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Saturday, January 20, 2007

Mona Lisa




Overhead in the Sacristy has a full reporting about the recent discovery of more details about the real life "Mona Lisa".

Fascinating details of the life of “the real Mona Lisa” have been established by an Italian art historian.

Giuseppe Pallanti said that documents in a Florence church archive provided more information about Lisa Gherardini, second wife of Francesco del Giocondo, a wealthy silk merchant, and who was the model for Leonardo da Vinci’s portrait. She had five children, and was a widow of 63 when she died, and was likely buried, at a convent in Florence in July 1542, 39 years after the portrait was painted.

She was born in 1479, raised at her family's Villa Vignamaggio in Tuscany and that she married del Giocondo in 1495. The Convent of Sant'Orsola, where she died at age 63, now disused and in ruins, is near the San Lorenzo basilica.

"It was in this convent that Mona Lisa placed her youngest daughter Marietta, who later became a nun. And it was there that Lisa, as stipulated in the will of her husband who died four years before her, ended her life," Pallanti told the daily La Repubblica on Friday.

In 1550-1568 , Giorgio Vasari wrote in his Lives of the Artists:

"Lionardo undertook to paint for Francesco del Giocondo a portrait of Mona Lisa his wife, but having spent four years upon it, left it unfinished.

This work now belongs to King Francis of France, and whoever wishes to see how art can imitate nature may learn from this head.

Mona Lisa being most beautiful, he used, while he was painting her, to have men to sing and play to her and buffoons to amuse her, to take away that look of melancholy which is so often seen in portraits; and in this of Lionardo's there is a peaceful smile more divine than human.

By the excellence of the works of this most divine of artists his fame was grown so great that all who delighted in art, and in fact the whole city, desired to have some memorial of it. And the Gonfalonier and the chief citizens agreed that, the Great Hall of the Council having been rebuilt, Lionardo should be charged to paint some great work there."

It is pleasing to think that when Lisa died, she must have died knowing that it was her features which were the subject of a very famous portrait. She must have been an object of local fame.

However, she never did see the finished portrait. It stayed with Leonardo and then entered the possession of the Kings of France.

But by a historic coincidence, the portrait may have come close to her about three hundred and fifty years after her death.

The painting was stolen from the Louvre on August 21, 1911. by a Louvre employee, Vincenzo Peruggia. After keeping the painting in his apartment for two years, Peruggia grew impatient and was caught when he attempted to sell it to a Florence art dealer. He and the painting were seized in what is now the Hotel la Gioconda in Via Panzani, 2 Florence, about 400 yards from the Convent. (See http://www.hotellagioconda.it/en/index.htm).


As regards the Convent, the San Lorenzo website of Florence (www.sanlorenzo.firenze.it) states:

"The convent dates to 1309 when four women held meetings in the name of Saint Orsola, a legendary martyr from the sixth century. They decided to build the so-called Cafaggio di San Lorenzo, a convent with a church that prospered for more than a century.

In 1435 the Orsoline nuns, were reduced to just a few members with little income so they were transferred to the monastery of Sant'Agata and the Tertiary Franciscans came to the site.

They remained until the Napoleonic invasions in 1808 when many ecclesiastic holdings were nationalised.

Shortly thereafter, in 1810, the Architect Bartolommeo Silvestri removed the religious aspects from the convent when he was given the job of transforming the space into a factory for tobacco manufacturing.

It remained a state owned factory until 1930 when it moved to its new headquarters in the Cascine and this large space became a shelter for the poor.

In 1970 even the homeless were moved and the complex was assigned to the University of Florence but never used as classrooms due to the enormous cost of restoring and restructing the building."

In light of this unfortunate history, it is likely that the location of the grave of Lisa will be traced.


As regards the placing of Lisa in a Convent after the death of her husband, it has to be realised that in 1552, 11% of the female population in Florence were in convents. In some Italian cities at some times in the late Middle Ages and beyond, the percentage of the female population in convents may have risen to as high as 20%.

For a discussion of women and convents in Renaissance Italy, see Elissa B. Weaver Renaissance Culture in Italian Convents in Convent Theatre in Early Modern Italy (2002) (Cambridge University Press).

For this Chapter, see http://assets.cambridge.org/97805215/50826/sample/9780521550826ws.pdf.

RUDE RECEPTIONISTS - and how to react ???

One way to deal with a rude receptionist- courtesy of Fr Joe.

I just wish I could listen to one of this guy`s sermons....

Friday, January 19, 2007

Moses




















In 1595, Pope Julius II gave to Michelangelo the commission to design and sculpt his tomb.

The tomb was to be in the family church of the Pope`s famly: San Pietro in Vincoli (St Peter in Chains) in Rome.The original dimensions of the tomb were 36 × 34.5 × 23 ft (11 × 10.5 × 7 m); it was to include almost 47 oversized figures.

However, events conspired to delay the completion of the project: Michelangelo fell out heavily with Pope Julius; Michelangelo was commissioned to carry out the frescoes in the Sistine Chapel and other projects;Julius changed his mind and decided that he wished a major tomb in St Peters Basilica; Pope Julius died and his heirs decided to scale back the project considerably.

Michelangelo made only one figure for the tomb, Moses.He made the statue from a block of marble deemed unmalleable by earlier sculptors.

