Florence: S. Maria Novella and Ghirlandajo

 

On his tour of Florence’s S. Maria Novella, Edward Hutton admired Leon Alberti’s façade, “one of the most beautiful in the world,” and the Rucellai chapel with its famed image of the Madonna, but I particularly liked his description of the frescoes of Domenico Ghirlandajo.

 

If Florence built the Baptistery, the Duomo, and the Campanile for the glory of the whole city, that there might be one place, in spite of all the factions, where without difference all might enter the kingdom of heaven… she built other churches too, more particular in their usefulness, less splendid in their beauty, but not less necessary in their hold on the life of the city, or their appeal to us to-day. … In the desolate but beautiful  Piazza of S. Maria Novella, at the gates of the old city, you find a Dominican convent, and before it the great church of that Order, S. Maria Novella herself, the bride of Michelangelo. …(219)

Ghirlandajo: Birth of Mary

But it is in the choir behind the high altar…that we come upon the simple serious work of Domenico Ghirlandajo, whom all the critics have scorned. Born in 1449, the pupil of Alessio Baldovinetti, Ghirlandajo is not a great painter perhaps, but rather a craftsman, a craftsman with a wonderful power of observation, of noting truly the life of his time. He seems to have asked of art rather truth than beauty. Almost wholly, perhaps, without the temperament of the artist, his success lies in his gift for expressing not beauty but the life of his time, the fifteenth century in Florence, which lives still in all his work….He has seen the fashions, he has noted the pretty faces of the women, he has watched the naïve homely life of the Medici ladies, for instance, and has painted not his dreams about Madonna, but his dreams of Vanna Tornabuoni, of Clarice de’ Medici, and the rest. And he was right; almost without exception his frescoes are the most interesting and living work left in Florence. He has understood or divined  that one cannot represent exactly that which no longer exists; and it is to represent something with exactitude that he is at work. So he contents himself very happily with painting the very soul of his century. It is a true and sincere art this realistic, unimpassioned, impersonal work of Ghirlandajo’s, and in its result, for us at any rate, it has a certain largeness and splendour. Consider this “Birth of the Virgin.” It is full of life and homely observation. You see the tidy dusted room where St. Anne is lying on the bed, already, as in truth she was, past her youth, but another painter would have forgotten it. She is just a careful Florentine housewife, thrifty too, not flurried by her illness, for she has placed by her bedside, all ready for her need, two pomegranates and some water. Then, again, they are going to wash the little Mary. She lies quite happily sucking her fingers in the arms of her nurse, the basin is in the middle of the floor, a servant has just come in briskly, no doubt as St. Anne has always insisted, and pours the water quickly into the vessel. It is not difficult to find all sorts of faults, of course, as the critics have not hesitated to do….the lady in the foreground, how unmoved she seems; it is as though the whole scene has been arranged for the sake of her portrait; and indeed, it is a portrait, for the richly dressed visitor is Ginevra de’ Benci*, who stands too in the fresco of the Birth of St. John. Again in the fresco of the angel appearing to Zacharias in the Temple, there are some thirty portraits of famous Florentines, painted with much patience, and no doubt with an extraordinary truth of likeness. (224-226)

 

Ghirlandajo: Birth of St. John

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*Note: Here is Leonardo's portrait of Ginevra de' Benci.

 

 

Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908.  

Florence: S. Marco and Fra Angelico

 In discussing the Dominican convent of S. Marco in Florence, Edward Hutton quoted Vasari who claimed that the convent is "the most perfectly arranged, the most beautiful and most convenient building of its kind that can be found in Italy." Hutton's own description showed his love for the work of Fra Angelico.

 

Fra Angelico was nearly fifty years old when his Order took possession of S. Marco. Already he had painted three choir books, which Cosimo so loved that he wished nothing else to be used in the convent, for, as Vasari tells us, their beauty was such that  no words can do justice to it. Born in 1387, he had entered the Order of St. Dominic in 1408 at Fiesole.  The convent into which he had come had only been founded in 1406… he had early been a traveller, going with the brethren to Foligno and later to Cortona, returning to Fiesole in 1418. Who amid these misfortunes could have been his master? It might seem that in the silence of the sunny cloister in the long summer days of Umbria, some angel passing up the long valleys stayed for a moment beside him, so that for ever after he could not forget that vision….It is certainly some divinity that we find in those clouds of saints and angels, those marvellously sweet Madonnas, those majestic and touching crucifixions, that with a simplicity and sincerity beyond praise, Angelico has left up and down Italy, and not least in the convent of S. Marco.

