I forbear to say much of the productions of a school of art which sprung up simultaneously with that of the Caracci, and in the end overpowered its higher aspirations. The Naturalisti, as they were called, imitated nature without selection, and produced some charming painters. But their religious pictures are almost all intolerable, and their Madonnas are almost all portraits. Rubens and Albano painted their wives; Allori and Vandyck their mistresses; Domenichino his daughter. Salvator Rosa, in his Satires, exclaims against this general profaneness in terms not less strong than those of Savonarola in his Sermons; but the corruption was by this time beyond the reach of cure; the sin could neither be preached nor chided away. Striking effects of light and shade, peculiar attitudes, scenic groups, the perpetual and dramatic introduction of legendary scenes and personages, of visions and miracles of the Madonna vouchsafed to her votaries, characterize the productions of the seventeenth century. As "they who are whole need not a physician, but they who are sick," so in proportion to the decline of faith were the excitements to faith, or rather to credulity: just in proportion as men were less inclined to believe were the wonders multiplied which they were called on to believe.
I have not spoken of the influence of Jesuitism on art. This Order kept alive that devotion for the Madonna which their great founder Loyola had so ardently professed when he chose for the "Lady" of his thoughts, "no princess, no duchess, but one far greater, more peerless." The learning of the Jesuits supplied some themes not hitherto in use, principally of a fanciful and allegorical kind, and never had the meek Mary been so decked out with earthly ornament as in their church pictures. If the sanctification of simplicity, gentleness, maternal love, and heroic fortitude, were calculated to elevate the popular mind, the sanctification of mere glitter and ornament, embroidered robes, and jewelled crowns, must have tended to degrade it. It is surely an unworthy and a foolish excuse that, in thus desecrating with the vainest and most vulgar finery the beautiful ideal of the Virgin, an appeal was made to the awe and admiration of vulgar and ignorant minds; for this is precisely what, in all religious imagery, should be avoided. As, however, this sacrilegious millinery does not come within the province of the fine arts, I may pass it over here.
Among the Jesuit prints of the seventeenth century, I remember one which represents the Virgin and Child in the centre, and around are the most famous heretics of all ages, lying prostrate, or hanging by the neck. Julian the Apostate; Leo the Isaurian; his son, Constantine Capronymus; Arius; Nestorius; Manicheus; Luther; Calvin:—very characteristic of the age of controversy which had succeeded to the age of faith, when, instead of solemn saints and grateful votaries, we have dead or dying heretics surrounding the Mother of Mercy!
* * * * *
After this rapid sketch of the influences which modified in a general way the pictures of the Madonna, we may array before us, and learn to compare, the types which distinguished in a more particular manner the separate schools, caught from some more local or individual impulses. Thus we have the stern, awful quietude of the old Mosaics; the hard lifelessness of the degenerate Greek; the pensive sentiment of the Siena, and stately elegance of the Florentine Madonnas; the intellectual Milanese, with their large foreheads and thoughtful eyes; the tender, refined mysticism of the Umbrian; the sumptuous loveliness of the Venetian; the quaint, characteristic simplicity 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 Virgins; the intense life-like feeling of the Spanish; the prosaic, portrait-like nature of the Flemish schools, and so on. But here an obvious question suggests itself. In the midst of all this diversity, these ever-changing influences, was there no characteristic type universally accepted, suggested by common religious associations, if not defined by ecclesiastical authority, to which the artist was bound to conform? How is it that the impersonation of the Virgin fluctuated, not only with the fluctuating tendencies of successive ages, but even with the caprices of the individual artist?
This leads us back to reconsider the sources from which the artist drew his inspiration.
The legend which represents St. Luke the Evangelist as a painter appears to be of Eastern origin, and quite unknown in Western Europe before the first crusade. It crept in then, and was accepted with many other oriental superstitions and traditions. It may have originated in the real existence of a Greek painter named Luca—a saint, too, he may have been; for the Greeks have a whole calendar of canonized artists,—painters, poets, and musicians; and this Greek San Luca may have been a painter of those Madonnas imported from the ateliers of Mount Athos into the West by merchants and pilgrims; and the West, which knew but of one St. Luke, may have easily confounded the painter and the evangelist.
But we must also remember, that St. Luke the Evangelist was early regarded as the great authority with respect to the few Scripture particulars relating to the character and life of Mary; so that, in the figurative sense, he may be said to have painted that portrait of her which has been since received as the perfect type of womanhood:—1. Her noble, trustful humility, when she receives the salutation of the angel (Luke i. 38); the complete and feminine surrender of her whole being to the higher, holier will—"Be it unto me according to thy word." 2. Then, the decision and prudence of character, shown in her visit to Elizabeth, her older relative; her journey in haste over the hills to consult with her cousin, which journey it is otherwise difficult to accord with the oriental customs of the time, unless Mary, young as she was, had possessed unusual promptitude and energy of disposition. (Luke i. 39, 40.) 3. The proof of her intellectual power in the beautiful hymn she has left us, "My soul doth magnify the Lord." (Luke i. 46.) The commentators are not agreed as to whether this effusion was poured forth by immediate inspiration, or composed and written down, because the same words, "and Mary said," may be interpreted in either sense; but we can no more doubt her being the authoress, than we can doubt of any other particulars recorded in the same Gospel: it proves that she must have been, for her time and country, most rarely gifted in mind, and deeply read in the Scriptures. 4. She was of a contemplative, reflecting, rather silent disposition. "She kept all these sayings, and pondered them in her heart." (Luke ii. 51.) She made no boast of that wondrous and most blessed destiny to which she was called; she thought upon it in silence. It is inferred that as many of these sayings and events could be known to herself alone, St. Luke the Evangelist could have learned them only from her own lips. 5. Next her truly maternal devotion to her divine Son, whom she attended humbly through his whole ministry;[1] 6. and lastly, the sublime fortitude and faith with which she followed her Son to the death scene, stood beside the cross till all was finished, and then went home, and lived (Luke xxiii.); for she was to be to us an example of all that a woman could endure, as well as all that a woman could be and act out in her earthly life. (John xix. 25.) Such was the character of Mary; such the portrait really painted by St. Luke; and, as it seems to me, these scattered, artless, unintentional notices of conduct and character converge into the most perfect moral type of the intellectual, tender, simple, and heroic woman that ever was placed before us for our edification and example.
[Footnote 1: Milton places in the mouth of our Saviour an allusion to the influence of his Mother in early life:—
"These growing thoughts my mother soon perceiving
By words at times cast forth, duly rejoiced,
And said to me apart, 'High are thy thoughts,
O Son; but nourish them, and let them soar
To what height sacred virtue and true worth
Can raise them, though above example high.'"]