One well known legend is that when finishing the Moses, Michelangelo violently hit the knee of the statue with a hammer, shouting, "Why don't you speak to me?"

The sculpture shows Moses holding the Tables of the Ten Commandments. He is represented as seated. His body faces forward. His head with its mighty beard looks to the left. His right foot rests on the ground and his left leg is raised so that only the toes touch the ground.

The thumb of the right hand is concealed and the index finger alone is in effective contact with the beard. It is pressed so deeply against the soft masses of hair that they bulge out beyond it both above and below.

The Tables are stood on their heads and practically balanced on one corner. The upper edge is straight, the lower one has a protuberance like a horn on the part nearest the viewer. The Tables touch the stone seat precisely with this protuberance. It is to prevent the Tables from hitting the ground that the right hand retreated, let go the beard, a part of which was drawn back with it unintentionally, came against the upper edge of the Tables in time and held them near the hind corner, which had now come uppermost.

The facial expression of Moses is characterised as showing a mixture of wrath, pain, and contempt.

Moses has descended from Mount Sinai, where Moses has received the Tables from God. It is the moment when he perceives that the people are rejoicing around the Golden Calf. The figure expresses the potential energy to spring up and shatter the tablets as related in Exodus 32.

Moses is depicted with satyr's horns, as opposed to "the radiance of the Lord", due to the similarity in the Latin between the word for "beams of light" and "horns". This kind of iconographoic symbolism was common in early sacred art. In this case it gives ease to the sculptor (as sculpting concrete horns is easier than sculpting abstract light) and would have been understood by all who saw it as referring to the radience of Moses' face. They would not have actually thought that he had horns.

Pope Julius died at Rome, on the night of 20-21 February, 1513. He was buried in St Peters Basilica in the Vatican. The tomb in San Pietro in Vincoli was not finished until 1545.

The Pope`s remains, along with those of his uncle Pope Sixtus IV, were desecrated during the Sack of Rome in 1527. Today, the remains of both lie in St. Peter's in the floor in front of the monument to Pope Clement X, having been moved from the Chapel of the Blessed Sacrament. A simple marble tombstone marks the site.

As regards the composition of the sculpture, some have seen the influence of Donatello`s statue of St John the Baptist for the Church of Santa Maria Gloriosa dei Frari in Venice (1438).

The Moses had long been seen as a thinly disguised portrait of Pope Julius II , whose terribilita as a father figure was notorious.

While working on the Pope's most important commissions, his tomb and the Sistine Ceiling, Michelangelo characterised himself and was long described by historians as a prodigal son who repeatedly rebelled, fled, and was reconciled.

Besides being Michelangelo's most important patron-father, Julius II was also the Holy Father, a man of enormous power in worldly as well as spiritual terms.

Later, the statue was frequently identified with the sculptor himself, possessed of the raging energy of a divinely inspired artist who persevered against the odds of political events and the sabotage of inferior competitors.

Early in the twentieth century, the psychoanalyst Sigmund Freud became fascinated with the statue.His essay Der Moses des Michelangelo (1914) was published anonymously. He did not confess to authorship until ten years later.

In September 1912, when the essay was germinating in Freud's mind, he visited the Moses on a daily basis.

In his essay, Freud wrote:

"No piece of statuary has ever made a stronger impression on me than this...some turn of mind in me rebels against being moved by a thing without knowing why I am thus affected and what it is that affects me."

Because of this essay, and what it reveals about Sigmund Freud, the statue seems to have acquired a significance in psychoanalysis, all of which was undreamed of by both Julius II and Michelangelo.

Crossraguel Abbey, by Maybole, Ayrshire
















South of the town of Ayr in Scotland lie the ruins of Crossraguel Abbey.

Donnchadh, Earl of Carrick, founded the Abbey in 1244.

Crossraguel was a Cluniac abbey and the monks - members of a branch of the Benedictines - were known as the "Black monks" after the colour of their clothes.

At the Scottish reformation, the Scots Parliament passed an Act in 1560 abolishing the Mass and dissolving the old order.

Crossraguel's life as an active religious community came to an end. The last abbot, Quintin Kennedy, died in 1564.

The interesting point about the ruins of the abbey is their completeness. They show practically the whole layout of the old monastery whilst other ruined abbeys in Scotland show only a small part of what they once were. It is easy to trace the chapter house, the sacristry, the refectory, the cloisters, et cetera.

References:

Wikipedia
http://en.wikipedia.org/wiki/Crossraguel_Abbey
http://en.wikipedia.org/wiki/Abbot_of_Crossraguel

Historic Scotland
http://www.historic-scotland.gov.uk/properties_sites_detail.htm?propertyID=PL_079

Crossraguel Abbey
http://www.maybole.org/places/crossraguel/abbey.htm

Maybole, Carrick's Capital Facts, Fiction & Folks by James T. Gray, Alloway Publishing, Ayr. First published 1972.
http://www.maybole.org/history/books/CarricksCapital/carrickscapital.htm

Undiscovered Scotland
http://www.undiscoveredscotland.co.uk/maybole/crossraguel/index.html

Other bloggers

One of the good things about blogging is the free and helpful information given out by fellow bloggers.

Take for example Hover and Preview in Cally's Kitchen.

This was followed up by Bits and Blogs in mulier fortis.

I`ve been wondering about the hover feature for some time. Then it turns out there`s a simple process which takes two minutes.

