Albert Dürer

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Title: Albert Durer

Author: T. Sturge Moore

Posting Date: November 15, 2011 [EBook #9837]

Release Date: February, 2006

First Posted: October 23, 2003

Language: English

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ALBERT DÜRER

BY

T. STURGE MOORE

1905

[Transcriber's note: The printing errors of the original have been retained in this etext.]

PREFACE

When the late Mr. Arthur Strong asked me to undertake the present volume, I pointed out to him that, to fulfil the advertised programme of the Series he was editing, was more than could be hoped from my attainments. He replied, that in the case of Dürer a book, fulfilling that programme, was not called for, and that what he wished me to attempt, was an appreciation of this great artist in relation to general ideas. I had hoped to benefit very largely by my editor's advice and supervision, but this his illness and death prevented. His great gifts and brilliant accomplishments, already darkened and distressed by disease, were all too soon to be utterly quenched; and I can but here express, not only my sense of personal loss in the hopes which his friendly welcome and generous intercourse had created and which have been so cruelly dashed by the event, but also that of the void which his disappearance has left in the too thin ranks of those who, filled with reverence and enthusiasm for the great traditions of the past, seem nevertheless eager and capable of grappling with the unwieldy present. Let and restricted had been the recognition of his maturing worth, and now we must do without both him and the impetus of his so nearly assured success.

The present volume, then, is not the result of new research; nor is it an abstract resuming historical and critical discoveries on its subject up to date. Of this latter there are several already before the British public; the former, as I said, it was not for me to attempt. Nor do I feel my book to be altogether even what it was intended to be; but am conscious that too much space has been given to the enumeration of Dürer's principal works and the events of his life without either being made exhaustive. Still, I hope that even these parts may be found profitable by those who are not already familiar with the subjects with which they deal. To those for whom these subjects are well known, I should like to point out that Parts I. and IV. and very much of Part III. embody my chief intention; that chapter 1 of Part I. finds a further illustration in division iii. of chapter 4, Part II.; and that division vi., chapter 1, Part II., should be taken as prefatory to chapter 1, Part IV.

Should exception be taken to the works chosen as illustrations, I would explain that the means of reproduction, the degree of reduction necessitated by the size of the page, and other outside considerations, have severely limited my choice. It is entirely owing to the extreme kindness of the Dürer Society--more especially of its courteous and enthusiastic secretaries, Mr. Campbell Dodgson and Mr. Peartree--that four copper-plates have so greatly enhanced the adequacy of the volume in this respect.

I have gratefully to acknowledge Sir Martin Conway's kindness in permitting me to quote so liberally from his Literary Remains of Albrecht Dürer, by far the best book on this great artist known to me. Mr. Charles Eaton's translation of Thausing's Life of Dürer, the Portfolios of the Dürer Society, and Dr. Lippmanb Drawings of Albrecht Dürer, are the only other works on my subject to which I feel bound to acknowledge my indebtedness. Lastly, I must express deep gratitude to my learned friend, Mr. Campbell Dodgson, for having so generously consented, by reading the proofs, to mitigate my defect in scholarship.

