The four evangelists and the twelve apostles are, in their collective character in relation to the Virgin, treated like the prophets, and placed around the altar-piece. Where we find one or more of the evangelists introduced into the group of attendant "Sanct.i.ties" on each side of her throne, it is not in their character of evangelists, but rather as patron saints. Thus St. Mark appears constantly in the Venetian pictures; but it is as the patron and protector of Venice.

St. John the Evangelist, a favourite attendant on the Virgin, is near her in virtue of his peculiar relation to her and to Christ; and he is also a popular patron saint. St. Luke and St. Matthew, unless they be patrons of the particular locality, or of the votary who presents the picture, never appear. It is the same with the apostles in their collective character as such; we find them constantly, as statues, ranged on each side of the Virgin, or as separate figures. Thus they stand over the screen of St. Mark's, at Venice, and also on the carved frames of the altar-pieces; but either from their number, or some other cause, they are seldom grouped round the enthroned Virgin.

It is ST. JOHN THE BAPTIST who, next to the angels, seems to have been the first admitted to a propinquity with the divine persons. In Greek art, he is himself an angel, a messenger, and often represented with wings. He was especially venerated in the Greek Church in his character of precursor of the Redeemer, and, as such, almost indispensable in every sacred group; and it is, perhaps, to the early influence of Greek art on the selection and arrangement of the accessory personages, that we owe the preeminence of John the Baptist.

One of the most graceful, and appropriate, and familiar of all the accessory figures grouped with the Virgin and Child, is that of the young St. John (called in Italian _San Giovannino_, and in Spanish _San Juanito_.) When first introduced, we find him taking the place of the singing or piping angels in front of the throne. He generally stands, "clad in his raiment of camel's hair, having a girdle round his loins," and in his hand a reed cross, round which is bound a scroll with the words "_Ecce Agnus Dei_" ("Behold the Lamb of G.o.d"), while with his finger he points up to the enthroned group above him, expressing the text from St. Luke (c. ii.), "And thou, CHILD shalt be called the Prophet of the Highest," as in Francia's picture in our National Gallery. Sometimes he bears a lamb in his arms, the _Ecce Agnus Dei_ in form instead of words.

The introduction of the young St. John becomes more and more usual from the beginning of the sixteenth century. In later pictures, a touch of the dramatic is thrown into the arrangement: instead of being at the foot of the throne, he is placed beside it; as where the Virgin is throned on a lofty pedestal, and she lays one hand on the head of the little St. John, while with the other she strains her Child to her bosom; or where the infant Christ and St. John, standing at her knee, embrace each other--a graceful incident in a Holy Family, but in the enthroned Madonna it impairs the religious conception; it places St.

John too much on a level with the Saviour, who is here in that divine character to which St. John bore witness, but which he did not share.

It is very unusual to see John the Baptist in his childish character glorified in heaven among the celestial beings: I remember but one instance, in a beautiful picture by Bonifazio. (Acad. Venice.) The Virgin is seated in glory, with her Infant on her knee, and encircled by cherubim; on one side an angel approaches with a basket of flowers on his head, and she is in act to take these flowers and scatter them on the saints below,--a new and graceful _motif_: on the other side sits John the Baptist as a boy about twelve years of age. The attendant saints below are St. Peter, St. Andrew, St. Thomas holding the girdle,[1] St. Francis, and St. Clara, all looking up with ecstatic devotion, except St. Clara, who looks down with a charming modesty.

[Footnote 1: St. Thomas is called in the catalogue, James, king of Arragon.]

In early pictures, ST. ANNA, the mother of the Virgin, is very seldom introduced, because in such sublime and mystical representations of the _Vergine Dea_, whatever connected her with realities, or with her earthly genealogy, is suppressed. But from the middle of the fifteenth century, St. Anna became, from the current legends of the history of the Virgin, an important saint, and when introduced into the devotional groups, which, however, is seldom, it seems to have embarra.s.sed the painters how to dispose of her. She could not well be placed below her daughter; she could not be placed above her. It is a curious proof of the predominance of the feminine element throughout these representations, that while ST. JOACHIM the father and ST.

JOSEPH the husband of the Virgin, are either omitted altogether, or are admitted only in a subordinate and inferior position, St. Anna, when she does appear, is on an equality with her daughter. There is a beautiful example, and apt for ill.u.s.tration, in the picture by Francia, in our National Gallery, where St. Anna and the Virgin are seated together on the same throne, and the former presents the apple to her divine Grandson. I remember, too, a most graceful instance where St. Anna stands behind and a little above the throne, with her hands placed affectionately on the shoulders of the Virgin, and raises her eyes to heaven as if in thanksgiving to G.o.d, who through her had brought salvation into the world. Where the Virgin is seated on the knees of St. Anna, it is a still later innovation. There is such a group in a picture in the Louvre, after a famous cartoon by Leonardo da Vinci, which, in spite of its celebrity, has always appeared to me very fantastic and irreverent in treatment. There is also a fine print by Carraglio, in which the Virgin and Child are sustained on the knees of St. Anna: under her feet lies the dragon. St. Roch and St.

