Dante Rossetti and the Pre-Raphaelite movement — Context and Discussion

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Wood, Esther (of Hampstead) Project Gutenberg 2016 Not confirmed
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Words 77,208
Reading time 336 min
Text sections 17

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Esther Wood's 1894 study treats Pre-Raphaelitism as an ethical revolution, not an aesthetic one, using Rossetti's life and work to examine moral principles in 19th-century taste. The excerpts show her focus on Rossetti's repeated reworking of compositions across media and his later literary friendships.
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ION FOR REFORM IN ART.

Constable prophecies the Decay of English Art—The New Impulse from Italy—The English Renaissance of 1850— Rossetti and the Specialistic Temperament—Classicism of the Eighteenth Century—Influence of the French Revolution— Revival of Romance—Contrast between Mediæval and Modern Romance—Pessimism in Pre-Raphaelite Painting—Nature as a Background—Moral Significance of the Change 1

THE RENAISSANCE OF THE NINETEENTH CENTURY.

Childhood of Rossetti—Religious and Literary Influences—Art Training—Conflict between Imagination and Technique— Friendship with Millais and Holman Hunt—The Westminster Hall Competitions—Ford Madox Brown—Influence of Ruskin’s “Modern Painters”—The Early Italian Masters—The Renaissance in Mediæval Europe—Relation of Paganism to Christianity—Revival of Hellenism, and blending of Classic with Romantic Art—Growth of Technique and Return to Convention—The Rule of the Raphaelesque 18

THE PRE-RAPHAELITE BROTHERHOOD.

The Revolt from the Raphaelesque—Influence of Keats and the Romantic Poets—The Pre-Raphaelite Brothers and their Early work—Travels of Rossetti with Hunt—Publication of “The Germ”—Hunt and Millais in the Royal Academy—Ruskin’s letters to the “Times”—Pre-Raphaelitism at Liverpool—The Pre-Raphaelites as Colourists 56

PERIOD OF TRANSITION.

Influence of Browning and Tennyson—Comparison of Rossetti and Browning—Influence of Dante—Introduction to Miss Siddal—Rossetti’s Water-Colours—Madox Brown and Romantic Realism—The Dispersal of the Brotherhood—Departure of Woolner—Ideals of Portraiture—Rossetti and Public Exhibitions—Death of Deverell—Rossetti’s Friendship with Ruskin—Apostasy of Millais—The Rank and File of the Movement—Relation to Foreign Schools 92

LATER DEVELOPMENTS OF THE MOVEMENT.

The Pre-Raphaelites as Book-Illustrators—Moxon’s “Tennyson”— The “Oxford and Cambridge Magazine”—The Oxford Frescoes— Oxford Patrons of Millais and Hunt—Departure of Hunt for Palestine—The Pictures of Madox Brown—Further Developments of Rossetti’s Painting—Marriage and Bereavement—“Beata Beatrix”—Replicas—Life at Chelsea—Later Models—Designs for Stained Glass—Visit to Penkill—“Dante’s Dream”—Publication and Reception of the “Poems”—Paintings of Rossetti’s Last Decade—Death at Birchington 136

TREATMENT OF RELIGIOUS SUBJECTS.

The Re-birth of Religious Art—“God, Immortality, Duty”—The Pre-Raphaelites and the Reconstruction of Christianity—The Halo in Painting—Ideals of Womanhood—“The Girlhood of Mary Virgin” and “Ecce Ancilla Domini”—The Problem of Suffering—“Christ in the House of His Parents,” ”The Passover in the Holy Family,” “The Shadow of Death,” “The Scapegoat”—Hunt’s Symbolism—“The Light of the World”— Rossetti’s Symbolism—“Mary Magdalene at the Door,” and “Mary in the House of John”—The Idea of Victory through Suffering—Bethlehem Gate”— “The Triumph of the Innocents”— The Spirit of Inquiry—“Christ in the Temple”—The Atonement—“The Infant Christ Adored”—Comparison with Madox Brown and Burne-Jones—“The Entombment”—“The Tree of Life” 196

TREATMENT OF MEDIÆVAL AND MODERN ROMANCE.

The Christian Element in Neo-Hellenism and Romance—“How they Met Themselves” and “Michael Scott’s Wooing”—Mediævalism and Romantic Love—“Romeo and Juliet” and “Ophelia”— Millais’s Romantic Landscapes—“The Woodman’s Daughter,” “The Blind Girl,” “The Vale of Rest,” “Autumn Leaves”— Keats’s “Isabella”—Tennyson’s “Mariana” and “Idylls of the King”—The Idea of Retribution—“King Arthur’s Tomb,” “Paolo and Francesca,” “Death of Lady Macbeth,” “The Awakening Conscience,” “Hesterna Rosa,” “The Gate of Memory,” “Found,” “Psyche,” “Proserpine,” “Pandora”—The Idea of Duty—“The Hugenot,” “The Black Brunswicker,” “Claudio and Isabella”—Old and New Chivalry— “Sir Isumbras” and “The Rescue”—“The Merciful Knight,” “St. Agnes’ Eve”—Ideal and Platonic Love—“The Salutation of Beatrice,” “The Boat of Love,” “Beata Beatrix,” “Dante’s Dream,” “Our Lady of Pity” 222

THE POETRY OF DANTE ROSSETTI.

