city as Venice, is not merely lost, but actually harmful,—deadening the interest and confusing the memory with respect to those which it is a duty to enjoy, and a disgrace to forget. The reader need not fear being misled by any omissions; for I have conscientiously pointed out every characteristic example, even of the styles which I dislike, and have referred to Lazari in all instances in which my own information failed: but if he is in any wise willing to trust me, I should recommend him to devote his principal attention, if he is fond of paintings,
I have supplied somewhat copious notices of the pictures of Tintoret, because they are much injured, difficult to read, and entirely neglected by other writers on art. I cannot express the astonishment and indignation I felt on finding, in Kugler’s handbook, a paltry cenacolo, painted probably in a couple of hours for a couple of zecchins, for the monks of St. Trovaso, quoted as characteristic of this master; just as foolish readers quote separate stanzas of Peter Bell or the Idiot Boy, as characteristic of Wordsworth. Finally, the reader is requested to observe, that the dates assigned to the various buildings named in the following index, are almost without exception conjectural; that is to say, founded exclusively on the internal evidence of which a portion has been given in the Final Appendix. It is likely, therefore, that here and there, in particular instances, further inquiry may prove me to have been deceived; but such occasional errors are not of the smallest importance with respect to the general conclusions of the preceding pages, which will be found to rest on too broad a basis to be disturbed.
A
Accademia delle Belle Arti. Notice above the door the two bas-reliefs of St. Leonard and St. Christopher, chiefly remarkable for their rude cutting at so late a date as 1377; but the niches under which they stand are unusual in their bent gables, and in little crosses within circles which fill their cusps. The traveller is generally too much struck by Titian’s great picture of the “Assumption,” to be able to pay proper attention to the other works in this gallery. Let him, however, ask himself candidly, how much of his admiration is
Aliga. See Giorgio.
Alvise, Church of St. I have never been in this church, but Lazari dates its interior, with decision, as of the year 1388, and it may be worth a glance, if the traveller has time.
Andrea, Church of St. Well worth visiting for the sake of the peculiarly sweet and melancholy effect of its little grass-grown campo, opening to the lagoon and the Alps. The sculpture over the door, “St. Peter walking on the Water,” is a quaint piece of Renaissance work. Note the distant rocky landscape, and the oar of the existing gondola floating by St. Andrew’s boat. The church is of the later Gothic period, much defaced, but still picturesque. The lateral windows are bluntly trefoiled, and good of their time.
Angeli, Church Delgli, at Murano. The sculpture of the “Annunciation” over the entrance-gate is graceful. In exploring Murano, it is worth while to row up the great canal thus far for the sake of the opening to the lagoon.
Antonino, Church of St. Of no importance.
Apollinare, Church of St. Of no importance.
Apostoli, Church of the. The exterior is nothing. There is said to be a picture by Veronese in the interior, “The Fall of the Manna.” I have not seen it; but, if it be of importance, the traveller should compare it carefully with Tintoret’s, in the Scuola di San Rocco, and San Giorgio Maggiore.
Apostoli, Palace at, II. 253, on the Grand Canal, near the Rialto, opposite the fruit-market. A most important transitional palace. Its sculpture in the first story is peculiarly rich and curious; I think Venetian, in imitation of Byzantine. The sea story and first floor are of the first half of the thirteenth century, the rest modern. Observe that only one wing of the sea story is left, the other half having been modernized. The traveller should land to look at the capital drawn in Plate II. of Vol. III. fig. 7.
Arsenal. Its gateway is a curiously picturesque example of Renaissance workmanship, admirably sharp and expressive in its ornamental sculpture; it is in many parts like some of the best Byzantine work. The Greek lions in front of it appear to me to deserve more praise than they have received; though they are awkwardly balanced between conventional and imitative representation, having neither the severity proper to the one, nor the veracity necessary for the other.
B
Badoer, Palazzo, in the Campo San Giovanni in Bragola. A magnificent example of the fourteenth century Gothic, circa 1310-1320, anterior to the Ducal Palace, and showing beautiful ranges of the fifth order window, with fragments of the original balconies, and the usual lateral window larger than any of the rest. In the centre of its arcade on the first floor is the inlaid ornament drawn in Plate VIII. Vol. I. The fresco painting on the walls is of later date; and I believe the heads which form the finials have been inserted afterwards also, the original windows having been pure fifth order.
The building is now a ruin, inhabited by the lowest orders; the first floor, when I was last in Venice, by a laundress.
Baffo, Palazzo, in the Campo St. Maurizio. The commonest
Balbi, Palazzo, in Volta di Canal. Of no importance.
Barbarigo, Palazzo, on the Grand Canal, next the Casa Pisani. Late Renaissance; noticeable only as a house in which some of the best pictures of Titian were allowed to be ruined by damp, and out of which they were then sold to the Emperor of Russia.
Barbaro, Palazzo, on the Grand Canal, next the Palazzo Cavalli. These two buildings form the principal objects in the foreground of the view which almost every artist seizes on his first traverse of the Grand Canal, the Church of the Salute forming a most graceful distance. Neither is, however, of much value, except in general effect; but the Barbaro is the best, and the pointed arcade in its side wall, seen from the narrow canal between it and the Cavalli, is good Gothic, of the earliest fourteenth century type.
Barnaba, Church of St. Of no importance.
Bartolomeo, Church of St. I did not go to look at the works of Sebastian del Piombo which it contains, fully crediting M. Lazari’s statement, that they have been “Barbaramente sfigurati da mani imperite, che pretendevano ristaurarli.” Otherwise the church is of no importance.
Basso, Church of St. Of no importance.
Battagia, Palazzo, on the Grand Canal. Of no importance.
Beccherie. See Querini.
Bembo, Palazzo, on the Grand Canal, next the Casa Manin. A noble Gothic pile, circa 1350-1380, which, before it was painted by the modern Venetians with the two most valuable colors of Tintoret, Bianco e Nero, by being whitewashed above, and turned into a coal warehouse below, must have been among the most noble in effect on the whole Grand Canal. It still forms a beautiful group with the Rialto, some large shipping being generally anchored at its quay. Its sea story and entresol are of earlier date, I believe, than the rest; the doors of the former are Byzantine (see above, Final Appendix, under head “Jambs”); and above the entresol is a beautiful Byzantine cornice, built into the wall, and harmonizing well with the Gothic work.
Bembo, Palazzo, in the Calle Magno, at the Campo de’ due Pozzi, close to the Arsenal. Noticed by Lazari and Selvatico as having a very interesting staircase. It is early Gothic, circa 1330, but not a whit more interesting than many others of similar date and design. See “Contarini Porta de Ferro,” “Morosini,” “Sanudo,” and “Minelli.”
Benedetto, Campo of St. Do not fail to see the superb, though partially ruinous, Gothic palace fronting this little square. It is very late Gothic, just passing into Renaissance; unique in Venice, in masculine character, united with the delicacy of the incipient style. Observe especially the brackets of the balconies, the flower-work on the cornices, and the arabesques on the angles of the balconies themselves.
Benedetto, Church of St. Of no importance.
Bernardo, Palazzo, on the Grand Canal. A very noble pile of early fifteenth century Gothic, founded on the Ducal Palace. The traceries in its lateral windows are both rich and unusual.
Bernardo, Palazzo, at St. Polo. A glorious palace, on a narrow canal, in a part of Venice now inhabited by the lower orders only. It is rather late Central Gothic, circa 1380-1400, but of the finest kind, and superb in its effect of color when seen from the side. A capital in the interior court is much praised by Selvatico and Lazari, because its “foglie d’acanto” (anything by the by, but acanthus), “quasi agitate de vento si attorcigliano d’intorno alla campana, concetto non indegno della bell’epoca greca!” Does this mean “epoca Bisantina?” The capital is simply a translation into Gothic sculpture of the Byzantine ones of St. Mark’s and the Fondaco de’ Turchi (see Plate VIII. Vol. I. fig. 14), and is far inferior to either. But, taken as a whole, I think that, after the Ducal Palace, this is the noblest in effect of all in Venice.
Brenta, Banks of the, I. 354. Villas on the, I. 354.
Businello, Casa, II. 391.
Byzantine Palaces generally, II. 118.
C
Camerlenghi, Palace of the, beside the Rialto. A graceful work of the early Renaissance (1525) passing into Roman Renaissance. Its details are inferior to most of the work of
Cancellaria, II. 293.
Canciano, Church of St. Of no importance.
Cappello, Palazzo, at St. Aponal. Of no interest. Some say that Bianca Cappello fled from it; but the tradition seems to fluctuate between the various houses belonging to her family.
CaritÀ, Church of the. Once an interesting Gothic church of the fourteenth century, lately defaced, and applied to some of the usual important purposes of the modern Italians. The effect of its ancient faÇade may partly be guessed at from the pictures of Canaletto, but only guessed at; Canaletto being less to be trusted for renderings of details, than the rudest and most ignorant painter of the thirteenth century.
Carmini, Church of the. A most interesting church of late thirteenth century work, but much altered and defaced. Its nave, in which the early shafts and capitals of the pure truncate form are unaltered, is very fine in effect; its lateral porch is quaint and beautiful, decorated with Byzantine circular sculptures (of which the central one is given in Vol. II. Plate XI. fig. 5), and supported on two shafts whose capitals are the most archaic examples of the pure Rose form that I know in Venice.
There is a glorious Tintoret over the first altar on the right in entering; the “Circumcision of Christ.” I do not know an aged head either more beautiful or more picturesque than that of the high priest. The cloister is full of notable tombs, nearly all dated; one, of the fifteenth century, to the left on entering, is interesting from the color still left on the leaves and flowers of its sculptured roses.
Cassano, Church of St. This church must on no account be missed, as it contains three Tintorets, of which one, the “Crucifixion,” is among the finest in Europe. There is nothing worth notice in the building itself, except the jamb of an ancient door (left in the Renaissance buildings, facing the canal), which has been given among the examples of Byzantine jambs; and the traveller may, therefore, devote his entire attention to the three pictures in the chancel.
1. The Crucifixion. (On the left of the high altar.) It is refreshing to find a picture taken care of, and in a bright though not a good light, so that such parts of it as are seen at all are seen well. It is also in a better state than most pictures in galleries, and most remarkable for its new and strange treatment of the subject. It seems to have been painted more for the artist’s own delight, than with any labored attempt at composition; the horizon is so low that the spectator must fancy himself lying at full length on the grass, or rather among the brambles and luxuriant weeds, of which the foreground is entirely composed. Among these, the seamless robe of Christ has fallen at the foot of the cross; the rambling briars and wild grasses thrown here and there over its folds of rich, but pale, crimson. Behind them, and seen through them, the heads of a troop of Roman soldiers are raised against the sky; and, above them, their spears and halberds form a thin forest against the horizontal clouds. The three crosses are put on the extreme right of the picture, and its centre is occupied by the executioners, one of whom, standing on a ladder, receives from the other at once the sponge and the tablet with the letters INRI. The Madonna and St. John are on the extreme left, superbly painted, like all the rest, but quite subordinate. In fact, the whole mind of the painter seems to have been set upon making the principals accessary, and the accessaries principal. We look first at the grass, and then at the scarlet robe; and then at the clump of distant spears, and then at the sky, and last of all at the cross. As a piece of color, the picture is notable for its extreme modesty. There is not a single very full or bright tint in any part, and yet the color is delighted in throughout; not the slightest touch of it but is delicious. It is worth notice also, and especially, because this picture being in a fresh state we are sure of one fact, that, like nearly all other great colorists, Tintoret was afraid of light greens in his vegetation. He often uses dark blue greens in his shadowed trees, but here where the grass is in full light, it is all painted with various hues of sober brown, more especially where it crosses the crimson robe. The handling of the whole is in his noblest manner; and I consider the picture generally quite beyond all price. It was cleaned, I believe,
2. The Resurrection. (Over the high altar.) The lower part of this picture is entirely concealed by a miniature temple, about five feet high, on the top of the altar; certainly an insult little expected by Tintoret, as, by getting on steps, and looking over the said temple, one may see that the lower figures of the picture are the most labored. It is strange that the painter never seemed able to conceive this subject with any power, and in the present work he is marvellously hampered by various types and conventionalities. It is not a painting of the Resurrection, but of Roman Catholic saints, thinking about the Resurrection. On one side of the tomb is a bishop in full robes, on the other a female saint, I know not who; beneath it, an angel playing on an organ, and a cherub blowing it; and other cherubs flying about the sky, with flowers; the whole conception being a mass of Renaissance absurdities. It is, moreover, heavily painted, over-done, and over-finished; and the forms of the cherubs utterly heavy and vulgar. I cannot help fancying the picture has been restored in some way or another, but there is still great power in parts of it. If it be a really untouched Tintoret, it is a highly curious example of failure from over-labor on a subject into which his mind was not thrown: the color is hot and harsh, and felt to be so more painfully, from its opposition to the grand coolness and chastity of the “Crucifixion.” The face of the angel playing the organ is highly elaborated; so, also, the flying cherubs.
3. The Descent into Hades. (On the right-hand side of the high altar.) Much injured and little to be regretted. I never was more puzzled by any picture, the painting being throughout careless, and in some places utterly bad, and yet not like modern work; the principal figure, however, of Eve, has either been redone, or is scholar’s work altogether, as, I suspect, most of the rest of the picture. It looks as if Tintoret had sketched it when he was ill, left it to a bad scholar to work on with, and then finished it in a hurry; but he has assuredly had something to do with it; it is not likely that anybody else would have refused
Cattarina, Church of St., said to contain a chef-d’oeuvre of Paul Veronese, the “Marriage of St. Catherine.” I have not seen it.
Cavalli, Palazzo, opposite the Academy of Arts. An imposing pile, on the Grand Canal, of Renaissance Gothic, but of little merit in the details; and the effect of its traceries has been of late destroyed by the fittings of modern external blinds. Its balconies are good, of the later Gothic type. See “Barbaro.”
Cavalli, Palazzo, next the Casa Grimani (or Post-Office), but on the other side of the narrow canal. Good Gothic, founded on the Ducal Palace, circa 1380. The capitals of the first story are remarkably rich in the deep fillets at the necks. The crests, heads of sea-horses, inserted between the windows, appear to be later, but are very fine of their kind.
Cicogna, Palazzo, at San Sebastiano, II. 265.
Clemente, Church of St. On an island to the south of Venice, from which the view of the city is peculiarly beautiful. See “Scalzi.”
