Florence: Botticelli

 Edward Hutton ended his tour of the Accademia in Florence with an appreciation of Botticelli at his best.

The Accademia possesses some five pictures by Botticelli,-- the Coronation of the Virgin and its predella, the Madonna with saints and angels, the Dead Christ, the Salome, and the Primavera….

 Here at last we see the greatest, the most personal artist of the fifteenth century really at his best, in that fortunate moment of half-pensive joy which was so soon to pass away. How far has he wandered, and through what secret forbidden ways, from the simple thoughts of Angelico, the gay worldly laughter of Lippo Lippi. On that strange adventurous journey of the soul he has discovered the modern world, just our way of looking at things, as it were, with a sort of gift for seeing in even the most simple things some new and subtle meaning. And then, in that shadowy and yet so real kingdom, not without a certain timidity, he has ventured so far, he has come upon the very gods in exile, and for him Venus is born again from the foam of the sea, and Mars sleeping in a valley will awake to find her beside him, not as of old full of laughter, disdain, and joy; but half reconciled, as it were, to sorrow, to that change which has come upon her so that men now call her Mary, that name in which bitter and sweet are mingled together. With how subtly pensive a mien she comes through the spring woods here in the Primavera, her delicate hand lifted half in protest, half in blessing of that gay and yet thoughtful company,--Flora, her gown full of roses, Spring herself caught in the arms of Aeolus, the Graces dancing a little wistfully together, where Mercurius touches indifferently the unripe fruit with the tip of his caducaeus, and Amor blindfold points his dart, yes almost like a prophecy of death….What is this scene that rises so strangely before our eyes, that are filled with the Paradise of Angelico, the heaven of Lippo Lippi. It is the new heaven, the ancient and beloved earth, filled with spring and peopled with those we have loved, beside whose altars long ago we have hushed our voices. It is the dream of the Renaissance. The names we have given these shadowy beautiful figures are but names, that grace who looks so longingly and sadly at Hermes is but the loveliest among the lovely, though we call her Simonetta and him Giuliano. Here in the garden of the world is Venus’s pleasure house, and there the gods in exile dream of their holy thrones. Shall we forgive them, and forget that since our hearts are changed, they are changed also? They have looked from Olympus upon Calvary … and she, Venus Aphrodite, has been born again, not from the salt sea, but in the bitterness of her own tears, the tears of Madonna Mary. It is thus Botticelli, with a rare and personal art, expresses the very thought of his time, of his own heart, which half in love with Pico of Mirandola would reconcile Plato with Moses, and since man’s allegiance is divided reconcile the gods. You may discern something, perhaps, of the same thought, but already a little cold, a little indifferent in its appeal, in the Adoration of the Shepherds which Luca Signorelli painted now in the Uffizi, where the shepherds are fair and naked youths, the very gods of Greece come to worship the Desire of all Nations. But with Botticelli that divine thought is altogether fresh and sincere.

 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 307-309.

Florence Accademia: Giotto and Fra Angelico

 

Edward Hutton used his visit to the Accademia to trace the history of painting in Florence. He began with Giotto. 

Here in the Accademia in the Sala dei Maestri Toscani, you may see an altarpiece that has perhaps come to us from his hands, among much beautiful  languid work that is still in the shadow of the Middle Age, or that coming after him, has almost failed to understand his message, the words of life which may everywhere be found in his frescoes in Assisi, in Florence, in Padua spoiled though they be by the intervention of fools, the spoliation of the vandals.

Those strange and lovely altarpieces ruthlessly torn from  the convents and churches of Tuscany still keep inviolate the secret of those who, not without tears, made them for the love of God: once for sure they made a sunshine in some shadowy place. Hung here today in a museum, just so many specimens that we number and set in order, they seem rude and fantastic enough, and in the cold light of this salone, crowded together like so much furniture, they have lost all meaning or intention. They are dead, and we gaze at them almost with contempt; they will never move us again. That rude and almost terrible picture of Madonna and Saints with its little scenes from the life of our Lord, stolen from the Franciscan convent of S. Chiara at Lucca, what is it to us who pass by? Yet once it listened for the praises of the little nuns of S. Francis, and, who knows, may have heard the very voice of Il Poverello. That passionate and dreadful picture of S. Mary Magdalen covered by her hair as if with a robe of red gold, does it move us at all? Will it explain to us the rise of Florentine painting? And you, O learned archaeologist, you, O scientific critic, you, O careless and curious tourist, will it bring you any comfort to read (if you can) the inscription—

 

Ne despiretis, vos qui peccare soletis

Exempleque mea vos reperate Deo.” *

 

Those small pictures of the life of St. Mary, which surround her with their beauty, do you even know what they mean? And if you do, are they any more to you than an idle tale, a legend which has lost even its meaning? No, we look at these faint and far-off things merely with curiosity as a botanist looks through his albums, like one who does not know flowers…. (300-301)

 

Thus we come really into the midst of the fifteenth century, to the work of Fra Angelico, Fra Lippo Lippi, and Botticelli, which we have loved so much….

