Part 10

And farther:--by the greatest men--by Titian, Velasquez, or Veronese--you will hardly find an authentic drawing, at all. For the fact is, that while we moderns have always learned, or tried to learn, to paint by drawing, the ancients learned to draw by painting--or by engraving, more difficult still. The brush was put into their hands when they were children, and they were forced to draw with that, until, if they used the pen or crayon, they used it either with the lightness of a brush or the decision of a graver. Michael Angelo uses his pen like a chisel; but all of them seem to use it only when they are in the height of their power, and then for rapid notation of thought or for study of models; but never as a practice helping them to paint. Probably exercises of the severest kind were gone through in minute drawing by the apprentices of the goldsmiths, of which we hear and know little, and which were entirely matters of course. To these, and to the exquisiteness of care and touch developed in working precious metals, may probably be attributed the final triumph of Italian sculpture. Michael Angelo, when a boy, is said to have copied engravings by Schöngauer and others, with his pen, in facsimile so true that he could pass his drawings as the originals. But I should only discourage you from all farther attempts in art, if I asked you to imitate any of these accomplished drawings of the gem-artificers. You have, fortunately, a most interesting collection of them already in your galleries, and may try your hands on them if you will. But I desire rather that you should attempt nothing except what can by determination be absolutely accomplished, and be known and felt by you to be accomplished when it is so. Now, therefore, I am going at once to comply with that popular instinct which, I hope, so far as you care for drawing at all, you are still boys enough to feel, the desire to paint. Paint you shall; but remember, I understand by painting what you will not find easy. Paint you shall; but daub or blot you shall not: and there will be even more care required, though care of a pleasanter kind, to follow the lines traced for you with the point of the brush than if they had been drawn with that of a crayon. But from the very beginning (though carrying on at the same time an incidental practice with crayon and lead pencil), you shall try to draw a line of absolute correctness with the point, not of pen or crayon, but of the brush, as Apelles did, and as all coloured lines are drawn on Greek vases. A line of absolute correctness, observe. I do not care how slowly you do it, or with how many alterations, junctions, or re-touchings; the one thing I ask of you is, that the line shall be right, and right by measurement, to the same minuteness which you would have to give in a Government chart to the map of a dangerous shoal.

142. This question of measurement is, as you are probably aware, one much vexed in art schools; but it is determined indisputably by the very first words written by Lionardo: "Il giovane deve prima imparare prospettiva, _per le misure d'ogni cosa_."

Without absolute precision of measurement, it is certainly impossible for you to learn perspective rightly; and, as far as I can judge, impossible to learn anything else rightly. And in my past experience of teaching, I have found that such precision is of all things the most difficult to enforce on the pupils. It is easy to persuade to diligence, or provoke to enthusiasm; but I have found it hitherto impossible to humiliate one clever student into perfect accuracy.

It is, therefore, necessary, in beginning a system of drawing for the University, that no opening should be left for failure in this essential matter. I hope you will trust the words of the most accomplished draughtsman of Italy, and the painter of the great sacred picture which, perhaps beyond all others, has influenced the mind of Europe, when he tells you that your first duty is "to learn perspective by the _measures_ of everything." For perspective, I will undertake that it shall be made, practically, quite easy to you; if you care to master the mathematics of it, they are carried as far as is necessary for you in my treatise written in 1859, of which copies shall be placed at your disposal in your working room. But the habit and dexterity of _measurement_ you must acquire at once, and that with engineer's accuracy. I hope that in our now gradually developing system of education, elementary architectural or military drawing will be required at all public schools; so that when youths come to the University, it may be no more necessary for them to pass through the preliminary exercises of perspective than of grammar: for the present, I will place in your series examples simple and severe enough for all necessary practice.