But in the Church traditions and enactments, another character was, from the fifth century, assigned to her, out of which grew the theological type, very beautiful and exalted, but absorbing to a great degree the scriptural and moral type, and substituting for the merely human attributes others borrowed from her relation to the great scheme of redemption; for it was contended that, as the mother of the Divine, she could not be herself less than divine; consequently above the angels, and first of all created beings. According to the doctrine of the Immaculate Conception, her tender woman's wisdom became supernatural gifts; the beautiful humility was changed into a knowledge of her own predestined glory; and, being raised bodily into immortality, and placed beside her Son, in all "the sacred splendour of beneficence," she came to be regarded as our intercessor before that divine Son, who could refuse nothing to his mother. The relative position of the Mother and Son being spiritual and indestructible was continued in heaven; and thus step by step the woman was transmuted into the divinity.
But, like her Son, Mary had walked in human form upon earth, and in form must have resembled her Son; for, as it is argued, Christ had no earthly father, therefore could only have derived his human lineaments from his mother. All the old legends assume that the resemblance between the Son and the Mother must have been perfect. Dante alludes to this belief:
"Riguarda ormai nella faccia ch' a Christo
Piu s' assomiglia."
"Now raise thy view
Unto the visage most resembling Christ."
The accepted type of the head of Christ was to be taken as a model in its mild, intellectual majesty, for that of the Virgin-mother, as far as difference of sex would allow.
In the ecclesiastical history of Nicephorus Gallixtus, he has inserted a description of the person of Mary, which he declares to have been given by Epiphanius, who lived in the fourth century, and by him derived from a more ancient source. It must be confessed, that the type of person here assigned to the Virgin is more energetic for a woman than that which has been assigned to our Saviour as a man. "She was of middle stature; her face oval; her eyes brilliant, and of an olive tint; her eyebrows arched and black; her hair was of a pale brown; her complexion fair as wheat. She spoke little, but she spoke freely and affably; she was not troubled in her speech, but grave, courteous, tranquil. Her dress was without ornament, and in her deportment was nothing lax or feeble." To this ancient description of her person and manners, we are to add the scriptural and popular portrait of her mind; the gentleness, the purity, the intellect, power, and fortitude; the gifts of the poetess and prophetess; the humility in which she exceeded all womankind. Lastly, we are to engraft on these personal and moral qualities, the theological attributes which the Church, from early times, had assigned to her, the supernatural endowments which lifted her above angels and men:—all these were to be combined into one glorious type of perfection. Where shall we seek this highest, holiest impersonation! Where has it been attained, or even approached? Not, certainly, in the mere woman, nor yet in the mere idol; not in those lovely creations which awaken a sympathetic throb of tenderness; nor in those stern, motionless types,—which embody a dogma; not in the classic features of marble goddesses, borrowed as models; nor in the painted images which stare upon us from tawdry altars in flaxen wigs and embroidered petticoats. But where?
Of course we each form to ourselves some notion of what we require; and these requirements will be as diverse as our natures and our habits of thought. For myself, I have seen my own ideal once, and only once, attained: there, where Raphael—inspired if ever painter was inspired—projected on the space before him that wonderful creation which we style the Madonna di San Sisto (Dresden Gal.); for there she stands—the transfigured woman, at once completely human and completely divine, an abstraction of power, purity, and love, poised on the empurpled air, and requiring no other support; looking out, with her melancholy, loving mouth, her slightly dilated, sibylline eyes, 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 exalted through the homage of the redeemed generations who were to salute her as Blessed. Six times have I visited the city made glorious by the possession of this treasure, and as often, when again at a distance, with recollections disturbed by feeble copies and prints, I have begun to think, "Is it so indeed? is she indeed so divine? or does not rather the imagination encircle her with a halo of religion and poetry, and lend a grace which is not really there?" and as often, when returned, I have stood before it and confessed that there is more in that form and face than I had ever yet conceived. I cannot here talk the language of critics, and speak of this picture merely as a picture, for to me it was a revelation. In the same gallery is the lovely Madonna of the Meyer family: inexpressibly touching and perfect in its way, but conveying only one of the attributes of Mary, her benign pity; while the Madonna di San Sisto is an abstract of all.[1]
[Footnote 1: Expression is the great and characteristic excellence of Raphael more especially in his Madonnas. It is precisely this which all copies and engravings render at best most imperfectly; and in point of expression the most successful engraving of the Madonna di San Sisto is certainly that of Steinla.]
* * * * *
The poets are ever the best commentators on the painters. I have already given from the great "singers of high poems" in the fourteenth century their exposition of the theological type of the Madonna. Now, in some striking passages of our modern poets, we may find a most beautiful commentary on what I have termed the moral type.
The first is from Wordsworth, and may be recited before the Madonna di
San Sisto:—
"Mother! whose virgin bosom was uncrost
With the least shade of thought to sin allied!
Woman! above all women glorified;
Out tainted nature's solitary boast;
Purer than foam on central ocean tost;
Brighter than eastern skies at daybreak strewn
With fancied roses, than the unblemish'd moon
Before her wane begins on heaven's blue coast,
Thy Image falls to earth. Yet some I ween,
Not unforgiven, the suppliant knee might bend,
As to a visible Power, in which did blend
All that was mix'd and reconcil'd in thee,
Of mother's love with maiden purity,
Of high with low, celestial with terrene."
The next, from Shelley, reads like a hymn in honour of the Immaculate
Conception:—
Seraph of Heaven! too gentle to be human,
Veiling beneath that radiant form of woman
All that is insupportable in thee
Of light, and love, and immortality!
Sweet Benediction in the eternal curse!
Veil'd Glory of this lampless Universe!
Thou Moon beyond the clouds! Thou living Form
Among the Dead! Thou Star above the storm!
Thou Wonder, and thou Beauty, and thou Terror!
Thou Harmony of Nature's art! Thou Mirror
In whom, as in the splendour of the Sun,
All shapes look glorious which thou gazest on!"
"See where she stands! a mortal shape endued
With love, and life, and light, and deity;
The motion which may change but cannot die,
An image of some bright eternity;
A shadow of some golden dream; a splendour
Leaving the third sphere pilotless."
I do not know whether intentionally or not, but we have here assembled some of the favourite symbols of the Virgin—the moon, the star, the "terribilis ut castrorum acies" (Cant. vi. 10), and the mirror.
The third is a passage from Robert Browning, which appears to me to sum up the moral ideal:—
"There is a vision in the heart of each,
Of justice, mercy, wisdom, tenderness
To wrong and pain, and knowledge of their cure;
And these embodied in a woman's form
That best transmits them pure as first received
From God above her to mankind below!"
