Giorgione'sTempest: The Young Man

 

In my interpretation of Giorgione’s Tempest as “The Rest on the Flight into Egypt” I identified the young man situated so prominently in the left foreground as St. Joseph. In Giorgione's famous painting the young man stands at the left side of the painting holding a staff. The staff alone should be enough to recognize Joseph but in my interpretation I also discussed his pose and placement in the painting. I acknowledged that the youth and obvious virility of the man was a difficulty, but subsequent investigation has only confirmed my initial intuition. *

In recent years scholars have documented the tremendous increase in devotion to St. Joseph that took place in the fifteenth century, a development that continued right through the Reformation. The increasing devotion, that included the establishment of the Saint’s feast day by Pope Sixtus IV in 1479, naturally made St. Joseph an  important figure in the art of the Renaissance.

In this artistic development the image of St. Joseph began to change to accommodate the thought of theologians like Jean Gerson, the sermons of preachers like Bernardino of Siena, and the demands of patrons and devotees. A new Joseph began to appear. Instead of as a sleepy old man, he began to be depicted as younger and virile: strong enough to protect the Madonna and Child especially on their arduous and potentially dangerous flight into Egypt.

Here I would like to present some other images of Joseph by contemporaries of Giorgione that I discovered in my search for a young Joseph. None are as a young as Giorgione’s man but still they appear strong and vigorous enough to protect the Madonna and Child. 

Raphael's "Sposalizio" is perhaps the most striking example. Raphael's version of the marriage of the Virgin became immediately popular after its completion in 1504. The differences between Raphael's version and the one by his old mentor Perugino have long been noted, but it is obvious that Raphael took pains to make his Joseph younger and more vigorous than Perugino's. Raphael's version is on the left and Perugino's on the right. Click on image to enlarge.

Below is a Raphael version of the "Rest on the Flight into Egypt". This Joseph sports grey hair and beard but he is certainly no more than middle-aged and looks vigorous enough. Moreover, he is dressed in royal purple and gold and has been brought into the center of the picture. He carries the legendary staff or rod that always identifies St. Joseph.

After painting the Sposalizio, Raphael moved to Florence in 1504 where he became associated with Fra Bartolommeo, a painter who had become a Dominican friar after the death of Savonarola. Both painters must have influenced each other. In a version of the encounter of the Holy Family with the young John the Baptist on the return from Egypt  Fra Bartolommeo depicted a young, beardless Joseph.

Fra Bartolommeo: Encounter with the Baptist

Fra Bartolommeo did travel to Venice in 1508 to work in the Dominican house on Murano but I don't think it is necessary to posit a direct influence on Giorgione. The idea of a younger, virile Joseph was in the air, especially since his protection of the Madonna had long been seen as implying protection of the Church. After Giorgione's death in 1510 contemporary Venetian painters continued to portray a young, virile Joseph. Paris Bordone, for example, provided striking examples in versions of the Mystic Marriage of St. Catherine, an event that was usually placed in the desert of Egypt.

One of Bordone's versions is in a private collection but was featured prominently in the 2006 Bellini, Giorgione, Titian exhibition jointly sponsored by Washington's National Gallery and the Kunsthistorisches Museum in Vienna. In the exhibition catalog we can see a well-built Joseph in the center with his bare muscular leg prominently displayed. I have argued elsewhere that this scene represents a "proxy"marriage where Joseph stands in for the infant Jesus who is obviously too young to marry.

Bordone used the same device in a depiction of the "Mystic Marriage" now in St. Petersburg. Once again, a young, virile Joseph displays his powerful leg. He is not an old man.

Paris Bordone: Mystic Marriage of St. Catherine

No one did more to document the increasing devotion to Joseph and its resulting influence on pre-Reformation art than the late American scholar, Carolyn Wilson. In a paper presented as the 1998 annual Joseph lecture at St. Joseph's University in Philadelphia, her description of Joseph in a 1566 version of the Rest on the Flight into Egypt by Santi di Tito could well be used to describe Giorgione's man in the Tempest.