143. And while you are learning to measure, and to draw, and lay flat tints, with the brush, you must also get easy command of the pen; for that is not only the great instrument for the first sketching, but its right use is the foundation of the art of illumination. In nothing is fine art more directly founded on utility than in the close dependence of decorative illumination on good writing. Perfect illumination is only writing made lovely; the moment it passes into picture-making it has lost its dignity and function. For pictures, small or great, if beautiful, ought not to be painted on leaves of books, to be worn with service; and pictures, small or great, not beautiful, should be painted nowhere. But to make writing _itself_ beautiful,--to make the sweep of the pen lovely,--is the true art of illumination; and I particularly wish you to note this, because it happens continually that young girls who are incapable of tracing a single curve with steadiness, much more of delineating any ornamental or organic form with correctness, think that work, which would be intolerable in ordinary drawing, becomes tolerable when it is employed for the decoration of texts; and thus they render all healthy progress impossible, by protecting themselves in inefficiency under the shield of good motive. Whereas the right way of setting to work is to make themselves first mistresses of the art of writing beautifully; and then to apply that art in its proper degrees of development to whatever they desire permanently to write. And it is indeed a much more truly religious duty for girls to acquire a habit of deliberate, legible, and lovely penmanship in their daily use of the pen, than to illuminate any quantity of texts. Having done so, they may next discipline their hands into the control of lines of any length, and, finally, add the beauty of colour and form to the flowing of these perfect lines. But it is only after years of practice that they will be able to illuminate noble words rightly for the eyes, as it is only after years of practice that they can make them melodious rightly, with the voice.

144. I shall not attempt, in this lecture, to give you any account of the use of the pen as a drawing instrument. That use is connected in many ways with principles both of shading and of engraving, hereafter to be examined at length. But I may generally state to you that its best employment is in giving determination to the forms in drawings washed with neutral tint; and that, in this use of it, Holbein is quite without a rival. I have therefore placed many examples of his work among your copies. It is employed for rapid study by Raphael and other masters of delineation, who, in such cases, give with it also partial indications of shadow; but it is not a proper instrument for shading, when drawings are intended to be deliberate and complete, nor do the great masters so employ it. Its virtue is the power of producing a perfectly delicate, equal, and decisive line with great rapidity; and the temptation allied with that virtue is the licentious haste, and chance-swept, instead of strictly-commanded, curvature. In the hands of very great painters it obtains, like the etching needle, qualities of exquisite charm in this free use; but all attempts at imitation of these confused and suggestive sketches must be absolutely denied to yourselves while students. You may fancy you have produced something like them with little trouble; but, be assured, it is in reality as unlike them as nonsense is unlike sense; and that, if you persist in such work, you will not only prevent your own executive progress, but you will never understand in all your lives what good painting means. Whenever you take a pen in your hand, if you cannot count every line you lay with it, and say why you make it so long and no longer, and why you drew it in that direction and no other, your work is bad. The only man who can put his pen to full speed, and yet retain command over every separate line of it, is Dürer. He has done this in the illustrations of a missal preserved at Munich, which have been fairly facsimiled; and of these I have placed several in your copying series, with some of Turner's landscape etchings, and other examples of deliberate pen work, such as will advantage you in early study. The proper use of them you will find explained in the catalogue.

145. And, now, but one word more to-day. Do not impute to me the impertinence of setting before you what is new in this system of practice as being certainly the best method. No English artists are yet agreed entirely on early methods; and even Reynolds expresses with some hesitation his conviction of the expediency of learning to draw with the brush. But this method that I show you rests in all essential points on his authority, on Lionardo's, or on the evident as well as recorded practice of the most splendid Greek and Italian draughtsmen; and you may be assured it will lead you, however slowly, to great and certain skill. To what degree of skill, must depend greatly on yourselves; but I know that in practice of this kind you cannot spend an hour without definitely gaining, both in true knowledge of art, and in useful power of hand; and for what may appear in it too difficult, I must shelter or support myself, as in beginning, so in closing this first lecture on practice, by the words of Reynolds: "The impetuosity of youth is disgusted at the slow approaches of a regular siege, and desires, from mere impatience of labour, to take the citadel by storm. They must therefore be told again and again that labour is the only price of solid fame; and that, whatever their force of genius may be, there is no easy method of becoming a good painter."

LECTURE VI

LIGHT

146. The plan of the divisions of art-schools which I gave you in the last lecture is of course only a first germ of classification, on which we are to found farther and more defined statement; but for this very reason it is necessary that every term of it should be very clear in your minds.

And especially I must explain, and ask you to note the sense in which I use the word "mass." Artists usually employ that word to express the spaces of light and darkness, or of colour, into which a picture is divided. But this habit of theirs arises partly from their always speaking of pictures in which the lights represent solid form. If they had instead been speaking of flat tints, as, for instance, of the gold and blue in this missal page, they would not have called them "masses," but "spaces" of colour. Now both for accuracy and convenience' sake, you will find it well to observe this distinction, and to call a simple flat tint a space of colour; and only the representation of solid or projecting form a mass.