 

It is the Renaissance itself, the most simple and divine work it achieved in its earliest and best days that we see in the work of Fra Angelico. One beautiful and splendid picture, the descent from the Cross, alas! repainted, stands near Gentile’s Adoration… but the greater part of Angelico’s work to be found here is in another room. There, in many little pictures, you may see the world as Paradise, the very garden where God talked with Adam. …he will tell us of Paradise, beneath whose towers, in a garden of wild flowers, the saints dance with the angels, crowned with garlands, in the light that streams through the gates of heaven from the throne of God.

How may we rightly speak of such a man, who in his simplicity has seen angels on the hills of Tuscany, the flowers and trees of our world scattered in heaven?...That such things as these could come out of the cloister is not so marvellous as that, since they grew there, we should have suppressed the convents and turned the friars away. For just as the lily of art towered first and broke into blossom on the grave of St. Francis, so here in the convent of S. Marco of the Dominicans was one who for the first time seems to have seen the world, the very byways and hills of Tuscany, and dreamed of them as Heaven. 

 

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 *Do not despair, you who are accustomed to sin.

By my example seek God.

 "Do not despair, you who are accustomed to sin. And by my example, seek God."

 

Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 300-305.

Michelangelo in the Bargello

 

Edward Hutton ended his tour of the Bargello, the sculpture gallery in Florence, with a discussion of Michelangelo, "that beautiful, strong and tragic soul." Michelangelo's most famous works are not in the Bargello but there was still the figure of the Greek god Bacchus, the great Roman Brutus, a lovely relief of the Madonna and Child, as well as a Pieta apparently intended for his own tomb.

There follows Michelangelo (1475-1564). It is with a sort of surprise that one comes fact to face with that sorrowful, heroic figure, as though, following among the flowers, we had come upon some tragic precipice, some immense cavern too deep for sight. How, after the delight, the delicate charm of the fifteenth century, can I speak of this beautiful, strong, and tragic soul? It might almost seem that the greatest Italian of the sixteenth century has left us in sculpture little more than an immortal gesture of despair, of despair of a world which he has not been content to love. His work is beautiful with the beauty of the mountains, of the mountains of which he alone has found the spirit of man. His figures, half unveiled from the living rock, are like some terrible indictment of the world he lived in, and in a sort of rage at its uselessness he leaves them unfinished, and it but half expressed;--an indictment of himself too, of his own heart, of his contempt for things as they are. Yet in his youth, he had been content with beauty—in the lovely Pieta of S. Pietro, for instance, where, on the robe of Mary, alone in all his work he has placed his name; or in the statue of Bacchus, now here in the Bargello, sleepy, half drunken with wine or with visions, the eyelids heavy with dreams, the cup still in his hand. But already in the David his trouble is come upon him; the sorrow that embittered his life has been foreseen, and in a sort of protest against the enslavement of Florence, that nest where he was born, he creates this hero, who seems to be waiting for some tyranny to declare itself.

The Brutus, unfinished as we say, to-day in the Bargello, he refused to touch again, since that city which was made for a thousand lovers, as he said, had been enjoyed by one only, some Medici against whom, as we know, he was ready to fight. If in the beautiful relief of Madonna we find a sweetness and strength that is altogether without bitterness or indignation, it is not any religious consolation we find there, but such comfort rather as life may give when in a moment of inward tragedy we look on the stars or watch a mother with her little son. …

The unfinished Pieta in the Duomo, it is said, he carved for his own grave: like so much of his great tragical work, it is unfinished, unfinished though everything he did was complete from the beginning. For he is like the dawn that brings with it noon and evening, he is like the day which will pass into the night. In him the spirit of man has stammered the syllables of eternity, and in its agony of longing or sorrow has failed to speak only the word love. All things particular to the individual, all that is small or of little account, that endures but for a moment, have been purged away, so that Life itself may make, as it were, an immortal gesticulation, almost monstrous in its passionate intensity—a mirage seen on the mountains, a shadow on the snow. And after him, and long before his death, there came Baccio Bandinelli and the rest, Cellini the goldsmith, Giovanni da Bologna, and the sculptors of the decadence that has lasted till our own day. With him Italian art seems to have been hurled out of heaven; henceforth his followers stand on the brink of Pandemonium, making the frantic gestures of fallen gods.

