The Letters of a Post-Impressionist / Being the Familiar Correspondence of Vincent Van Gogh

by Vincent van Gogh

The first picture he painted from nature, by means of a looking glass. He dreamt and dreamt, and his hand painted his portrait once again, but from imagination, and the impression became more harrowed and more harrowing.

Second picture. He continued to dream and dream and, how it happened I do not know, but just as Socrates and Muhammed had their guardian spirits, behind the hoary patriarch who is not unlike himself, Rembrandt painted an angel with the enigmatical smile of a head by Leonardo....[25][{L}] But now I am calling your attention to an artist who dreams and works from his imagination, after having declared that the characteristic feature of the Dutch painters is that they have no inventive genius and no imagination. Am I therefore illogical? No! Rembrandt invented nothing; he knew and felt this angel and these peculiar saints perfectly well.

Delacroix painted a crucified Christ for us, by setting, quite unexpectedly, a light lemon-yellow tone on the canvas. This vivid note of colour lent the picture that indescribable and mysterious charm as of a solitary star in a dark evening sky. Rembrandt works with values in the same way as Delacroix does with colours. A long distance, however, separates Delacroix’ and Rembrandt’s methods from those of all the rest of religious painting.

I have just finished the portrait of a little girl of twelve. Her eyes are brown, her hair and eyebrows are black, she has an olive skin, and stands before a white background containing a strong tinge of emerald green, in a blood-red jacket with violet stripes, a blue skirt with large orange-coloured spots, and an oleander flower between her dainty little fingers. This study has exhausted me to such an extent that my head does not feel like writing.

The Bible is Christ, for the Old Testament works up to this climax. St. Paul and the Evangelists live on the other side of the Mount of Olives. How small this history is! Heavens! here it is in a couple of words. There seem to be nothing but Jews on earth—Jews who suddenly declare that everything outside their own race is unclean. Why did not all the other Southern races under the sun—the Egyptians, the Indians, the Ethiopians, the Assyrians and the Babylonians—write their annals with the same care? It must be fine to study these things, and to be able to read all this must be about as good as not being able to read at all. But the Bible which depresses us so much, which rouses all our despair and all our deepest discontent, and whose narrow-mindedness and parlous folly[{M}] tear our hearts in two, contains one piece of consolation like a soft kernel in a hard shell, a bitter core, and that is Christ. The figure of Christ, as I conceive it, has been painted by Delacroix and Rembrandt, and only Millet painted Christ’s teaching. At the rest of their religious painting I can only smile commiseratingly—not from the religious but from the pictorial standpoint. The early Italians, Flemings and Germans are, in my opinion, pagans, who interest me only as much as Velasquez and so many other naturalistic painters do.

Of all philosophers, sages, etc., Christ was the only one whose principal doctrine was the affirmation of immortality and eternity, the nothingness of death, and the necessity and importance of truth and resignation[{N}]. He lived serenely as an artist, as a greater artist than any other; for he despised marble, clay and the palette, and worked upon living flesh. That is to say, this marvellous artist, who eludes the grasp of that coarse instrument—the neurotic and confused brain of modern man—created neither statues nor pictures nor even books; he says so himself quite majestically—he created real living men, immortals. That is a solemn thing, more particularly because it is the truth. This great artist, then, wrote no books. There can be no doubt that Christian literature, on the whole, would only make him indignant. For how seldom is anything to be found among its productions that could find favour beside the Gospel of St. Luke and the Epistles of St. Paul, which are so simple in their austere and warlike form? But even if this great artist, Christ, scorned to write books about his ideas and sensations, he certainly did not despise either the spoken word or still less the parable. (What vigour there is in the parable of the sower, the harvest, and the fig tree!) And who would dare tell us that he lied when, in predicting the downfall of the Roman State, he declared: “Heaven and earth shall pass away: but my words shall not pass away.”

These spoken words which he, as a grand seigneur did not even think it necessary to write down, are the highest pinnacle ever attained by art; in such pure altitudes art becomes a creative force, a pure creative power.

Such meditations lead us far afield, very far afield (they even elevate us above art). They give us an insight into the art of moulding life, and of being immortal in life itself, and still they are not unrelated to painting. The patron saint of painting, St. Luke—doctor, painter and evangelist, whose device, alas! is an ox—is there to give us hope. But our true and real life is really a humble one; we poor unhappy painters are vegetating beneath the besotting yoke of a craft which is barely practicable on this ungrateful planet, whereon the love of art makes us unable to taste of real love.