I use, however, the word "line" rather than "space" in the second and third heads of our general scheme, at p. 94, because you cannot limit a flat tint but by a line, or the locus of a line: whereas a gradated tint, expressive of mass, may be lost at its edges in another, without any fixed limit; and practically is so, in the works of the greatest masters.

147. You have thus, in your hexagonal scheme, the expression of the universal manner of advance in painting: Line first; then line enclosing flat spaces coloured or shaded; then the lines vanish, and the solid forms are seen within the spaces. That is the universal law of advance:--1, line; 2, flat space; 3, massed or solid space. But as you see, this advance may be made, and has been made, by two different roads; one advancing always through colour, the other through light and shade. And these two roads are taken by two entirely different kinds of men. The way by colour is taken by men of cheerful, natural, and entirely sane disposition in body and mind, much resembling, even at its strongest, the temper of well-brought-up children:--too happy to think deeply, yet with powers of imagination by which they can live other lives than their actual ones: make-believe lives, while yet they remain conscious all the while that they _are_ making believe--therefore entirely sane. They are also absolutely contented; they ask for no more light than is immediately around them, and cannot see anything like darkness, but only green and blue, in the earth and sea.

148. The way by light and shade is, on the contrary, taken by men of the highest powers of thought, and most earnest desire for truth; they long for light, and for knowledge of all that light can show. But seeking for light, they perceive also darkness; seeking for truth and substance, they find vanity. They look for form in the earth,--for dawn in the sky; and seeking these, they find formlessness in the earth, and night in the sky.

Now remember, in these introductory lectures I am putting before you the roots of things, which are strange, and dark, and often, it may seem, unconnected with the branches. You may not at present think these metaphysical statements necessary; but as you go on, you will find that having hold of the clue to methods of work through their springs in human character, you may perceive unerringly where they lead, and what constitutes their wrongness and rightness; and when we have the main principles laid down, all others will develop themselves in due succession, and everything will become more clearly intelligible to you in the end, for having been apparently vague in the beginning. You know when one is laying the foundation of a house, it does not show directly where the rooms are to be.

149. You have then these two great divisions of human mind: one, content with the colours of things, whether they are dark or light; the other seeking light pure, as such, and dreading darkness as such. One, also, content with the coloured aspects and visionary shapes of things; the other seeking their form and substance. And, as I said, the school of knowledge, seeking light, perceives, and has to accept and deal with obscurity: and seeking form, it has to accept and deal with formlessness, or death.

Farther, the school of colour in Europe, using the word Gothic in its broadest sense, is essentially Gothic _Christian_; and full of comfort and peace. Again, the school of light is essentially Greek, and full of sorrow. I cannot tell you which is right, or least wrong. I tell you only what I know--this vital distinction between them: the Gothic or colour school is always cheerful, the Greek always oppressed by the shadow of death; and the stronger its masters are, the closer that body of death grips them. The strongest whose work I can show you in recent periods is Holbein; next to him is Lionardo; and then Dürer: but of the three Holbein is the strongest, and with his help I will put the two schools in their full character before you in a moment.

150. Here is, first, the photograph of an entirely characteristic piece of the great colour school. It is by Cima of Conegliano, a mountaineer, like Luini, born under the Alps of Friuli. His Christian name was John Baptist: he is here painting his name-Saint; the whole picture full of peace, and intense faith and hope, and deep joy in light of sky, and fruit and flower and weed of earth. It was painted for the church of Our Lady of the Garden at Venice, La Madonna dell' Orto (properly Madonna of the _Kitchen_ Garden), and it is full of simple flowers, and has the wild strawberry of Cima's native mountains gleaming through the grass.

Beside it I will put a piece of the strongest work of the school of light and shade--strongest because Holbein was a colourist also; but he belongs, nevertheless, essentially to the chiaroscuro school. You know that his name is connected, in ideal work, chiefly with his "Dance of Death." I will not show you any of the terror of that; only a photograph of his well-known "Dead Christ." It will at once show you how completely the Christian art of this school is oppressed by its veracity, and forced to see what is fearful, even in what it most trusts.

