On Sunday, March 24, 1844, a small party of friends were assembled at the residence of Baron Stampe, in Copenhagen. Thorwaldsen was there and was unusually lively, told stories, and spoke of a journey that he intended to make to Italy in the course of the summer. Cahn's tragedy of "Griseldis" was to be performed for the first time that evening at the theatre. Tragedy was not his favorite subject, but comedy, and particularly the comedies of Holberg; but it was something new that he was to see, and it had become a sort of habit with him to pass the evening in the theatre. About six o'clock, therefore, he went to the theatre alone. The overture had begun; on entering he shook hands with a few of his friends, took his usual seat, stood up again to allow one to pass him, sat down again, bent his head, and was no more! The music continued. Those nearest to him thought he was only in a swoon, and he was borne out; but he was numbered with the dead.

The mournful intelligence of his death soon spread through the country and through all lands; funeral dirges were sung and funeral festivals were arranged in Berlin and Rome; in the Danish theatre, whence his soul took its flight to God there was a festival; the place where he sat was decorated with crape and laurel wreaths, and a poem by Heiberg was recited, in which his greatness and his death were alluded to.

The day before Thorwaldsen's death the interior of his tomb was finished, for it was his wish that his remains might rest in the centre of the court-yard of the museum; it was then walled round, and he begged that there might be a marble edge around it, and a few rose-trees and flowers planted on it as his monument. The whole building, with the rich treasures which he presented to his fatherland, will be his monument; his works are to be placed in the rooms of the square building that surrounds the open court-yard, and which, both internally and externally, are painted in the Pompeian style. His arrival in the roads of Copenhagen and landing at the custom-house form the subjects depicted in the compartments under the windows of one side of the museum. Through centuries to come will nations wander to Denmark; not allured by our charming green islands, with their fresh beech-woods alone—no, but to see these works and this tomb.

There is, however, one place more that the stranger will visit, the little spot at Nysöe where his atelier stands, and where the tree bends its branches over the canal to the solitary swan which he fed. The name of Thorwaldsen will be remembered in England by his statues of Jason and Byron; in Switzerland, by his "recumbent lion;" in Roeskilde, by his figure of Christian the Fourth. It will live in every breast in which a love of art is enkindled.[Back to Contents]

JEAN-FRANÇOIS MILLET[6]
By Clarence Cook
(1814-1875)

We read that on one occasion, when a picture by some Dutch artist, representing peasants at their sports, was shown to Louis XIV., he angrily exclaimed, "Take away those vermin!" Such subjects had never been chosen by French artists, nor indeed had they been seen anywhere in Europe before the Dutch artists began to paint them in the seventeenth century. The Italian painters of the early and the later Renaissance, working almost exclusively for the churches, or for the palaces of pleasure-loving princes, did not consider the peasant or the laboring man, by himself, a proper subject for his art. If he were introduced at any time into picture or bas-relief, it was only as a necessary actor in some religious story, such as "The Adoration of the Shepherds," or in the representations of the months or the seasons, as in the Fountain of the Public Square at Perugia, where we see the peasant engaged in the labors of the farm or vineyard: cutting the wheat, gathering in the grapes, and treading out the wine, and, in the later season, dressing the hog he has been killing; for in those less sophisticated times, Art, no more than Poetry, despised the ruder side of rustic life.

The German artists of the sixteenth century introduced peasants and peasant-life into their designs whenever the subject admitted. Albert Dürer was especially given to this, and it often gives a particular savor, sometimes a half-humorous expression, to his treatment of even religious subjects; as where, in his design, "The Repose in Egypt," he shows Joseph, the foster-father of Jesus, making a water-trough out of a huge log, and a bevy of cherub-urchins about him gathering up the chips. Mary, meanwhile, as the peasant mother, sits by, spinning and rocking the cradle of the Holy Child with her foot.

But these examples only serve to make clearer the fact that in the earlier times there was no place found in art for the representation of the laboring man, whether in the field or in the shop, except as an illustration of some allegorical or religious theme. Nor in the Dutch pictures that Louis XIV. despised, and that our own time finds so valuable for their artistic qualities, was there anything outside of their beauty or richness of tone or color to redeem their coarseness and vulgarity. There was no poetry in the treatment, nor any sympathy with anything higher than the grossest guzzling, fighting, and horseplay. The great monarch, who, according to his lights, was a man of delicacy and refinement, was certainly right in contemning such subjects, and it is perhaps to his credit that he did not care enough for "Art for Art's sake" to excuse the brutality of the theme for the sake of the beauty of the painting.