"Due giovin par d'etate e par d'amoriLeonardo da Vinci e P PerusinoPier della Pieve."
"Due giovin par d'etate e par d'amoriLeonardo da Vinci e P PerusinoPier della Pieve."
—"Two youths alike in age and love Leonardo di Vinci and the Perugian Peter of Pieve." He is mentioned in Florence in 1490 in one of the books relating to the Cathedral, and there is a story of his having been fined for fighting in Florence in 1488.
In the only picture that remains to us of the series executed by Perugino in Rome for Sixtus IV. we see the result of all this Florence training, but we are also confronted at once by the great characteristic of the Umbrian school—free open space.
In considering this great feature, the most noteworthy characteristic of Umbrian art, it is impossible to avoid reference to Mr. Bernhard Berenson's pages and to his definition of what he terms "space composition," which he defines in this way: "Space composition differs from ordinary composition in the first place most obviously in that it is not an arrangement to be judged as extending only laterally, or up and down, on a flat surface, but as extending inwards in depth as well. It is composition in three dimensions and not in two, in the cube and not merely on the surface."[E]
Farther on he remarks: "This art comes into existence only when we get a sense of space not as a void, as something merely negative such as we customarily have, but on the contrary as something very positive and definite, able to confirm our consciousness of being, to heighten our feeling of vitality."
It is the wonderful art of space compositions which so distinguishes Perugino from his Sistine Chapel days down to the end of his life.
The power is so well expressed by Mr. Berenson that nothing is needed to further define it but he still further emphasises "space composition" when he states that it is an "intrinsically religious art" capable of "communicating the religious emotion" and able to "awaken in those who looked at the pictures a consciousness of preference for a life holy and refined."
In this first great picture "Christ giving the Keys to St. Peter," all the power of this marvellous capability is at once apparent.
It produces a sense of vastness, of spaciousness, of broad, free, open air enclosed only by the blue arch of Heaven, and therefore gathers up and retains all the higher emotions of the spectator.
There are the grand figures in the foreground, majestic and wonderful in their dignity; beyond them are others in the receding distance, smaller and smaller as the eye notes the vast distance expressed in the picture. In the centre rises the wonderful temple. Bramantesque and stately, and beyond it, disappearing away into the horizon are the everlasting hills that bound and yet seem to extend the broad space of the Umbrian landscape the utmost distance of which is lost in the blue haze of the sky.
The two triumphal arches at the sides serve to emphasise the great space that the picture embraces and the effect is that of gazing through an open window in Perugia or at Montefalco.
There is no sense of crowding, the space is so vast that the populace of a country could not crowd it, and the air circulates in and around every group and serves to give the greaterplein-aircharm.
There is a soothing quiet about the whole, a self-restraint and a stillness, and even though figure stands apart from figure and each one hardly notices the other, yet there is a fine thread of common interest to be seen connecting the whole of the foreground group and linking the spectators to the two central persons, Christ and the Foundation of His Church.
THE DELIVERY OF THE KEYS TO ST. PETERAlinari photo][Sistine Chapel, RomeTHE DELIVERY OF THE KEYS TO ST. PETER
Alinari photo][Sistine Chapel, Rome
THE DELIVERY OF THE KEYS TO ST. PETER
It is well when mentioning this great picture to state as a personal opinion that it is not possible to appreciate Perugino adequately, or even to understand himproperly, without a visit to Umbria itself.
The country differs so much from other parts of Italy that mere comparison with parts better known is useless, but when once the student has sojourned in the country the charm of its landscape is felt and understood. There is a vastness about its open spaces, an immensity of view, boundless and yet enclosed, that must be seen to be understood.
To linger on the fortifications of Montefalco, to look out from the public square of Trevi, to wander along the road that divides San Girolamo from Spello, to drive along the plains of Foligno, to stay at Nervi, Deruta, or Bettona, to gaze out over the plains around Assisi, or to appreciate the wonderland that is mapped out around lofty Perugia—all these are so many lessons to the right understanding of Perugino. Away and away in the rolling distance are those vast plains, not flat surfaces, but a luxuriant country-side, irregularly marked by the contours of hills and valleys, dotted with tiny fortified towns crowning each its own hill and looking down upon its neighbour. Great white winding roads meander hither and thither, single trees stand out in sharp tall silhouette against the intense blue of the sky, and around as far as eye can reach stretch the half-hidden, half-revealed mountains clothed in a purple haze while the golden glare of sunlight bathes all the intervening space in its mystic light, tinging with gold the very grass of the fields, the grey drab of the roads, the ruddy brown of the buildings, and the radiance of the distant towers and houses.
