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  El Greco

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El Greco
 
 
 
Domenicos Theotokopoulos, known as El Greco (1541-1614), moved to Venice from Greece in about 1567. He worked with Titian and admired the work of Tintoretto, before visiting Rome in about 1570. He then moved to Madrid to work on the palace-monastery of San Lorenzo at El Escorial. He lived in Spain for the rest of his life. The luminosity and inherent spiritualism in his work, the innovative layout in some of his paintings, and the sumptuous use of colour make El Greco one of the great masters of the passage between High Renaissance and Baroque.

born 1541, Candia [Iraklion], Crete
died April 7, 1614, Toledo, Spain

byname of Domenikos Theotokópoulos master of Spanish painting, whose highly individual dramatic and expressionistic style (see ) met with the puzzlement of his contemporaries but gained newfound appreciation in the 20th century. He also worked as a sculptor and as an architect.

Early life and works

El Greco never forgot that he was of Greek descent and usually signed his paintings in Greek letters with his full name, Domenikos Theotokópoulos. He is, nevertheless, generally known as El Greco (“the Greek”), a name he acquired when he lived in Italy, where the custom of identifying a man by designating country or city of origin was a common practice. The curious form of the article (El), however, may be the Venetian dialect or more likely from theSpanish.

Because Crete, his homeland, was then a Venetian possession and he was a Venetian citizen, he decided to go to Venice to study. The exact year in which this took place is not known; but speculation has placed the date anywhere from 1560, when he was 19, to 1566. In Venice he entered the studio of Titian, who was the greatest painter of the day. Knowledge of El Greco's years in Italy is limited. A letter of Nov. 16, 1570, written by Giulio Clovio, an illuminator in the service of Cardinal Alessandro Farnese, requested lodging in the Palazzo Farnese for “a young man from Candia, a pupil of Titian.” On July 8, 1572, “the Greek painter” is mentioned in a letter sent from Rome by a Farnese official to the same cardinal. Shortly thereafter, on Sept. 18, 1572, “Dominico Greco” paid his dues to the guild of St. Luke in Rome. How long the young artist remained in Rome is unknown, because he may have returned to Venice, c. 1575–76, before he left for Spain.

The certain works painted by El Greco in Italy are completely in the Venetian Renaissance style of the 16th century. They show no effect of his Byzantine heritage except possibly in the faces of old men—for example, in the “Christ Healing the Blind.” The placing of figures in deep space and the emphasis on an architectural setting in High Renaissance style are particularly significant in his early pictures, such as “Christ Cleansing the Temple.” The first evidence of El Greco's extraordinary gifts as a portraitist appears in Italy in a portrait of Giulio Clovio and Vincentio Anastagi.


Middle years

El Greco first appeared in Spain in the spring of 1577, initially at Madrid, later in Toledo. One of his main reasons for seeking a new career in Spain must have been knowledge of Philip II's great project, the building of the monastery of San Lorenzo at El Escorial, some 26 miles (42 km) northwest of Madrid. Moreover, the Greek must have met important Spanish churchmen in Rome through Fulvio Orsini, a humanist and librarian of the Palazzo Farnese. It is known that at least one Spanish ecclesiastic who spent some time in Rome at this period—Luis de Castilla—became El Greco's intimate friend and was eventually named one of the two executors of his last testament. Luis' brother, Diego de Castilla, gave El Greco his first commission in Spain, which possibly had been promised before the artist left Italy.

In 1578 Jorge Manuel, the painter's only son, was born at Toledo, the offspring of Dona Jeronima de Las Cuevas. She appears to have outlived El Greco, and, although he acknowledged both her and his son, he never married her. That fact has puzzled all writers, because he mentioned her in various documents, including his last testament. It may be that El Greco had married unhappily in his youth in Crete or Italy and therefore could not legalize another attachment.

For the rest of his life El Greco continued to live in Toledo, busily engaged on commissions for the churches and monasteries there and in the province. He became a close friend of the leading humanists, scholars, and churchmen. Antonio de Covarrubias, a classical scholar and son of the architect Alonso de Covarrubias, was a friend whose portrait he painted. Fray Hortensio Paravicino, the head of the Trinitarian order in Spain and a favourite preacher of Philip II of Spain, dedicated four sonnets to El Greco, one of them recording his own portrait by the artist. Luis de Gongora y Argote, one of the major literary figures of the late 16th century, composed a sonnet to the tomb of the painter. Another writer, Don Pedro de Salazar de Mendoza, figured among the most intimate circle of El Greco's entourage.

