Delphi collected works o.., p.942
Delphi Collected Works of Grant Allen, page 942
At that time and for some years previously Mantegna had been in the service of the Gonzaga family at Mantua, where he lived for the greater part of his artistic life. In the Castello of that town, he executed several frescoes, illustrating domestic events in the history of the Gonzagas, which are still among the most interesting objects to be visited in Mantua. It was natural, therefore, that he should be invited by Giovanni Francesco Gonzaga to paint the altar-piece for the high altar of the church to commemorate this victory. The picture must have been finished about the year 1498 or 1500. It stood in the building for which it was painted till Napoleon I brought it from Italy to Paris, where it has ever since remained.
These circumstances sufficiently explain the collection of saints who figure in the picture. In the centre is the Madonna of Victory herself, to whom Gonzaga vowed the church in case he should be successful. She is enthroned, as usual. The garlands of flowers and fruit, and the coral over her head, are favourite accessories with Mantegna: they occur again in the (much earlier) Madonna at San Zeno, Verona, of which the Crucifixion here formed part of the predella. The figures of Adam and Eve, in imitation of relief, on the pedestal, are thoroughly characteristic of Mantegna’s style, and recall the Paduan school of Squarcione, and the master’s dependence on the work of Donatello. The overloading of the picture with flowers, festoons and architectural decoration is also a Paduan feature of the same school: it comes out equally in the works of Carlo Crivelli — not well seen in this collection. On his knees in the foreground is Gonzaga himself, with his villainous Italian Renaissance face, as of a man who would try to bribe Our Lady with presents. And indeed Our Lady stretches out her friendly hand towards him, as if to assure him of favour and victory. Notice that the Marquis wears his armour: he is giving thanks, as it were, on the field of battle.
As often with Mantegna, the minor characters and saints are fuller of life than the two central divine personages: his Madonnas have frequently a tendency to be insipid. On the left of the picture, flanking the Virgin, stands St. Michael the Archangel, the “warrior of God,” as representing the idea that the Lord of Hosts fought on the side of the Italian confederacy. This beautiful figure, clad in refulgent heavenly armour, is one of the noblest and loveliest that Mantegna ever painted. Compare it with the two St. Michaels by Raphael, the early one in the Long Gallery: the later in the Salon Carré: note the general similarity of type, with the divergence in treatment. A little behind, again, half seen, stands St. Andrew, who was both Andrea Mantegna’s own namesake, and also one of the patrons of Mantua. He has an important church dedicated in his honour in that town — a Renaissance church, by Leon Battista Alberti: and in this church of his patron, Mantegna himself is buried. For the altar-piece of this same church, which he had doubtless selected beforehand for his own last resting-place, the great artist also painted a representation of the risen Saviour, with St. Andrew holding the cross of his martyrdom on one side, and St. Longinus (of whom more shortly) with his spear on the other. Thus there was every reason both why St. Andrew should be represented in a picture painted for the Marquis of Mantua, and why he should more particularly appear in a work by Andrea Mantegna. As one of the patron saints of town and painter, he naturally had his share in the thanksgiving for the victory. His features in this picture and in the one at Mantua are closely similar. Mantegna, indeed, imitated an older type, which he made his own, and reproduced like a portrait. Note that St. Andrew bears a cross as his symbol.