All the Umbrian artists felt the charm of this scenery, but no one save Perugino so fully and so consistently expressed it.
It is in all his works, and as one gazes out upon this "buoyant spaciousness" of view, the wondrous creatures of his conceptions, holy women, saints, prophets, apostles, religious guilds, praying populace, seem once more to people the earth, and away in the eternal immeasurable sky can be seen the Assumption, the angels, the mandorla of cherub faces, the comforting seraphim and the glowing cherubim, as Perugino saw them, and the sky is again the scene of the glories which faith enabled Perugino to visualise and depict.
It is the knowledge of his own country and the wonderful power of space composition that marks Perugino's pictures so emphatically as to enable us to determine that the "Delivery of the Keys to St. Peter" is the only fresco from the master's hand in the Sistine Chapel. It was Morelli who first pointed out that Crowe and Cavalcaselle were in error in attributing "Moses and Zipporah" and the "Baptism of Christ" to Perugino, and I accept his teaching in this matter quite readily. A careful study of the Sistine frescoes has convinced me that Morelli was right and Crowe and Cavalcaselle wrong. Even the two central figures in the disputed "Baptism," those of Christ and St. John, which are compared with the two similar figures in the predella at Rouen, which is undoubtedly authentic, and with the same scene in the National Gallery, which I consider a copy only of the master's work, betray the hand of Pinturicchio rather than that of Perugino.
In the fresco at Rome, the two figures are crowded closely together; the arm of Our Lord almost rests on St. John's head, the face of the saint is weakand feeble, the limbs are skinny and badly drawn, there is no sense of security in the feet, the hands are out of proportion and the draperies entirely lack the hook folds of Perugino, and are loose and inadequate. Above all, neither figure stands upon its two feet; in the case of the Christ one foot alone supports the whole body, a mistake that Perugino never makes. The whole picture is crowded with figures and hemmed in with hills. It is pictorial certainly, and effective, but it entirely lacks the spaciousness of Perugino. There is a feeling of crush and crowd such as Perugino never gives, and a total absence even in the landscape of that extensive vista of scenery, that breadth of treatment which is so important. Even the representation of the Eternal Father within the mandorla of cherubs and attended by angels is not placed high up in the illimitable aerial space, but almost touches a neighbouring hill, and serves but to overfill the picture and make its crowded composition a wearisome burden. Compare for a moment the predella at Rouen. The two central figures stand apart one from the other, and therefore stand out clearly and distinctly, while yet near enough for their mutual actions to be closely connected. They stand firmly and well balanced on their feet, the slight exaggeration of one of St. John's feet, being due to an accurate understanding on Perugino's part of the distortion apparently given to the limb by its being below the surface of the water. Around are the kneeling angels and attendant figures, eight only in number, carefully graduated in size according to position, aloof, serious, quiet, and still. Away and beyond is the rolling landscape, with its exquisite hills and dainty detached trees standing out clear against the sky. On and on the eye travels, eager to reach the limits of this limitless vision, and impressed more and more by the skill that painted in so tiny a compass so vast a scene. Above is the sky free from any crowd of spirits, and reaching up to unimagined heights.
Here is undoubtedly Perugino's work; but at Rome we see merely a clever overcrowded picture, an illustration simply, and most evidently the work of Pinturicchio. Three other frescoes in this chapel Perugino did undoubtedly paint for Sixtus IV., covering the eastern wall. They depicted the "Assumption," into which he introduced the kneeling figure of the Pope, the "Nativity," and the "Finding of Moses," but all these works were swept away during the Pontificate of Pope Paul III. to make way for the tremendous work of Michel Angelo, "The Last Judgment." It is infinitely to be regretted that no replica of these frescoes was retained, as the "Delivery of the Keys" is so superb a composition, that it but increases the desire of the spectator to know what Perugino's other frescoes were in the same chapel.
The payment for the frescoes in the Sistine Chapel was not authorised till August 8th, 1489, as Mariotti[F]records that at that time Perugino was entitled to draw on the Apostoliccameraat Perugia for 180 ducats, being the balance of money due for pictures in the Apostolic chapel. On the 5th of March 1490 Perugino gave a receipt in Perugia for that money.
THE BAPTISM OF CHRIST.Petiton photo][RouenTHE BAPTISM OF CHRIST(A predella panel from the San Pietro (Perugia) altar-piece)
Petiton photo][Rouen
THE BAPTISM OF CHRIST(A predella panel from the San Pietro (Perugia) altar-piece)
There are three pictures, one of which is especially named by Crowe and Cavalcaselle, which seem to belong to the early days of Perugino.
