MICHELINO DA BESOZZO - b. ~1370 ?, d. 1450 Pavia - WGA

MICHELINO DA BESOZZO

(b. ~1370 ?, d. 1450 Pavia)

Italian painter and illuminator. Milanese writers from the humanist Uberto Decembrio (1350–1427) to Giovanni Paolo Lomazzo in the 16th century described Michelino as the greatest artist of his time. He was especially praised for his skill and prodigious talent in the naturalistic portrayal of animals and birds. Records of payments made in 1388 to a ‘Michelino pictore’ who painted scenes from the Life of St Augustine in the second cloister of the Augustinian convent of S Pietro in Ciel d’Oro, Pavia, are thought to be the earliest references to the artist. He was still resident in Pavia in 1404, when the Fabbrica of Milan Cathedral decided to consult him as ‘the greatest in the arts of painting and design’. The frescoes in S Pietro in Ciel d’Oro and a panel by Michelino dated 1394 that was in S Mustiola, Pavia, in the 17th century have not survived, but two of the manuscripts with illumination firmly attributed to Michelino date from his time in Pavia: St Augustine’s Commentary on the Psalms (Rome, Vatican, Biblioteca Apostolica), which was probably made for Marco Gallina, an Augustinian professor of theology at Pavia University, in 1396, and the Funeral Eulogy and Genealogy of Giangaleazzo Visconti (Bibliothèque Nationale, Paris), dated 1403.

Similarities in the style of illuminated initials and in the scale and layout of the foliate borders painted by Michelino with those of the Augustinian friar Pietro da Pavia suggest a direct relationship between the two artists at the beginning of Michelino’s career. Stylistic analogies with the work of Stefano da Verona, now known to be the son of Jean d’Arbois, painter to Philip the Bold, Duke of Burgundy from 1373 to 1375, raise the question of whether both artists may have trained with the French painter, who is thought to have been in Pavia from 1385.

Elogium on Giangaleazzo Visconti by Pietro da Castellato
Elogium on Giangaleazzo Visconti by Pietro da Castellato by

Elogium on Giangaleazzo Visconti by Pietro da Castellato

The picture shows a page from the Eulogy for Giangaleazzo Visconti (ms. 5888, fol. 1).

In 1403 Michelino da Besozzo illuminated a ‘de luxe’ copy of the funeral eulogy pronounced on Giangaleazzo Visconti. He appears to have survived up to 1450, and this illumination is followed by a very small group of paintings and manuscript. His highly individual figure style has so far defied explanation, although the soft, rather pink little faces are easily recognizable. It is to be supposed that his painting is in some way connected with the ‘soft-style’ of the Empire.

Elogium on Giangaleazzo Visconti by Pietro da Castellato
Elogium on Giangaleazzo Visconti by Pietro da Castellato by

Elogium on Giangaleazzo Visconti by Pietro da Castellato

The picture shows a page from the Eulogy for Giangaleazzo Visconti (ms. 5888, fol. 7).

Michelino’s work, closely related to similar art at the Valois courts in France, had obvious appeal for patrons like the Visconti, with their dynastic ambitions and royal marriage alliances. The opening page of the Visconti genealogy from the Eulogy for Giangaleazzo Visconti lines up profile images inspired by Greco-Roman coins and medals to trace the Visconti lineage from its legendary origins in the marriage of the Trojan prince Anchises and the goddess Venus, performed by Jupiter. The mythic couple and Jupiter appear at the top of the manuscript, depicted, in Michelino’s refined manner, as contemporary aristocrats; the same delicacy informs the Roman profiles of the Visconti. These antique references - evidence of humanist activity at the Visconti court - are deftly integrated, through Michelino’s deceptively casual manner, into a medieval legend.

The Mystic Marriage of St Catherine, St John the Baptist, St Antony Abbot
The Mystic Marriage of St Catherine, St John the Baptist, St Antony Abbot by

The Mystic Marriage of St Catherine, St John the Baptist, St Antony Abbot

In spite of the signature “Michelinus fecit” it was a long time till scholars unanimously accepted the fact that the panel was not the work of a Northern master but of Michelino da Besozzo, the eminent Lombard miniaturist, fresco-painter and delineator of animals. It is emphasized even today that side by side with inspirations from Venice and Verona, the work reflects the influences of the art of Burgundy and the Rhineland. This opinion is partly due to the fact that even in the period of the International Gothic such a representation lacking any spatiality was very rare in Italy.

Appropriate to its theme (which is a mystic vision and not an episode that took place in reality), it is in the irrational idiom of the former that the picture evokes the marriage of the Child Jesus and St Catherine of Alexandria. The figures are improbably floating in shining, golden space. There would be no point in discussing surroundings or space, since the ground, the throne and the airy background are all of the same immaterial radiance. Nothing interprets their relationship to one another. We cannot see the back of the throne, nor the spot where it touches the ground, or whether it has a pedestal and if so what it is like. Only the decorative contours of its arms are discernible in front of the dark areas provided by the figures of St Antony Abbot and St John the Baptist. Since the milieu is undefinable we cannot state where the figures touch the ground. With one exception we cannot see their feet, indeed, even the hems of their garments seem to have a life of their own, floating in waves, instead of spreading on the ground. By this Michelino da Besozzo intensified up to the point of absurdity the homogeneity of the background, which can be seen in Stefano da Verona’s picture too. However, a vision is convincing only when it contains realistic elements too. And what we can see in this picture, namely the five figures, are depicted with delicate transitions of value from light to shade, which convey the soft features and the soft body of the Child Jesus. Their complexions display a wide variety of snow-white, pale pink, golden brown and dark-brown tones.

The rhythmic arrangement of shapes and colours results in an extraordinarily well balanced composition. The Virgin’s head, rising in the middle, is surrounded by the semicircle of the other four heads. At the same time the dark draperies of the three figures in the back enclose the light areas of colour displayed by the body of the Child and the face and garments of St Catherine, thus presenting a fine equilibrium of colours in the composition.

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