Excellent. Again many thanks to both bloggers.

Rubble makers: Scotland`s Lost Houses

Hamilton Palace in Scotland from Morris's Country Seats (1880).
Hamilton Palace was the largest non-Royal residence in the Western World in its heyday, located north-east of Hamilton, South Lanarkshire, Scotland.
A former seat of the Dukes of Hamilton, it was built in 1695, subsequently much enlarged, and demolished in 1921 due to ground subsidence. It is widely acknowledged as having been one of the grandest houses in Scotland.


Times Literary Supplement
January 17, 2007

In Rubble makers by Gavin Stamp, Stamp reviews Ian Gow`s SCOTLAND’S LOST HOUSES [192pp. Aurum Press Ltd. £40.
1 845 13051 0].

He writes:

"The question must arise as to whether the Scots take a peculiar delight in blowing up buildings, in addition to simply demolishing them. That, at least, was the conclusion reached by Marcus Binney, John Harris and Emma Winnington when they compiled the report on the Lost Houses of Scotland produced by SAVE Britain’s Heritage in 1980. “Scotland seems to have specialised in dynamiting its houses. Scottish sappers and lairds delighted in making a thunderous bang.” This publication was a sequel to the momentous Destruction of the Country House exhibition mounted at the Victoria and Albert Museum in 1974 by Roy Strong, Binney and Harris, for it had revealed how very many houses had been destroyed in Scotland – a much higher proportion in relation to their number than in England. Over 400 substantial country houses had disappeared since 1900; a few had perished through accidental fire, but most had been deliberately destroyed.


This was a colossal waste: “Out of fashion they may have been, but there is no reason why they should have remained out of use. Houses that seem dauntingly or impossibly large for family use can by the sheer extent of the accommodation they offer be ideal for alternative use”. Ian Gow’s sumptuous book, Scotland’s Lost Houses, confirms the national predilection for explosives by revealing – and illustrating – how Rosneath, Dunglass, Murthley, Panmure and Fintry, among other distinguished houses, have been eliminated since the Second World War, with the aid of dynamite or gelignite. Nevertheless the book is not as depressing as its subject, for it is a product of a cheering popular nostalgia for lost buildings and extinguished architecture."

The number of great Scottish buildings destroyed is truly noteworthy. The reasons why this destruction took place remain totally unclear.


Full review here

A deadly certitude

Times Literary Supplement
January 17, 2007

In A deadly certitude by Steven Weinberg, Professor of Physics and Astronomy at the University of Texas, and a recipient of the Nobel Prize in Physics and the US National Medal of Science, Weinberg reviews Richard Dawkins `The god delusion.

He writes:

"Dawkins, like Erdos, dislikes God. He calls the God of the Old Testament “the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control freak; a vindictive, bloodthirsty ethnic cleanser; a misogynist, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully”. As for the New Testament, he quotes with approval the opinion of Thomas Jefferson, that “The Christian God is a being of a terrific character – cruel, vindictive, capricious, and unjust”. This is strong stuff, and Dawkins obviously intends to shock the reader, but his invective has a constructive purpose. By attacking the God of sacred Scripture, he is trying to weaken the authority of that God’s commands – commands whose interpretation has led humanity to a shameful history of inquisitions, crusades and jihads. Dawkins treats the reader to many brutal details, but we only have to look at today’s headlines to supply our own. For some reason, Dawkins does not comment on the God of the Koran, who would seem to provide equal opportunities for invective...

Richard Dawkins’s even-handedness is well-intentioned, but it is misplaced. I share his lack of respect for all religions, but in our times it is folly to disrespect them all equally."

Despite the fact that Weinberg shares most of Dawkins` views, his review shows striking differences between his and Dawkins` views.


Full review here

Thursday, January 18, 2007

A Last Supper: The Convent of San Marco, Florence




Domenico Ghirlandaio (b. 1449, Firenze, d. 1494, Firenze)
Last Supper c. 1486
Fresco, 400 x 800 cm
San Marco, Florence





Domenico Ghirlandaio (b. 1449, Firenze, d. 1494, Firenze)

Last Supper c. 1486 (detail)





Domenico Ghirlandaio (b. 1449, Firenze, d. 1494, Firenze)

Last Supper c. 1486 (detail)





Domenico Ghirlandaio (b. 1449, Firenze, d. 1494, Firenze)

Last Supper c. 1486 (detail)


Domenico Ghirlandaio painted the scene of the Last Supper on several occasions within the space of a few years.

Three works of his Last Supper still remain: in the abbey of Passignano sul Trasimeno, in the Ognissanti in Florence, and in the San Marco, Florence.

The basic arrangement is the same as that in the fresco by Andrea del Castagno in the Florentine Cenacolo di Sant'Apollonia dating from about 1450.

The disciples are sitting at a long table in front of a rear wall that runs parallel to the picture plan. Christ is sitting in the centre, and His favourite disciple John is leaning sadly against Him. To the right of Christ, in the place of honour, is the chief Apostle, Peter. Judas the traitor is the only one to be separated from the others: he is seated in front of the table.

Working within the formula, Ghirlandaio produced an image which transcends the restrictions contained within the formula. Domenico Ghirlandaio was at the height of his popularity. He only prepared the design. The rest of the actual execution was carried out by his brother, David and by his pupil,Sebastiano Mainardi.