 

Yes, it is a divine world he has dreamed of, peopled by saints and martyrs, where the flowers are quickly woven into crowns and the light streams from the gates of Paradise, and every breeze whispers the sweet sibilant name of Jesus, and there, on the bare but beautiful roads, Christ meets His disciples, or at the convent gate welcomes a traveller, and if He be not there, He has but just passed by, and if He has not just passed by He is to come. It is for Him the sun is darkened, to lighten His footsteps the moon shall rise; because His love has lightened the world men go happily, and because He is here the world is a garden. In all that convent of S. Marco you cannot turn a corner but Christ is awaiting you, or enter a room but His smile changes your heart, or linger in the threshold, but He bids you enter in, or eat at midday but you see Him on the Cross, and hear, “Take, eat; this is My Body, which was given for you.”…                                                                      

 

Pass into the Refectory and He is there; go into the Capitolo and He is there also, the Prince of life between two malefactors, hanging on a cross for love of the world, and in His face all the beauty and sweetness of the earth have been gathered and purged of their dross, and between His arms is the kingdom of Heaven. In that room the name of Jesus continually vibrates with an intense and passionate life, more wonderful, more beautiful, and more terrible than the tremor of all the sea. And it has brought together in adoration not the world…but those who above the tumult of their hearts have caught some faint far echo of that supernal concord which has bound together the whispering universe; for there beneath the Cross of Jesus are none but saints…

Pass into the dormitories, and in every cell you enter Jesus is there before you; on the threshold the angel announces His advent, and little by little, scene by scene, you are involved in the beauty and tragedy of His life….It is the spirit of Christianity that we see here, blossoming everywhere, haphazard like the wild flowers that are the armies of spring.

 

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Note: Image of the Annunciation by David Orme.

 

 

Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 208-210.

Florence: Ricciardi Palace and the Medici

Edward Hutton's discussion of the Medici Ricciardi Palace focussed on the famed chapel where Benozzo Gozzoli depicted the Journey of the Magi. The three Magi are usually depicted as old, middle-aged, and young but Hutton saw that Gozzoli depicted more than the Magi.

 

It is, however, the palace in the Via Larga that recalls to us most vividly the lives and times of these first Medici, Cosimo Vecchio, Piero the gouty, Lorenzo il Magnifico. Michelozzo, Vasari tells us, deserves infinite credit for this building, since it was the first palace built in Florence after modern rules in which the rooms were arranged with a view to convenience and beauty…. It is not, however, the splendour of the palace, fine as it is, or the memory of Cosimo even that brings us to that beautiful house to-day, but the work of Donatello in the courtyard, those marble medallions copied from eight antique gems, and that little chapel on the second floor, almost an afterthought you might think, since in a place full of splendidly proportioned rooms, it is so cramped and cornered under the staircase, where Benozzo Gozzoli has painted in fresco quite round the walls, the Journey of the Three Kings, in which Cosimo himself, Piero his son, and Lorenzo his grandson, then a golden-haired youth, ride among the rest, in a procession that never finds the manger at Bethlehem, is indeed not concerned with it, but is altogether occupied with its own light-hearted splendour, and the beauty of the fair morning among the Tuscan hills. Is it the pilgrimage of the Magi to the lowly cot of Jesus that we find in that tiny dark chapel, or the journey of man, awake now on the first morning of spring in quest of beauty? Over the grass scattered with flowers, that gay company passes at dawn by little white towns and grey towers, through woods where for a moment is heard the song of some marvellous bird, past running streams, between hedges of pomegranates and clusters of roses; and by the wayside rise the stone-pine and the cypress, while over all is the far blue sky, full of the sun, full of the wind, which is so soft that not a leaf has trembled in the woods, nor the waters stirred in a single ripple. Truly they have come to Tuscany where beauty is, and are far from Bethlehem, where Love lies sleeping. There on a mule, a black slave beside his stirrup, rides Cosimo Pater Patriae, and beside him comes Piero his son, attended too, and before them on a white horse stepping proudly, with jewels in his cap, rides the golden-haired Lorenzo, the youngest of the three kings, already magnificent, the darling of this world of hills and streams, which one day he will sing better than anyone of his time…. And so it is before an empty shrine that those clouds of angels sing; Madonna has fled away, and the children are singing a new song, surely the Trionte of Lorenzo, it is the first time perhaps that we hear—

 

                Quant’ e’ bella giovinezza.

 

Ah, if they had known how tragically that day would close.*

 

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*Note: Hutton concluded this chapter with Lorenzo’s words from his Memoir. 

 

“although I, Lorenzo, was very young, in fact only in my twenty-first year, the leading men of the city and of the ruling party came to our house to express their sorrow for our misfortune, and to persuade me to take upon myself the charge of the government of the city as my grandfather and father had already done. This proposal being contrary to the instincts of my age, and entailing great labour and danger, I accepted against my will, and only for the sake of protecting my friends and our own fortunes, for in Florence one can ill live in the possession of wealth without control of the government.” (205)

Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 201-202. 

