[Ill.u.s.tration: CUPID. _South Kensington Museum, London._]
Such legends as these were dear to the hearts of the Greeks. Their poets and artists were very fond of the subject of Cupid. Now Michelangelo"s early artistic training was under the influence of the Greek culture. He was an inmate of the household of Lorenzo de"
Medici, who was an ardent lover of all that was beautiful in Greek art and literature. At the table of the prince the youth must often have heard the old Greek myths related, and in the gardens he saw splendid Greek marbles. It was natural, then, that among his early works in sculpture he should choose the subject of Cupid. His idea was, however, his own, and was not at all such as a Greek would have imagined. Cla.s.sic art always represented the G.o.d of love as a merry little winged boy, while in this statue he is seen as a well-grown youth. His face is strong and masterful, instead of innocently gay.
He has dropped on one knee to take an arrow from the ground. In his raised left hand he holds the bow, of which we see only a portion. His left leg is bent in position to rise again. Like David, he has an abundance of bushy hair crowning his handsome head; his straight brows and set mouth show the same determination of character. He stands for love which is determined to win, for love which conquers every obstacle, for love which is unerring in aim. It is a much n.o.bler conception than the mere pa.s.sing fancy of which the old myth speaks.
Michelangelo was one who believed that
"Love betters what is best, Even here below, but more in heaven above."[8]
So he put into a pagan fancy a new and higher meaning.
[Footnote 8: one of Michelangelo"s sonnets translated by Wordsworth.]
To understand fully the qualities of this work of art, one ought to see it from many points of view, and study the lines. The long curve of the right arm follows the curve of the right leg from hip to knee.
The bend of the left arm repeats the line made by the bend of the left leg. The two extended arms together form a long line arching like the curve of a bow.
From every standpoint all the lines are beautiful and harmonious. This was the secret the Greeks had taught the young Italian sculptor. In other respects he was entirely original. Cupid, like David, is in an att.i.tude of action. In another moment he will move. This was quite different from the Greek sculpture, which always gives an impression of repose.
NOTE.--There is a difference of opinion among critics as to the subject of the statue at South Kensington.
Heath Wilson considered it an Apollo. The writer has followed Symonds in calling it Cupid.
The size of the statue may be calculated from the foot rule which lies across the pedestal in the picture.
IV
MOSES
In Michelangelo"s statue of Moses the great Hebrew leader is represented at the height of his career. He was a prophet, a poet, a military commander, and a statesman. The story of his life will show how all these qualities could be combined in one person.
At the time of his birth his people were in slavery to the Egyptians, who cruelly oppressed them. Their numbers were increasing so rapidly that it was feared they would soon outnumber their masters. So the command went forth to drown every boy baby. Now the mother of Moses had no mind to lose her boy, and "when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and she put the child therein and laid it in the flags by the river"s brink. And his sister stood afar off, to know what would be done to him."[9]
[Footnote 9: Exodus, chapter ii. verses 3, 4, Revised Version.]
Then a strange thing happened. The princess came to the river with her maids for a bath, and finding the babe, was touched by his cries. The sister came up as if by chance, and asked if she should seek a Hebrew nurse for the child, and when the princess said Yes, she went straight for her mother.
So Moses was adopted by an Egyptian princess, yet he was nurtured in infancy by his own mother. This explains why, with all the Egyptian learning acquired at court, he had still the religious training of a Jew, and when he grew to manhood he was full of sympathy for the wrongs of his people. One day he saw an Egyptian smiting a Hebrew, and in his wrath he slew the Egyptian on the spot. News of the deed came to Pharaoh the king, and Moses fled into a place called Midian. Here for forty years he lived a quiet pastoral life as a shepherd for Jethro, whose daughter he had married.
Then came the divine call. He was alone with his sheep on the mountain-side, when he heard a voice saying, "Come now and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt,... and I will bring you up out of the affliction of Egypt unto the land of the Canaanites ... unto a land flowing with milk and honey."[10] Thus Moses became the leader of his people in their exodus, or departure from Egypt.
[Footnote 10: Exodus, chapter iii verses 10 and 17.]
[Ill.u.s.tration: MOSES. _Church of S. Pietro in Vincoli, Rome._]
After many strange experiences, the great company of emigrants made the pa.s.sage of the Red Sea in safety, and Moses showed his poetic gifts in a song of triumph. Many years of slavery had taken the spirit out of the Hebrews, and they needed a wise head and a firm hand to govern them. Moses had both, and he was, besides, a man of G.o.d.
Going apart from them for a season of divine communion on the mountain, he spent forty days in preparation for a system of government. On his return he brought with him two tables of stone, inscribed with the ten great commandments, which are at the foundation of right character. He had also detailed directions for their daily conduct, and for their religious ceremonial.
The people for whose good all these plans were made were in the mean time discouraged by the long absence of their leader. They had no idea how much he was doing for them, and in their folly they forgot his teachings, and began to practise the idolatrous customs they had seen in Egypt. On descending the mountain, Moses found them worshipping the golden image of a calf. It is not to be wondered at that, as the historian says,[11] "Moses" anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount."
[Footnote 11: Exodus, chapter x.x.xii. verse 19.]
Again Moses went up into the mount for communion with G.o.d, and again two tables of stone were inscribed with the ten commandments, to replace those which had been destroyed. Again, also, he was gone forty days, and this time he was given a mysterious revelation of the goodness of G.o.d.