 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 296-7.

Florence: Verrocchio

Edward Hutton regarded Andrea Verrocchio as "one of the greatest of all Italian masters of the Renaissance." Sadly, Verrocchio has been eclipsed by his student Leonardo da Vinci. For example, the famous Annunciation in the Uffizi is generally credited to the young Leonardo although it was done in the Verrocchio studio.*  In the Bargello, Hutton found two outstanding examples of Verrocchio's work as a sculptor.

 

It is, however, in the work of another goldsmith—or at least the pupil of one, whose name he took—that we find the greatest master of the new age, Andrea Verrocchio. Born in 1435, and dead in 1488, he was preoccupied all his life with the fierce splendour of his art, the sublime sweetness that he drew from the strength of his work. The master, certainly, of Lorenzo di Credi and Leonardo, and finally of Perugino also, he was a painter as well as a sculptor; and though his greatest work was achieved in marble and bronze, one cannot lightly pass by the Annunciation of the Uffizi, or the Baptism of the Accademia. Neglected for so long, he is at last recognized as one of the greatest of all Italian masters of the Renaissance. …

 

More perfect in craftsmanship and in the knowledge of anatomy than Donatello, Verrocchio here, where he seems almost to have been inspired by the David of his master, surpassed him in energy and beauty, and while Donatello’s figure  is involved with the head of Goliath, so that the feet are lost in the massive and almost shapeless bronze, Verrocchio’s David stands clear of the grim and monstrous thing at his feet. Simpler, too, and less uncertain is the whole pose of the figure, who is in no doubt of himself, and in his heart he has already “slain his thousands.”

 

In the portrait of Monna Vanna degli Albizi, the Lady with the Nosegay, Verrocchio is the author of the most beautiful bust of the Renaissance. She fills the room with sunshine, and all day long she seems to whisper some beloved name. A smile seems ever about to pass over her face under her clustering hair, and she has folded her beautiful hands on her bosom, as though she were afraid of her beauty and would live ever in their shadow.

 

In two reliefs of Madonna and child, one in marble and one in terra-cotta, you find that strange smile again, not, as with Leonardo, some radiance of the soul visible for a moment on the lips, but the smile of a mother happy with her little son. In the two Tornabuoni reliefs that we find here too in the Bargello, it is not Verrocchio’s hand that we see; but in the group of Christ and St. Thomas at Or San Michele, and in the fierce and splendid equestrian statue of Bartolomeo Colleoni at Venice, you see him at his best, occupied with a subtle beauty long sought out, and with an expression of the fierce ardour and passion that consumed him all his life. If he makes only a leaf of bronze for a tomb, it seems to quiver under his hands with an inextinguishable vitality.

 

 

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*Today the Uffizi credits the Annunciation to Leonardo but after a Verrocchio prototype. 

 

Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 292-293 

Florence: Donatello

 

In his tour of the Bargello, Florence's sculpture gallery, Edward Hutton had high praise for the work of Donatello and its unique contribution to Renaissance sculpture. Donatello's marble David, pictured below, is less famous than his bronze version, but Hutton regarded his St. George as his masterpiece.

Of Donatello’s life we know almost nothing. If we seek to learn something of him, it must be in his works, of which so many remain to us. We know, however, that he was the intimate friend of Brunellesco, and that it was with him he set out for Rome soon after this great and proud man had withdrawn from the contest with Ghiberti for the Baptistery gates. Donatello was to visit Rome again in later life, but on this first journey that he made with Brunellesco for the purpose of study, he must have become acquainted with what was left of antiquity in the Eternal City. It was too soon for that enthusiasm for antiquity, which later overwhelmed Italian art so disastrously, to have arisen. When Donatello returned about a year later to Florence to work for the Opera del Duomo, it is not any classic influence we find in his statues, but rather the study of nature, an extraordinary desire to express not beauty, scarcely ever that, but character. His work is strong, and often splendid, full of energy, movement, and conviction, but save now and then, as in the S. Croce Annunciation, for instance, it is not content with just beauty….(284)

Donatello: St. George

There are some ten works by the master in the Bargello, together with numerous casts of his statues and reliefs in other parts of Italy, so that he may be studied here better than anywhere else. Looking thus on his work more or less as a whole, it is a new influence we seem to divine for the first time in the marble David, a little faintly, perhaps, but obvious enough in the St. George, a Gothic influence that appears very happily for once, in work that almost alone in Italy seems to need just that, well, as an excuse for beauty. That marble statue of David was made at almost the same time as the St. John the Divine, for the Duomo too, where it was to stand within the church in a chapel there in the apse. A little awkward in his half-shy pose, the young David stands over the head of Goliath, uncertain whether to go or stay. It is a failure which passes into the success, the more than success of the St. George,  which is perhaps his masterpiece. Made for the Guild of Armourers, from the first day on which it was set up it has been beloved. Michelangelo loved it well, and Vasari is enthusiastic about it, while Bocchi, writing in 1571, devotes a whole book to it…. With a proud and terrible impetuosity St. George seems about to confront some renowned and famous enemy, that old dragon whom once he slew. Full of confidence and beauty he gazes unafraid… Well may Michelangelo have whispered “March!” as he passed by, it is the very order he awaits, the whisper of his own heart. … 

