Читать книгу Among the Great Masters of Music - Walter Rowlands - Страница 6

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He shows us Cecilia, standing with enraptured face lifted to heaven, where the parted clouds display six angels prolonging the melody which the saint has ceased to draw forth from the organ she holds. On her right, the majestic figure of St. Paul appears as if in deep thought, leaning on his sword, and between him and St. Cecilia we see the beautiful young face of the beloved disciple, John the Evangelist. Upon the other side, the foremost figure is that of Mary Magdalen, carrying the jar of ointment in her hand, and behind her stands St. Augustine with a bishop's staff, looking toward John. At the feet of St. Cecilia are scattered various instruments of music, a viol, cymbals, the triangle, flute, and others. They are broken, and some of the pipes of the regal held by St. Cecilia are falling from their place,—all seeming to indicate the inferiority of earthly music to the celestial harmonies. Of the five saints depicted, only Cecilia looks upward, and it has been suggested that Raphael meant that she, alone, hears and understands the heavenly strains.

She is clothed in a garment of cloth of gold, St. Paul in crimson and green, and the Magdalen in violet.

Some writers claim that the face of the Magdalen is that of Raphael's love, the "Farnarina," whom he frequently used as a model. The baker's daughter was a girl of the Trastevere, and it is a coincidence that her home was near that church dedicated to Cecilia, where the saint's remains have rested for hundreds of years.

As Mrs. Jameson observed, Sir Joshua Reynolds has given us a paraphrase of Raphael's painting of music's patron saint in his fine picture of Mrs. Billington, the famous English singer of his last years, as St. Cecilia. She holds a music book in her hand, but is listening to the carolling of some cherubs hovering above her. The composer Haydn paid the singer a happy compliment suggested by this portrait when he said to Sir Joshua, "What have you done? you have made her listening to the angels, you should have represented the angels listening to her." Mrs. Billington was so delighted with this praise that she gave Haydn a hearty kiss. This splendid portrait of the charming young singer is in the Lenox Library in New York.

Raphael's "St. Cecilia" has, of course, a history. In October of the year 1513, a noble lady of Bologna, named Elena Duglioli dall Olio, imagined that she heard supernatural voices bidding her to dedicate a chapel to St. Cecilia in the Church of S. Giovanni in Monte. Upon telling this to a relative, Antonio Pucci of Florence, he offered to fit up the chapel at his own expense, and induced his uncle, Lorenzo Pucci, then newly created a cardinal, to commission Raphael to paint a picture for the altar. It was finished in 1516.

Tradition relates that Pucci had no ear for music, and was laughed at by his brother cardinals when chanting mass in the Sistine Chapel. He thereupon invoked the aid of St. Cecilia, who rewarded the donor of her picture by remedying his harmonic deficiency.

In 1796, Napoleon's conquering army carried the painting to Paris, where it remained until 1815, when it was returned to Bologna. It was at a later date transferred to the art gallery of that city, where it now hangs. About the middle of the eighteenth century, when the agent of Augustus III., the Elector of Saxony, was negotiating the purchase of Italian paintings for the royal gallery in Dresden, the "St. Cecilia" was offered to him for $18,000, but the price was thought too high, and a copy by Denis Calvaert sufficed. This still hangs in the Zwinger at Dresden, the home of the Sistine Madonna. According to Vasari, the organ and other musical instruments in this picture were painted by one of the master's pupils, Giovanni da Udine. Raphael again designed a St. Cecilia in the now ruined fresco of her martyrdom, which either the master or one of his pupils painted in the chapel of the Pope's hunting castle of La Magliana, near Rome. Fortunately, Marc Antonio's engraving has preserved for us the composition of this work.

Of the many tributes to this "St. Cecilia," we will select the one by Shelley.

"We saw besides one picture of Raphael—St. Cecilia; this is in another and higher style; you forget that it is a picture as you look at it; and yet it is most unlike any of those things which we call reality. It is of the inspired and ideal kind, and seems to have been conceived and executed in a similar state of feeling to that which produced among the ancients those perfect specimens of poetry and sculpture which are the baffling models of succeeding generations. There is a unity and a perfection in it of an incommunicable kind. The central figure, St. Cecilia, seems rapt in such inspiration as produced her image in the painter's mind; her deep, dark, eloquent eyes lifted up; her chestnut hair flung back from her forehead—she holds an organ in her hands—her countenance, as it were, calmed by the depth of its passion and rapture, and penetrated throughout with the warm and radiant light of life. She is listening to the music of heaven, and, as I imagine, has just ceased to sing, for the four figures that surround her evidently point, by their attitudes, toward her; particularly St. John, who, with a tender yet impassioned gesture, bends his countenance toward her, languid with the depth of his emotion. At her feet lie various instruments of music, broken and unstrung. Of the colouring I do not speak; it eclipses nature, yet has all her truth and softness."

Dryden's "Song for St. Cecilia's Day, 1687," set to music by Draghi, an Italian composer, ends with this verse, apposite to our picture:

"Orpheus could lead the savage race,

And trees uprooted left their place,

Sequacious of the lyre:

But bright Cecilia raised the wonder higher;

When to her organ vocal breath was given,

An angel heard, and straight appeared,—

Mistaking earth for heaven!"

Ten years later he wrote his noble ode, "Alexander's Feast," in honour of St. Cecilia's festival, at the close of which he again refers to the saint's wondrous powers:

"Thus long ago,

Ere heaving bellows learn'd to blow,

While organs yet were mute,

Timotheus to his breathing flute

And sounding lyre,

Could swell the soul to rage, or kindle soft desire.

At last divine Cecilia came,

Inventress of the vocal frame;

The sweet enthusiast, from her sacred store,

Enlarged the former narrow bounds,

And added length to solemn sounds,

With Nature's mother-wit, and arts unknown before.

Let old Timotheus yield the prize,

Or both divide the crown;

He raised a mortal to the skies,

She drew an angel down."

Handel, in 1736, produced his oratorio of "Alexander's Feast." Pope's "Ode on St. Cecilia's Day," was written in 1708, and performed at Cambridge, in 1730, with music by Maurice Greene. In this composition the poet uses a similar image to Dryden. He sings:

"Music the fiercest grief can charm,

And fate's severest rage disarm;

Music can soften pain to ease,

And make despair and madness please;

Our joys below it can improve,

And antedate the bliss above.

This the divine Cecilia found,

And to her Maker's praise confin'd the sound.

When the full organ joins the tuneful quire,

Th' immortal pow'rs incline their ear;

Borne on the swelling notes our souls aspire,

While solemn airs improve the sacred fire;

And angels lean from Heav'n to hear.

Of Orpheus now no more let poets tell,

To bright Cecilia greater pow'r is given;

His numbers rais'd a shade from Hell,

Hers lift the soul to Heav'n."