II. SYMBOLS AND ATTRIBUTES OF THE VIRGIN.
That which the genius of the greatest of painters only once expressed, we must not look to find in his predecessors, who saw only partial glimpses of the union of the divine and human in the feminine form; still less in his degenerate successors, who never beheld it at all.
The difficulty of fully expressing this complex ideal, and the allegorical spirit of the time, first suggested the expedient of placing round the figure of the glorified Virgin certain accessory symbols, which should assist the artist to express, and the observer to comprehend, what seemed beyond the power of art to portray;—a language of metaphor then understood, and which we also must understand if we would seize the complete theological idea intended to be conveyed.
I shall begin with those symbols which are borrowed from the Litanies of the Virgin, and from certain texts of the Canticles, in all ages of the Church applied to her; symbols which, in the fifteenth and sixteenth centuries, frequently accompany those representations which set forth her Glorification or Predestination; and, in the seventeenth, are introduced into the "Immaculate Conception."
1. The Sun and the Moon.—"Electa ut Sol, pulchra ut Luna," is one of the texts of the Canticles applied to Mary; and also in a passage of the Revelation, "A woman clothed with the sun, having the moon under her feet, and on her head a crown of twelve stars." Hence the radiance of the sun above her head, and the crescent moon beneath her feet. From inevitable association the crescent moon suggests the idea of her perpetual chastity; but in this sense it would be a pagan rather than a Christian attribute.
2. The STAR.—This attribute, often embroidered in front of the veil of the Virgin or on the right shoulder of her blue mantle, has become almost as a badge from which several well-known pictures derive their title, "La Madonna della Stella." It is in the first place an attribute alluding to the most beautiful and expressive of her many titles:—"Stella Maris" Star of the Sea,[1] which is one interpretation of her Jewish name, Miriam: but she is also "Stella Jacobi," the Star of Jacob; "Stella Matutina," the Morning Star; "Stella non Erratica," the Fixed Star. When, instead of the single star on her veil or mantle, she has the crown of twelve stars, the allusion is to the text of the Apocalypse already quoted, and the number of stars is in allusion to the number of the Apostles.[2]
[Footnote 1:
"Ave Maris Stella
Dei Mater alma!" &c.]
[Footnote 2: "In capite inquit ejus corona stellarum duodecim; quidni coronent sidera quam sol vestit?"—St. Bernard.]
3. The LILY.—"I am the rose of Sharon, and lily of the valleys." (Cant. ii. 1, 2.) As the general emblem of purity, the lily is introduced into the Annunciation, where it ought to be without stamens: and in the enthroned Madonnas it is frequently placed in the hands of attendant angels, more particularly in the Florentine Madonnas; the lily, as the emblem of their patroness, being chosen by the citizens as the device of the city. For the same reason it became that of the French monarchy. Thorns are sometimes interlaced with the lily, to express the "Lilium inter Spinas." (Cant. ii. 2.)
4. The ROSE.—She is the rose of Sharon, as well as the lily of the valley; and as an emblem of love and beauty, the rose is especially dedicated to her. The plantation or garden of roses[1] is often introduced; sometimes it forms the background of the picture. There is a most beautiful example in a Madonna by Cesare di Sesto (Milan, Brera); and another, "the Madonna of the Rose Bush," by Martin Schoen. (Cathedral, Colmar.)
[Footnote 1: Quasi plantatio rosæ in Jericho.]
5. The ENCLOSED GARDEN (Hortus conclusus) is an image borrowed, like many others, from the Song of Solomon. (Cant. iv. 12.) I have seen this enclosed garden very significantly placed in the background of the Annunciation, and in pictures of the Immaculate Conception. Sometimes the enclosure is formed of a treillage or hedge of roses, as in a beautiful Virgin by Francia.[1] Sometimes it is merely formed of stakes or palisades, as In some of the prints by Albert Durer.
[Footnote 1: Munich Gal.; another by Antonio da Negroponte in the San Francesco della Vigna at Venice, is also an instance of this significant background.]
The WELL always full; the FOUNTAIN forever sealed; the TOWER of David; the TEMPLE of Solomon; the CITY of David (Civitas sancti), (Cant iv. 4. 12, 15); all these are attributes borrowed from the Canticles, and are introduced into pictures and stained glass.
6. The PORTA CLAITSA, the Closed Gate, is another metaphor, taken from the prophecy of Ezekiel (xliv. 4).
7. The CEDAR of Lebanon (Cedrus exaliata, "exalted as a cedar in Lebanon"), because of its height, its incorruptible substance, its perfume, and the healing virtues attributed to it in the East, expresses the greatness, the beauty, the goodness of Mary.
The victorious PALM, the Plantain "far spreading," and the Cypress pointing to heaven, are also emblems of the Virgin.
The OLIVE, as a sign of peace, hope, and abundance, is also a fitting emblem of the graces of Mary.[1]
[Footnote 1: Quasi oliva speciosa in campis.]
8. The Stem of Jesse (Isa. xi. 1), figured as a green branch entwined with flowers, is also very significant.
9. The MIRROR (Specula sine macula) is a metaphor borrowed from the Book of Wisdom (vii, 25). We meet with it in some of the late pictures of the Immaculate Conception.
10. The SEALED BOOK is also a symbol often placed in the hands of the Virgin in a mystical Annunciation, and sufficiently significant. The allusion is to the text, "In that book were all my members written;" and also to the text in Isaiah (xxix. 11, 12), in which he describes the vision of the book that was sealed, and could be read neither by the learned nor the unlearned.
11. "The Bush which burned and was not consumed," is introduced, with a mystical significance, into an Annunciation by Titian.
* * * * *
Besides these symbols, which have a mystic and sacred significance, and are applicable to the Virgin only, certain attributes and accessories are introduced into pictures of the Madonna and Child, which are capable of a more general interpretation.
1. The GLOBE, as the emblem of sovereignty, was very early placed in the hand of the divine Child. When the globe is under the feet of the Madonna and encircled by a serpent, as in some later pictures, it figures our Redemption; her triumph over a fallen world—fallen through sin.
2. The SERPENT is the general emblem of Sin or Satan; but under the feet of the Virgin it has a peculiar significance. She has generally her foot on the head of the reptile. "SHE shall bruise thy head," as it is interpreted in the Roman Catholic Church.[1]
[Footnote 1: Ipsa conteret caput tuum.]
3. The APPLE, which of all the attributes is the most common, signifies the fall of man, which made Redemption necessary. It is sometimes placed in the hands of the Child; but when in the hand of the Mother, she is then designated as the second Eve.[1]
[Footnote 1: Mors per Evam: vita per Mariam.]
4. The POMEGRANATE, with the seeds displayed, was the ancient emblem of hope, and more particularly of religious hope. It is often placed in the hands of the Child, who sometimes presents it to his Mother.