On the other side of the Madonna, St. Elizabeth kneels in the foreground, representing, I think, the patron saint of the Marchesa, Gonzaga’s wife, who was Isabella d’Este, sister of Duke Alfonso of Ferrara. (Isabella and Elisabeth are always regarded as variants of the same name.) Now in the chapel of St. Longinus in the church of St. Andrea at Mantua, aforesaid, where Mantegna is buried, he also painted a Madonna, with this same St. Elizabeth, holding the infant St. John Baptist, while the child Christ blesses him: no doubt a votive offering from Isabella. Here again we have a type of St. Elizabeth repeated in this picture. Behind St. Elizabeth stands the exquisitely wistful St. George, the patron saint of the Venetian territory, representing the part borne by Venice and her dependencies in the war of expulsion: the patron receives the thanks of his faithful votaries. (Mrs. Jameson thinks this figure is St. Maurice, another military saint, and patron of Mantua: comparison with various St. Georges and St. Maurices elsewhere makes me disagree with her. Besides, St. George’s lance is often broken, as here: you can note it so in the Raphael of the Long Gallery.) In the background stands St. Longinus, a Roman soldier, distinguishable by his lance and antique helmet. According to tradition, Longinus was the centurion who pierced the side of Christ: you see him so in the famous Rubens (called the Coup de Lance) at Antwerp, and in almost every mediæval Crucifixion or Calvary. (Look out for him in future.) When he saw the wonders which accompanied the Passion, we are told in scripture that he exclaimed, “Truly this man was the Son of God.” Later legend made him be converted, after being afflicted with sudden blindness, and undergo a singular voluntary martyrdom. His relics were brought to Mantua in the 11th century, and he has ever since been the chief patron saint of that city. Mantegna painted him often, and sometimes made a type of him. In the picture already described in the chapel of St. Longinus, he answers, as here, to St. Andrew, and wears a classical costume, on which the painter has lavished his usual care and minute accuracy of drawing. Notice him also in the foreground of Mantegna’s Crucifixion in the Salon Carré, bearing his spear — where, however, the type is not followed as usual. Thus not one of the characters grouped around the Madonna in this exquisite picture is without its full relevancy and meaning.
Do not overlook in this military votive offering the preponderance of soldier saints, and their appearance under arms, to commemorate the victory.
Observe also the way in which St. George and St. Michael hold the Madonna’s mantle, so as to enclose or embrace Gonzaga and his wife’s patroness, St. Elizabeth. This is a symbol of the Madonna’s protection: in what is called a Madonna della Misericordia Our Lady’s robe thus shelters numerous votaries. So, at Cluny, you will find a sculptured St. Ursula (in Room VI) sheltering under her mantle as many of the 11,000 Virgins as the sculptor could manage — as she also does in the Memling at Bruges.
On the æsthetic side, note once more the marked distinction which Mantegna draws between the historical portrait of the kneeling Gonzaga — a most ruthless ruffian — and the ideal figures of saints by whom he is surrounded. Remark, again, the angelic sweetness of the round-faced St. Michael, contrasted with the purely human look of longing and strife, and the guarded purity in the countenance of the St. George — who almost foreshadows Burne-Jones and Rossetti. Observe, too, how this romantic saint serves as a foil to the practical Roman Longinus, with his honest and sober face, and his soldierly sense of duty. Study the melting tones of colour throughout, and contrast the simple devotional calm of this religious work with the rapidity and movement of the mundane Mars and Venus beside it. Do not overlook a single detail; every hand and foot, every surface of metal, every fruit and flower is worthy of attention.
As always, I have only tried here to explain this picture, not to make you admire it. But the longer you look at it the more you will be charmed by its wonderful colour, its poetic grace, and the exquisite beauty of its drawing and composition.
Now, still in the same connection, go on into the Long Gallery, and look, near Andrea del Sarto’s Holy Family, at a mannered and theatrical picture of the Nativity by Giulio Romano. This is not a Nativity simple, but one with selected saints looking on: it was painted for the altar-piece of the altar of the Chapel of St. Longinus in Sant’ Andrea at Mantua — the same in which Mantegna had earlier painted the Longinus pictures noted above. The central portion of this altar-piece consists of a tolerably conventional Nativity, with the adoring shepherds, Raphaelized by Giulio Romano (who was Raphael’s favourite pupil) in accordance with the ideas of the early 16th cent. (It is interesting to note, by the way, the nature of these modifications.) In the background is the herald angel appearing to the shepherds: this scene, prior in time to the other, was often so represented in the same picture or carving: look out for it elsewhere, and also for such non-contemporaneous episodes in general. But the attendant saints, to right and left, looking on at the sacred scene, are St. John the Evangelist (known by his chalice and serpent) and St. Longinus. The last-named holds in his hands a crystal vase — a pyx or reliquary, containing the sacred blood of Christ, which Longinus caught as it fell, and which was brought with the rest of the relics to Mantua, and preserved in the very chapel for which this picture was intended. Compare this dull Longinus with the two by Mantegna in this collection: and when you visit Mantua, remember that these pictures came from these two churches. By thus interweaving your facts, you will get a far clearer conception in the end of the connection of art than you can possibly do if you regard the various works in pure isolation.