Contarini Porta di Ferro, Palazzo, near the Church of St. John and Paul, so called from the beautiful ironwork on a door, which was some time ago taken down by the proprietor
Contarini (delle Figure), Palazzo, on the Grand Canal, III. 17.
Contarini dai Scrigni, Palazzo, on the Grand Canal. A Gothic building, founded on the Ducal Palace. Two Renaissance statues in niches at the sides give it its name.
Contarini Fasan, Palazzo, on the Grand Canal, II. 244. The richest work of the fifteenth century domestic Gothic in Venice, but notable more for richness than excellence of design. In one respect, however, it deserves to be regarded with attention, as showing how much beauty and dignity may be bestowed on a very small and unimportant dwelling-house by Gothic sculpture. Foolish criticisms upon it have appeared in English accounts of foreign buildings, objecting to it on the ground of its being “ill-proportioned;” the simple fact being, that there was no room in this part of the canal for a wider house, and that its builder made its rooms as comfortable as he could, and its windows and balconies of a convenient size for those who were to see through them, and stand on them, and left the “proportions” outside to take care of themselves; which, indeed, they have very sufficiently done; for though the house thus honestly confesses its diminutiveness, it is nevertheless one of the principal ornaments of the very noblest reach of the Grand Canal, and would be nearly as great a loss, if it were destroyed, as the Church of La Salute itself.
Contarini, Palazzo, at St. Luca. Of no importance.
Corner della Ca’ grande, Palazzo, on the Grand Canal. One of the worst and coldest buildings of the central Renaissance, It is on a grand scale, and is a conspicuous object,
Corner della Regina, Palazzo. A late Renaissance building of no merit or interest.
Corner Mocenigo, Palazzo, at St. Polo. Of no interest.
Corner Spinelli, Palazzo, on the Grand Canal. A graceful and interesting example of the early Renaissance, remarkable for its pretty circular balconies.
Corner, Raccolta. I must refer the reader to M. Lazari’s Guide for an account of this collection, which, however, ought only to be visited if the traveller is not pressed for time.
D
Dandolo, Palazzo, on the Grand Canal. Between the Casa Loredan and Casa Bembo is a range of modern buildings, some of which occupy, I believe, the site of the palace once inhabited by the Doge Henry Dandolo. Fragments of early architecture of the Byzantine school may still be traced in many places among their foundations, and two doors in the foundation of the Casa Bembo itself belong to the same group. There is only one existing palace, however, of any value, on this spot, a very small but rich Gothic one of about 1300, with two groups of fourth order windows in its second and third stories, and some Byzantine circular mouldings built into it above. This is still reported to have belonged to the family of Dandolo, and ought to be carefully preserved, as it is one of the most interesting and ancient Gothic palaces which yet remain.
Danieli, Albergo. See Nani.
Da Ponte, Palazzo. Of no interest.
Dario, Palazzo, I. 370; III. 211.
Dogana di Mare, at the separation of the Grand Canal from the Giudecca. A barbarous building of the time of the Grotesque Renaissance (1676), rendered interesting only by its position. The statue of Fortune, forming the weathercock, standing on the world, is alike characteristic of the conceits of the time, and of the hopes and principles of the last days of Venice.
Donato, Church of St., at Murano, II. 31.
Dona’, Palazzo, on the Grand Canal. I believe the palace described under this name as of the twelfth century, by M. Lazari, is that which I have called the Braided House, II. 132, 392.
D’Oro Casa. A noble pile of very quaint Gothic, once superb in general effect, but now destroyed by restorations. I saw the beautiful slabs of red marble, which formed the bases of its balconies, and were carved into noble spiral mouldings of strange sections, half a foot deep, dashed to pieces when I was last in Venice; its glorious interior staircase, by far the most interesting Gothic monument of the kind in Venice, had been carried away, piece by piece, and sold for waste marble, two years before. Of what remains, the most beautiful portions are, or were, when I last saw them, the capitals of the windows in the upper story, most glorious sculpture of the fourteenth century. The fantastic window traceries are, I think, later; but the rest of the architecture of this palace is anomalous, and I cannot venture to give any decided opinion respecting it. Parts of its mouldings are quite Byzantine in character, but look somewhat like imitations.
Ducal Palace, I. 29; history of, II. 282, etc.; III. 199; plan and section of, II. 282, 283; description of, II. 304, etc.; series of its capitals, II. 332, etc.; spandrils of, I. 299, 415; shafts of, I. 413; traceries of, derived from those of the Frari, II. 234; angles of, II. 239; main balcony of, II. 245; base of, III. 212; Rio FaÇade of, III. 25; paintings in, II. 372. The multitude of works by various masters, which cover the walls of this palace is so great, that the traveller is in general merely wearied and confused by them. He had better refuse all attention except to the following works:
1. Paradise, by Tintoret; at the extremity of the Great Council chamber. I found it impossible to count the number of figures in this picture, of which the grouping is so intricate, that at the upper part it is not easy to distinguish one figure from another; but I counted 150 important figures in one half of it alone; so that, as there are nearly as many in subordinate position, the total number cannot be under 500. I believe this is, on the whole, Tintoret’s chef-d’oeuvre; though it is so vast
2. Siege of Zara; the first picture on the right on entering the Sala del Scrutinio. It is a mere battle piece, in which the figures, like the arrows, are put in by the score. There are high merits in the thing, and so much invention that it is possible Tintoret may have made the sketch for it; but, if executed by him at all, he has done it merely in the temper in which a sign-painter meets the wishes of an ambitious landlord. He seems to have been ordered to represent all the events of the battle at once; and to have felt that, provided he gave men, arrows, and ships enough, his employers would be perfectly satisfied. The picture is a vast one, some thirty feet by fifteen.
Various other pictures will be pointed out by the custode, in these two rooms, as worthy of attention, but they are only historically, not artistically, interesting. The works of Paul Veronese on the ceiling have been repainted; and the rest of the pictures on the walls are by second-rate men. The traveller must, once for all, be warned against mistaking the works of Domenico Robusti (Domenico Tintoretto), a very miserable painter, for those of his illustrious father, Jacopo.
3. The Doge Grimani kneeling before Faith, by Titian; in the Sala delle quattro Porte. To be observed with care, as one of the most striking examples of Titian’s want of feeling
4. Frescoes on the Roof of the Sala delle quattro Porte, by Tintoret. Once magnificent beyond description, now mere wrecks (the plaster crumbling away in large flakes), but yet deserving of the most earnest study.
5. Christ taken down from the Cross, by Tintoret; at the upper end of the Sala dei Pregadi. One of the most interesting mythic pictures of Venice, two doges being represented beside the body of Christ, and a most noble painting; executed, however, for distant effect, and seen best from the end of the room.
6. Venice, Queen of the Sea, by Tintoret. Central compartment of the ceiling, in the Sala dei Pregadi. Notable for the sweep of its vast green surges, and for the daring character of its entire conception, though it is wild and careless, and in many respects unworthy of the master. Note the way in which he has used the fantastic forms of the sea weeds, with respect to what was above stated (III. 158), as to his love of the grotesque.
7. The Doge Loredano in Prayer to the Virgin, by Tintoret; in the same room. Sickly and pale in color, yet a grand work; to be studied, however, more for the sake of seeing what a great man does “to order,” when he is wearied of what is required from him, than for its own merit.
8. St. George and the Princess. There are, besides the “Paradise,” only six pictures in the Ducal Palace, as far as I know, which Tintoret painted carefully, and those are all exceedingly fine: the most finished of these are in the Anti-Collegio; but those that are most majestic and characteristic of the master are two oblong ones, made to fill the panels of the walls in the Anti-Chiesetta; these two, each, I suppose, about eight feet by six, are in his most quiet and noble manner. There is excessively little color in them, their prevalent tone being a greyish brown opposed with grey, black, and a very warm russet. They are thinly painted, perfect in tone, and quite
9. St. Andrew and St. Jerome. This, the companion picture, has even less color than its opposite. It is nearly all brown and grey; the fig-leaves and olive-leaves brown, the faces brown, the dresses brown, and St. Andrew holding a great brown cross. There is nothing that can be called color, except the grey of the sky, which approaches in some places a little to blue, and a single piece of dirty brick-red in St. Jerome’s dress; and yet Tintoret’s greatness hardly ever shows more than in the management of such sober tints. I would rather have these two small brown pictures, and two others in the Academy perfectly brown also in their general tone—the “Cain and Abel” and the “Adam and Eve,”—than all the other small pictures in Venice put together, which he painted in bright colors, for altar pieces; but I never saw two pictures which so nearly approached grisailles as these, and yet were delicious pieces of color. I do not know if I am right in calling one of the saints St. Andrew. He stands holding a great upright wooden cross against the sky. St. Jerome reclines at his feet, against a rock, over which some glorious fig leaves and olive branches are shooting; every line of them studied with the most exquisite care, and yet cast with perfect freedom.
10. Bacchus and Ariadne. The most beautiful of the four
The other three Tintorets in this room are careful and fine, but far inferior to the “Bacchus;” and the “Vulcan and the Cyclops” is a singularly meagre and vulgar study of common models.
11. Europa, by Paul Veronese: in the same room. One of the very few pictures which both possess and deserve a high reputation.
12. Venice enthroned, by Paul Veronese; on the roof of the same room. One of the grandest pieces of frank color in the Ducal Palace.
13. Venice, and the Doge Sebastian Venier; at the upper end of the Sala del Collegio. An unrivalled Paul Veronese, far finer even than the “Europa.”
14. Marriage of St. Catherine, by Tintoret; in the same room. An inferior picture, but the figure of St. Catherine is quite exquisite. Note how her veil falls over her form, showing the sky through it, as an alpine cascade falls over a marble rock.
There are three other Tintorets on the walls of this room, but all inferior, though full of power. Note especially the painting of the lion’s wings, and of the colored carpet, in the one nearest the throne, the Doge Alvise Mocenigo adoring the Redeemer.
The roof is entirely by Paul Veronese, and the traveller who really loves painting, ought to get leave to come to this room whenever he chooses; and should pass the sunny summer mornings there again and again, wandering now and then into the Anti-Collegio and Sala dei Pregadi, and coming back to rest under the wings of the couched lion at the feet of the “Mocenigo.” He will no otherwise enter so deeply into the heart of Venice.
E
Emo, Palazzo, on the Grand Canal. Of no interest.
Erizzo, Palazzo, near the Arsenal, II. 262.
Erizzo, Palazzo, on the Grand Canal, nearly opposite the Fondaco de’ Turchi. A Gothic palace, with a single range of windows founded on the Ducal traceries, and bold capitals. It has been above referred to in the notice of tracery bars.
Eufemia, Church of St. A small and defaced, but very curious, early Gothic church on the Giudecca. Not worth visiting, unless the traveller is seriously interested in architecture.
Europa, Albergo, all’. Once a Giustiniani Palace. Good Gothic, circa 1400, but much altered.
Evangelisti, Casa degli, II. 265.
XII. |
CAPITALS OF FONDACO DE’ TURCHI. |
F
Facanon, Palazzo (alla Fava). A fair example of the fifteenth century Gothic, founded on Ducal Palace.
Falier, Palazzo, at the Apostoli. Above, II. 253.
Fantino, Church of St. Said to contain a John Bellini, otherwise of no importance.
Farsetti, Palazzo, on the Grand Canal, II. 124, 393.
Fava, Church of St. Of no importance.
Felice, Church of St. Said to contain a Tintoret, which, if untouched, I should conjecture, from Lazari’s statement of its subject, St. Demetrius armed, with one of the Ghisi family in prayer, must be very fine. Otherwise the church is of no importance.
Ferro, Palazzo, on the Grand Canal. Fifteenth century Gothic, very hard and bad.
Flangini, Palazzo, on the Grand Canal. Of no importance.
Fondaco de’ Turchi, I. 328; II. 120, 121, 236. The opposite plate, representing three of its capitals, has been several times referred to.
Fondaco de’ Tedeschi. A huge and ugly building near the Rialto, rendered, however, peculiarly interesting by remnants of the frescoes by Giorgione with which it was once covered. See Vol. II. 80, and III. 23.
Formosa, Church of Santa Maria, III. 113, 122,
Fosca, Church of St. Notable for its exceedingly picturesque campanile, of late Gothic, but uninjured by restorations, and peculiarly Venetian in being crowned by the cupola instead of the pyramid, which would have been employed at the same period in any other Italian city.
Foscari, Palazzo, on the Grand Canal. The noblest example in Venice of the fifteenth century Gothic, founded on the Ducal Palace, but lately restored and spoiled, all but the stone-work of the main windows. The restoration was necessary, however: for, when I was in Venice in 1845, this palace was a foul ruin; its great hall a mass of mud, used as a back receptacle of a stone-mason’s yard; and its rooms whitewashed, and scribbled over with indecent caricatures. It has since been partially strengthened and put in order; but as the Venetian municipality have now given it to the Austrians to be used as barracks, it will probably soon be reduced to its former condition. The lower palaces at the side of this building are said by some to have belonged to the younger Foscari. See “Giustiniani.”
Francesco della Vigna, Church of St. Base Renaissance, but must be visited in order to see the John Bellini in the Cappella Santa. The late sculpture, in the Cappella Giustiniani, appears from Lazari’s statement to be deserving of careful study. This church is said also to contain two pictures by Paul Veronese.
Frari, Church of the. Founded in 1250, and continued at various subsequent periods. The apse and adjoining chapels are the earliest portions, and their traceries have been above noticed (II. 234) as the origin of those of the Ducal Palace. The best view of the apse, which is a very noble example of Italian Gothic, is from the door of the Scuola di San Rocco. The doors of the church are all later than any other portion of it, very elaborate Renaissance Gothic. The interior is good Gothic, but not interesting, except in its monuments. Of these, the following are noticed in the text of this volume:
That of Duccio degli Alberti, at pages 74, 80; of the unknown Knight, opposite that of Duccio, III. 74; of Francesco Foscari, III. 84; of Giovanni Pesaro, 91; of Jacopo Pesaro, 92.
Besides these tombs, the traveller ought to notice carefully that of Pietro Bernardo, a first-rate example of Renaissance work; nothing can be more detestable or mindless in general design, or more beautiful in execution. Examine especially the griffins, fixed in admiration of bouquets, at the bottom. The fruit and flowers which arrest the attention of the griffins may well arrest the traveller’s also; nothing can be finer of their kind. The tomb of Canova, by Canova, cannot be missed; consummate in science, intolerable in affectation, ridiculous in conception, null and void to the uttermost in invention and feeling. The equestrian statue of Paolo Savelli is spirited; the monument of the Beato Pacifico, a curious example of Renaissance Gothic with wild crockets (all in terra cotta). There are several good Vivarini’s in the church, but its chief pictorial treasure is the John Bellini in the sacristy, the most finished and delicate example of the master in Venice.
