Modern Painters Volume II Part 19

-- 25. The imaginative verity, how distinguished from realism.

Now, I wish the reader particularly to observe throughout all these works of Tintoret, the distinction of the imaginative verity from falsehood on the one hand, and from realism on the other. The power of every picture depends on the penetration of the imagination into the TRUE nature of the thing represented, and on the utter scorn of the imagination for all shackles and fetters of mere external fact that stand in the way of its suggestiveness. In the Baptism it cuts away the trunks of trees as if they were so much cloud or vapor, that it may exhibit to the thought the completed sequency of the scene;[65] in the Ma.s.sacre, it covers the marble floor with visionary light, that it may strike terror into the spectator without condescending to butchery; it defies the bare fact, but creates in him the fearful feeling; in the Crucifixion it annihilates locality, and brings the palm-leaves to Calvary, so only that it may bear the mind to the mount of Olives, as in the entombment it brings the manger to Jerusalem, that it may take the heart to Bethlehem; and all this it does in the daring consciousness of its higher and spiritual verity, and in the entire knowledge of the fact and substance of all that it touches. The imaginary boat of the demon angel expands the rush of the visible river into the descent of irresistible condemnation; but to make that rush and roar felt by the eye and heard by the ear, the rending of the pine branches above the cataract is taken directly from nature; it is an abstract of Alpine storm. Hence while we are always placed face to face with whatever is to be told, there is in and beyond its reality a voice supernatural; and that which is doubtful in the vision has strength, sinew, and a.s.suredness, built up in it by fact.

-- 26. The imagination how manifested in sculpture.

Let us, however, still advance one step farther, and observe the imaginative power deprived of all aid from chiaroscuro, color, or any other means of concealing the frame-work of its thoughts.

It was said by Michael Angelo that "non ha l'ottimo scultore alcun concetto, Ch'un marmo solo in se non circoscriva," a sentence which, though in the immediate sense intended by the writer it may remind us a little of the indignation of Boileau's Pluto, "Il s'ensuit de la que tout ce qui se peut dire de beau, est dans les dictionnaires,--il n'y a que les paroles qui sont transposees," yet is valuable, because it shows us that Michael Angelo held the imagination to be entirely expressible in rock, and therefore altogether independent, in its own nature, of those aids of color and shade by which it is recommended in Tintoret, though the sphere of its operation is of course by these incalculably extended. But the presence of the imagination may be rendered in marble as deep, thrilling, and awful as in painting, so that the sculptor seek for the soul and govern the body thereby.

-- 27. Bandinelli, Canova, Mino da Fiesole.

-- 28. Michael Angelo.