Other fruits and flowers, always beautiful accessories, are frequently introduced according to the taste of the artist. But fruits in a general sense signified "the fruits of the Spirit—joy, peace, love;" and flowers were consecrated to the Virgin: hence we yet see them placed before her as offerings.
5. EARS OF WHEAT in the hand of the Infant (as in a lovely little Madonna by Ludovico Caracci)[1] figured the bread in the Eucharist, and GRAPES the wine.
[Footnote 1: Lansdowne Collection. There was another exactly similar in the collection of Mr. Rogers.]
6. The BOOK.—In the hand of the Infant Christ, the book is the Gospel in a general sense, or it is the Book of Wisdom. In the hand of the Madonna, it may have one of two meanings. When open, or when she has her finger between the leaves, or when the Child is turning over the pages, then it is the Book of Wisdom, and is always supposed to be open at the seventh chapter. When the book is clasped or sealed, it is a mystical symbol of the Virgin herself, as I have already explained.
7. The DOVE, as the received emblem of the Holy Spirit, is properly placed above, as hovering over the Virgin. There is an exception to this rule in a very interesting picture in the Louvre, where the Holy Dove (with the nimbus) is placed at the feet of the Child.[1] This is so unusual, and so contrary to all the received proprieties of religious art, that I think the nimbus may have been added afterwards.
[Footnote 1: The Virgin has the air of a gipsy. (Louvre, 515.)]
The seven doves round the head of the Virgin signify the seven gifts of the Spirit. These characterize her as personified Wisdom—the Mater Sapientiæ.
Doves placed near Mary when she is reading, or at work in the temple, are expressive of her gentleness and tenderness.
8. BIRDS.—The bird in the Egyptian hieroglyphics signified the soul of man. In the very ancient pictures there can be no doubt, I think, that the bird in the hand of Christ figured the soul, or the spiritual as opposed to the material. But, in the later pictures, the original meaning being lost, birds became mere ornamental accessories, or playthings. Sometimes it is a parrot from the East, sometimes a partridge (the partridge is frequent in the Venetian pictures): sometimes a goldfinch, as in Raphael's Madonna del Cardellino. In a Madonna by Guercino, the Mother holds a bird perched on her hand, and the Child, with a most naïve infantine expression, shrinks back from it.[1] In a picture by Baroccio, he holds it up before a cat (Nat. Gal. 29), so completely were the original symbolism and all the religious proprieties of art at this time set aside.
[Footnote 1: It was in the collection of Mr. Rogers.]
Other animals are occasionally introduced. Extremely offensive are the apes when admitted into devotional pictures. We have associations with the animal as a mockery of the human, which render it a very disagreeable accessory. It appears that, in the sixteenth century, it became the fashion to keep apes as pets, and every reader of Vasari will remember the frequent mention of these animals as pets and favourites of the artists. Thus only can I account for the introduction of the ape, particularly in the Ferrarese pictures. Bassano's dog, Baroccio's cat, are often introduced. In a famous picture by Titian, "La Vierge au Lapin," we have the rabbit. (Louvre.) The introduction of these and other animals marks the decline of religious art.
Certain women of the Old Testament are regarded as especial types of the Virgin.
EVE. Mary is regarded as the second Eve, because, through her, came the promised Redemption. She bruised the head of the Serpent. The Tree of Life, the Fall, or Eve holding the Apple, are constantly introduced allusively in the Madonna pictures, as ornaments of her throne, or on the predella of an altar-piece, representing the Annunciation, the Nativity, or the Coronation.
RACHEL figures as the ideal of contemplative life.
RUTH, as the ancestress of David.
ABISHAG, as "the Virgin who was brought to the King." (I Kings i. 1.)
BATHSHEBA, because she sat upon a throne on the right hand of her Son.
JUDITH and ESTHER, as having redeemed their people, and brought deliverance to Israel. It is because of their typical character, as emblems of the Virgin, that these Jewish heroines so often figure in the religious pictures.[1]
[Footnote 1: The artistic treatment of these characters as types of the Virgin, will be found in the fourth series of "Legendary Art."]
In his "Paradiso" (c. xxxii.), Dante represents Eve, Rachel, Sara, Ruth, Judith, as seated at the feet of the Virgin Mary, beneath her throne in heaven; and next to Rachel, by a refinement of spiritual and poetical gallantry, he has placed his Beatrice.
In the beautiful frescoes of the church of St. Apollinaris at Remagen, these Hebrew women stand together in a group below the throne of the Virgin.
Of the Prophets and the Sibyls who attend on Christ in his character of the Messiah or Redeemer, I shall have much to say, when describing the artistic treatment of the history and character of Our Lord. Those of the prophets who are supposed to refer more particularly to the Incarnation, properly attend on the Virgin and Child; but in the ancient altar-pieces, they are not placed within the same frame, nor are they grouped immediately round her throne, but form the outer accessories, or are treated separately as symbolical.
First, MOSES, because he beheld the burning bush, "which burned and was not consumed." He is generally in the act of removing his sandals.
AARON, because his rod blossomed miraculously.
GIDEON, on whose fleece descended the dew of heaven, while all was dry around.
DANIEL, who beheld the stone which was cut out without hands, and became a great mountain, filling the earth. (ch. ii. 45.)
DAVID, as prophet and ancestor. "Listen, O daughter, and incline thine ear."
ISAIAH, "Behold a virgin shall conceive and bear a son."
EZEKIEL, "This gate shall be shut." (ch. xliv. 2.)
Certain of these personages, Moses, Aaron, Gideon, Daniel, Ezekiel, are not merely accessories and attendant figures, but in a manner attributes, as expressing the character of the Virgin. Thus in many instances, we find the prophetical personages altogether omitted, and we have simply the attribute figuring the prophecy itself, the burning bush, the rod, the dewy fleece, &c.
The Sibyls are sometimes introduced alternately with the Prophets. In general, if there be only two, they are the Tiburtina, who showed the vision to Augustus, and the Cumean Sibyl who foretold the birth of our Saviour. The Sibyls were much the fashion in the classic times of the sixteenth century; Michael Angelo and Raphael have left us consummate examples.
But I must repeat that the full consideration of the Prophets and Sibyls as accessories belongs to another department of sacred art, and they will find their place there.
The Evangelists frequently, and sometimes one or more of the Twelve Apostles, appear as accessories which assist the theological conception. When other figures are introduced, they are generally either the protecting saints of the country or locality, or the saints of the Religious Order to whom the edifice belongs: or, where the picture or window is an ex-voto, we find the patron saints of the confraternity, or of the donor or votary who has dedicated it.
