Tintoret was not to be daunted. He lived to be a bold-tempered, dashing man, and he must have been defiant, even in his boyhood, as he was swaggering in his youth, when he set up an academy of his own, and inscribed above the door, 'The drawing of Michael Angelo and the colouring of Titian.' He had studied and taught himself from casts and theories since he left the school of Titian, and then, with worldly wisdom equal to his daring, he commenced his artistic career by accepting every commission, good or bad, and taking what pay he could get for his work; but, unfortunately for him and for the world, he executed his work, as might have been expected, in the same headlong, indiscriminate spirit, acquiring the name of 'Il Furioso' from the rapidity and recklessness of his manner of painting. Often he did not even give himself the trouble of making any sketch or design of his pictures beforehand, but composed as he painted.
Self-confident to presumption, he took for his inspirations the merest impulses, and considerably marred the effect of his unquestionably grand genius by gross haste and carelessness. He was a successful man in his day, as so energetic and unscrupulous a man was likely enough to be, and his fellow-citizens, who saw principally on the surface, [20] were charmed beyond measure by his tremendous capacity for invention, his dramatic vigour, his gorgeous, rampant richness and glare; or, by contrast, his dead dulness of ornament and colouring; and were not too greatly offended by his occasional untruthfulness in drawing and colouring, and the inequality of his careless, slovenly, powerful achievements. Yet even Tintoret's fascinated contemporaries said of him that he 'used three pencils: one gold, one silver, one lead.'
Naturally Tintoretto painted an immense number of pictures, to only three of which, however, he appended his name. These were, 'The Crucifixion,' and 'The Miracle of the Slave,' two of fifty-seven pictures which he painted for the school of St Roch alone, in Venice; the other was the 'Marriage at Cana,' in the church of Santa Maria della Saluto, Venice.
There is an authentic story told of Tintoretto in his age, which is in touching contrast to what is otherwise known of the man. Besides a son, Dominico, who was a painter, Tintoret had a daughter, Marietta, very dear to him, who was also a painter—indeed, so gifted a portrait painter, as to have been repeatedly invited to foreign courts to practise her art, invitations which she declined, because she would not be parted from her father. To Tintoret's great grief, this daughter died as she was thirty years of age, and her father was in his seventy-eighth year. When her end was unmistakably near, the old man took brush and canvas and struggled desperately to preserve a last impression of the beloved child's face, over which death was casting its shadow.
Tintoretto died four years later, in 1594. His portrait is that of a man who holds his head high and resolutely; he has, strange to say, a somewhat commonplace face, with its massive nose, full eye, short curly beard and hail. The forehead is not very broad, but the head is 'long,' as Scotch people say, and they count long-headedness not only an indication of self-esteem, but of practical shrewdness. Tintoret's power was native, and had received little training; it is a proof of the strength of that power that he could not quench it. His faults, as a painter, I have already had to chronicle in the sketch of the man. He was greatest on large canvases, where his recklessness was lost in his strength; and in portraits, where his quickness in seizing striking traits more than equalled that rapidity of conclusion in realizing, and still more notably in classifying, character, which, to say the least, is liable to error.
Even before Tintoretto lived sacred subjects and! art had entirely changed places. In the days of Fra Angelico and the Van Eycks, art was the means by which painters brought before men sacred subjects, to whose design painters looked with more or less of conviction and feeling. By the time that Tintoret painted, sacred subjects were the means by which painters showed their art; means, the design of which was largely lost sight of, and which might be freely tortured and twisted, falsified, well-nigh burlesqued, if, by so doing, painters could better display their originality, skill, and mastery of technicalities. Sacred subjects had become more and more human in the lower sense, and less and less divine. A man who had so little reverence as Tintoret showed for his own higher self, his fellow-men, and his art, would scarcely seem well qualified to take up sacred subjects. But criticism is entirely and hopelessly divided on the question, for while some authorities hold that he made of the awful scene of the Crucifixion a merely historical and decidedly theatrical procession, other authorities maintain that he preserved in that 'great composition' 'repose and dignity, solemnity and reverence.'
