Veil'd Glory of this lampless universe!
Thou Harmony of Nature's art!
I measure
The world of fancies, seeking one like thee,
And find—alas! mine own infirmity![ 32]
On the first morning I spent in the gallery, a most benevolent-looking old gentleman came up to me, and half lifting his velvet cap from his grey hairs, courteously saluted me by name. I replied, without knowing at the moment to whom I spoke. It was Böttigar, the most formidable—no, not formidable—but the most erudite scholar, critic, antiquarian, in Germany. Böttigar, I do believe, has read every book that ever was written; knows every thing that ever was known; and is acquainted with every body, who is any body, in the four quarters of the world. He is not the author of any large work, but his writings, in a variety of form, on art, ancient and modern,—on literature, on the classics, on the stage, are known over all Germany; and in his best days few have exercised so wide an influence over opinion and literature. It is said, that in his latter years his criticism has been too vague, his praise too indiscriminate, to be trusted; but I know not why this should excite indignation, though it may produce mistrust; in Böttigar's conformation, benevolence must always have been prominent, and in the decline of his life—for he is now seventy-eight—this natural courtesy combining with a good deal of vanity and imagination, would necessarily produce the result of extreme mildness,—a disposition to see, or try to see, all en beau. The happier for him, and the pleasanter for others. We were standing together in the room with the Madonna, but I did not allude to it, nor attempt to express by a word the impression it had made on me; but he seemed to understand my silence; he afterwards told me that it is ascertained that Raffaelle employed only three months in executing this picture: it was thrown upon his canvas in a glow of inspiration, and is painted very lightly and thinly. When Palmeroli, the Italian restorer, was brought here at an expense of more than three thousand ducats, he ventured to clean and retouch the background and accessories, but dared not touch the figures of the Virgin and the Child, which retain their sombre tint. This has perhaps destroyed the harmony of the general effect, but if the man mistrusted himself he was right: in such a case, however, he had better have let the background alone. In taking down the picture for the purpose of cleaning, it was discovered that a part of the original canvas, about a quarter of a yard, was turned back in order to make it fit the frame. Every one must have observed, that in Müller's engraving, and all the known copies of this Madonna, the head is too near the top of the picture, so as to mar the just proportion. This is now amended: the veil, or curtain, which appears to have been just drawn aside to disclose the celestial vision, does not now reach the boundary of the picture, as heretofore; the original effect is restored, and it is infinitely better.
As if to produce a surfeit of excellence, the five Correggios hang together in the same room with the Raffaelle.[ 33] They are the Madonna di San Georgio; the Madonna di San Francisco; the Madonna di Santo Sebastiano; the famous Nativity, called La Notte; and the small Magdalene reading, of which there exist an incalculable number of copies and prints. I know not that any thing can be added to what has been said a hundred times over of these wondrous pieces of poetry. Their excellence and value, as unequalled productions of art, may not perhaps be understood by all,—the poetical charm, the something more than meets the eye, is not perhaps equally felt by all,—but the sentiment is intelligible to every mind, and goes at once to every heart; the most uneducated eye, the merest tyro in art, gazes with delight on the Notte; and the Magdalene reading has given perhaps more pleasure than any known picture,—it is so quiet, so simple, so touching, in its heavenly beauty! Those who may not perfectly understand what artists mean when they dwell with rapture on Correggio's wonderful chiaro-scuro, should look close into this little picture, which hangs at a convenient height: they will perceive that they can look through the shadows into the substance,—as it might be, into the flesh and blood;—the shadows seem accidental—as if between the eye and the colours, and not incorporated with them; in this lies the inimitable excellence of this master.
The Magdalene was once surrounded by a rich frame of silver gilt, chased, and adorned with gems, turquoises, and pearls: but some years ago a thief found means to enter at the window, and carried off the picture for the sake of the frame. A reward of two hundred ducats and a pardon were offered for the picture only, and in a fortnight afterwards it was happily restored to the gallery uninjured; but I did not hear that the frame and jewels were ever recovered.
Of Correggio's larger pictures, I think the Madonna di San Georgio pleased me most. The Virgin is seated on a throne, holding the sacred Infant, who extends his arms and smiles out upon the world he has come to save. On the right stands St. George, his foot on the dragon's head; behind him St. Peter Martyr; on the left, St. Geminiano and St. John the Baptist. In the front of the picture two heavenly boys are playing with the sword and helmet of St. George, which he has apparently cast down at the foot of the throne. All in this picture is grand and sublime, in the feeling, the forms, the colouring, the expression. But what, says a wiseacre of a critic, rubbing up his school chronology, what have St. Francis, and St. George, and St. John the Baptist, to do in the same picture with the Virgin Mary? Did not St. George live nine hundred years after St. John? and St. Francis five hundred years after St. George? and so on. Yet this is properly no anachronism—no violation of the proprieties of action, place, or time. These and similar pictures, as the St. Jerome at Parma, and Raffaelle's Madonna, are not to be considered as historical paintings, but as grand pieces of lyrical and sacred poetry. In this particular picture, which was an altarpiece in the church of Our Lady at Parma, we have in St. George the representation of religious magnanimity; in St. John, religious enthusiasm; in St. Geminiani, religious munificence; in St. Peter Martyr, religious fortitude; and these are grouped round the most lovely impersonation of innocence, chastity, and heavenly love. Such, as it appears to me, is the true intention and signification of this and similar pictures.