Not that they should be ascribed to the Cerqueto period, or to the Sistine Chapel time, but it is probable that they were painted between 1480, when the master was in Rome, and 1491, when he produced on his second journey to the Eternal City the magnificent altar-piece now in the Villa Albani. Crowe and Cavalcaselle refer to the tondo in the Louvre, and to it we add the somewhat similar work at Verona and the "Baptism" at Vienna.
There is a certain immaturity in these three pictures, a straining after effect, a poorness in colouring, and a rigidity in the draperies, together with a niggling technique, with hard tight outlines, that was to give place so speedily to far more breadth. At the same time, thus early, if my surmise as to date is correct, can be seen the characteristics of Perugino. All three pictures are full ofplein-aireffect, the one at Verona especially. The group in Paris of "Madonna and Child" with two saints and two angels is a little cramped and crowded. The Verona one omits the two saints and introduces as another child St. John Baptist.
In the Vienna "Baptism," which has been repaintedin places, there is a hardness in the draperies, a stiffness in the attendant figures, and an unfinished character to the landscape; but in each of the three there is sweetness, calm, and devotion, and they mark the beginning of quite a new movement in Italian art. It will be noticed that both in Paris and Verona the under draperies are regular and hard in their pleating, that the head-dresses are merely conventional and stiffly angular and that ornaments, decoration, and jewellery have received an amount of fine laborious detail work, which renders them somewhat too conspicuous, and shows that the artist had not yet realised the sense of proportion in the various parts of his pictures that distinguished him later on.
From consideration of these three pictures, remarkably interesting and thoroughly typical as they are of the new school of work just unfolding, it will be well to pass on to more definite ground and consider some dated pictures which follow in due course.
There is an amusing story in Mariotti respecting one masterpiece that should be mentioned here. The Priori of Perugia desired to have an important altar-piece for their Capella dell' Magistrato, and in the predella of the picture, or else introduced into the altar-piece itself, were to be the portraits of the worthy Priori.
A local artist, one Pietro di Maestro Galeotto, was selected for the work, and on the 7th of June 1479 a contract was made with him for it, the price to be 200 florins, and the picture to be completed in two years under a fine for non-compliance of 50 golden ducats. Galeotto from time to time drew payments on account from the Priori, and three years passed away andyet there were no signs of the altar-piece and no mention of the fine. On June 29th, 1482, another year's grace was granted to Galeotto on the plea that there had been some contagious disease in Perugia and he had struck work and absented himself; but in May 1483 Galeotto died, whether from this plague or not is not recorded, but when inquiry was made of his heirs as to the picture nothing could be found of it but the frame. Shortly after this time Perugino visited Perugia, and to him the Magistrates turned for help; and, bringing much pressure to bear upon him, prevailed upon the artist to sign a contract dated 28th November 1483 binding himself to produce the picture in four months for 100 florins. The details of the picture are all given in the contract, and the names of the four Saints, who were to surround the Madonna and Child, and, above all, the portraits of the Priori were not to be omitted. But by this time Perugino had received the commands of Pope Sixtus IV. to come to Rome, and so a few days after signing the contract Perugino left Perugia without giving any further consideration to the wishes of the worthy Priori or the text of the contract. Even the first section of the work, containing the portraits which he had faithfully promised should be ready in December 1483, was quite forgotten.
The term of office, however, for which the Priori were elected was rapidly nearing its close, and there were still no signs of the portraits of these eminent men. In despair the Priori turned to a third artist, Santi di Polonio del Celandro, and in a contract dated 31st December 1483 they bound him to supply the picture and complete it within a year, but inserted a clausethat all the portraits together with that of their notary were to be painted within a fortnight.