Artists in our period sought in innumerable ways to convey Joseph’s protectorship of Mary, and, of course, her Child. These efforts are apparent not only when we observe expressions of Joseph’s strenuous exertions in scenes of the Flight into Egypt or of his tender solicitude in examples of the rest on the Flight but also when we note the inclusion in Nativity scenes of the accoutrements that signal his preparedness for the imminent escape from Bethlehem and from Herod. The latter include, for example, in Santi’s altarpiece the walking staff that the virile figure grips…
Looking still at this picture, we observe, too, that the placement of Joseph at the lower left foreground puts him near the devout spectator of the work…as his or her mediator. St. Joseph is also in position to stand guard, as he does with confidence and elegance, over the Virgin and Infant…**

The Man in Giorgione's "Tempest"  exhibits the same confidence and elegance.

In the next post I will discuss other images that have heretofore gone unrecognized as St. Joseph.

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* This post originally appeared on Giorgione et al... on 12/15/2012. 

** Wilson, Carolyn: “St. Joseph as Mary’s Champion: Examining the Distinctive Connection between the ‘Madonna del Giglio’ the ‘Compagnia di San Giuseppe,’ and the Church of San Giuseppe in Florence,”  1998 St. Joseph lecture given at St. Joseph’s University, printed in Joseph of Nazareth, ed. By Joseph F. Chorpenning, O.S.F.S., Philadelphia, 2011. p. 90. In that same volume see the fine essay on Jean Gerson's influence by Brian Patrick McGuire : “Becoming a Father and a Husband: St. Joseph in Bernard of Clairvaux and Jean Gerson.”  

Giorgione's Tempest: the Woman

If it wasn’t for the nudity of the Woman in Giorgione’s Tempest, we would easily recognize the painting as a version of “The Rest on the Flight into Egypt.” The broken columns in the mid-ground are commonplace in versions of the Rest. At the beginning of the sixteenth century St. Joseph was also being portrayed as younger and more virile than in earlier depictions. We also know that a nursing mother will almost always be the Madonna.

Besides the fact that the woman in the Tempest is nursing, there are two other elements that help to identify her as the Madonna. First, there is the white cloth that extends over her shoulders and even envelopes her son. Second, there is the plant featured so prominently in front of the woman.

First, let’s consider the cloth. Although some have called it a shirt, it is obvious that it is not an article of a woman’s clothing. It is much too large. Not only does it cover the child, but it also covers the woman’s shoulders and back, and then overflows onto the ground. What is it? In my interpretation of the Tempest I identified the cloth as the corporale, the white cloth that covers the altar at every Mass. In Franciscan spirituality Mary was identified as the altar on which the Eucharist was placed. 

In “Piety and Patronage in Renaissance Venice” the late Rona Goffen, one of the most prolific Venetian Renaissance scholars, noted the connection between the Madonna and the Eucharistic altar. For example, in Giovanni Bellini’s famed Pesaro altarpiece in the Frari, 

the viewer-worshipper is meant to identify the Madonna with the altar and the Child with the Eucharist. Bellini's visual assertion of this symbolic equivalence is explained by a common Marian epithet. The Madonna is the "Altar of Heaven." the Ara Coeli, that contains the eucharistic body of Christ....Ave verum Corpus, natum de Maria Virgine."* 

Later Titian would utilize the corporale in his famed Pesaro altarpiece. Goffen identified the white cloth on Mary’s head in that famous painting as the corporale:

the Madonna's veil recalls the winding cloth, ritualized as the corporale, the cloth spread on the altar to receive the Host of the Mass.**

Titian: Pesaro Altarpiece, Frari

There are other examples. In the so-called “Allendale Adoration of the Shepherds”, variously attributed to Giorgione or Titian, the infant Christ lies on a white cloth that is placed on the stony ground. Many nativity scenes such as this one were actually depictions of the first Mass. The infant Christ, the Eucharist, lies on the white cloth that covers the stony ground.

A lost Giorgione painting that only exists in a seventeenth century copy was once thought to depict the story of the discovery of the infant Paris on Mt. Ida. It is actually a depiction of an encounter of the Holy Family with robbers, an apocryphal episode associated with the flight into Egypt. In that painting the infant Christ lies on a white cloth spread on the stony ground. 

