Truly, it was a remarkable and striking scene, that strange workshop, appealing very powerfully to the imagination, and carrying the visitor very forcibly out of the ordinary surroundings of this nineteenth-century world, and back to the habits, ways and associations of the great centuries of art. There in the midst of it was the master-spirit, the artist; and in truth he was, mere outward circumstances of costume apart, a worthy representative of the olden time, and one well calculated to carry on and complete the illusion. Signor Francesca Moretti is a man, I should suppose, on the better side of forty, of a tall, stalwart figure, such as becomes a genuine workman, with a bearded face which, put a velvet toque above it, might well recall some of the heads which the wood-cut blocks in the old editions of Vasari have preserved for us. A modest, unassuming man—that one might, a priori, have been quite sure of—delighted to talk of his work and of the processes connected with them, doing so with frankness, enthusiasm and unreserve—utterly above the affectation of mystery or secresy as to his modus operandi, and quite ready to say to all the world, "Do the same if you will, and better if you can." I need hardly say that he received us with the utmost courtesy, and with that genuinely unaffected simplicity of manner which is the heritage and the specialty of genius, and is the true workman's patent of gentlemanhood.
Our talk was long and various, and the subject-matter of it did not tend to dispel the illusion that we were by means of some strange magic-lantern taking a peep into a resuscitated bit of the old cinquecento art-life, so full were the mind and heart of the artist of the special art-glories of his native city. Social philosophers have much to say against the restricted nature of that intensely concentrated form of patriotism in which the love and pride in one's own native place—one's paese, as the old Italian phrase went—is a species of religion. But it would not be difficult to show that the objections these philosophers adduce would, if carried out logically, be fatal to the reasonableness of all patriotism. Pure philanthropy no doubt is a very grand sentiment, but, somehow or other, it has never as a motive-power produced the great achievements that the narrower sentiment of love of country has produced. And I am inclined to believe that in the case, at all events, of ordinary people the love of one's own "paese"—that church-steeple patriotism that it has become a fashion with a certain school of politicians to deride—is very often a yet stronger passion and a more powerful incentive to great deeds than even the love of country in a larger sense. Such was undoubtedly the case during the great days of Italian hegemony in literature and the arts. It is difficult for those who have not made a special study of the subject to conceive the strength of the tie that during the whole of the mediæval period, and for a couple of centuries beyond it, bound every Italian citizen to the special community of which he was a member. The fact and the consideration that he was an Italian in no degree stirred his sympathies or moved his imagination, but that he was a Venetian, a Florentine, a Pisan, or even that he was an Aretine, a Bolognese, a Comasque, a Sienese or a Perugian, was all in all to him. The tie, save perhaps in the cases of some of the greater of the historical families, was a stronger one than even that of family. The Capulet or the Montague may have felt that his place in the world was marked as such, but the simple burgher who, had he not been entitled to call himself so, would have been little better than a pariah, one whom all might have kicked because he had no friends, a mere waif on the turbulent current of the surging and unruly life of those days, felt in every fibre of his being, and from his cradle to his grave, that what he was in the world, and what all that he cared for in the world depended on, was the fact that he was a constituent part of this, that or the other civic community. His fellow-citizens were his friends; and it but too naturally followed that the members of other, and especially of neighboring communities, were his enemies: even in the best times, and in the case of the best and largest natures, they were his rivals. The relative superiority of his own city in arts, in arms and in glory of every kind was the strongest sentiment and most fondly-cherished belief of all those men on whom the world now looks back as forming the diadem by virtue of which Italy claims to have led the van of modern European civilization, but who in their own estimation belonged wholly and exclusively to their own city. If Dante, the range of whose intellectual sympathies can hardly be deemed a narrow one—Dante the exile, whose chequered life made him the denizen of so many foreign homes—could speak of the degeneration of the pure Florentine blood by the admixture of that of foreigners whose native place was some five or ten miles outside the walls of Florence it may be estimated how smaller minds and narrower natures would feel on the subject. Each townsman felt that he was the heir to all the glories achieved or inherited by his community. Each artist, each workman who attained to praise and excellence in his craft, felt that he was increasing the store of those glories, and was deserving well of a body of compatriots who would lovingly appreciate his works and be the jealous guardian of his fame. Dreadful that men living within walls on the eastern slope of a valley should be bred to hatred of those inhabiting other walls on the opposite slope, and be ever ready at a moment's notice and on the smallest cause to fly at the others' throats! Contrary to every principle alike of morality, religion, political economy and social science! All true; and yet how wonderful, how matchless was the amount of deathless work produced under the conditions of that order of things!