Sebastian on each side, and the dead dragon, show that this is a votive subject, an expression of thanksgiving after the cessation of a plague. The Germans, who were fond of this group, imparted, even to the most religious treatment, a domestic sentiment.

The earliest instance I can point to of the enthroned Virgin attended by both her parents, is by Vivarini (Acad. Venice): St. Anna is on the right of the throne; St. Joachim, in the act of reverently removing his cap, stands on the left; more in front is a group of Franciscan saints.

The introduction of St. Anna into a Holy Family, as part of the domestic group, is very appropriate and graceful; but this of course admits, and indeed requires, a wholly different sentiment. The same remark applies to St. Joseph, who, in the earlier representations of the enthroned Virgin, is carefully excluded; he appears, I think, first in the Venetian pictures. There is an example in a splendid composition by Paul Veronese. (Acad. Venice.) The Virgin, on a lofty throne, holds the Child; both look down on the worshippers; St.

Joseph is partly seen behind leaning on his crutch. Round the throne stand St. John the Baptist, St. Justina, as patroness of Venice, and St. George; St. Jerome is on the other side in deep meditation. A magnificent picture, quite sumptuous in colour and arrangement, and yet so solemn and so calm![1]

[Footnote 1: There is another example by Paul Veronese, similar in character and treatment, in which St. John and St. Joseph are on the throne with the Virgin and child, and St. Catherine and St. Antony below.]

The composition by Michael Angelo, styled a "Holy Family," is, though singular in treatment, certainly devotional in character, and an enthroned Virgin. She is seated in the centre, on a raised architectural seat, holding a book; the infant Christ slumbers,--books can teach him nothing, and to make him reading is unorthodox. In the background on one side, St. Joseph leans over a bal.u.s.trade, as if in devout contemplation; a young St. John the Baptist leans on the other side. The grand, mannered, symmetrical treatment is very remarkable and characteristic. There are many engravings of this celebrated composition. In one of them, the book held by the Virgin bears on one side the text in Latin, "_Blessed art thou among women, and blessed is the fruit of thy womb._" On the opposite page, "_Blessed be G.o.d, who has regarded the low estate of his hand-maiden. For, behold, from henceforth all generations shall call me blessed._"

While the young St. John is admitted into' such close companionship with the enthroned Madonna, his mother Elizabeth, so commonly and beautifully introduced into the Holy Families, is almost uniformly excluded.

Next in order, as accessory figures, appear some one or two or more of the martyrs, confessors, and virgin patronesses, with their respective attributes, either placed in separate niches and compartments on each side, or, when admitted within the sacred precincts where sits the Queenly Virgin Mother and her divine Son, standing, in the manner of councillors and officers of state on solemn occasions, round an earthly sovereign, all reverently calm and still; till gradually this solemn formality, this isolation of the princ.i.p.al characters, gave way to some sentiment which placed them in nearer relation to each other, and to the divine personages. Occasional variations of att.i.tude and action were introduced--at first, a rare innovation; ere long, a custom, a fashion. For instance;--the doctors turn over the leaves of their great books as if seeking for the written testimonies to the truth of the mysterious Incarnation made visible in the persons of the Mother and Child; the confessors contemplate the radiant group with rapture, and seem ready to burst forth in hymns of praise; the martyrs kneel in adoration; the virgins gracefully offer their victorious palms: and thus the painters of the best periods of art contrived to animate their sacred groups without rendering them too dramatic and too secular.

Such, then, was the general arrangement of that religious subject which is technically styled "The Madonna enthroned and attended by Saints." The selection and the relative position of these angelic and saintly accessories were not, as I have already observed, matters of mere taste or caprice; and an attentive observation of the choice and disposition of the attendant figures will often throw light on the original significance of such pictures, and the circ.u.mstances under which they wore painted.

Shall I attempt a rapid cla.s.sification and interpretation of these infinitely varied groups? It is a theme which might well occupy volumes rather than pages, and which requires far more antiquarian learning and historical research than I can pretend to; still by giving the result of my own observations in some few instances, it may be possible so to excite the attention and fancy of the reader, as to lead him further on the same path than I have myself been able to venture.

We can trace, in a large cla.s.s of these pictures, a general religious significance, common to all periods, all localities, all circ.u.mstances; while in another cla.s.s, the interest is not only particular and local, but sometimes even personal.

To the first cla.s.s belongs the antique and beautiful group of the Virgin and Child, enthroned between the two great archangels, St.