The inventories compiled after his death confirm the fact that he was a man of extraordinary culture—a true Renaissance humanist. His library, which gives some idea of the breadth and range of his interests, included works of the major Greek authors in Greek, numerous books in Latin, and others in Italian and in Spanish: Plutarch's Lives, Petrarch's poetry, Ludovico Ariosto's Orlando Furioso, the Bible in Greek, the proceedings of the Council of Trent, and architectural treatises by Marcus Vitruvius Pollio, Giacomo da Vignola, Leon Battista Alberti, Andrea Palladio, and Sebastiano Serlio. El Greco himself prepared an edition of Vitruvius, accompanied by drawings, but the manuscript is lost.

In 1585 and thereafter El Greco lived in the large, late-medieval palace of the Marques de Villena. Although it is near the site of the now-destroyed Villena Palace, the museum in Toledo called the Casa y Museo del Greco (“Home and Museum of El Greco”) was never his residence. It can be assumed that he needed space for his atelier more than for luxurious living. In 1605 the palace was listed by the historian Francisco de Pisa as one of the handsomest in the city; it was not a miserable ruined structure, as some romantic writers have presumed. El Greco surely lived in considerable comfort, even though he did not leave a large estate at his death.

El Greco's first commission in Spain was for the high altar and the two lateral altars in the conventual church of Santo Domingo el Antiguo at Toledo (1577–79). Never before had the artist had a commission of such importance and scope. Even the architectural design of the altar frames, reminiscent of the style of the Venetian architect Palladio, was prepared by El Greco. The painting for the high altar, “Assumption of the Virgin,” also marked a new period in the artist's life, revealing the full extent of his genius. The figures are brought close into the foreground, and in the Apostles a new brilliance of colour is achieved. The technique remains Venetian in the laying on of the paint and in the liberal use of white highlights; yet the intensity of the colours and the manipulation of contrasts, verging on dissonance, is distinctly El Greco. For the first time the importance of his assimilation of the art of Michelangelo comes to the fore, particularly in the painting of the “Trinity,” in the upper part of the high altar (now in the Prado Museum, Madrid), where the powerful sculpturesque body of the nude Christ leaves no doubt of the ultimate source of inspiration. In the lateral altar painting of the “Resurrection,” the poses of the standing soldiers and the contrapposto (a position in which the upper and lower parts of the body are contrasted indirection) of those asleep are also clearly Michelangelesque in inspiration.

At the same time, El Greco created another masterpiece of extraordinary originality—the “Espolio” (“Disrobing of Christ”). In designing the composition vertically and compactly in the foreground he seems to have been motivated by the desire to show the oppression of Christ by his cruel tormentors. He chose a method of space elimination that is common to middle and late 16th-century Italian painters known as Mannerists, and at the same time he probably recalled late Byzantine paintingsin which the superposition of heads row upon row is employed to suggest a crowd. The original altar of gilded wood that El Greco designed for the painting has been destroyed, but his small sculptured group of the “Miracle of St. Ildefonso” still survives on the lower centre of the frame.

El Greco's tendency to elongate the human figure becomes more notable at this time—for example, in the handsome and unrestored “St. Sebastian.” The same extreme elongation of body is also present in Michelangelo's work, in the painting of the Venetians Tintoretto and Paolo Veronese, and in the art of the leading Mannerist painters. The increased slenderness of Christ's long body against the dramatic clouds in “Crucifixion with Donors” foreshadows the artist's late style.

El Greco's connection with the court of Philip II was brief and unsuccessful, consisting first of the “Allegory of the Holy League” (“Dream of Philip II”; 1578–79) and second of the “Martyrdom of St. Maurice” (1580–82). The latter painting did not meet with the approval of the king, who promptly ordered another work of the same subject to replace it. Thus ended the great artist's connection with the Spanish court. The king may have been troubled by the almost shocking brilliance of the yellows as contrasted to the ultramarine in the costumes of the main group of the painting, which includes St. Maurice in the centre. On the other hand, to the modern eye El Greco's daring use of colour is particularly appealing. The brushwork remains Venetian in the way that the colour suggests form and in the free illusionistic and atmospheric creation of space.

