monk, there is in the heavenly beauty of his figures, and the joy of youthful faith which animates the artist, a charm unequalled in the whole history of Art!"[2]

Whether Fra Angelico ever actually had a master, it is impossible to ascertain. There are critics who affirm that if anyone initiated him in art, imbuing him with his own sentiment and style, it might have been the Camaldolese monk Lorenzo Monaco; but Cavalcaselle justly observes that between Angelico and Lorenzo Monaco there only exists that affinity which in coetaneous artists results from community of thought, social conditions, and religious sentiments. Two monks like the Camaldolese and the Dominican might well show the same ideas, without implying a relation of master and scholar between them.[3]

Both critics and historians, however, agree in the assertion that he began his career in art by illuminating codices and choral books. Baldinucci and Rosini judge that his master in painting was the Florentine Gherardo Starnina, whom Lanzi designates as "a painter of life-like style." But Padre Marchese refuting this opinion observes that "not to mention Vasari's silence on the matter, the fact is very doubtful, because Gherardo passed many years in Spain, and returning to his native land died in 1403, when little Guido of Mugello"[4] was only 16 years old, an age which scarcely admits of the first steps in Art.[5] But the date of Starnina's death is now corrected and proved to have been in 1408, so, taking into account the character of our artist's works, nothing need now be opposed to the theory that Fra Giovanni may have profited by the teaching of that master, while living in Florence after his return from Spain; besides it is not proved whether that journey to Spain was ever really taken. Historians, it is true, tell us that Starnina, being obliged to leave Florence after the Ciompi riots (1378), took refuge in Spain, where he lived several years; but it is certain that in 1387 his name was inscribed in the Guild of Florentine painters.[6]

Vasari does not doubt that Fra Angelico, like other artists from Masaccio onwards, acquired his skill by studying the frescoes of the Brancacci Chapel;[7] but besides the fact that the style of those pictures is diametrically opposed to Fra Angelico's, the latter could not possibly have been in Masaccio's school, for as he was born in 1387, he was fifteen years older than Masaccio and already a proved master, when the Carmine frescoes were being painted. Fra Angelico's style is so individual and characteristic, that it might rather be considered as springing from his own disposition, developed under the influence of his time. Studying the works left in Florence by his great predecessors, leading a retired life, and purifying every idea, every inspiration in the fire of religion, Angelico was enabled, by meditation, to perfect the models of the best artists of the "trecento", among whom we should opine that the influence of Orcagna in his frescoes in the Strozzi Chapel of S. M. Novella, was greater even than that of Giotto. Indeed it is evident that what Orcagna began, is carried to the highest development in Fra Angelico, who combined softness and refinement with severity of form, grace of expression with nobility of attitude.

The figure of the Virgin in the fresco of the Judgment in the Strozzi Chapel, so grand and majestic in its simplicity, is again recognisable in the panels of Fra Angelico, imitated with his own especial character and spiritual feeling, full of grace and humility, the soft lines breathing beauty and lightness. The saints who appear to be actually in celestial repose, have also inspired Fra Giovanni; the same gentle and contemplative expression which irradiates the features of the elect is again visible in our painter's figures. In the colouring of both, vivacity is combined with softness, and vigour of chiaro-scuro goes together with transparency of tint.

Nevertheless it is true that in certain respects, Fra Angelico might be said to belong to the same school as Masolino. They are, however, at the antipodes from each other in sentiment and artistic interpretation, for while the saintly Giovanni endeavoured to idealize the human figure and render it divine, Masolino, like most of his contemporaries, followed a style distinctly realistic; yet it may be proved that in technique, both followed the same rules, and worked on similar principles. In fact the similitude between the two painters noticeable in their composition, softness of outline, lightness of figures, and clear harmonious colouring, tends to confirm the great artistic affinity which we have indicated. Both of them used rosy tints in the flesh, with greenish and yellowish shadows, both recall the older artists of the "trecento" in the perspective, which is often incorrect, and out of proportion. But how far superior is Fra Angelico when the work of both in its full aspect is compared!

Fra Angelico has, it is true, conventional forms, and there is a certain sameness in his heads with their large oval countenances; the small eyes, outlined round the upper arch of the eyebrow, and with a black spot for pupils, sometimes lack expression, or have a too monotonous one, and the iris is often lost in the white of the cornea; his mouths are always drawn small with a thickening of the lips in the centre, and the corners strongly accentuated; the colour of his faces is either too pink or too yellow; the folds of the robes (often independent of the figure, especially in the lower part) fall straight, and in the representations of the seated Virgin expand on the ground, as if to form the foot of a chalice. But in his frescoes these faults of conventional manner almost entirely disappear, giving place to freer drawing, more life-like expression, and a character of greater power.

We will not repeat with Vasari that Fra Giovanni perfected his art from the frescoes of the Brancacci Chapel; but we do not doubt that he too felt the beneficent influx of the new style, of which Masaccio was the greatest champion, and that he followed it, leaving behind, up to a certain point, the primitive Giottesque forms. There is in his art, the great mediæval ideal rejuvenated and reinvigorated by the spirit of newer times. Being in the beginning of his career, as is generally believed, only an illuminator, he continued, with subtle delicacy and accurate, almost timid design, to illuminate in larger proportions on his panels, those figures which are often only parts of a decorative whole. But in his later works while still preserving the simplicity of handling, and the innate character of his style, he displays a new tendency, and