CONTENTS

PREFACE

PART I

CONCERNING GENERAL IDEAS IMPORTANT TO THE

COMPREHENSION OF DÜRER'S LIFE AND ART

I. THE IDEA OF PROPORTION

II THE INFLUENCE OF RELIGION ON THE CREATIVE IMPULSE

PART II

DÜRER'S LIFE IN RELATION TO THE TIMES

IN WHICH HE LIVED

I. DÜRER'S ORIGIN, YOUTH, AND EDUCATION

II. THE WORLD IN WHICH HE LIVED

III. DÜRER AT VENICE

IV. HIS PATRONS AND FRIENDS

V. DÜRER, LUTHER, AND THE HUMANISTS

VI. DÜRER'S JOURNEY TO THE NETHERLANDS

VII. DÜRER'S LAST YEARS

PART III

DÜRER AS A CREATOR

I. DÜRER'S PICTURES

II. DÜRER'S PORTRAITS

III. DÜRER'S DRAWINGS

IV. DÜRER'S METAL ENGRAVINGS

V. DÜRER'S WOODCUTS

VI. DÜRER'S INFLUENCES AND VERSES

PART IV

DÜRER'S IDEAS

I. THE IDEA OF A CANON OF PROPORTION FOR THE HUMAN FIGURE

II. THE IMPORTANCE OF DOCILITY

III. THE LOST TRADITION

IV. BEAUTY

V. NATURE

VI. THE CHOICE OF AN ARTIST

VII. TECHNICAL PRECEPTS

VIII. IN CONCLUSION

INDEX

ILLUSTRATIONS

Apollo and Diana, Metal Engraving

Water-colour drawing of a Hare

Pilate Washing his Hands. Metal Engraving

Agnes Frey

Mein Angnes

Wilibald Pirkheimer

Hans Burgkmair

Adoration of the Trinity

St. Christopher

Assumption of the Magdalen

Dürer's Mother

Maximilian

Frederick the Wise

Silver-point Portrait

Erasmus

Drawing of a Lion

Lucas van der Leyden

Peter and John at the Beautiful Gate. Metal Engraving

St. George and St. Eustache

Martyrdom of Ten Thousand Saints

Road to Calvary

Portrait of Dürer

Portrait of Dürer

Albert Dürer the Elder

Gswolt Krel

Portrait at Hampton Court

Portrait of a Lady

Michel Wolgemuth

Hans Imhof

Jakob Muffel

Study of a Hound

Memento Mei

Silver-point Portrait

Portrait in Black Chalk

Cherub for a Crucifixion

Apollo and Diana

An Old Castle

Melancholia

Detail from The Agony in the Garden

Angel with Sudarium

The Small Horse

The Great Fortune, or Nemesis

Silver-point Drawing

St. Michael and the Dragon

Detail from The Meeting at the Golden Gate

Detail from The Nativity

Dürer's Armorial Bearings

Christ haled before Annas

The Last Supper

Saint Antony, Metal Engraving

In the Eighteenth Year

Una Vilana Wendisch

Charcoal Drawing

PART I

CONCERNING GENERAL IDEAS IMPORTANT TO THE COMPREHENSION OF DÜRER'S LIFE AND ART

CHAPTER I

THE IDEA OF PROPORTION

I

Ich hab vernomen wie der siben weysen aus kriechenland ainer gelert hab das dymass in allen dingen sitlichen und naturlichen das pest sey.

DÜRER, British Museum MS., vol. iv., 82a.

I have heard how one of the Seven Sages of Greece taught that measure is in all things, physical and moral, best.

La souveraine habileté consiste à bien connaitre le prix des choses. LA ROCHEFOUCAULD, III. 252.

Sovereign skill consists in thoroughly understanding the value of things.

The attempt that the last quarter century has witnessed, to introduce the methods of science into the criticism of works of art, has tended, it seems to me, to put the question of their value into the background. The easily scandalous inquiries, Who? When? Where? have assumed an impertinent predominance. When I hear people very decidedly asserting that such a picture was painted by such an one, not generally supposed to be the author, at such a time, &c. &c., I often feel uneasy in the same way as one does on being addressed in a loud voice in a church or a picture gallery, where other persons are absorbed in an acknowledged and respected contemplation or study. I feel inclined to blush and whisper, for fear of being supposed to know the speaker too well. It is an awkward moment with me, for I am in fact very good friends with many such persons. Sovereign skill consists in thoroughly understanding the value of things--not their commercial value only, though that is sovereign skill on the Exchange, but their value for those whose chief riches are within them. The value of works of art is an intimate experience, and cannot be estimated by the methods of exact science as the weight of a planet can. There are and have been forgeries that are more beautiful, therefore more valuable, than genuine specimens of the class of work which they figure as. I feel that the specialist, with his special measure and point of view, often endangers the fair name and good repute of the real estimate; and that nothing but the dominion and diffusion of general ideas can defend us against the specialist and keep the specialist from being carried away by bad habits resulting from his devotion to a single inquiry.

