Читать книгу The Book of Art for Young People - Agnes Ethel Conway - Страница 7

Before we give our whole attention to the first picture, of which the original was painted in England in 1377, let us imagine ourselves in the year 1200 making a rapid tour through the chief countries of Europe to see for ourselves how the people lived. The first thing that will strike us on our journey is the contrast between the grandeur of the churches and public buildings and the insignificance of most of the houses. Some of the finest churches in England, built in the style of architecture called 'Norman,' one or more of which you may have seen, date before the year 1200, as for example, Durham Cathedral, and the naves of Norwich, Ely, and Peterborough Cathedrals. The great churches abroad were also beautiful and more elaborately decorated, in the North with sculpture and painting, in the South with marble and mosaic. The towns competed one with another in erecting them finer and larger, and in decorating them as magnificently as they could. This was done because the church was a place which the people used for many other purposes besides Sunday services. In the twelfth, thirteenth, and fourteenth centuries, the parish church, on week-days as well as on Sundays, was a very useful and agreeable place to most of the parishioners. The 'holy' days, or saints' days, 'holidays' indeed, were times of rejoicing and festivity, and the Church processions and services were pleasant events in the lives of many who had few entertainments, and who for the most part could neither read nor write. Printing was not yet invented, at least not in Europe, and as every book had to be written out by hand, copies of books were rare and only owned by the few who could read them, so that stories were mostly handed down by word of mouth, the same being told by mother to child for many generations.

The favourites were stories of the saints and martyrs of the Catholic Church, for of course we are speaking now of times long before the Reformation. The Old Testament stories and all the stories of the life of Christ and His Apostles were well known too, and just as we never tire of reading our favourite books over and over again, our forefathers of 1200 wanted to see on the walls of their churches representations of the stories which they could not read. Their daily thoughts were more occupied with the Infant Christ, the saints, and the angels, than ours generally are. They thought of themselves as under the protection of some saint, who would plead with God the Father for them if they asked him, for God Himself seemed too high or remote to be appealed to always directly. He was approached with awe; the saints, the Virgin, and the Infant Christ, with love.

We must realise this difference before we can well understand a picture painted in the twelfth, thirteenth, or fourteenth centuries, nor can we look at one without feeling that the artist and the people for whom he painted, so loved the holy personages. They thought about them always, not only at stated times and on Sundays, and never tired of looking at pictures of them and their doings. It is sometimes said that only Catholics can understand medieval art, because they feel towards the saints as the old painters did. But it is possible for any one to realize how in those far-off days the people felt, and it is this that we must try to do. The religious fervour of the Middle Ages was not a sign of great virtue among all the people. Some were far more cruel, savage, and unrestrained than we are to-day. Very wicked men even became powerful dignitaries in the Church. But it was the Church that fostered the impulses of pity and charity in a fierce age, and some of the saints of the thirteenth and fourteenth centuries, such as St. Francis of Assisi and St. Catharine of Siena, are still held to be among the most beautiful characters the world has ever known.

The churches of the eleventh and twelfth centuries in Florence were lined with marble, and a great picture frequently stood above the altar. It is difficult to realize to-day that the processes which we call oil and water-colour painting were not then invented, and that no shops existed to sell canvases and paints ready for use. The artist painted upon a wooden panel, which he had himself to make, plane flat, and cut to the size he needed. In order to get a surface upon which he could paint, he covered the panel with a thin coating of plaster which it was difficult to lay on absolutely flat. Upon the plaster he drew the outline of the figures he was going to paint, and filled in the background with a thin layer of gold leaf, such as is to-day used for gilding frames. After the background had been put in, it was impossible to correct the outline of the figures, and the labour of preparing the wooden panel and of laying the gold was so great that an artist would naturally not make risky attempts towards something new, lest he should spoil his work. In the Jerusalem Chamber of Westminster Abbey there is a thirteenth-century altar-piece of this kind, and you can see the strips of vellum that were used to cover the joins of the different pieces of wood forming the panel, beneath the layer of plaster, which has now to a great extent peeled off.

The people liked to see their Old Testament stories and the stories from the Life of Christ painted over and over again. They had become fond of the versions of the tales which they had known and seen painted when they were young, and did not wish them changed, so that the range of subjects was not large. The same were repeated, and because of the painter's fear of making mistakes it was natural that the same figures should be repeated too. Thus, whatever the subject pictured, a tradition was formed in each locality for the grouping and general arrangement of the figures, and the most authoritative tradition for such typical groupings was preserved in Constantinople or Byzantium, from which city the 'Byzantine' school of painting takes its name.

