Overbeck Part 4

Rudolf Lehmann made a faithful study in 1853; Adolf Gra.s.s, an inmate in the house, painted in oils a portrait in 1865; and Professor Bendemann, in 1867, prevailed upon the diffident old man to give a sitting. Two years later death entered the house, and Friedrich Geselschap, a friend and artist from Dusseldorf, came a few hours after the eyes were closed, and made a full-size chalk drawing of the head as it peacefully lay on the pillow. This faithful transcript, now on the table before me, scarcely sustains the statement of some writers, that the countenance after death a.s.sumed a glorified aspect; but, whether living or dying, peace, though not void of pain, is the pervading expression.

Overbeck, after the goodly habit of the old masters, was fond of introducing himself as a spectator in the sacred scenes he depicted, and thus the above list of portraits is considerably extended. The painter appears personally in _Christ's Entry into Jerusalem_; also, in company with his friends Cornelius and Veit, he joins the general a.s.sembly of artists in _The Triumph of Religion_. Again, in _The Gospels_ the devout painter is present at the Crucifixion, bent on his knees, the hands clasped, his eyes gazing on Christ upon the Cross. Overbeck was not thus the egotist or a man craving for glory, but merely the humblest of servants seeking some inconspicuous place among the followers of Christ, and desiring to be numbered with G.o.d's elect.

I have endeavoured, though perhaps very imperfectly, to lay before the reader a picture of Overbeck as the artist and the man, and now little remains save a few general conclusions. I have anxiously tried to ascertain the painter's mode of work, and the successive steps by which he matured his compositions. This inquiry has proved all the more difficult, because drawings in their early stages were persistently kept out of view. The artist had two studios, the one strictly private for quiet incubation apart; the other public, wherein only finished products were shown. The question is, how consummate designs such as _The Gospels_ were elaborated. I find that Overbeck first revolved a subject in his thoughts until he had formed a distinct mental conception; this inward vision he would sometimes for months carry about with him, within the house and in his walks abroad. At last, when it had taken shape, he sketched out the idea with lead pencil on a small piece of paper; and, just in proportion as the first process had been tentative and slow, so was the final act swift and certain. In these supreme moments he had the power of throwing off his innermost thoughts without aids from the outer world: the lines flowed from his pencil rapidly when he had made up his mind what to do, and the forms once set down were seldom changed. The facility increased rather than lessened with years; thus we read, "At the age of seventy-two I create with undiminished freshness and pleasure." As soon as the first small sketch was complete, the usual method was followed of squaring out the surface with lines, in order to reproduce in charcoal, chalk, or sepia the design on the full scale required--often the size of life. For the important figures, for the heads, hands, and draperies, studies from the life were diligently made.

Such drawings and cartoons have been and are greatly prized by connoisseurs; for example, _The Seven Years of Famine_ was acquired by Sir Thomas Lawrence for his collection. The reader will understand how difficult it was for the painter to find a.s.sistants who could help in this directly personal work, in this concentration of individual thought; hence the prolonged time needed, extending, as we have seen, to periods of five or ten years. Separate studies of colour were also sometimes, if not always, made. The ultimate stage of painting upon canvas or wall was comparatively a mechanical process.

Furthermore, we have to consider and make allowance for certain technical notions of Overbeck and his school. The opinion upheld was that the idea or mental conception const.i.tuted the chief value of any art work, that outline or form was the direct language or vehicle of such idea, and that colour, light, shade, surface-texture, or realism, were subordinate, if not derogatory, elements. Thus it is that the works of the master cannot be judged by ordinary standards: hence likewise the drawings and cartoons are superior to the pictures.

Especially does Overbeck's colour stand in need of explanation or apology. In the first place we have to take into account how far the artist was bound to tradition; we have, for instance, to bear in mind that in painting _The a.s.sumption_, he was enjoined by the Church to clothe the Madonna in white. Then comes the whole question of symbolism, or the inherent or accepted relation between colour and thought and feeling. Now, I think it probable that Overbeck sacrificed harmonies pleasing to the eye for the sake of arrangements that might inculcate doctrines or impress emotions. Certain it is that he looked on colour as something carnal: the example of the Venetian painters warned him against pa.s.sionate excess, and so as a religious artist he felt it a duty to use sombre pigments, tertiary tints, and low, shadowy tones.