Florence: Or San Michele

 In his account of the church of Or San Michele, Edward Hutton's described the sculptures placed in the exterior niches by the various guilds of Florence with emphasis on Verrocchio's Christ with St. Thomas.  On entering the church he turned to the magnificent shrine of the Madonna by Andrea Orcagna. *

 

Or San Michele, S. Michele in Orto, was till the middle of the thirteenth century a little church belonging, as it is said, to the Cistercians, who certainly claimed the patronage of it. About 1260, however, the commune of Florence began to dispute this right with the Order, and at last pulled down the church, building there, thirty years later, a loggia of brick… This loggia was the corn market of the city, a shelter, too, for the contadini who came to show their samples and to talk, gossip, and chaffer, as they do everywhere in Italy even to-day. And, as was the custom, they made a shrine of Madonna there, hanging on one of the brick pillars a picture (tavola) of Madonna that, as it is said, was the work of Ugolino da Siena. This shrine soon became famous for the miracles Madonna wrought there….

 

By 1353 Andrea Orcagna had been chosen to build the shrine of the Madonna, which is still one of the wonders of the city. It seems to have been in a sort of recognition of the splendour and beauty of Orcagna’s work that the Signoria, between 1355 and 1359, removed the corn market elsewhere, and thus gave up the whole loggia to the shrine of Madonna. Thus the loggia became a church, the great popular church of Florence, built by the people for their own use, in what had once been the corn-market of the city. The architect of this strange and secular building, more like a palace than a church, is unknown….

 

 

The masterpiece, certainly, of these Tuscan sculptures is the bronze group of Christ and St. Thomas by Verrocchio, which I have so loved. All the work of this master is full of eagerness and force; something of that strangeness without which there is no excellent beauty, that later was so characteristic of the work of his pupil Leonardo, …. How perfectly, and yet 

 not altogether without affectation, he has composed that difficult scene, so that St. Thomas stands a little out of the setting, and places his finger—yes, almost as a child might do—in the wounded side of Jesus, who stands majestically fair before him. It is true the drapery is complicated, a little heavy even, but with what care he has remembered everything! Consider the grace of those beautiful folds, the beauty of the hair, the loveliness of the hands; and then as Burckhardt reminds us, as a piece of work founded and cast in bronze, it is almost inimitable. 

 

Within, the church is strange and splendid. It is as though one stood in a loggia in deep shadow, at the end of the day in the last gold of the sunset; and there, amid the ancient fading glory of the frescoes, is the wonderful shrine that Orcagna made for the picture of the Madonna, who had turned the Granary of S. Michele into the Church of the People. Finished in 1358, this tabernacle is the loveliest work of its kind in Italy, an unique masterpiece, and perhaps the most beautiful example of the Italian Gothic manner in existence. Orcagna seems to have been at work on it for some ten years covering it with decoration and carving those reliefs of the Life of the Virgin in that grand style which he had found in Giotto and learned perhaps from Andrea Pisano. To describe the shrine itself would be impossible and useless. It is like some miniature and magic church, a casquet made splendid not with jewels but with beauty, where the miracle picture of the Madonna—not that ancient and wonderful picture by Ugolino da Siena, but a work, it is said, of Bernardo Daddi—glows under the lamps. …

Some who have seen the shrine so loaded with ornament, so like some difficult and complicated canticle, have gone away disappointed…. Yet I think it is rather the fault of Or San Michele than of the shrine itself, that it does not certainly vanquish any possible objection and assure us at once of its perfection and beauty. If it could be seen in the beautiful spacious transept of S. Croce, or even in the Santo Spirito across Arno, that sense as of something elaborate and complicated would perhaps not be felt; but here in Or San Michele one seems to have come upon a priceless treasure in a cave. 

 

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 Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 185-193.

*Note: For a more up to date description of the Orsanmichele see the post by my English friend, David Orme. 

Florence: Museum of the Duomo

More than a hundred years ago Edward Hutton expressed his great chagrin at the fate of Italian devotional works of art that were stripped from their original sites and stored in museums. Today, they still make up a majority of the world's great art. I can understand his sentiment but since so many churches and monasteries were vandalized or suppressed, I can only be thankful for what we can see in museums today, even if it takes a great deal of imagination to see these masterpieces as their original viewers saw them.

 

I speak of Donatello elsewhere in this book, but you will find one of his best works among much curious, interesting litter from the Duomo in the Opera del Duomo, the Cathedral Museum in the old Falconieri Palace just behind the apse of the cathedral… It is, however, in a room on the first floor that you will find the great organ lofts, one by Donatello and the other by Luca della Robbia, which I suppose are among the best known works of art in the world. Made for the Cathedral, these galleries for singers seem to be imprisoned in a museum.