The “Pre-Raphaelite” in Literature—The Complexity of Talent in an Age of Re-birth—The Restoration of Romance in England—The Latin and the Saxon in Rossetti—Latin Diction for the Sonnets as Reflective Poetry—Saxon Diction for the Ballads as Dramatic Poetry—“The House of Life”—Treatment of Romantic Love—Illustrations of Sonnet-Structure— Miscellaneous Lyrics— “The Portrait,” “The Stream’s Secret,” “Dante at Verona,” “The Staff and Scrip,”—The Ballads—“The White Ship,” “The King’s Tragedy,” “Sister Helen,” “Rose Mary,” “The Bride’s Prelude,” “The Blessed Damozel”—“A Last Confession”—“Jenny”—Relation of Rossetti’s Poetry to his Painting 259

LIST OF ILLUSTRATIONS.

THE DAY-DREAM _Frontispiece_

ECCE ANCILLA DOMINI 78

MARY MAGDALENE AT THE DOOR OF SIMON THE PHARISEE 116

HEAD OF CHRIST (STUDY FOR “MARY MAGDALENE”) 214

DANTE ROSSETTI AND THE PRE-RAPHAELITE MOVEMENT.

CHAPTER I. THE PREPARATION FOR REFORM IN ART.

Constable prophesies the Decay of English Art—The new Impulse from Italy—The English Renaissance of 1850—Rossetti and the Specialistic Temperament—Classicism of the Eighteenth Century—Influence of the French Revolution—Revival of Romance—Distinction between Mediæval and Modern Romance—Pessimism in Pre-Raphaelite Painting—Nature as a Background—Moral Significance of the Change.

Esther Wood opens her 1894 study by declaring that she has avoided 'the proper domain of the art critic' and instead treats the Pre-Raphaelite movement 'as an ethical than an æsthetic revolution.' This framing is not merely a preface; it shapes how she selects and presents evidence throughout. The excerpts show Wood attending closely to Rossetti's working methods—his habit of reproducing the same design in pencil, ink, water-colour, oils, and chalk—and to the domestic circumstances that influenced his art, such as the move to Cheyne Walk after the death of his wife.

Rossetti’s Repeated Compositions as Evidence of Method

Wood documents a pattern in Rossetti’s practice: he would 'begin a picture on a very small scale, and gradually enlarge it through successive stages to its final size.' She cites a letter to patron F.R. Leyland in which Rossetti jokes about his tendency 'to begin a fresco as a pocket-miniature.' The excerpts show Wood tracing specific works through multiple media—early pen-and-ink drawings reproduced in water-colour, water-colour designs transferred to oils, and major oil paintings duplicated in coloured chalk. She singles out the 1878–79 'Pandora' as perhaps 'the most powerful of all his drawings in that medium.' These observations are grounded in the text’s own language, not in general art-historical claims.

The Cheyne Walk Household and Literary Circles

Wood describes Rossetti’s move to No. 16, Cheyne Walk in 1862 as a response to 'the domestic calamity of 1862'—the death of his wife—which made his old rooms 'unbearable.' She notes that the house was shared for a time with Swinburne, George Meredith, and W.M. Rossetti, and that Rossetti’s later intimates were 'drawn from the ranks of literature rather than art.' Wood links this to her broader argument: the Pre-Raphaelite movement combined 'the highest poetry with the highest pictorial and decorative art,' and the 'poetic wing' attached itself to independent poets. The excerpts do not reveal whether Wood develops this claim into a full thesis, but they show her using biographical detail to support a non-aesthetic interpretation.

Ethical Revolution Over Aesthetic Judgment

Wood’s preface states her aim: 'to deal with the Pre-Raphaelite movement more as an ethical than an æsthetic revolution.' The excerpts bear this out in her choice of evidence. She lingers on Rossetti’s 'decorative hobbies'—his passion for blue china, antique pottery, and 'oriental textures'—and on the 'colony of curious animals' that roamed his garden. These details are presented not as curiosities but as indicators of a moral sensibility: the 'natural revulsion of overwrought feeling' that led him to surround himself with objects. Wood also quotes Hall Caine’s 'Recollections of Rossetti' to establish that Rossetti wished his biography to be written by Theodore Watts or his brother William, a fact she uses to position her own work as supplementary rather than definitive.

Wood’s book is best read as a period document of how Pre-Raphaelitism was interpreted in the 1890s, rather than as a comprehensive biography. Readers interested in Rossetti’s art will find the descriptions of his working methods useful, but should note that Wood explicitly subordinates aesthetic analysis to moral argument. The excerpts suggest a work that is more concerned with the movement’s place in 'the larger intellectual tendencies of the age' than with close reading of individual poems or paintings.

I kept thinking about how Wood frames reworking as devotion, not indecision—each version a patient ethical choice. It reminded me of lingering over Van Eyck — A Closer Reading, where every painted fold feels like a quiet moral decision, too. That sense of slowness stays with you, like a friend who understands why you revisit things.

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