Examples could be multiplied but the fact remains that no other explanation of the Tempest has tried to explain the significance of the white cloth.

Despite countless studies and interpretations, scholars have also avoided discussion of the plant in front of the woman. Some think that it is there to cover the woman’s nakedness although it is obviously doing a very poor job. Most interpretations don’t even mention it. If you take another look at the "Allendale Adoration" above, you will see that a plant (probably a bay laurel) also features prominently in that painting.

When I first saw the “Tempest” I wondered about the plant and thought that it might be one of the plants that are commonly associated with the Madonna. Knowing little about plants, I consulted my younger brother, a former high school science teacher and master botanist. It is incredible to walk through the woods with him and hear him name every tree and plant and discuss their characteristics. Without flowers it is hard to identify, but he suggested that the root structure and the way it is growing indicate a nightshade.

Even I knew that the most well known nightshade was the deadly nightshade or belladonna, a plant that I subsequently found out was associated with witchcraft and the devil. Although poisonous, Italian women in Giorgione’s time commonly used belladonna extract to dilate and beautify their eyes. The belladonna plant became another piece of the Tempest puzzle that fit so easily into place. What else could explain the fact that the part of the plant below the heel of the woman had withered and died than the famous quote from Genesis 3:15? God speaks to the serpent about Eve and her offspring. 

I will make you enemies of each other:
You and the woman,
Your offspring and her offspring.
It will crush your head
And you will strike its heel. 

Modern scholars use either “he” or “it” to indicate that it is the offspring that will crush the head of the serpent. During the Renaissance the Latin Vulgate used “she” indicating the popular belief that it was the Woman who would strike at the serpent's head while it struck at her heel.

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*Rona Goffen, Piety and Patronage in Renaissance Venice, Yale, 1986, p. 53.

Goffen, op. cit., p. 114. 

Giorgione: Scientific Examination

  In 2004, two famous museums, the Accademia in Venice and the Kunsthistorisches in Vienna, worked together to mount a ground-breaking Giorgione exhibition. The Kunsthistorisches agreed to send its Giorgione collection that included the “Three Philosophers”, the “Laura”, and the “Boy with an Arrow” to the Accademia. In return the Accademia allowed the Tempest to leave Italy for the first time for the subsequent showing in Vienna.  

The exhibition produced a beautiful and valuable catalog with essays and catalog entries by most of the world’s leading Giorgione scholars. In addition, the catalog included two appendices on the scientific or technological examination of some of Giorgione’s works that contained some valuable information that so far has been little noticed.*

The first study, “Giorgione’s Materials and Painting Technique: Scientific Investigation of Three Paintings,” was a joint effort by Elisa Campani, Antonella Casoli, Enrico Fiorin, and Stefano Volpin. The authors examined the newly restored “Castelfranco Altarpiece”, the “Tempest”, and the portrait of an old woman usually called “La Vecchia”. Acknowledging Giorgione’s fame as an innovator, the authors declared that:

The goal of this diagnostic campaign was to determine the extent to which Giorgione’s inventiveness manifested itself in a desire to experiment with new materials and techniques.

Those interested in the very full discussion of the variety of scientific techniques used will have to read the article. In brief, I would just like to highlight some of their results and conclusions. The authors believed that their investigation enabled a “complete reconstruction of Giorgione’s palette in the three masterpieces.” Moreover,

The choice of materials seems to depend on the result which the artist wished to achieve in each work, adapted to his expressive requirements and the evolution of his style. (256)

This conclusion only seems to confirm what everyone has thought of Giorgione and other Venetian painters but it is good to have it confirmed scientifically. Not only does his palette vary significantly but so too does his choice of binding medium. One of the results of the technical examination highlighted,

a significant difference in the painting technique of the three examined works; the choice of egg tempera to apply colour in the Castelfranco altarpiece and of a mixed technique, using walnut oil mixed with egg for La Tempesta and La Vecchia. (260)

The authors draw the following conclusion that so far does not appear to have penetrated the Giorgione world.