Of unimaginative work, Bandinelli and Canova supply us with characteristic instances of every kind, the Hercules and Cacus of the former, and its criticism by Cellini, will occur at once to every one; the disgusting statue now placed so as to conceal Giotto's important tempera picture in Santa Croce is a better instance, but a still more impressive lesson might be received by comparing the inanity of Canova's garland grace, and ball-room sentiment with the intense truth, tenderness, and power of men like Mino da Fiesole, whose chisel leaves many a hard edge, and despises down and dimple, but it seems to cut light and carve breath, the marble burns beneath it, and becomes transparent with very spirit. Yet Mino stopped at the human nature; he saw the soul, but not the ghostly presences about it; it was reserved for Michael Angelo to pierce deeper yet, and to see the indwelling angels. No man's soul is alone: Laoc.o.o.n or Tobit, the serpent has it by the heart or the angel by the hand, the light or the fear of the spiritual things that move beside it may be seen on the body; and that bodily form with Buonaroti, white, solid, distinct material, though it be, is invariably felt as the instrument or the habitation of some infinite, invisible power. The earth of the Sistine Adam that begins to burn; the woman embodied burst of adoration from his sleep; the twelve great torrents of the Spirit of G.o.d that pause above us there, urned in their vessels of clay; the waiting in the shadow of futurity of those through whom the promise and presence of G.o.d went down from the Eve to the Mary, each still and fixed, fixed in his expectation, silent, foreseeing, faithful, seated each on his stony throne, the building stones of the word of G.o.d, building on and on, tier by tier, to the Refused one, the head of the corner; not only these, not only the troops of terror torn up from the earth by the four quartered winds of the Judgment, but every fragment and atom of stone that he ever touched became instantly inhabited by what makes the hair stand up and the words be few; the St. Matthew, not yet disengaged from his sepulchre, bound hand and foot by his grave clothes, it is left for us to loose him; the strange spectral wreath of the Florence Pieta, casting its pyramidal, distorted shadow, full of pain and death, among the faint purple lights that cross and perish under the obscure dome of St^a. Maria del Fiore, the white la.s.situde of joyous limbs, panther like, yet pa.s.sive, fainting with their own delight, that gleam among the Pagan formalisms of the Uffizii, far away, showing themselves in their l.u.s.trous lightness as the waves of an Alpine torrent do by their dancing among the dead stones, though the stones be as white as they:[66] and finally, and perhaps more than all, those four ineffable types, not of darkness nor of day--not of morning nor evening, but of the departure and the resurrection, the twilight and the dawn of the souls of men--together with the spectre sitting in the shadow of the niche above them;[67] all these, and all else that I could name of his forming, have borne, and in themselves retain and exercise the same inexplicable power--inexplicable because proceeding from an imaginative perception almost superhuman, which goes whither we cannot follow, and is where we cannot come; throwing naked the final, deepest root of the being of man, whereby he grows out of the invisible, and holds on his G.o.d home.[68]

-- 29. Recapitulation. The perfect function of the imagination is the intuitive perception of ultimate truth.

Now, in all these instances, let it be observed, for it is to that end alone that I have been arguing all along, that the virtue of the imagination is its reaching, by intuition and intensity of gaze, (not by reasoning, but by its authoritative opening and revealing power,) a more essential truth than is seen at the surface of things. I repeat that it matters not whether the reader is willing call this faculty imagination or no, I do not care about the name; but I would be understood when I speak of imagination hereafter, to mean this, the true foundation of all art which exercises eternal authority over men's minds; (all other imagination than this is either secondary and contemplative, or utterly spurious;) the base of whose authority and being is its perpetual thirst of truth and purpose to be true. It has no food, no delight, no care, no perception, except of truth; it is forever looking under masks, and burning up mists; no fairness of form, no majesty of seeming will satisfy it; the first condition of its existence is incapability of being deceived; and though it sometimes dwells upon and substantiates the fictions of fancy, yet its own operation is to trace to their farthest limit the true laws and likelihoods even of the fict.i.tious creation. This has been well explained by Fuseli, in his allusion to the Centaur of Zeuxis; and there is not perhaps a greater exertion of imaginative power than may be manifested in following out to their farthest limits the necessary consequences of such arbitrary combination; but let not the jests of the fancy be confounded with that after serious work of the imagination which gives them all the nervous verity and substance of which they are capable. Let not the monsters of Chinese earthenware be confounded with the Faun, Satyr, or Centaur.

-- 30. Imagination now vulgarly understood.

How different this definition of the imagination may be from the idea of it commonly entertained among us, I can hardly say, because I have a very indistinct idea of what is usually meant by the term. I hear modern works constantly praised as being imaginative, in which I can trace no virtue of any kind; but simple, slavish, unpalliated falsehood and exaggeration; I see not what merit there can be in pure, ugly, resolute fiction; it is surely easy enough to be wrong; there are many ways of being unlike nature. I understand not what virtue that is which ent.i.tles one of these ways to be called imaginative, rather than another; and I am still farther embarra.s.sed by hearing the portions of those works called especially imaginative in which there is the most effort at minute and mechanical statement of contemptible details, and in which the artist would have been as actual and absolute in imitation as an echo, if he had known how. Against convictions which I do not understand, I cannot argue; but I may warn the artist that imagination of this strange kind, is not capable of bearing the time test; nothing of its doing ever has continued its influence over men; and if he desires to take place among the great men of older time, there is but one way for it; and one kind of imagination that will stand the immortal light: I know not how far it is by effort cultivable; but we have evidence enough before us to show in what direction that effort must be made.