Here is M. Charles Blanc, the French art critic's opinion of Tintoret's largest work, seventy-four feet in length and thirty feet in height: The Glory of Paradise, in the great hall or throne-room of the Doge's Palace:—
'If the shadows had not become so black, such a picture would have had something of sublimity; but that sky, without transparency, the lights of which, even, are of a burnt and baked colour, has rather the air of a lit-up Erebus than of a Paradise. Four hundred figures are in motion in this vast enclosure, some naked, others draped, but draped uniformly in a staring red or a hard blue, which form as many spots, in some sort symmetrical. The manner is quick; a little loose, but confident. The models are neither taken from nature nor from the ideal, they are drawn from practice, and are in general only turns of the head, without beauty and without delicacy. The angels are agitated like demons; and the whole—coarse enough in execution as in thought, is imposing nevertheless by mass, movement, and number. It is the striking image of a multitude in the air, a rout in the heavens, or rather in purgatory.'
Here, again, is Mr Ruskin's unequalled estimate of Tintoret's works: 'I should exhaust the patience of the reader if I were to dwell at length on the various stupendous developments of the imagination of Tintoret in the Scuola di San Rocco alone. I would fain join awhile in that solemn pause of the journey into Egypt, where the silver boughs of the shadowy trees lace with their tremulous lines the alternate folds of fair cloud, flushed by faint crimson light, and lie across the streams of blue between those rosy islands like the white wakes of wandering ships; or watch beside the sleep of the disciples among those mossy leaves that lie so heavily on the dead of the night beneath the descent of the angel of the agony, and toss fearfully above the motion of the torches as the troop of the betrayer emerges out of the hollows of the olives; or wait through the hour of accusing beside the judgment-seat of Pilate, where all is unseen, unfelt, except the one figure that stands with its head bowed down, pale like the pillar of moonlight, half bathed in the glory of the Godhead, half wrapt in the whiteness of the shroud. Of these and all other thoughts of indescribable power that are now fading from the walls of those neglected chambers, I may perhaps endeavour at a future time to preserve some image and shadow more faithfully than by words; but I shall at present terminate our series of illustrations by reference to a work of less touching, but more tremendous appeal; the Last Judgment in the church of Santa Maria dell' Orto.'
'By Tintoret only has this unimaginable event been grappled with in its verity; not typically, nor symbolically, but as they may see it who shall not sleep, but be changed. Only one traditional circumstance he has received with Dante and Michael Angelo, the Boat of the Condemned; but the impetuosity of his mind bursts out even in the adoption of this image; he has not stopped at the scowling ferryman of the one, nor at the sweeping blow and demon-dragging of the other; but, seized Hylas-like by the limbs, and tearing up the earth in his agony, the victim is dashed into his destruction; nor is it the sluggish Lethe, nor the fiery lake, that bears the cursed vessel, but the oceans of the earth and the waters of the firmament gathered into one white, ghastly cataract; the river of the wrath of God, roaring down into the gulf where the world has melted with its fervent heat, choked with the ruin of nations, and the limbs of its corpses tossed out of its whirling like water-wheels. Bat-like, out of the holes, and caverns, and shadows of the earth, the bones gather, and the clay-heaps heave, rattling and adhering into half-kneaded anatomies, that crawl, and startle, and struggle up among the putrid weeds, with the clay clinging to their clotted hair, and their heavy eyes sealed by the earth darkness yet, like his of old who went his way unseeing to the Siloam pool; shaking off one by one the dreams of the prison-house, hardly hearing the clangour of the trumpets of the armies of God; blinded yet more, as they awake, by the white light of the new heaven, until the great vortex of the four winds bears up their bodies to the judgment-seat; the Firmament is all full of them, a very dust of human souls, that drifts, and floats, and falls in the interminable, inevitable light; the bright clouds are darkened with them as with thick snow; currents of atom life in the arteries of heaven, now soaring up slowly, and higher and higher still, till the eye and thought can follow no farther, borne up, wingless, by their inward faith, and by the angel powers invisible, now hurled in countless drifts of horror before the breath of their condemnation.'