Legends of the Madonna as Represented in the Fine Arts Part 15

This is the altar-piece painted by Hemmelinck for the charitable sisterhood of St. John's Hospital at Bruges. The Virgin is seated under a porch, and her throne decorated with rich tapestry; two graceful angels hold a crown over her head. On the right, St.

Catherine, superbly arrayed as a princess, kneels at her side, and the beautiful infant Christ bends forward and places the bridal ring on her finger. Behind her a charming angel, playing on the organ, celebrates the espousals with hymns of joy; beyond him stands St.

John the Baptist with his lamb. On the left of the Virgin kneels St.

Barbara, reading intently; behind her an angel with a book; beyond him stands St. John the Evangelist, youthful, mild, and pensive. Through the arcades of the porch is seen a landscape background, with incidents picturesquely treated from the lives of the Baptist and the Evangelist. Such is the central composition. The two wings represent--on one side, the beheading of St. John the Baptist; on the other, St. John the Evangelist, in Patmos, and the vision of the Apocalypse. In this great work there is a unity and harmony of design which blends the whole into an impressive poem. The object was to do honour to the patrons of the hospital, the two St. Johns, and, at the same time, to express the piety of the Charitable Sisters, who, like St. Catherine (the type of contemplative studious piety), were consecrated and espoused to Christ, and, like St. Barbara (the type of active piety), were dedicated to good works. It is a tradition, that Hemmelinck painted this altar-piece as a votive offering in grat.i.tude to the good Sisters, who had taken him in and nursed him when dangerously wounded: and surely if this tradition be true, never was charity more magnificently recompensed.

In a very beautiful picture by Ambrogio Borgognone (Dresden, collection of M. Grahl) the Virgin is seated on a splendid throne; on the right kneels St. Catherine of Alexandria, on the left St.

Catherine of Siena: the Virgin holds a hand of each, which she presents to the divine Child seated on her knee, and to each he presents a ring.

The Virgin and Child between St. Catherine and St. Barbara is one of the most popular, as well as one of the most beautiful and expressive, of these combinations; signifying active and contemplative life, or the two powers between which the social state was divided in the middle ages, namely, the ecclesiastical and the military, learning and arms (Sacred and Legend. Art); St. Catherine being the patron of the first, and St. Barbara of the last. When the original significance had ceased to be understood or appreciated, the group continued to be a favourite one, particularly in Germany; and examples are infinite.

The Virgin between St. Mary Magdalene and St. Barbara, the former as the type of penance, humility, and meditative piety, the latter as the type of fort.i.tude and courage, is also very common. When between St.

Mary Magdalene and St. Catherine, the idea suggested is learning, with penitence and humility; this is a most popular group. So is St. Lucia with one of these or both: St. Lucia with her _lamp_ or her _eyes_, is always expressive of _light_, the light of divine wisdom.

The Virgin between St. Nicholas and St. George is a very expressive group; the former as the patron saint of merchants, tradesmen, and seamen, the popular saint of the bourgeoisie; the latter as the patron of soldiers, the chosen saint of the aristocracy. These two saints with St. Catherine are pre-eminent in the Venetian pictures; for all three, in addition to their poetical significance, were venerated as especial protectors of Venice.

St. George and St. Christopher both stand by the throne of the Virgin of Succour as protectors and deliverers in danger. The attribute of St. Christopher is the little Christ on his shoulder; and there are instances in which Christ appears on the lap of his mother, and also on the shoulder of the attendant St. Christopher. This blunder, if it may be so called, has been avoided, very cleverly I should think in his own opinion, by a painter who makes St. Christopher kneel, while the Virgin places the little Christ on his shoulders; a _concetto_ quite inadmissible in a really religious group.

In pictures dedicated by charitable communities, we often find St. Nicholas and St. Leonard as the patron saints of prisoners and captives. Wherever St. Leonard appears he expresses deliverance from captivity. St. Omobuono, St. Martin, St. Elizabeth of Hungary, St. Roch, or other beneficent saints, waiting round the Virgin with kneeling beggars, or the blind, the lame, the sick, at their feet, always expressed the Virgin as the mother of mercy, the _Consolatrix afflictorum_. Such pictures were commonly found in hospitals, and the chapels and churches of the Order of Mercy, and other charitable inst.i.tutions. The examples are numerous. I remember one, a striking picture, by Bartolomeo Montagna, where the Virgin and Child are enthroned in the centre as usual. On her right the good St. Omobuono, dressed as a burgher, in a red gown and fur cap, gives alms to a poor beggar; on the left, St. Francis presents a celebrated friar of his Order, Bernardino da Feltri, the first founder of a _mont-de-piete_, who kneels, holding the emblem of his inst.i.tution, a little green mountain with a cross at the top.

Besides these saints, who have a _general_ religious character and significance, we have the national and local saints, whose presence very often marks the country or school of art which produced the picture.

