What passes in the mind of that artist? What surprise, what dawning doubts, what sickening fears, what longings and what remorse are not the fruit of this sight of antiquity? Is he to yield or to resist? Is he to forget the saints and Christ and give himself over to Satan and to antiquity? Only one man boldly said Yes. Mantegna abjured his faith, abjured the Middle Ages, abjured all that belonged to his time, and in so doing cast away from him the living art and became the lover, the worshipper of shadows. And only one man turned completely aside from the antique as from the demon, and that man was a saint, Fra Angelico da Fiesoli. And with the antique, Fra Angelico rejected all the other artistic influences and aims of his time, the time not of Giotto or of Orcagna, but of Masaccio, of Uccello, of Poliaiolo and Donatitis. For the mild, meek, angelic monk dreaded the life of his days; dreaded to leave the cloister where the sunshine was tempered and the noise reduced to a mere faint hum, and where the flower-beds were tidy and prim; dreaded to soil or rumple his spotless white robe and his shining black cowl; a spiritual sybarite, shrinking from the sight of the crowd seething in the streets, shrinking from the idea of stripping the rags off the beggar in order to see his tanned and gnarled limbs; shuddering at the thought of seeking for muscles in the dead, cut-open body; fearful of every whiff of life that might mingle with the incense atmosphere of his chapel, of every cry of human passion which might break through the well-ordered sweetness of his chants. No; the Renaissance did not exist for him who lived in a world of diaphanous form, colour, and character; unsubstantial and unruffled, dreaming feebly and sweetly of transparent-cheeked Madonnas with no limbs beneath their robes; of smooth-faced saints with well-combed beard and placid, vacant gaze, seated in well-ordered masses, holy with the purity of inanity; of divine dolls with pallid flaxen locks, floating between heaven and earth, playing upon lute and viol and psaltery; raised to faint visions of angels and blessed, moving noiseless, feelingless, meaningless, across the flowerets of Paradise; of assemblies of saints seated, arrayed in pure pink, and blue and lilac, in an atmosphere of liquid gold, in glory. And thus Fra Angelico worked on, content with the dearly-purchased science of his masters, placid, beatic, effeminate, in an æsthetical paradise of his own, a paradise of sloth and sweetness, a paradise for weak souls, weak hearts, and weak eyes; patiently repeating the same fleshless angels, the same boneless saints, the same bloodless virgins; happy in smoothing the unmixed, unshaded tints of the sky, and earth, and dresses; laying on the gold of the fretted skies, and of the iridescent wings, embroidering robes, instruments of music, haloes, flowers, with threads of gold.... Sweet, simple artist saint, reducing art to something akin to the delicate pearl and silk embroidery of pious nuns, to the exquisite sweetmeat cookery of pious monks; a something too delicately gorgeous, too deliciously insipid for human wear or human food; no, the Renaissance does not exist for thee, either in its study of the truly existing, or in its study of antique beauty.
Mantegna, the learned, the archæological, the pagan, who renounces his times and his faith; and Angelico, the monk, the saint, who shuts and bolts his monastery doors and sprinkles holy water in the face of the antique, the two extremes, are both exceptions. The innumerable artists of the Renaissance remained in hesitation; tried to court both the antique and the modern, to unite the pagan and the Christian—some, like Ghirlandajo, in cold indifference to all but mere form, encrusting marble bacchanals into the walls of the Virgin's paternal house, bringing together, unthinkingly, antique-draped women carrying baskets and noble Stroggi and Ruccellai ladies with gloved hands folded over their gold brocaded skirts; others, with cheerful and child-like pleasure in both antique and modern, like Benozzo, crowding together half-naked youths and nymphs treading the grapes and scaling the trellise with Florentine magnificos in plaited skirts and starched collars, among the pines and porticos, the sprawling children, barking dogs, peacocks sunning themselves, and partridges picking up grain, of his Scripture histories; yet others using the antique as mere pageant shows, allegorical mummeries destined to amuse some Duke of Ferrara or Marquis of Mantua, together with hurdle races of Jews, hags, and riderless donkeys.
Little by little the antique amalgamates with the modern; the art born of the Middle Ages absorbs the art born of paganism; but how slowly, and with what fantastic and ludicrous results at first; as when the anatomical sculptor Pollaiolo gives scenes of naked Roman prize-fighters as martyrdoms of St. Sebastian; or when the pious Perugino (pious at least with his brush) dresses up his sleek, hectic, beardless archangels as Roman warriors, and makes them stand, straddling beatically on thin little dapper legs, wistfully gazing from beneath their wondrously ornamented helmets on the walls of the Cambio at Perugia; when he masquerades meditative fathers of the Church as Socrates and haggard anchorites as Numa Pompilius; most ludicrous of all, when he attires in scantiest of clinging antique drapery his mild and pensive Madonnas, and, with daintily-pointed toes, places them to throne bashfully on allegorical chariots as Venus or Diana.
Long is the period of amalgamation, and little are the results throughout that long early Renaissance. Mantegna, Piero della Francesca, Melozzo, Ghirlandajo, Filippino, Botticelli, Verrocchio, have none of them shown us the perfect fusion of the two elements whose union is to give us Michel Angelo, Raphael, and all the great perfect artists of the early sixteenth century; the two elements are for ever ill-combined and hostile to each other; the modern vulgarizes the antique, the antique paralyzes the modern. And meanwhile the fifteenth century, the century of study, of conflict, and of confusion, is rapidly drawing to a close; eight or ten more years, and it will be gone. Is the new century to find the antique still dead and the modern still mediæval?