Thus much needs explanation, yet it must always be cause for regret that Overbeck did not take for examples such masters of colour as Fra Angelico and Perugino, and thus gain the heavenly radiance begotten of religion.

The art of Overbeck will live by its merits despite its defects; it is vital and enduring in the three mental elements of thought, form, and composition. The last he matured and mastered with the certainty of a science and the beauty of an art. His compositions have the exact.i.tude, and occasionally the complexity, of geometric problems, neither are they without the rhythm of a stanza, or the music of a song.

How much and in what manner the art of Overbeck was due to direct inspiration from heaven is not easy to determine. But, at all events, the modern master, like his forerunners in the spiritual school of Umbria, watched and waited, fasted, prayed, and painted. One who observed him closely testifies how, while making the drawings for _The Gospels_ and _The Seven Sacraments_, he was penetrated with the life of Christ. From deep wells the infinite soul flowed into the finite mind, and the art conceived in the spirit of prayer issued as a renewed prayer to G.o.d.

The reader, I trust, has formed a judgment as to the three-fold relation in which Overbeck and his works stand to nature, to historic precedent, and lastly, to inward consciousness or individual character. We have seen that the notion prevalent in Rome, that the living model was wholly discarded, is inaccurate; bearing on this moot point may be here told an anecdote. It is related how one morning, when the artist was engaged on the Ta.s.so frescoes, in the Villa Ma.s.simo, he had need of the life for a muscular arm, and so sallied forth into the neighbouring Piazza of the Lateran and made appeal to some men who were breaking stones on the road. One of the number, of amazing muscle, consented to sit, but, to the disgust of the purist painter, the man turned out to be a public executioner, who only took to stone breaking when slack of usual work.

Another story is to the effect that, one day a fellow of terrific aspect entered the studio, declaring he was without food, and demanding engagement as a model. He turned out a villain, and so the aversion grew to coming in contact with common and unclean nature. Another reason a.s.signed for the non-employment of models is the lack of sufficient strength to sustain protracted study from the life. Hence recourse to other methods: for instance, both mental and pencil notes were taken of casual figures and incidents in society or in the public streets. John Gibson, the sculptor, cultivated a like habit. Also a remarkable memory, of which much might be told, served as a storehouse of pictorial materials. It is recounted now on Sunday evenings, after the reception in the studio of fifty or a hundred guests, the meditative artist would recall and describe the visitors one by one, and after many years, and perhaps in a distant place, meeting some person, otherwise unknown, he would say, "I remember to have seen that face once in my painting-room."

In like manner his memory was peopled with figures, whose acquaintance he had made only in pictures: thus, when he came to paint _The a.s.sumption_ for Cologne Cathedral, he had recourse to the mental vision of the Madonna, derived from an old Sienese panel, and, when charged with the plagiarism, he replied: "The figure realises my idea, and I do not see why I should search further." Thus, however, it came to pa.s.s that he borrowed more and more from others, just in proportion as he took less from nature. But in coming to a fair judgment, we have to remember that the accidents in nature, and the grosser materialism in man, were foreign to this super-sensuous art, the aim being to reach the hidden meaning and the inner life. Hence the favourite practice of placing and posing in the painting-room some well-chosen figure which was quietly looked at, carefully considered, and taken in; thus the irrelevant elements were eliminated, and only the essential truths a.s.similated. This was for Overbeck the saving study of nature: he made extracts and essences, elaborated generic types, and thus his art became supreme in beauty. However, the beautiful is not always new, neither is the new always beautiful.

The painter's relation to the historic schools of Christian Art has been so fully stated, that little more remains to be said. The old masters were studied much in the same way as nature: their spirit was inhaled, and just as John Gibson was accustomed to ask, What would the Greeks have done? so Overbeck put himself in the place of the early Italian painters, and desired that his pencil might be guided by their spirit.