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Geremia, Church of St. Of no importance.
Gesuati, Church of The. Of no importance.
Giacomo de Lorio, Church of St., a most interesting church, of the early thirteenth century, but grievously restored. Its capitals have been already noticed as characteristic of the earliest Gothic; and it is said to contain four works of Paul Veronese, but I have not examined them. The pulpit is admired by the Italians, but is utterly worthless. The verdantique pillar, in the south transept, is a very noble example of the “Jewel Shaft.” See the note at p. 83, Vol. II.
Giacomo di Rialto, Church of St. A picturesque little church, on the Piazza di Rialto. It has been grievously restored, but the pillars and capitals of its nave are certainly of the eleventh century; those of its portico are of good central Gothic; and it will surely not be left unvisited, on this ground, if on no other, that it stands on the site, and still retains the name, of the first church ever built on that Rialto which formed the nucleus of future Venice, and became afterwards the mart of her merchants.
Giobbe, Church of St., near the Cana Reggio. Its principal entrance is a very fine example of early Renaissance sculpture.
Giorgio de’ Greci, Church of St. The Greek Church. It contains no valuable objects of art, but its service is worth attending by those who have never seen the Greek ritual.
Giorgio de’ Schiavoni, Church of St. Said to contain a very precious series of paintings by Victor Carpaccio. Otherwise of no interest.
Giorgio in Aliga (St. George in the seaweed), Church of St. Unimportant in itself, but the most beautiful view of Venice at sunset is from a point at about two thirds of the distance from the city to the island.
Giorgio Maggiore, Church of St. A building which owes its interesting effect chiefly to its isolated position, being seen over a great space of lagoon. The traveller should especially notice in its faÇade the manner in which the central Renaissance architects (of whose style this church is a renowned example) endeavored to fit the laws they had established to the requirements of their age. Churches were required with aisles and clerestories, that is to say, with a high central nave and lower wings; and the question was, how to face this form with pillars of one proportion. The noble Romanesque architects built story above story, as at Pisa and Lucca; but the base Palladian architects dared not do this. They must needs retain some image of the Greek temple; but the Greek temple was all of one height, a low gable roof being borne on ranges of equal pillars. So the Palladian builders raised first a Greek temple with pilasters for shafts; and, through the middle of its roof, or horizontal beam, that is to say, of the cornice which externally represented this beam, they lifted another temple on pedestals, adding these barbarous appendages to the shafts, which otherwise would not have been high enough; fragments of the divided cornice or tie-beam being left between the shafts, and the great door of the church thrust in between the pedestals. It is impossible to conceive a design more gross, more barbarous, more childish in conception, more
Observe, also, that when Palladio had got his pediment at the top of the church, he did not know what to do with it; he had no idea of decorating it except by a round hole in the middle. (The traveller should compare, both in construction and decoration, the Church of the Redentore with this of San Giorgio.) Now, a dark penetration is often a most precious assistance to a building dependent upon color for its effect; for a cavity is the only means in the architect’s power of obtaining certain and vigorous shadow; and for this purpose, a circular penetration, surrounded by a deep russet marble moulding, is beautifully used in the centre of the white field on the side of the portico of St. Mark’s. But Palladio had given up color, and pierced his pediment with a circular cavity, merely because he had not wit enough to fill it with sculpture. The interior of the church is like a large assembly room, and would have been undeserving of a moment’s attention, but that it contains some most precious pictures, namely:
1. Gathering the Manna. (On the left hand of the high altar.) One of Tintoret’s most remarkable landscapes. A brook flowing through a mountainous country, studded with thickets and palm trees; the congregation have been long in the Wilderness, and are employed in various manufactures much more than in gathering the manna. One group is forging, another grinding manna in a mill, another making shoes, one woman making a piece of dress, some washing; the main purpose of Tintoret being evidently to indicate the continuity of the supply of heavenly food. Another painter would have made the congregation hurrying to gather it, and wondering at it; Tintoret at once makes us remember that they have been fed with it “by the space of forty years.” It is a large picture, full of interest and power, but scattered in effect, and not striking except from its elaborate landscape.
2. The Last Supper. (Opposite the former.) These two pictures have been painted for their places, the subjects being illustrative of the sacrifice of the mass. This latter is remarkable for its entire homeliness in the general treatment of the subject; the entertainment being represented like any large
3. Martyrdom of various Saints. (Altar piece of the third altar in the South aisle.) A moderately sized picture, and now a very disagreeable one, owing to the violent red into which the color that formed the glory of the angel at the top is changed. It has been hastily painted, and only shows the artist’s power in the energy of the figure of an executioner drawing a bow, and in the magnificent ease with which the other figures are thrown together in all manner of wild groups and defiances of probability. Stones and arrows are flying about in the air at random.
4. Coronation of the Virgin. (Fourth altar in the same aisle.) Painted more for the sake of the portraits at the bottom, than of the Virgin at the top. A good picture, but somewhat tame for Tintoret, and much injured. The principal figure, in black, is still, however, very fine.
5. Resurrection of Christ. (At the end of the north aisle, in the chapel beside the choir.) Another picture painted chiefly for the sake of the included portraits, and remarkably cold in general conception; its color has, however, been gay and delicate, lilac, yellow, and blue being largely used in it. The flag which our Saviour bears in his hand, has been once
6. Martyrdom of St. Stephen. (Altar piece in the north transept.) The Saint is in a rich prelate’s dress, looking as if he had just been saying mass, kneeling in the foreground, and perfectly serene. The stones are flying about him like hail, and the ground is covered with them as thickly as if it were a river bed. But in the midst of them, at the saint’s right hand, there is a book lying, crushed but open, two or three stones which have torn one of its leaves lying upon it. The freedom and ease with which the leaf is crumpled is just as characteristic of the master as any of the grander features; no one but Tintoret could have so crushed a leaf; but the idea is still more characteristic of him, for the book is evidently meant for the Mosaic History which Stephen had just been expounding, and its being crushed by the stones shows how the blind rage of the Jews was violating their own law in the murder of Stephen. In the upper part of the picture are three figures,—Christ, the Father, and St. Michael. Christ of course at the right hand of the Father, as Stephen saw him standing; but there is little dignity in this part of the conception. In the middle of the picture, which is also the middle distance, are three or four men throwing stones, with Tintoret’s usual vigor of gesture, and behind them an immense and confused crowd; so that, at first, we wonder where St. Paul is; but presently we observe that, in the front of this crowd, and almost exactly in the centre of the picture, there is a figure seated on the ground, very noble and quiet, and with some loose garments thrown across its knees. It is dressed in vigorous black and red. The figure of the Father in the sky above is dressed in black and red also, and these two figures are the centres of color to the whole design. It is almost impossible to praise too highly the refinement of conception which withdrew the unconverted St. Paul into the distance, so as entirely to separate him from the immediate interest of the scene, and yet marked the dignity to which he was afterward to be raised, by investing him with the colors
It is also worth observing how boldly imaginative is the treatment which covers the ground with piles of stones, and yet leaves the martyr apparently unwounded. Another painter would have covered him with blood, and elaborated the expression of pain upon his countenance. Tintoret leaves us under no doubt as to what manner of death he is dying; he makes the air hurtle with the stones, but he does not choose to make his picture disgusting, or even painful. The face of the martyr is serene, and exulting; and we leave the picture, remembering only how “he fell asleep.”
Giovanelli, Palazzo, at the Ponte di Noale. A fine example of fifteenth century Gothic, founded on the Ducal Palace.
Giovanni e Paolo, Church of St.72 Foundation of, III. 69. An impressive church, though none of its Gothic is comparable with that of the North, or with that of Verona. The Western door is interesting as one of the last conditions of Gothic design passing into Renaissance, very rich and beautiful of its kind, especially the wreath of fruit and flowers which forms its principal molding. The statue of Bartolomeo Colleone, in the little square beside the church, is certainly one of the noblest works in Italy. I have never seen anything approaching it in animation, in vigor of portraiture, or nobleness of line. The reader will need Lazari’s Guide in making the circuit of the church, which is full of interesting monuments: but I wish especially to direct his attention to two pictures, besides the celebrated Peter Martyr: namely,
1. The Crucifixion, by Tintoret; on the wall of the left-hand aisle, just before turning into the transept. A picture fifteen feet long by eleven or twelve high. I do not believe that either the “Miracle of St. Mark,” or the great “Crucifixion” in the Scuola di San Rocco, cost Tintoret more pains than this comparatively small work, which is now utterly neglected, covered with filth and cobwebs, and fearfully injured. As a piece of color, and light and shade, it is altogether marvellous. Of all the fifty figures which the picture contains, there is not one which in any way injures or contends with another; nay, there is not a single fold of garment or touch of the pencil which could be spared; every virtue of Tintoret, as a painter, is there in its highest degree,—color at once the most intense and the most delicate, the utmost decision in the arrangement of masses of light, and yet half tones and modulations of endless variety; and all executed with a magnificence of handling which no words are energetic enough to describe. I have hardly ever seen a picture in which there was so much decision, and so little impetuosity, and in which so little was conceded to haste, to accident, or to weakness. It is too infinite a work to be describable; but among its minor passages of extreme beauty, should especially be noticed the manner in which the accumulated forms of the human body, which fill the picture from end to end, are prevented from being felt heavy, by the grace and elasticity of two or three sprays of leafage which spring from a broken root in the foreground, and rise conspicuous in shadow against an interstice filled by the pale blue, grey, and golden light in which the distant crowd is invested, the office of this foliage being, in an artistical point of view, correspondent to that of the trees set by the sculptors of the Ducal Palace on its angles. But they have a far more important meaning in the picture than any artistical one. If the spectator will look carefully at the root which I have called broken, he will find that in reality, it is not broken, but cut; the other branches of the young tree having lately been cut away. When we remember that one of the principal incidents in great San Rocco Crucifixion is the ass feeding on withered palm leaves, we shall be at no loss to understand the great painter’s purpose in lifting
2. Our Lady with the Camerlenghi. (In the centre chapel of the three on the right of the choir.) A remarkable instance of the theoretical manner of representing Scriptural facts, which, at this time, as noted in the second chapter of this volume, was undermining the belief of the facts themselves. Three Venetian chamberlains desired to have their portraits painted, and at the same time to express their devotion to the Madonna; to that end they are painted kneeling before her, and in order to account for their all three being together, and to give a thread or clue to the story of the picture, they are represented as the Three Magi; but lest the spectator should think it strange that the Magi should be in the dress of Venetian chamberlains, the scene is marked as a mere ideality, by surrounding the person of the Virgin with saints who lived five hundred years after her. She has for attendants St. Theodore, St. Sebastian, and St. Carlo (query St. Joseph). One hardly knows whether most to regret the spirit which was losing sight of the verities of religious history in imaginative abstractions, or to praise the modesty and piety which desired rather to be represented as kneeling before the Virgin than in the discharge or among the insignia of important offices of state.
As an “Adoration of the Magi,” the picture is, of course, sufficiently absurd: the St. Sebastian leans back in the corner to be out of the way; the three Magi kneel, without the slightest appearance of emotion, to a Madonna seated in a Venetian loggia of the fifteenth century, and three Venetian servants behind bear their offerings in a very homely sack, tied up at the mouth. As a piece of portraiture and artistical composition, the work is altogether perfect, perhaps the best piece of Tintoret’s portrait-painting in existence. It is very carefully and steadily wrought, and arranged with consummate skill on a difficult plan. The canvas is a long oblong, I
The reader ought especially to study the sculpture round the altar of the Capella del Rosario, as an example of the abuse of the sculptor’s art; every accessory being labored out with as much ingenuity and intense effort to turn sculpture into painting, the grass, trees, and landscape being as far realized as possible, and in alto-relievo. These bas-reliefs are by various artists, and therefore exhibit the folly of the age, not the error of an individual.
The following alphabetical list of the tombs in this church which are alluded to as described in the text, with references to the pages where they are mentioned, will save some trouble:
Cavalli, Jacopo, III. 82. Cornaro, Marco, III. 11. Dolfin, Giovanni, III. 78. Giustiniani, Marco, I. 315. Mocenigo, Giovanni, III. 89. | Mocenigo, Pietro, III. 89. Mocenigo, Tomaso, I. 8, 26, III. 84. Morosini, Michele, III. 80. Steno, Michele, III. 83. |
Giovanni Grisostomo, Church of St. One of the most important in Venice. It is early Renaissance, containing some good sculpture, but chiefly notable as containing a noble Sebastian del Piombo, and a John Bellini, which a few years hence, unless it be “restored,” will be esteemed one of the most precious pictures in Italy, and among the most perfect in the world. John Bellini is the only artist who appears to me to have united, in equal and magnificent measures, justness of drawing, nobleness of coloring, and perfect manliness of treatment, with the purest religious feeling. He did, as far as it is possible to do it, instinctively and unaffectedly, what the Caracci only pretended to do. Titian colors better, but has not his piety. Leonardo draws better, but has not his color. Angelico is more heavenly, but has not his manliness, far less his powers of art.
Giovanni Elemosinario, Church of St. Said to contain a Titian and a Bonifazio. Of no other interest.
Giovanni in Bragola, Church of St. A Gothic church of the fourteenth century, small, but interesting, and said to contain some precious works by Cima da Conegliano, and one by John Bellini.
Giovanni Novo, Church of St. Of no importance.
Giovanni, S., Scuola di. A fine example of the Byzantine Renaissance, mixed with remnants of good late Gothic. The little exterior cortile is sweet in feeling, and Lazari praises highly the work of the interior staircase.
Giudecca. The crescent-shaped island (or series of islands), which forms the most northern extremity of the city of Venice, though separated by a broad channel from the main city. Commonly said to derive its name from the number of Jews who lived upon it; but Lazari derives it from the word “Judicato,” in Venetian dialect “ZudegÀ,” it having been in old time “adjudged” as a kind of prison territory to the more dangerous and turbulent citizens. It is now inhabited only by the poor, and covered by desolate groups of miserable dwellings, divided by stagnant canals.
Its two principal churches, the Redentore and St. Eufemia, are named in their alphabetical order.
Giuliano, Church of St. Of no importance.
Giuseppe di Castello, Church of St. Said to contain a Paul Veronese: otherwise of no importance.