Even given the limited number of works investigated, the artist emerges as a figure with a great knowledge of materials and techniques rather than as an innovator and experimenter. One could say that the artistic revolution caused by Giorgione does not necessarily translate into strictly technological innovation. In fact, from this point of view, the analyses have not highlighted any novel resolutions in the three works. Instead there is clear evidence of an ability to utilize the extensive materials available in Venice and of a sound knowledge of the painting techniques accumulated by Venetian workshops during the 15^th century.

Sandra Rossi and Paolo Spezziani collaborated on the second technical essay, “Examination via X-Ray and Infrared Reflectography, and Restoration of the Castelfranco Altarpiece.” Although mainly a discussion of the altarpiece, the authors did report on a  2001 infrared reflectography examination of both the “Tempest” and “La Vecchia” in preparation for the 2004 exhibition. This examinination confirmed a pentimento in the "Tempest" that the catalog still regarded as inexplicable:

 investigation enabled a more precise characterization of the figure on the bridge, who wears a long garment and is seen proceeding to the right. The figure holds a staff in his left hand; on his right shoulder is a second stick, from which hangs a container.

Although this figure cannot be seen even in the infrared image provided in the text, Dr. Rossi confirmed the existence of the man on the bridge to me as we both stood in front of the painting in the Accademia in 2010. A man with a staff and a pilgrim’s sack flung over his shoulder fits no other interpretation of the painting than "The Rest on the Flight into Egypt."As so many other painters did, both before and after, Giorgione originally must have intended to portray the actual flight in the background with the “Rest” in the foreground. Why he changed his mind, we will never know. ###

Gerard David: "Rest on the Flight into Egypt" with flight in background.
Metropolitan Museum, NY

*Ferino-Pagden, Sylvia, and Nepi-Scire, Giovanna: exh. Cat. Giorgione, Myth and Enigma, Vienna, 2004.

Giorgione: Tempest Pentimenti

  I did not include a discussion of the changes of mind or "pentimenti" in the "Tempest" in my original paper because I believed that the painting should be evaluated on what Giorgione finally decided he wanted the viewer to see.  However,  because of the continuing interest in the "pentimenti", I  published an essay on the subject at Giorgione et al... on October, 24, 2010. I repost it here with only slight changes. While not necessary in supporting an interpretation of the painting as "The Rest on the Flight into Egypt," the "pentimenti" do not contradict it, especially the heretofore inexplicable little man on the bridge. See the following.

In Giorgione, Myth and Enigma, the catalog for the ground breaking 2004 Giorgione exhibition, the essay on the Tempest by Giovanna Nepi-Scire included a discussion of “pentimenti” or “changes of mind” revealed by the scientific exploration of what lies beneath the surface of the famous painting. *

X-ray and radiographic technology did shed some light on the techniques of the painter and the materials he used but the results were inconclusive when it came to the meaning and subject of the painting. The "pentimenti" did not reveal much of Giorgione's original intention. Or did they?

One of the discarded figures in the underpainting had already received much attention from scholars. Originally, the canvas included a nude woman dipping her legs in a stream at the lower left hand corner. The catalog article indicated that some scholars believe that this figure provides an important clue even though the radiographic image is so indistinct that it is impossible to say whether the figure was even part of the original painting, or whether it was even painted by Giorgione. (Reproductions of this pentimento are an artist's rendering of the very indistinct x-ray image.)

For some, however, the “bathing woman” indicates that Giorgione originally intended the painting to contain two women. This contention would necessarily send the hunt for a “subject” into an entirely different direction.

However, the size of this bathing figure in relation to the nursing woman led the author of the catalog entry to reject the theory that Giorgione had originally intended to place two women in the painting. “In addition, the proportions appear slightly larger than those of the man and the nursing woman in the final version. If this figure really was part of the initial version, then there must have been a male figure on the right…” [p. 192]

Interestingly, a “bathing Madonna” would not be out of place in a depiction of the “Rest on the Flight into Egypt.” One of the apocryphal legends refers to a fountain near the Egyptian village of Matarea that sprang up to nourish the Madonna and her child. In his “Madonna della Scodella,” Correggio painted a version of the Rest on the Flight into Egypt with Mary dipping a bowl into a stream.