Thus it was that when he came down the people were afraid to come near, for[12] "the skin of his face shone," or "put forth beams," as the expression reads in some Bible translations. In the old Latin version made by Jerome in the fifth century, and known as the Vulgate, translated into what is now called the Douay Bible, we read that "Moses" face was horned." This is why all the old artists, who were guided by the Vulgate, represented Moses with horns. These horns became, as it were, symbols of Moses" inspiration as a prophet.
[Footnote 12: Ibid., chapter x.x.xiv. verse 30. See Revised Version.]
Michelangelo followed the prevailing custom in using these curious symbols. The long curling beard gives his hero the aspect of a poet.
The tables of stone show him to be a law-giver. But of all the qualities of this many-sided man seen in the great statue, the most conspicuous are his qualities of leadership,--the keen glance, the commanding air, the alert att.i.tude, the determined look. He seems ready to spring to his feet if occasion demands. We see also something of his faults, of the impulsive anger which slew the Egyptian, and dashed in pieces the tables of stone, and of the arrogance which cost him the privilege of entering Canaan.
He was not permitted to see his labors carried to completion, but on the borders of Canaan "went up into the mountain of Nebo,... and died there in the land of Moab, according to the word of the Lord. And he buried him in a valley ... over against Beth-peor; but no man knoweth of his sepulchre unto this day."
V
THE HOLY FAMILY
The pictures we have thus far studied in this collection are reproductions of works of sculpture. This is the art which Michelangelo loved best. He was, however, a painter also, and in the later years of his life he was even drawn into architecture. Painting was the first art he studied, but he soon laid it aside for sculpture, and after that returned to it from time to time throughout his life.
This picture of the Holy Family is from an oil painting. It shows us a glimpse of the home life of the child Jesus. We have already seen in the bas-relief of the Madonna and Child how thoughtful a mood was sometimes upon the mother and her boy. In this picture they are making merry together. The mother, seated on the ground, tosses the boy with her strong arms, for her husband Joseph to catch. She is a beautiful woman, large, and full of life and vigor. The boy is a healthy, happy child, with perfect confidence in his mother. He rests his fat little hands on her head to steady himself.
Joseph, bald and gray, takes the play a little more seriously, as he gently lifts the boy from the mother"s arms. He has a special care for the child. It was he who was warned by an angel in a dream that it was dangerous to remain in Judaea. It was he who "took the young child and his mother by night and departed into Egypt."[13] It was he again who duly brought them back to their native country when the cruel king was dead who had threatened the child"s life. After the return from Egypt Joseph and his family settled in the little town of Nazareth, where he followed the trade of a carpenter.
[Footnote 13: Matthew, chapter ii. verses 13, 14.]
Now Jesus had a cousin, a boy who was not far from the same age. His name was John, and his mission in life was closely connected with that of Jesus. He was to grow up a great preacher, and finally to lead people to Jesus himself. His parents knew before his birth, from an angelic visitation, that he was to be a prophet. His mother Elizabeth, and Mary the mother of Jesus, used to talk together, before their children were born, of the strange future in store for them. We like to think that the two boys grew up as companions and playmates.
It is this little boy John who is seen in the back of the picture, at the right, coming up as if to join the child Jesus in his romp. We see his eager little face, with the long hair blown back from it, just above the coping stone surrounding the garden inclosure which the Holy Family occupy. He carries over his left shoulder a slender reed cross, such as is given him in all the old works of art as a symbol of his prophetic character.
[Ill.u.s.tration: THE HOLY FAMILY. _Uffizi Gallery, Florence._]
You may say when you look at the picture that this is such a group as you might see any day in some Tuscan village. The people are indeed very plainly of the peasant cla.s.s, and the artist did not go far out of his way to find his figures. Perhaps he thought this was after all the best way to show that the Holy Family was not unlike other families in enjoying the simple pleasures of home life. We may feel a closer sense of kinship with them on that account.
In studying the artistic qualities of this picture we have to remember that Michelangelo was more of a sculptor than a painter, and that he went to work upon a painting with the same methods he used in marble.
The central figures are grouped in a solid ma.s.s as if for a bas-relief, as we may see by comparing this ill.u.s.tration with that of the Madonna and Child. The mother"s arms are so "modelled," to use a critical term, that they seem to start out from the canvas "in the round," just as if cut from marble. The folds of her dress, as well as those of Joseph"s garment, are arranged in the long beautiful lines artists call "sculpturesque."
The sculptor"s methods are also plainly seen in the peculiarity of his background. In a picture of this kind most painters would have painted there a landscape, but Michelangelo did nothing of the kind. Instead there is a semicircular parapet upon which five slender unclothed youths are playing together. Three sit upon the wall and two lean against it.
The figures bear no relation to the story of the picture. They are introduced merely for the sake of decoration. To Michelangelo there was nothing so beautiful in decoration as the human form. The lines made by different positions of the body trace patterns more beautiful, he thought, than any arabesques. The Greeks had the same idea when they decorated the pediments of their temples with bas-reliefs of nude figures. Applying this principle of sculpture to his painting, Michelangelo arranged these boys so that their slender limbs intertwine in graceful patterns, making a decorative background to fill in the picture. The lightness and delicacy of the design heighten the effect of solidity in the figures of the foreground, giving them the prominence of figures in relief.