Angels seated at the feet of the Madonna and playing on musical instruments, are most lovely and appropriate accessories, for the choral angels are always around her in heaven, and on earth she is the especial patroness of music and minstrelsy.[1] Her delegate Cecilia patronized sacred music; but all music and musicians, all minstrels, and all who plied the "gaye science," were under the protection of Mary. When the angels are singing from their music books, and others are accompanying them with lutes and viols, the song is not always supposed to be the same. In a Nativity they sing the "Gloria in excelsis Deo;" in a Coronation, the "Regina Coeli;" in an enthroned Madonna with votaries, the "Salve Regina, Mater Misericordiæ!" in a pastoral Madonna and Child it may be the "Alma Mater Redemptoris."
[Footnote 1: The picture by Lo Spagna, lately added to our National
Gallery, is a beautiful example.]
* * * * *
In all the most ancient devotional effigies (those in the catacombs and the old mosaics), the Virgin appears as a majestic woman of mature age. In those subjects taken from her history which precede her return from Egypt, and in the Holy Families, she should appear as a young maiden from fifteen to seventeen years old.
In the subjects taken from her history which follow the baptism of our Lord, she should appear as a matron between forty and fifty, but still of a sweet and gracious aspect. When Michael Angelo was reproached with representing his Mater Dolorosa much too young, he replied that the perfect virtue and serenity of the character of Mary would have preserved her beauty and youthful appearance long beyond the usual period.[1]
[Footnote 1: The group in St. Peter's, Rome.]
Because some of the Greek pictures and carved images had become black through extreme age, it was argued by certain devout writers, that the Virgin herself must have been of a very dark complexion; and in favour of this idea they quoted this text from the Canticles, "I am black, but comely, O ye daughters of Jerusalem." But others say that her complexion had become black only during her sojourn in Egypt. At all events, though the blackness of these antique images was supposed to enhance their sanctity, it has never been imitated in the fine arts, and it is quite contrary to the description of Nicephorus, which is the most ancient authority, and that which is followed in the Greek school.
The proper dress of the Virgin is a close red tunic, with long sleeves;[1] and over this a blue robe or mantle. In the early pictures, the colours are pale and delicate. Her head ought to be veiled. The fathers of the primeval Church, particularly Tertullian, attach great importance to the decent veil worn by Christian maidens; and in all the early pictures the Virgin is veiled. The enthroned Virgin, unveiled, with long tresses falling down on either side, was an innovation introduced about the end of the fifteenth century; commencing, I think, with the Milanese, and thence adopted in the German schools and those of Northern Italy. The German Madonnas of Albert Durer's time have often magnificent and luxuriant hair, curling in ringlets, or descending to the waist in rich waves, and always fair. Dark-haired Madonnas appear first in the Spanish and later Italian schools.
[Footnote 1: In a famous Pietà by Raphael, engraved by Marc Antonio, the Virgin, standing by the dead form of her Son, has the right arm apparently bare; in the repetition of the subject it is clothed with a full sleeve, the impropriety being corrected. The first is, however, the most perfect and most precious as a work of art.—Bartsch, xiv. 34, 35.]
In the historical pictures, her dress is very simple; but in those devotional figures which represent her as queen of heaven, she wears a splendid crown, sometimes of jewels interwoven with lilies and roses. The crown is often the sovereign crown of the country in which the picture is placed: thus, in the Papal States, she often wears the triple tiara: in Austria, the imperial diadem. Her blue tunic is richly embroidered with gold and gems, or lined with ermine, or stuff of various colours, in accordance with a text of Scripture: "The King's daughter is all glorious within; her clothing is of wrought gold. She shall be brought unto the King in a vesture of needlework." (Ps. xlv. 13.) In the Immaculate Conception, and in the Assumption, her tunic should be plain white, or white spangled with golden stars. In the subjects relating to the Passion, and after the Crucifixion, the dress of the Virgin should be violet or gray. These proprieties, however, are not always attended to.
In the early pictures which represent her as nursing the divine Infant (the subject called the Vergine Lattante), the utmost care is taken to veil the bust as much as possible. In the Spanish school the most vigilant censorship was exercised over all sacred pictures, and, with regard to the figures of the Virgin, the utmost decorum was required. "What," says Pacheco, "can be more foreign to the respect which we owe to our Lady the Virgin, than to paint her sitting down with one of her knees placed over the other, and often with her sacred feet uncovered and naked? Let thanks be given to the Holy Inquisition, which commands that this liberty should be corrected." For this reason, perhaps, we seldom see the feet of the Virgin in Spanish pictures.[1] Carducho speaks more particularly on the impropriety of painting the Virgin unshod, "since it is manifest that, our Lady was in the habit of wearing shoes, as is proved by the much venerated relic of one of them from her divine feet at Burgos."
[Footnote 1: Or in any of the old pictures till the seventeenth century "Tandis que Dieu est toujours montré pieds nus, lui qui est descendu à terre et a pris notre humanité, Marie au contraire est constamment représentée les pieds perdus dans les plis trainants, nombreux et légers de sa robe virginale; elle, qui est elevée au dessus de la terre et rapprochée de Dieu par sa pureté. Dieu montre par ses pieds nus qu'il a pris le corps de l'homme; Marie fait comprendre en les cachant qu'elle participe de la spiritualité de Dieu."]
The Child in her arms is always, in the Greek and early pictures, clothed in a little tunic, generally white. In the fifteenth century he first appears partly, and then wholly, undraped. Joseph, as the earthly sposo, wears the saffron-coloured mantle over a gray tunic. In the later schools of art these significant colours are often varied, and sometimes wholly dispensed with.
III. DEVOTIONAL AND HISTORICAL REPRESENTATIONS.
In this volume, as in the former ones, I have adhered to the distinction between the devotional and the historical representations.
I class as devotional, all those which express a dogma merely; all the enthroned Madonnas, alone or surrounded by significant accessories or attendant saints; all the Mystical Coronations and Immaculate Conceptions; all the Holy Families with saints, and those completely ideal and votive groups, in which the appeal is made to the faith and piety of the observer. I shall give the characteristic details, in particular instances, further on.
The altar-pieces in a Roman Catholic church are always either strictly devotional objects, or it may be, historical subjects (such as the Nativity) treated in a devotional sense. They are sometimes in several pieces or compartments. A Diptych is an altar-piece composed of two divisions or leaves which are united by hinges, and close like a book. Portable altar-pieces of a small size are generally in this form; and among the most valuable and curious remains of early religious art are the Greek and Byzantine Diptychs, sometimes painted, sometimes carved in ivory[1]. A Triptych is an altar-piece in three parts; the two outer divisions or wings often closing as shutters over the central compartment.