 So in the bronze David now in the Bargello we seem to see youth itself dreaming after the first victory of all the conquests to come, while a smile of half-conscious delight is passing from the lips; tyranny is dead…. (287)

 

But here in the Bargello we have enough of his work to enable us to divine something at least of his secret. And this seems to me to have been Donatello’s  intention in the art of sculpture: his figures are like gestures of life, of the soul, sometimes involuntary and full of weariness, sometimes altogether joyful, but always the expression of a mood of the soul which is dumb, that in its agony or delight has in his work expressed  itself by means of the body, so that though he never carves the body for its own sake, or for the sake of beauty, he is as faithful in his study of it for the sake of the truth, as he is in his study of those moods of the soul which through him seem for the first time to have found an utterance. (288)

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 284-288.

Florence: Bargello

Before entering the Bargello, Florence's museum of sculpture, Hutton reflected on what his own age had lost. Writing in 1908 he could hardly have imagined the catastrophe that would ensue six years later with the First World War.

 

Often as I wander through these rooms or loiter in the shadow under the cloisters of the beautiful courtyard, perhaps the most lovely court in Tuscany, the remembrance of that old fierce life which desired beauty so passionately and was so eager for every superiority, comes to me, but I ask myself how the dream which that world pursued with so much simplicity and enthusiasm can have led us  at last to the world of today, with its orderly disorder, its trams and telegraphs and steam engines, its material comfort which how strangely, we have mistaken for civilization. In all London there is no palace so fine as this old prison, nor a square so beautiful as Piazza della Signoria…. Our craftsmen have become machine minders, our people, on the verge of starvation, as we admit,  without order, with restraint, without the discipline of service, having lost the desire of beauty or splendour, have become serfs because they are ignorant and fear to die.  And it is we who have claimed half the world  and thrust upon it an all but universal domination. In thus bringing mankind under our rule, it is ever of our civilization that we boast, that immense barbarism which in its brutality and materialism first tried to destroy the Latin Church and then the Latin world, which alone could have saved us from ourselves. … and today, half dead with our own smoke, herded together like wild beasts, slaves of our own inventions, ah, blinded by our unthinkable folly, before the statues that they made, before the pictures that they painted, before the palaces that they built, in the churches where they still pray, stupefied by our own stupidity, brutalized by our own barbarism, we boast of a civilization that has already made us ridiculous, and of which we shall surely die. Here in the Bargello, the ancient palace of the Podesta of a Latin city, let us be silent and forget our madness before the statues of the Gods, the images of the great and beautiful people of old…. [277]

The panels of the Sacrifice of Isaac submitted by Brunelleschi and Ghiberti in the famous early fifteenth century contest to win the commission for the Baptistry doors are preserved in the Bargello. Here is Hutton's comparison. [click on image to enlarge] 

Looking on those two panels where both artists have carved the Sacrifice of Isaac, you see Ghiberti at his best, the whole interest not divided, as it is in Brunellesco’s panel, between the servants and the sacrifice, but concentrated altogether on the scene which is about to become so tragical. Yet with what energy Brunellesco had conceived an act that in his hands  seems really to have happened. How swiftly the angel has seized the hand of Abraham; how splendidly he stands, the old man who is about to kill his only son for the love of God. And then consider the beauty of Isaac, that naked body which in Brunellesco’s hands is splendid with life, really living and noble, with a truth and loveliness far in advance of the art of his time. Ghiberti has felt none of the joy of a creation such as this; his Isaac is sleepy, a little surprised and altogether docile; he has not sprung up from his knees as in Brunellesco’s panel, but looks up at the angel as though he had never understood that his very life was at stake. Yet it was in those gates which, Brunellesco, as it is said, retiring from the contest, the Opera then gave into his hands, that we shall find the best work of Ghiberti….All the rest of his work seems to me lacking in conviction, to be frankly almost an experiment….It was not to the disciples of Ghiberti that the future belonged, but to those who have studied with Brunellesco. His crucifix in S. Maria Novella, his Evangelists in the Pazzi chapel, are among the finest work of that age, full of life and remembrance of it in their strength and beauty. [282-3]

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 277-283. 