Before 1200, Byzantium had been a centre of residence and the civilizing influence of trade for eighteen centuries. It had been the capital of the Roman Empire, and less civilized peoples from the north had never conquered the town, destroying the Greek and Roman traditions, as happened elsewhere in Europe. You have read how the Romans had to withdraw their armies from England to defend Rome against the attacks of the Goths from the north, and then how Britain was settled by Angles, Saxons, Jutes, and Danes, who destroyed most of the Roman civilization. A similar though much less complete destruction took place in Italy a little later, when Goths and Lombards, who were remotely akin to the Angles and Saxons, overwhelmed Roman culture. But next to Constantinople, Rome had the best continuous tradition of art, for the fine monuments of the great imperial days still existed in the city. In Byzantium the original Greek population struggled on, and continued to paint, and make mosaics, and erect fine buildings, till the Turks conquered them in 1453. The Byzantines were wealthy and made exquisite objects in gold, precious stones, and ivory. While they were painting better than any other people in Europe, they too reproduced the same subjects and the same figures over and over again, only the figures were more graceful than those of the local Italian, English, and French artists, who in varying degrees at different times tried to paint like the Byzantine or Greek artists, but without quite the same success. So long as there was no need for an artist to paint anything but the old well-established subjects, and so long as people desired them to be painted in the old conventional manner, there was little reason why any painter should try to be original and paint what was not wanted. But in the thirteenth century a great change took place.

Let us here refresh our memories of what we may have read of that delightful saint, Francis of Assisi. He was born in 1182, the son of a well-to-do nobleman, in the little town of Assisi in Umbria, and as a lad became inflamed with the ideal of the religious life. But instead of entering one of the existing monastic orders, where he would have been protected, he gave away every possession he had in the world and adopted 'poverty' as his watchword. Clad in an old brown habit, he walked from place to place preaching charity, obedience, and renunciation of all worldly goods. He lived on what was given to him to eat from day to day; he nursed the lepers and the sick. Ever described as a most lovable person, he won by his preaching the hearts of people of all classes, from the King of France to the humblest peasant. He wrote beautiful hymns in praise of the sun, the moon, and the stars, and had a great love for every living thing. The birds were said to have flocked around him because they loved him, and we read that he talked to them and called them his 'little sisters.' An old writer tells this story in good faith:

When St. Francis spake words to them, the birds began all of them to open their beaks and spread their wings and reverently bend their heads down to the ground, and by their acts and by their songs did show that the holy Father gave them joy exceeding great.

Wherever he preached he made converts who 'married Holy Poverty,' as St. Francis expressed it, gave up everything they had, and lived his preaching and roaming life. St. Francis himself had no idea of forming a monastic order. He wished to live a holy life in the world and show others how to do the same, and for years he and his companions worked among the poor, earning their daily bread when they could, and when they could not, begging for it. Gradually, however, ambition stirred in the hearts of some of the followers of Francis, and against the will of their leader they made themselves into the Order of Franciscan Friars, collected gifts of money, and began to build churches and monastic buildings. At first the buildings were said to belong to the Pope, who allowed the Franciscans to use them, since they might not own property; but after the death of St. Francis, the Order built churches throughout the length and breadth of Italy, not of marble and mosaic but of brick, since brick was cheaper; but the brick walls were plastered, and upon the wet plaster there were painted scenes from the life of St. Francis, side by side with the old Christian and saintly legends. This sudden demand for painted churches with paintings of new subjects, stirred the painters of the day to alter their old style. When an artist was asked to paint a large picture of St. Francis preaching to the birds, he had to look at real birds and he had to study a real man in the attitude of preaching. There was no scene that had ever been painted from the life of Christ or of any saint in which a man preached to a bird, so that the artist was driven to paint from nature instead of copying former pictures.

Let us now read what a painter who lived in the sixteenth century, Vasari by name, wrote about the rise of painting in his native city. Some learned people nowadays say that Vasari was wrong in many of the stories he told, but after all he lived much nearer than we do to the times he wrote about, and it is safer to believe what he tells us than what modern students surmise, except when they are able to cite other old authorities to which Vasari did not have access.