[Footnote 1: Among the "Casts from Ancient Ivory Carvings", published by the Arundel Society, will be found some interesting and illustrative examples, particularly Class III. Diptych b, Class VII Diptych c and Triptych f, Class IX. Triptych k.]
On the outside of the shutters or doors the Annunciation was generally painted, as the mystery which opened the gates of salvation; occasionally, also, the portraits of the votaries or donors.
Complete examples of devotional representation occur in the complex and elaborate altar-pieces and windows of stained glass, which often comprehend a very significant scheme of theology.[1]. I give here plans of two of these old altar-pieces, which will assist the reader in elucidating the meaning of others.
[Footnote 1: Still more important examples occur in the porches and exterior decoration of the old cathedrals, French and English which have escaped mutilation. These will be found explained at length in the Fourth Series of Sacred and Legendary Art.]
The first is the altar-piece in the Rinuccini Chapel in the church of the Santa Croco of Florence. It is necessary to premise that the chapel was founded in honour of the Virgin and Mary Magdalene; while the church is dedicated to the Holy Cross, and belongs to the Franciscans.
[Illustration: Altar-piece]
The compartments are separated by wood-work most richly carved and gilt in the Gothic style, with twisted columns, pinnacles, and scrolls. The subjects are thus distributed.
A. The Virgin and Child enthroned. She has the sun on her breast, the moon under her feet, the twelve stars over her head, and is attended by angels bearing the attributes of the cardinal virtues. B. St. John the Baptist. C. St. Francis. D. St. John Evangelist. E. Mary Magdalene. 1. The Crucifixion, with the Virgin and St. John. 2, 3, 4, 5. The four Evangelists with their books: half length. 6, 7. St. Peter and St. Paul: half length. 8, 9, 10, 11. St. Thomas, St. Philip, St. James, and St. Andrew: half length. PP. The Predella. 12. The Nativity and Adoration of Magi. 13. St. Francis receives the Stigmata. 14. Baptism of Christ. 15. The Vision of St. John in Patmos. 16. Mary Magdalene borne up by angels. Between the altar-piece and the predella runs the inscription in Gothic letters, AVE DELICISSIMIS VIRGO MARIA, SUCCURRE NOBIS MATER PIA. MCCCLXXVIII.
The second example is sketched from an altar-piece painted for the suppressed convent of Santa Chiara, at Venice. It is six feet high, and eight feet wide, and the ornamental caning in which the subjects are enclosed particularly splendid and elaborate.
[Illustration: Altar-piece]
A. The Coronation of the Virgin, treated as a religious mystery, with choral angels. B. The Nativity of our Lord. C. The Baptism. D. The Last Supper. E. The Betrayal of Christ. F. The Procession to Calvary, in which the Virgin is rudely pushed aside by the soldiers. G. The Crucifixion, as an event: John sustains the Virgin at the foot of the cross. H. The Resurrection and the Noli me tangere. I. Ascension. 1. Half-figure of Christ, with the hand extended in benediction; in the other hand the Gospel. 2. David. 3. Isaiah. 4, 5, 6, 7. The four Evangelists standing. 8. 9, 11, 12. Scenes from the Life of St. Francis and St. Clara. 10. The Descent of the Holy Ghost. 13. The Last Judgment.
It is to be regretted that so many of these altar-pieces have been broken up, and the detached parts sold as separate pictures: so that we may find one compartment of an altar in a church at Rome, and another hanging in a drawing-room in London; the upper part at Ghent, the lower half at Paris; one wing at Berlin, another at Florence. But where they exist as a whole, how solemn, significant, and instructive the arrangement! It may be read as we read a poem. Compare these with the groups round the enthroned Virgin in the later altar-pieces, where the saints elbow each other in attitudes, where mortal men sit with unseemly familiarity close to personages recognized as divine. As I have remarked further on, it is one of the most interesting speculations connected with the study of art, to trace this decline from reverence to irreverence, from the most rigid formula to the most fantastic caprice. The gradual disappearance of the personages of the Old Testament, the increasing importance given to the family of the Blessed Virgin, the multiplication of legendary subjects, and all the variety of adventitious, unmeaning, or merely ornamental accessories, strike us just in proportion as a learned theology replaced the unreflecting, undoubting piety of an earlier age.
* * * * *
The historical subjects comprise the events from the Life of the Virgin, when treated in a dramatic form; and all those groups which exhibit her in her merely domestic relations, occupied by cares for her divine Child, and surrounded by her parents and kindred, subjects which assume a pastoral and poetical rather than an historical form.
All these may be divided into Scriptural and Legendary representations. The Scriptural scenes in which the Virgin Mary is a chief or important personage, are the Annunciation, the Visitation, the Nativity, the Purification, the Adoration of the Magi, the Flight into Egypt, the Marriage at Cana, the Procession to Calvary, the Crucifixion (as related by St. John), and the Descent of the Holy Ghost. The Traditional and Legendary scenes are those taken from the apocryphal Scriptures, some of which have existed from the third century. The Legend of Joachim and Anna, the parents of the Virgin, with the account of her early life, and her Marriage with Joseph, down to the Massacre of the Innocents, are taken from the Gospel of Mary and the Protevangelion. The scenes of the Flight into Egypt, the Repose on the Journey, and the Sojourn of the Holy Family at Hieropolis or Matarea, are taken from the Gospel of Infancy. The various scenes attending the Death and Assumption of the Virgin are derived from a Greek legendary poem, once attributed to St. John the Evangelist, but the work, as it is supposed, of a certain Greek, named Meliton, who lived in the ninth century, and who has merely dressed up in a more fanciful form ancient traditions of the Church. Many of these historical scenes have been treated in a devotional style, expressing not the action, but the event, taken in the light of a religious mystery; a distinction which I have fully explained in the following pages, where I have given in detail the legends on which these scenes are founded, and the religious significance conveyed by the treatment.
A complete series of the History of the Virgin begins with the rejection of her father Joachim from the temple, and ends with the assumption and coronation, including most of the events in the History of our Lord (as for example, the series painted by Giotto, in the chapel of the Arena, at Padua); but there are many instances in which certain important evens relating to the Virgin only, as the principal person, are treated as a devotional series; and such are generally found in the chapels and oratories especially dedicated to her. A beautiful instance is that of the Death of the Virgin, treated in a succession of scenes, as an event apart, and painted by Taddeo Barrolo, in the Chapel of the Palazzo Publico, at Siena. This small chapel was dedicated to the Virgin soon after the terrible plague of 1848 had ceased, as it was believed, by her intercession; so that this municipal chapel was at once an expression of thanksgiving, and a memorial of death, of suffering, of bereavement, and of hope in the resurrection. The frescoes cover one wall of the chapel, and are arranged in four scenes.