But what was Giulio Romano doing at Mantua? After Raphael’s death, his pupils were dispersed; and this his favourite follower settled down in the service of Duke Federigo Gonzaga (the first Duke — the earlier lords were Marquises), for whom he decorated the Palazzo del Tè, with its grotesque Titans. Primaticcio and Niccolo dell’ Abbate, pupils again of Giulio’s, were educated at Mantua, and afterwards summoned by François Ier to France, where they became the founders of the School of Fontainebleau. They thus passed on the Raphaelesque traditions into the French capital. It is partly for this reason that I have selected for my first examples this particular Mantuan group of paintings, in order that you may realise the close interaction of French and Italian politics, and the continuity of the Italian with the French Renaissance.
It is worth while, too, to enquire how the different pictures came into this collection. The Madonna della Vittoria, we saw, was brought as a trophy of war from Italy by Napoleon. The Giulio Romano, after hanging for some time in the chapel at Mantua, for which it was painted, was shortly annexed by the Duke of Mantua, who sold it to Charles I of England. That king formed a noble collection of Italian and Flemish works, which, after his execution, was sold by the Commonwealth for a very small price to a dealer named Jabach, who in his turn disposed of most of the pictures to Louis XIV; they formed the nucleus of the Louvre collection. Look out for these works of which Puritan England thus deprived herself, and see how considerable a portion they form of the earlier treasures of this Gallery.
Lastly, return once more to the Mantegnas in the Salle des Primitifs, and notice that the so-called Parnassus — that is to say, the Mars and Venus discovered by Vulcan — as well as the Vices conquered by Wisdom, and the companion pieces by Perugino and Costa, were all painted for Isabella d’Este-Gonzaga, to decorate her boudoir at Mantua. Of these works, I think Mantegna’s are the oldest, and struck the keynote for figures and treatment. For after Mantegna’s death, the Ferrarese painter, Costa, was invited from Isabella’s home to become court-painter at Mantua: and the Perugino is one in that master’s latest manner, most tinged with the Renaissance. Giulio Romano, again, succeeded Costa. If you will now compare Mantegna’s two works in this series with his others in this Gallery, you will be able to form a clearer conception of his admirable fancy, his unvarying grace, and his perfect mastery of execution: while if you contrast them with those by the two contemporary artists — the Umbrian Perugino and the Ferrarese Costa — you will be enabled to observe what was the common note of these early Renaissance masters, and what their distinctive individual characteristics. In particular, you may notice in these works, when looked at side by side with those of earlier painters, the enormous advance Mantegna had made in anatomy and in perspective. He is the scientific painter of Upper Italy, as Leonardo is the scientific painter of Florence.
These four pictures again made their way to the Louvre by a different route. They were captured at the sack of Mantua in 1630, and originally came to France to decorate the château of Cardinal Richelieu.
Once more, Duke Alfonso d’Este, Isabella’s brother, is the person whom you see in the portrait by Titian in the Salon Carré, together with his mistress Laura Dianti, painted about 1520. Familiarity with such facts alone can give you any adequate idea of the extraordinary rapidity in the development of art and the modernization of Italy in the 16th century.
For my next example I will take a quite obscure and unnoticed picture, also in the Salle des Primitifs, Giovanni Massone’s altar-piece in three compartments, number 261.