Giustina, Church of St. Of no importance.
Giustiniani Palazzo, on the Grand Canal, now Albergo all’ Europa. Good late fourteenth century Gothic, but much altered.
Giustiniani, Palazzo, next the Casa Foscari, on the Grand Canal. Lazari, I know not on what authority, says that this palace was built by the Giustiniani family before 1428. It is one of those founded directly on the Ducal Palace, together with the Casa Foscari at its side: and there could have been no doubt of their date on this ground; but it would be interesting, after what we have seen of the progress of the Ducal Palace, to ascertain the exact year of the erection of any of these imitations.
full of tracery, of which the profiles are given in the Appendix, under the title of the Palace of the Younger Foscari, it being popularly reported to have belonged to the son of the Doge.
Giustinian Lolin, Palazzo, on the Grand Canal. Of no importance.
Grassi Palazzo, on the Grand Canal, now Albergo all’ Imperator d’ Austria. Of no importance.
Gregorio, Church of St., on the Grand Canal. An important church of the fourteenth century, now desecrated, but still interesting. Its apse is on the little canal crossing from the Grand Canal to the Giudecca, beside the Church of the Salute, and is very characteristic of the rude ecclesiastical Gothic contemporary with the Ducal Palace. The entrance to its cloisters, from the Grand Canal, is somewhat later; a noble square door, with two windows on each side of it, the grandest examples in Venice of the late window of the fourth order.
The cloister, to which this door gives entrance, is exactly contemporary with the finest work of the Ducal Palace, circa 1350. It is the loveliest cortile I know in Venice; its capitals consummate in design and execution; and the low wall on which they stand showing remnants of sculpture unique, as far as I know, in such application.
Grimani, Palazzo, on the Grand Canal, III. 32.
There are several other palaces in Venice belonging to this family, but none of any architectural interest.
J
Jesuiti, Church of the. The basest Renaissance; but worth a visit in order to examine the imitations of curtains in white marble inlaid with green.
It contains a Tintoret, “The Assumption,” which I have not examined; and a Titian, “The Martyrdom of St. Lawrence,” originally, it seems to me, of little value, and now, having been restored, of none.
L
Labia Palazzo, on the Canna Reggio. Of no importance.
Lazzaro de’ Mendicanti, Church of St. Of no importance.
Libreria Vecchia. A graceful building of the central Renaissance, designed by Sansovino, 1536, and much admired by all architects of the school. It was continued by Scamozzi, down the whole side of St. Mark’s Place, adding another story above it, which modern critics blame as destroying the “eurithmia;” never considering that had the two low stories of the Library been continued along the entire length of the Piazza, they would have looked so low that the entire dignity of the square would have been lost. As it is, the Library is left in its originally good proportions, and the larger mass of the Procuratie Nuove forms a more majestic, though less graceful, side for the great square.
But the real faults of the building are not in its number of stories, but in the design of the parts. It is one of the grossest examples of the base Renaissance habit of turning keystones into brackets, throwing them out in bold projection (not less than a foot and a half) beyond the mouldings of the arch; a practice utterly barbarous, inasmuch as it evidently tends to dislocate the entire arch, if any real weight were laid on the extremity of the keystone; and it is also a very characteristic example of the vulgar and painful mode of filling spandrils by naked figures in alto-relievo, leaning against the arch on
In this range of buildings, including the Royal Palace, the Procuratie Nuove, the old Library, and the “Zecca” which is connected with them (the latter being an ugly building of very modern date, not worth notice architecturally), there are many most valuable pictures, among which I would especially direct attention, first to those in the Zecca, namely, a beautiful and strange Madonna, by Benedetto Diana; two noble Bonifazios; and two groups, by Tintoret, of the Provveditori della Zecca, by no means to be missed, whatever may be sacrificed to see them, on account of the quietness and veracity of their unaffected portraiture, and the absolute freedom from all vanity either in the painter or in his subjects.
Next, in the “Antisala” of the old Library, observe the “Sapienza” of Titian, in the centre of the ceiling; a most interesting work in the light brilliancy of its color, and the resemblance to Paul Veronese. Then, in the great hall of the old Library, examine the two large Tintorets, “St. Mark saving a Saracen from Drowning,” and the “Stealing of his Body from Constantinople,” both rude, but great (note in the latter the dashing of the rain on the pavement, and running of the water about the feet of the figures): then in the narrow spaces between the windows, there are some magnificent single figures by Tintoret, among the finest things of the kind in Italy, or in Europe. Finally, in the gallery of pictures in the Palazzo Reale, among other good works of various kinds, are two of the most interesting Bonifazios in Venice, the “Children of Israel in their journeyings,” in one of which, if I recollect right, the quails are coming in flight across a sunset sky, forming one of the earliest instances I know of a
Lio, Church of St. Of no importance, but said to contain a spoiled Titian.
Lio, Salizzada di St., windows in, II. 252, 257.
Loredan, Palazzo, on the Grand Canal, near the Rialto, II. 123, 393. Another palace of this name, on the Campo St. Stefano, is of no importance.
Lorenzo, Church of St. Of no importance.
Luca, Church of St. Its campanile is of very interesting and quaint early Gothic, and it is said to contain a Paul Veronese, “St Luke and the Virgin.” In the little Campiello St. Luca, close by, is a very precious Gothic door, rich in brickwork, of the thirteenth century; and in the foundations of the houses on the same side of the square, but at the other end of it, are traceable some shafts and arches closely resembling the work of the Cathedral of Murano, and evidently having once belonged to some most interesting building.
Lucia, Church of St. Of no importance.
M
Maddalena, Church of Sta. Maria. Of no importance.
Malipiero, Palazzo, on the Campo St. M. Formosa, facing the canal at its extremity. A very beautiful example of the Byzantine Renaissance. Note the management of color in its inlaid balconies.
Manfrini, Palazzo. The architecture is of no interest; and as it is in contemplation to allow the collection of pictures to be sold, I shall take no note of them. But even if they should remain, there are few of the churches in Venice where the traveller had not better spend his time than in this gallery; as, with the exception of Titian’s “Entombment,” one or two Giorgiones, and the little John Bellini (St. Jerome), the pictures are all of a kind which may be seen elsewhere.
Mangili Valmarana, Palazzo, on the Grand Canal. Of no importance.
Manin, Palazzo, on the Grand Canal. Of no importance.
Manzoni, Palazzo, on the Grand Canal, near the Church of the CaritÀ. A perfect and very rich example of Byzantine Renaissance: its warm yellow marbles are magnificent.
Marcilian, Church of St. Said to contain a Titian, “Tobit and the Angel:” otherwise of no importance.
Maria, Churches of Sta. See Formosa, Mater Domini, Miracoli, Orto, Salute, and Zobenigo.
Marco, Scuola di San, III. 16.
Mark, Church of St., history of, II. 57; approach to, II. 71; general teaching of, II. 112, 116; measures of faÇade of, II. 126; balustrades II. 244, 247; cornices of, I. 311; horseshoe arches of, II. 249; entrances of, II. 271, III. 245; shafts of, II. 384; base in baptistery of, I. 290; mosaics in atrium of, II. 112; mosaics in cupola of, II. 114, III. 192; lily capitals of, II. 137; Plates illustrative of (Vol. II.), VI. VII. figs. 9, 10, 11, VIII. figs. 8, 9, 12, 13, 15, IX. XI. fig. 1, and Plate III. Vol. III.
Mark, Square of St. (Piazza di San Marco), anciently a garden, II. 58; general effect of, II. 66, 116; plan of, II. 282.
Martino, Church of St. Of no importance.
Mater Domini, Church of St. Maria. It contains two important pictures: one over the second altar on the right, “St. Christina,” by Vincenzo Catena, a very lovely example of the Venetian religious school; and, over the north transept door, the “Finding of the Cross,” by Tintoret, a carefully painted and attractive picture, but by no means a good specimen of the master, as far as regards power of conception. He does not seem to have entered into his subject. There is no wonder, no rapture, no entire devotion in any of the figures. They are only interested and pleased in a mild way; and the kneeling woman who hands the nails to a man stooping forward to receive them on the right hand, does so with the air of a person saying, “You had better take care of them; they may be wanted another time.” This general coldness in expression is much increased by the presence of several figures on the right and left, introduced for the sake of portraiture merely; and
Mater Domini, Campo di Sta. Maria, II. 261. A most interesting little piazza, surrounded by early Gothic houses, once of singular beauty; the arcade at its extremity, of fourth order windows, drawn in my folio work, is one of the earliest and loveliest of its kind in Venice; and in the houses at the side is a group of second order windows with their intermediate crosses, all complete, and well worth careful examination.
Michele in Isola, Church of St. On the island between Venice and Murano. The little Cappella Emiliana at the side of it has been much admired, but it would be difficult to find a building more feelingless or ridiculous. It is more like a German summer-house, or angle turret, than a chapel, and may be briefly described as a bee-hive set on a low hexagonal tower, with dashes of stone-work about its windows like the flourishes of an idle penman.
The cloister of this church is pretty; and the attached cemetery is worth entering, for the sake of feeling the
Michiel dalle Colonne, Palazzo. Of no importance.
Minelli, Palazzo. In the Corte del Maltese, at St. Paternian. It has a spiral external staircase, very picturesque, but of the fifteenth century and without merit.
Miracoli, Church of Sta. Maria dei. The most interesting and finished example in Venice of the Byzantine Renaissance, and one of the most important in Italy of the cinque-cento style. All its sculptures should be examined with great care, as the best possible examples of a bad style. Observe, for instance, that in spite of the beautiful work on the square pillars which support the gallery at the west end, they have no more architectural effect than two wooden posts. The same kind of failure in boldness of purpose exists throughout; and the building is, in fact, rather a small museum of unmeaning, though refined sculpture, than a piece of architecture.
Its grotesques are admirable examples of the base Raphaelesque design examined above, III. 136. Note especially the children’s heads tied up by the hair, in the lateral sculptures at the top of the altar steps. A rude workman, who could hardly have carved the head at all, might have allowed this or any other mode of expressing discontent with his own doings; but the man who could carve a child’s head so perfectly must have been wanting in all human feeling, to cut it off, and tie it by the hair to a vine leaf. Observe, in the Ducal Palace, though far ruder in skill, the heads always emerge from the leaves, they are never tied to them.
Misericordia, Church of. The church itself is nothing, and contains nothing worth the traveller’s time; but the Albergo de’ Confratelli della Misericordia at its side is a very interesting and beautiful relic of the Gothic Renaissance. Lazari says, “del secolo xiv.;” but I believe it to be later. Its traceries are very curious and rich, and the sculpture of its capitals very fine for the late time. Close to it, on the right-hand side of the canal which is crossed by the wooden bridge, is one of the richest Gothic doors in Venice, remarkable for the appearance of antiquity in the general design and stiffness of its figures,
The general effect is, however, excellent, the whole arrangement having been borrowed from earlier work.
The action of the statue of the Madonna, who extends her robe to shelter a group of diminutive figures, representative of the Society for whose house the sculpture was executed, may be also seen in most of the later Venetian figures of the Virgin which occupy similar situations. The image of Christ is placed in a medallion on her breast, thus fully, though conventionally, expressing the idea of self-support which is so often partially indicated by the great religious painters in their representations of the infant Jesus.
MoisÈ, Church of St., III. 124. Notable as one of the basest examples of the basest school of the Renaissance. It contains one important picture, namely “Christ washing the Disciples’ Feet,” by Tintoret; on the left side of the chapel, north of the choir. This picture has been originally dark, is now much faded—in parts, I believe, altogether destroyed—and is hung in the worst light of a chapel, where, on a sunny day at noon, one could not easily read without a candle. I cannot, therefore, give much information respecting it; but it is certainly one of the least successful of the painter’s works, and both careless and unsatisfactory in its composition as well as its color. One circumstance is noticeable, as in a considerable degree detracting from the interest of most of Tintoret’s representations of our Saviour with his disciples. He never loses sight of the fact that all were poor, and the latter ignorant; and while he never paints a senator, or a saint once thoroughly canonized, except as a gentleman, he is very careful to paint the Apostles, in their living intercourse with the Saviour, in such a manner that the spectator may see in an instant, as the Pharisee did of old, that they were unlearned and ignorant men; and, whenever we find them in a room, it is always such a one as would be inhabited by the lower classes.
Moro, Palazzo. See Othello.
Morosini, Palazzo, near the Ponte dell’ Ospedaletto, at San Giovannie Paolo. Outside it is not interesting, though the gateway shows remains of brickwork of the thirteenth century. Its interior court is singularly beautiful; the staircase of early fourteenth century Gothic has originally been superb, and the window in the angle above is the most perfect that I know in Venice of the kind; the lightly sculptured coronet is exquisitely introduced at the top of its spiral shaft.
This palace still belongs to the Morosini family, to whose present representative, the Count Carlo Morosini, the reader is indebted for the note on the character of his ancestors, above, III. 213.
Morosini, Palazzo, at St. Stefano. Of no importance.
N
Nani-Mocenigo, palazzo. (Now Hotel Danieli.) A glorious example of the central Gothic, nearly contemporary with the finest part of the Ducal Palace. Though less impressive in effect than the Casa Foscari or Casa Bernardo, it is of purer architecture than either: and quite unique in the delicacy of the form of the cusps in the central group of windows, which are shaped like broad scimitars, the upper foil of the windows
Nicolo del Lido, Church of St. Of no importance.
Nome di Gesu, Church of the. Of no importance.
O
Orfani, Church of the. Of no importance.
Orto, Church of Sta. Maria, dell’. An interesting example of Renaissance Gothic, the traceries of the windows being very rich and quaint.
It contains four most important Tintorets: “The Last Judgment,” “The Worship of the Golden Calf,” “The Presentation of the Virgin,” and “Martyrdom of St. Agnes.” The first two are among his largest and mightiest works, but grievously injured by damp and neglect; and unless the traveller is accustomed to decipher the thoughts in a picture patiently, he need not hope to derive any pleasure from them. But no pictures will better reward a resolute study. The following account of the “Last Judgment,” given in the second volume of “Modern Painters,” will be useful in enabling the traveller to enter into the meaning of the picture, but its real power is only to be felt by patient examination of it.