1. Mary is reclining in her last sickness, and around her are the Apostles, who, according to the beautiful legend, were miraculously assembled to witness her departure. To express this, one of them is floating in as if borne on the air. St. John kneels at her feet, and she takes, with an expression exquisitely tender and maternal, his two hands in hers. This action is peculiar to the Siena school.[1]
[Footnote 1: On each side of the principal door of the Cathedral at Siena, which is dedicated to "Beata Virgine Assunta," and just within the entrance, is a magnificent pilaster, of white marble, completely covered from the base to the capital with the most luxuriant carving, arabesques, foliage, &c., in an admirable and finished style. On the bases of these two pilasters are subjects from the Life of the Virgin, three on each side, and arranged, each subject on one side having its pendant on the other.
1. The meeting of Joachim and Anna. 2. The Nativity of Mary. 3. Her sickness and last farewell to the Apostles; bending towards St. John, she takes his hands in hers with the same tender expression as in the fresco by Taddeo Bartola. 4. She lies dead on her couch. 5. The Assumption. 6. The Coronation.
The figures are about a foot in height, delicately carved, full of that sentiment which is especially Sienese, and treated with a truly sculptural simplicity.]
2. She lies extended on her couch, surrounded by the weeping Apostles, and Christ behind receives the parting soul,—the usual representation, but treated with the utmost sentiment.
3. She is borne to the grave by the Apostles; in the background, the walls of the city of Jerusalem. Here the Greek legend of St. Michael protecting her remains from the sacrilegious Jew is omitted, and a peculiar sentiment of solemnity pervades the whole scene.
4. The resurrection of the Virgin, when she rises from the tomb sustained by hovering angels, and is received by Christ.
When I first saw these beautiful frescoes, in 1847, they were in a very ruined state; they have since been restored in a very good style, and with a reverent attention to the details and expression.
In general, however, the cycle commences either with the legend of Joachim and Anna, or with the Nativity of the Virgin, and ends with the assumption and coronation. A most interesting early example is the series painted in fresco by Taddeo Gaddi, in the Baroncelli Chapel at Florence. The subjects are arranged on two walls. The first on the right hand, and the second, opposite to us as we enter.
1. Joachim is rejected from the Temple.
2. He is consoled by the Angel.
3. The meeting of Joachim and Anna.
4. The Birth of the Virgin.
5. The Presentation of the Virgin. She is here a child of about five years old; and having ascended five steps (of the fifteen) she turns as if to bid farewell to her parents and companions, who stand below; while on the summit the High Priest, Anna the prophetess, and the maidens of the Temple come forward to receive her.
6. The Marriage to Joseph, and the rage and disappointment of the other suitors.
The second wall is divided by a large window of the richest stained glass, on each side of which the subjects are arranged.
7. The Annunciation. This is peculiar. Mary, not throned or standing, but seated on the ground, with her hands clasped, and an expression beautiful for devotion and humility, looks upwards to the descending angel.
8. The Meeting of Mary and Elizabeth.
9. The Annunciation to the Shepherds.
10. The Nativity.
11. The Wise Men behold the Star in the Form of a Child.
12. They approach to Worship. Under the window is the altar, no longer used as such; and behind it a small but beautiful triptych of the Coronation of the Virgin, by Giotto, containing at least a hundred heads of saints, angels, &c.; and on the wall opposite is the large fresco of the Assumption, by Mainardi, in which St. Thomas receives the girdle, the other Apostles being omitted. This is of much later date, being painted about 1495.
The series of five subjects in the Rinuccini Chapel (in the sacristy of the same church) has been generally attributed to Taddeo Gaddi, but I agree with those who gave it to a different painter of the same period.
The subjects are thus arranged:—1. The Rejection of Joachim, which fills the whole arch at the top, and is rather peculiarly treated. On the right of the altar advances a company of grave-looking Elders, each with his offering. On the left, a procession of the matrons and widows "who had been fruitful in Israel," each with her lamb. In the centre, Joachim, with his lamb in his arms and an affrighted look, is hurrying down the steps. 2. The Lamentation of Joachim on the Mountain, and the Meeting of Joachim and Anna. 3. The Birth of the Virgin. 4. The Presentation in the Temple. 5. The Sposalizio of the Virgin, with which the series concludes; every event referring to her divine Son, even the Annunciation, being omitted. On comparing these frescoes with those in the neighbouring chapel of the Baroncelli, the difference in feeling will be immediately felt; but they are very naïve and elegant.
About a hundred years later than these two examples we have the celebrated series painted by Ghirlandajo, in the choir of S. Maria Novella at Florence. There are three walls. On the principal wall, facing us as we enter, is the window; and around it the Annunciation (as a mystery), then the principal saints of the Order to whom the church belongs,—St. Dominic and St. Peter Martyr, and the protecting saints of Florence.
On the left hand (i.e. the right as we face the high altar) is the History of the Virgin; on the opposite side, the History of St. John the Baptist. The various cycles relating to St. John as patron of Florence will be fully treated in the last volume of Legendary Art; at present I shall confine myself to the beautiful set of subjects which relate the history of the Virgin, and which the engravings of Lasinio (see the "Ancient Florentine Masters") have rendered well known to the lovers of art. They cover the whole wall and are thus arranged, beginning from the lowest on the left hand.
1. Joachim is driven from the Temple.
2. The Birth of the Virgin.
3. The Presentation of the Virgin in the Temple.
4. The Marriage of Joseph and Mary.
5. The Adoration of the Magi (this is very much ruined).
6. The Massacre of the Innocents. (This also is much ruined.) Vasari says it was the finest of all. It is very unusual to make this terrible and pathetic scene part of the life of the Virgin.
7. In the highest and largest compartment, the Death and Assumption of the Virgin.
Nearly contemporary with this fine series is that by Pinturicchio in the Church of S. Maria del Popolo, at Rome (in the third chapel on the right). It is comprised in five lunettes round the ceiling, beginning with the Birth of the Virgin, and is remarkable for its elegance.
About forty years after this series was completed the people of Siena, who had always bees remarkable for their devotion to the Virgin, dedicated to Her honour the beautiful little chapel called the Oratory of San Bernardino (v. Legends of the Monastic Orders), near the church of San Francesco, and belonging to the same Order, the Franciscans. This chapel is an exact parallelogram and the frescoes which cover the four walls are thus arranged above the wainscot, which rises about eight feet from the ground.
1. Opposite the door as we enter, the Birth of the Virgin. The usual visitor to St. Anna is here a grand female figure, in voluminous drapery. The delight and exultation of those who minister to the new-born infant are expressed with the most graceful naïveté. This beautiful composition should be compared with those of Ghirlandajo and Andrea del Sarto in the Annunziata at Florence;[1] it yields to neither as a conception and is wholly different. It is the work of a Sienese painter little known—Girolamo del Pacchio.
