Early Italian Painting. Joseph Archer Crowe

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      The oldest representations of the Virgin Mary now remaining are the sculptures on ancient Christian sarcophagi of about the third and fourth centuries, and a mosaic in the chapel of San Venanzio at Liome, referred to by antiquarians, emanating from the seventh century. Here she is represented as a colossal figure, draped majestically, standing with outspread arms (the ancient posture of prayer) and her eyes raised to heaven; then, after the seventh century succeeding her image in her maternal character: seated on a throne with the infant Christ in her arms. We must bear in mind, once and for all, that from the earliest ages of Christianity, the virgin mother of Christ has been selected as the allegorical embodiment of religion in the abstract sense; to this, her symbolic character must be lended those representations of later times, in which she appears trampling on the dragon, folding her votaries within the skirts of her ample robe, interceding for sinners, and crowned between heaven and earth by the Father and the Son.

      In the same manner, traditional heads of St. Peter and St. Paul, roughly sketched, later became the groundwork of the highest dignity and beauty, still retaining that peculiarity of form and character which time and custom had consecrated in the eyes of the devout.

      Besides the representations of Christ and the Virgin, some of the characters and incidents of the Old Testament were selected as subjects of art, generally with reference to corresponding characters and incidents in the Gospel. Thus, St. Augustin, in the latter half of the fourth century, tells us that “Abraham offering up his son Isaac” was then a common subject, typical, of course, of the sacrifice of the Son of God; “Moses striking the rock,” the Gospel or the water of life; the vine or grapes expressed the sacrament of the Eucharist; Jonah swallowed by the whale and then disgorged signified death and resurrection; Daniel in the lions’ den signified redemption. This system of corresponding subjects, of type and anti-type, was later, as we shall see, taken much further.

      In the seventh century, painting, as it existed in Europe, may be divided into two great schools or styles – the Western, or Roman, of which the central point was Rome, and which was distinguished, amid great harshness of execution, by a certain dignity of expression and solemnity of feeling; and the Eastern, or Byzantine school, of which was headquartered in Constantinople, and which was distinguished by greater mechanical skill by adherence to the old classical forms, by the use of gilding, and by the mean, vapid, spiritless conception of motive and character.

      Master of the Crucifixion, Crucifixion and Eight Episodes of the Passion of the Christ, end of the 12th century to the beginning of the 13th.

      Tempera on wood, 250 × 200 cm.

      Galleria degli Uffizi, Florence.

      Bonaventura Berlinghieri, Scenes from the Life of St. Francis, 1235.

      Tempera on wood, 160 × 123 cm.

      Church of San Francesco, Pescia.

      From the fifth to the ninth century, the most important and interesting remains of pictorial art are the mosaics in the churches and the miniature paintings with which the Bible and Gospel manuscripts were decorated.

      But during the tenth and eleventh centuries, Italy fell into a state of complete barbarism and confusion, which almost extinguished the practice of art in any shape; of this period only a few works remain. In the Byzantine Empire, painting still survived; it became, indeed, more and more conventional, but the technical methods were kept up. And so it happened when, in 1204, Constantinople was taken by the Crusaders and the intercourse between the east and west of Europe was resumed, that several Byzantine painters passed into Italy and Germany where they were employed to decorate churches, and taught the practice of their art, their manner of pencilling, mixing and using colours, and gilding ornaments to students who chose to learn them. They brought over the Byzantine types of form and colour, the long lean limbs of the saints, the darkvisaged Madonnas, and the blood-streaming crucifixes; these patterns were followed more or less imitatively by the native Italian painters who studied under them.

      Specimens of this early art remain, and in later times have been diligently sought and collected into museums as curiosities, illustrating the history and progress of art. As such, they are interesting in the highest degree, but it must be confessed that otherwise they are not conventionally attractive. There are some very valuable examples in the Royal Collection of Britain. There is also one in the National Icon Collection of the British Museum, a little Cretan picture of the famous Apothecary Saints, Cosmo and Damian, painted by a certain, Emanuel Tzanes, in the seventeenth century. In the Gemäldegalerie in Berlin, the Galleria degli Uffizi in Florence, and in the Louvre, a few Greek pictures are preserved as curiosities. The subject is generally the Madonna and Child enthroned, sometimes alone, sometimes with angels or saints ranged on each side. The characteristics in all cases are the same: the figures are stiff with long and meagre extremities, the features are hard and expressionless, and the eyes are long and narrow.

      The head of the Virgin is generally declined to the left: the infant Christ is generally clothed and sometimes crowned; two fingers of his right hand are extended in an act of benediction; the left hand holding a globe, a scroll, or a book. With regard to the execution, the ornaments of the СКАЧАТЬ