Like Raphael, what he borrowed he made his own, and often added an aspect and a grace peculiar to himself. A gallery of pictures was for him what a well-stored library is to a literary student, who takes from the shelves the author best supplying the intellectual food needed. The method is not new or strange: Bacon teaches how the moderns inherit the wisdom of the ancients, and surely if for art, as for learning, there be advancement in store, old pictures, like old books, must give up the treasure of a life beyond life. Overbeck in the past sought not for the dead, but for the living and enduring.

Given a painter's genius and surroundings, his art usually follows under the law of cause and effect. Overbeck's pictures, as those of others, yield under a.n.a.lysis as their component parts, nature plus tradition, plus individual self. As to the individual man, we have found Overbeck the poet and philosopher, the mystic, somewhat the sentimentalist, and, above all, the devout Catholic. The character is singularly interesting, and the products are unusually complex. He had forerunners and many imitators, yet he stands alone, and were his pencil lost, a blank would be felt in the realm of art. His genius was denied grandeur: he did not rise to the epic, and scarcely expanded into the dramatic; his path was comparatively narrow; his kingdom remained small, yet where he stands is hallowed ground; his art is musical, altogether lyrical, yet toned with pathos, as if the lamentations of The Holy Women at the Sepulchre mingled with the angel-voices of The Nativity. The man and his work are among the most striking and unaccustomed phenomena of the century, and so far as his art is true to G.o.d, humanity, and nature, it must endure.

His own a.s.surance is left on record: he held that knowledge and doing are of value only so far as they enn.o.ble humanity, and lead to that which is eternal. He believed in the dependence of art on personal character, on elevation of mind and purity of motive. The n.o.blest destiny of the race was ceaselessly before him, and he looked to Christian Art as the means of showing to the world the everlasting truth, and of raising the reality of life to the ideal. In conclusion, I think it not too much to claim Overbeck as the most perfect example, in our time, of the Christian Artist.

The pecuniary rewards of the painter were in no fair proportion to his talents or his industry. His labour, as we have seen, was primarily for the honour of art and religion, and his protracted modes of study, as well as the esoteric character of his compositions, were little likely to meet with adequate return. Overbeck never realised large sums; his prices measured by present standards were ridiculously low, and even when overcrowded with commissions, he is known to have fallen short of ready cash. Happily, after early struggles, he became relieved from pressing anxieties, yet he remained comparatively poor.

Overbeck's influence, the example of his life, the principles of his art, extended far and wide throughout Europe. In France, the German master won the reverence of the Christian artist Flandrin. In England, Pugin held him up to students as a bright example. In Vienna and Prague, Joseph Fuhrich, as a disciple, worked diligently. In Munich, Heinrich Hess, and in Spires, Johann Schraudolph, painted extended series of frescoes allied to the same Christian school. In Dusseldorf like traditions live:--Deger, Ittenbach, Carl and Andreas Muller studied in Rome, and their frescoes in the Rhine chapel at Remagen were inspired by Overbeck. And specially does the mantle of the revered painter rest on his friend Eduard Steinle; important works at Strasbourg, Cologne, Frankfort, Munster, Klein-Heubach, and Reineck, respond to the spirit of the great artist who, dead, yet speaks.

Brief is the narrative of the approaching end. The infirmities of age scarcely abated the ardent pursuit of an art dear as life itself.

Overbeck had suffered from an affection of the eyes, and his later drawings, notwithstanding partial panegyrists, betray a faltering hand, together with some incoherence in thought, or, at least, in the relation of the parts to the whole. For some time, in fact, vitality had been ebbing from his work. The summer of 1869 found him in his favourite retreat of Rocca di Papa, and we are told he was "still busily creating." His country dwelling stood among beauties which, in illness as in health, came with healing power. From this sylvan quietude the aged painter, in June, wrote to his dear friend, Director Steinle, a letter abounding in love and aspiration; he dwells on the serenity of the Italian sky, on the splendour of the landscape stretching before his eye into the far distance; with characteristic modesty he laments that even in old age he is not sufficiently advanced for the great task set before him, and desires without intermission to turn to good account the time still left; and then he counsels his "Brother in Christ" to direct the mind steadfastly towards the glorious olden days which point to the blessed goal.