Doubtless, Signor Francesco Moretti would not feel the smallest desire to belittle the works of any contemporary artist of the still rival cities around him. Doubtless he would fraternize with any such with all courtesy and a genuine sentiment of the universal brotherhood of art. But that Perugia was not greater and more glorious in arts and in arms than any of her rival cities in the great olden time—that her artistic history is not the richest, her school the most worthy of persistent study—this it would be too much to expect him to think possible for an instant. And accordingly our talk was of the school that had produced Fiorenzo di Lorenzo, Pintusicchio, Perugino, Giannicola (generally but erroneously called Giannicola Manni) and so many others. Signor Moretti's own style has very evidently been formed on a long and loving study of the works of Pietro Vannucci, more generally known as Perugino, unquestionably the greatest of the school. The delicious figure of the Virgin in his great window in the cathedral is thoroughly and entirely Peruginesque. Yet in the treatment especially of his male figures Signor Moretti has profited by the wider range of study possible at the present day, and by the juster feeling springing from it, to avoid that mannerism and too constantly recurring affectation of dainty grace—often much out of place—which must be admitted to be a marking characteristic of Perugino. There is a sturdy unself-consciousness about Signor Moretti's figures which is incompatible with the somewhat dandified airs and attitudinizing which Perugino often attributes to figures to whom such characteristics seem the least appropriate, and in cases where they would be least expected. It cannot be denied that Perugino's figures are dignified, and that in a very remarkable degree; but they are so by virtue of bearing, of proportion, of grace, and, above all, of expression of face and feature; and in the case of his full-length figures especially it is the dignity of a fine gentleman, rather than that of a grand nature, objective and in no wise subjective in its thoughts and preoccupations. In a word, it cannot, I think, be denied that the grandeur and dignity of Perugino's men and women are due rather to outward than to inward characteristics. It occurred to me to reflect whether certain portions of our conversation in Signor Moretti's studio might not, while illustrating in a singular manner the value of much of the current talk of the present day about the great Umbrian painter, throw at the same time some light on the peculiarity which I have been mentioning. And I am the more tempted to give my readers the gist of the conversation alluded to in that it discloses certain interesting facts and anecdotes which are new to the world, and will not be made known to any other part of it save the readers of Lippincott's till next year.
We were talking, as I have said, of Perugino and his works, apropos of the spirit in which those of Signor Moretti have been conceived, and our friend Signor Adamo Rossi was present. I had been reading an English magazine article in which, after the manner of a certain English school in literature and art, a great deal was said of the spirituality and piety of sentiment which are thought to characterize the great Umbrian painter's works, and I cited some of the remarks which I had been reading. I saw a somewhat wicked smile mantling on the learned professor's face and a merry twinkle shining in his eye, which led me to ask him if his estimate of this quality in Perugino's works differed from that of the English writer.
"Only in that it is rather amusing," said he, "to hear those special qualities attributed to the work of a man who had no belief whatsoever, and no sympathy with the devotional feeling he is thought to have expressed so well."
The statement was quite new to me, as it will probably be to every reader of these lines; and with no little surprise I asked whether the professor were drawing an inference from any general circumstances of probability, or whether he had any documentary evidence to support his assertion. I was aware that Signor Adamo Rossi is one of the most accomplished and indefatigable readers of archives in Italy, especially on the subject of Umbrian art, and I was sure that if any documentary evidence were in existence which could throw any light on the facts, he would be in possession of it.
"Documentary evidence!" cried he: "to be sure there is. Here is a little anecdote which I came upon the other day. Perugino fell ill at a village about half-way between Città di Piese (where, as I may mention, by the by, a second large fresco by his hand, fully equal, I am assured to the well-known Adoration of the Magi still preserved in that little town, has quite recently been discovered) and Perugia. He was very sick, and like to die. The parish priest of the place came to him as a matter of course, and would have proceeded to administer the last sacraments, but the apparently dying artist refused to avail himself of the priest's ministry in any way. He absolutely declined to confess, saying that he had a mind to see whether one did not fare quite as well where he was going without any such practices."
Somewhat later he did die, and his infidelity was then so notorious that he was refused burial in holy ground. He obtained the rites of Christian burial eventually, it is true, but it was under the following somewhat amusing circumstances, as appears from a notarial contract, the original draft of which Signor Rossi has recently discovered. This very curious document is the legal record and stipulation of a contract between the prior of the Augustinian monastery in Perugia and the son of Perugino. It is recited that whereas a portion of the sum due from the convent to the deceased artist for a series of pictures painted for the convent of the Augustines (these works, with the exception of one part of them stolen by the French, and now, I believe, in the Musée at Lyons, are to be seen at the present day in the Pinacotheca of Perugia, and very grand they are) had not been paid at the time of the painter's death, it was now hereby agreed between the prior and the representative of the creditor that in consideration of five ducats in money paid down, and on condition that the prior should at his own cost cause the remains of the artist to be transported from the place where they lay in unhallowed ground to Perugia, and should there give them Christian burial in the church of his convent of the Augustines, the outstanding balance of the debt should be considered to be thereby discharged and canceled. I may mention that this curious anecdote, together with a variety of other interesting matter respecting Perugino and the other artists of the Umbrian school, will be found in a volume by Professor Adamo Rossi, to be published in 1876 under the auspices of the Italian government commission for the preservation and publication of historical documents regarding Tuscany and Umbria.
It will be admitted that the professor's documentary evidence throws a very singular and instructive light on the speculations of the transcendental rhapsodists who are never weary of going into ecstasies over the profound and touching piety of the works inspired by the vivid and simple belief of the "ages of faith."
"But there is," I ventured to object, after having heard the professor's anecdotes, "an unmistakable expression of devout feeling to be seen in many of Perugino's faces."