(b. 1541, Candia, d. 1614, Toledo)

The Burial of the Count of Orgaz

Oil on canvas, 480 x 360 cm
Santo Tomé, Toledo

The contract for the painting is dated 18th March 1586. El Greco agreed to finish the painting by Christmas of the same year. This commission again resulted in litigation over the valuation, the final outcome of which was that the artist accepted the amount of the original valuation, 1200 ducados.

The painting illustrates a popular local legend. In 1312, a certain Don Gonzalo Ruíz, native of Toledo, and Señor of the town of Orgaz, died (the family received the title of Count, by which he is generally known, only later). He was a pious man who, among other charitable acts, left moneys for the enlargement and adornment of the church of Santo Tomé (El Greco's parish church). At his burial, Saint Stephen and Saint Augustine intervened to lay him to rest. The occasion for the commission of the painting for the chapel in which the Señor was buried, was the resumption of the tribute payable to the church by the town of Orgaz, which had been withheld for over two centuries.

The painting remains in the chapel - the actual scene of the event - for which it was ordered. Already in 1588, people flocked to see the painting. This immediate popular reception depended, however, on the 'life-like portrayal of the notable men of Toledo of the time'. Indeed, this painting is sufficient to rank El Greco among the few great portrait painters. Nowadays the painting can communicate to us a whole society and age, as perhaps no other single work of art can, and at the same time offer us one of the great marvels of painting.

It was the custom for the eminent and noble men of the town to assist at the burial of the high-born, and it was stipulated in the contract that the scene should be represented in this way. Without the contemporary confirmation, it would be clear that all are portraits. Unfortunately, there is no record of the identity of the sitters. Andrés Núñez, the parish priest, and a friend of El Greco's, who was responsible for the commission, is certainly the figure on the extreme right. The artist himself can be recognised in the caballero third from the left, immediately above the head of Saint Stephen. The artist's son acts as the young page. The signature of the artist appears on the handkerchief in the pocket of the young boy, and by a strange conceit it is followed by the date '1578' - the year of Jorge Manuel's birth, and certainly not the date of the painting. The boy points to the body of the deceased, thus bringing together birth and death.

The painting is very clearly divided into two zones, the heavenly above and the terrestrial below, but there is little feeling of duality. The upper and lower zones are brought together compositionally (e.g., by the standing figures, by their varied participation in the earthly and heavenly event, by the torches, cross, . . .). The grand circular mandorla-like pattern of the two Saints descended from Heaven echoes the pattern formed by the Virgin and Saint John the Baptist, and the action is given explicit expression. The point of equilibrium is the outstretched hand poised in the void between the two Saints, whence the mortal body descends, and the Soul, in the medieval form of a transparent and naked child, is taken up by the angel to be received in Heaven. The supernatural appearance of the Saints is enhanced by the splendour of colour and light of their gold vestments. The powerful cumulative emotion expressed by the group of participants is suffused and sustained through the composition by the splendour, variety and vitality of the colour and of light.

This is the first completely personal work by the artist. There are no longer any references to Roman or Venetian formulas or motifs. He has succeeded in eliminating any description of space. There is no ground, no horizon, no sky and no perspective. Accordingly, there is no conflict, and a convincing expression of a supernatural space is achieved. This is the beginning of his real development, and the process of dematerialisation and spiritualisation continues.