But, in my opinion, there is a much more telling pentimento. The Catalog indicated that the radiographic technology revealed,

the presence of a figure walking across the bridge in a long robe and carrying over his right shoulder a stick with a suspended load. (p. 192)

According to the Catalog this discovery contributed “nothing to the deciphering of the painting,” and there has been very little discussion of the little man since.

However, a walking man with a stick bearing a sack over his shoulder is easily recognizable as a pilgrim. St. Joseph’s sack is commonplace in depictions of the Flight into Egypt. Often in depicting the “Rest on the Flight into Egypt,” artists used a narrative format, which included the actual journey in the background and the resting figures in the foreground.

In one of Gerard David’s version of the “Rest on the Flight into Egypt” the Madonna sits in the foreground nursing her Son while in the background she rides atop the Ass with Joseph trailing behind on foot carrying over his shoulder a stick with a suspended load.

Gerard David: Rest on the Flight into Egypt
Metropolitan Museum, NY

This piece of evidence fits no other interpretation of the Tempest. Why would a pilgrim be in a mythological or classical setting? It is only explicable in reference to the “Flight into Egypt.”

Because the man is on the bridge, he must have been in the original painting but then Giorgione changed his mind. I can only guess that he realized he didn’t need it or that it would have been cumbersome to also include a miniature animal and rider.

To argue that Giorgione depicted a traditional subject in the Tempest should in no way detract from his greatness. Another article in the Catalog [“Giorgione’s Materials and Painting Technique: Scientific Investigation of Three Paintings,”] indicated that in technique Giorgione was more traditional than commonly believed.

One could say that the artistic revolution caused by Giorgione does not necessarily translate into strictly technological innovation….Instead, there is clear evidence of an ability to utilize the extensive materials available in Venice and of a sound knowledge of the painting techniques accumulated by Venetian workshops during the 15th century….This demonstrates how the greatness of an artist is in no way bound by ‘vile matter. [p. 260]

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*Sylvia Ferino-Pagden and Giovanna Nepi Scire: exh. cat. Giorgione, Myth and Enigma, Vienna, Kunsthistorische Museum and the Soprintendenza Speciale per il Polo Museale Veneziano, 2004.

Giorgione: Tempest

 

Almost 20 years have gone by since I first interpreted Giorgione's Tempest, one of the most famous and mysterious paintings in the history of Western art, as "The Rest of the Holy Family on the Flight into Egypt." My revolutionary interpretation did not gain any acceptance from the academic world but it was published in May 2006 by the Wall Street Journal in its "Masterpiece" column under the title, “A Renaissance Mystery Solved?” The "Tempest" discovery led to a number of other interpretive discoveries all of which have been featured on Giorgione et al... since its inception in 2010. A more extensive paper can be found at academia.edu.

Below I repeat the original article that appeared in the Wall Street Journal.

Giorgione: The Tempest (1509-10)

"Giorgione "La Tempesta": A Renaissance Mystery Solved?"

No great work of art has mystified art historians and critics more than Giorgione’s “Tempesta,” one of a handful of paintings definitively attributed to the Venetian Renaissance master. After his untimely death in 1510 of the plague at about the age of 30, most of his paintings were either lost or completed by others, especially his colleague, Titian.

Although little is known of his life, Giorgione was apparently apprenticed to the great Giovanni Bellini at the outset of his career, and certainly was a major influence on Titian. In June the National Gallery in Washington will be hosting a Bellini, Giorgione, Titian exhibition.

While the “Tempesta” is universally admired as a pioneering work of landscape art because of its dramatic use of color and shadow, art historians have not been able to agree on the subject matter of this masterpiece of the High Renaissance. More than the painting itself, it was the mystery about its subject matter that first attracted me to it, and which prompted a trip to Venice last year.