Overbeck, on his return to Rome in the autumn of 1869, resumed his accustomed order of life. One who knew him well in later years relates that he was to be found in his studio in the early morning, that, after a short interval at noon, he resumed work till stopped by the darkness of evening, and that, such was the wealth of material stored in the mind, that he went on inventing without aid from usual outward appliances. He still sought utmost tranquillity, and any intrusion on the hours of study became extremely painful to him. Latterly he had been engaged on a small composition of _The Last Judgment_; also he was occupied on designs ill.u.s.trative of human life--a series which had advanced as far as the _Return from Church of the Wedding Party_. Such were the congenial avocations when, on the fourteenth day after the return home, he was seized with a severe cold on the chest. Yet the symptoms so far yielded to medical treatment that in eight days the danger had pa.s.sed. Suddenly, however, ensued a total failure of power, yet for the most part the mind remained unclouded. A day or two before death he asked for a piece of charcoal, and added a few touches to a design on which lately he had been working; and at times, when apparently unconscious, he would look upwards, raise and move his hand as if in the act of drawing. He prayed almost without ceasing, was grateful for each kindness, and with dying lips had a loving and comforting word for everyone. The last sinking came in quietness; sustained by the consolations of religion he fell asleep towards six o'clock in the evening of Friday, the 12th of November, in the eightieth year of his age. He lay as he had lived--in peace; and near his bed was placed the drawing on which he had lately worked, also the small cartoon of _The Last Judgment_.

The next day, according to the painter's wish, the body was taken by the hands of his brother artists to San Bernardo, the little parish church near his house, where he worshipped, and where he is still remembered.

An eye-witness writes from Rome to Lubeck, on the 18th of November: "I have just come from the burial of our great fellow-countryman. Amid universal grief the funeral ma.s.s took place this morning. The mournful ceremony was performed by a German bishop a.s.sisted by Cistercian monks; many artists and German students were present, and joined in psalms composed by the Abbe Liszt. The whole function was most solemn, as if the pious spirit of the departed had entered the whole a.s.sembly. Around the bier were gathered Protestants as well as Roman Catholics; the coffin bore the many orders which the artist had received, but was never seen to wear; and at the feet lay the crown of laurels which his Roman brethren reverently offered to their acknowledged chief." The body lies in the chapel of St. Francis of a.s.sisi, within the church of San Bernardo. The resting-place is marked by a white marble cross, let into the wall, bearing the inscription "Joannes Fridericus Overbeck--In Pace."

FOOTNOTES:

[Footnote 1: See 'Lubeckische Blatter,' from 1839 to 1869, for sundry notices concerning this picture and other works. The _Pieta_ is in oil on canvas, 10 feet wide and nearly as high; the top is arched; it is photographed. The pigments are in usual sound condition. A small picture accompanied this _Pieta_. It had been intended as a present to the brother, Judge Christian Gerhard Overbeck, but his death, in 1846, preventing the fulfilment of the purpose, it was sent to Lubeck as a gift to his son, the artist's nephew, Doctor and Senator Christian Theodore Overbeck, who died 1880. The representatives in Lubeck of this nephew are said to be in possession of sundry memorials of the ill.u.s.trious uncle. Here in Lubeck I may mention a _Madonna and Child_, a circular composition 3 feet 2 inches in diameter, with the painter's monogram and the date 1853. The picture is a gem, exquisite for purity, tenderness, and beauty. Another _Madonna and Child_ is in the Thorwaldsen Museum, Copenhagen.]

[Footnote 2: _The Incredulity of St. Thomas_ is 10 feet high by 5 feet wide. It bears the painter's monogram and the date 1851. The figures are life-size. The picture is in perfect preservation. The pigments, as usual, lie thin, showing through the rough tissues of the Roman canvas.]

[Footnote 3: See 'Geschichte der neuen Deutschen Kunst, von Ernst Forster.' Leipzig, Weigel, 1863.]