The “Burial of the Count de Orgaz” (1586–88; Santo Tome, Toledo is universally regarded as El Greco's masterpiece. The supernatural vision of Gloria (“Heaven”) above and the impressive array of portraits represent all aspects of this extraordinary genius's art. El Greco clearly distinguished between heaven and earth: above, heaven is evoked by swirling icy clouds, semiabstract in their shape, and the saints are tall and phantomlike; below, all is normal in the scale and proportions of the figures. According to the legend, Saints Augustine and Stephen appeared miraculously to lay the Count de Orgaz in his tomb as a reward for his generosity to their church. In golden and red vestments they bend reverently over the body of the count, who is clad in magnificent armour that reflects the yellow and reds of the other figures. The young boy at the left is El Greco's son, Jorge Manuel; on a handkerchief in his pocket is inscribed the artist's signature and the date 1578, the year of the boy's birth. The men in contemporary 16th-century dress who attend the funeral are unmistakably prominent members of Toledan society. El Greco's Mannerist method of composition is nowhere more clearly expressed than here, where all of the action takes place in the frontal plane.


Later life and works

From 1590 until his death El Greco's painterly output was prodigious. His pictures for the churches and convents of the Toledan region include the “Holy Family with the Magdalen” and the “Holy Family with St. Anne.” He repeated several times the “Agony in the Garden,” in which a supernatural world is evoked through strange shapes and brilliant, cold, clashing colours. The devotional theme of “Christ Carrying the Cross” is known in 11 originals by El Greco and many copies. El Greco depicted most of the major saints, often repeating the same composition: St. Dominic, Mary Magdalen, St. Jerome as cardinal, St. Jerome in penitence, and St. Peter in tears. St. Francis of Assisi, however, was by far the saint most favoured by the artist; about 25 originals representing St. Francis survive and, in addition, more than 100 pieces by followers. The most popular of several types was “St. Francis and Brother Leo Meditating on Death.”

Two major series (“Apostolados”) survive representing Christ and the Twelve Apostles in 13 canvases: one in the sacristy of Toledo Cathedral (1605–10) and another, unfinished set (1612–14) in the El Greco House and Museumat Toledo. The frontal pose of the Christ blessing in this series suggests a medieval Byzantine figure, although the colour and brushwork are El Greco's personal handling of Venetian technique. In these works the devotional intensity of mood reflects the religious spirit of Roman Catholic Spain in the period of the Counter-Reformation. Although Greek by descent and Italian by artistic preparation, the artist becameso immersed in the religious environment of Spain that he became the most vital visual representative of Spanish mysticism. Yet, because of the combination of these three cultures, he developed into an artist so individual that he belongs to no conventional school but is a lonely genius of unprecedented emotional power and imagination.

Several major commissions came El Greco's way in the last 15 years of his life: three altars for the Chapel of San Jose, Toledo (1597–99); three paintings (1596–1600) for the Colegio de Dona Maria de Aragon, an Augustinian monasteryin Madrid; and the high altar, four lateral altars, and the painting “St. Ildefonso” for the Hospital de la Caridad at Illescas (1603–05).

Extreme distortion of body characterizes El Greco's last works—for example, the “Adoration of the Shepherds” (Prado Museum, Madrid), painted in 1612–14 for his own burial chapel. The brilliant, dissonant colours and the strange shapes and poses create a sense of wonder and ecstasy, as the shepherd and angels celebrate the miracle of the newly born child. In the unfinished “Vision of St. John,” El Greco's imagination led him to disregard the laws of nature even more. The gigantic swaying figure of St. John the Evangelist, in abstractly painted icy-blue garments, reveals the souls of the martyrs who cry out for deliverance. In like manner, the figure of the Madonna in the “Immaculate Conception” (1607–14; Santa Cruz Museum, Toledo), originally in the Church of San Vicente, floats heavenward in a paroxysm of ecstasy supported by long, distorted angels. The fantastic view of Toledo below, abstractly rendered, is dazzling in its ghostly moonlit brilliance, and the clusters of roses and lilies, symbols of the Virgin's purity, are unalloyed in their sheer beauty.

