Part 9

The following trait is as characteristic of his heart as of his whole personality. One day, while in Rome, there came a poor countryman to him, an artisan, who had long been ill. He came to say farewell, and to thank him for the money that he and others of his countrymen had subscribed together, with which he was to reach home.

"But you will not walk the whole way?" said Thorwaldsen.

"I am obliged to do so," replied the man.

"But you are still too weak to walk--you cannot bear the fatigue, nor must you do it!" said he.

The man assured him of the necessity of doing so.

Thorwaldsen went and opened a drawer, took out a handful of _scudi_ and gave them to him, saying, "See, now you will ride the whole way!"

The man thanked him, but assured him that his gift would not be more than sufficient to carry him to Florence.

"Well!" said Thorwaldsen, clapping him on the shoulder, as he went a second time to the drawer and took out another handful. The man was grateful in the highest degree, and was going. "Now you can ride the whole way home and be comfortable on the way," said he, as he followed the man to the door.

"I am very glad," said the man. "God bless you for it! but to ride the whole way requires a little capital."

"Well, then, tell me how great that must be," he asked, and looked earnestly at him. The man in a modest manner named the requisite sum, and Thorwaldsen went a third time to the drawer, counted out the sum, accompanied him to the door, pressed his hand, and repeated, "But now you will ride, for you have not strength to walk!"

Our artist did not belong to the class of great talkers; it was only in a small circle that he could be brought to say anything, but then it was always with humor and gayety. A few energetic exclamations of his are preserved. A well-known sculptor, expressing himself one day with much self-feeling, entered into a dispute with Thorwaldsen, and set his own works over the latter's. "You may bind my hands behind me," said Thorwaldsen, "and I will bite the marble out with my teeth better than you can carve it."

Thorwaldsen possessed specimens in plaster of all his works; these, together with the rich marble statues and bas-reliefs which he had collected of his own accord, without orders, and the number of paintings that he every year bought of young artists, formed a treasure that he wished to have in his proper home, Copenhagen. Therefore, when the Danish government sent vessels of war to the Mediterranean, in order to fetch the works that were ready for the palace or the churches, he always sent a number of his own things with them. Denmark was to inherit these treasures of art; and, in order to see them collected in a place worthy of them, a zeal was awakened in the nation to build a museum for their reception. A committee of his Danish admirers and friends sent out a requisition to the people, that everyone might give their mite; many a poor servant-girl and many a peasant gave theirs, so that a good sum was soon collected. Frederick VI. gave ground for the building, and the erection thereof was committed to the architect, Bindesbol.

Thorwaldsen, in 1838, had attained universal fame. The frigate Rota was dispatched to bring a cargo of his works to Copenhagen, and he was to arrive at the same time, perhaps to remain in Denmark. Close to Presto Bay, surrounded by wood-grown banks, lies Nysöe, the principal seat of the barony of Stampenborg, a place which, through Thorwaldsen, has become remarkable in Denmark. The open strand, the beautiful beech woods, even the little town seen through the orchards, at some few hundred paces from the mansion, make the place worthy of a visit on account of its truly Danish scenery. Here Thorwaldsen found his best home in Denmark; here he seemed to increase his fame, and here a series of his last beautiful bas-reliefs were produced.

Baron Stampe was one of nature's noblest-minded men; his hospitality and his lady's daughterly affection for Thorwaldsen opened a home for him here, a comfortable and good one. A great energetic power in the baroness incited his activity; she attended him with a daughter's care, elicited from him every little wish, and executed it. Directly after his first visit to Nysöe, a short tour to Moen's chalk cliffs was arranged, and during the few days that were passed there, a little _atelier_ was erected in the garden at Nysöe, close to the canal which half encircles the principal building; here, and in a corner room of the mansion, on the first floor facing the sea, most of Thorwaldsen's works, during the last years of his life, were executed: "Christ Bearing the Cross," "The Entry into Jerusalem," "Rebecca at the Well," his own portrait-statue, Oehlenschlæger's and Holberg's busts, etc. Baroness Stampe was in faithful attendance on him, lent him a helping hand, and read aloud for him from Holberg. Driving abroad, weekly concerts, and in the evenings his fondest play, "The Lottery," were what most easily excited him, and on these occasions he would say many amusing things. He has represented the Stampe family in two bas-reliefs: in the one, representing the mother, the two daughters, and the youngest son, is the artist himself; the other exhibits the father and the two eldest sons.

All circles sought to attract Thorwaldsen; he was at every great festival, in every great society, and every evening in the theatre by the side of Oehlenschlæger. His greatness was allied to a mildness, a straightforwardness, that in the highest degree fascinated the stranger who approached him for the first time. His _atelier_ in Copenhagen was visited daily; he therefore felt himself more comfortable and undisturbed at Nysöe. Baron Stampe and his family accompanied him to Italy in 1841, when he again visited that country. The whole journey, which was by way of Berlin, Dresden, Frankfort, the Rhine towns, and Munich, was a continued triumphal procession. The winter was passed in Rome, and the Danes there had a home in which they found a welcome.

