A History of Greek Art - F. B. Tarbell (new books to read .TXT) 📗

Hera at Olympia, lying in front of its pedestal. Here it had stood when Pausanias saw it and recorded that it was the work of Praxiteles.

The legs of Hermes below the knees have been restored in plaster (only the right foot being antique), and so have the arms of Dionysus. Except for the loss of the right arm and the lower legs, the figure of Hermes is in admirable preservation, the surface being uninjured. Some notion of the luminosity of the Parian marble may be gained from Fig. 150.

 

Hermes is taking the new-born Dionysus to the Nymphs to be reared by them. Pausing on his way, he has thrown his mantle over a convenient tree-trunk and leans upon it with the arm that holds the child. In his closed left hand he doubtless carried his herald’s wand; the lost right hand must have held up some object—

bunch of grapes or what-not—for the entertainment of the little god. The latter is not truthfully proportioned; in common with almost all sculptors before the time of Alexander, Praxiteles seems to have paid very little attention to the characteristic forms of infancy. But the Hermes is of unapproachable perfection.

His symmetrical figure, which looks slender in comparison with the Doryphorus of Polyclitus, is athletic without exaggeration, and is modeled with faultless skill. The attitude, with the weight supported chiefly by the right leg and left arm, gives to the body a graceful curve which Praxiteles loved. It is the last stage in the long development of an easy standing pose. The head is of the round Attic form, contrasting with the squarer Peloponnesian type; the face a fine oval. The lower part of the forehead between the temples is prominent; the nose not quite straight, but slightly arched at the middle. The whole expression is one of indescribable refinement and radiance. The hair, short and curly, illustrates the possibilities of marble in the treatment of that feature; in place of the wiry appearance of hair in bronze we find here a slight roughness of surface, suggestive of the soft texture of actual hair (cf. Fig. 146 and contrast Fig. 138). The drapery that falls over the tree-trunk is treated with a degree of elaboration and richness which does not occur in fifth century work; but beautiful as it is, it is kept subordinate and does not unduly attract our attention.

 

For us the Hermes stands alone and without a rival. The statue, however, did not in antiquity enjoy any extraordinary celebrity, and is in fact not even mentioned in extant literature except by Pausanias. The most famous work of Praxiteles was the Aphrodite of Cnidus in southwestern Asia Minor. This was a temple-statue; yet the sculptor, departing from the practice of earlier times, did not scruple to represent the goddess as nude. With the help of certain imperial coins of Cnidus this Aphrodite has been identified in a great number of copies. She is in the act of dropping her garment from her left hand in preparation for a bath; she supports herself chiefly by the right leg, and the body has a curve approaching that of the Hermes, though here no part of the weight is thrown upon the arm. The subject is treated with consummate delicacy, far removed from the sensuality too usual in a later age; and yet, when this embodiment of Aphrodite is compared with fifth century ideals, it must be recognized as illustrating a growing fondness on the part of sculptor and public for the representation of physical charm. Not being able to offer a satisfactory illustration of the whole statue, I have chosen for reproduction a copy of the head alone (Fig. 151). It will help the reader to divine the simple loveliness of the original.

 

Pliny mentions among the works in bronze by Praxiteies a youthful Apollo, called “Sauroctonos” (Lizard-slayer). Fig. 152 is a marble copy of this, considerably restored. The god, conceived in the likeness of a beautiful boy, leans against a tree, preparing to stab a lizard with an arrow, which should be in the right hand.

The graceful, leaning pose and the soft beauty of the youthful face and flesh are characteristically Praxitelean.

 

Two or three satyrs by Praxiteles are mentioned by Greek and Roman writers, and an anecdote is told by Pausanias which implies that one of them enjoyed an exceptional fame. Unfortunately they are not described; but among the many satyrs to be found in museums of ancient sculpture there are two types in which the style of Praxiteles, as we have now learned to know it, is so strongly marked that we can hardly go wrong in ascribing them both to him.

Both exist in numerous copies. Our illustration of the first (Fig.

153) is taken from the copy of which Hawthorne wrote so subtle a description in “The Marble Faun.” The statue is somewhat restored, but the restoration is not open to doubt, except as regards the single pipe held in the right hand. No animal characteristic is to be found here save the pointed ears; the face, however, retains a suggestion of the traditional satyr-type. “The whole statue, unlike anything else that ever was wrought in that severe material of marble, conveys the idea of an amiable and sensual creature—

easy, mirthful, apt for jollity, yet not incapable of being touched by pathos.” [Footnote: Hawthorne, “The Marble Faun,” Vol I, Chapter I.]

 

In the Palermo copy of the other Praxitelean satyr (Fig. 154) the right arm is modern, but the restoration is substantially correct.

The face of this statue has purely Greek features, and only the pointed ears remain to betray the mixture of animal nature with the human form. The original was probably of bronze.