Florence: Hill of Gardens and S. Miniato

 After crossing the Arno, Edward Hutton climbed the lovely Hill of Gardens, and then came to the ancient church of S. Miniato where he paused to describe a beautiful tomb.

 Then, turning into Via Romana, you come, past the gardens of S. Piero in Gattolino. To the Porta Romano, the great gate of the Via Romana, the way to Rome, and before you is the Hill of Gardens, and behind you is the garden of the Pitti Palace, Giardino di Boboli, and farther still, across Via Romana, the Giardino Torrigiani.

 

The Boboli Gardens, with their alley ways of ilex, their cypresses and broken statues, their forgotten fountains, are full of sadness--… But the gardens of the Viale are in spring, at any rate, full of the joy of roses, banks, hedges, cascades of roses, armsful of them, drowsy in the heat and heavy with sweetness.

 

“I’mi trovai, fanciulle, un bel mattino

  Di mezzo Maggio. In un verde giardino.”…

 

Certainly to-day there is nothing more lovely in Florence in spring, and in autumn too, than this Hill of Gardens. In autumn too; for then the way that winds there about the hills is an alley of gold, strewn with the leaves of the plane-trees that the winds have scattered in countless riches under your feet; that whisper still in golden beauty over your head. There, as you walk in spring, while the city unfolds herself before you, a garden of roses in which a lily has towered, or in the autumn afternoons when she is caught in silver mist, a city of fragile and delicate beauty, that is soon lost in the twilight, you may see Florence as she remains in spite of every violation, Citta dei Fiori, Firenze la Bella Belissima, the sweet Princess of Italy. And, like the way of life, this road among the flowers ends in a graveyard. The graveyard of S. Miniato al Monte, under which nestles S. Salvatore, that little brown bird among the cypresses, over the grey olives. [

 

Church of S. Miniato.

 It is the most beautiful of the Tuscan-Romanesque churches left to us in Florence; built in  1013 in the form of a basilica, with a great nave and two aisles,  the choir being raised high above the rest of the church on twenty-eight beautiful red ancient pillars, over a crypt where, under the altar, S. Miniatio sleeps through the centuries. The fading frescoes of the aisles, the splendour and quiet of this great and beautiful church that has guarded Florence almost from the beginning…have a peculiar fascination, almost ghostly in their strangeness, beyond anything else to be found in the city. And if for the most part the church is so ancient as to rival the Baptistery itself, the Renaissance has left there more than one beautiful thing…. 

In the left aisle is the chapel, built in 1461 by Antonio Rossellino, where the young Cardinal Jacopo of Portugal lies in one of the loveliest of all Tuscan tombs, and there Lucca della Robbia has placed some of his most charming terracottas, and Alessio Baldovinetti has painted in fresco. In all Tuscany there is nothing more lovely than that tomb, carved in 1467 by Antonio Rossellino for the body of the young Cardinal. But twenty-six years old when he died, “having lived in the flesh as though he were freed from it, an Angel rather than a man.” Over this beautiful sarcophagus, on a bed beside which two boy angels wait, the young Cardinal sleeps, his delicate hands folded at rest at last. Above, two angels kneel, about to give him the crown of glory which fadeth not away, and Madonna borne from heaven by the children, comes with her Son to welcome him home. There, in the most characteristic work of the fifteenth century, you find man still thinking about death, not as a trance out of which we shall awaken to some terrible remembrance, but as sleep, a sweet and fragile slumber, that has something of the drooping of the flowers about it, in a certain touching beauty and regret that is never bitter, but, like the ending of a song or the close of a fair day in spring, that rightly, though not without sadness, passes into silence, into night, in which shine only the eternal stars. 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 270-4.

Oltr'arno Churches

 

Edward Hutton's tour of the Oltr'arno, the section of Florence across the Arno river, took him to two of its most famous churches, the Carmine with its Brancacci chapel, and S. Spirito. 

The Sesto Oltr’arno, the Quartiere di S. Spirito as it was called later, was never really part of the city proper, but rather a suburb surrounded, as Florence itself was, by wall and river. The home for the most part of the poor, though by no means without the towers and palaces of the nobles, it seems always to have lent itself readily enough to the hatching of any plot against the Government of the day. …

 

Church of the Carmine:

 

“it is in itself one of the most meretricious and worthless buildings of the eighteenth century, full of every sort of flamboyant ornament and insincere, uncalled-for decoration; and yet, in spite of every vulgarity, how spacious it is, as though even in this evil hour the Latin genius could not wholly forget its delight in space and light. It is then really only the Brancacci chapel in the south transept that has any interest for us, since there, better than anywhere else, we may see the work of two of the greatest masters of the first years of the Quattrocento.

