Vittoria Colonna and the Virgin Mary

Modern Language Review, The, Jan, 2001 by Abigail Brundin

Mary's strength is emphasised in the account through references to her selflessness: even at this pitch of pain and grief she is able to be thankful for the joyful redemption that is now afforded to mankind, and to be grateful for her role in this as the nurturer of Christ. Colonna underlines her essential solitude, now that her son is dead, in dealing with the aftermath of the crucifixion and obeying her holy duties despite her pain: 'essa sola havea da ringratiar Joseph, da sodisfare Giovanni, da confortare Madalena, da sostenere se stessa per ubidire colui, che con tanta allegrezza havrebbe seguito se le fusse stato concesso' (Pianto, p. 9). Once again her capacity to be all things to all people is brought to our attention. Yet, despite this strength, her overwhelming quality is still a profound and sanctified humility which leads her fervently to desire self-sacrifice: 'Havrebbe voluto liquefarsi, consumarsi, anzi farsi vittima nel fuoco dell'amore, e nelle lagrime della compassione; per togliere al mondo e a se stessa l'ingratitudine, e render' a Dio l'obsequio e il colto che gli conveniva' (Pianto, p. 10).

Although Mary is undoubtedly confused and distressed by the complexity of the emotions which rush upon her as she cradles her son's body, simultaneously giving thanks and experiencing intense grieving and bitterness, nonetheless the author is able to close the narrative on a note of jubilation (like Michelangelo's Madonna with arms held triumphantly aloft), as she points out that ultimately Mary's faith is so strong that nothing can defeat her. This is the Virgin Mother's legacy to mankind (and a quality which women who choose her as a role model must strive to emulate), and the reason we are all eternally indebted to her: 'Per tanto, nascendo quanto tesoro puo havere il Christiano, dalla vera fede; e havendolo ricevuta dalla vergine Maria, che senza lei sarebbe stata estinta; e da pensare, quanto sia l'obligo, che noi le habbiamo, che certamente cosi grande il troveremo, che questa vita mortale non bastarebbe per sodisfare alla millesima parte' (Pianto, p. 11).

The above account, although published as a prose piece in editions together with other works of a similar type, was in fact first written as a letter, as various first person addresses in the manuscript copy, which have been deleted from the printed editions, make clear. Paolo Simoncelli, in a brief analysis of the work, provides convincing evidence that the original recipient of the letter was Bernardino Ochino, the Capuchin preacher famed for his uplifting orations, who had such a strong influence on Colonna before his scandalous flight from Italy in 1542 caused her to distance herself from him. (19) Critics have detected the influence of Ochino on the style and language of various of Colonna's poems and letters, and she is supposed to have been particularly moved by his treatment of another biblical woman, Mary Magdalen, which Domenico Tordi believed inspired her to write her sonnet 'Donna accesa animosa, et da l'errante' (S1:121) (Tordi, p. 32). The epistolary nature of the Pianto, and the close relationship that the author had with its intended recipient, highlights its highly personal and intimate quality, as an expression of a deep and real empathy with the Virgin's suffering. It contrasts with the other orations by male authors contained in the Aldine edition of the Pianto of 1557, both of which ostensibly treat the same subject matter, a contemplation of the Passion, yet direct attention, as might perhaps be expected, exclusively towards the suffering of Christ on the cross, ignoring Mary's role in events. Colonna's female emphasis is striking, and reconfirms her abiding interest in Mary as a complex and potentially powerful model.