A Popular Handbook to the National Gallery, Volume I, Foreign Schools. National Gallery (Great Britain)

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СКАЧАТЬ Parmigiano (Parmese: 1503-1540).

      A picture of great interest both for itself and for the circumstances under which it was painted. Parmigiano was painting it at Rome in 1527 when the city was sacked by the army of the Emperor Charles V. under Constable Bourbon. So intent, says Vasari, was our artist on his work that "when his own dwelling was filled with certain of these men, who were Germans, he remained undisturbed by their clamours, and did not move from his place; arriving in the room therefore, and finding him thus employed, they stood confounded at the beauty of the paintings they beheld, and, like good and sensible men as they must have been, they permitted him to continue his occupation."66 Parmigiano had other narrow escapes in his career, which ultimately came to a bad end, owing, Vasari says, to his forsaking painting for alchemy, "since he believed that he should make himself rich much more rapidly by the congelation of mercury than by his art."

      Francesco Maria Mazzola was called Parmigiano from Parma, his birthplace. After Correggio settled there, Parmigiano devoted himself to the study and imitation of that master. In 1523 he went to Rome, to study the works of Raphael and Michael Angelo. In 1531 he returned to Parma, and undertook an important commission to paint in one of its churches. He was paid in advance, and when after five years he had not begun the work he was imprisoned for breach of contract. He was released on a promise that he would proceed with the frescoes, but he fled the city, and shortly afterwards died, in his thirty-seventh year. The chequered life of the artist finds a parallel in the varying fortunes of his reputation as an artist. He was an imitator both of Correggio and of Michael Angelo – here, for instance, the head of the infant Christ recalls the former master, the figures of St. Jerome and St. John recall the latter; and in his own day was held to have imitated them successfully, whilst Vasari adds that "the spirit of Raphael was said to have passed into Parmigiano." Of one of his works Reynolds, two hundred years later, expressed himself "at a loss which to admire most, the correctness of drawing or grandeur of conception." But the fashion in art has changed since Reynolds's day, and modern critics have found Parmigiano's work "incongruous," "insipid," and "affected." This difference of opinion is well exemplified in the case of this picture. Vasari calls it "singularly beautiful," and its subsequent popularity is attested by the number of copies of it extant (visitors on Students' Days will still often see copyists at work on it). But other critics have attributed its fame "more to its defects than its beauties" (Passavant), and have found it "mannered and theatrical" (Mrs. Jameson), and "a pernicious adaptation of an incongruous style" (Dr. Richter).

      Leaving the visitor to form his own judgment, we may remind him that the subject is a supposed dream of St. Jerome when doing penance in the desert. He is asleep on the ground – doing penance, it might seem from his distorted position, even in his sleep, with a skull before him and a crucifix beside him. He is in the same desert where John the Baptist once preached, and thinking, we may suppose, of him, St. Jerome sees him in vision – with his camel skin about him – pointing upwards to the sky. There is the Virgin Mary seated as queen of heaven on a crescent moon, with a palm branch in her hand – the symbol now, not of martyrdom, but of victory over sin and death. And on her knee is the Divine Child, who rests his right hand on a little book on the Madonna's lap. It is a volume, we may suppose, of the Scriptures which St. Jerome had translated, and the vision thus foreshadows the time when it should be said unto him, "Well done, thou good and faithful servant; … enter thou into the joy of thy Lord."

      34. VENUS AND ADONIS

Titian (Venetian: 1477-1576). See 4.

      Venus is endeavouring to detain Adonis from the chase; but the sun is up (see his chariot in the sky) and the young huntsman is eager to be off with his hounds and his spear. The enamoured goddess caresses him, but it will be in vain. For Cupid, the god of love, is not there: he is asleep and at a distance, with his bow and quiver hanging on a tree; and all the blandishments of beauty, unaided by love, are as naught.

      Even as the sun with purple-colour'd face

      Had ta'en his last leave of the weeping morn,

      Rose-cheek'd Adonis hied him to the chase;

      Hunting he loved, but love he laugh'd to scorn;

      Sick-thoughted Venus makes amain unto him,

      And like a bold-faced suitor 'gins to woo him.

Shakespeare: Venus and Adonis.

      This picture (formerly in the Colonna Palace at Rome) is probably a studio-repetition of an original which is now at Madrid, and which was painted by Titian for Philip II. of Spain, then King-Consort of England. It was forwarded to him in London in 1554. The picture is thus forty years later than the "Bacchus and Ariadne," and critics find in it not unjustly a lack of the finer poetry which characterises the earlier classical works of the master. "That the aim of the artist was not a very high one, or this poesia very near to his heart, is demonstrated by the curiously material fashion in which he recommends it to his royal patron. He says that 'if in the Danaë (now at Naples) the forms were to be seen front-wise, here was occasion to look at them from a contrary direction – a pleasant variety for the ornament of a camerino.' Our worldly-wise painter evidently knew that material allurements as well as supreme art were necessary to captivate Philip" (Claude Philips: The Later Work of Titian, p. 80).

      35. BACCHUS AND ARIADNE

Titian (Venetian: 1477-1576). See 4.

      A picture which is at once a school of poetry and a school of art – "in its combination of all the qualities which go to make a great work of art possibly the finest picture in the world" (Poynter). It is a translation on canvas of the scene described in Catullus, where Bacchus, the wine-god, returning with his revel rout from a sacrifice, finds Ariadne on the seashore, after she had been deserted by Theseus, her lover. Bacchus no sooner sees her than he is enamoured and determines to make her his bride —

      Bounding along is blooming Bacchus seen,

      With all his heart aflame with love for thee,

      Fair Ariadne! and behind him, see,

      Where Satyrs and Sileni whirl along,

      With frenzy fired, a fierce tumultuous throng…

      There some wave thyrsi wreathed with ivy, here

      Some toss the limbs of a dismembered steer…

      Others with open palms the timbrel smite,

      Or with their brazen rods make tinklings light.

Carmen lxiv.: Sir T. Martin's translation.

      Nothing can be finer than the painter's representation of Bacchus and his rout: there is a "divine inebriety" in the god which is the very "incarnation of the spirit of revelry." "With this telling of the story," says Charles Lamb (Essay on Barrenness of the Imaginative Faculty in the Productions of Modern Art), "an artist, and no ordinary one, might remain richly proud… But Titian has recalled past time, and made it contributory with the present to one simultaneous effect. With the desert all ringing with the mad cymbals of his followers, made lucid with the presence and new offers of a god, – as if unconscious of Bacchus, or but idly casting her eyes as upon some unconcerning pageant, her soul undistracted from Theseus, Ariadne is still pacing the solitary shore, in as much heart-silence, and in almost the same local solitude, with which she awoke at daybreak to catch the forlorn last glances of the sail that bore away the Athenian." But though as yet half unconscious, Ariadne is already under her fated star: for above is the constellation of Ariadne's crown – the crown with which Bacchus presented his bride. And observe in connection with the astronomical side of the allegory the figure in Bacchus's train with the serpent round him: this is the serpent-bearer (Milton's "Orphiucus huge") translated to the skies with Bacchus and Ariadne. Notice too another piece of poetry: the marriage of Bacchus and Ariadne took place in the spring, Ariadne herself being the personification of its return, and Bacchus of its gladness; hence the flowers in the foreground which СКАЧАТЬ