 Masolino, according to Mr. Berenson, was born in 1384, and died after 1423, while his pupil Masaccio was born in 1401, and died, one of the youngest of Florentine painters, in 1428….

In Masaccio’s work you will find a more splendid style, the real majesty of the creator, a strangely sure generalization and expression… in the fresco of the Tribute Money, how real and full of energy these people are,--the young man with his back to us, who has been interrupted; Jesus Himself, who has just interposed; Peter, who is protesting. How full of a real majesty is this composition, admirably composed, too, and original even in that. Here, it might seem, we have the end of merely decorative painting, the beginning of realism, of the effect of reality, and it is therefore with surprise we see so facile a master as Filippino Lippi set to finish work of such elemental and tremendous genius.…

 

Church of S. Spirito:

 The church was begun in 1433, and was burned down in 1471… It was rebuilt, however, in the next twenty years from the designs of Brunellesco, and is to-day the most beautiful fifteenth-century church in Florence, full of light and sweetness, very spacious too, and with a certain fortunate colour about it that gives it an air of cheerfulness and serenity beyond anything of the kind to be found in the Duomo or S. Lorenzo. And then, the Florentines have been content to leave it alone,--at any rate, so far as the unfinished façade is concerned. It is in the form of a Latin cross, and suggests even yet in some happy way the very genius of the Latin people in its temperance and delight in the sun and the day. The convent, it is true, has been desecrated, and is now a barracks; most of the altars have been robbed of their treasures; but the church itself remains to us a very precious possession from that fifteenth century, which in Italy certainly was so fortunate, so perfect a dawn of a day that was a little disappointing, and at evening so disastrous. 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 264-269.

Florence: Perugino's Crucifixion

 Edward Hutton could be called a Pre-Raphaelite, an admirer of those painters who came before Raphael. One of those painters was Perugino,  Raphael's teacher, whose fame was largely exceeded by his great student. Hutton especially admired Perugino's Crucifixion that can still be found in the church of S. Maria Maddalena de' Pazzi. 

 

It is to another desecrated Benedictine convent you come when, passing through Via dei Pilastrati and turning into Via Farina, you come at last in Via della Colonna to S. Maria Maddalena de’ Pazzi. This too is now a barracks and a school. It was not, however, the nuns who commissioned Perugino to paint for them his masterpiece, the Crucifixion, in the refectory, but some Cistercian monks who had acquired the convent in the thirteenth century. Perugino was painting there in 1496. …

 There, in 1496, as I have said, Perugino finished the fresco of the Crucifixion that he had begun some years before in the chapter-house of the old S. Maria Maddalena. In almost perfect preservation still, this fresco on the wall of that quiet and empty room is perhaps the most perfect expression of the art of Perugino—those dreams of the country and of certain ideal people he has seen there; Jesus and His disciples, Madonna and Mary Magdalen, sweet, smiling, and tearful ghosts passing in the sunshine, less real than the hills, all perhaps that the world was able to bear by way of remembrance of those it had worshipped once, but was beginning to forget. And here at last, in this fresco, the landscape has really become of more importance than the people, who breathe there so languidly. The Crucifixion has found something of the expressiveness, the unction of a Christian hymn, something of the quiet beauty of the Mass that was composed to remind us of it; already it has passed away from reality, is indeed merely a memory in which the artist has seen something less and something more than the truth.

 

Divided into three compartments, we see through the beautiful round arches of some magic casement, as it were, the valleys and hills of Italy, the delicate trees, the rivers and the sky of a country that is holy, which man has taken particularly too himself. And then, as though summoned back from forgetfulness by the humanism of that landscape where the toil and endeavour of mankind is so visible in the little city far away, the cultured garden of the world, a dream of the Crucifixion comes to us, a vision of all that man has suffered for man, summed up, as it were, naturally enough by that supreme sacrifice of love; and we see not an agonised Christ or the brutality of the priests and the soldiers,, but Jesus, who loved us, hanging on the Cross, with Mary Magdalen kneeling at his feet, and on the one side Madonna and St. Bernard, and on the other St. John and St. Benedict. And though, in a sort of symbolism, Perugino has placed above the Cross the sun and the moon eclipsed, the whole world is full of the serene and perfect light of late afternoon, and presently we know that vision of the Crucifixion will fade away, and there will be left to us only that which we really know, and have heard and seen, the valleys and the hills, the earth from which we are sprung.