In his three surviving landscapes, El Greco demonstrated his characteristic tendency to dramatize rather than to describe. The “View of Toledo” (c. 1595; Metropolitan Museum of Art, New York) renders a city stormy, sinister, and impassioned with the same dark, foreboding clouds that appear in the background of his earlier “Crucifixion with Donors.” Painting in his studio, he rearranged the buildings depicted in the picture to suit his compositional purpose. “View and Plan of Toledo” (1610–14; Greco House and Museum, Toledo) is almost like a vision, all of the buildings painted glistening white. An inscription by the artist on the canvas explains quite fancifully that he had placed the Hospital of San Juan Bautista on a cloud in the foreground so that it could better be seen and that the map in the picture shows the streets of the city. At the left, a river god represents the Tagus, which flows around Toledo, a city built on rocky heights. Although El Greco had lived in Italy and in Rome itself, he rarely used such classical Roman motives.

The one picture by El Greco that has a mythological subject, so dear to most Renaissance artists, is the “Laocoon” (1610–14; National Gallery of Art, Washington, D.C.). For ancient Troy he substituted a view of Toledo, similar to the one just discussed, and he displayed little regard for classical tradition in painting the highly expressive but great, sprawling body of the priest.

Although El Greco was primarily a painter of religious subjects, his portraits, though less numerous, are equally high in quality. Two of his finest late works are the portraits of “Fray Felix Hortensio Paravicino” (1609; Museum of Fine Arts, Boston) and “Cardinal Don Fernando Niño de Guevara” (c. 1600; Metropolitan Museum of Art, New York). Both are seated, as was customary after the time of Raphael in portraits presenting important ecclesiastics. Paravicino, a Trinitarian monk and a famous orator and poet, is depicted as a sensitive, intelligent man. The pose is essentially frontal, and the white habit and black cloak provide highly effective pictorial contrasts. Cardinal Niño de Guevara, in crimson robes, is almost electrical in his inherent energy, a man accustomed to command. El Greco's portrait of “Jeronimo de Cevallos” (1605–10; Prado, Madrid), on the other hand, is most sympathetic. The work is half-length, painted thinly and limited to black and white. The huge ruff collar, then in fashion, enframes the kindly face. By such simple means, the artist created a memorable characterization that places him in the highest rank as a portraitist, along with Titian and Rembrandt.

No followers of any consequence remained in Toledo after El Greco's death in 1614. Only his son and a few unknown painters produced weak copies of the master's work. His art was so personally and so highly individual that it could not survive his passing. Moreover, the new Baroque style of Caravaggio and of the Carracci soon supplanted the last surviving traits of 16th-century Mannerism.

Harold E. Wethey

Encyclopaedia Britannica

 
 
 

The Entombment of Christ
late 1560s
Oil and tempera on panel, 51,5 x 43 cm
Alexandros Soutzos Museum, Athens



 



Christ Healing the Blind
c. 1567
Oil on panel, 65,5 x 84 cm
Gemaldegalerie, Dresden



 



The Modena Triptych (front panels)
1568
Tempera on panel, 37 x 23,8 cm (central), 24 x 18 cm (side panels)
Galleria Estense, Modena


 



The Modena Triptych (detail)
1568
Galleria Estense, Modena




Baptism of Christ
1568
Tempera on panel, 24 x 18 cm
Galleria Estense, Modena



The Modena Triptych (back panels)
1568
Tempera on panel, 37 x 23,8 cm (central), 24 x 18 cm (side panels)
Galleria Estense, Modena





Annunciation
1568
Tempera on panel, 24 x 18 cm
Galleria Estense, Modena



Mount Sinai
1568
Tempera on panel, 37 x 23,8 cm
Galleria Estense, Modena

 
 
 

St Francis Receiving the Stigmata
1570-72
Tempera on panel, 28,8 x 20,6 cm
Private collection



The Annunciation
c. 1570
Tempera on panel, 26,7 x 20 cm
Museo del Prado, Madrid


The Last Supper
c. 1568
Oil on panel, 43 x 52 cm
Pinacoteca Nazionale, Bologna





The Adoration of the Shepherds
1570-72
Oil on canvas, 114 x 105 cm
Private collection



The Purification of the Temple
c. 1570
Oil on poplar panel, 65 x 83 cm
National Gallery of Art, Washington



Christ Healing the Blind
1570-75
Oil on canvas, 50 x 61 cm
Galleria Nazionale, Parma



Giulio Clovio
1571-72
Oil on canvas, 58 x 86 cm
Museo Nazionale di Capodimonte, Naples



Mount Sinai
1570-72
Oil and tempera on panel, 41 x 47,5 cm
Historical Museum of Crete, Iraklion

 
 
 

 
 
 
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