 

The beautiful youths of Luca, the children of Donatello, for all their seeming vigour and joy, sing and dance no more; they are in as evil a case as the Madonnas of the Uffizi, who, in their golden frames behind the glass, under the vulgar, indifferent eyes of the multitude, envy Madonna of the street-corner the love of the lowly. So it is with the beautiful Cantorie made for God’s praise by Donatello and Luca della Robbia. Before the weary eyes of the sight-seer, the cold eyes of the scientific critic, in the horrid silence of the museum, amid so much that is dead… some shadow has fallen upon them, and though they keep still the gesture of joy, they are really dead or sleeping. Is it only sleep? Do they perhaps at night, when all the doors of their prisons are barred and their gaolers are gone, praise God in his Holiness, even in such a hell as this? Who knows? They were made for a world so different, for a time that out of the love of God had seen arise the very beauty of the world, and were glad therefor. Ah, of how many beautiful things have we robbed God in our beggary? We have imprisoned the praise of the artists in the museums that Science may pass by and sneer, we have arranged the saints in order, and Madonna we have carefully hidden under the glass, because now we never dream of God or speak with Him at all. Art is dying, Beauty is become a burden, Nature a thing for science and not for love. They are become too precious, the old immortal things; we must hide them away lest they fade and God take them from us:… 

 

Thus they have stolen away the silver altar of the Baptistery, that miracle of the fourteenth century silversmiths, Betto di Geri, Leonardo di Ser Giovanni, and the rest, that it may be a cause of wonder in a museum. So a flower looks between the cold pages of a botanist’s album, so a bird sings in his cage: for life is to do that for which we were created, and if that be the praise of God in His sanctuary, to stand impotently by under the gaze of innumerable unbelievers in a museum is to die. And truly that is the shame of Italy that so many fair and lovely things have been torn out of their places to be catalogued in a gallery. It were a thousand times better that they were allowed to fade quietly on the walls of the church where they were born. 

 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 182-3. 

Florence: Art of the Duomo

 In his tour of Florence's Duomo, Edward Hutton paid tribute to Brunelleschi's dome, and to an often overlooked sculpture of the Madonna and St. Thomas on the facade of the church.

 

Above, the dome soars into heaven; that mighty dome, higher than St. Peter’s, the despair of Michelangelo, one of the beauties of the world. One wanders about the church looking at the bronze doors of the Segrestia Nuova, or the terra-cottas of Luca della Robbia, always to return to that miracle of Brunellesco’s. Not far away in the south aisle you come upon his monument with his portrait in marble by Buggiano. The indomitable persistence of the face! Is it any wonder that, impossible as his dream appeared, he had his way with Florence at last—yes, and with himself too? As you stand at the corner of Via del Proconsolo, and, looking upward, see that immense dome soaring into the sky over that church of marble, something of the joy and confidence and beauty that were immortal in him came come to you too from his work. Like Columbus, he conquered a New World. His schemes, which the best architects in Europe laughed at, were treated with scorn by the Consiglio, yet he persuaded them at last…. In 1421 he won over the Consiglio. He began at once. What his agonies may have been, what profound difficulties he discovered and conquered, we do not know, but by 1434, when Eugenius IV was in Florence and the Duomo was consecrated, his dome was finished, wanting only the lantern and the ball. These he began in 1437, but died too soon to see, for the lantern was not finished till 1458, and it was only in 1471 that Verrocchio cast the bronze ball.

 

The Facade:

It is not, however, in such merely competent work as this that we shall find ourselves interested, but rather in the beautiful door on the north, just before the transept, over which, in an almond-shaped glory, Madonna gives her girdle to St. Thomas. Given now to Nanni di Banco, a sculptor of the end of the fourteenth century, whom Vasari tells us was the pupil of Donatello, it long passed as the work of Jacopo della Quercia. Certainly one of the loveliest works of the early Renaissance, it is full of life and gracious movement, so natural and so noble, that everything else in the Cathedral, save the work of Donatello, is forgotten beside it. Madonna enthroned among the cherubim in her oval mandorla, upheld by four puissant fair angels, turns with a gesture most natural and lovely to St. Thomas, who kneels to her, his drapery in beautiful folds about him, lifting his hands in prayer. Above, three angels play on pipes and reeds; while in a corner a great bear gnaws at the bark of an oak in full leaf. 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 178-180.

Florence: Duomo

Before describing the interior and dome of S. Maria del Fiore, Edward Hutton tried to put Florence's Duomo in architectural and historical perspective.