 

There are but six figures in the whole picture, and it is just this spaciousness, perhaps, earth and sky counting for so much, that makes this work so delightful. For it is not from the figures at all that we receive the profoundly religious expression that this picture makes upon all who look unhurriedly upon it; but from the earth and sky, where in the infinite space God dwells, no longer hanging upon a Cross tortured by men who have unthinkably made so terrible a mistake, but joyful in His heaven, moving in every living thing that He has made; visible only in the invisible wind that passes over the streams suddenly at evening, or subtly makes musical the trees at dawn, walking as of old in His garden, where one day maybe we shall meet Him face to face. 

 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 257-259.

Florence: Laurentian Library

Edward Hutton concluded his tour of the church of S. Lorenzo, the resting place of the Medici, with a reflection on that famous family, and a visit to the famed Laurentian Library.

The cloisters, where Lorenzo walked often enough, are beautiful, and then from them one passes so easily into the Laurentian Library, founded by Cosimo Vecchio, and treasured and added to by Piero and Lorenzo il Magnifico, but scattered and partially destroyed by the vandalism and futile stupidity of Savonarola and his puritans in 1494…

 

Perhaps the most precious thing here is the Pandects of Justinian, taken by the Pisans from Amalfi in 1335, and seized by the Florentines when they took Pisa in 1406. Amalfi prized them above everything she possessed. Pisa was ready to defend them with her life, Florence spent hundreds of thousands of florins to possess herself of them—for in them was thought to lie the secret of the law of Rome. Who knows what Italy, under the heel of the barbarian, does not owe to these faded pages, and through Italy the world? They were, as it were, the symbol of Latin civilization in the midst of German barbarism. Here too is that most ancient Virgil which the French stole in 1804. Here is Petrarch’s Horace and a Dante transcribed by Villani; and, best of all, the only ancient codex in  the world of what remains to us of Aeschylus, of what is left of Sophocles. It is in such a place that  we may best recognize the true greatness of the abused Medici. Tyrants they may have been, but when the mob was tyrant it satisfied itself with destroying what they with infinite labour had gathered together for the advancement of learning, the civilization of the world…. To the Medici we owe much of what is most beautiful in Florence—the loveliest work of Botticelli, of Brunellesco, of Donatello, of Lippo Lippi, of Michelangelo and the rest, to say nothing of such a priceless collection of books and MSS. as this. …

 

It is not, however, this humble and almost nameless grave that draws us to-day to the Segresta Nuova, but the monument carved by Michelangelo for two lesser and later Medici: Giuliano, Duc de Nemours, who died in 1516, and Lorenzo, Duc d’Urbino, who died in 1519….It is this Giuliano and Lorenzo de Medici that Michelangelo has immortalized with an everlasting gesture of sorrow and contempt. On the right is the tomb of Giuliano, and over it he sits for ever as a general of the Church; on the left is Lorenzo’s dust, coffered in imperishable marble, over which he sits plotting for ever. The statues that Michelangelo has carved there have been called Night and Day, Twilight and Dawn; but indeed these names, as I have said, are far too definite for them; they are just a gesture of despair, of despair of a world which has come to nothing. They are in no real sense of the word political, but rather an expression, half realized after all, of some immense sadness, some terrible regret, which has fallen upon the soul of one who had believed in righteousness and freedom, and had found himself deceived. … Some obscure and secret sorrow has for a moment overwhelmed the soul of the great poet in thinking of Florence, of the world, of the hearts of men, and as though trying to explain to himself his own melancholy and indignation, he has carved these statues, to which men have given the names of the most tremendous and the most sweet of natural things—Night and Day, Twilight and Dawn; and even as in the Sistine Chapel Michelangelo has thought only of life,--of the Creation of Man, of the judgment of the world, which is really the Resurrection,--so here he has thought only of death, of the death of the body, of the soul, and of the wistful life of the disembodied spirit that wanders disconsolate, who knows where?—that sleeps uneasily, who knows how long? ###

 

 

 

 

Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 244-248. 

Florence: Church of S. Lorenzo

 

 

After recounting the history and background of the church of S. Lorenzo, “the resting place of the Medici,” Edward Hutton proceeded to the chapels in the transept, and the old sacristy where he found the incomparable work of Donatello.