[Footnote 4: _The a.s.sumption of the Virgin_ is in oil on canvas; height about 18 feet, width 9 feet. Figures nearly life-size. The scale is rather small for the magnitude of the architectural surroundings. The tone is that of an old picture, low and solemn. No positive colours are admitted. The pigments remain intact, without crack, blister, or change of colour. The picture was the joint gift of the Dusseldorf Kunst-Verein and the Cologne Cathedral Chapter. The price paid was equal to about 1000 sterling. The cartoon was exhibited in 1876 in the National Gallery, Berlin.]

[Footnote 5: The cartoons of the _Via Crucis_ were, in September 1880, in the Villa Germania, near Biebrich. They are in chalk or charcoal in outline on grey ground, tinted with sepia. Height, 1 foot 9 inches; breadth, 1 foot 5 inches. The water-colour drawings of the same series were, in January, 1878, in the Camera di Udienza of the Vatican. Height, 2 feet 6 inches; width, 1 foot 8 inches; mounted on white, and ma.s.sively framed. The walls and accessories of the Pope's apartment are of a crude colour and in bad taste. The feeble execution of these cartoons and water-colour drawings betrays advancing age and declining power.]

[Footnote 6: The cartoons of _The Seven Sacraments_, after a labour of some eight years, were finished in 1861, and received high encomiums when exhibited in Brussels. They remained with Overbeck at the time of his death, together with many other artistic properties, the acc.u.mulation of a life. Some of these treasures have been sold by the family who entered into possession. The cartoons were offered for sale, but are still without a purchaser. Small tempera drawings of _The Seven Sacraments_ were bought for the National Gallery, Berlin, in 1878. They are on canvas: measurement, 1 foot 8 inches by 1 foot 3 inches. These reductions were entrusted to scholars; the execution is poor; the master is responsible chiefly for revision. The pigments used vary; some are in warm sepia, others in cooler tones, and one, _Penance_, is fully coloured. The results technically are far from satisfactory. These _Sacraments_, including the predellas, friezes, and side borders, have been photographed in large and smaller sizes by Albert, Munich, and from the photographs August Gaber executed woodcuts, published with explanatory text penned by Overbeck. This text was also published as a separate pamphlet: Dresden, August Gaber; London, Dulau and Co. The hope above expressed that the cartoons might be further carried out was never realised.]

[Footnote 7: I was informed, in October, 1881, by August Gaber, that the wood engravings made by him of _The Seven Sacraments_ had proved a financial failure, and that he had in the undertaking lost his all. The Bible of Schnorr, also rendered on wood by him, had, on the contrary succeeded. The reason a.s.signed why the public did not care for _The Seven Sacraments_ was, that the treatment is too strongly Catholic; and this can hardly be a prejudiced judgment, because it was p.r.o.nounced by Herr Gaber, himself a Catholic.]

[Footnote 8: The picture is in tempera on canvas, and was put up on the ceiling of Pio Nono's sitting room in the Quirinal Palace. But when the King of Italy took possession, a new canvas with cupids and putti was stretched over it, and the Pope's sitting room is now turned into Prince Humbert's bedroom. This brutality might almost justify the good painter in his belief that Satan is now let loose upon earth. Yet the plea has not without reason been urged that the picture is a deliberate attack on the King's temporal power. The original cartoon was, in 1876, exhibited in the National Gallery, Berlin, and the same subject the artist repeated in an oil picture (10 feet by 8 feet), now in the Antwerp Museum. Overbeck had been made a "Membre effectif" of the Antwerp Academy in 1863, and the commission for this _replica_ followed thereon.

I am told on authority that in Antwerp "the work is considered very mediocre."]

[Ill.u.s.tration: JOANNES FRIDERICUS OVERBECK IN PACE

THE RESTING-PLACE OF OVERBECK IN THE CHURCH OF SAN BERNARDO, ROME, IS MARKED BY A CROSS OF WHITE MARBLE BORDERED WITH BLACK, AND BEARING AN INSCRIPTION AS ABOVE.]