 

In turning now to the Duomo we come to one of the great buildings of the world. Standing on the site of the old church of S. Salvatore, of S. Reparata, it is a building of the thirteenth and fourteenth centuries, begun in 1298 from the designs of Arnolfo; and it is dedicated to S. Maria del Fiore. Coming to us without the wonderful romantic interest, the mysticism and exaltation of such a church as Notre Dame d’Amiens, without the more resolute and heroic appeal of such a stronghold as the Cathedral of Durham, it is more human than either, the work of a man who, as it were, would thank God that he was alive and glad in the world. And it will never bring us delight if we ask of it all the consummate mystery, awe, and magic of the great Gothic churches of the North. The Tuscans have certainly never understood the Christian religion as we have contrived to do in Northern Europe. It came to them really as a sort of divine explanation of a paganism which entranced but bewildered them. Behind it lay the Roman empire; and its temples became their churches, its halls of justice their cathedrals, its tongue the only language understood of the gods. It is unthinkable that a people who were already in the twelfth century the possessors of a marvellous decadent art in the painting of the byzantine school, who finding again the statues of the gods, created in the thirteenth century a new art of painting, a Christian art that was the child of imperial Rome as well as of the Christian church, who re-established sculpture and produced the only sculptor of the first rank in the modern world, should have failed altogether in architecture. Yet everywhere we may hear it said that the Italian churches, spoken of with scorn by those who remember the strange, subtle exaltation of Amiens, the extraordinary intricate splendour of such a church as the Cathedral of Toledo, are mere barns. But it is not so. An Italian painting is a profound and natural development from Greek and Roman art, certainly influenced by life, but in no doubt of its parentage; so are the Italian churches a very beautiful and subtle development of pagan architecture, influenced by life not less profoundly than painting has been, but certainly as sure of their parentage, and, as we shall see, not less assured of their intention. Just as painting as soon as it may be, becomes human, becomes pagan in Signorelli and Botticelli, and yet contrives to remain true to its new gods, so architecture as soon as it is sure of itself moves with joy, with endless delight and thanksgiving, towards that goal of the old builders…

What then, we may ask ourselves, were the aim and desire of the Italian builders, which it seems have escaped us for so long?... we shall find that the intention of the Italian in building his churches is exactly that of the Roman in building his basilica: he desires above all things space and light, partly because they seem to him necessary for the purpose of the church, and partly because he thinks them the two most splendid and majestic things in the world….

 

Remember his aim was not the aim of the Gothic builder. He did not wish to impress you with the awfulness of God, like the builder of Barcelona; or with the mystery of the Crucifixion, like the builders of Chartres; he wished to provide for you in his practical Latin way a temple where you might pray, where the whole city might hear Mass or applaud a preacher…. He has never believed… in the mysterious awfulness of our far-away God. He prays as a man should pray, without self-consciousness and not without self-respect. He is without sentiment; he believes in largeness, grandeur, splendour, and sincerity; and he has known the gods for three thousand years.  

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 174-6.  

Florence: Ghiberti's Gates of Paradise

 Before leaving Florence's Baptistery, Edward Hutton described Ghiberti's famous doors and their great significance on the art of the Renaissance.

 

There, amid a framework of exquisite foliage, leaves, birds, and all kinds of life, he has set the gospel story in twenty panels, beginning with the Annunciation and ending with the Pentecost; and around the gate he has set the four Evangelists and the doctors of the Church and the prophets….

In looking on these beautiful and serene works, we may already notice an advance on the work of Andrea Pisano in a certain ease and harmony, a richness and variety, that were beyond the older master. Ghiberti has already begun to change with his genius the form that has come down to him, to expand it, to break down its limitations so that he may express himself, may show us the very vision he has seen. And the success of these gates with the people certainly confirmed him in the way he was going. In the third door, that facing the Duomo, which Michelangelo has said was worthy to be the gate of Paradise, it is really a new art we come upon, the subtle rhythms and perspectives of a sort of pictorial sculpture, that allows him to carve here in such low relief that it is scarcely more than painting, there in the old manner, the old manner but changed, full of a sort of exuberance which here at any rate is beauty. The ten panels which Ghiberti thus made in his own way are subjects from the Old Testament: the Creation of Adam and Eve, the story of Cain and Abel, of Noah, of Abraham and Isaac, of Jacob and Esau, of Joseph, of Moses on Sinai, of Joshua before Jericho, of David and Goliath, of Solomon and the Queen of Sheba. 

 

Ghiberti: Abraham and Isaac *

 

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*Note: Looking carefully at the panel of Abraham and Isaac, at the bottom left we see Abraham offering hospitality to three visitors (angels) who return the favor by promising that his elderly wife, Sara, will finally bear him an heir. Sara looks on behind a curtain and laughs at the idea. At the upper right we see Abraham about to follow the Lord's bidding and sacrifice the heir, Isaac. At the last moment, an angel from above stops Abraham from plunging the knife into Isaac. At the bottom left, we see Isaac reconciled with his step-brother Ishmael, the son of Sara's slavegirl, Hagar.

 

 

Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 171-2.

Florence: Baptistery

 

 

Edward Hutton began his account of the Piazza del Duomo with a discussion of the ancient Baptistery. When we visited, we got in before the crowds by attending daily Mass. 