There was one general idea, of the greatest importance in determining the true value of things, which preoccupied Dürer's mind and haunted his imagination: the idea of proportion. I propose therefore to attempt to make clear to myself and my readers what the idea of proportion really implies, and of what service a sense for proportion really is; secondly, to determine the special use of the term in relation to the appreciation of works of art; thirdly, in relation to their internal structure;--before proceeding to the special studies of Dürer as a man and an artist.

II

I conceive the human reason to be the antagonist of all known forces other than itself, and that therefore its most essential character is the hope and desire to control and transform the universe; or, failing that, to annihilate, if not the universe, at least itself and the consciousness of a monster fact which it entirely condemns. In this conception I believe myself to be at one with those by whom men have been most influenced, and who, with or without confidence in the support of unknown powers, have set themselves deliberately against the face of things to die or conquer. This being so, and man individually weak, it has been the avowed object of great characters--carrying with them the instinctive consent of nations--to establish current values for all things, according as their imagination could turn them to account as effective aids of reason: that is, as they could be made to advance her apparent empire over other elemental forces, such as motion, physical life, &c. This evaluation, in so far as it is constant, results in what we call civilisation, and is the only bond of society. With difficulty is the value of new acquisitions recognised even in the realm of science, until the imagination can place them in such a light as shall make them appear to advance reason's ends, which accounts for the reluctance that has been shown to accept many scientific results. Reason demands that the world she would create shall be a fact, and declares that the world she would transform is the real world, but until the imagination can find a function for it in reason's ideal realm, every piece of knowledge remains useless, or even an obstacle in the way of our intended advance. This applies to individuals just as truly as it does to mankind. And since man's reason is a natural phenomenon and does apparently belong to the class of elemental forces, this warfare against the apparent fact, and the fortitude and hope which its whole-hearted prosecution begets, appear as a natural law to the intelligence and as a command and promise to the reason.

The alternative between the will to cease and the will to serve reason, with which I start out, may not seem necessary to all. Forgive their sin--and if not, blot me I pray thee out of thy book, was Moses' prayer; and to me it seems that only by lethargy can any soul escape from facing this alternative. The human mind in so far as it is active always postulates, Let that which I desire come to pass, or let me cease! Nor is there any diversity possible as to what really is desirable: Man desires the full and harmonious development of his faculties. As to how this end may most probably be attained, there is diversity enough to represent every possible blend of ignorance with knowledge, of lethargy with energy, of cowardice with courage.

So endless and exorbitant are the desires of men, whether considered in their persons or their states, that they will grasp at all, and can form no scheme of perfect happiness with less.[1] So writes the most powerful of English prose-writers. And this hope and desire, which is reason, once thrown down, the most powerful among poets has brought from human lips this estimate of life--

  "It is a tale

Told by an idiot, full of sound and fury,

Signifying nothing."

No one knows whether reason's object will or can be attained; but for the present each man finds confidence and encouragement in so far as he is able to imagine all things working together for the good of those who desire good--in short, for reasonable beings.[2] The more he knows, the greater labour it is for him to imagine this; but the more he concentrates his faculties on doing good and creating good things, the more his imagination glows and shines and discovers to him new possibilities of success: the better he is able to find--

  Sermons in stones and good in everything;

    And make a moral of the devil himself.

But how is it that reason can accept an imagination that makes what in a cold light she considers her enemy, appear her friend? All things impress the mind with two contradictory notions--their actual condition and their perfection. Even the worst of its kind impresses on us an idea of what the best would be, or we could not know it for the worst. Reason, then, seizes on this aspect of things which suggests their perfection, and awards them her attention in proportion as such aspect makes their perfection seem near, or as it may further her in transforming the most pressing of other evils. All life tends to affirm its own character; and the essential characteristic of man is reason, which labours to perfect all things that he judges to be good, and to transform all evil. Ultimate results are out of sight for all human faculties except the early-waking eyes of long-chastened hope; but reason loves this visionary mood, though she prefer that it be sung, and find that less lyrical speech brings on it something of ridicule; for such a rendering betrays, as a rule, faint desire or small power to serve her in those who use it.