Throughout the 14th century, the scene of the Last Supper was included in the grandiose cycles of frescoes which illustrated the Life and the Passion of Christ. During the 15th century, with invention of perspective, the Supper began to be represented independently on an entire wall.

The frescoed representations of the Last Supper by Ghirlandaio in Florence and in the Abbey at Passignano, predate the better known Leonardo da Vinci’s Last Supper in Milan.

Ghirlandaio`s fresco can be characterised in a number of ways: "descriptive realism", and"Decorative charm coupled with Flemish portrait realism":
- the architecture of the room
- the facial expressions: one of the Apostles seems to ask "Is it me ?"
- the impassive Judas, seated in front of Jesus and almost conversing with him.
- the large table with a bright tablecloth, embroidered at the edges
- the crockery, the decanters, the knives, the bread and the cherries, are carefully arranged in front of every guest
- the lunettes with large trees and birds in flight against a bright sky
- light is reflected onto the right-hand wall where an open window frames a perching peacock
- two flower-displays complete the frame
- a cat waits patiently for a hoped-for scrap of meat
- traces of red wine forming a ring around the bottom of his glass
- through one glass carafe, we can see hands resting on the table behind, and through another glass we can see a carafe


The inscription above the heads of the Apostles reads:
"Ego dispono vobis disèposuit mihi pater meus regnum ut edatis et bibatis super mensa meam in regno meo". 
It is the sentence used during the Mass.

Several interpretations of the scene are possible.

The refectory for which the fresco was painted was not for the monks. It was for visitors to the monastery.

In 1874, after the religious houses had their property seized by the new Italian state, Henry James visited San Marco. In Florentine Notes, he describes his visit when he saw the painting and he describes his response:

"I went into the smaller refectory, near by, to refresh my memory of the beautiful Last Supper of Domenico Ghirlandaio. It would be putting things coarsely to say that I adjourned thus from a sermon to a comedy, though Ghirlandaio's theme, as contrasted with the blessed Angelico's, was the dramatic spectacular side of human life.

How keenly he observed it and how richly he rendered it, the world about him of colour and costume, of handsome heads and pictorial groupings! In his admirable school there is no painter one enjoys--pace Ruskin--more sociably and irresponsibly. Lippo Lippi is simpler, quainter, more frankly expressive; but we retain before him a remnant of the sympathetic discomfort provoked by the masters whose conceptions were still a trifle too large for their means.The pictorial vision in their minds seems to stretch and strain their undeveloped skill almost to a sense of pain.

In Ghirlandaio the skill and the imagination are equal, and he gives us a delightful impression of enjoying his own resources. Of all the painters of his time he affects us least as positively not of ours.

He enjoyed a crimson mantle spreading and tumbling in curious folds and embroidered with needlework of gold, just as he enjoyed a handsome well-rounded head, with vigorous dusky locks, profiled in courteous adoration. He enjoyed in short the various reality of things, and had the good fortune to live in an age when reality flowered into a thousand amusing graces--to speak only of those.

He was not especially addicted to giving spiritual hints; and yet how hard and meagre they seem, the professed and finished realists of our own day, with the spiritual bonhomie or candour that makes half Ghirlandaio's richness left out! The Last Supper at San Marco is an excellent example of the natural reverence of an artist of that time with whom reverence was not, as one may say, a specialty.

The main idea with him has been the variety, the material bravery and positively social charm of the scene, which finds expression, with irrepressible generosity, in the accessories of the background. Instinctively he imagines an opulent garden--imagines it with a good faith which quite tides him over the reflection that Christ and his disciples were poor men and unused to sit at meat in palaces. Great full-fruited orange-trees peep over the wall before which the table is spread, strange birds fly through the air, while a peacock perches on the edge of the partition and looks down on the sacred repast. It is striking that, without any at all intense religious purpose, the figures, in their varied naturalness, have a dignity and sweetness of attitude that admits of numberless reverential constructions. I should call all this the happy tact of a robust faith."


References:
Museo di San Marco
http://www.polomuseale.firenze.it/sanmarco 
Last Supper in San Marco
http://www.museumsinflorence.com/musei/san_marco_last_supper.html 
Frescos of Last Suppers in Florence's Renaissance Refectories
http://www.paradoxplace.com/Perspectives/Italian%20Images/Montages/Firenze/Last%20Suppers.htm
The "Last Supper" Florence style
http://www.theculturedtraveler.com/Archives/MAR2006/Last_Supper_Florence.htm
Artwork and Paintings of the Lord's Supper and Last Suppercollected by by Dr. Ralph F. Wilson
http://www.jesuswalk.com/lords-supper/artwork-lords-supper.htm
The Times
January 18, 2007

Stage is set for Python to win the full Monty
By Dalya Alberge, Arts Correspondent

When Eric Idle suggested turning Monty Python and the Holy Grail into a stage musical, his fellow Pythons were not sure. Yesterday, Idle had the last laugh after finding the Holy Grail of theatreland.

Monty Python’s Spamalot, the irreverent Arthurian romp complete with dancing divas, killer rabbits and a legless knight, gained seven nominations for the Laurence Olivier Awards.

Tim Curry, who returned to the London stage after an absence of more than 20 years to play a goofy King Arthur, was nominated for Best Actor in a Musical. Hannah Waddingham was nominated for Best Actress in a Musical, and Tom Goodman-Hill was listed for Best Performance in a Supporting Role in a Musical. The other nominations were for Best New Musical, Lighting, Set and Costume design.