-- 31. How its cultivation is dependent on the moral feelings.

We have seen (-- 10) that the imagination is in no small degree dependent on acuteness of moral emotion; in fact, all moral truth can only thus be apprehended--and it is observable, generally, that all true and deep emotion is imaginative, both in conception and expression; and that the mental sight becomes sharper with every full beat of the heart; and, therefore, all egotism, and selfish care, or regard, are in proportion to their constancy, destructive of imagination; whose play and power depend altogether on our being able to forget ourselves and enter like possessing spirits into the bodies of things about us.

-- 32. On independence of mind.

Again, as the life of imagination is in the discovering of truth, it is clear it can have no respect for sayings or opinions: knowing in itself when it has invented truly--restless and tormented except when it has this knowledge, its sense of success or failure is too acute to be affected by praise or blame. Sympathy it desires--but can do without; of opinions it is regardless, not in pride, but because it has no vanity, and is conscious of a rule of action and object of aim in which it cannot be mistaken; partly, also, in pure energy of desire and longing to do and to invent more and more, which suffer it not to suck the sweetness of praise--unless a little, with the end of the rod in its hand, and without pausing in its march. It goes straight forward up the hill; no voices nor mutterings can turn it back, nor petrify it from its purpose.[69]

-- 33. And on habitual reference to nature.

Finally, it is evident, that like the theoretic faculty, the imagination must be fed constantly by external nature--after the ill.u.s.trations we have given, this may seem mere truism, for it is clear that to the exercise of the penetrative faculty a subject of penetration is necessary; but I note it because many painters of powerful mind have been lost to the world by their suffering the restless writhing of their imagination in its cage to take place of its healthy and exulting activity in the fields of nature. The most imaginative men always study the hardest, and are the most thirsty for new knowledge. Fancy plays like a squirrel in its circular prison, and is happy; but imagination is a pilgrim on the earth--and her home is in heaven. Shut her from the fields of the celestial mountains--bar her from breathing their lofty, sun-warmed air; and we may as well turn upon her the last bolt of the tower of famine, and give the keys to the keeping of the wildest surge that washes Capraja and Gorgona.

FOOTNOTES

[56] Compare Arist. Rhet. III. 11.

[57] For the distinction between fancy and simple conception; see Chap. IV. -- 3.

[58] I take this and the next instance from Leigh Hunt's admirable piece of criticism, "Imagination and Fancy," which ought to be read with care, and to which, though somewhat loosely arranged, I may refer for all the filling up and ill.u.s.tration that the subject requires. With respect to what has just been said respecting want of imagination, compare his criticism of Addison's Cato, p. 28. I cannot, however, confirm his judgment, nor admit his selection of instances, among painters: he has looked to their manner only and habitual choice of subject, without feeling their power; and has given work to the coa.r.s.eness, mindlessness, and eclecticism of Guido and the Carracci, which in its poetical demand of tenderness might have foiled Pinturicchio; of dignity, Leonardo; and of color, Giorgione.

[59] Fancy, in her third function may, however, become serious, and gradually rise into imagination in doing so. Compare Chap. IV. -- 5.

[60] I am describing from a proof: in bad impressions this trunk is darkened.

[61] The picture is in the Guadagni palace. It is one of the most important landscapes Salvator ever painted. The figures are studied from street beggars. On the one side of the river, exactly opposite the point where the Baptism of Christ takes place, the painter, with a refinement of feeling peculiarly his own, has introduced some ruffians stripping off their s.h.i.+rts to bathe. He is fond of this incident. It occurs again in one of the marines of the Pitti palace, with the additional interest of a foreshortened figure, swimming on its back, feet foremost, exactly in the stream of light to which the eye is princ.i.p.ally directed.

[62] This circ.u.mstance, like most that lie not at the surface, has escaped Fuseli, though his remarks on the general tone of the picture are very good, as well as his opposition of it to the treatment of Rubens. (Lecture IX.)