You may think I am showing you contrasts merely to fit my theories. But there is Dürer's "Knight and Death," his greatest plate; and if I had Lionardo's "Medusa" here, which he painted when only a boy, you would have seen how he was held by the same chain. And you cannot but wonder why, this being the melancholy temper of the great Greek or naturalistic school, I should have called it the school of light. I call it so because it is through its intense love of light that the darkness becomes apparent to it, and through its intense love of truth and form that all mystery becomes attractive to it. And when, having learned these things, it is joined to the school of colour, you have the perfect, though always, as I will show you, pensive, art of Titian and his followers.

151. But remember, its first development, and all its final power, depend on Greek sorrow, and Greek religion.

The school of light is founded in the Doric worship of Apollo, and the Ionic worship of Athena, as the spirits of life in the light, and of life in the air, opposed each to their own contrary deity of death--Apollo to the Python, Athena to the Gorgon--Apollo as life in light, to the earth spirit of corruption in darkness;--Athena, as life by motion, to the Gorgon spirit of death by pause, freezing or turning to stone: both of the great divinities taking their glory from the evil they have conquered; both of them, when angry, taking to men the form of the evil which is their opposite--Apollo slaying by poisoned arrow, by pestilence; Athena by cold, the black ægis on her breast.

These are the definite and direct expressions of the Greek thoughts respecting death and life. But underlying both these, and far more mysterious, dreadful, and yet beautiful, there is the Greek conception of _spiritual_ darkness; of the anger of fate, whether foredoomed or avenging; the root and theme of all Greek tragedy; the anger of the Erinnyes, and Demeter Erinnys, compared to which the anger either of Apollo or Athena is temporary and partial:--and also, while Apollo or Athena only slay, the power of Demeter and the Eumenides is over the whole life; so that in the stories of Bellerophon, of Hippolytus, of Orestes, of Oedipus, you have an incomparably deeper shadow than any that was possible to the thought of later ages, when the hope of the Resurrection had become definite. And if you keep this in mind, you will find every name and legend of the oldest history become full of meaning to you. All the mythic accounts of Greek sculpture begin in the legends of the family of Tantalus. The main one is the making of the ivory shoulder of Pelops after Demeter has eaten the shoulder of flesh. With that you have Broteas, the brother of Pelops, carving the first statue of the mother of the gods; and you have his sister, Niobe, weeping herself to stone under the anger of the deities of light. Then Pelops himself, the dark-faced, gives name to the Peloponnesus, which you may therefore read as the "isle of darkness;" but its central city, Sparta, the "sown city," is connected with all the ideas of the earth as life-giving. And from her you have Helen, the representative of light in beauty, and the Fratres Helenæ--"lucida sidera;" and, on the other side of the hills, the brightness of Argos, with its correlative darkness over the Atreidæ, marked to you by Helios turning away his face from the feast of Thyestes.

152. Then join with these the Northern legends connected with the air. It does not matter whether you take Dorus as the son of Apollo or the son of Helen; he equally symbolises the power of light: while his brother, Æolus, through all his descendants, chiefly in Sisyphus, is confused or associated with the real god of the winds, and represents to you the power of the air. And then, as this conception enters into art, you have the myths of Dædalus, the flight of Icarus, and the story of Phrixus and Helle, giving you continual associations of the physical air and light, ending in the power of Athena over Corinth as well as over Athens.

Now, once having the clue, you can work out the sequels for yourselves better than I can for you; and you will soon find even the earliest or slightest grotesques of Greek art become full of interest. For nothing is more wonderful than the depth of meaning which nations in their first days of thought, like children, can attach to the rudest symbols; and what to us is grotesque or ugly, like a little child's doll, can speak to them the loveliest things. I have brought you to-day a few more examples of early Greek vase painting, respecting which remember generally that its finest development is for the most part sepulchral. You have, in the first period, always energy in the figures, light in the sky or upon the figures;[13] in the second period, while the conception of the divine power remains the same, it is thought of as in repose, and the light is in the god, not in the sky; in the time of decline, the divine power is gradually disbelieved, and all form and light are lost together. With that period I wish you to have nothing to do. You shall not have a single example of it set before you, but shall rather learn to recognise afterwards what is base by its strangeness. These, which are to come early in the third group of your Standard series, will enough represent to you the elements of early and late conception in the Greek mind of the deities of light.

[Footnote 13: See Note in the Catalogue on No. 201.]