 

With Fig. 155 we revert from copies to an original work. This is one of three slabs which probably decorated the pedestal of a group by Praxiteles representing Apollo, Leto, and Artemis; a fourth slab, needed to complete the series, has not been found The presumption is strong that these reliefs were executed under the direction of Praxiteles, perhaps from his design. The subject of one slab is the musical contest between Apollo and Marsyas, while the other two bear figures of Muses. The latter are posed and draped with that delightful grace of which Praxiteles was master, and with which he seems to have inspired his pupils The execution, however, is not quite faultless, as witness the distortion in the right lower leg of the seated Muse in Fig. l55—otherwise an exquisite figure.

 

Among the many other works that have been claimed for Praxiteles on grounds of style, I venture to single out one (Fig. 156). The illustration is taken from one of several copies of a lost original, which, if it was not by Praxiteles himself, was by some one who had marvelously caught his spirit. That it represents the goddess Artemis we may probably infer from the short chiton, an appropriate garment often worn by the divine huntress, but not by human maidens. Otherwise the goddess has no conventional attribute to mark her divinity. She is just a beautiful girl, engaged in fastening her mantle together with a brooch. In this way of conceiving a goddess, we see the same spirit that created the Apollo Sauroctonos.

 

The genius of Praxiteles, as thus far revealed to us, was preeminently sunny, drawn toward what is fair and graceful and untroubled, and ignoring what is tragic in human existence. This view of him is confirmed by what is known from literature of his subjects. The list includes five figures of Aphrodite, three or four of Eros, two of Apollo, two of Artemis, two of Dionysus, two or three of satyrs, two of the courtesan Phryne, and one of a beautiful human youth binding a fillet about his hair, but no work whose theme is suffering or death is definitely ascribed to him.

It is strange therefore to find Pliny saying that it was a matter of doubt in his time whether a group of the dying children of Niobe which stood in a temple of Apollo in Rome was by Scopas or Praxiteles. It is commonly supposed, though without decisive proof, that certain statues of Niobe and her children which exist in Florence and elsewhere are copied from the group of which Pliny speaks. The story was that Niobe vaunted herself before Leto because she had seven sons and seven daughters, while Leto had borne only Apollo and Artemis. For her presumption all her children were stricken down by the arrows of Apollo and Artemis.

This punishment is the subject of the group. Fig. 157 gives the central figures; they are Niobe herself and her youngest daughter, who has fled to her for protection. The Niobe has long been famous as an embodiment of haughtiness, maternal love, and sharp distress. But much finer in composition, to my thinking, is Fig.

158. In this son of Niobe the end of the right arm and the entire left arm are modern. Originally this youth was grouped with a sister who has been wounded unto death. She has sunk upon the ground and her right arm hangs limply over his left knee, thus preventing his garment from falling. His left arm clasps her and he seeks ineffectually to protect her. That this is the true restoration is known from a copy in the Vatican of the wounded girl with a part of the brother. Except for this son of Niobe the Florentine figures are not worthy of their old-time reputation. As for their authorship, Praxiteles seems out of the question. The subject is in keeping—with the genius of Scopas, but it is safer not to associate the group with any individual name.

 

This reserve is the more advisable because Scopas and Praxiteles are but two stars, by far the brightest, to be sure, in a brilliant constellation of contemporary artists. For the others it is impossible to do much more here than to mention the most important names: Leochares and Timotheus, whose civic ties are unknown, Bryaxis and Silanion of Athens, and Euphranor of Corinth, the last equally famous as painter and sculptor. These artists seem to be emerging a little from the darkness that has enveloped them, and it may be hoped that discoveries of new material and further study of already existing material will reveal them to us with some degree of clearness and certainty. A good illustration of how new acquisitions may help us is afforded by a group of fragmentary sculptures found in the sanctuary of Asclepius near Epidauros in the years 1882-84 and belonging to the pediments of the principal temple. An inscription was found on the same site which records the expenses incurred in building this temple, and one item in it makes it probable that Timotheus, the sculptor above mentioned, furnished the models after which the pediment-sculptures were executed. The largest and finest fragment of these sculptures that has been found is given in Fig. 159. It belongs to the western pediment, which seems to have contained a battle of Greeks and Amazons. The Amazon of our illustration, mounted upon a rearing horse, is about to bring down her lance upon a fallen foe.

The action is rendered with splendid vigor. The date of this temple and its sculptures may be put somewhere about 375.

 

Reference was made above (page 215) to the Mausoleum. The artists engaged on the sculptures which adorned that magnificent monument were, according to Pliny, Scopas, Leochares, Bryaxis, and Timotheus. [Footnote: The tradition on this point was not quite uniform Vitruvius names Praxiteles as the fourth artist, but adds that some believed that Timotheus also was engaged] There seem to have been at least three sculptured friezes, but of only one have considerable remains been preserved (cf. Fig. 65). This has for its subject a battle of Greeks and Amazons, a theme