The antique and the modern had met for the first time and as irreconcileable enemies in the cloisters of Pisa; and the modern had triumphed in the great mediæval fresco of the Triumph of Death. By a strange coincidence, by a sublime jest of accident, the antique and the modern were destined to meet again, and this time indissolubly united, in a painting representing the Resurrection. Yes, Signorelli's fresco in Orvieto Cathedral is indeed a resurrection, the resurrection of human beauty after the long death-slumber of the Middle Ages. And the artist would seem to have been dimly conscious of the great allegory he was painting. Here and there are strewn skulls; skeletons stand leering by, as if in remembrance of the ghastly past, and as a token of former death; but magnificent youths are breaking through the crust of the earth, emerging, taking shape and flesh; arising, strong and proud, ready to go forth at the bidding of the Titanic angels who announce from on high with trumpet sound and waving banners that the death of the world has come to an end, and that humanity has arisen once more in the youth and beauty of antiquity.
II.
Signorelli's fresceos at Orvieto, at once the latest works of the fifteenth century, and the latest works of an old man nurtured in the traditions of Benozzo Gozzoli and of Piero della Francesca, mark the beginning of the maturity and perfection of Italian art. From them Michel Angelo learns what he could not be taught even by his master Ghirlandajo, the grand and cold realist; he learns, and what he has learned at Orvieto he teaches with doubled force in Rome; and the ceiling of the Sixtine Chapel, the superb and heroic nudities, the majestic draperies, the reappearance in the modern art of painting of the spirit and hand of Phidias, give a new impulse and hasten on perfection. When the doors of the chapel are at length opened, Raphael forgets Perugino; Fra Bartolomeo forgets Botticelli; Sodoma forgets Leonardo; the narrower hesitating styles of the fifteenth century are abandoned, as the great example is disseminated throughout Italy; and even the tumult of angels in glory which the Lombard Correggio is to paint in far-off Parma, and the daringly simple Bacchus and Ariadne with which Tintoret will decorate the Ducal palace more than fifty years later, all that is great and bold, all that is a re-incarnation of the spirit of antiquity, all that marks the culmination of Renaissance art, seems due to the impulse of Michel Angelo, and, through him, to the example of Signorelli. From the celestial horseman and bounding avenging angels of Raphael's Heliodorus, to the St. Sebastian of Sodoma, with delicate limbs and exquisite head, rich with tendril-like locks against the brown Umbrian sunset; from the Madonna of Andrea del Sarto seated, with the head and drapery of a Niobe, on the sack of flour in the Annunziata cloister, to the voluptuous goddess, with purple mantle half concealing her body of golden white, who leans against the sculptured fountain in Titian's "Sacred and Profane Love," with the greenish blue sky and hazy light of evening behind her; from the most extreme examples of the most extreme schools of Lombardy and Venetia, to the most intense examples of the remotest schools of Tuscany and Umbria, throughout the art of the early sixteenth century, of those thirty years which were the years of perfection, we see, more or less marked, but always distinct, the union of the living art born of the Middle Ages with the dead art left by antiquity, a union producing life and perfection, the great art of the Renaissance.
This much is clear and easy of definition; but what is neither clearly understood nor clearly defined is the nature of this union, the manner in which the antique and the modern did thus amalgamate. It is easy to speak of a vague union of spirit, of the antique idea having permeated the modern; but all this explains but little; art is not a metaphysical figment, and all its phases and revolutions are concrete, and, so to speak, physically explicable and definable. The union of the antique with the modern meant simply the absorption by the art of the Renaissance of elements of civilization necessary for its perfection, but not existing in the mediæval civilization of the fifteenth century; of elements of civilization which gave what the civilization of the fifteenth century,—which could give colour, perspective, grouping, and landscape,—could never have afforded: the nude, drapery, and gesture.
The naked human body, which the Greeks, had trained, studied and idolized, did not exist in the fifteenth century; in its stead there was only the undressed body, ill-developed, untrained, pinched, and distorted by the garments only just cast off, cramped and bent by sedentary occupations, livid with the plague-spots of the Middle Ages, scarred by the whip-marks of asceticism. This stripped body, unseen and unfit to be seen, unaccustomed to the air and to the eyes of others, shivered and cowered for cold and for shame. The Giottesques ignored its very existence, conceiving humanity as a bodiless creature, with face and hands to express emotion, and just enough malformed legs and feet to be either standing or moving; further, beneath the garments there was nothing. The realists of the fifteenth century tore off the clothes and drew the ugly thing beneath, and brought the corpses from the lazar-houses, and stole them from the gallows, in order to see how bone fitted into bone, and muscle was stretched over muscle. They learned to perfection the anatomy of the human frame, but they could not learn its beauty; they became even reconciled to the ugliness they were accustomed to see, and, with their minds full of antique examples, Verrocchio, Donatello, Pollaiolo, and Ghirlandajo, the greatest anatomists of the fifteenth century, imitated their coarse and ill-made living models when they imagined that they were imitating antique marbles.
So much for the nude. Drapery, as the ancients understood it in the delicate plaits of Greek chiton and tunic, in the grand folds of Roman toga, the fifteenth century could not show; it knew only the stiff, scanty raiment of the active classes, the shapeless masses of lined cloth of the merchants and magistrates, the prudish and ostentatious starched dress of the women, and the coarse, lumpish garb of the monks.