A genuine Florentine Madonna is distinguished by a certain elegance and stateliness, and well becomes her throne. As patroness of Florence, in her own right, the Virgin bears the t.i.tle of Santa Maria del Fiore, and in this character she holds a flower, generally a rose, or is in the act of presenting it to the Child. She is often attended by St. John the Baptist, as patron of Florence; but he is everywhere a saint of such power and importance as an attendant on the divine personages, that his appearance in a picture does not stamp it as Florentine. St. Cosmo and St. Damian are Florentine, as the protectors of the Medici family; but as patrons of the healing art, they have a significance which renders them common in the Venetian and other pictures. It may, however, be determined, that if St. John the Baptist, St. Cosmo and St. Damian, with St. Laurence (the patron of Lorenzo the Magnificent), appear together in attendance on the Virgin, that picture is of the Florentine school. The presence of St. Zen.o.bio, or of St. Antonino, the patron archbishops of Florence, will set the matter at rest, for these are exclusively Florentine. In a picture by Giotto, angels attend on the Virgin bearing vases of lilies in their hands. (Lilies are at once the emblem of the Virgin and the _device_ of Florence.) On each side kneel St. John the Baptist and St.

Zen.o.bio.[1]

[Footnote 1: We now possess in our National Gallery a very interesting example of a Florentine enthroned Madonna, attended by St. John the Baptist and St. Zen.o.bio as patrons of Florence.]

A Siena Madonna would naturally be attended by St. Bernardino and St.

Catherine of Siena; if they seldom appear together, it is because they belong to different religious orders.

In the Venetian pictures we find a crowd of guardian saints; first among them, St. Mark, then St. Catherine, St. George, St. Nicholas, and St. Justina: wherever these appear together, that picture is surely from the Venetian school.

All through Lombardy and Piedmont, St. Ambrose of Milan and St.

Maurice of Savoy are favourite attendants on the Virgin.

In Spanish and Flemish art, the usual attendants on the queenly Madonna are monks and nuns, which brings us to the consideration of a large and interesting cla.s.s of pictures, those dedicated by the various religious orders. When we remember that the inst.i.tution of some of the most influential of these communities was coeval with the revival of art; that for three or four centuries, art in all its forms had no more powerful or more munificent patrons; that they counted among their various brotherhoods some of the greatest artists the world has seen; we can easily imagine how the beatified members of these orders have become so conspicuous as attendants on the celestial personages. To those who are accustomed to read the significance of a work of art, a single glance is often sufficient to decide for what order it has been executed.

St. Paul is a favourite saint of the Benedictine communities; and there are few great pictures painted for them in which he does not appear. When in companions.h.i.+p with St. Benedict, either in the original black habit or the white habit of the reformed orders, with St. Scholastica bearing her dove, with St. Bernard, St. Romualdo, or other worthies of this venerable community, the interpretation is easy.

Here are some examples by Domenico Puligo. The Virgin not seated, but standing on a lofty pedestal, looks down on her wors.h.i.+ppers; the Child in her arms extends the right hand in benediction; with his left he points to himself, "I am the Resurrection and the Life." Around are six saints, St. Peter, St. Paul, St. John the Baptist as protector of Florence, St. Matthew, St. Catherine; and St. Bernard, in his ample white habit, with his keen intellectual face, is about to write in a great book, and looking up to the Virgin for inspiration. The picture was originally painted for the Cistercians.[1]

[Footnote 1: It is now in the S. Maria-Maddalena de' Pazzi at Florence. Engraved in the "Etruria Pittrice," x.x.xv.]

The Virgin and Child enthroned between St. Augustine and his mother St. Monica, as in a fine picture by Florigerio (Venice Acad.), would show the picture to be painted for one of the numerous branches of the Augustine Order. St. Antony the abbot is a favourite saint in pictures painted for the Augustine hermits.

In the "Madonna del Baldachino" of Raphael, the beardless saint who stands in a white habit on one side of the throne is usually styled St. Bruno; an evident mistake. It is not a Carthusian, but a Cistercian monk, and I think St. Bernard, the general patron of monastic learning. The other attendant saints are St. Peter, St.

James, and St. Augustine. The picture was originally painted for the church of San Spirito at Florence, belonging to the Augustines.

But St. Augustine is also the patriarch of the Franciscans and Dominicans, and frequently takes an influential place in their pictures, as the companion either of St. Francis or of St. Dominick, as in a picture by Fra Angelico. (Florence Gal.)

Among the votive Madonnas of the mendicant orders, I will mention a few conspicuous for beauty and interest, which will serve as a key to others.

1. The Virgin and Child enthroned between Antony of Padua and St.

Clara of a.s.sisi, as in a small elegant picture by Pellegrino, must have been dedicated in a church of the Franciscans. (Sutherland Gal.)

2. The Virgin blesses St. Francis, who looks up adoring: behind him St. Antony of Padua; on the other side, John the Baptist as a man, and St. Catherine. A celebrated but not an agreeable picture, painted by Correggio for the Franciscan church at Parma. (Dresden Gal.)