“By Tintoret only has this unimaginable event (the Last Judgment) been grappled with in its Verity; not typically nor symbolically, but as they may see it who shall not sleep, but be changed. Only one traditional circumstance he has received, with Dante and Michael Angelo, the Boat of the Condemned; but the impetuosity of his mind bursts out even in the adoption of this image; he has not stopped at the scowling ferryman of the one, nor at the sweeping blow and demon dragging of the other, but, seized Hylas like by the limbs, and tearing up the earth in his agony, the victim is dashed into his destruction; nor is it the sluggish Lethe, nor the fiery lake, that bears the cursed vessel, but the oceans of the earth and the waters of the firmament gathered into one white, ghastly cataract; the river of the wrath of God, roaring down into the gulf where the world has melted with its fervent heat, choked with the ruins of nations, and the limbs of its corpses tossed
Note in the opposite picture the way the clouds are wrapped about in the distant Sinai.
The figure of the little Madonna in the “Presentation” should be compared with Titian’s in his picture of the same subject in the Academy. I prefer Tintoret’s infinitely: and note how much finer is the feeling with which Tintoret has relieved the glory round her head against the pure sky, than that which influenced Titian in encumbering his distance with architecture.
The “Martyrdom of St. Agnes” was a lovely picture. It has been “restored” since I saw it.
Ospedaletto, Church of the. The most monstrous example of the Grotesque Renaissance which there is in Venice; the sculptures on its faÇade representing masses of diseased figures and swollen fruit.
It is almost worth devoting an hour to the successive examination of five buildings, as illustrative of the last degradation of the Renaissance. San MoisÈ is the most clumsy, Santa Maria Zobenigo the most impious, St. Eustachio the most
Othello, House of, at the Carmini. The researches of Mr. Brown into the origin of the play of “Othello” have, I think, determined that Shakspeare wrote on definite historical grounds; and that Othello may be in many points identified with Christopher Moro, the lieutenant of the republic at Cyprus, in 1508. See “Ragguagli su Maria Sanuto,” i. 252.
His palace was standing till very lately, a Gothic building of the fourteenth century, of which Mr. Brown possesses a drawing. It is now destroyed, and a modern square-windowed house built on its site. A statue, said to be a portrait of Moro, but a most paltry work, is set in a niche in the modern wall.
P
Pantaleone, Church of St. Said to contain a Paul Veronese; otherwise of no importance.
Paternian, Church of St. Its little leaning tower forms an interesting object as the traveller sees it from the narrow canal which passes beneath the Porte San Paternian. The two arched lights of the belfry appear of very early workmanship, probably of the beginning of the thirteenth century.
Pesaro Palazzo, on the Grand Canal. The most powerful and impressive in effect of all the palaces of the Grotesque Renaissance. The heads upon its foundation are very characteristic of the period, but there is more genius in them than usual. Some of the mingled expressions of faces and grinning casques are very clever.
Piazzetta, pillars of, see Final Appendix under head “Capital.” The two magnificent blocks of marble brought from St. Jean d’Acre, which form one of the principal ornaments of the Piazzetta, are Greek sculpture of the sixth century, and will be described in my folio work.
Pieta, Church of the. Of no importance.
Pietro, Church of St., at Murano. Its pictures, once valuable, are now hardly worth examination, having been spoiled by neglect.
Pietro, Di Castello, Church of St., I. 7, 361. It is said to
Pisani, Palazzo, on the Grand Canal. The latest Venetian Gothic, just passing into Renaissance. The capitals of the first floor windows are, however, singularly spirited and graceful, very daringly under-cut, and worth careful examination. The Paul Veronese, once the glory of this palace, is, I believe, not likely to remain in Venice. The other picture in the same room, the “Death of Darius,” is of no value.
Pisani, Palazzo, at St. Stefano. Late Renaissance, and of no merit, but grand in its colossal proportions, especially when seen from the narrow canal at its side, which terminated by the apse of the Church of San Stefano, is one of the most picturesque and impressive little pieces of water scenery in Venice.
Polo, Church of St. Of no importance, except as an example of the advantages accruing from restoration. M. Lazari says of it, “Before this church was modernized, its principal chapel was adorned with Mosaics, and possessed a pala of silver gilt, of Byzantine workmanship, which is now lost.”
Polo, Square of St. (Campo San Polo.) A large and important square, rendered interesting chiefly by three palaces on the side of it opposite the church, of central Gothic (1360), and fine of their time, though small. One of their capitals has been given in Plate II. of this volume, fig. 12. They are remarkable as being decorated with sculptures of the Gothic time, in imitation of Byzantine ones; the period being marked by the dog-tooth and cable being used instead of the dentil round the circles.
Polo, Palazzo, at San G. Grisostomo (the house of Marco Polo), II. 139. Its interior court is full of interest, showing fragments of the old building in every direction, cornices, windows, and doors, of almost every period, mingled among modern rebuilding and restoration of all degrees of dignity.
Porta Della Carta, II. 302.
Priuli, Palazzo. A most important and beautiful early Gothic Palace, at San Severo; the main entrance is from the Fundamento San Severo, but the principal faÇade is on the other side, towards the canal. The entrance has been grievously
Procuratie Nuove, see “Libreria” Vecchia: A graceful series buildings, of late fifteenth century design, forming the northern side of St. Mark’s Place, but of no particular interest.
Q
Querini, Palazzo, now the Beccherie, II. 255, III. 234.
R
Raffaelle, Chiesa dell’Angelo. Said to contain a Bonifazio, otherwise of no importance.
Redentore, Church of the, II. 378. It contains three interesting John Bellinis, and also, in the sacristy, a most beautiful Paul Veronese.
Remer, Corte del, house in. II. 251.
Rezzonico, Palazzo, on the Grand Canal. Of the Grotesque Renaissance time, but less extravagant than usual.
Rialto, Bridge of the. The best building raised in the time of the Grotesque Renaissance; very noble in its simplicity, in its proportions, and in its masonry. Note especially the grand way in which the oblique archstones rest on the butments of the bridge, safe, palpably both to the sense and eye: note also the sculpture of the Annunciation on the southern side of it; how beautifully arranged, so as to give more lightness and a grace to the arch—the dove, flying towards the Madonna, forming the keystone,—and thus the whole action of the figures being parallel to the curve of the arch, while all the masonry is at right angles to it. Note, finally, one circumstance which gives peculiar firmness to the figure of the angel, and associates itself with the general expression of strength in
The sculptures themselves are not good; but these pieces of feeling in them are very admirable. The two figures on the other side, St. Mark and St. Theodore, are inferior, though all by the same sculptor, Girolamo Campagna.
The bridge was built by Antonio da Ponte, in 1588. It was anciently of wood, with a drawbridge in the centre, a representation of which may be seen in one of Carpaccio’s pictures at the Accademia delle Belle Arti: and the traveller should observe that the interesting effect, both of this and the Bridge of Sighs, depends in great part on their both being more than bridges; the one a covered passage, the other a row of shops, sustained on an arch. No such effect can be produced merely by the masonry of the roadway itself.
Rio del Palazzo, II. 282.
Rocco, Campiello di San, windows in, II. 258.
Rocco, Church of St. Notable only for the most interesting pictures by Tintoret which it contains, namely:
1. San Rocco before the Pope. (On the left of the door as we enter.) A delightful picture in his best manner, but not much labored; and, like several other pictures in this church, it seems to me to have been executed at some period of the painter’s life when he was either in ill health, or else had got into a mechanical way of painting, from having made too little reference to nature for a long time. There is something stiff and forced in the white draperies on both sides, and a general character about the whole which I can feel better than I can describe; but which, if I had been the painter’s physician, would have immediately caused me to order him to shut up his painting-room, and take a voyage to the Levant, and back again. The figure of the Pope is, however, extremely beautiful, and is not unworthy, in its jewelled magnificence, here dark against the sky, of comparison with the figure of the high priest in the “Presentation,” in the Scuola di San Rocco.
2. Annunciation. (On the other side of the door, on entering.) A most disagreeable and dead picture, having all the
3. Pool of Bethesda. (On the right side of the church, in its centre, the lowest of the two pictures which occupy the wall.) A noble work, but eminently disagreeable, as must be all pictures of this subject; and with the same character in it of undefinable want, which I have noticed in the two preceding works. The main figure in it is the cripple, who has taken up his bed; but the whole effect of this action is lost by his not turning to Christ, but flinging it on his shoulder like a triumphant porter with a huge load; and the corrupt Renaissance architecture, among which the figures are crowded, is both ugly in itself, and much too small for them. It is worth noticing, for the benefit of persons who find fault with the perspective of the Pre-Raphaelites, that the perspective of the brackets beneath these pillars is utterly absurd; and that, in fine, the presence or absence of perspective has nothing to do with the merits of a great picture: not that the perspective of the Pre-Raphaelites is false in any case that I have examined, the objection being just as untenable as it is ridiculous.
4. San Rocco in the Desert. (Above the last-named picture.) A single recumbent figure in a not very interesting landscape, deserving less attention than a picture of St. Martin just opposite to it,—a noble and knightly figure on horseback by Pordenone, to which I cannot pay a greater compliment than
5. San Rocco in the Hospital. (On the right-hand side of the altar.) There are four vast pictures by Tintoret in the dark choir of this church, not only important by their size (each being some twenty-five feet long by ten feet high), but also elaborate compositions; and remarkable, one for its extraordinary landscape, and the other as the most studied picture in which the painter has introduced horses in violent action. In order to show what waste of human mind there is in these dark churches of Venice, it is worth recording that, as I was examining these pictures, there came in a party of eighteen German tourists, not hurried, nor jesting among themselves as large parties often do, but patiently submitting to their cicerone, and evidently desirous of doing their duty as intelligent travellers. They sat down for a long time on the benches of the nave, looked a little at the “Pool of Bethesda,” walked up into the choir and there heard a lecture of considerable length from their valet-de-place upon some subject connected with the altar itself, which, being in German, I did not understand; they then turned and went slowly out of the church, not one of the whole eighteen ever giving a single glance to any of the four Tintorets, and only one of them, as far as I saw, even raising his eyes to the walls on which they hung, and immediately withdrawing them, with a jaded and nonchalant expression easily interpretable into “Nothing but old black pictures.” The two Tintorets above noticed, at the end of the church, were passed also without a glance; and this neglect is not because the pictures have nothing in them capable of arresting the popular mind, but simply because they are totally in the dark, or confused among easier and more prominent objects of attention. This picture, which I have called “St. Rocco in the Hospital,” shows him, I suppose, in his general ministrations at such places, and is one of the usual representations of a disgusting subject from which neither Orcagna nor Tintoret seems ever to have shrunk. It is a very noble picture, carefully composed and highly wrought; but to me gives no pleasure, first, on account of its subject, secondly, on account of its dull brown tone all over,—it being
6. Cattle Piece. (Above the picture last described.) I can give no other name to this picture, whose subject I can neither guess nor discover, the picture being in the dark, and the guide-books leaving me in the same position. All I can make out of it is, that there is a noble landscape with cattle and figures. It seems to me the best landscape of Tintoret’s in Venice, except the “Flight into Egypt;” and is even still more interesting from its savage character, the principal trees being pines, something like Titian’s in his “St. Francis receiving the Stigmata,” and chestnuts on the slopes and in the hollows of the hills; the animals also seem first-rate. But it is too high, too much faded, and too much in the dark to be made out. It seems never to have been rich in color, rather cool and grey, and very full of light.
7. Finding of Body of San Rocco. (On the left-hand side of the altar.) An elaborate, but somewhat confused picture, with a flying angel in a blue drapery; but it seemed to me altogether uninteresting, or perhaps requiring more study than I was able to give it.
8. San Rocco in Campo d’ Armata. So this picture is called by the sacristan. I could see no San Rocco in it; nothing but a wild group of horses and warriors in the most magnificent confusion of fall and flight ever painted by man. They seem all dashed different ways as if by a whirlwind; and a whirlwind there must be, or a thunderbolt, behind them, for a huge tree is torn up and hurled into the air beyond the central figure, as if it were a shivered lance. Two of the horses meet in the midst, as if in a tournament; but in madness of fear, not in hostility; on the horse to the right is a standard-bearer, who stoops as from some foe behind him, with the lance laid across his saddle-bow, level, and the flag stretched out behind him as he flies, like the sail of a ship drifting from its mast; the central horseman, who meets the shock, of storm, or enemy, whatever it be, is hurled backwards from his seat, like a stone from a sling; and this figure with the shattered tree trunk behind it, is the most noble part of the picture. There
Rocco, Scuola di San, bases of, I. 291, 431; soffit ornaments of, I. 337. An interesting building of the early Renaissance (1517), passing into Roman Renaissance. The wreaths of leafage about its shafts are wonderfully delicate and fine, though misplaced.
As regards the pictures which it contains, it is one of the three most precious buildings in Italy; buildings, I mean, consistently decorated with a series of paintings at the time of their erection, and still exhibiting that series in its original order. I suppose there can be little question, but that the three most important edifices of this kind in Italy are the Sistine Chapel, the Campo Santo of Pisa, and the Scuola di San Rocco at Venice: the first is painted by Michael Angelo; the second by Orcagna, Benozzo Gozzoli, Pietro Laurati, and several other men whose works are as rare as they are precious; and the third by Tintoret.
Whatever the traveller may miss in Venice, he should therefore give unembarrassed attention and unbroken time to the Scuola di San Rocco; and I shall, accordingly, number the pictures, and note in them, one by one, what seemed to me most worthy of observation.
There are sixty-two in all, but eight of these are merely of children or children’s heads, and two of unimportant figures. The number of valuable pictures is fifty-two; arranged on the walls and ceilings of three rooms, so badly lighted, in consequence of the admirable arrangements of the Renaissance architect, that it is only in the early morning that some of the pictures can be seen at all, nor can they ever be seen but imperfectly. They were all painted, however, for their places in the dark, and, as compared with Tintoret’s other works, are therefore, for the most part, nothing more than vast sketches, made to produce, under a certain degree of shadow, the effect of finished pictures. Their treatment is thus to be considered as a kind of scene-painting; differing from ordinary scene-painting only in
Although, as compared with his other works, they are all very scenic in execution, there are great differences in their degrees of finish; and, curiously enough, some on the ceilings and others in the darkest places in the lower room are very nearly finished pictures, while the “Agony in the Garden,” which is in one of the best lights in the upper room, appears to have been painted in a couple of hours with a broom for a brush.
For the traveller’s greater convenience, I shall give a rude plan of the arrangement, and list of the subjects, of each group of pictures before examining them in detail.
First Group. On the walls of the room on the ground floor.
