A face comes painted on the air;
A presence walks the haunted room,
Or sits within the vacant chair.
And every object that I feel
Seems charged by some enchanter’s wand.
And keen the dizzy senses thrill,
As with the touch of spirit hand.
A form beloved comes again,
A voice beside me seems to start,
While eager fancies fill the brain,
And eager passions hold the heart.”
Master, we would see a sign from Thee, was the cunning challenge of the Scribes and Pharisees. They were certain that, in this at least, the hearts of the people would be with them. A sign, a scene, a symbol, were the constant demand and quest of the olden times, as of all times. Even Jehovah led forth1 to victory and trust, as necessity was upon Him in leading human followers,[30] “with an outstretched arm, and with signs and with wonders.” The Jews, seemingly so doubtful and so querulous, after all articulated the longings2 of the universal humanity. The longing3 stimulated4 the effort to gratify it, and forthwith the artist became the teacher of the people. Presentments of Mary, as she might have been, and as she was imagined to have been by those most devout5, were multiplied. Piety6 sought to express its regard for her by making her more real to faith through the instrumentality of the speaking canvas, but beyond this there was the desire to embody7 certain charms and virtues8 of character dear to all pure and devout ones. These were expressed by pictured faces, ideally perfect. They called each such “Mary”; and if there had never been a real Mary, still these handiworks would have had no small value. Who can say that those consecrated9 artists were in no degree moved by the Spirit which guided David when “he opened dark sayings on the harp,” and rapturously extolled10 that other Beloved of God, the Church? Music and painting—twin sisters—equal in merit, and both from Him who displays form, color and harmony as among the chief rewards and glories of His upper kingdom. These also meet a want in human nature as God created it. The artists did not beget11 this desire for presentments through form and color of the woman deemed most blessed; the desire rather begot12 the artists. Stately theology has never ceased truly to proclaim from the day Christ cried “It is finished!” that “in Him all fullness dwells;” but no theology, has been able to silence the cry of woman’s heart in woman and woman’s nature in man which pleads through the long years, “Show us the mother and[31] it sufficeth us.” It has happened sometimes that gross minds have strayed from the ideal or spiritual imports of Mary’s life and fallen into idolizing her effigies13. That was their fault, and must not be taken as full proof that nothing but evil came from the portrayings of our queen. The facts are conclusively15 otherwise. The painters that made glorious ideals shine forth from the canvas unconsciously painted the shadows largely out of the conditions of all women. Before this second advent16 of the Virgin17, the paganish idea that women were the “weaker sex,” the inferiors of men, at best only useful, handsome animals, prevailed. The renaissance18 of Mary, as the ideal woman, was an event seeded with the germs of revolutionary impulses socially. Like sunrise it began in the East, at first dimly manifest, then it became effulgent19 and quickly coursed westward20 along the pathways of Christianity’s conquests. Like sweet, grateful light then there came to the hearts of men the braver true persuasion21, that the woman who not only bore the Christ but won His reverent22 love must have been morally beautiful and great. In the track of this persuasion, and as its sequence, there came the conviction that the sex, of which Mary was one, had within it possibilities beyond what its sturdier companions had dreamed. After this it came about that the painters, often the interpreters of human feelings, began to represent all goodness under the form of a Madonna. Not knowing the contour of Mary’s face they began gathering23 here and there, from the women they knew, features of beauty. They combined these in one harmonious24 presentment. They set out to represent the ideal woman,[32] but had to go to women to find her parts. It became a tribute to womankind to do this. It was like a voyage of discovery, and the artist voyagers depicted25 not only the best things in womankind, but by putting these things together illustrated26 what woman could be and should be at her best.
