Bedouins: $b Mary Garden, Debussy, Chopin or the circus, Botticelli, Poe, Brahmsody, Anatole France, Mirbeau, Caruso on wheels, Calico cats, The artistic temperament; Idols and ambergris, with The supreme sin, Grindstones, A masque of music, and The vision malefic; with various portraits of Mary Garden in operatic costumeHuneker, James
History
Bedouins: $b Mary Garden, Debussy, Chopin or the circus, Botticelli, Poe, Brahmsody, Anatole France, Mirbeau, Caruso on wheels, Calico cats, The artistic temperament; Idols and ambergris, with The supreme sin, Grindstones, A masque of music, and The vision malefic; with various portraits of Mary Garden in operatic costume
Huneker, James
Garden, Mary, 1874-1967; Music -- History and criticism; Sopranos (Singers)
the bosom of Botticelli never took on concrete aspects. His religious
subjects are Hellenized, not after the sterner, more inflexible method
of Mantegna, but resembling those of a philosophic Athenian who has
read and comprehended Dante. His illustrations show us a different
Dante, one who might not have altogether pleased that gloomy exile. The
transpositions of the Divine Comedy by William Blake seem to sound the
depths; Botticelli, notwithstanding the grace of his “baby Centaurs”
and the wreathed car of Beatrice, is the profounder man of the pair.
His life, veiled toward the last, was not happy, although he was
recognized as a great painter. Watteau concealed a cankering secret;
so Botticelli. Melancholy is the base of the Florentine’s work. As a
young man he created in joy and freedom; but the wings of Dürer’s Bat
were outstretched over his brooding head. Melencolia! He could ask
if there is anything sadder under the sun than a soul incapable of
sadness. There is more poignant music in his Primavera, in the weary,
indifferent countenances of his lean, neuropathic Madonnas--Pater calls
them “peevish”--in his Venus at the Uffizi, than in the paintings of
any other Renaissance artist. The veils are there, the consoling veils
of an exquisite art, which are missing in the lacerated and realistic
holy folk of the Flemish Primitives. Joyfulness cannot be denied
Botticelli; but it is not the golden joy of Giorgione; “Big George
of Castelfranco.” An emaciated music emanates from the eyes of that
sad, restless Venus, to whom love has become a scourge of sense and
spirit. Music? Yes, there is the “colored-hearing” of Mendoza. The
canvases of Botticelli sound the opalescent overtones of an unearthly
composition. Is this Spring, this tender, tremulous virgin, whose right
hand, deprecatingly raised, signals as a conductor from invisible
orchestra its rhythms? Hermes, supremely impassive, hand on thigh,
plucks the fruit as the eternal trio of maidens with woven paces
tread the measures of a dance we but overhear. Garlanded in blossoms,
a glorious girl keeps time with the pulsing atmospheric moods; her
gesture, surely a divine one, shows her casting flowers upon the
richly embroidered floor of the earth. The light filters through the
thick trees, its rifts as rigid as a candle. The nymph in the brake is
threatening. Another epicene creature flies by her. Love shoots his
bolt in mid-air. Is it from Paphos or Mitylene? What the fable? Music
plucked down from vibrating skies, music made visible. A mere masque,
laden with the prim, sweet allegories of the day, it is not. That blunt
soul, Vasari, saw at best its surfaces. The poet Politian got closer
to the core. Centuries later our perceptions sharpened by the stations
traversed of sorrow and experience, lend to this immortal canvas a
more sympathetic, less literal interpretation.
Public-domain text, read in full here on John Shaqi.
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