Walls of the room. |
1. Annunciation. 2. Adoration of Magi. 3. Flight into Egypt. 4. Massacre of Innocents. | 5. The Magdalen. 6. St. Mary of Egypt. 7. Circumcision. 8. Assumption of Virgin. |
At the turn of the stairs leading to the upper room: | |
9. Visitation. |
1. The Annunciation. This, which first strikes the eye, is a very just representative of the whole group, the execution being carried to the utmost limits of boldness consistent with completion. It is a well-known picture, and need not therefore be specially described, but one or two points in it require notice. The face of the Virgin is very disagreeable to the spectator from below, giving the idea of a woman about thirty, who had never been handsome. If the face is untouched, it is the only instance I have ever seen of Tintoret’s failing in an intended effect, for, when seen near, the face is comely and youthful, and expresses only surprise, instead of the pain and fear of which it bears the aspect in the distance. I could not get near enough to see whether it had been retouched. It looks like Tintoret’s work, though rather hard; but, as there are unquestionable marks in the retouching of this picture, it is possible that some slight restoration of lines supposed to be faded, entirely alter
2. Adoration of the Magi. The most finished picture in the Scuola, except the “Crucifixion,” and perhaps the most delightful of the whole. It unites every source of pleasure that a picture can possess: the highest elevation of principal subject, mixed with the lowest detail of picturesque incident; the dignity of the highest ranks of men, opposed to the simplicity of the lowest; the quietness and serenity of an incident in cottage life, contrasted with the turbulence of troops of horsemen and the spiritual power of angels. The placing of the two doves as principal points of light in the front of the picture, in order to remind the spectator of the poverty of the mother whose child is receiving the offerings and adoration of three monarchs, is one of Tintoret’s master touches; the whole scene, indeed, is conceived in his happiest manner. Nothing can be at once more humble or more dignified than the bearing of the kings; and there is a sweet reality given to the whole incident by the Madonna’s stooping forward and lifting her hand in admiration of the vase of gold which has been set before the Christ, though she does so with such gentleness and quietness that her dignity is not in the least injured by the simplicity of the action. As if to illustrate the means by which the Wise men were brought from the East, the whole picture is nothing but a large star, of which Christ is the centre; all the figures, even the timbers of the roof, radiate from the small bright figure on which the countenances of the flying angels
3. Flight into Egypt. One of the principal figures here is the donkey. I have never seen any of the nobler animals—lion, or leopard, or horse, or dragon—made so sublime as this quiet head of the domestic ass, chiefly owing to the grand motion in the nostril and writhing in the ears. The space of the picture is chiefly occupied by lovely landscape, and the Madonna and St. Joseph are pacing their way along a shady path upon the banks of a river at the side of the picture. I had not any conception, until I got near, how much pains had been taken with the Virgin’s head; its expression is as sweet and as intense as that of any of Raffaelle’s, its reality far greater. The painter seems to have intended that everything should be subordinate to the beauty of this single head; and the work is a wonderful proof of the way in which a vast field of canvas may be made conducive to the interest of a single figure. This is partly accomplished by slightness of painting, so that on close examination, while there is everything to astonish in the masterly handling and purpose, there is not much perfect or very delightful painting; in fact, the two figures are treated like the living figures in a scene at the theatre, and finished to perfection, while the landscape is painted as hastily as the scenes, and with the same kind of opaque size color. It has, however, suffered as much as any of the series, and it is hardly fair to judge of its tones and colors in its present state.
4. Massacre of the Innocents. The following account of this picture, given in “Modern Painters,” may be useful to the traveller, and is therefore here repeated. “I have before alluded to the painfulness of Raffaelle’s treatment of the Massacre of the Innocents. Fuseli affirms of it, that, ‘in dramatic gradation he disclosed all the mother through every image of pity and terror.’ If this be so, I think the philosophical spirit has prevailed over the imaginative. The imagination never
I have nothing to add to the above description of this picture, except that I believe there may have been some change in the color of the shadow that crosses the pavement. The chequers of the pavements are, in the light, golden white and pale grey; in the shadow, red and dark grey, the white in the sunshine becoming red in the shadow. I formerly supposed that this was meant to give greater horror to the scene, and it is very like Tintoret if it be so; but there is a strangeness and discordance in it which makes me suspect the colors may have changed.
5. The Magdalen. This and the picture opposite to it, “St. Mary of Egypt,” have been painted to fill up narrow spaces between the windows which were not large enough to receive compositions, and yet in which single figures would have looked awkwardly thrust into the corner. Tintoret has made these spaces as large as possible by filling them with landscapes, which are rendered interesting by the introduction of single figures of very small size. He has not, however, considered his task, of making a small piece of wainscot look like a large one, worth the stretch of his powers, and has painted these two landscapes just as carelessly and as fast as an upholsterer’s journeyman finishing a room at a railroad hotel. The color is for the most part opaque, and dashed or scrawled on in the manner of a scene-painter; and as during the whole morning the sun shines upon the one picture, and during the afternoon upon the other, hues, which were originally thin and imperfect, are now dried in many places into mere dirt upon the canvas. With all these drawbacks the pictures are of very high interest, for although, as I said, hastily and carelessly, they are not languidly painted; on the contrary, he has been in his hottest and grandest temper; and in this first one (“Magdalen”) the laurel tree, with its leaves driven hither and thither among flakes of fiery cloud, has been probably one
6. St. Mary of Egypt. This picture differs but little in the plan, from the one opposite, except that St. Mary has her back towards us, and the Magdalen her face, and that the tree on the other side of the brook is a palm instead of a laurel. The brook (Jordan?) is, however, here much more important; and the water painting is exceedingly fine. Of all painters that I know, in old times, Tintoret is the fondest of running water; there was a sort of sympathy between it and his own impetuous spirit. The rest of the landscape is not of much interest, except so far as it is pleasant to see trunks of trees drawn by single strokes of the brush.
7. The Circumcision of Christ. The custode has some story about this picture having been painted in imitation of Paul Veronese. I much doubt if Tintoret ever imitated any body; but this picture is the expression of his perception of what Veronese delighted in, the nobility that there may be in mere golden tissue and colored drapery. It is, in fact, a picture of the moral power of gold and color; and the chief use of the attendant priest is to support upon his shoulders the crimson robe, with its square tablets of black and gold; and yet nothing is withdrawn from the interest or dignity of the scene. Tintoret has taken immense pains with the head of the high-priest. I know not any existing old man’s head so exquisitely tender, or so noble in its lines. He receives the Infant Christ
8. Assumption of the Virgin. On the tablet or panel of stone which forms the side of the tomb out of which the Madonna rises, is this inscription, in large letters, REST. ANTONIUS FLORIAN, 1834. Exactly in proportion to a man’s idiocy, is always the size of the letters in which he writes his name on the picture that he spoils. The old mosaicists in St. Mark’s have not, in a single instance, as far as I know, signed their names; but the spectator who wishes to know who destroyed the effect of the nave, may see his name inscribed, twice over, in letters half a foot high, Bartolomeo Bozza. I have never seen Tintoret’s name signed, except in the great “Crucifixion;” but this Antony Florian, I have no doubt, repainted the whole side of the tomb that he might put his name on it. The picture is, of course, ruined wherever he touched it; that is to say, half over; the circle of cherubs in the sky is still pure; and the design of the great painter is palpable enough yet in the grand flight of the horizontal angel, on whom the Madonna half leans as she ascends. It has been a noble picture, and is a grievous loss; but, happily, there are so many pure ones, that we need not spend time in gleaning treasures out of the ruins of this.
9. Visitation. A small picture, painted in his very best manner; exquisite in its simplicity, unrivalled in vigor, well preserved, and, as a piece of painting, certainly one of the most precious in Venice. Of course it does not show any of his high inventive powers; nor can a picture of four middle-sized
Opposite this picture is a most precious Titian, the “Annunciation,” full of grace and beauty. I think the Madonna one of the sweetest figures he ever painted. But if the traveller has entered at all into the spirit of Tintoret, he will immediately feel the comparative feebleness and conventionality of the Titian. Note especially the mean and petty folds of the angel’s drapery, and compare them with the draperies of the opposite picture. The larger pictures at the sides of the stairs by Zanchi and Negri, are utterly worthless.
Second Group. On the walls of the upper room.
The walls of the upper room. |
10. Adoration of Shepherds. 11. Baptism. 12. Resurrection. 13. Agony in Garden. 14. Last Supper. 15. Altar Piece: St. Rocco. 16. Miracle of Loaves. | 17. Resurrection of Lazarus. 18. Ascension. 19. Pool of Bethesda. 20. Temptation. 21. St. Rocco. 22. St. Sebastian. |
10. The Adoration of the Shepherds. This picture commences the series of the upper room, which, as already noticed, is painted with far less care than that of the lower. It is one of the painter’s inconceivable caprices that the only canvases that are in good light should be covered in this hasty manner, while those in the dungeon below, and on the ceiling above, are all highly labored. It is, however, just possible that the covering of these walls may have been an after-thought, when he had got tired of his work. They are also, for the most part, illustrative of a principle of which I am more and more convinced every day, that historical and figure pieces ought not to be made vehicles for effects of light. The light which is fit for a historical picture is that tempered semi-sunshine of which, in general, the works of Titian are the best examples, and of which the picture we have just passed, “The Visitation,” is a perfect example from the hand of one greater than Titian; so also the three “Crucifixions” of San Rocco, San Cassano, and St. John and Paul; the “Adoration of the
11. Baptism. There is more of the true picture quality in this work than in the former one, but still very little appearance of enjoyment or care. The color is for the most part grey and uninteresting, and the figures are thin and meagre in form, and slightly painted; so much so, that of the nineteen figures in the distance, about a dozen are hardly worth calling figures, and the rest are so sketched and flourished in that one can hardly tell which is which. There is one point about it very interesting to a landscape painter: the river is seen far into the distance, with a piece of copse bordering it; the sky beyond is dark, but the water nevertheless receives a brilliant reflection from some unseen rent in the clouds, so brilliant, that when I was first at Venice, not being accustomed to Tintoret’s slight execution, or to see pictures so much injured, I took this piece of water for a piece of sky. The effect as Tintoret has arranged it, is indeed somewhat unnatural, but it is valuable as showing his recognition of a principle unknown to half the historical painters of the present
12. Resurrection. Another of the “effect of light” pictures, and not a very striking one, the best part of it being the two distant figures of the Maries seen in the dawn of the morning. The conception of the Resurrection itself is characteristic of the worst points of Tintoret. His impetuosity is here in the wrong place; Christ bursts out of the rock like a thunderbolt, and the angels themselves seem likely to be crushed under the rent stones of the tomb. Had the figure of Christ been sublime, this conception might have been accepted; but, on the contrary, it is weak, mean, and painful; and the whole picture is languidly or roughly painted, except only the fig-tree at the top of the rock, which, by a curious caprice, is not only drawn in the painter’s best manner, but has golden ribs to all its leaves, making it look like one of the beautiful crossed or chequered patterns, of which he is so fond in his dresses; the leaves themselves being a dark olive brown.
13. The Agony in the Garden. I cannot at present understand the order of these subjects; but they may have been misplaced. This, of all the San Rocco pictures, is the most hastily painted, but it is not, like those we have been passing, clodly painted; it seems to have been executed altogether with a hearth-broom, and in a few hours. It is another of the “effects,” and a very curious one; the Angel who bears the cup to Christ is surrounded by a red halo; yet the light which falls upon the shoulders of the sleeping disciples, and upon the leaves of the olive-trees, is cool and silvery, while the troop coming up to seize Christ are seen by torch-light. Judas, who is the second figure, points to Christ, but turns his head away as he does so, as unable to look at him. This is a noble touch; the foliage is also exceedingly fine, though what kind of olive-tree
14. The Last Supper. A most unsatisfactory picture; I think about the worst I know of Tintoret’s, where there is no appearance of retouching. He always makes the disciples in this scene too vulgar; they are here not only vulgar, but diminutive, and Christ is at the end of the table, the smallest figure of them all. The principal figures are two mendicants sitting on steps in front; a kind of supporters, but I suppose intended to be waiting for the fragments; a dog, in still more earnest expectation, is watching the movements of the disciples, who are talking together, Judas having just gone out. Christ is represented as giving what one at first supposes is the sop to Judas, but as the disciple who received it has a glory,
15. Saint Rocco in Glory. One of the worst order of Tintorets, with apparent smoothness and finish, yet languidly painted, as if in illness or fatigue; very dark and heavy in tone also; its figures, for the most part, of an awkward middle size, about five feet high, and very uninteresting. St. Rocco ascends to heaven, looking down upon a crowd of poor and sick persons who are blessing and adoring him. One of these, kneeling at the bottom, is very nearly a repetition, though a careless and indolent one, of that of St. Stephen, in St. Giorgio Maggiore, and of the central figure in the “Paradise” of the Ducal Palace. It is a kind of lay figure, of which he seems to have been fond; its clasped hands are here shockingly painted—I should think unfinished. It forms the only important light at the bottom, relieved on a dark ground; at the top of the picture, the figure of St. Rocco is seen in shadow against the light of the sky, and all the rest is in confused shadow. The commonplaceness of this composition is curiously connected with the languor of thought and touch throughout the work.
16. Miracle of the Loaves. Hardly anything but a fine piece of landscape is here left; it is more exposed to the sun than any other picture in the room, and its draperies having been, in great part, painted in blue, are now mere patches of the color of starch; the scene is also very imperfectly conceived. The twenty-one figures, including Christ and his Disciples, very ill represent a crowd of seven thousand; still less is the marvel of the miracle expressed by perfect ease and rest of the reclining figures in the foreground, who do not so much as look surprised; considered merely as reclining figures, and as pieces of effect in half light, they have once been fine. The landscape, which represents the slope of a woody hill, has a very grand and far-away look. Behind it is a
17. Resurrection of Lazarus. Very strangely, and not impressively conceived. Christ is half reclining, half sitting, at the bottom of the picture, while Lazarus is disencumbered of his grave-clothes at the top of it; the scene being the side of a rocky hill, and the mouth of the tomb probably once visible in the shadow on the left; but all that is now discernible is a man having his limbs unbound, as if Christ were merely ordering a prisoner to be loosed. There appears neither awe nor agitation, nor even much astonishment, in any of the figures of the group; but the picture is more vigorous than any of the three last mentioned, and the upper part of it is quite worthy of the master, especially its noble fig-tree and laurel, which he has painted, in one of his usual fits of caprice, as carefully as that in the “Resurrection of Christ,” opposite. Perhaps he has some meaning in this; he may have been thinking of the verse, “Behold the fig-tree, and all the trees; when they now shoot forth,” &c. In the present instance, the leaves are dark only, and have no golden veins. The uppermost figures also come dark against the sky, and would form a precipitous mass, like a piece of the rock itself, but that they are broken in upon by one of the limbs of Lazarus, bandaged and in full light, which, to my feeling, sadly injures the picture, both as a disagreeable object, and a light in the wrong place. The grass and weeds are, throughout, carefully painted, but the lower figures are of little interest, and the face of the Christ a grievous failure.