[63] Note the shallow and uncomprehending notice of this picture by Fuseli. His description of the treatment of it by other painters is however true, terse, and valuable.

[64] Fresco in an out-house of the Ospedale St^a. Maria Nuova at Florence.

[65] The same thing is done yet more boldly in the large composition of the ceiling; the plague of fiery serpents; a part of the host, and another sky horizon are seen through an opening in the ground.

[66] The Bacchus. There is a small statue opposite it also--unfinished, but "a spirit still."

[67] I would have insisted more on the ghostly vitality of this dreadful statue; but the pa.s.sage referring to it in Rogers's Italy supersedes all further description. I suppose most lovers of art know it by heart.

"Nor then forget that chamber of the dead, Where the gigantic shapes of Night and Day, Turned into stone, rest everlastingly; Yet still are breathing, and shed round at noon A twofold influence,--only to be felt-- A light, a darkness, mingling each with each; Both, and yet neither. There, from age to age, Two ghosts are sitting on their sepulchres.

That is the Duke Lorenzo. Mark him well.

He meditates, his head upon his hand.

What from beneath his helm-like bonnet scowls?

Is it a face, or but an eyeless skull?

'Tis lost in shade; yet, like the basilisk, It fascinates, and is intolerable.

His mien is n.o.ble, most majestical!

Then most so, when the distant choir is heard At morn or eve--nor fail thou to attend On that thrice-hallowed day, when all are there; When all, propitiating with solemn songs, Visit the Dead. Then wilt thou feel his power!"

It is strange that this should be the only written instance (as far as I recollect) of just and entire appreciation of Michael Angelo's spiritual power. It is perhaps owing to the very intensity of his imagination that he has been so little understood--for, as I before said, imagination can never be met by vanity, nor without earnestness. His Florentine followers saw in him an anatomist and posture-master--and art was finally destroyed by the influence over admiring idiocy of the greatest mind that art ever inspired.

[68] I have not chosen to interrupt the argument respecting the essence of the imaginative faculty by any remarks on the execution of the imaginative hand; but we can hardly leave Tintoret and Michael Angelo without some notice of the pre-eminent power of execution exhibited by both of them, in consequence of their vigor and clearness of conception; nor without again warning the lower artist from confounding this velocity of decision and impatience with the velocity of affectation or indolence. Every result of real imagination we have seen to be a truth of some sort; and it is the characteristic of truth to be in some way tangible, seizable, distinguishable, and clear, as it is of falsehood to be obscure, confused, and confusing. Not but that many, if not most truths have a dark side, a side by which they are connected with mysteries too high for us,--nay, I think it is commonly but a poor and miserable truth which the human mind can walk all round, but at all events they have one side by which we can lay hold of them, and feel that they are downright adamant, and that their form, though lost in cloud here and there, is unalterable and real, and not less real and rocky because infinite, and joined on, St. Michael's mount-like to a far mainland. So then, whatever the real imagination lays hold of, as it is a truth, does not alter into anything else as the imaginative part works at it and feels over it and finds out more of it, but comes out more and more continually, all that is found out pointing to and indicating still more behind, and giving additional stability and reality to that which is discovered already. But if it be fancy or any other form of pseudo-imagination which is at work, then that which it gets hold of may not be a truth, but only an idea, which will keep giving way as soon as we try to take hold of it and turning into something else, so that as we go on copying it, every part will be inconsistent with all that has gone before, and at intervals it will vanish altogether, and leave blanks which must be filled up by any means at hand. And in these circ.u.mstances, the painter, unable to seize his thought, because it has not substance nor bone enough to bear grasping, is liable to catch at every line that he lays down, for help and suggestion, and to be led away by it to something else, which the first effort to realize dissipates in like manner, placing another phantom in its stead, until out of the fragments of these successive phantoms he has glued together a vague, mindless, involuntary whole, a mixture of all that was trite or common in each of the successive conceptions, for that is necessarily what is first caught a heap of things with the bloom off and the chill on, laborious, unnatural, inane, with its emptiness disguised by affectation, and its tastelessness salted by extravagance.

