Ariadne Florentina: Six Lectures on Wood and Metal Engraving. Ruskin John

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СКАЧАТЬ skill, and no object but the pleasure of the beholder. Of that momentous change itself I do not purpose to speak in the present course of lectures; but my endeavor will be to lay before you a rough chart of the course of the arts in Florence up to the time when it took place; a chart indicating for you, definitely, the growth of conscience, in work which is distinctively conscientious, and the perfecting of expression and means of popular address, in that which is distinctively didactic.

      41. Means of popular address, observe, which have become singularly important to us at this day. Nevertheless, remember that the power of printing, or reprinting, black pictures,—practically contemporary with that of reprinting black letters,—modified the art of the draughtsman only as it modified that of the scribe. Beautiful and unique writing, as beautiful and unique painting or engraving, remain exactly what they were; but other useful and reproductive methods of both have been superadded. Of these, it is acutely said by Dr. Alfred Woltmann,5—

      "A far more important part is played in the art-life of Germany by the technical arts for the multiplying of works; for Germany, while it was the land of book-printing, is also the land of picture-printing. Indeed, wood-engraving, which preceded the invention of book-printing, prepared the way for it, and only left one step more necessary for it. Book-printing and picture-printing have both the same inner cause for their origin, namely, the impulse to make each mental gain a common blessing. Not merely princes and rich nobles were to have the privilege of adorning their private chapels and apartments with beautiful religious pictures; the poorest man was also to have his delight in that which the artist had devised and produced. It was not sufficient for him when it stood in the church as an altar-shrine, visible to him and to the congregation from afar; he desired to have it as his own, to carry it about with him, to bring it into his own home. The grand importance of wood-engraving and copperplate is not sufficiently estimated in historical investigations. They were not alone of use in the advance of art; they form an epoch in the entire life of mind and culture. The idea embodied and multiplied in pictures became like that embodied in the printed word, the herald of every intellectual movement, and conquered the world."

      42. "Conquered the world"? The rest of the sentence is true, but this, hyperbolic, and greatly false. It should have been said that both painting and engraving have conquered much of the good in the world, and, hitherto, little or none of the evil.

      Nor do I hold it usually an advantage to art, in teaching, that it should be common, or constantly seen. In becoming intelligibly and kindly beautiful, while it remains solitary and unrivaled, it has a greater power. Westminster Abbey is more didactic to the English nation, than a million of popular illustrated treatises on architecture.

      Nay, even that it cannot be understood but with some difficulty, and must be sought before it can be seen, is no harm. The noblest didactic art is, as it were, set on a hill, and its disciples come to it. The vilest destructive and corrosive art stands at the street corners, crying, "Turn in hither; come, eat of my bread, and drink of my wine, which I have mingled."

      And Dr. Woltmann has allowed himself too easily to fall into the common notion of Liberalism, that bad art, disseminated, is instructive, and good art isolated, not so. The question is, first, I assure you, whether what art you have got is good or bad. If essentially bad, the more you see of it, the worse for you. Entirely popular art is all that is noble, in the cathedral, the council chamber, and the market-place; not the paltry colored print pinned on the wall of a private room.

      43. I despise the poor!—do I, think you? Not so. They only despise the poor who think them better off with police news, and colored tracts of the story of Joseph and Potiphar's wife, than they were with Luini painting on their church walls, and Donatello carving the pillars of their market-places.

      Nevertheless, the effort to be universally, instead of locally, didactic, modified advantageously, as you know, and in a thousand ways varied, the earlier art of engraving: and the development of its popular power, whether for good or evil, came exactly—so fate appointed—at a time when the minds of the masses were agitated by the struggle which closed in the Reformation in some countries, and in the desperate refusal of Reformation in others.6 The two greatest masters of engraving whose lives we are to study, were, both of them, passionate reformers: Holbein no less than Luther; Botticelli no less than Savonarola.

      44. Reformers, I mean, in the full and, accurately, the only, sense. Not preachers of new doctrines; but witnesses against the betrayal of the old ones, which were on the lips of all men, and in the lives of none. Nay, the painters are indeed more pure reformers than the priests. They rebuked the manifest vices of men, while they realized whatever was loveliest in their faith. Priestly reform soon enraged itself into mere contest for personal opinions; while, without rage, but in stern rebuke of all that was vile in conduct or thought,—in declaration of the always-received faiths of the Christian Church, and in warning of the power of faith, and death,7 over the petty designs of men,—Botticelli and Holbein together fought foremost in the ranks of the Reformation.

      45. To-day I will endeavor to explain how they attained such rank. Then, in the next two lectures, the technics of both,—their way of speaking; and in the last two, what they had got to say.

      First, then, we ask how they attained this rank;—who taught them what they were finally best to teach? How far must every people—how far did this Florentine people—teach its masters, before they could teach it?

      Even in these days, when every man is, by hypothesis, as good as another, does not the question sound strange to you? You recognize in the past, as you think, clearly, that national advance takes place always under the guidance of masters, or groups of masters, possessed of what appears to be some new personal sensibility or gift of invention; and we are apt to be reverent to these alone, as if the nation itself had been unprogressive, and suddenly awakened, or converted, by the genius of one man.

      No idea can be more superficial. Every nation must teach its tutors, and prepare itself to receive them; but the fact on which our impression is founded—the rising, apparently by chance, of men whose singular gifts suddenly melt the multitude, already at the point of fusion; or suddenly form, and inform, the multitude which has gained coherence enough to be capable of formation,—enables us to measure and map the gain of national intellectual territory, by tracing first the lifting of the mountain chains of its genius.

      46. I have told you that we have nothing to do at present with the great transition from ancient to modern habits of thought which took place at the beginning of the sixteenth century. I only want to go as far as that point;—where we shall find the old superstitious art represented finally by Perugino, and the modern scientific and anatomical art represented primarily by Michael Angelo. And the epithet bestowed on Perugino by Michael Angelo, 'goffo nell' arte,' dunce, or blockhead, in art,—being, as far as my knowledge of history extends, the most cruel, the most false, and the most foolish insult ever offered by one great man to another,—does you at least good service, in showing how trenchant the separation is between the two orders of artists,8—how exclusively we may follow out the history of all the 'goffi nell' arte,' and write our Florentine Dunciad, and Laus Stultitiæ, in peace; and never trench upon the thoughts or ways of these proud ones, who showed their fathers' nakedness, and snatched their masters' fame.

      47. The Florentine dunces in art are a multitude; but I only want you to know something about twenty of them.

      Twenty!—you think that a grievous number? It may, perhaps, appease you a little to be told that when you really have learned a very little, accurately, about these twenty dunces, there are only five more men among the artists of Christendom whose works I shall ask you to examine while you are under my care. That makes twenty-five altogether,—an exorbitant demand on your attention, you СКАЧАТЬ