The sense of proportion, then, is that fineness of susceptibility by which we appreciate in a given object, person, force, or mood, serviceableness in regard to reason's work; in other words, by which we estimate the capacity to transform the Universe in such a way that men may ultimately be enabled to give their hearty consent to its existence, which at present no man rationally can.

III

Now, art appeals to fine susceptibilities; for, as I have explained elsewhere,[3] the value of works of art depends on their having come as real and intimate experiences to a large number of gifted men--men who have some kinship to that "finely touched and gifted man, the [Greek heuphnaes] of the Greeks," to use the phrase of our greatest modern critic. And in so far as we are able to judge between works successfully making such an appeal, we must be governed by this sense of proportion, which measures how things stand in regard to reason; that is, not merely intellect, not merely emotion, but the alliance of both by means of the imagination in aid of man's most central demand--the demand for nobler life.

Perhaps I ought to point out before proceeding, that this position is not that of the writers on art most in view at the present day. It is the negation of the so-called scientific criticism, and also of the personal theory that reduces art to an expression of, and an appeal to, individual temperaments; it is the assertion of the sovereignty of the aesthetic conscience on exactly the same grounds as sovereignty is claimed for the moral conscience. Æsthetics deals with the morality of appeals addressed to the senses. That is, it estimates the success of such appeals in regard to the promotion of fuller and more harmonious life. Flaubert wrote:

Le génie n'est pas rare maintenant, mais ce que personne n'a plus et ce qu'il faut tacher d'avoir, c'est la conscience.

(Genius is not rare nowadays, but conscience is what nobody has and what one should strive after.)

To-day I am thinking of a painter. Painting is an art addressed primarily to the eye, and not to the intelligence, not to the imagination, save as these may be reached through the eye--that most delicate organ of infinite susceptibility, which teaches us the meaning of the word light--a word so often uttered with stress of ecstasy, of longing, of despair, and of every other shade of emotion, that the sound of it must soon be almost as powerful with the young heart, almost as immediate in its effect, as the break of day itself, gladdening the eyes and glorifying the earth. And how often is this joy received through the eye entrusted back to it for expression? For the eye can speak with varieties, delicacies, and subtle shades of motion far beyond the attainment of any other organ. This art of painting is made for the eyes, for sight is the noblest sense of man,[4] says Dürer; and again:

It is ordained that never shall any man be able, out of his own thoughts, to make a beautiful figure, unless, by much study, he hath well stored his mind. That then is no longer to be called his own; it is art acquired and learnt, which soweth, waxeth, and beareth fruit after its kind. Thence the gathered secret treasure of the heart is manifested openly in the work, and the new creature which a man createth in his heart, appeareth in the form of a thing.[5]

Yes, indeed, the function of art is far from being confined to telling us what we see, whatever some may pretend, or however naturally any small nature may desire to continue, teach, or regulate great ones. All so-called scientific methods of creating or criticising works of art are inadequate, because the only truly scientific statements that can be made about these inquiries are that nothing is certain--that no method ensures success, and that no really important quality can be defined; for what man can say why one cloud is more beautiful than another in the same sky, any more than he can explain why, of two men equally absorbed in doing their duty, one impresses him as being more holy than the other? The degrees essential to both kinds of judgment escape all definition; only the imagination can at times bring them home to us, only the refined taste or chastened conscience, as the case may be, witnesses with our spirit that its judgment is just, and bids us recognise a master in him who delivers it. As the expression on a face speaks to a delicate sense, often communicating more, other, and better than can be seen, so the proportion, harmony, rhythm of a painting may beget moods and joys that require the full resources of a well-stored mind and disciplined character in order that they may be fully relished--in brief, demand that maturity of reason which is the mark of victorious man.