For the whole work he was to have one hundred florins. This time the Priori kept their eye on the artist; there was no time to lose. Shortly they would go out of office, and then the chance of having their portraits forever adorning their chapel walls would be gone, and so the poor Celandro had to paint the eleven portraits within fifteen days, under pain of a very heavy fine. Somehow or other he accomplished the work; the portraits were done, and temporarily remained in the chapel standing against the wall waiting for the completion of the rest of the pictures. But, having accomplished this part of the work, Celandro took no further heed of the contract, and the Priori having obtained their desire, troubled no further as to the Madonna and saints, or were powerless to force Celandro to complete the work. Twelve years actually passed away, and the chapel still lacked its altar-piece, and Celandro, like Galeotto, died.[G]In 1495 Perugino was again at Perugia, full of honour and fame; and once more the decoration of the Capella was resolved on. The Priori—quite a new body to the one which had originally planned the picture, entered into another contract with Perugino, dated 6th March 1495—for him to paint the altar-piece on the same scheme as before, but with far higher remuneration. Perugino was to do the work in six months, was to receive one hundred gold ducats in three payments, and, in lieu of the Mother of Mercy in the lunette, was to paint a Pietà, and for that purpose—alas for the poor Priori—the portraits in fresco by Celandro which filled the space allotted to the Pietà were to be removed, broken up, and carted away. All, therefore, that remains concerning these notable Priori of 1483 whose portraits were to have been handed down to perpetuity, are their ten names recorded by Mariotti, and the name of Rubino di Giacomo, their notary; but of their portraits nothing is left.
THE MADONNA ENTHRONED, WITH FOUR SAINTSAlinari photo][Vatican, RomeTHE MADONNA ENTHRONED, WITH FOUR SAINTS
Alinari photo][Vatican, Rome
THE MADONNA ENTHRONED, WITH FOUR SAINTS
Perugino at last set to work, and the beautiful altar-piece now in the Vatican is the result. There is the Madonna and Child on the throne, and near by there are the four great saints. The picture is exquisitely beautiful, full of Perugino's special charm, and bearing marks of the Piero della Francesca influence in the arches that support the canopy, while below the feet of the Madonna, to make quite clear as to who painted the picture, is the signature in somewhat remarkable form:
HOC PETRUS DE CHASTRO PLEBIS PINXIT.
Inasmuch as consideration of this finished picture brings our chronological survey up to 1495, it will be desirable for us to retrace our steps to the time that Perugino spent in Florence.
Vasari records many works executed in that city, but his chronology is so perplexing that it is difficult to say whether they were all executed at the time to which we refer, or later in the artist's career.
Probably the frescoes in the Convent of the Frati-Gesuati beyond the Pinti Gale, a house that was destroyed in the siege of Florence in 1529, were early works, inasmuch as the panel pictures that were saved from the church, and which now rest in the Accademia, were painted in 1492-93.
There were, however, as already mentioned, three pictures on panel executed for the same convent, and these, fortunately, are still in existence. They were carried, at the time of the siege, to the gate of San Pier Gattolini, where the monks were provided with a refuge in the church and convent of San Giovannino, now known as La Calza. These three pictures are the "Crucifixion," now in La Calza, the "Pietà," in the Accademia, dated 1493, and the "Christ in the Garden," also in the Accademia. Of these three early pictures the one in La Calza is in some ways the most interesting. It is a very puzzling picture. Vasari describes it so clearly that there is no possibility of error as to the picture he names. He speaks of the "infinite care" with which it is executed. He refers to its being carried for safety to the church, where it still rests, and he mentions its condition as injured by numerous cracks, but the difficulty is that, while much of the picture is distinctly Peruginesque, three of the figures might have been painted by Luca Signorelli, so great a resemblance in general characteristics do they bear to his work. Crowe and Cavalcaselle hesitate to ascribe it to either master, inclining more to the view that Raffaelino del Garbo may have painted it, but with this last ascription Icannot at all agree. The composition is that of Perugino, the open air effect and the distance, the single detached trees and the high rocks are all Umbrian. The draperies of the four standing figures and of the Christ have the distinctive folds that are so thoroughly characteristic of our painter, and the borders to the garments are equally noteworthy. The attitude of St. Francis and of S. Giovanni Columbini are thoroughly in accordance with Perugino's methods, but when we turn to St. Jerome and St. John Baptist the case is very different. In these figures the fierce strength and muscular development is foreign to Perugino's ordinary work, and he appears to have been painting under Signorelli's influence, and even endeavouring to introduce into faces and limbs the virile power and movement of Signorelli, which at that time was specially attractive to him. The figure of the Magdalen (strangely termed by Crowe and Cavalcaselle the best figure in the picture) is, I consider, a much later addition by quite another hand. The picture composes perfectly without it, and a very close inspection convinced me that it was not originally in the design, and that the draperies of S. Giovanni Columbini can be traced through the draperies of the Magdalen. In no way does the Magdalen recall Perugino. The attitude is not his; the draperies have entirely different folds; the hands are quite different in their structure; and the hair is painted with entirely altered technique.