The Oliviers, presented by the Society of London Theatre, are the highlight of the West End calendar.

Full story here

The Front Façade of Santa Maria del Fiore, Duomo of Florence


Model of original façade


Detail of model of original façade

Giacomo Brogi (1822-1881) - "Florence. Giotto bell-tower". Ca. Before 1865


Photograph of façade in nineteenth century before 1865

Façade of Santa Maria del Fiore as now



Arnolfo di Cambio designed the original façade of the Duomo. The design drawings of the façade are in the Museum of the Opera del Duomo. This original façade was only completed in its lower portion in the fifteenth century and then left unfinished.

In 2005, a model of this façade was placed in the Museum. Some statues from this façade are in the Museum.

Grand Duke Cosimo I ordered that the façade be dismantled in 1587-1588. A competition was held for a new façade but the competition came to nothing amid allegations of corruption.

The façade was then left bare until the 19th century.

Visitors on a Grand Tour of Europe visiting Florence would have been faced with the bare façade.

In 1864 a competition was held to design a new façade. It was won by Emilio De Fabris (1808-1883) in 1871. Work was begun in 1876 and completed in 1887. This neo-gothic façade in white, green and red marble forms a harmonious entity with the cathedral, Giotto's belltower and the Baptistery.

The whole façade is dedicated to the Mother of Christ.

Wednesday, January 17, 2007

Between two worlds: Leo Africanus

The Financial Times
January 12 2007


Between two worlds
Review by David Hongimann



Of TRICKSTER TRAVELS: In Search Of Leo Africanus,
A Sixteenth-Century Muslim Between Worlds
by Natalie Zemon Davis
Faber £20, 435 pages
FT bookshop price £16

Al-Hasan ibn Muhammad ibn Ahmad al-Wazzan was born in Granada in the late 1480s, in the dying days of the Muslim Al-Andalus. When Granada fell to the Castilians, he and his family decamped to Fez. Here he became a roving diplomat for the Wattasid sultans, travelling as far afield as Timbuktu and Cairo. And then, abruptly, returning from Cairo to Fez, he was captured by Spanish pirates, taken in chains to Rome, and presented as a prize to the Pope.

How this scholarly man spent the next nine years in Europe, what he made of his captivity, and how we are to interpret his words and actions, are the subject of Natalie Zemon Davis’s book Trickster Travels. It is not so much a biography - as there is not enough material for that - as a social history of this turning point in the life of the Mediterranean as seen through the eyes of someone moving between worlds.

Al-Wazzan converted to Christianity and was baptised by Leo X. He took the name of Joannes Leo, or in Arabic Yuhanna al-Asad (Latinised to Leo Africanus). He then worked on a series of documents, first helping with a Latin-Hebrew-Arabic dictionary and then writing a series of books interpreting his home culture for Europeans, of which the best known is the Libro de la Cosmographia et Geographia de Affrica. The book details the physical geography, culture and history of Africa, some of it from his own first-hand witness and memories, some from half-remembered travellers’ tales.

Full review here.

For an essay on the life of Leo Africanus, see Leo Africanus: The Man with Many Names.

A lassies' loo where Scots made a wee bit of history




The Times
January 17, 2007


A lassies' loo where Scots made a wee bit of history
By Will Pavia

The Act of Union 'was signed in cellar'
Edinburgh site attracts few visitors


The ladies’ lavatory of Bella Italia in Central Edinburgh has three cubicles, the wall tiles are white with diagonal green stripes and the ceiling is grey chipboard. There is little to suggest that the site was of importance in the unification of England and Scotland and, even yesterday, few visitors were engaged upon pilgrimages.

But, according to Richard Finlay, of the University of Strathclyde, it was there, 300 years ago yesterday, that leaders of the old Scottish Parliament signed the Act of Union.


Full story here.

Beware of the Squirrel




Looking for a Guard Dog ? Forget the Rottweiler. Go for a Squirrel.....

Have a look at Evil Attack:Squirrel of Death in Drell’s Descants.

Hat tip to The hermeneutic of continuity.

Tuesday, January 16, 2007

The Darwin Awards




Father Joe has a fascinating post on the Darwin Awards.

Apparently, the Darwin Awards are the annual honour given to the persons who did the gene pool the biggest service by killing themselves in the most extraordinarily stupid way.

Last year’s winner was the fellow who was killed by a Coke machine which toppled over on top of him as he was attempting to tip a free soda out.

One of this year`s runners up is a 22-year-old Reston, VA, man who was found dead after he tried to use octopus straps to bungee jump off a 70-foot rail road trestle.

Fairfax County police said Eric Barcia, a fast food worker, taped a bunch of these straps together, wrapped an end around one foot, anchored the other end to the trestle at Lake Accotink Park, jumped and hit the pavement.

Warren Carmichael, a police spokesman, said investigators think Barcia was alone because his car was found nearby. “The length of the cord that he had assembled was greater than the distance between the trestle and the ground,” Carmichael said. Police say the apparent cause of death was “Major trauma.”

For full details of all the runners up and this year`s winner see Fr Joe`s post on The Darwin Awards.

If you want a full listing of the awards over the years, see The Darwin Award website.