[Footnote 1: This series, painted by Andrea and his scholars and companions, Franciabigio and Pontormo, is very remarkable as a work of art, but presents nothing new in regard to the choice and treatment of the subjects.]
2. The Presentation in the Temple, by G.A. Razzi. The principal scene is placed in the background, and the little Madonna, as she ascends the steps, is received by the High Priest and Anna the prophetess. Her father and mother and groups of spectators fill the foreground; here, too, is a very noble female figure on the right; but the whole composition is mannered, and wants repose and religious feeling.
3. The Sposalizio, by Beccafumi. The ceremony takes place after the manner of the Jews, outside the Temple. In a mannered, artificial style.
4, 5. On one side of the altar, the Angel Gabriel floating in—very majestic and angelic; on the other side the Virgin Annunziata, with that attitude and expression so characteristic of the Siena School, as if shrinking from the apparition. These also are by Girolamo del Pacchio, and extremely fine.
6. The enthroned Virgin and Child, by Beccafumi. The Virgin is very fine and majestic; around her throne stand and kneel the guardian saints of Siena and the Franciscan Order; St. Francis, St. Antony of Padua, St. Bernardino, St. Catherine of Siena, St. Ansano, St. John B., St. Louis. (St. Catherine, as patroness of Siena, takes here the place usually given to St. Clara in the Franciscan pictures.)
7. The Visitation. Very fine and rather peculiar; for here Elizabeth bends over Mary as welcoming her, while the other inclines her head as accepting hospitality. By Razzi.
8. The Death of the Virgin. Fourteen figures, among which are four females lamenting, and St. John bearing the palm. The attitude and expression of Mary, composed in death, are very fine; and Christ, instead of standing, as usual, by the couch, with her parting soul in his arms, comes rushing down from above with arms outspread to receive it.
9. The Assumption. Mary, attired all in white, rises majestically. The tomb is seen beneath, out of which grow two tall lilies amid white roses; the Apostles surround it, and St. Thomas receives the girdle. This is one of the finest works of Razzi, and one of the purest in point of sentiment.
10. The Coronation, covering the whole wall which faces the altar, is by Razzi; it is very peculiar and characteristic. The Virgin, all in white, and extremely fine, bending gracefully, receives her crown; the other figures have that vulgarity of expression which belonged to the artist, and is often so oddly mingled with the sentiment and grandeur of his school and time. On the right of the principal group stands St. John B.; on the left, Adam and Eve; and behind the Virgin, her mother, St. Anna, which is quite peculiar, and the only instance I can remember.
* * * * *
It appears therefore that the Life of the Virgin Mary, whether treated as a devotional or historical series, forms a kind of pictured drama in successive scenes; sometimes comprising only six or eight of the principal events of her individual life, as her birth, dedication, marriage, death, and assumption: sometimes extending to forty or fifty subjects, and combining her history with that of her divine Son. I may now direct the attention of the reader to a few other instances remarkable for their beauty and celebrity.
Giotto, 1320. In the chapel at Padua styled la Capella dell' Arena. One of the finest and most complete examples extant, combining the Life of the Virgin with that of her Son. This series is of the highest value, a number of scenes and situations suggested by the Scriptures being here either expressed for the first time, or in a form unknown in the Greek school.[1]
[Footnote 1: Vide Kugler's Handbook, p. 129. He observes, that "the introduction of the maid-servant spinning, in the story of St. Anna, oversteps the limits of the higher ecclesiastical style." For an explanation I must refer to the story as I have given it at p 249. See, for the distribution of the subjects in this chapel, Lord Lindsay's "Christian Art," vol. ii. A set of the subjects has since been published by the Arundel Society.]
Angiolo Gaddi, 1380. The series in the cathedral at Prato. These comprise the history of the Holy Girdle.
Andrea Orcagna, 1373. The beautiful series of bas-reliefs on the shrine in Or-San-Michele, at Florence.
Nicolò da Modena, 1450. Perhaps the earliest engraved example: very remarkable for the elegance of the motifs and the imperfect execution, engraving on copper being then a new art.
Albert Durer. The beautiful and well-known set of twenty-five wood-cuts, published in 1510. A perfect example of the German treatment.
Bernardino Luini, 1515. A series of frescoes of the highest beauty, painted for the monastery Della Pace. Unhappily we have only the fragments which are preserved in the Brera.
The series of bas-reliefs on the outer shrine of the Casa di Loretto, by Sansovino, and others of the greatest sculptors of the beginning of the sixteenth century.
The series of bas-reliefs round the choir at Milan: seventeen subjects.
* * * * *
We often find the Seven Joys and the Seven Sorrows of the Virgin treated as a series.
The Seven Joys are, the Annunciation, the Visitation, the Nativity, the Adoration of the Magi, the Presentation in the Temple, Christ found by his Mother, the Assumption and Coronation.
The Seven Sorrows are, the Prophecy of Simeon, the Flight into Egypt,
Christ lost by his Mother, the Betrayal of Christ, the Crucifixion
(with St. John and the Virgin only present), the Deposition from the
Cross, the Ascension when the Virgin is left on earth.
The Seven Joys and Sorrows are frequently found in altar-pieces and religions prints, arranged in separate compartments, round the Madonna in the centre. Or they are combined in various groups into one large composition, as in a famous picture by Hans Hemling, wonderful for the poetry, expression, and finished execution.[1]
[Footnote 1: Altogether, on a careful consideration of this picture, I do not consider the title by which it is generally known as appropriate. It contains man groups which would not enter into the mystic joys or sorrows; for instance, the Massacre of the Innocents, Christ at Emmaus, the Noli me tangere, and others.]
Another cycle of subjects consists of the fifteen Mysteries of the
Rosary.
The five Joyful Mysteries, are the Annunciation, the Visitation, the
Nativity, the Purification, and Christ found in the Temple.
The five Dolorous or Sorrowful Mysteries are, our Lord in the
Garden of Olives, the Flagellation, Christ crowned with Thorns, the
Procession to Calvary, the Crucifixion.
The five Glorious Mysteries are, the Resurrection, the Ascension, the
Descent of the Holy Ghost, the Assumption, the Coronation.
A series of subjects thus arranged cannot be called strictly historical, but partakes of the mystical and devotional character. The purpose being to excite devout meditation, requires a particular sentiment, frequently distinguished from the merely dramatic and historical treatment in being accompanied by saints, votaries, and circumstances purely ideal; as where the Wise Men bring their offerings, while St. Luke sits in a corner painting the portrait of the Virgin, and St. Dominick kneels in adoration of the Mystery (Mabuse, Munich Gal.);—and in a hundred other examples.