 Three chapels that flank the aisles have to-day but little interest for us…nothing that will keep us for more than a moment from the chapels of the transept, the work of Desiderio da Settignano, of Verrocchio, and, above all, of Donatello. It is all unaware to the tomb of this the greatest sculptor, and in many ways the most typical artist, Florence ever produced, that we come, when, standing in front of the high altar, we read the inscription on that simple slab of stone which marks the tomb of Cosimo Vecchio; for Donatello lies in the same vault with his great patron. A modern monument in the Martelli chapel, where the beautiful Annunciation by Lippo Lippi hangs under a crucifix by Cellini, in the left transept, commemorates him; but he needs no such reminder here, for about us is his beautiful and unforgettable work: not the two ambones, which he only began on his return from Padua when he was sixty-seven years old…but the work in the old sacristy built in 1421 by Brunellesco. How rough is the modelling in the ambone reliefs, as though really, as Bandinelli has said, the sight of the old sculptor was failing; and yet, in spite of age and the intervention of his pupils, how his genius asserts itself in a certain rhythm and design in these tragic panels, where, under a frieze of dancing putti,--loves or angels I know not,--of bulls and horses, he has carved the Agony in the Garden, Christ before Pilate, and again before Caiaphas, the Crucifixion, the Deposition, in the southern ambone, while in the northern we find the Descent into Hades…the Resurrection and the Ascension, the Maries at the tomb, the Pentecost….

 

The old sacristy, which is full of him—for indeed all the decorative work seems to be his—is one of the first buildings of the Renaissance, the beautiful work of Filippo Brunelleschi. Covered by a polygonal dome, the altar itself stands under another dome, low and small; and everywhere Donatello has added beauty to beauty, the two friends for once combining to produce a masterpiece. … and it is in these bronze doors that, as it seems to me, you have Donato at his best, full of energy and life, yet never allowing himself for a moment to forget that he was a sculptor, that his material was bronze and had many and various beauties of its own, which it was his business to express. There are two doors, one on each side of the altar, and these doors are made in two parts, and each part is divided into five panels. With a loyalty and apprehension of the fitness of things really beyond praise, Donatello has here tried to do nothing that was outside the realm of sculpture. It was not for him to make the Gates of Paradise, but the gates of a sacristy in S. Lorenzo. His work is in direct descent from the work of the earliest Italian sculptors, a legitimate and very beautiful development of their work, within the confines of an art which was certainly sufficient of itself. Consider, then, the naturalism of that figure who opens his book on his knees so suddenly and with such energy; or again, the exquisite reluctance of him who in the topmost panel turns away from the preaching of the apostle. Certainly here you have work that is simple, sincere, full of life and energy, and is beautiful just because it is perfectly fitting and without affectation.

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 242-243.

Florence: S. Croce

 To Edward Hutton, Florence's Piazza di S. Croce had the aspect of a  cemetery, but my wife and I loved to visit and found it to be teeming with life. We also found it difficult to view the work of Giotto in the Peruzzi chapel that he described so well.

 

The Piazza di S. Croce, in which stands the great Franciscan church of Florence, is still almost as it was in the sixteenth century when the Palazzo del Borgo on the southern side was painted in fresco by the facile brush of Passignano; but whatever charm so old and storied a place might have had for us…it is altogether spoiled and ruined, not only by the dishonouring statue of Dante, which for some unexplained reason has here found a resting place, but by the crude and staring façade of the church itself, a pretentious work of modern Italy, which lends to what was of old the gayest Piazza in the city, the very aspect of a cemetery.

(228)…

And indeed the very real beauty of the church consists in just that splendour of space and light which so few seem too have cared for, but which seems to me certainly in Italy the most precious thing in the world. And then S. Croce is really the Pantheon, as it were, of the city; the golden twilight of S. Maria Novella even would seem too gloomy for the resting place of heroes. Already before the sixteenth century it had been here  that Florence had set up the banners of those she delighted to honour….(229)

The Peruzzi chapel was built by the powerful family of that name, who had already done much for S. Croce, when about 1307 they employed Giotto to decorate these walls with frescoes of the story of St. John Baptist and St. John the Divine. In 1714…Bartolommeo di Simone Peruzzi caused the place to be restored, and it was then, as we may suppose, that the work of Giotto was covered with whitewash….In their original brightness they formed probably “the finest series of frescoes which Giotto ever produced”, but the hand of the restorer has spoiled them utterly, so that only the shadow of their former beauty remains, amid much that is hard or unpleasing…. (234)

 

But it is in the frescoes on the right wall that Giotto is seen at his highest; it is the story of St. John the divine; above he dreams on Patmos, below he raises Drusiana at the gate of Ephesus, and is himself received into heaven. Damaged though they be, there is nothing in all Italian art more fundamental, more simple, or more living than these frescoes. It is true that the Dream of St. John is almost ruined, and what we see today is very far from being what Giotto painted, but in the raising of Drusiana, and in the ascension of St. John we find a grandeur and force that are absent from painting till Giotto’s time, and for many years after his death. The restorer has done his best to obliterate all trace of Giotto’s achievement, especially in the fresco of Drusiana, but in spite of him we may see here Giotto’s very work, the essence of it at any rate, its intention and the variety of his powers of expressing himself. (235)

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 228-235.