THE CRUCIFIXIONAlinari photo][La Calza, FlorenceTHE CRUCIFIXION
Alinari photo][La Calza, Florence
THE CRUCIFIXION
I look upon this La Calza "Crucifixion" as one of the earliest, if not the very first of Perugino's works in Florence that survives.
In the Accademia (two pictures) we are on quite different ground. Here can be seen the hand of Perugino in every part and the wonderful power of space composition can be realised to the full. The receding arches in the "Pietà," bespeaking the influence of Piero della Francesca, the exquisite landscape in the background, the curious aloofness of each figure, and the delicate chain of sympathy that binds them all together, the tender sorrowful face of the Madonna seated in the midst bearing on her knees the dead body of her Son, all of Perugino's best.
THE DEAD CHRISTAlinari photo][Accademia, FlorenceTHE DEAD CHRIST
Alinari photo][Accademia, Florence
THE DEAD CHRIST
The third picture, the "Christ in the Garden," is fuller still of the genius of space composition. Far off are the hills that girdle the landscape, and the eye is carried on from one to the other, each step revealing new beauties, till in the extreme distance the sky and land melt into one another. In the immediate foreground are the three disciples sound asleep in the attitudes that convince you of heavy slumber. In the centre of the picture is Our Lord kneeling on a hillock deeply engaged in prayer, and above is an angel flying toward Him bearing the chalice of sorrow. Below and still further removed from the eye of the spectator are groups of soldiers on the one hand and of priests and people on the other rapidly moving toward the central figure. Their proportions are finely adjusted to their distance and position, and there is an admirable sense of movement in all. Beyond them are the distant town, the hills, the country, and above, with its depth and arch and vastness, suggested in most subtle manner by the light fleecy clouds and by the very curves of the angel's figure and the movement of his wing risesthe blue vault of the heaven.
CHRIST IN THE GARDEN OF GETHSEMANEAlinari photo][Accademia, FlorenceCHRIST IN THE GARDEN OF GETHSEMANE
Alinari photo][Accademia, Florence
CHRIST IN THE GARDEN OF GETHSEMANE
All the genius of Perugino exists in this picture. Later on there is a greater sweetness in some of the faces, there are more figures, there is a purer and more exquisitely sunny colouring, but in composition this early work contains all the characteristics of the master.
These two must be attributed, however, to a later period than the frescoes and La Calza picture already mentioned, which were for the same convent, and in the interval between painting the frescoes for the Gesuati and the La Calza picture and these two Accademia pictures, Perugino had declined a commission at Orvieto, and had been to Rome and painted there for Cardinal Giuliano della Rovere, afterwards Julius II.
Once more we must retrace our steps and tell the story of the Orvieto contract.
It is unnecessary to refer to the work done in Orvieto Cathedral by Beato Fra Angelico; but after his death the work remained unfinished, and the authorities of the cathedral could not find anyone who was prepared to complete the scheme of decoration and whose work appeared to them worthy of its place. Forty-four years had passed away, and then Perugino visited Orvieto. He was asked to examine the chapel and give a price for its decoration. He did so; at 1500 gold ducats for the whole chapel, provided that scaffolding, lime, gold, and ultramarine were furnished to him. He agreed to use such subjects as were submitted to him, and to personally execute the hands and faces of all the figures. His offer was not accepted in its entirety; but a contract was made for him to do the ceilings and spaces above the capitals for 200 gold ducats, ten of which were paid him, on the understanding that he began the work in April 1490 and continued it through the whole of the following summer. Perugino, however, having secured the contract, was in no hurry to fulfil it, and as the question was being discussed in Florence as to the completion of the cathedral west front, he left Orvieto, and hurried on to Florence to compete in the proposed work.
The work in Florence, however, did not come off, and Perugino proceeded to Perugia and went on again to Rome. Here he commenced the work for his patron Cardinal Giuliano della Rovere, almost all of which has since perished, one notable picture only being left.
The artist seems to have dreaded lest the canons of Orvieto should demand his presence in their cathedral, and it is clear that they made strenuous efforts to lay hold of him.
The Cardinal, very desirous of retaining his services for himself, protected the artist, and when the Orvieto authorities determined to cancel the contract, he wrote to the Priori an exceedingly strong letter, telling them to await the convenience of the artist and himself. This letter of June 2, 1492, was in reply to one sent to Perugino stating that the Priori would appoint some one else in his stead.