The following year Thorwaldsen was again in Denmark, and at his favorite place, Nysöe. On Christmas eve he here formed his beautiful bas-relief, "Christmas Joys in Heaven," which Oehlenschlæger consecrated with a poem. The last birthday of his life was celebrated here; the performance of one of Holberg's vaudevilles was arranged, and strangers invited; yet the morning of that day was the homeliest, when only the family and the author of this memoir, who had written a merry song for the occasion, which was still wet on the paper, placed themselves outside the artist's door, each with a pair of tongs, a gong, or a bottle on which they rubbed a cork, as an accompaniment, and sung the song as a morning greeting. Thorwaldsen, in his morning gown, opened the door, laughing; he twirled his black Raphael's cap, took a pair of tongs himself, and accompanied us, while he danced round and joined the others in the loud "hurra!"

A charming bas-relief, "The Genius of Poetry," was just completed; it was the same that Thorwaldsen, on the last day of his life, bequeathed to Oehlenschlæger, and said, "It may serve as a medal for you."

On Sunday, March 24, 1844, a small party of friends were assembled at the residence of Baron Stampe, in Copenhagen. Thorwaldsen was there and was unusually lively, told stories, and spoke of a journey that he intended to make to Italy in the course of the summer. Cahn's tragedy of "Griseldis" was to be performed for the first time that evening at the theatre. Tragedy was not his favorite subject, but comedy, and particularly the comedies of Holberg; but it was something new that he was to see, and it had become a sort of habit with him to pass the evening in the theatre. About six o'clock, therefore, he went to the theatre alone. The overture had begun; on entering he shook hands with a few of his friends, took his usual seat, stood up again to allow one to pass him, sat down again, bent his head, and was no more! The music continued. Those nearest to him thought he was only in a swoon, and he was borne out; but he was numbered with the dead.

The mournful intelligence of his death soon spread through the country and through all lands; funeral dirges were sung and funeral festivals were arranged in Berlin and Rome; in the Danish theatre, whence his soul took its flight to God there was a festival; the place where he sat was decorated with crape and laurel wreaths, and a poem by Heiberg was recited, in which his greatness and his death were alluded to.

The day before Thorwaldsen's death the interior of his tomb was finished, for it was his wish that his remains might rest in the centre of the court-yard of the museum; it was then walled round, and he begged that there might be a marble edge around it, and a few rose-trees and flowers planted on it as his monument. The whole building, with the rich treasures which he presented to his fatherland, will be his monument; his works are to be placed in the rooms of the square building that surrounds the open court-yard, and which, both internally and externally, are painted in the Pompeian style. His arrival in the roads of Copenhagen and landing at the custom-house form the subjects depicted in the compartments under the windows of one side of the museum. Through centuries to come will nations wander to Denmark; not allured by our charming green islands, with their fresh beech-woods alone--no, but to see these works and this tomb.

There is, however, one place more that the stranger will visit, the little spot at Nysöe where his _atelier_ stands, and where the tree bends its branches over the canal to the solitary swan which he fed. The name of Thorwaldsen will be remembered in England by his statues of Jason and Byron; in Switzerland, by his "recumbent lion;" in Roeskilde, by his figure of Christian the Fourth. It will live in every breast in which a love of art is enkindled.

JEAN-FRANÇOIS MILLET[6]

[Footnote 6: Copyright, 1894, by Selmar Hess.]

By CLARENCE COOK

(1814-1875)

We read that on one occasion, when a picture by some Dutch artist, representing peasants at their sports, was shown to Louis XIV., he angrily exclaimed, "Take away those vermin!" Such subjects had never been chosen by French artists, nor indeed had they been seen anywhere in Europe before the Dutch artists began to paint them in the seventeenth century. The Italian painters of the early and the later Renaissance, working almost exclusively for the churches, or for the palaces of pleasure-loving princes, did not consider the peasant or the laboring man, by himself, a proper subject for his art. If he were introduced at any time into picture or bas-relief, it was only as a necessary actor in some religious story, such as "The Adoration of the Shepherds," or in the representations of the months or the seasons, as in the Fountain of the Public Square at Perugia, where we see the peasant engaged in the labors of the farm or vineyard: cutting the wheat, gathering in the grapes, and treading out the wine, and, in the later season, dressing the hog he has been killing; for in those less sophisticated times, Art, no more than Poetry, despised the ruder side of rustic life.