Savona is an unimportant little town between Nice and Genoa, chiefly noteworthy at the present day as the junction for a branch line to Turin. But in the 15th and 16th centuries it was a flourishing place, which gave employment to many distinguished Piedmontese and Lombard artists, the most famous of whom were Foppa and Brea. It also gave birth to two famous popes, Sixtus IV and Julius II, the latter of whom is familiar to most of us from the magnificent portrait by Raphael, three replicas of which exist, in the Uffizi and the Pitti Palace in Florence, and in the National Gallery in London. Sixtus IV erected for himself a superb sepulchral chapel in his native town of Savona: go and see it, if you pass by there, as well as the modern statue of the pope erected by his fellow-citizens. From that chapel this picture, by an otherwise unknown artist, has been abstracted and brought here. We know its author merely by the signature he has placed on a cartellino or strip of paper in the picture itself: Joh[ann]es Mazonus de Alex[andri]a pinxit — shewing that he was born in the Piedmontese town of Alessandria. For the rest, he is a mere name to us.
The picture itself, by no means a masterpiece, has in its centre the Nativity, designed in the usual conventional fashion, and in a somewhat antiquated Lombard style. The Madonna and St. Joseph have very solid haloes: the action takes place in a ruined temple, as often, symbolising the triumph of Christianity over heathendom. In the background are a landscape, and some pleasing accessories. But the lateral subjects give it greater interest. In the compartment to the L stands St. Francis of Assisi, in his usual brown Franciscan robe, as protector of Sixtus IV, who kneels beside him. Notice this way of marking the name of a donor, for the pope was Cardinal Francesco della Rovere. Observe too the stigmata, as far as visible, and compare this much later figure of St. Francis with those in the picture by Giotto and its two imitators. On the R stands a second Franciscan saint, also in the coarse brown garb of his order — the same in whose church Andrea Mantegna studied Donatello, and whom we have seen more than once during our Parisian excursions holding in his arms the infant Christ — St. Antony of Padua. He lays his hand on the shoulder of a second votary — the Cardinal della Rovere, afterwards the stern and formidable pope, Julius II. If you know the National Gallery and the Vatican, see whether you can recognise an earlier stage of the same features which occur in the famous portrait, and also in the figure of the pope, borne on the shoulders of his stalwart attendants into the temple at Jerusalem, in a corner of the famous fresco of the Expulsion of Heliodorus.
Recollect, again, that it was for the tomb of this same Pope Julius II that Michael Angelo produced the two so-called Fettered Slaves, which you have seen or will see in the Renaissance Sculpture Room of this collection. Weave your knowledge together in this way, till it forms a connected whole, which enables you far better to understand and appreciate.
I call your special attention to this picture, among other things, for its historical rather than its artistic value. But I want you also to realise that the man who was painted in this rude and antiquated style in his middle age was painted again in his declining years by Raphael at the summit of his powers, and was a patron of the mighty Michael Angelo at the zenith of his development. This will help to impress upon you better than anything else the necessity for carefully noting chronology, and will also supply a needed caution that you must not regard any work as necessarily early on no better ground than because it is comparatively archaic in style and treatment.
Next inspect the two little companion pictures of St. George and St. Michael by Raphael, on the R wall of the First Compartment in the Long Gallery. These two small works are rare examples of Raphael’s very earliest pre-Peruginesque manner. Morelli has shewn that the great painter was first of all a pupil of Timoteo Viti at Urbino, his native town. If you have not visited Bologna and Milan, however, this will tell you little; for nowhere else can you see Timoteo to any great advantage; and I may observe here that the best time to visit the Louvre is after you have been in Italy, where you ought to have formed a clear conception of the various masters and their relations to one another. But you can see at least, on the face of them, that these two simple and graceful little works are quite different in style and manner even from the Belle Jardinière, and certainly very unlike the much later St. Margaret which hangs close by them. They are still comparatively mediæval in tone: they have a definiteness and clearness of outline which contrasts strongly with the softer melting tones of Raphael’s later work: they show as yet no tinge of the affected prettinesses which he learned from Perugino — still less of his later Florentine and Roman manners. They are painted on the back of a chess or draught board, and were produced for Duke Guidobaldo of Urbino about the year 1500.