Necessarily, from these modes of conception, three vices of execution must result; and these are necessarily found in all those parts of the work where any trust has been put in conception, and only to be avoided in portions of actual portraiture (for a thoroughly unimaginative painter can make no use of a study--all his studies are guesses and experiments, all are equally wrong, and so far felt to be wrong by himself, that he will not work by any of them, but will always endeavor to improve upon them in the picture, and so lose the use of them). These three vices of execution are then--first, feebleness of handling, owing to uncertainty of intention; secondly, intentional carelessness of handling, in the hope of getting by accident something more than was meant; and lastly, violence and haste of handling, in the effort to secure as much as possible of the obscure image of which the mind feels itself losing hold. (I am throughout, it will be observed, attributing right feeling to the unimaginative painter; if he lack this, his execution may be cool and determined, as he will set down falsehood without blus.h.i.+ng, and ugliness without suffering.) Added to these various evidences of weakness, will be the various vices a.s.sumed for the sake of concealment; morbid refinements disguising feebleness--or insolence and coa.r.s.eness to cover desperation. When the imagination is powerful, the resulting execution is of course the contrary of all this: its first steps will commonly be impetuous, in clearing its ground and getting at its first conception--as we know of Michael Angelo in his smiting his blocks into shape, (see the pa.s.sage quoted by Sir Charles Clarke in the Essay on Expression, from Blaise de Vigenere,) and as it is visible in the handling of Tintoret always: as the work approaches completion, the stroke, while it remains certain and firm, because its end is always known, may frequently become slow and careful, both on account of the difficulty of following the pure lines of the conception, and because there is no fear felt of the conception's vanis.h.i.+ng before it can be realized; but generally there is a certain degree of impetuosity visible in the works of all the men of high imagination, when they are not working from a study, showing itself in Michael Angelo by the number of blocks he left unfinished, and by some slight evidences in those he completed of his having worked painfully towards the close; so that, except the Duke Lorenzo, the Bacchus of the Florentine gallery, and the Pieta of Genoa, I know not any of his finished works in which his mind is as mightily expressed as in his marble sketches; only, it is always to be observed that impetuosity or rudeness of hand is not necessarily--and, if imaginative, is never--carelessness. In the two landscapes at the end of the Scuola di San Rocco, Tintoret has drawn several large tree trunks with two strokes of his brush--one for the dark, and another for the light side; and the large rock at the foot of the picture of the Temptation is painted with a few detached touches of gray over a flat brown ground; but the touches of the tree-trunks have been followed by the mind as they went down with the most painful intensity through their every undulation; and the few gray strokes on the stone are so considered that a better stone cone could not be painted if we took a month to it: and I suppose, generally, it would be utterly impossible to give an example of execution in which less was left to accident, or in which more care was concentrated in every stroke, than the seemingly regardless and impetuous handling of this painter.

On the habit of both Tintoret and Michael Angelo to work straight forward from the block and on the canvas, without study or model, it is needless to insist; for though this is one of the most amazing proofs of their imaginative power, it is a dangerous precedent. No mode of execution ought ever to be taught to a young artist as better than another; he ought to understand the truth of what he has to do, felicitous execution will follow as a matter of course; and if he feels himself capable of getting at the right at once, he will naturally do so without reference to precedent. He ought to hold always that his duty is to attain the highest result he can,--but that no one has any business with the means or time he has taken. If it can be done quickly, let it be so done; if not, let it be done at any rate. For knowing his way he is answerable, and therefore must not walk _doubtingly_; but no one can blame him for walking _cautiously_, if the way be a narrow one, with a slip on each side.

He may pause, but he must not hesitate,--and tremble, but must not vacillate.

[69] That which we know of the lives of M. Angelo and Tintoret is eminently ill.u.s.trative of this temper.

CHAPTER IV.

OF IMAGINATION CONTEMPLATIVE.

-- 1. Imagination contemplative is not part of the essence, but only a habit or mode of the faculty.