It was thus that Guido produced a picture of the Madonna which enravished all that beheld27 it. Once he had said, “I wish I’d the wings of an angel to behold28 the beatified spirits, which I might have copied.” After, here and there, he picked out fragments of color and form on earth; then put them into one ideal composition. It was a heart-expanding work; the work of a prophet, since it told of what might be in woman wholly at her best. Then he said, “the beautiful and pure idea must be in the head” of the artist. It was a deep saying. Given the ideal, and the worker will need only proper ambition to present a grand composition, whether on canvas or in the patternings of the inner life. The presentments of the Virgin rose in fineness when priests turned from their exegesis29 to kneel and paint for men. The great Saint Augustine, held in high honor by Christians30 of every name, redeemed31 from a youth of darkest sinning, revered32 as his guiding star two lovely women, Monica, his mother, and Mary, the mother of Jesus. He argues, in stalwart polemics33, that through the acknowledgment of Mary’s pre-eminence all womankind was elevated. Her presentment, so as to be fully34 comprehended, was in the beginning a blessing35 to every soul in being an inspiration to purer, sweeter living. So far as such presentment now conserves36 the same[33] results the work is worthy37 and profitable. In all times the representations of the Virgin, whether by the historian or the master of the studio, varied38; but the piety they awakened39 always seemed to be of one type, and that lofty. Thus we have “the stern, awful quietude of the old Mosaics40, the hard lifelessness of the degenerate41 Greeks, the pensive42 sentiment of the Siena, the stately elegance43 of the Florentine Madonnas, the intellectual Milanese, with their large foreheads and thoughtful eyes, the tender, refined mysticism of the Umbrian, the sumptuous44 loveliness of the Venetian; the quaint45, characteristic simplicity46 of the early German, so stamped with their nationality that I never looked round me in a room full of German girls without thinking of Albert Durer’s Virgins47; the intense, life-like feeling of the Spanish, the prosaic48, portrait-like nature of the Flemish schools, and so on.” Each time and place produced its own ideal, but all tried to express the one thought uppermost; pious49 regard for the Queen and model. All seemed to feel that in this devotion there was somehow comfort and exaltation—and there generally were both.
The writer of the foregoing quotation50, a woman of widest culture and admirable good sense, attested51 the need that many feel by her own rapturous description of the Madonna of Raphael in the Dresden Gallery. “I have seen my own ideal once where Raphael—inspired, if ever painter was inspired—projected on the space before him that wonderful creation.” “There she stands, the transfigured woman; at once completely human and completely divine, an abstraction of power, purity and love; poised52 on the[34] empurpled air, and requiring no other support; with melancholy53, loving mouth, her slightly dilated54 sibylline55 eyes looking out quite through the universe to the end and consummation of all things; sad, as if she beheld afar off the visionary sword that was to reach her heart through him, now resting as enthroned on that heart; yet already exalted56 through the homage57 of the redeemed generations who were to salute58 her as blessed. Is it so indeed? Is she so divine? or does not rather the imagination lend a grace that is not there? I have stood before it and confessed that there is more in that form and face than I have ever yet conceived. The Madonna di San Sisto is an abstract of all the attributes of Mary.”
The foregoing representation marked a step forward in things spiritual. Before Raphael, painters numberless, under the influence of the luxurious59 and vicious Medici, had filled the churches of Florence with painted presentments of the Virgin, characterized by an alluring60 beauty which seemed next door to blasphemy61. Then came that Luther of his times, Savonarola. He thundered for purity, simplicity and reform; aiming his blows at the depraving, sensuous62 conceptions of the grosser artists. He made a bonfire in the Piazza63 of Florence, there consuming these false madonnas. He was, for this, persecuted64 to death by the Borgia family. They could not bear his trumpet65 call to Florentines, “Your sins make me a prophet; I have been a Jonah warning Nineveh; I shall be a Jeremiah weeping over the ruins; for God will renew His church and that will not take place without blood—” Art heard his voice, the painters became disgusted with their[35] meaner handiwork, the rude, the obscene, the mischievous66 was obliterated67; finer, more spiritual and loftier concepts of the Virgin appeared as proof of a reformation of morals. And Raphael, later on, seeing these productions, felt the influence that begot them, and then produced that masterpiece. Tradition says Saint Luke painted a picture of the Virgin from life. The picture, reputed to have been so painted, was found by the Turks in Constantinople when that city fell into their conquering hands. They despoiled68 it of its princely jewel-decorations, then tramped it contemptuously beneath their feet. The latter act was typical, and the Turk still lives to trample69 in contempt on honest efforts to portray14 with amplitude70 and finished details this splendid character, whose outlines alone are presented by the Gospels. But though the Vandal spirit survives, there survives also the strong yearning71 for the representation of that woman beyond compare, and some will still revel72 amid the ideals of painters, and some will be gladdened still more by truth’s complete presentment which words alone can make.
