Giorgione: "Discovery of Paris" ***

    

        A “lost” Giorgione painting which has been misidentified for almost 500 years can shed new light on the work and career of the most mysterious and perhaps the greatest of all Venetian Renaissance painters.

In 1525, fifteen years after the death of Giorgione, Marcantonio Michiel noticed a painting in the home of Venetian patrician, Taddeo Contarini, and described it as a “picture on canvas, representing the birth of Paris, in a landscape, with two shepherds standing.…” Michiel noted that it was one of Giorgione’s “early works.”[i]

This painting has been lost, but copies exist from the seventeenth century. The editor of the 1903 translation of Michiel’s notes cited a description in an “old manuscript catalog of the time.”

A landscape on canvas, in oil, where there are on one side, a half nude woman and an old man, seated, with a flute.[ii]

One of the copies, made by David Teniers around 1655, is currently in a private collection but was discussed in two recent catalogues. The authors of both catalogues agree that it is a copy of an early Giorgione and also accept, although with some puzzlement, Michiel’s identification of the painting as “the birth of Paris.”[iii] However, details in this early Giorgione indicate that it has quite a different subject than the one imagined by Michiel.

The subject of this “lost” Giorgione comes from a legendary episode on the flight of the Holy Family into Egypt. Here is the version from the apocryphal “Arabic Gospel of the Infancy.”

Joseph and the lady Mary departed and came to a desert place, and when they heard that it was infested with raids by robbers, they decided to pass through this region by night. But behold, on the way they saw two robbers lying on the road, and with them a crowd of robbers who belonged to them, likewise sleeping. Now these two robbers, into whose hands they had fallen, were Titus and Dumachus. And Titus said to Dumachus: ‘I ask you to let these (people) go free, and in such a way that our companions do not observe them.’ But Dumachus refused and Titus said again:
‘Take from me forty drachmae and have them as a pledge.’ At the same time he reached him the girdle which he wore round him, that he might hold his tongue and not speak.[iv]

       In Legends of the Madonna Anna Jameson called the encounter with the robbers an “ancient tradition,” and added another detail. After the acceptance of his offer, “the merciful robber led the Holy Travellers to his stronghold on the rock, and gave them lodging for the night.”[v]

The landscape in the background of the painting is commonplace in depictions of the Flight into Egypt. The stream is often seen in versions of the “Rest.” It was used by the Madonna to either bathe, or to wash the swaddling clothes of her Son.

Bathing might explain Mary’s exposed leg and arms but the disarray of her clothing could also be Giorgione’s way of representing her obvious danger from the robbers. In a painting now in the Hermitage Giorgione exposed the thigh of Judith, the famous Jewish heroine whose virtue was also threatened.[vi] In any case Mary sits with her back to Joseph with her eyes intent on her Son, her real protector. Joseph is portrayed as an elderly graybeard as in Giorgione’s well-known Nativities. The infant Christ lies on a white cloth and returns his mother’s imploring look. The white cloth recalls the corporale, the cloth used to cover the altar on which the Eucharist is placed.[vii]

The two men on the right side are not shepherds but robbers. A Giorgione shepherd would be kneeling or bending over the Child in adoration. The one with the red jacket has just convinced the other to leave the Holy Family in peace. He has taken off his “girdle” leaving himself somewhat exposed and given it to the other who is in the process of fixing it around his waist. The band of robbers can be seen lounging in the middle ground. Joseph’s flute recalls the well-known verse from Juvenal: “A wanderer who has nothing can sing in a robber’s face.”[viii]

In “The Encounter with the Robbers in the Desert” Giorgione did not attempt to hide the subject of that early work. If no one has recognized its subject from Michiel’s time to ours, it is because the very popular apocryphal legends have largely been forgotten. Early in his career Giorgione was working not on a pagan subject derived from the legend of Paris but on a depiction of an apocryphal legend based on the Flight into Egypt. Moreover, he showed an inclination, even at this early stage in his brief career, to depict the Madonna in a very unusual way.

###

*** The above is part of a post that was one of the first to appear at Giorgione et al... back in 2010. I reproduce it here for new readers. It can also be found at MyGiorgione with my other major papers on Giorgione, Titian and the Venetian Renaissance. In the past seven years I have seen or read nothing that would make me want to change my interpretation of this lost Giorgione.

---

[i] The Anonimo, Notes on Pictures and Works of Art in Italy made by an Anonymous Writer in the Sixteenth Century, ed. George C. Williamson, London, 1903. p. 104.

[ii] ibid. note 1.

[iii] Jaynie Anderson, Giorgione, 1997, p. 317; and Wolfgang Eller, Giorgione Catalog Raisonne, Petersburg, 2007, pp. 171-173.

[iv] Extract from the Arabic Infancy Gospel in Edgar Hennecke, New Testament Apocrypha, edited by Wilhelm Schneemelcher, English translation edited by R. McL. Wilson, Volume One, Philadelphia 1963. p. 408. On the web a search for the First Gospel of the Infancy of Jesus, Chapter. VIII, will give the story with slightly different wording.

[v]  Jameson, Legends of the Madonna, Boston, 1885. pp. 361-362. Mrs. Jameson noted that the encounter with the robbers has been “seldom treated” as an artistic subject but did indicate that she had seen two representations. “One is a fresco by Giovanni di San Giovanni, which, having been cut from the wall of some suppressed convent, is now in the academy at Florence. The other is a composition by Zuccaro.” In a later edition she provided a sketch of the Zuccaro “Encounter,” which shows Joseph assisting the Madonna down from the Ass at the behest of the armed robber.

[vi] In Judith’s famous prayer she recalled her ancestor Simeon who took vengeance on the foreigners “who had undone a virgin’s girdle to her shame, laid bare her thigh to her confusion…” Judith 9:2, Jerusalem Bible.

[vii] For the corporale see the discussion of Titian’s Pesaro Altarpiece in Rona Goffen,  Piety and Patronage in Renaissance Venice, Yale, 1986, p. 114.

[viii] Juvenal, Satires, X, 22. I thank Dr. Karin Zeleny of the Kunsthistorisches Museum in Vienna for the Juvenal reference.