Carlo Crivelli, 'Saint Michael', about 1476
Full title | Saint Michael |
---|---|
Artist | Carlo Crivelli |
Artist dates | about 1430/5 - about 1494 |
Series | Four Panels from an Altarpiece, Ascoli Piceno |
Date made | about 1476 |
Medium and support | egg tempera on wood |
Dimensions | 90.5 × 26.5 cm |
Acquisition credit | Bought, 1868 |
Inventory number | NG788.11 |
Location | Not on display |
Collection | Main Collection |
This panel of the Archangel Michael fighting the Devil was once part of an altarpiece painted by Crivelli for the church of San Domenico in Ascoli Piceno in the Italian Marche. Michael is shown as a youthful prince, his sword raised with nonchalant ease to strike the writhing devil beneath his feet. At once refined and ferocious, Michael’s pale aristocratic beauty and glittering armour make a vivid contrast to the scaly skin, furred legs and vicious talons of the demon below him.
Showing off his talent for foreshortening – distorting objects to make them appear to recede into the picture plane – Crivelli shows us the top of Michael’s and Satan’s heads, as they gaze at each other in eternal combat. He was also a master of three-dimensional effects. Here, the saint’s coronet and armour are modelled to stand out from the flat surface of the panel.
This panel was once part of an altarpiece painted by Crivelli for a side chapel in the church of San Domenico in Ascoli Piceno in the Italian Marche. Michael, the only saint who is also an angel, is shown as a youthful prince, his sword raised with nonchalant ease to strike at the Devil who writhes beneath his feet.
He pinches a ring delicately in his left hand; from it hang the scales in which he weighs the naked souls at the last judgement. At once refined and ferocious, Michael’s pale aristocratic beauty and glittering armour make a vivid contrast to the scaly skin, furred legs and vicious talons of the demon below him.
The account of the war in heaven between Michael and his angels and the devil – in the form of a dragon – comes in Revelation 12:7–12. In medieval Italian art, Michael is usually shown fighting a dragon. In Northern European art, however, Michael often tramples a wriggling, recumbent demon; Crivelli might have come across such an image through the relatively new medium of engraved prints.
Michael’s feet rest firmly on the shoulders of his fallen enemy, who claws at his legs and struggles to reach the scales to drag the souls down to hell – he has even put a weight on one side to help tip the balance in his favour. Demon and angel gaze at each other, engrossed in eternal combat. Showing off his talent for foreshortening, Crivelli shows us the top of Michael’s golden head, with its silver coronet and green feather, his face almost hidden as he gazes down. Satan’s head – with its furred ears, fangs and curling pink tongue – is also seen from above, and casts a shadow over the edge of the marble pavement. His bat wings are a ghastly echo of Michael’s glorious feathers – a reminder that Satan too was once an angel. Much of the composition’s energy comes from the constraints placed upon the combatants by the frame: they seem to have been crammed into a space too small to contain them. Comparison with a roughly contemporary depiction of the same subject, Saint Michael triumphant over the Devil with the Donor Antonio Juan, shows how Crivelli has compressed the figures into the available space.
As prince of the archangels and commander of the heavenly host, Michael was a favourite saint of medieval aristocrats, whose main role was to lead troops in battle. Here he is resplendent in a mix of Roman and contemporary armour. Over a chain mail tunic he wears a tunic of pink and green feathers: this is the armour of an angel, not a man. His gold breastplate has gilded feathers and pearls modelled in pastiglia along its lower edge. The front is patterned with scrolling oak leaves and decorated with a classical pastiglia cherub’s head, clusters of pearls – a symbol of angelic purity – and swags of laurel. A pink cloak lined with green and trimmed with gold flutters from his shoulders, echoing the colours of his wings, folded behind him out of the way of his sword. At his knees are lion-masks poleyns (knee protectors) one side cast in deep shadow, the other gazing directly out at us. His toes are bare, protruding from classical puttees (strips of cloth) which wrap around his lower legs.