Such being my conception, it will easily be perceived how anxious I must be to truly discern and express the relation between such objects as works of art by common consent so highly honoured, and at the same time so active in their effect upon the most exquisitely endowed of mankind. Especially since to-day caprice, humour and temperament are, by the majority of writers on art, acclaimed for the radical characteristic of the human creative faculty, instead of its perversion and disease; and it is thought that to be whimsical, moody, or self-indulgent best fits a man both to create and appraise works of art, whereas to become so really is the only way in which a man capable of such high tasks can with certainty ruin and degrade his faculties. Precious, surpassingly precious indeed, must every manifestation of such faculty before its final extinction remain, since the race produces comparatively few endowed after this kind.

Perhaps a sufficient illustration of this prevalent fallacy may be drawn from Mr. Whistler's Ten O'Clock, where he speaks of art:

A whimsical goddess, and a capricious, her strong sense of joy tolerates no dulness, and, live we never so spotlessly, still may she turn her back upon us.

As from time immemorial, she has done upon the Swiss in their mountains.

Here is no proof of caprice, save on the witty writer's part; for men who fast are not saved from bad temper, nor have the kindly necessarily discreet tongues. The Swiss may be brave and honest, and yet dull. Virtue is her own reward, and art her own. Virtue rewards the saint, art the artist; but men are rewarded for attention to morality by some measure of joy in virtue, for attention to beauty by some measure of joy in works of art. Between the artist and the Philistine is no great gulf fixed, in the sense that the witty master of the butterfly pretends to assume, but an infinite and gentle decline of persons representing every possible blend of the virtues and faults of these two types. Again, an artist is miscalled master of art. Where he is, there she appears, is airy impudence. Where she wills to be, there she chooses a man to serve her, would not only have been more gallant but more reasonable; for that The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: so is every one that is born of the spirit, and that many are called, few chosen, are sayings as true of the influence which kindleth art as of that which quickeneth to holiness. Art is not dignified by being called whimsical--or capricious. What can a man explain? The intention, behind the wind, behind the spirit, behind the creative instinct, is dark. But man is true to his own most essential character when, if he cannot refrain from prating of such mysteries, he qualifies them as hope would have him, with the noblest of his virtues; not when he speaks of the unknown, in whose hands his destiny so largely rests, slightingly, as of a woman whom he has seduced because he despised her--calling her capricious because she answered to his caprice, whimsical, because she was as flighty as his error. It is not art's function to reward virtue. But, caprices and whimseys being ascribed to a goddess, it will be natural to expect them in her worshipper; and Mr. Whistler revealed the limitations of his genius by whimseys and caprice. Though it was in their relations to the world that this goddess and her devotee claimed freedoms so far from perfect, yet this, their avowed characteristic abroad, I think in some degree disturbed their domestic relations, Though others have underlined the absurdity of this theory by applying themselves to it with more faith and less sense, I have chosen to quote from the Ten O'Clock, because I admire it and accept most of the ideas about art advanced therein. The artist who wrote it was able, in Dürer's phrase, to prove what he wrote with his hand. Most of those who have elaborated what was an occasional unsoundness of his doctrine into ridiculous religions are as unable to create as they are to think; there is no need to record names which it is wisdom to forget. But it may be well to point out that Mr. Whistler does not succeed in glorifying great artists when he declares that beauty to them was as much a matter of certainty and triumph as is to the astronomer the verification of the result, foreseen with the light granted to him alone. No, he only sets up a false analogy; for the true parallel to the artist is the saint, not the astronomer; both are convinced, neither understands. Art is no more the reward of intelligence than of virtue. She permits no caprice in her own realm. Loyalty is the only virtue she insists on, loyalty in regard to her servant's experience of beauty; he may be immoral in every other way and she not desert him; but let him turn Balaam and declare beauty absent where he feels its presence--though in doing this he hopes to advance virtue or knowledge, she needs no better than an ass to rebuke him. Nothing effects more for anarchy than these notions that art derives from individual caprice, or defends virtue, or demonstrates knowledge; for they are all based on those flattering hopes of the unsuccessful, that chance, rules both in life and art, or that it is possible to serve two masters.