On coming into the Piazza del Duomo, perhaps from the light and space of the Lung’ Arno from the largeness of the Piazza della Signoria, one is apt to think of it as too small for the buildings which it holds, as wanting in a certain spaciousness such as the Piazza of St. Peter at Rome certainly possesses, or in the light of the meadow of Pisa; and yet this very smallness, only smallness when we consider the great buildings set there so precisely, gives it an element of beauty lacking in the great Piazza of Rome and in Pisa too—a certain delicate colour and shadow and a sense of nearness, of homeliness almost; for the shadow of the dome falls right across the city itself every morning and evening. And indeed the Piazza del Duomo of Florence is still the centre of the life of the city… 

 

This enduring vitality of a place so old, so splendid, and so beloved, is, I think, particularly manifest in the Church of S. Giovanni Battista, the Baptistery. It is the oldest building in Florence, built probably with the stones from the Temple of Mars about which Villani tells us, and almost certainly in its place; every Florentine child, fortunate at least in this, is still brought there for baptism, and received its name in the place where Dante was christened, where Ippolito Buondelmonti first saw Dianora de’ Bardi, where Donatello has laboured, which Michelangelo has loved….

 

The mere form, those octagonal walls which, so it is said, the Lombards brought into Italy, go to show that the church was used as a Baptistery from the first, though Villani speaks of it as the duomo; and indeed till 1550 it had the aspect of such a church as the Pantheon of Rome, in that it was open to the sky, so that the rain and the sunlight have fallen on the very floor trodden by so many generations. Humble and simple enough as we see it to-day before the gay splendour of the new façade of the Duomo, it has yet those great treasures which the Duomo cannot boast, the bronze doors of Andrea Pisano and of Ghiberti….

 

It is strange to find Ghiberti’s work thus completing that of Andrea Pisano, who, as it is said, had Giotto to help him, till we understand that these southern gates stood where now are the “Gates of Paradise” before the Duomo. Standing there as they used to do before Ghiberti moved them, they won for Andrea not only the admiration of the people, but the freedom of the city. To-day we come to them with the praise of Ghiberti ringing in our ears, so that in our hurry to see everything we almost pass them by; but in their simpler, and, as some may think, more sincere way, they are as lovely as anything Ghiberti ever did, and in comparing them with the great gates that supplanted them, it may be well to remind ourselves that each has its own merit in its own fashion.

 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 169-171.

Florence: Loggia de' Lanzi

Edward Hutton regarded the Loggia de' Lanzi as a gay and charming spot among the imposing Palazzo of the Signoria, and the stern statues like Cellini's Perseus that brought back memories of the past.

 

As you enter the Loggia de’ Lanzi, gay with children now, once the lounge of the Swiss guard, whose barracks were not far away, you wonder who can have built so gay, so happy a place beside the fortress of the Signoria. …Even now, in spite of forgotten greatness, it is still a garden of statues. Looking over the Piazza stands the Perseus of Cellini, with the head of Medusa held up to the multitude, the sword still gripped in his hand. It is the masterpiece of one who, like all the greatest artists of the Renaissance… did not confine himself to one art, but practiced many. And though it would be unjust to compare such a man as Cellini with the greatest of all, yet he was great not only as a sculptor and a goldsmith, but as a man of letters and as a man of the world. His Perseus, a little less than a demigod, is indeed not so lovely as the wax model he made for it, which is now in the Bargello; but in the gesture with which he holds out the severed head from him, in the look of secret delight that is already half remorseful for all that dead beauty, in the heroic grace with which he stands there after the murder, the dead body marvellously fallen at his feet, Cellini has proved himself the greatest sculptor of his time. (165-6)…

 

The great fountain which plays beside the Palazzo, where of old the houses of the Uberti stood, is rich and grandiose perhaps, but in some unaccountable way adds much to the beauty of the Piazza. How gay and full of life it is even yet, that splendid and bitter place, that in its beauty and various, everlasting life seems to stand as the symbol of the city, so scornful even in the midst of the overwhelming foreigner who has turned her into a museum, a vast cemetery of art….

 

It was past midnight when once more I came out of the narrow ways, almost empty at that hour,  when every footfall resounds between the old houses, into the old Piazza to learn this secret. Far away in the sky the moon swung like a censer, filling the place with a fragile and lovely light…. 

 

In the Loggia de’ Lanzi the moonlight fell among the statues, and in that fairy light I seemed to see in those ghostly still figures of marble and bronze some strange fantastic parable, the inscrutable 

prophecy of the scornful past. Gian Bologna’s Sabine woman, was she not Florence struggling in the grip of the modern vandal; Cellini’s Perseus with Medusa’s head, has it not in truth turned the city to stone?

The silence was broken; something had awakened in the Piazza: perhaps a bird fluttered from the battlements of the Palazzo, perhaps it was the city that turned in her sleep. No, there it was again. It was a human voice close beside me: it seemed to be weeping.