This relatively small painting (82x73cm.) currently hangs in the Accademia in Venice. Over a hundred years ago my favorite travel author, Edward Hutton, described it as “a delicious landscape of green and shady valley, of stream and ruin and towering country town.” The town is visible in the background and above it, clouds and a flash of lightning indicate that a storm is raging. In the middle distance, separated from the town by a bridge, are overgrown ruins and two broken columns. In a glade in the foreground, a nude woman nursing an infant sits on the right, while on the left, a young man dressed in contemporary Venetian clothing holds a long staff.

Although never named by Giorgione himself, the painting is usually called “La Tempesta” because of the storm. Sometimes it is called “The Soldier and the Gypsy,” even though critics have pointed out that the man is not a soldier and the nude woman is not a gypsy.

One tends to accept works of art at face value, particularly when they are as famous as this one. But one question struck me: Why is the woman nude? Other than a white cloth draped around her shoulder, there is no sign of any clothing. After all, it isn’t necessary for a woman to completely undress to nurse a baby. I believe that if the nursing woman were clothed, the subject would be immediately recognizable for what it is: a “Flight of the Holy Family into Egypt.”

The “Flight” is a common subject in the history of art. It illustrates a passage from the Gospel of St. Matthew in which Jesus, Mary and Joseph, escaping from the deadly designs of King Herod, find an idyllic rest stop upon arrival in Egypt. Giorgione’s painting has all the elements common to a “Flight” image: Mary holding or nursing the baby Jesus; Joseph standing off to the side or in the background; a town in the distance; and ruins.

Why ruins? Emile Male, the great French art historian, pointed out that it was common for medieval artists to draw on the legend of the “Fall of Idols” when painting the “Flight.” According to it, when the infant Jesus entered Egypt, all the idols crumbled. Artists commonly used broken columns to represent this episode.

Giorgione was a master of artistic narrative. In this painting the Holy Family has left Judea and its dangers, symbolized by the storm, behind. They have crossed the bridge and stream representing the border between Judea and Egypt. They have entered Egypt and the idols, symbolized by the broken columns, lie broken behind them. We notice that the tempest is raging in the distance. The glade in which they rest is serene. Now they rest in safety.

It is only the depiction of the man and the woman that has deterred experts from recognizing this painting as the ”Flight into Egypt.” Joseph is usually portrayed as an old man by Medieval artists. Nevertheless, in the 15th century he began to be depicted as a young, virile carpenter. In Raphael’s depiction of the marriage of Joseph and Mary, the ”Sposalizio,” Joseph appears to be about the same age as Giorgione’s man. Italians especially found it unseemly to show Mary being married to an old man.

But why the nude Madonna? The explanation lies in the Catholic doctrine of the Immaculate Conception, a doctrine of which every Venetian would have been aware. Simply put it was the belief that Mary from the first moment of her existence had been created free from the stain of original sin which every other descendant of Adam and Eve had inherited.

The concept of Mary’s Immaculate Conception had been vigorously debated by theologians during the previous 250 years. The great advocates of the doctrine were the Franciscans; whose center in Venice, the “Frari” became a virtual shrine to the Immaculate Conception. Special impetus to the belief had been given by Pope Sixtus IV, himself a Franciscan, in 1476 when he added the feast of the Conception to the liturgy of the entire Western Church.

Theologians called Mary the new or second Eve. Artists had difficulty in expressing this increasingly popular doctrine. By Giorgione’s time they had not yet come up with the now familiar image of the “Woman Clothed with the Sun” from the Book of Revelation. Giorgione had the unprecedented audacity to portray a nude Madonna as Eve would have appeared in the Garden of Eden before the Fall.

Nothing is in Giorgione’s painting by accident. The white cloth on which the Madonna sits is a symbol of the winding sheet or burial cloth of Christ. Franciscans regarded Mary as the altar on which the Eucharist rested. The altar was always covered with a white cloth.

Finally, in front of the Madonna a scraggly bush rises out of bare rock. Artists frequently used plants or flowers symbolically to identify characters. From the way it is growing, the plant could be a member of the nightshade family, a common plant found in Italy at the time. The most well known form of nightshade is the aptly named “belladonna.” This plant is associated with witchcraft and the Devil. Is that why the plant below the heel of the Woman has withered and died?

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