Aquinas

Depiction of St. Thomas Aquinas from the Demidoff Altarpiece (1476) by Carlo Crivelli


The Times January 13, 2007


Aquinas proves atheists are closer to God than they think
By Brian Davies: Credo


Atheists make a great fuss about how God does not exist. This claim, they think, is at odds with what those who believe in God hold. But is it? What kind of God do the atheists have in mind? And can someone who believes in God not actually feel happy to say that God does not exist?

Brian Davies is an English Dominican. He is Professor of Philosophy at Fordham University, New York

Full article here.

William Blake Exhibition

Notebook of William Blake showing "The Poison Tree"
British Library, London

The British Library have a new exhibition called 'Under the Influence' (until March).

The centrepiece of the exhibition is Blake's notebook, which he used to record sketches and draft his poems for over thirty years.

The dense, closely-filled pages provide a fascinating insight into Blake's compositional process, and allow us to follow - line by line, correction by correction- the genesis of some of his best-known work.

To commemorate the 250th anniversary of Blake's birth, the British Library has used its award-winning Turning the Pages technology to create an interactive version of the manuscript


See here and here.

Monday, January 15, 2007

Giovanna degli Albizzi Tornabuoni

GHIRLANDAIO, Domenico (Domenico di Tommaso Bigordi)(1449 Florence; 11 January 1494 Florence)
Portrait of Giovanna degli Albizzi Tornabuoni, 1488
Mixed media on panel 77 x 49 cm
Museo Thyssen-Bornemisza, Madrid


Giovanna degli Albizzi married Lorenzo Tornabuoni on 15 June 1486. Born in 1468, she died in childbirth after two years of marriage, aged 20 years. It is possible that the image was made after her death, as a kind of monument.

J. Pierpont Morgan, who kept it in the study of his library in New York City, doted on it because it reminded him of his own dead wife, Amelia Sturges.

There is an almost identical portrait by Ghirlandaio of Giovanna in the Fresco of the Visitation in the Cappella Tornabuoni in Santa Maria Novella, Florence.

The portrait is set into a black background which contains a niche with various objects which refer to the sitter's refined tastes and to her character.

The jewel with its dragon with two pearls and a ruby which forms a set with the pendant hanging from a silk cord around her neck, is an allusion to her public life.

The brooch is complemented by the prayerbook and a string of coral beads which has been identified as a rosary, both objects included in order to emphasise the piety and spiritual life of the sitter.

The coiffeur, the very latest in the fashions of the 15th century, included a shaved forehead make her face seem longer. By painting her in profile, Ghirlandaio has brought to the fore the richly decorated silk brocade that offsets her elegant dress, which in turn is embellished by her precious pendant of gold and white pearls.

In the late 15th century the principal features that comprise ideal female beauty are: blond hair, large eyes, long neck, long legs, and an ample bosom. She has these attributes.

The ideal beauty used to portray Giovanna Tornabuoni, along with other portraits of this date, is based on theoretical principles and on examples taken from Antiquity.

The piece of paper on the wall behind Giovanna's shoulder states:

Ars utinam mores animum que effingere posses,
Pulchrior in terris nulla tabella foret

Art, if you were able to represent the costumes, character and soul,
There would not be a more beautiful painting on earth.


The sentence comes from the poet Martial, (XXXII) who lived the 1st century BC. The meaning is clear: Ghirlandaio seems to excuse himself to Giovanna and the viewer for the fact that he is not able to better represent the quality of her soul and character, an extremely gracious compliment.

On the scroll ornament in the background there is also the date "MCCCCLXXXVIII". (1488)

The Apostolic Palace, Rome

Roman Miscellany has been on a Roman holiday.

He has four sets of postings on his private visit to The Apostolic Palace in the Vatican showing scenes not normally seen or visited by members of the public.

Well worth a visit !

Francesco Sassetti and his Son, Teodoro


Francesco Sassetti (1421–1490) and His Son Teodoro
Domenico Ghirlandaio (Domenico di Tommaso Curradi di Doffo Bigordi) (Italian, Florentine, 1449–1494)
The Jules Bache Collection, 1949 (49.7.7)
The Metropolitan Museum of Art, New York


The above picture presents a difficulty.

Which Teodoro is it ?

There were two Teodoros.

The Museum thinks it is probably the second son called "Teodoro" and thinks that it was painted about 1487.

At the top of the picture are inscribed (top):
FRAN[CISCV]S SAXETTVS THEODORVS QUE·F[ILIVS] (Francesco Sassetti and [his son] Teodoro)

However, the painting of Francesco shows a younger Francesco than that of 1485 as seen in the frescoes in the Sassetti Chapel.

The Teodoro in the above painting seems different from the second Teodoro who is painted in the Sassetti Chapel frescoes.

The Resurrection of the Boy


GHIRLANDAIO, Domenico (b. 1449, Florence, d. 1494, Florence)
Resurrection of the Boy 1482-85
Fresco
Santa Trinità, Florence


Detail: Resurrection of the Boy

Detail: Resurrection of the Boy

Detail: Resurrection of the Boy

Detail: Resurrection of the Boy

The Sassetti Chapel, Santa Trinita


It is said that there is no greater sorrow than when a parent loses a child.

By the same token, there can be no greater joy than when a parent who, thinking he or she has lost a child, finds that the child is safe and well.