点击收听单词发音
1 forth | |
adv.向前;向外,往外 | |
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2 longings | |
渴望,盼望( longing的名词复数 ) | |
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3 longing | |
n.(for)渴望 | |
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4 stimulated | |
a.刺激的 | |
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5 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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6 piety | |
n.虔诚,虔敬 | |
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7 embody | |
vt.具体表达,使具体化;包含,收录 | |
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8 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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9 consecrated | |
adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
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10 extolled | |
v.赞颂,赞扬,赞美( extol的过去式和过去分词 ) | |
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11 beget | |
v.引起;产生 | |
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12 begot | |
v.为…之生父( beget的过去式 );产生,引起 | |
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13 effigies | |
n.(人的)雕像,模拟像,肖像( effigy的名词复数 ) | |
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14 portray | |
v.描写,描述;画(人物、景象等) | |
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15 conclusively | |
adv.令人信服地,确凿地 | |
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16 advent | |
n.(重要事件等的)到来,来临 | |
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17 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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18 renaissance | |
n.复活,复兴,文艺复兴 | |
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19 effulgent | |
adj.光辉的;灿烂的 | |
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20 westward | |
n.西方,西部;adj.西方的,向西的;adv.向西 | |
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21 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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22 reverent | |
adj.恭敬的,虔诚的 | |
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23 gathering | |
n.集会,聚会,聚集 | |
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24 harmonious | |
adj.和睦的,调和的,和谐的,协调的 | |
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25 depicted | |
描绘,描画( depict的过去式和过去分词 ); 描述 | |
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26 illustrated | |
adj. 有插图的,列举的 动词illustrate的过去式和过去分词 | |
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27 beheld | |
v.看,注视( behold的过去式和过去分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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28 behold | |
v.看,注视,看到 | |
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29 exegesis | |
n.注释,解释 | |
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30 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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31 redeemed | |
adj. 可赎回的,可救赎的 动词redeem的过去式和过去分词形式 | |
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32 revered | |
v.崇敬,尊崇,敬畏( revere的过去式和过去分词 ) | |
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33 polemics | |
n.辩论术,辩论法;争论( polemic的名词复数 );辩论;辩论术;辩论法 | |
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34 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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35 blessing | |
n.祈神赐福;祷告;祝福,祝愿 | |
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36 conserves | |
n.(含有大块或整块水果的)果酱,蜜饯( conserve的名词复数 )v.保护,保藏,保存( conserve的第三人称单数 ) | |
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37 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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38 varied | |
adj.多样的,多变化的 | |
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39 awakened | |
v.(使)醒( awaken的过去式和过去分词 );(使)觉醒;弄醒;(使)意识到 | |
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40 mosaics | |
n.马赛克( mosaic的名词复数 );镶嵌;镶嵌工艺;镶嵌图案 | |
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41 degenerate | |
v.退步,堕落;adj.退步的,堕落的;n.堕落者 | |
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42 pensive | |
a.沉思的,哀思的,忧沉的 | |
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43 elegance | |
n.优雅;优美,雅致;精致,巧妙 | |
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44 sumptuous | |
adj.豪华的,奢侈的,华丽的 | |
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45 quaint | |
adj.古雅的,离奇有趣的,奇怪的 | |
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46 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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47 virgins | |
处女,童男( virgin的名词复数 ); 童贞玛利亚(耶稣之母) | |
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48 prosaic | |
adj.单调的,无趣的 | |
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49 pious | |
adj.虔诚的;道貌岸然的 | |
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50 quotation | |
n.引文,引语,语录;报价,牌价,行情 | |
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51 attested | |
adj.经检验证明无病的,经检验证明无菌的v.证明( attest的过去式和过去分词 );证实;声称…属实;使宣誓 | |
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52 poised | |
a.摆好姿势不动的 | |
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53 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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54 dilated | |
adj.加宽的,扩大的v.(使某物)扩大,膨胀,张大( dilate的过去式和过去分词 ) | |
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55 sibylline | |
adj.预言的;神巫的 | |
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56 exalted | |
adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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57 homage | |
n.尊敬,敬意,崇敬 | |
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58 salute | |
vi.行礼,致意,问候,放礼炮;vt.向…致意,迎接,赞扬;n.招呼,敬礼,礼炮 | |
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59 luxurious | |
adj.精美而昂贵的;豪华的 | |
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60 alluring | |
adj.吸引人的,迷人的 | |
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61 blasphemy | |
n.亵渎,渎神 | |
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62 sensuous | |
adj.激发美感的;感官的,感觉上的 | |
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63 piazza | |
n.广场;走廊 | |
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64 persecuted | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的过去式和过去分词 ); 烦扰,困扰或骚扰某人 | |
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65 trumpet | |
n.喇叭,喇叭声;v.吹喇叭,吹嘘 | |
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66 mischievous | |
adj.调皮的,恶作剧的,有害的,伤人的 | |
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67 obliterated | |
v.除去( obliterate的过去式和过去分词 );涂去;擦掉;彻底破坏或毁灭 | |
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68 despoiled | |
v.掠夺,抢劫( despoil的过去式和过去分词 ) | |
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69 trample | |
vt.踩,践踏;无视,伤害,侵犯 | |
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70 amplitude | |
n.广大;充足;振幅 | |
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71 yearning | |
a.渴望的;向往的;怀念的 | |
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72 revel | |
vi.狂欢作乐,陶醉;n.作乐,狂欢 | |
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