THE ALBANI ALTAR-PIECEAnderson photo][Villa Albani, RomeTHE ALBANI ALTAR-PIECE, 1491
Anderson photo][Villa Albani, Rome
THE ALBANI ALTAR-PIECE, 1491
The Cardinal reminded the authorities that they had promised, in reply to a previous letter from Perugino, to wait a few months, and he adds: "Now Maestro Pietro has stated that, contrary to your word, you intend to substitute for him another painter who shall do your work. This is indeed truly remarkable conduct. We laboured under the impression that youwere to be compliant as best suits the love we have ever borne to your community. So we now again exhort and pray that you do reserve this place, which is his due, to Maestro Pietro, and refrain from molesting him for the short time during which he has to expedite our affairs."
The Orvietans had, however, meantime, been in correspondence with Pinturicchio, but fearing to offend so great a dignitary as the Cardinal, they retained the chapel of S. Brizio for Perugino, giving Pinturicchio work in another part of the cathedral.
Perugino, however, never kept his promise, though it does not appear whether he returned to the Priori of Orvieto, the ten ducats they had advanced him, and eventually, as is well known, Luca Signorelli was employed to decorate the chapel in question.
As already mentioned, but one picture remains of the work done for the Cardinal at Rome. This is the wonderful altar-piece, dated 1491, now the property of Prince Torlonia, and to be seen in the Villa Albani.
It is in six compartments, and is a most beautiful work, full of brilliant colour. In the centre is "The Nativity," represented as having taken place beneath a sort of temple with open sides, its roof resting on a series of beautiful arches forming a centre and two aisles and springing from square pillars with rich capitals.
The three divisions above contain the "Annunciation" and "Crucifixion." On either side of the cross are St. John the Divine and the Virgin, and at its foot kneels the Magdalen. If with this figure of Mary Magdalen is compared the similar one in the LaCalza picture the difference will be apparent. There is a beauty and nobility of face and a grace of posture wholly lacking in the La Calza picture, and the draperies, so sure a mark of Perugino's hand, are here as true to his method as in the Florence picture they are manifestly different. On one side of the lunette is a panel representing the Virgin kneeling beneath the open arcading of a temple, and on the opposite side a similar panel containing the Archangel Gabriel.
The altar-piece is full of the influence of Piero della Francesca, the fine drawing of the receding arches, the architectural details, the marble of the pavement and the proportion of all the figures mark in unmistakable form the teaching of the man of Arezzo, but beyond all this there is that marvellous charm of open air and composition in depth that is so marked in the best works of our Umbrian master. The lunette gives Perugino at his best in this period, and the distance, with its rocks, pools of water, cities, plains, and hills, is of fascinating beauty, and fills the spectator with amazement. The whole picture is bathed in a haze of golden colouring. The tones, in places almost jewel-like in their transparent brilliancy, are tender and expressive, and there is a serenity and quiet about the work that is quite wonderful and expressive of complete peace and masterful resignation. The picture is signed:
PETRVS DE PERVSIA PINXIT 1491.
Now for a while we return to Florence, picking up the threads that we dropped a few pages back.
THE FIESOLE ALTAR-PIECEAlinari photo][Uffizi Palace, FlorenceTHE FIESOLE ALTAR-PIECE, 1493
Alinari photo][Uffizi Palace, Florence
THE FIESOLE ALTAR-PIECE, 1493
In 1493 Perugino was balloted, so Orsini says,into the municipal council at his native place, Città della Pieve, for May and June, and is said to have served his time there, but in the same year he was painting at Florence, and, according to Mariotti, had a botega in that city and accepted many commissions. To this period belong two notable pictures, one in Florence and the other in Vienna. The face of the Virgin in each picture is identical, and the infant Christ in each is painted from the same model. The picture in the Uffizi was painted for San Domenico in Fiesole, and was the second altar-piece Perugino did for that church, the first, painted in 1488, having disappeared.
It represents the Virgin on a throne bearing the infant Christ on her knees. On one side stands St. Sebastian (to whom reference will be made later on) and on the other, St. John the Baptist. The group stands under the vaulted arching resting on square pillars, of which Perugino was so fond. In the distance is the customary landscape. The picture is signed:
PETRVS PERVSINVS PINXIT AN 1493.
The other work is at Vienna, and bears an inscription denoting the name of the priest who commissioned its execution.
The Blessed Virgin is on a throne in this picture also, but the group is enclosed by high stone walls only open to the sky. On one side stand St. John the Baptist and St. Paul, on the other, St. Jerome and St. Peter. The St. Jerome is the same face as appears in the Albani altar-piece of 1491, and the curious long white beard which he wears, and which hangs in twodivisions, will be noticed many times in later works notably at Trevi and Montefalco, and constitutes a mark of Perugino's own handiwork.