18. The Ascension. I have always admired this picture, though it is very slight and thin in execution, and cold in color; but it is remarkable for its thorough effect of open air, and for the sense of motion and clashing in the wings of the Angels which sustain the Christ: they owe this effect a good deal to the manner in which they are set, edge on; all seem like sword-blades cutting the air. It is the most curious in conception of all the pictures in the Scuola, for it represents,
19. Pool of Bethesda. I have no doubt the principal figures have been repainted; but as the colors are faded, and the subject disgusting, I have not paid this picture sufficient attention to say how far the injury extends; nor need any one spend time upon it, unless after having first examined all the other Tintorets in Venice. All the great Italian painters appear insensible to the feeling of disgust at disease; but this study of the population of an hospital is without any points of contrast, and I wish Tintoret had not condescended to paint it. This and the six preceding paintings have all been uninteresting,—I believe chiefly owing to the observance in them of Sir Joshua’s rule for the heroic, “that drapery is to be mere drapery, and not silk, nor satin, nor brocade.” However wise such a rule may be when applied to works of the purest religious art, it is anything but wise as respects works of color. Tintoret is never quite himself unless he has fur or velvet, or rich stuff of one sort or the other, or jewels, or armor, or something that he can put play of color into, among his figures, and not dead folds of linsey-woolsey; and I believe that even the best pictures of
20. Temptation. This picture singularly illustrates what has just been observed; it owes great part of its effect to the lustre of the jewels in the armlet of the evil angel, and to the beautiful colors of his wings. These are slight accessaries apparently, but they enhance the value of all the rest, and they have evidently been enjoyed by the painter. The armlet is seen by reflected light, its stones shining by inward lustre; this occult fire being the only hint given of the real character of the Tempter, who is otherways represented in the form of a beautiful angel, though the face is sensual: we can hardly tell how far it was intended to be therefore expressive of evil; for Tintoret’s good angels have not always the purest features; but there is a peculiar subtlety in this telling of the story by so slight a circumstance as the glare of the jewels in the darkness. It is curious to compare this imagination with that of the mosaics in St. Mark’s, in which Satan is a black monster, with horns, and head, and tail, complete. The whole of the picture is powerfully and carefully painted, though very broadly; it is a strong effect of light, and therefore, as usual, subdued in color. The painting of the stones in the foreground I have always thought, and still think, the best piece of rock drawing before Turner, and the most amazing instance of Tintoret’s perceptiveness afforded by any of his pictures.
21. St. Rocco. Three figures occupy the spandrils of the window above this and the following picture, painted merely in light and shade, two larger than life, one rather smaller. I believe these to be by Tintoret; but as they are quite in the dark, so that the execution cannot be seen, and very good designs of the kind have been furnished by other masters, I cannot answer for them. The figure of St. Rocco, as well as its companion, St. Sebastian, is colored; they occupy the narrow intervals between the windows, and are of course invisible under ordinary circumstances. By a great deal of straining of the eyes, and sheltering them with the hand from the light, some
22. St. Sebastian. This, the companion figure, is one of the finest things in the whole room, and assuredly the most majestic Saint Sebastian in existence; as far as mere humanity can be majestic, for there is no effort at any expression of angelic or saintly resignation; the effort is simply to realize the fact of the martyrdom, and it seems to me that this is done to an extent not even attempted by any other painter. I never saw a man die a violent death, and therefore cannot say whether this figure be true or not, but it gives the grandest and most intense impression of truth. The figure is dead, and well it may be, for there is one arrow through the forehead and another through the heart; but the eyes are open, though glazed, and the body is rigid in the position in which it last stood, the left arm raised and the left limb advanced, something in the attitude of a soldier sustaining an attack under his shield, while the dead eyes are still turned in the direction from which the arrows came: but the most characteristic feature is the way these arrows are fixed. In the common martyrdoms of St. Sebastian they are stuck into him here and there like pins, as if they had been shot from a great distance and had come faltering down, entering the flesh but a little way, and rather bleeding the saint to death than mortally wounding him; but Tintoret had no such ideas about archery. He must have seen bows drawn in battle, like that of Jehu when he smote Jehoram between the harness: all the arrows in the saint’s body lie straight in the same direction, broad-feathered and strong-shafted, and sent apparently with the force of thunderbolts; every one of them has gone through him like a lance, two through the limbs, one through the arm, one through the heart, and the last has crashed through the forehead, nailing the head to the tree behind as if it had been dashed in by a sledge-hammer. The face, in spite of its ghastliness, is beautiful, and has been serene; and the light which enters first and glistens on the plumes of the arrows, dies softly away upon the curling hair, and mixes with the glory upon the forehead. There is not a more remarkable picture in Venice, and yet I do not suppose that one in a thousand of the
Third Group. On the roof of the upper room.
On the roof of the upper room. |
23. Moses striking the Rock. 24. Plague of Serpents. 25. Fall of Manna. 26. Jacob’s Dream. 27. Ezekiel’s Vision. 28. Fall of Man. 29. Elijah. | 30. Jonah. 31. Joshua. 32. Sacrifice of Isaac. 33. Elijah at the Brook. 34. Paschal Feast. 35. Elisha feeding the People. |
23. Moses striking the Rock. We now come to the series of pictures upon which the painter concentrated the strength he had reserved for the upper room; and in some sort wisely, for, though it is not pleasant to examine pictures on a ceiling, they are at least distinctly visible without straining the eyes against the light. They are carefully conceived and thoroughly well painted in proportion to their distance from the eye. This carefulness of thought is apparent at a glance: the “Moses striking the Rock” embraces the whole of the seventeenth chapter of Exodus, and even something more, for it is not from that chapter, but from parallel passages that we gather the facts of the impatience of Moses and the wrath of God at the waters of Meribah; both which facts are shown by the leaping of the stream out of the rock half-a-dozen ways at once, forming a great arch over the head of Moses, and by the partial veiling of the countenance of the Supreme Being. This latter is the most painful part of the whole picture, at least as it is seen from below; and I believe that in some repairs of the roof this head
24. Plague of Serpents. The figures in the distance are remarkably important in this picture, Moses himself being among them; in fact, the whole scene is filled chiefly with middle-sized figures, in order to increase the impression of space. It is interesting to observe the difference in the treatment of this subject by the three great painters, Michael Angelo, Rubens, and Tintoret. The first two, equal to the latter in energy, had less love of liberty: they were fond of binding their compositions into knots, Tintoret of scattering his far and wide: they all alike preserve the unity of composition, but the unity in the first two is obtained by binding, and that of the last by springing from one source; and, together with this feeling, comes his love of space, which
25. Fall of Manna. In none of these three large compositions has the painter made the slightest effort at expression in the human countenance; everything is done by gesture, and the faces of the people who are drinking from the rock, dying from the serpent-bites, and eating the manna, are all alike as calm as if nothing was happening; in addition to this, as they are painted for distant effect, the heads are unsatisfactory and coarse when seen near, and perhaps in this last picture the more so, and yet the story is exquisitely told. We have seen in the Church of San Giorgio Maggiore another example of his treatment of it, where, however, the gathering of
26. Jacob’s Dream. A picture which has good effect from below, but gains little when seen near. It is an embarrassing one for any painter, because angels always look awkward going up and down stairs; one does not see the use of their wings. Tintoret has thrown them into buoyant and various attitudes, but has evidently not treated the subject with delight; and it is seen to all the more disadvantage because just above the painting of the “Ascension,” in which the full fresh power
27. Ezekiel’s Vision. I suspect this has been repainted, it is so heavy and dead in color; a fault, however, observable in many of the small pictures on the ceiling, and perhaps the natural result of the fatigue of such a mind as Tintoret’s. A painter who threw such intense energy into some of his works can hardly but have been languid in others in a degree never experienced by the more tranquil minds of less powerful workmen; and when this languor overtook him whilst he was at work on pictures where a certain space had to be covered by mere force of arm, this heaviness of color could hardly but have been the consequence: it shows itself chiefly in reds and other hot hues, many of the pictures in the Ducal Palace also displaying it in a painful degree. This “Ezekiel’s Vision” is, however, in some measure worthy of the master, in the wild and horrible energy with which the skeletons are leaping up about the prophet; but it might have been less horrible and more sublime, no attempt being made to represent the space of the Valley of Dry Bones, and the whole canvas being occupied only by eight figures, of which five are half skeletons. It it is strange that, in such a subject, the prevailing hues should be red and brown.
28. Fall of Man. The two canvases last named are the most considerable in size upon the roof, after the centre pieces. We now come to the smaller subjects which surround the “Striking the Rock;” of these this “Fall of Man” is the best, and I should think it very fine anywhere but in the Scuola di San Rocco; there is a grand light on the body of Eve, and the vegetation is remarkably rich, but the faces are coarse, and the composition uninteresting. I could not get near enough to see what the grey object is upon which Eve appears to be sitting, nor could I see any serpent. It is made prominent in the picture of the Academy of this same
29. Elijah (?). A prophet holding down his face, which is covered with his hand. God is talking with him, apparently in rebuke. The clothes on his breast are rent, and the action of the figures might suggest the idea of the scene between the Deity and Elijah at Horeb: but there is no suggestion of the past magnificent scenery,—of the wind, the earthquake, or the fire; so that the conjecture is good for very little. The painting is of small interest; the faces are vulgar, and the draperies have too much vapid historical dignity to be delightful.
30. Jonah. The whale here occupies fully one-half of the canvas; being correspondent in value with a landscape background. His mouth is as large as a cavern, and yet, unless the mass of red color in the foreground be a piece of drapery, his tongue is too large for it. He seems to have lifted Jonah out upon it, and not yet drawn it back, so that it forms a kind of crimson cushion for him to kneel upon in his submission to the Deity. The head to which this vast tongue belongs is sketched in somewhat loosely, and there is little remarkable about it except its size, nor much in the figures, though the submissiveness of Jonah is well given. The great thought of Michael Angelo renders one little charitable to any less imaginative treatment of this subject.
31. Joshua (?). This is a most interesting picture, and it is a shame that its subject is not made out, for it is not a common one. The figure has a sword in its hand, and looks up to a sky full of fire, out of which the form of the Deity is stooping, represented as white and colorless. On the other side of the picture there is seen among the clouds a pillar apparently falling, and there is a crowd at the feet of the principal figure, carrying spears. Unless this be Joshua at the fall of Jericho, I cannot tell what it means; it is painted with great vigor, and worthy of a better place.
32. Sacrifice of Isaac. In conception, it is one of the least worthy of the master in the whole room, the three figures being thrown into violent attitudes, as inexpressive as they are
33. Elijah at the Brook Cherith (?). I cannot tell if I have rightly interpreted the meaning of this picture, which merely represents a noble figure couched upon the ground, and an angel appearing to him; but I think that between the dark tree on the left, and the recumbent figure, there is some appearance of a running stream, at all events there is of a mountainous and stony place. The longer I study this master, the more I feel the strange likeness between him and Turner, in our never knowing what subject it is that will stir him to exertion. We have lately had him treating Jacob’s Dream, Ezekiel’s Vision, Abraham’s Sacrifice, and Jonah’s Prayer, (all of them subjects on which the greatest painters have delighted to expend their strength,) with coldness, carelessness, and evident absence of delight; and here, on a sudden, in a subject so indistinct that one cannot be sure of its meaning, and embracing only two figures, a man and an angel, forth he starts in his full strength. I believe he must somewhere or another, the day before, have seen a kingfisher; for this picture seems entirely painted for the sake of the glorious downy wings of the angel,—white clouded with blue, as the bird’s head and wings are with green,—the softest and most elaborate in plumage that I have seen in any of his works:
34. The Paschal Feast. I name this picture by the title given in the guide-books; it represents merely five persons watching the increase of a small fire lighted on a table or altar in the midst of them. It is only because they have all staves in their hands that one may conjecture this fire to be that kindled to consume the Paschal offering. The effect is of course a fire light; and, like all mere fire lights that I have ever seen, totally devoid of interest.
35. Elisha feeding the People. I again guess at the subject: the picture only represents a figure casting down a number of loaves before a multitude; but, as Elisha has not elsewhere occurred, I suppose that these must be the barley loaves brought from Baalshalisha. In conception and manner of painting, this picture and the last, together with the others above-mentioned, in comparison with the “Elijah at Cherith,” may be generally described as “dregs of Tintoret:” they are tired, dead, dragged out upon the canvas apparently in the heavy-hearted state which a man falls into when he is both jaded with toil and sick of the work he is employed upon. They are not hastily painted; on the contrary, finished with considerably more care than several of the works upon the walls; but those, as, for instance, the “Agony in the Garden,” are hurried sketches with the man’s whole heart in them, while these pictures are exhausted fulfilments of an appointed task. Whether they were really amongst the last painted, or whether the painter had fallen ill at some intermediate time, I cannot say; but we shall find him again in his utmost strength in the room which we last enter.
Fourth Group. Inner room on the upper floor.
Inner room on the upper floor. |
On the Roof. | |
36 to 39. Children’s Heads. 40. St. Rocco in Heaven. | 41 to 44. Children. 45 to 56. Allegorical Figures. |
On the Walls. | |
57. Figure in Niche. 58. Figure in Niche. 59. Christ before Pilate. | 60. Ecce Homo. 61. Christ bearing his Cross. 62. Crucifixion. |
36 to 39. Four Children’s Heads, which it is much to be regretted should be thus lost in filling small vacuities of the ceiling.
40. St. Rocco in Heaven. The central picture of the roof, in the inner room. From the well-known anecdote respecting the production of this picture, whether in all its details true or not, we may at least gather that having been painted in competition with Paul Veronese and other powerful painters of the day, it was probably Tintoret’s endeavor to make it as popular and showy as possible. It is quite different from his common works; bright in all its tints and tones; the faces carefully
41 to 44. Figures of Children, merely decorative.