That is the theme of the fresco directly above the altarpiece in the Sassetti Chapel in the Church of Santa Trinità, Florence: Resurrection of the Boy.

Background

Francesco Sassetti (1421-1490) had gained his wealth as a partner in the French branches of the Medici bank in Avignon and Lyon. He also spent over ten years representing the Medici bank in Genova and occasionally in Geneva. He was an advisor to Piero de'Medici and Lorenzo the Magnificent. In his History of the Florentine Republic, Machiavelli states that this connection to the Medicis was the source of the great wealth and power of the Sassetti family in Florence.

Sassetti had a country villa to the north of Florence, at Montughi. He acquired the property in 1460 and totally reconstructed it. Centuries later, the villa became the property of Harold Acton, who re-named it La Petra.

By the end of the 1470s, as a result of litigation against the Dominicans, Sassetti acquired the rights of patronage to a small side chapel, the second to the right of the choir in the Florentine church of Santa Trinità.

But Sassetti was not always successful later on in his role as the chairman of the bank, and in 1484 was replaced by Giovanni Tornabuoni.

Francesco Sassetti's dealings as a patron of the arts were not characterized by commercial acumen or sound business sense. It is almost as if he wanted to record his pointed rejection of the commercial mentality. As his reputation as a banker faded, people made fun of him by saying that he would rather study Cicero than his account books.

Ghirlandaio (b. 1449, Firenze, d. 1494, Firenze) was commissioned to paint the chapel, which he decorated with frescoes between 1482 and 1485. The six main frescoes represent scenes from the life of St. Francis of Assisi, Sassetti's namesake and patron saint.

Ghirlandaio also executed the altarpiece of the chapel. This altarpiece The Adoration of the Shepherds is the key work in the chapel both in subject and in artistic merit. The altarpiece from the Sassetti chapel, the Adoration of the Shepherds, is now in the Florentine Accademia. For security reasons, the Adoration in the chapel is a copy.

In the Sassetti Chapel the artist combined secular, religious, and classical themes to produce a unique masterpiece.

Giotto`s fresco cycle The Life of St Francis in the Bardi Chapel provides the model for the depiction of St Francis. Masaccio`s Tribute Money in the Carmine Chapel is the model for the narrative structure.


Resurrection of the Boy

In 1478, Teodoro, the son of Francesco Sassetti and his wife, Nera Corsi Sassetti, died. He was their eldest and at that time, their only son. His very name "Teodoro" indicates the love they had for him.

A few months later Nera Corsi Sassetti gave birth to a second son. As they felt him to be a gift from God, he was also christened "Teodoro".

They decided as an act of thanksgiving to change the plans for the altar wall in the mortuary chapel. Ghirlandaio had to abandon his design for a scene showing the appearance of Saint Francis in Arles, for which preliminary drawings still exist, and paint the Resurrection of the Boy. This was how the Sassetti intended to express their gratitude for their new-born son Teodoro II.

The scene represents a scene from the Legend of Saint Francis. The events apparently took place in Rome.

While playing, a boy falls out of the windows of the Palazzo. A red ball is seen having fallen to the street below him. Some passers-by see the falling child, rush up in help, but it is too late. The child is dead. This is the narrative in the top left of the fresco.

The other narrative in the fresco shows the boy who met with the fatal accident is already lying on a bier surrounded by mourners. Then, however, two Franciscans succeed in interceding with Saint Francis on their behalf, and the child is brought back to life.

The fresco shows the donor`s family and friends. It is a scene showing the family`s private history.

Ghirlandaio has moved the scene of the action from Rome to Florence: to just outside the Church of Santa Trinità.

As well as the Church of Santa Trinità, one can see the old Ponte Trinità. The present one was built about a hundred years after the painting of the picture.

One can also see the Palazzo Spini.

As regards the people in the fresco, Ghirlandaio appears with his brother-in-law Bastiano Mainardi at the far right of the field. The artist himself is standing by the pillar on the right and looking "at the camera".

Among the men standing on the right are portraits of Maso degli Albizzi, M. Agnolo Acciaiuoli, M. PalIa Strozzi, notable citizens and prominent in the history of Florence.

On the left are the daughters of Francesco Sassetti together with their husbands and/or fiances.

On the extreme far left is the figure of a coloured servant in the household, possibly of African extraction. This would appear to be one of the earliest depictions of a coloured person in the Florentine Renaissance.

The two central figures, the boy and his mother, are immediately situated above the figures of Mary and the infant Jesus in the altar piece of The Nativity below.The themes of birth, re-birth, resurrection, joy arising out of sorrow are omnipresent in the funerary chapel.

In 1490, less than five years after the completion of the funeral chapel, Francesco Sassetti died and was laid to rest in the Chapel.

Sunday, January 14, 2007

BBC's Divine Art project

Durham Cathedral : Chapel of the Nine Altars



The Sunday programme on BBC Radio 4 has launched a Divine Art project.

The BBC is launching a national audit of divine art.

They describe it in this way:

"Do you have a favourite religious painting? Do you know of a sculpture which has inspired you spiritually? If so, we'd like to hear from you. The BBC is launching a national audit of divine art. We're inviting you to forward us examples of religious art you love, or indeed that you have created yourself. We'll include some of them in our virtual gallery on the BBC religion and ethics website and eventually everything will combine to create an interactive map of divine art across Britain. The audit is running throughout January. "

Details are here and here.