Michael had a special meaning for the people of eastern Italy. The oldest shrine in Western Europe dedicated to Saint Michael was at Gargano, in Apulia. Monte Sant'Angelo was a major centre of pilgrimage throughout the Middle Ages, and still very popular in the fifteenth-century Marche. It was also a favourite point of departure for both pilgrims to Jerusalem and crusaders, who could pray to the great warrior angel before setting out for the East.
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Four Panels from an Altarpiece, Ascoli Piceno
These panels came from an altarpiece which Crivelli painted for a side chapel in the Dominican church at Ascoli Piceno, in the Italian Marche. The saints are identifiable by their attributes: Saint Michael, Prince of Archangels, fighting the devil; Saint Jerome, one of the Doctors of the Church, with his tame lion; Saint Peter Martyr, the second saint of the Dominican Order, a knife buried in his skull; and Saint Lucy, with her eyes on a wooden dish. The choice of saints must have had a special meaning to the original patron.
Although we don’t know who commissioned this polyptych (multi-panelled altarpiece), plainly no expense was spared. The saints’ haloes and damask backgrounds would have sparkled and flickered in the candlelight of the Middle Ages, and lit the church with a glittering golden glow.
These panels came from an altarpiece which Crivelli painted for a side chapel in the Dominican church at Ascoli Piceno, in the Italian Marche. Crivelli painted two altarpieces for San Domenico, and their history is complex and intertwined.
In 1476 he was commissioned to do a large polyptych (a multi-panelled altarpiece) for the main altar. Shortly after, he painted a smaller altarpiece for one of the chapels in the nave. Five panels from this survive: these four, and a Virgin and Child (now in Budapest). The whole was probably topped with a Lamentation over the Dead Christ, now lost.
In the nineteenth century parts of both were sold to a Russian prince, who mounted them in a grand frame to make a three-tiered altarpiece for the chapel of his villa in Florence. The whole complex is known after him as the Demidoff Altarpiece. In the 1960s the four saints in the upper tier were removed and are now displayed separately. Saints Michael and Lucy are still in their nineteenth-century frames, Jerome and Saint Peter Martyr without.
San Domenico was the church of the Dominican Order, one of the two chief mendicant – from the Latin word mendicare (‘to beg’) – orders of the Middle Ages. The Dominicans were friars who, although they took religious vows, were not confined to a monastery but lived in towns and cities. Founded in the thirteenth century to provide educated preachers and teachers for a growing urban population, they were vowed to poverty, although this did not prevent them commissioning costly works of art. San Domenico was a small church, and typically for the Franciscans and Dominicans, relied heavily on lay men and women for financial support. Fra Constanzo, the prior who oversaw San Domenico’s restoration in the late fifteenth century, raised funds by encouraging the laity to found private side chapels in the nave, and local families strove to outdo each other each other both artistically and spiritually in their decoration.
Unlike the high altar at the east end behind the screen, altarpieces in these chapels were clearly visible to the general public, though often screened off by iron gates. The altarpiece from which these came was quite small – the panels are less than 1 metre high – but of a very high quality. Although we don’t know who commissioned it, plainly no expense was spared. The panels were once set in a gilded frame with rounded arches, outlines of which can be seen on the panels of Jerome and Dominic. The saints’ haloes and the damask backgrounds are very similar to those Crivelli had used on the slightly earlier high altarpiece. They would have sparkled and flickered in the candlelight of the Middle Ages, and lit the church with a glittering golden glow.
The saints are identifiable by their attributes. Saint Michael, as Prince of Archangels and commander of the heavenly host, was in the place of honour on the Virgin’s right, with Saint Jerome, one of the Doctors of the Church, beside him. On the Virgin’s left were Saint Peter Martyr, the second saint of the Dominican Order and dedicatee of the chapel which housed the altar, and Saint Lucy. The choice of saints must have had a special meaning to the original patron.