The figure already mentioned, the Caryatid of the Erechtheum, is a model of perfect simplicity. For further illustration of the quality I have chosen the bronze charioteer from Delphi, and the Artemis from Gabii, now in the Louvre. The former (Fig. 4) is a youth of noble family, clad in the long dress necessary to protect from the wind a man driving a chariot. The latter (Fig. 5), a work of the school of Praxiteles, represents a young girl fastening her dress on her shoulder. Both are as free as they can be from any attempt at novelty or originality: yet no one with any taste could for a moment hesitate to pronounce them admirable. The object of the artist was to make works as perfect as possible. And to that end he goes straight, without any complication, and without the least care that others may have done similar works, against which he must assert originality.
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Fig. 4 CHARIOTEER of Delphi |
Fig. 5 ARTEMIS of Gabii |
Beside the two figures I have cited I place a more modern group (Fig. 6), also by a man of genius, Peter Vischer. It has the same simplicity and the same care in execution as the Greek works, but in beauty it will not compare with them; and one feels regret that so great an artist should have spent his powers on so unsuitable a subject as the rivets and plates of a suit of armour. The lady, though not without charm, seems artificial and affected beside the exquisite freshness of the girl of Praxiteles.
Fig. 6. KNIGHT AND LADY
By Peter Vischer
III
The third lamp of Greek art is Balance and Measure, the recognition of limit and law. This is most obvious in architecture, and especially in its most characteristic production, the temple. The form of the temple, when once established, remained fixed, within certain limits of variation, for all time. A most accomplished writer, M. Boutmy, has admirably shown how all the constituent parts of the temple are related one to the other, how a plan, a consistent rhythm, runs throughout it. Each part has a definite function, which it accomplishes in the simplest and clearest way. The pillars are made simply to support, and their shape and slight decoration is in accordance with that purpose. Their form ensures a maximum of stability. The channeling or fluting carries the eye of the spectator upwards to the capital which swells outwards to support the heavy straight line of the cornice. Above the cornice, the grooves of the triglyphs carry on the lines of fluting from the columns towards the roof. The walls of the temple are not primarily intended to support, but to enclose the sacred cella, and are adorned only at their upper edge, as a curtain might be, with a decorative frieze. The whole building is thought out as a home for the statue of the deity which it encloses; and no part is allowed to adorn itself except in subordination to this general purpose. Like the shells of molluscs or the hives of bees, it is the direct embodiment of an idea, a purpose, only a conscious and reflective, not a merely instinctive purpose.
The sculptural decoration, which is so striking a feature of the temple, is also carefully subordinated to purpose and idea. No part of the structure which bears a strain, if we except one or two early and unsatisfactory experiments, was decorated. The business of column and architrave was to bear weight; and if they were ornate they would seem less well adapted to that purpose. Only in parts of the building which were from the point of view of construction otiose, such as pediment and metope, was the art of the sculptor allowed to play; and even then it was bound to play appropriately to the nature of the deity within and the festivals of which the temple was to be the focus. There was no room for cross-purposes or disturbing thoughts.
This rigidity of form and subordination to reason is as characteristic of Attic tragedies as of temples. It would indeed be possible to work out a close parallel between the two forms of art. But we must return to our immediate subject, sculpture. Temple sculpture exhibits the qualities of balance and measure in the highest degree. In case of the pediment there is a central point, just under the apex, where the dominant figures of the scene portrayed are placed; and on either side of this central figure or group, figure balances figure, until we come to the corners, which are occupied by reclining forms, dying warriors, or river-gods or spectators. In case of the metope, the square field is filled with two or three figures balanced about a central line, a scheme self-contained and harmonious, which may be compared to a geometrical diagram, and carries simplicity to the farthest point.
Rhythm, balance, symmetry are the translation into sculpture of the spirit of discipline and self-control, which the Greeks learned by hard necessity. The civilization of the Ionians in Asia is a brilliant sunrise, an overflowing of the delight in life, in beauty, in the exercise of all the faculties, which for a time dominated Greece itself. And their art was joyous and free. The artists of Ionia invaded Athens in the sixth century, visiting the luxurious court of Peisistratus, and inspiring Peloponnesus, even Sparta, as the excavations of the British School in Athens have abundantly shown. But the Ionians were trodden down under the heavy foot of Persia: excess of freedom and want of cohesion and discipline was their ruin. The Great King of Persia was determined to trample in a like manner on Greece Proper; and he would have succeeded but for the discipline and devotion of the Dorians. It was the Spartans, aided by the brilliant military talent of Miltiades and Themistocles, who saved Greece from slavery. A military caste, like the Templars and Hospitallers of mediaeval Europe, they furnished the backbone of the Greek army and dispersed the hordes of Asia as easily as did the hardy Macedonians of Alexander the Great a century and a half later.