The German artists of the sixteenth century introduced peasants and peasant-life into their designs whenever the subject admitted. Albert Dürer was especially given to this, and it often gives a particular savor, sometimes a half-humorous expression, to his treatment of even religious subjects; as where, in his design, "The Repose in Egypt," he shows Joseph, the foster-father of Jesus, making a water-trough out of a huge log, and a bevy of cherub-urchins about him gathering up the chips. Mary, meanwhile, as the peasant mother, sits by, spinning and rocking the cradle of the Holy Child with her foot.

But these examples only serve to make clearer the fact that in the earlier times there was no place found in art for the representation of the laboring man, whether in the field or in the shop, except as an illustration of some allegorical or religious theme. Nor in the Dutch pictures that Louis XIV. despised, and that our own time finds so valuable for their artistic qualities, was there anything outside of their beauty or richness of tone or color to redeem their coarseness and vulgarity. There was no poetry in the treatment, nor any sympathy with anything higher than the grossest guzzling, fighting, and horseplay. The great monarch, who, according to his lights, was a man of delicacy and refinement, was certainly right in contemning such subjects, and it is perhaps to his credit that he did not care enough for "Art for Art's sake" to excuse the brutality of the theme for the sake of the beauty of the painting.

The next appearance of the peasant in art was of a very different sort, and represented a very different state of social feeling from the "peasants" of the Dutch painters. In the Salon of 1850 there appeared a picture called "The Sower" and representing a young peasant sowing grain. There was nothing in the subject to connect it particularly with any religious symbolism--not even with the Parable of the Sower who went forth to sow; nor with any series of personifications of the months. This was a simple peasant of the Norman coast, in his red blouse and blue trousers, his legs wrapped in straw, and his weather-beaten hat, full of holes. He marches with the rhythmic step made necessary by his task, over the downs that top the high cliffs, followed by a cloud of crows that pounce upon the grain as he sows it. At first sight there would seem to be nothing in this picture to call for particular notice; but the public, the artists, the critics, were with one accord strongly drawn to it. Something in the picture appealed to feelings deeper than mere curiosity, and an interest was excited such as did not naturally belong to a picture of a man sowing a field of grain. The secret was this: that a man born and bred in the midst of laboring people, struggling with the hard necessities of life--himself a laborer, and one who knew by experience all the lights and shades of the laborer's life--had painted this picture out of his own deep sympathy with his fellows, and to please himself by reproducing the most significant and poetical act in the life of the farmer.

The painter of this picture, the first man of our time to give the laborer in the fields and on the farm a place in art, and to set people to thinking about him, as a man, not merely as an illustration of some sacred text, or an image in a book of allegories, was Jean-François Millet, known as the peasant painter of peasants.

He was born at Gruchy, a small hamlet on the coast of Normandy, where his family, well known in the region for several generations, lived by the labor of their hands, cultivating their fields and exercising the simple virtues of that pastoral life, without ambition and without desire for change. This content was a part of the religion of the country and must not be looked upon as arguing a low state of intelligence or of manners. Of their neighbors we have no account, but the Millet household contained many of the elements that go to sustain the intellectual no less than the spiritual life. If there was plain living, there was high thinking; there were books and of the best, and more than one member of the circle valued learning for its own sake. Millet owed much to his grandmother, a woman of great strength of character and of a deeply religious nature. As his godmother she gave him his name, calling him Jean, after his father, and François, after Saint Francis of Assisi. As is usual in Catholic countries, the boy was called after the name of his patron saint, and in the case of Millet, Saint Francis, the ardent lover of nature, the friend of the birds and of all the animate creation, was well chosen as the guardian of one who was to prove himself, all his life, the passionate lover of nature.

The boyhood of Millet was passed at home. He had no schooling except some small instruction in Latin from the village priest and from a neighboring curate, but he made good use of what he learned. He worked on the farm with his father and his men, ploughing, harrowing, sowing, reaping, mowing, winnowing--in a word, sharing actively and contentedly in all the work that belongs to the farmer's life. And in the long winter evenings or in the few hours of rest that the day afforded, he would hungrily devour the books that were at hand--the "Lives of the Saints," the "Confessions of Saint Augustine," the "Life of Saint Jerome," and especially his letters, which he read and re-read all his life. These and the philosophers of Port Royal, with Bossuet, and Fénelon, with the Bible and Virgil, were his mental food. Virgil and the Bible he read always in the Latin; he was so familiar with them both that, when a man, his biographer, Sensier, says he never met a more eloquent translator of these two books. When the time came, therefore, for Millet to go up to Paris, he was not, as has been said by some writer, an ignorant peasant, but a well-taught man who had read much and digested what he had read, and knew good books from bad. The needs of his narrow life absorbed him so seriously that the seeds of art that lay hid in his nature found a way to the light with difficulty. But his master-passion was soon to assert itself, and, as in all such cases, in an unexpected manner.