 

I looked around: all was quiet. I saw nothing, only there at the corner a little light flickered before a shrine; and yes, something was moving there, someone who was weeping. Softly, softly over the stones I made my way to that little shrine of Madonna at the street corner, and I found, ah! no proud and scornful noble mourning over dead Florence, but an old woman, ragged and alone, prostrate under some unimaginable sorrow, some unappeasable regret.

 

Did she hear as of old—that Virgin with half-open eyes and the sidelong look? God, I know not if she heard or no. Perhaps I alone have heard in all the world.

 

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Florence:Piazza della Signoria

 In 1907 Edward Hutton began his tour of Florence by ascending the hill to San Miniato and viewing the city from the Piazzale Michelangelo. But then, he descended into the city and began with a discussion of the famous Piazza della Signoria. Then, as now, one of the great pleasures of visiting Italy is just watching the people.

In every ancient city of the world, cities that in themselves for the most part have been nations, one may find some spot holy or splendid that instantly evokes an image of that of which it is a symbol,--which sums up, as it were, in itself all the sanctity, beauty and splendour of her fame, in whose name there lives even yet something of the glory that is dead….

 

Something of this power of evocation may still be found in the Piazza della Signoria of Florence: all the love that founded the city, the beauty that has given her fame, the immense confusion that is her history, the hatred that has destroyed her, lingers yet in that strange and lovely place where Palazzo Vecchio stands like a violated fortress, where the Duke of Athens was expelled the city, where the Ciompi rose against the Ghibellines, where Jesus Christ was proclaimed King of the Florentines, where Savonarola was burned, and Alessandro de’ Medici made himself Duke.

 

It is not any great and regular space you come upon in the Piazza della Signoria…but one that is large enough for beauty, and full of the sweet variety of the city; it is the symbol of Florence—a beautiful symbol.

 

In the morning the whole Piazza is full of sunlight, and swarming with people: there is a stall for newspapers; here, a lemonade merchant dispenses his sweet drinks. Everyone is talking; at the corner of the Via Calzaioli a crowd has assembled, a crowd that moves and seems to dissolve, that constantly reforms itself without ever breaking up. On the benches of the loggia men lie asleep in the shadow, and children chase one another among the statues. Everywhere and from all directions cabs pass with much cracking of whips and hallooing. There stand two Carabinieri in their splendid uniforms, surveying this noisy world; an officer passes with his wife, leading his son by the hand; you may see him lift his sword as he steps on the pavement. A group of tourists go by, urged on by a gesticulating guide; he is about to show them the statues in the loggia; they halt under the Perseus….

 

And surely the Piazza, which has seen so many strange and splendid things, may well tolerate this also; it is so gay, so full of life. Very fair she seems under the sunlight, picturesque too, with her buildings so different and yet so harmonius. On the right the gracious beauty of the Loggia de’ Lanzi; then before you the lofty, fierce old Palazzo Vecchio; and beside it the fountains play in the farther Piazza. Cosimo I rides by as though into Siena, while behind him rises the palace of the Uguccioni, which Folfi made; and beside you the Calzaioli ebbs and flows with the noisy life, as of old the busiest street of the city.

 

Loggia de' Lanzi

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 161-2.

Return to Florence

 In "Florence and Northern Tuscany", Edward Hutton began his discussion of the city of Florence with a kind of overview. He started at the Uffizi, walked along the Lung' Arno, crossed the river at the Ponte Vecchio, and then climbed the hill to the Piazzale and the church of S. Miniato to look down on the beautiful city. 

 

So, under the cool cloisters of Palazzo degli Uffizi I shall come at last on to Lung’ Arno, where it is very quiet, and no horses may pass, and the trams are a long way off. And I shall lift up my eyes and behold once more the hill of gardens across Arno, with the Belvedere just within the old walls, and S. Miniato, like a white and fragile ghost in the sunshine, and La Bella Villanella couched like a brown bird under the cypresses above the grey olives in the wind and the sun. And something in the gracious sweep of the hills, in the gentle nobility of that holy mountain which Michelangelo has loved and defended, which Dante Alighieri has spoken of, which Giovanni Manetti has so often climbed, will bring the tears to my eyes, and I shall turn away towards Ponte Vecchio, the oldest and most beautiful of the bridges, where the houses lead one over the river, and the little shops of the jewellers still sparkle and smile with trinkets. And in the midst of the bridge I shall wait awhile and look on Arno. Then I shall cross the bridge and wander upstream towards Porta S. Niccolo, that gaunt and naked gate in the midst of the way, and there I shall climb through the gardens up the steep hill…to the great Piazzale, and so to the old worn platform before S. Miniato itself, under the strange glowing mosaics of the façade: and, standing on the graves of dead Florentines, I shall look down on the beautiful city.