Michael and St. Gabriel. It is probably the most ancient of these combinations: we find it in the earliest Greek art, in the carved ivory diptychs of the eighth and ninth centuries, in the old Greco-Italian pictures, in the ecclesiastical sculpture and stained gla.s.s of from the twelfth to the fifteenth century. In the most ancient examples, the two angels are seen standing on each side of the Madonna, not worshipping, but with their sceptres and attributes, as princes of the heavenly host, attending on her who is queen of angels; St. Gabriel as the angel of birth and life, St. Michael as the angel of Death, that is, in the Christian sense, of deliverance and immortality. There is an instance of this antique treatment in a small Greek picture in the Wallerstein collection. (Now at Kensington Palace.)

In later pictures, St. Gabriel seldom appears except as the _Angela Annunziatore_; but St. Michael very frequently. Sometimes, as conqueror over sin and representative of the Church militant, he stands with his foot on the dragon with a triumphant air; or, kneeling, he presents to the infant Christ the scales of eternal justice, as in a famous picture by Leonardo da Vinci. It is not only because of his popularity as a patron saint, and of the number of churches dedicated to him, that he is so frequently introduced into the Madonna pictures; according to the legend, he was by Divine appointment the guardian of the Virgin and her Son while they sojourned on earth. The angel Raphael leading Tobias always expresses protection, and especially protection to the young. Tobias with his fish was an early type of baptism. There are many beautiful examples.

In Raphael's "Madonna dell' Pesce" (Madrid Gal.) he is introduced as the patron saint of the painter, but not without a reference to more sacred meaning, that of the guardian spirit of all humanity. The warlike figure of St. Michael, and the benign St. Raphael, are thus represented as celestial guardians in the beautiful picture by Perugino now in our National Gallery. (No. 288.)

There are instances of the three archangels all standing together below the glorified Virgin: St. Michael in the centre with his foot on the prostrate fiend; St. Gabriel on the right presents his lily; and, on the left, the protecting angel presents his human charge, and points up to the source of salvation. (In an engraving after Giulio Romano.)

The Virgin between St. Peter and St. Paul is also an extremely ancient and significant group. It appears in the old mosaics. As chiefs of the apostles and joint founders of the Church, St. Peter and St. Paul are prominent figures in many groups and combinations, particularly in the altar-pieces of the Roman churches, and those painted for the Benedictine communities.

The Virgin, when supported on each side by St. Peter and St. Paul, must be understood to represent the personified Church between her two great founders and defenders; and this relation is expressed, in a very poetical manner, when St. Peter, kneeling, receives the allegorical keys from the hand of the infant Saviour. There are some curious and beautiful instances of this combination of a significant action with the utmost solemnity of treatment; for example, in that very extraordinary Franciscan altar-piece, by Carlo Crivelli, lately purchased by Lord Ward, where St. Peter, having deposited his papal tiara at the foot of the throne, kneeling receives the great symbolical keys. And again, in a fine picture by Andrea Meldula, where the Virgin and Child are enthroned, and the infant Christ delivers the keys to Peter, who stands, but with a most reverential air; on the other side of the throne is St. Paul with his book and the sword held upright. There are also two attendant angels. On the border of the mantle of the Virgin is inscribed "_Ave Maria gratia plena_."[1]

[Footnote 1: In the collection of Mr. Bromley, of Wootton. This picture is otherwise remarkable as the only authenticated work of a very rare painter. It bears his signature, and the style indicates the end of the fifteenth century as the probable date.]

I do not recollect any instance in which the four evangelists as such, or the twelve apostles in their collective character, wait round the throne of the Virgin and Child, though one or more of the evangelists and one or more of the apostles perpetually occur.

The Virgin between St. John the Baptist and St. John the Evangelist, is also a very significant and beautiful combination, and one very frequently met with. Though both these saints were as children contemporary with the child Christ, and so represented in the Holy Families, in these solemn ideal groups they are always men. The first St. John expresses regeneration by the rite of baptism the second St.

John, distinguished as _Theologus_, "the Divine," stands with his sacramental cup, expressing regeneration by faith. The former was the precursor of the Saviour, the first who proclaimed him to the world as such; the latter beheld the vision in Patmos, of the Woman in travail pursued by the dragon, which is interpreted in reference to the Virgin and her Child. The group thus brought into relation is full of meaning, and, from the variety and contrast of character, full of poetical and artistic capabilities. St. John the Baptist is usually a man about thirty, with wild s.h.a.ggy hair and meagre form, so draped that his vest of camel's hair is always visible; he holds his reed cross. St. John the Evangelist is generally the young and graceful disciple; but in some instances he is the venerable seer of Patmos,

"Whose beard descending sweeps his aged breast."