Doctrines often repeated gain easy credence; and, since art demands leisure in order to be at all enjoyed, ideas about it, in so fatiguing a life as ours has become, take men off their guard, when their habitual caution is laid to sleep, and, by an over-easiness, they are inclined to spoil both their sense of distinction and their children. Yes, they consent to theatres that degrade them, because they distract and amuse; and read journals that are smart and diverting at the expense of dignity and truth--in the same way as they smile at the child whom reason bids them reprove, and with the like tragic result; for they become incapable of enjoying works of art, as the child is incapacitated for the best of social intercourse. To prophesy smooth things to people in this condition, and flatter their dulness, is to be no true friend; and so the modern art-critic and journalist is often the insidious enemy of the civilisation he contents.

Nothing strikes the foreigner coming to England more than our lack of general ideas. Our art criticism is no exception; it, like our literature and politics, is happy-go-lucky and delights in the pot-shot. We often hear this attributed admiringly to the sporting instinct. If God, in his own time, granteth me to write something further about matters connected with painting, I will do so, in hope that this art may not rest upon use and wont alone, but that in time it may be taught on true and orderly principles, and may be understood to the praise of God and the use and pleasure of all lovers of art.[6]

Our art is still worse off than our trade or our politics, for it does not even rest upon use and wont, but is wholly in the air. Yet the typical modern aesthete has learnt where to take cover, for, though destitute of defence, he has not entirely lost the instinct for self-preservation; and, when he finds the eye of reason upon him, he immediately flies to the diversity of opinions. But Dürer follows him even there with the perfect good faith of a man in earnest.

"Men deliberate and hold numberless differing opinions about beauty, and they seek after it in many different ways, although ugliness is thereby rather attained. Being then, as we are, in such a state of error, I know not certainly what the ultimate measure of true beauty is, and cannot describe it aright. But glad should I be to render such help as I can, to the end that the gross deformities of our work might be and remain pruned away and avoided, unless indeed any one prefers to bestow great labour upon the production of deformities. We are brought back, therefore, to the aforesaid judgment of men, which considereth one figure beautiful at one time and another at another....

Because now we cannot altogether attain unto perfection, shall we therefore wholly cease from learning? By no means. Let us not take unto ourselves thoughts fit for cattle. For evil and good lie before men, wherefore it behoveth the rational man to choose the good.[7]

A man may see, if he will but watch, who is more finely touched and gifted than himself. In all the various fields of human endeavour, on such men he should try to form himself; for only thus can he enlarge his nature, correct his opinions. Something he can learn from this man, something from that, and it is rational to learn and be taught. Are we to be cattle or gods? Is it not written in your law, I said, 'Ye are gods?' Reason demands that each man form himself on the pattern of a god, and God is an empty name if reason be not the will of God. Then he whom reason hath brought up may properly be called a son of God, a son of man, a child of light. But it is easier to bob to such phrases than to understand them. However, their mechanical repetition does not prevent their having meant something once, does not prevent their meaning being their true value. It is time we understood our art, just as it is time we understood our religion. Docility, as I have pointed out elsewhere, is one of the marks of genius. Dürer's spirit is the spirit of the great artist who will learn even from dull men of little judgment.

Let none be ashamed to learn, for a good work requireth good counsel. Nevertheless, whosoever taketh counsel in the arts, let him take it from one thoroughly versed in those matters, who can prove what he saith with his hand. Howbeit any one may give thee counsel; and when thou hast done a work pleasing to thyself, it is good for thee to show it to dull men of little judgment that they may give their opinion of it. As a rule they pick out the most faulty points, whilst they entirely pass over the good. If thou findest something they say true, thou mayst thus better thy work.[8]

Those who are thoroughly versed in art are the great artists; we have