The endless flood of misfortunes which overwhelmed unhappy Italy not only ruined everything worthy of the name of a building, but completely extinguished the race of artists, a far more serious matter. Then, as it pleased God, there was born in the year 1240, in the city of Florence, Giovanni, surnamed Cimabue, to shed the first light on the art of painting. Instead of paying attention to his lessons, Cimabue spent the whole day drawing men, horses, houses, and various other fancies on his books and odd sheets, like one who felt himself compelled to do so by nature. Fortune proved favourable to his natural inclination, for some Greek artists were summoned to Florence by the government of the city for no other purpose than the revival of painting in their midst, since the art was not so much debased as altogether lost. In this way Cimabue made a beginning in the art which attracted him, for he often played the truant and spent the whole day in watching the masters work. Thus it came about that his father and the artists considered him so fitted to be a painter that if he devoted himself to the profession he might look for honourable success in it, and to his great satisfaction his father procured him employment with the painters. Thus by dint of continual practice and with the assistance of his natural talent he far surpassed the manner of his teachers. For they had never cared to make any progress and had executed their works, not in the good manner of ancient Greece, but in the rude modern style of that time. Cimabue drew from nature to the best of his powers, although it was a novelty to do so in those days, and he made the draperies, garments, and other things somewhat more life-like, natural, and soft than the Greeks had done, who had taught one another a rough, awkward, and commonplace style for a great number of years, not by means of study but as a matter of custom, without ever dreaming of improving their designs by beauty of colouring or by any invention of worth.

If you were to see a picture by Cimabue (there is one in the National Gallery which resembles his work so closely that it is sometimes said to be his), you would think less highly than Vasari of the life-like quality of his art, though there is something dignified and stately in the picture of the Virgin and Child with angels that he painted for the Church of St. Francis at Assisi. Another story is told by Vasari of a picture by Cimabue, which tradition asserts to be the great Madonna, still in the Church of Santa Maria Novella at Florence.

Cimabue painted a picture of Our Lady for the church of Santa Maria Novella. The figure was of a larger size than any which had been executed up to that time, and the people of that day who had never seen anything better, considered the work so marvellous that they carried it to the church from Cimabue's house in a stately procession with great rejoicing and blowing of trumpets, while Cimabue himself was highly rewarded and honoured. It is reported, and some records of the old painters relate, that while Cimabue was painting this picture in some gardens near the gate of S. Piero, the old King Charles of Anjou passed through Florence. Among the many entertainments prepared for him by the men of the city, they brought him to see the picture of Cimabue. As it had not then been seen by any one, all the men and women of Florence flocked thither in a crowd with the greatest rejoicings, so that those who lived in the neighbourhood called the place the 'Joyful Suburb' because of the rejoicing there. This name it ever afterwards retained, being in the course of time enclosed within the walls of the city.

For this story we may thank Vasari, because it helps us to realize the love the people of Florence felt for the pictures in their churches, and the reverence in which they held an artist who could paint a more beautiful picture of the Virgin and Child than any they had seen before. It is difficult to think of the population of a town to-day walking in procession to honour the painter of a fine picture; but a picture of the Madonna was a very precious thing indeed to a Florentine of the thirteenth century, and we may try to imagine ourselves walking joyfully in that Florentine procession so as the better to understand Florentine Art.

I have repeated this legend about Cimabue, because he was the master of Giotto, who is called the Father of Modern Painting. The story is that Cimabue one day came upon the boy Giotto, who was a shepherd, and found him drawing a sheep with a pointed piece of stone upon a smooth surface of rock. He was so much struck with the drawing that he took the boy home and taught him, and soon he in his turn far surpassed his master. In order to appreciate Giotto we need to go to Assisi, Florence, or Padua, for in each place he has painted a series of wall-paintings. In the great double church of Assisi, built by the Franciscans over the grave of St. Francis within a few years of his death, Giotto has illustrated the whole story of his life. An isolated reproduction of one scene would give you no idea of their power. In many respects he was an innovator, and by the end of his life had broken away completely from the Byzantine school of painting. He composed each one of the scenes from the life of St. Francis in an original and dramatic manner, and so vividly that a person unacquainted with the story would know what was going on. Standing in the nave of the Upper Church, you are able to contrast these speaking scenes of the lives of people upon earth, with the faded glories of great-winged angels and noble Madonnas with Greek faces, that were painted in the Byzantine style when the church was at its newest, before Giotto was born. These look down upon us still from the east end of the church.

Giotto died in 1337, and for the next fifty years painters in Italy did little but imitate him. Scenes from the life of St. Francis and incidents from the legends of other saints remained in vogue, but they were not treated in original fashion by succeeding artists. The new men only tried to paint as Giotto might have painted, and so far from surpassing him, he was never even equalled by his followers.

We need not burden our memories with the names of these 'Giottesque' artists; and now, after this glimpse of an almost vanished world, we will turn our attention to England and to the first picture of our choice.