We now come to the year 1494; but before dealingseriatimwith the pictures painted at that time it will be well to refer briefly to a question of technique. Crowe and Cavalcaselle make a definite statement to which I can give no adherence. They speak of Pietro's work changing from tempera to oil work, and they allude to his inability at this time to use the new medium in all its complexity, and later on to his complete mastery over oil-painting and his constant use of it. Mr. Herbert Horne, on the other hand, states with an equal assurance that "all Perugino's pictures were painted in tempera on a gesso background,"[H]and I find it as difficult to accept this statement as that of Crowe and Cavalcaselle as a sufficient explanation of the question.
It is quite clear to a careful observer that the technique of the Albani picture differs from that of the triptych in the National Gallery, for example; but the difficulty is then only stated. It is an extremely puzzling question to determine from an old master painting whether it was painted in tempera or not. Even Ruskin once admitted that he had for a long time been holding up for admiration as the finest oil-painting what he finally discovered to be tempera. The repeated oiling and varnishing to which Italianpictures have been submitted renders the task of discriminating the original medium one of the greatest perplexity. When to this is added the further statement that in some pictures it would appear that the under-painting which gives the shadows is in tempera and the glazes in oil colour, the danger of making such dogmatic statements as those already mentioned, is still more apparent.
The information which we possess as to tempera painting in the fourteenth century is derived from the "Trattato" of Cennino Cennini, and this has just been re-translated by the one person in England, who, more than anyone else has practised and understands tempera work. Mrs. Herringham, who has for years worked in tempera and copied the Quatrocento pictures in the National Gallery, has discussed this abstruse question, and to her knowledge, derived both from personal conversation and from her invaluable book,[I]I have obtained much information, and have coupled it with close personal examination of the pictures, and some interesting experiments. I think, in considering tempera painting, one factor, that of climate, has not always received sufficient attention. Mr. Spencer Stanhope has expressed to Mrs. Herringham that tempera never dries completely in this country, and should not be varnished, but that has not been her experience. It, however, expresses in crude statement, the difficulty there is in this moist climate in using tempera satisfactorily, and there is little doubt that part of the success of Italian tempera work is due to the climate in which the artists worked. It is quite clear from Mrs. Herringham'swork, that tempera painting, by which I mean strictly yolk-of-egg painting, is capable of the soft transparent effects which are to be seen in Perugino's pictures, and that no admixture of another vehicle with the egg is needful. It is not, however, clear whether thewholeof many of his pictures were painted with yolk of egg alone.
I was in hopes at one time that a careful study of cracking and a comparison of the shape and formation of the cracks on different pictures would give me some definite formulæ by which the medium used could be detected, but a very careful examination only gave inadequate results. There appear to be certain thick ridge-like formations in the darker colours especially at the very edges of the draperies, which it is very difficult to imitate in tempera, and while the landscape is most clearly put in quite lightly in tempera, yet the draperies are so different in handling as to give the impression that another medium was used for them. There is also a curious variety in Perugino's pictures as to hatching, especially after 1500, and the hatching which till then only appears in the flesh, is later on to be seen in other parts of the picture. Blending of one colour with another is also to be seen in some of the later pictures to an extent that the earlier pictures never show, as with pure tempera painting the paint "cannot be moved and blended as in oil work," but "it must be put on and left alone till it is dry." I do not pretend to have touched more than the fringe of this subject, but my opinion is that Perugino did many of his pictures wholly in tempera, and that with others he used tempera for the under-painting and oil for the glazes, and that there are also pictures where size has been used as a medium for the draperies when great solidity and heavy cordy outline was desired. The question of oil colours cannot be dismissed in a sentence. Perugino probably learned a good deal as to the use of colours from the Gesuati, who were, as Vasari informs us, well practised in the art of colours, and conversant with glass-painting and enamel work, but the mystery remains as to how it is that the very fugitive colours he used have stood and remained as brilliant as ever.
For his Cantor Lectures in 1892,[J]Dr. A. P. Laurie carried out some remarkable experiments with certain fugitive colours and certain oils and balsams, with a view to ascertaining whether any oil varnishes were impervious to moisture, and securely locked up the colours against change. Some of these experiments I have repeated, and I have had some interesting conversation with Dr. Laurie, and I agree with him absolutely that the only vehicles which lock up the colours against moisture and against the action of sulphuretted hydrogen are those composed of balsams. The stickiness of colour ground in balsam to which he alludes can, I have ascertained, be overcome by a few drops of pure linseed oil and a morsel of wax, and the result can then be used easily with a brush. Experimenting with the balsams of the larch and of the silver fir, I have been able to protect verdigris, orpiment, and kermes lake securely, and the experiments have been mainly conducted with verdigris and orpiment as notoriously fugitive colours and yet colours which it is quite clear Perugino used.