 

Marvellously fair she is on a summer evening as seen from that hill of gardens, Arno like a river of gold before her, leading over the plain lost in the farthest hills. Behind her the mountains rise in great ampitheatres, -- Fiesole on one side, like a sentinel on her hill; on the other, the Apennines, whose gesture, so noble, precise, and splendid, seems to point ever towards some universal sovereignty, some perfect domination, as though this place had been ordained for the resurrection of man. Under this mighty symbol of annunciation lies the city, clear and perfect  in the lucid light, her towers shining under the serene evening sky. Meditating there alone for a long time in the profound silence of that hour, the whole history of this city that witnessed the birth of the modern world, the resurrection of the gods, will come to me….

 

So I shall dream in the sunset. The Angelus will be ringing from all the towers, I shall have celebrated my return to the city that I have loved. The splendour of the dying day will lie upon her; in that enduring and marvellous hour, when in the sound of every bell you may find the names that are in your heart, I shall pass again through the gardens, I shall come into the city when the little lights before Madonna will be shining at the street corners, and the streets will be full of the evening, where the river, stained with fading gold, steals into the night to the sea. And under the first stars I shall find my way to my hillside. On that white country road the dust of the day will have covered the vines by the way, the cypresses will be white half-way to their tops, in the whispering olives the cicale will still be singing… In the far sky, marvellous with infinite stars, the moon will sail like a golden rose in a mirror of silver. Long and long ago the sun will have set, but when I come to the gate… one will say Chi e, and I shall make answer. So I shall come into my house, and the triple lights will be lighted in the garden, and the table will be spread. And there will be one singing in the vineyard, and I shall hear, and there will be one walking in the garden, and I shall know. 

 

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 157-160.

From Pisa to Florence

Edward Hutton apparently walked from Pisa to Florence. On the way he passed through Montelupo where he saw a Madonna by some follower of Botticelli, and then a magnificent view of the whole valley of the Arno, and finally, Florence itself.

 

It was already midday when I came to the little city of Montelupo at the foot of these hills, and, in front of a beautiful avenue of plane trees, to the trattoria, a humble place enough, and full at that hour of drivers and countrymen, but quite sufficient for my needs, for I found there food, a good wine, and courtesy. Later in the afternoon, climbing the stony street across Pesa, I came to the church of S. Giovanni Evangelista, and there in the sweet country silence was Madonna with her Son and four Saints, by some pupil of Sandro Botticelli.

 

It is not any new vision of the Madonna you will see in that quiet country church, full of afternoon sunshine and wayside flowers, but the same half-weary maiden of whom Botticelli has told us so often, whose honour is too great for her, whose destiny is more than she can bear. Already she has been overwhelmed by our praise and petitions; she has closed her eyes, and has turned away her head, and while the Jesus Parvulus lifts his tiny hands in blessing, she is indifferent, holding him languidly, as though but half attentive to those priceless words which St. John, with the last light of a smile still lingering round his eyes, notes so carefully in his book. Something of the same eagerness, graver, and more youthful, you may see in the figure of St. Sebastian, who, holding three arrows daintily in his hand, has suddenly looked up at the sound of that divine childish voice. Two other figures, S. Lorenzo and perhaps S. Roch, listen with a sort of intent sadness there under that splendid portico, where Mary sits on a throne, she who was the carpenter’s wife, with so little joy or even surprise….

 

But though Montelupo possesses such a treasure as this picture, for me at least the fairest thing within her keeping is the old fortress, ruined now, on her high hill, and the view one may have thence. For, following that stony way which brought me to S. Giovanni, I came at last to the walls of an old fortress, that now houses a few peasants, and turning there saw all the Val d’Arno, from S. Miniato far and far away to the west, to little Vinci on the north, where, as Vasari says, Leonardo was born; while below me beside Arno, rose the beautiful Villa Ambrogiana, with its four towers at the corners…

 

To-day Montelupo is but a village… And before I had gone a mile upon my road the whole character of the way was changed; no longer was I crossing a great plain, but winding among the hills, while Arno, noisier than before, fled past me by an ever narrower bed among the rocks and buttresses of what soon became little more than a defile between the hills….

 

And indeed, when at last I had left the splendid villa of Antinori far behind, evening came as I entered Lastra, and by chance taking the wrong road… I climbed the hill to S. Martino a Gangalandi. Standing there in the pure calm light just after sunset, the whole valley of Florence lay before me. To the left stood Signa, piled on her hill like some fortress of the Middle Age; then Arno, like a road of silver, led past the Villa delle Selve to the great mountain Monte Morello, and there under her last spurs lay Florence herself, clear and splendid like some dream city, her towers and pinnacles, her domes and churches shining in the pure evening light like some delectable city seen in a vision far away, but a reality, and seen at last.

 

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Edward Hutton: Florence and Northern Tuscany with Genoa, second edition, London, 1908. Pp. 146-148.