Millet's attempts at drawing had hitherto been confined to studies made in hours stolen from rest. He had copied the engravings found in an old family Bible, and he had drawn, from his window, the garden, the stable, the field running down to the edge of the high cliff, and with the sea in the horizon, and he had sometimes tried his hand at sketching the cows and sheep in the pasture. But he was now to take a step in advance. Coming home one day from church, he walked behind an old man bent with age and feebleness, painfully making his way. The foreshortening and the movement of the man's figure struck the boy forcibly, and in a flash he discovered the secret of perspective and the mystery of planes. He ran quickly home, got a pencil and drew from memory a picture of the old man, so lively in its resemblance that as soon as his parents saw it, they recognized it and fell a-laughing. Talk with his boy revealed to the father his son's strong desire to be an artist; but before such a serious step could be taken, it was necessary to consult with some person better able to judge than any one in the Millet household. Cherbourg, the nearest large town, was the natural place where to seek advice; thither Millet and his father repaired, the boy with two drawings under his arm that he had made for the occasion, and these were submitted to the critical eye of Mouchel, an old pupil of David, who eked out the scanty living he got by painting by giving lessons in drawing. When the two drawings made by young Millet were shown him he refused to believe they were the work of the lad of fifteen. The very subjects chosen by the boy showed something out of the common. One was a sort of home idyl: two shepherds were in a little orchard close, one playing on the flute, the other listening; some sheep were browsing near. The men wore the blouse and wooden shoes of Millet's country; the orchard was one that belonged to his father. The other drawing showed a starry night. A man was coming from the house with loaves of bread in his hand which he gave to another man who eagerly received them. Underneath, in Latin, were the words from St. Luke: "Though he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needeth." A friend of Millet's, who saw these drawings thirty years after, said they were the work of a man who already knew the great significance of art, the effects it was capable of, and what were its resources.

Mouchel consented to receive Millet as a pupil, but, as it proved, he could do little for him in the way of direct teaching. He left the boy free to follow his own devices. He said to him: "Do whatever you wish; choose whatever model you find in my studio that pleases you, and study in the Museum." This might not be the course to follow with every boy, but Mouchel had the artist's penetration and knew with whom he had to deal.

The death of Millet's father interrupted his studies and he returned home for awhile to help his mother on the farm. But it was thought best that he should keep on with the work he had begun. The grandmother urged his return: "My François," she said, "we must accept the will of God. Thy father, my son, Jean-Louis, said that you were to be a painter; obey him, and go back to Cherbourg."

Millet did not need persuasion from his family. Friends in Cherbourg urged him to come back, promised him commissions, and assured him a place in the studio of Langlois, a painter of a higher grade than Mouchel, who had recently set up his easel in the town. Once more established at Cherbourg Millet continued his studies after the same easy fashion with Langlois as with his former master. Langlois, who was as much impressed by his pupil's talent as Mouchel had been and willing to serve him, made a personal appeal to the mayor and council, asking that Millet, as a promising young artist and one likely to do credit to the town, might be assisted in going to Paris to study under better advantages than he could enjoy at home.

On the strength of this appeal, the council of Cherbourg agreed to allow Millet an annuity of four hundred francs, equal to eighty dollars. With this small sum, and the addition of two hundred francs given him at parting by his mother and grandmother, making one hundred and twenty dollars in all, Millet left his quiet life in Normandy behind him and set out for Paris, where, as his biographer, Sensier, says, he was to pass as a captive the richest years of his life.

Millet was twenty-two years old when he went first to Paris and he remained there, with occasional visits to Gruchy and Cherbourg, for the next thirteen years. Paris was, from the first, more than distasteful to him. He was thoroughly unhappy there. Outside the Louvre and the studios of a few artist-friends, he found nothing that appealed to what was deepest in him. His first experiences were unusually bitter. The struggle with poverty was hard to bear, but perhaps a more serious drawback was his want of an aim in art, of a substantial reason, so to speak, for the profession he had chosen, leading him to one false move after another in search of a subject. Unformed and unrecognized in his mind lay the desire to express in art the life he had left behind him in Normandy; but it was long before he arrived at the knowledge of himself and of his true vocation. He seems to have had no one in Paris to guide or direct him, and he rather stumbled into the studio of Delaroche, than entered it deliberately. He made but a brief stay there, and although he won the respect of his master, who would willingly have retained him as pupil and assistant, he was conscious that he learned nothing from Delaroche; and accordingly, in company with another pupil, Marolles, who had taken a great liking to him, he left the studio without much ceremony; and the two friends improvised a studio and a lodging for themselves in a garret in a poor quarter of the city, and began their search for a means of pleasing the public. But the way was not opened to either of them; they could not sell what they painted, and they were reduced to serious straits. It was not the fault of the public. Marolles was but an indifferent painter at any time, and Millet would not have blamed the public for its indifference to subjects in which he himself took no real interest.