It may be well perhaps to allude here to Vasari's story respecting the artist's use of ultramarine. The colour was so costly that in several of his contracts Perugino expressly stated that his patron was to provide it, and Vasari states that when he was painting in the cloister of the Ingesuati, the Prior, who himself prepared and supplied the ultramarine, was mean and mistrustful as to Perugino's use of it, and would always be present when it was used. The artist took the Prior's distrust to heart, and by constantly washing his brush in a bowl of water allowed more colour to be precipitated than he was using in his fresco. Having punished the Prior in this way, he gathered up the blue from the water and returned it to him with the words, "This belongs to you, father; Learn to trust honest men, for such never deceive those who confide in them, although they well know how to circumvent distrustful persons like yourself when they desire to do so." Pliny records a singular story about vermilion. Perugino's skies were painted with this colour, and put on very thinly, and they have a peculiar formation of cracking which is quite recognisable.
As regards grounds, I believe that all Perugino's panel pictures are upon gesso laid upon panel, but in many of them it seems to me that linen has been used between the panel and the gesso as if to bind them together. Verdigris is, I believe, the only colour that will produce some of Perugino's greens, and, as far as I have experimented, the balsams, as Venice turpentine and olio d' abezzo, are the only varnishes that protect it unchanged against the action of sulphuretted hydrogen and moisture.
These few statements as to technique are only suggestive. I am not a chemist, and the subject demands prolonged experiments in a laboratory; and such experiments should result in most interesting discoveries. Resta calls Perugino's colouring dry and sparing; Lanzi alludes to what he terms its skimpiness, but the very thinness of it is but proof of the artist's complete mastery of his medium, and that this medium was always mainly tempera, and was never what we know as oil painting is my distinct opinion, based upon an examination of almost every one of his works in Italy.
Crowe and Cavalcaselle, in speaking of the beautiful picture at Cremona dated 1494, refer to it as executed in Florence and sent to Cremona, but there are grave reasons against accepting this statement. It is quite clear that in that year Perugino was in Venice,[K]and it is more natural to believe that he painted the picture in Cremona itself. The picture is one of great beauty, but is singularly unlike most of the painter's other creations in a sturdy robustness of pose and countenance, both in the Madonna and in the Child, unlike the calm and slightly insipid composure of other works. This characteristic may perhaps be attributed to the recent influence of the works of Giovanni Bellini and Antonello da Messina.
The picture represents the Blessed Virgin and Child on a throne, while St. James is on one side, St. Augustine on the other of the central figures. It is signed 1494, and still hangs in St. Augustine's Church, Cremona, on the altar of the Roncadelli family.
In 1496 the Duke Il Moro of Milan was anxious to obtain the services of another painter for the rooms at the Castello, and he wrote to his envoy in Florence for information. The envoy replied, giving to the Duke information as to the leading characteristics of each of the greater Florentine artists. Of Perugino he wrote: "He is a rare and singular artist, most excellent in wall painting. His faces have an air of the most angelic sweetness." The Duke Lorenzo at once decided to employ Perugino, and wrote to his friend Guido Arcimboldo, Archbishop of Milan, who was then in Venice, begging him to inquire about Perugino, and, if possible, engage him. The Archbishop replied on June 14th to say that Perugino had left Venice. Unable to secure his services himself at that time, the Duke recommended Perugino to the monks of the Certosa at Pavia, and commissioned a great altar-piece from him. Accordingly, in October 1496, we hear of Perugino being at Pavia working at the altar-piece. In the following year, 1497, Il Moro again tried to secure the services of Perugino for the Castello, and wrote to one of the Baglioni, who at that time ruled over Perugia, begging him to send Perugino to him; but the artist was then at work in Perugia, and so full of commissions that he declined Il Moro's offer, and never went to the Castello.
The two years, 1494 and 1495, saw the completion of the altar-piece for the Magistrates' Chapel in Perugia—now in the Vatican Gallery and already mentioned,—the great "Entombment" in the Pitti Palace, the "Ascension" altar-piece for San Pietro, Perugia, the portrait of Francesco delle Opere in the Uffizi, and the commencement of the greatest work of all, which was finished in 1496, the "Crucifixion" at Sta. Maria Maddalena dei Pazzi.