There is an example in one of the finest pictures by Perugino. The Virgin is throned above, and surrounded by a glory of seraphim, with many-coloured wings. The Child stands on her knee. In the landscape below are St. Michael, St. Catherine, St. Apollonia, and. St. John the Evangelist as the aged prophet with white flowing beard. (Bologna Acad.)

The Fathers of the Church, as interpreters and defenders of the mystery of the Incarnation, are very significantly placed near the throne of the Virgin and Child. In Western art, the Latin doctors, St.

Jerome, St. Ambrose, St. Augustine, and St. Gregory, have of course the preeminence. (v Sacred and Legend. Art.)

The effect produced by these aged, venerable, bearded dignitaries, with their gorgeous robes and mitres and flowing beards, in contrast with the soft simplicity of the divine Mother and her Infant, is, in the hands of really great artists, wonderfully fine. There is a splendid example, by Vivarini (Venice Acad.); the old doctors stand two on each side of the throne, where, under a canopy upborne by angels, sits the Virgin, sumptuously crowned and attired, and looking most serene and G.o.ddess-like; while the divine Child, standing on her knee, extends his little hand in the act of benediction. Of this picture I have already given a very detailed description. (Sacred and Legend. Art.) Another example, a grand picture by Moretto, now in the Museum at Frankfort, I have also described. There is here a touch of the dramatic sentiment;--the Virgin is tenderly caressing her Child, while two of the old doctors, St. Ambrose and St. Augustine, stand reverently on each side of her lofty throne; St. Gregory sits on the step below, reading, and St. Jerome bends over and points to a page in his book. The Virgin is not sufficiently dignified; she has too much the air of a portrait; and the action of the Child is, also, though tender, rather unsuited to the significance of the rest of the group; but the picture is, on the whole, magnificent. There is another fine example of the four doctors attending on the Virgin, in the Milan Gallery.[1]

[Footnote 1: In a native picture of the Milanese School, dedicated by Ludovico Sforza _Il Moro_.]

Sometimes not four, but two only of these Fathers, appear in combination with other figures, and the choice would depend on the locality and other circ.u.mstances. But, on the whole, we rarely find a group of personages a.s.sembled round the throne of the Virgin which does not include one or more of these venerable pillars of the Church.

St. Ambrose appears most frequently in the Milanese pictures: St.

Augustine and St. Jerome, as patriarchs of monastic orders, are very popular: St. Gregory, I think, is more seldom met with than the others.

The Virgin, with St. Jerome and St. Catherine, the patron saints of theological learning, is a frequent group in all monasteries, but particularly in the churches and houses of the Jeronimites. A beautiful example is the Madonna, by Francia. (Borghese Palace.

Rome.) St. Jerome, with Mary Magdalene, also a frequent combination, expresses theological learning in union with religious penitence and humility. Correggio's famous picture is an example, where St. Jerome on one side presents his works in defence of the Church, and his translation of the Scriptures; while, on the other, Mary Magdalene, bending down devoutly, kisses the feet of the infant Christ. (Parma.)

Of all the attendants on the Virgin and Child, the most popular is, perhaps, St. Catherine; and the "Marriage of St. Catherine," as a religious mystery, is made to combine with the most solemn and formal arrangement of the other attendant figures. The enthroned Virgin presides over the mystical rite. This was, for intelligible reasons, a favourite subject in nunneries.[1]

[Footnote 1: For a detailed account of the legendary marriage of St.

Catherine and examples of treatment, see Sacred and Legendary Art.]

In a picture by Garofalo, the Child, bending from his mother's knee, places a golden crown on the head of St. Catherine as _Sposa_; on each side stand St. Agnes and St. Jerome.

In a picture by Carlo Maratti, the nuptials take place in heaven, the Virgin and Child being throned in clouds.

If the kneeling _Sposa_ be St. Catherine of Siena, the nun, and not St. Catherine of Alexandria, or if the two are introduced, then we may be sure that the picture was painted for a nunnery of the Dominican order.[1]

[Footnote 1: See Legends of the Monastic Orders. A fine example of this group "the Spozulizio of St. Catherine of Siena," has lately been added to our National Gallery; (Lorenzo di San Severino, No. 249.)]

The great Madonna _in Trono_ by the Dominican Fra Bartolomeo, wherein the queenly St. Catherine of Alexandria witnesses the mystical marriage of her sister saint, the nun of Siena, will occur to every one who has been at Florence; and there is a smaller picture by the same painter in the Louvre;--a different version of the same subject.

I must content myself with merely referring to these well-known pictures which have been often engraved, and dwell more in detail on another, not so well known, and, to my feeling, as preeminently beautiful and poetical, but in the early Flemish, not the Italian style--a poem in a language less smooth and sonorous, but still a _poem_.