45 to 56. Allegorical Figures on the Roof. If these were not in the same room with the “Crucifixion,” they would attract more public attention than any works in the Scuola, as there are here no black shadows, nor extravagances of invention, but very beautiful figures richly and delicately colored, a good deal resembling some of the best works of Andrea del Sarto. There is nothing in them, however, requiring detailed examination. The two figures between the windows are very slovenly, if they are his at all; and there are bits of marbling and fruit filling the cornices, which may or may not be his: if they are, they are tired work, and of small importance.
59. Christ before Pilate. A most interesting picture, but, which is unusual, best seen on a dark day, when the white figure of Christ alone draws the eye, looking almost like a spirit; the painting of the rest of the picture being both somewhat thin and imperfect. There is a certain meagreness about all the minor figures, less grandeur and largeness in the limbs and draperies, and less solidity, it seems, even in the color, although its arrangements are richer than in many of the compositions above described. I hardly know whether it is owing to this thinness of color, or on purpose, that the horizontal clouds shine through the crimson flag in the distance; though I should think the latter, for the effect is most beautiful. The passionate action of the Scribe in lifting his hand to dip the pen into the ink-horn is, however, affected and overstrained, and the Pilate is very mean; perhaps intentionally, that no reverence might be withdrawn from the person of Christ. In work of the thirteenth and fourteenth centuries, the figures of Pilate and Herod are always intentionally made contemptible.
Ecce Homo. As usual, Tintoret’s own peculiar view of the
61. Christ bearing his Cross. Tintoret is here recognizable again in undiminished strength. He has represented the troops and attendants climbing Calvary by a winding path, of which two turns are seen, the figures on the uppermost ledge, and Christ in the centre of them, being relieved against the sky; but, instead of the usual simple expedient of the bright horizon to relieve the dark masses, there is here introduced, on the left, the head of a white horse, which blends itself with the sky in one broad mass of light. The power of the picture is chiefly in effect, the figure of Christ being too far off to be very interesting, and only the malefactors being seen on the nearer path; but for this very reason it seems to me more impressive, as if one had been truly present at the scene, though not exactly in the right place for seeing it.
62. The Crucifixion. I must leave this picture to work its will on the spectator; for it is beyond all analysis, and above all praise.
S
Sagredo, Palazzo, on the Grand Canal, II. 256. Much defaced, but full of interest. Its sea story is restored; its first floor has a most interesting arcade of the early thirteenth century third order windows; its upper windows are the finest fourth and fifth orders of early fourteenth century; the group of fourth orders in the centre being brought into some resemblance to the late Gothic traceries by the subsequent introduction of the quatrefoils above them.
Salute, Church of Sta. Maria della, on the Grand Canal, II. 378. One of the earliest buildings of the Grotesque Renaissance, rendered impressive by its position, size, and general proportions. These latter are exceedingly good; the grace of the whole building being chiefly dependent on the inequality of size in its cupolas, and pretty grouping of the two campaniles behind them. It is to be generally observed that
At the end of the larger sacristy is the lunette which once decorated the tomb of the Doge Francesco Dandolo (see above, page 74); and, at the side of it, one of the most highly finished Tintorets in Venice, namely:
The Marriage in Cana. An immense picture, some twenty-five feet long by fifteen high, and said by Lazari to be one of the few which Tintoret signed with his name. I am not surprised at his having done so in this case. Evidently the work has been a favorite with him, and he has taken as much pains as it was ever necessary for his colossal strength to take with anything. The subject is not one which admits of much singularity or energy in composition. It was always a favorite one with Veronese, because it gave dramatic interest to figures in gay costumes and of cheerful countenances; but one is surprised
There are one or two other interesting pictures of the early Venetian schools in this sacristy, and several important tombs in the adjoining cloister; among which that of Francesco Dandolo, transported here from the Church of the Frari, deserves especial attention. See above, p. 74.
Salvatore, Church of St. Base Renaissance, occupying the place of the ancient church, under the porch of which the Pope Alexander III. is said to have passed the night. M. Lazari states it to have been richly decorated with mosaics; now all is gone.
In the interior of the church are some of the best examples of Renaissance sculptural monuments in Venice. (See above, Chap. II. § LXXX.) It is said to possess an important pala of silver, of the thirteenth century, one of the objects in Venice which I much regret having forgotten to examine; besides two Titians, a Bonifazio, and a John Bellini. The latter (“The Supper at Emmaus”) must, I think, have been entirely repainted: it is not only unworthy of the master, but unlike him; as far, at least, as I could see from below, for it is hung high.
Sanudo Palazzo. At the Miracoli. A noble Gothic palace of the fourteenth century, with Byzantine fragments and cornices built into its walls, especially round the interior court, in which the staircase is very noble. Its door, opening on the quay, is the only one in Venice entirely uninjured; retaining its wooden valve richly sculptured, its wicket for examination of the stranger demanding admittance, and its quaint knocker in the form of a fish.
Scalzi, Church of the. It possesses a fine John Bellini, and is renowned through Venice for its precious marbles. I omitted to notice above, in speaking of the buildings of the Grotesque Renaissance, that many of them are remarkable for a kind of dishonesty, even in the use of true marbles, resulting not from motives of economy, but from mere love of juggling and falsehood for their own sake. I hardly know which condition of mind is meanest, that which has pride in plaster made to look
Sebastian, Church of St. The tomb, and of old the monument, of Paul Veronese. It is full of his noblest pictures, or of what once were such; but they seemed to me for the most part destroyed by repainting. I had not time to examine them justly, but I would especially direct the traveller’s attention to the small Madonna over the second altar on the right of the nave, still a perfect and priceless treasure.
Servi, Church of the. Only two of its gates and some ruined walls are left, in one of the foulest districts of the city. It was one of the most interesting monuments of the early fourteenth century Gothic; and there is much beauty in the fragments yet remaining. How long they may stand I know not, the whole building having been offered me for sale, ground and all, or stone by stone, as I chose, by its present proprietor, when I was last in Venice. More real good might at present be effected by any wealthy person who would devote his resources to the preservation of such monuments wherever they exist, by freehold purchase of the entire ruin, and afterwards by taking proper charge of it, and forming a garden round it, than by any other mode of protecting or encouraging art. There is no school, no lecturer, like a ruin of the early ages.
Severo, Fondamenta San, palace at, II. 264.
Silvestro, Church of St. Of no importance in itself, but it contains two very interesting pictures: the first, a “St. Thomas of Canterbury with the Baptist and St. Francis,” by
The Baptism of Christ. (Over the first altar on the right of the nave.) An upright picture, some ten feet wide by fifteen high; the top of it is arched, representing the Father supported by angels. It requires little knowledge of Tintoret to see that these figures are not by his hand. By returning to the opposite side of the nave, the join in the canvas may be plainly seen, the upper part of the picture having been entirely added on: whether it had this upper part before it was repainted, or whether originally square, cannot now be told, but I believe it had an upper part which has been destroyed. I am not sure if even the dove and the two angels which are at the top of the older part of the picture are quite genuine. The rest of it is magnificent, though both the figures of the Saviour and the Baptist show some concession on the part of the painter to the imperative requirement of his age, that nothing should be done except in an attitude; neither are there any of his usual fantastic imaginations. There is simply the Christ in the water and the St. John on the shore, without attendants, disciples, or witnesses of any kind; but the power of the light and shade, and the splendor of the landscape, which on the whole is well preserved, render it a most interesting example. The Jordan is represented as a mountain brook, receiving a tributary stream in a cascade from the rocks, in which St. John stands: there is a rounded stone in the centre of the current; and the parting of the water at this, as well as its rippling among the roots of some dark trees on the left, are among the most accurate remembrances of nature to be found in any of the works of the great masters. I hardly know whether most to wonder at the power of the man who thus broke through the neglect of nature which was universal at his time; or at the evidences, visible throughout the whole of the conception, that he was still content to paint from slight memories of what he had seen in hill countries, instead of following out to its full depth the fountain which he had opened. There is not a stream among the hills of Priuli which in any quarter of a mile of its course would not have suggested to him finer forms of cascade than those which he has idly painted at Venice.
Simeone, Profeta, Church of St. Very important, though small, possessing the precious statue of St. Simeon, above noticed, II. 309. The rare early Gothic capitals of the nave are only interesting to the architect; but in the little passage by the side of the church, leading out of the Campo, there is a curious Gothic monument built into the wall, very beautiful in the placing of the angels in the spandrils, and rich in the vine-leaf moulding above.
Simeone, Piccolo, Church of St. One of the ugliest churches in Venice or elsewhere. Its black dome, like an unusual species of gasometer, is the admiration of modern Italian architects.
Sospiri, Ponte de’. The well known “Bridge of Sighs,” a work of no merit, and of a late period (see Vol. II. p. 304), owing the interest it possesses chiefly to its pretty name, and to the ignorant sentimentalism of Byron.
Spirito Santo, Church of the. Of no importance.
Stefano, Church of St. An interesting building of central Gothic, the best ecclesiastical example of it in Venice. The west entrance is much later than any of the rest, and is of the richest Renaissance Gothic, a little anterior to the Porta della Carta, and first-rate of its kind. The manner of the introduction of the figure of the angel at the top of the arch is full of beauty. Note the extravagant crockets and cusp finials as signs of decline.
Stefano, Church of St., at Murano (pugnacity of its abbot), II. 33. The church no longer exists.
Strope, Campiello della, house in, II. 266.
T
Tana, windows at the, II. 260.
Tiepolo, Palazzo, on the Grand Canal. Of no importance.
Tolentini, Church of the. One of the basest and coldest works of the late Renaissance. It is said to contain two Bonifazios.
Toma, Church of St. Of no importance.
Toma, Ponte San. There is an interesting ancient doorway opening on the canal close to this bridge, probably of the twelfth century, and a good early Gothic door, opening upon the bridge itself.
Torcello, general aspect of, II. 12; Santa Fosca at, I. 117, II. 13; duomo, II. 14; mosaics of, II. 196; measures of, II. 378; date of, II. 380.
Trevisan, Palazzo, I. 369, III. 212.
Tron, Palazzo. Of no importance.
Trovaso, Church of St. Itself of no importance, but containing two pictures by Tintoret, namely:
1. The Temptation of St. Anthony. (Altar piece in the chapel on the left of the choir.) A small and very carefully finished picture, but marvellously temperate and quiet in treatment, especially considering the subject, which one would have imagined likely to inspire the painter with one of his most fantastic visions. As if on purpose to disappoint us, both the effect, and the conception of the figures, are perfectly quiet, and appear the result much more of careful study than of vigorous imagination. The effect is one of plain daylight; there are a few clouds drifting in the distance, but with no wildness in them, nor is there any energy or heat in the flames which mantle about the waist of one of the figures. But for the noble workmanship, we might almost fancy it the production of a modern academy; yet as we begin to read the picture, the painter’s mind becomes felt. St. Anthony is surrounded by four figures, one of which only has the form of a demon, and he is in the background, engaged in no more terrific act of violence toward St. Anthony, than endeavoring to pull off his mantle; he has, however, a scourge over his shoulder, but this is probably intended for St. Anthony’s weapon of self-discipline, which the fiend, with a very Protestant turn of mind, is carrying off. A broken staff, with a bell hanging to it, at the saint’s feet, also expresses his interrupted devotion. The three other figures beside him are bent on more cunning mischief: the woman on the left is one of Tintoret’s best portraits of a young and bright-eyed Venetian beauty. It is curious that he has given so attractive a countenance to a type apparently of the temptation to violate the power of poverty, for this woman places one hand in a vase full of coins, and shakes golden chains with the other. On the opposite side of the saint, another woman, admirably painted, but of a far less attractive countenance, is a type of the lusts of the flesh, yet
2. The Last Supper. (On the left-hand side of the Chapel of the Sacrament.) A picture which has been through the hands of the Academy, and is therefore now hardly worth notice. Its conception seems always to have been vulgar, and far below Tintoret’s usual standard; there is singular baseness in the circumstance, that one of the near Apostles, while all the others are, as usual, intent upon Christ’s words, “One of you shall betray me,” is going to help himself to wine out of a bottle which stands behind him. In so doing he stoops towards the table, the flask being on the floor. If intended for the action of Judas at this moment, there is the painter’s usual originality in the thought; but it seems to me rather done to obtain variation of posture, in bringing the red dress into strong contrast with the tablecloth. The color has once been fine, and there are fragments of good painting still left; but the light does not permit these to be seen, and there is too much perfect work of the master’s in Venice, to permit us to spend time on retouched remnants. The picture is only worth mentioning, because it is ignorantly and ridiculously referred to by Kugler as characteristic of Tintoret.
V
Vitali, Church of St. Said to contain a picture by Vittor Carpaccio, over the high altar: otherwise of no importance.
Volto Santo, Church of the. An interesting but desecrated ruin of the fourteenth century; fine in style. Its roof retains some fresco coloring, but, as far as I recollect, of later date than the architecture.
Z
Zaccaria, Church of St. Early Renaissance, and fine of its kind; a Gothic chapel attached to it is of great beauty. It contains the best John Bellini in Venice, after that of San G. Grisostomo, “The Virgin, with Four Saints;” and is said to contain another John Bellini and a Tintoret, neither of which I have seen.
Zitelle, Church of the. Of no importance.
Zobenigo, Church of Santa Maria, III. 124. It contains one valuable Tintoret, namely:
Christ with Sta. Justina and St. Augustin. (Over the third altar on the south side of the nave.) A picture of small size, and upright, about ten feet by eight. Christ appears to be descending out of the clouds between the two saints, who are both kneeling on the sea shore. It is a Venetian sea, breaking on a flat beach, like the Lido, with a scarlet galley in the middle distance, of which the chief use is to unite the two figures by a point of color. Both the saints are respectable Venetians of the lower class, in homely dresses and with homely faces. The whole picture is quietly painted, and somewhat slightly; free from all extravagance, and displaying little power except in the general truth or harmony of colors so easily laid on. It is better preserved than usual, and worth dwelling upon as an instance of the style of the master when at rest.
“Am I in Italy? Is this the Mincius? Are those the distant turrets of Verona? And shall I sup where Juliet at the Masque Saw her loved Montague, and now sleeps by him? Such questions hourly do I ask myself; And not a stone in a crossway inscribed ‘To Mantua,’ ‘To Ferrara,’ but excites Surprise, and doubt, and self-congratulation.” |
Alas, after a few short months, spent even in the scenes dearest to history, we can feel thus no more.
72 I have always called this church, in the text, simply “St. John and Paul,” not Sts. John and Paul, just as the Venetians say San Giovanni e Paolo, and not Santi G., &c.
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