Tempera

Tommaso del Mazza
Saints Peter, John the Evangelist and Bartholomew
ca. 1385-90
tempera on panel (altarpiece fragment)
National Gallery of Canada, Ottawa

Taddeo di Bartolo
St Dominic restoring Napoleone Orsini to Life
ca. 1403
tempera on panel
McNay Art Museum, San Antonio, Texas

Master G.Z. (Italian painter)
St Nicholas presenting Donor to Virgin and Child
ca. 1420-30
tempera on panel
Metropolitan Museum of Art, New York

Michele Giambono
Man of Sorrows
ca. 1430
tempera on panel
Metropolitan Museum of Art, New York

Neri di Bicci
Altar Wing with Five Saints
ca. 1445
tempera on panel
Allen Memorial Art Museum, Oberlin College, Ohio

Dreux Budé Master
Resurrection of Christ
ca. 1450
tempera on panel (fragment of triptych)
Musée Fabre, Montpellier

Pesellino (Francesco di Stefano)
Virgin and Child
ca. 1450-55
tempera on panel
Musée des Beaux-Arts de Lyon

Carlo Crivelli
Virgin and Child
1470
tempera on panel
National Gallery of Art, Washington DC

Cosimo Rosselli
Virgin and Child
ca. 1470
tempera on panel
Rollins Museum of Art, Orlando, Florida

Francesco del Cossa
St Lucy
ca. 1473-74
tempera on panel
National Gallery of Art, Washington DC

Giovanni di Paolo
St Catherine of Siena exchanging her Heart with Christ
before 1482
tempera on panel
Metropolitan Museum of Art, New York

Filippo Mazzola
Portrait of a Man
ca. 1480-90
tempera on panel
Pinacoteca di Brera, Milan

Bartolomeo Vivarini
Virgin and Child
ca. 1490
tempera on panel
Seattle Art Museum

Benvenuto di Giovanni
Christ carrying the Cross
ca. 1491
tempera on panel
National Gallery of Art, Washington DC

Pietro Perugino
The Virgin and Saints adoring the Child
ca. 1500
tempera on panel
Morgan Library, New York

Girolamo di Benvenuto
Adoration of the Child with St Jerome
ca. 1500
tempera on panel
Philbrook Museum of Art, Tulsa, Oklahoma

Vincenzo Catena
Portrait of Giambattista Memmo
ca. 1510
tempera on panel
Lowe Art Museum, University of Miami

    Thy being depends not on matter; hence by thine understanding dost thou dive into the being of every other thing and therein art so pregnant that nothing by place, similitude, subject, time is so conjoined which thou canst not separate; as what neither is nor any way can exist, thou canst feign and give an abstract being unto.  Thou seemest a world in thyself, containing heaven, stars, seas, earth, floods, mountains, forests and all that lives: yet rest thou not satiate with what is in thyself, nor with all in the wide universe (because thou knowest their defects) until thou raise thyself to the contemplation of that first illuminating Intelligence, far above time, and even reaching eternity itself, into which thou art transformed; for by receiving, thou, beyond all other things, art made that which thou receivest.  The more thou knowest the more apt thou art to know, not being amazed with any object that excelleth in predominance, as sense by objects sensible.  Thy will is uncompellable, resisting force, daunting necessity, despising danger, triumphing over affliction, unmoved by pity, and not constrained by all the toils and disasters of life.  What the arts-master of this universe is in governing this universe, thou art in the body; and as he is wholly in every part of it, so art thou wholly in every part of the body: like unto a mirror, every small parcel of which apart doth represent and do the same what the whole did entire and together.  By thee man is that Hymen of eternal and mortal things, that chain, together binding unbodied and bodily substances, without which the goodly fabric of this world were unperfect.  

– William Drummond of Hawthornden, from A Cypress Grove (London: Hawthornden Press, 1919, reprinting the original edition of 1623)