568. THE CORONATION OF THE VIRGIN.
School of Giotto (Giotto: 1266-1336).
See also (p. xix)
Giotto di Bondone—great alike as a painter, a sculptor, and an architect—was the son of a shepherd in the country near Florence. One day when he was drawing a ram of his father's flock with a stone upon a smooth piece of rock, Cimabue (see 565) happened to be passing by, and, seeing the lad's natural bent, carried him off to be a painter. Cimabue taught him all he knew, and in time the pupil eclipsed his master. Dante mentions this as an instance of the vanity of Fame: "Cimabue thought to hold the field in painting, but now Giotto has the cry." But another poet holds
That Cimabue smiled upon the lad
At the first stroke which passed what he could do,
Or else his Virgin's smile had never had
Such sweetness in't. All great men who foreknew
Their heirs in art, for art's sake have been glad.Mrs. Browning: Casa Guidi Windows.
The earliest examples of his work extant are the frescoes forming the lower range in the Upper Church at Assisi. His frescoes of the virtues in the Lower Church are believed to belong to a later period. So great was his fame that in 1298 he was sent for to do some work for the Pope. It was for him that Giotto sent as his testimonial the famous circle drawn with a brush, without compasses. "You may judge my masterhood of craft," Giotto tells us, "by seeing that I can draw a circle unerringly." (Hence the saying, "rounder than the O of Giotto.") After a short time in Rome, Giotto returned to Florence and painted the chapel of the Podestà, or Bargello, of Florence, which was rescued from destruction in 1841. Some of Giotto's work in it was restored. Here is his famous portrait of Dante (traced previous to restoration and published by the Arundel Society). To a later period belong his frescoes in the church of Santa Croce. In 1303 Giotto was called to decorate the walls of the chapel of the Annunziata dell' Arena at Padua. This he did with a series of compositions which are the greatest monument of his genius. It was during the execution of this work that Dante visited Padua, being entertained by his friend the painter. "Thus went Giotto, a serene labourer, throughout the length and breadth of Italy. He engaged himself in other tasks at Ferrara, Verona, and Ravenna, and at last at Avignon, where he became acquainted with Petrarch. Then passed rapidly through Florence and Orvieto on his way to Naples, where he received the kindest welcome from the good King Robert. The King, ever partial to men of mind and genius, took especial delight in Giotto's society; and Giotto (says Vasari), who had ever his repartee ready, held him fascinated at once with the magic of his pencil and pleasantry of his tongue. Returning to Florence, Giotto was appointed chief master of the works of the Duomo then in progress. He designed the Campanile, modelled the bas-relief for the base of the building, and sculptured two of them with his own hand. He died full of honour and at the zenith of his strength. He was buried in the cathedral, at the angle nearest his campanile; and thus the tower, which is the chief grace of his native city, may be regarded as his own sepulchral monument." Only those who have seen Giotto's wall paintings at Assisi, Padua, and Florence can form any true conception of his greatness. It is pointed out below in what respects his work was remarkable and important for his time. It has also an abiding value in itself. "In nine cases out of ten," says Ruskin, "the first expression of an idea is the most valuable: the idea may afterwards be polished and softened, and made more attractive to the general eye; but the first expression of it has a freshness and brightness, like the flash of a native crystal compared to the lustre of glass that has been melted and cut. Giotto was not, indeed, one of the most accomplished painters, but he was one of the greatest men who ever lived. He was the first master of his time, in architecture as well as in painting; he was the friend of Dante, and the undisputed interpreter of religious truth, by means of painting, over the whole of Italy. The works of such a man may not be the best to set before children in order to teach them drawing; but they assuredly should be studied with the greatest care by all who are interested in the history of the human mind" (Giotto and his Works in Padua). Copies of many of his works are in the Arundel Society's Collection.
It was Cimabue who first attempted to represent action as well as contemplation. Giotto went farther, and represented the action of daily life. "Cimabue magnified the Maid; and Florence rejoiced in her Queen. But it was left for Giotto to make the queenship better beloved, in its sweet humiliation." This picture is not by the master himself, but it is characteristic—in its greater naturalness and resemblance to human life—of Giotto's work. Cimabue's picture (565) is felt in a moment to be archaic beside it. Giotto is thus the first painter of domestic life—the "reconciler of the domestic with the monastic ideal, of household wisdom, labour of love, toil upon earth according to the law of Heaven, with revelation in cave or island, with the endurance of desolate and loveless days, with the repose of folded hands that wait Heaven's time." The corresponding development in the direction of greater naturalness which Giotto—himself a country lad brought up amongst the hills and fields—introduced in the art of landscape painting cannot, unfortunately, be illustrated from the National Gallery (see on this point Edinburgh Lectures on Architecture and Painting, ch. iii.). But a third development—the introduction, namely, of portraiture—is well seen in the Heads of St. John and St. Paul (276), a work in which Giotto's influence is very marked. There is no longer a mere adoption of conventional types: these apostles are individual portraits. "Before Cimabue, no beautiful rendering of human form was possible; and the rude or formal types of the Lombard and Byzantine, though they would serve in the tumult of the chase, or as the recognised symbols of creed, could not represent personal and domestic character. Faces with goggling eyes and rigid lips might be endured, with ready help of imagination, for gods, angels, saints, or hunters—or for anybody else in scenes of recognised legend; but would not serve for pleasant portraiture of one's own self, or of the incidents of gentle, actual life. And even Cimabue did not venture to leave the sphere of conventionally reverenced dignity. He still painted—though beautifully—only the Madonna, and the St. Joseph, and the Christ. These he made living—Florence asked no more: and 'Credette Cimabue nella pintura tener lo campo.' But Giotto came from the field; and saw with his simple eyes a lowlier worth. And he painted the Madonna, and St. Joseph, and the Christ,—yes, by all means, if you choose to call them so, but essentially,—Mamma, Papa, and the Baby. And all Italy threw up its cap—'ora ha Giotto il grido' (now Giotto has the cry)." A fourth development which the art of painting owes to Giotto may be well seen in this picture. Notice the pretty passages of colour, as, for instance, in the dresses of the angels. "The Greeks had painted anything anyhow,—gods black, horses red, lips and cheeks white; and when the Etruscan vase expanded into a Cimabue picture, or a Tafi mosaic, still—except that the Madonna was to have a blue dress, and everything else as much gold on it as could be managed—there was very little advance in notions of colour. Suddenly Giotto threw aside all the glitter, and all the conventionalism; and declared that he saw the sky blue, the tablecloth white, and angels, when he dreamed of them, rosy. And he simply founded the schools of colour in Italy" (Mornings in Florence, pt. ii.).