3. The Virgin is seated in glory; on one side St. Francis, on the other St. Antony of Padua, both placed in heaven, and almost on an equality with the celestial personages. Around are seven female figures, representing the seven cardinal virtues, bearing their respective attributes. Below are seen the worthies of the Franciscan Order; to the right of the Virgin, St. Elizabeth of Hungary, St. Louis of France, St. Bonaventura; to the left, St. Ives of Bretagne, St.

Eleazar, and St. Louis of Toulouse.[1] Painted for the Franciscans by Morone and Paolo Cavazzolo of Verona. This is a picture of wonderful beauty, and quite poetical in the sentiment and arrangement, and the mingling of the celestial, the allegorical, and the real personages, with a certain solemnity and gracefulness quite indescribable.

The virtues, for instance, are not so much allegorical persons as spiritual appearances, and the whole of the ripper part of the picture is like a vision.

[Footnote 1: For these Franciscan saints, v. Legends of the Monastic Orders.]

4. The Virgin, standing on the tree of Site, holds the Infant: rays of glory proceed from them on every side. St. Francis, kneeling at the foot of the tree, looks up in an ecstasy of devotion, while a snake with a wounded and bleeding head is crawling away. This strange picture, painted for the Franciscans, by Carducho, about 1625, is a representation of an abstract dogma (redemption from original sin), in the most real, most animated form--all over life, earthly breathing life--and made me start back: in the mingling of mysticism and materialism, it is quite Spanish.[1]

[Footnote 1: Esterhazy Gal., Vienna. Mr. Stirling tells us that the Franciscan friars of Valladolid possessed two pictures of the Virgin by Mateo de Cerezo "in one of which she was represented sitting in a cherry-tree and adored by St. Francis. This unusual throne may perhaps have been introduced by Cerezo as a symbol of his own devout feelings, his patronymic being the Castilian word for cherry-tree."--_Stirling's Artists of Spain_, p. 1033. There are, however, many prints and pictures of the Virgin and Child seated in a tree. It was one of the fantastic conceptions of an unhealthy period of religion and art.]

5. The Virgin and Child enthroned. On the right of the Virgin, St.

John the Baptist and St. Zen.o.bio, the two protectors of Florence. The latter wears his episcopal cope richly embroidered with figures. On the left stand St. Peter and St. Dominick, protectors of the company for whom the picture was painted. In front kneel St. Jerome and St.

Francis. This picture was originally placed in San Marco, a church belonging to the Dominicans.[1]

[Footnote 1: I saw and admired this fine and valuable picture in the Rinuccini Palace at Florence in 1847; it was purchased for our National Gallery in 1855.]

6. When the Virgin or the Child holds the Rosary, it is then a _Madonna del Rosario_, and painted for the Dominicans. The Madonna by Murillo, in the Dulwich Gallery, is an example. There is an instance in which the Madonna and Child enthroned are distributing rosaries to the wors.h.i.+ppers, and attended by St. Dominick and St. Peter Martyr, the two great saints of the Order. (Caravaggio, Belvedere Gal., Vienna.)

7. Very important in pictures is the Madonna as more particularly the patroness of the Carmelites, under her well-known t.i.tle of "Our Lady of Mount Carmel," or _La Madonna del Carmine_. The members of this Order received from Pope Honorius III. the privilege of styling themselves the "Family of the Blessed Virgin," and their churches are all dedicated to her under the t.i.tle of _S. Maria del Carmine_. She is generally represented holding the infant Christ, with her robe outspread, and beneath its folds the Carmelite brethren and their chief saints.[1] There is an example in a picture by Pordenone which once belonged to Canova. (Acad. Venice.) The Madonna del Carmine is also portrayed as distributing to her votaries small tablets on which is a picture of herself.

[Footnote 1: v. Legends of the Monastic Orders, "The Carmelites".]

8. The Virgin, as patroness of the Order of Mercy, also distributes tablets, but they bear the badge of the Order, and this distinguishes "Our Lady of Mercy," so popular in Spanish, art, from "Our Lady of Mount Carmel." (v. Monastic Orders.)

A large cla.s.s of these Madonna pictures are votive offerings for public or private mercies. They present some most interesting varieties of character and arrangement.

A votive Mater Misericordiae, with the Child, in her arms, is often standing with her wide ample robe extended, and held up on each side by angels. Kneeling at her feet are the votaries who have consecrated the picture, generally some community or brotherhood inst.i.tuted for charitable purposes, who, as they kneel, present the objects of their charity--widows, orphans, prisoners, or the sick and infirm.

The Child, in her arms, bends forward, with the hand raised in benediction. I have already spoken of the Mater Misericordiae _without_ the Child. The sentiment is yet more beautiful and complete where the Mother of Mercy holds the infant Redeemer, the representative and pledge of G.o.d's infinite mercy, in her arms.