Saturday, January 13, 2007

Marzabotto

Don UBALDO MARCHIONI


Don GIOVANNI FORNASINI


Ruins of the Church at Casaglia di Monte Sole where one of the massacres took place


Memorial to the five priests who died


Trial at La Spezia :accused were tried in absentia


Anyone who has ever visited the city of Bologna may probably recall the name of Marzabotto.

In the middle of Bologna, in a prominent place, there is a large memorial to the victims killed at or around Marzabotto (a town about 20 miles from Bologna) during the Second World War.

From 29th September until 5th October 1944, a battalion of the German SS (the 16th SS-Freiwilligen-Panzergrenadier-Division Reichsführer) as a reprisal for the death of a number of German soldiers massacred 955 civilians in Marzabotto: including women, children and the old.

Many buildings were razed to the ground. Churches were not spared.

In the area including Monte Sole, the total number of victims was 1830.

Five were priests. All are servants of God and their causes are being processed by the Archdiocese for beatification

In 1951, the commander of the Division, Walter Reder, was successfully prosecuted and sentenced to a term of imprisonment. He was released a number of years before his death.

The 16. SS-Panzergrenadier-Division Reichsführer-SS, Himler's personal division, had a long history of war crimes beginning in Poland in 1939. There is a good account of the Division and the attrocities on the BBC website The War Ends in Italy, 2nd May 1945 by Ron Goldstein.

In 1998, the 54th anniversary of the massacre, the German President Johannes Rau, made a formal apology to Italy. He expressed his 'profound sorrow and shame' to the families of the victims of Marzabotto.

Now 62 years after the event, a military court in La Spezia has convicted in absentia 10 of the soldiers involved. Their ages range from 81 to 87 years. Seven of those tried have been found not guilty of the charges brought against them. Those found guilty were sentenced in absentia to life imprisonment.
See: the Italian sites of Quotidiano and La Stampa.


References:

English speaking sites about the massacres:

http://www.answers.com/topic/marzabotto-massacre
http://members.iinet.net.au/~gduncan/massacres_axis.html#Italy

Italian speaking sites about the massacres:

http://www.montesole.org/default.asp
http://www.comune.marzabotto.bo.it/
http://www.parcostoricomontesole.it/


About Italian priests and religious in the Archdiocese of Bologna and other parts of Northern Italy who were killed in the Second World War

General:

http://www.mascellaro.info/abes/pnt/pnt_01.php

About the five priests killed at Marzabotto:

Don Giovanni Fornasini
http://www.mascellaro.info/abes/pnt/pnt_05.php

Don Ubaldo Marchioni
http://www.mascellaro.info/abes/pnt/pnt_02.php

Don Ferdinando Casagrande
http://www.mascellaro.info/abes/pnt/pnt_03.php

Don Elia Comini, Salesian Priest, and Padre Martino Capelli, Priest of the Sacred Heart
http://www.mascellaro.info/abes/pnt/pnt_04.php

John Ruskin on "Santa Croce"

"Mornings in Florence : being simple studies of Christian art, for English travellers" (l875-l877)

By John Ruskin 1819-1900


THE FIRST MORNING: SANTA CROCE.

"If there is one artist, more than another, whose work it is desirable that you should examine in Florence, supposing that you care for old art at all, it is Giotto....

Now, if indeed you are interested in old art, you cannot but know the power of the thirteenth century. You know that the character of it was concentrated in, and to the full expressed by, its best king, St.Louis. You know St. Louis was a Franciscan, and that the Franciscans,for whom Giotto was continually painting under Dante's advice, were prouder of him than of any other of their royal brethren or sisters. If Giotto ever would imagine anybody with care and delight, it would be St. Louis, if it chanced that anywhere he had St. Louis to paint....

Wait then for an entirely bright morning; rise with the sun, and go to Santa Croce, with a good opera-glass in your pocket, with which you shall for once, at any rate, see an opus; and, if you have time, several opera.

Walk straight to the chapel on the right of the choir ("k" in your Murray's guide). When you first get into it, you will seenothing but a modern window of glaring glass, with a red-hot cardinal in one pane--which piece of modern manufacture takes away at least seven-eighths of the light (little enough before) by which you might have seen what is worth sight. Wait patiently till you get used to the gloom. Then, guarding your eyes from the accursed modern window as best you may, take your opera-glass and look to the right, at the uppermost of the two figures beside it. It is St. Louis, under campanile architecture, painted by--Giotto? or the last Florentine painter who wanted a job--over Giotto?

That is the first question you have to determine; as you will have henceforward, in every case in which you look at a fresco....

Your Murray's Guide tells you that this chapel of the Bardi della Liberta, in which you stand, is covered with frescos by Giotto; that they were whitewashed, and only laid bare in 1853; that they were painted between 1296 and 1304; that they represent scenes in the life of St. Francis; and that on each side of the window are paintings of St. Louis of Toulouse, St. Louis king of France, St. Elizabeth, of Hungary, and St. Claire,--"all much restored and repainted."

Under such recommendation, the frescos are not likely to be much sought after; and accordingly, as I was at work in the chapel this morning, Sunday, 6th September, 1874, two nice-looking Englishmen, under guard of their valet de place, passed the chapel without so much as looking in.

You will perhaps stay a little longer in it with me, good reader, and find out gradually where you are.

Namely, in the most interesting and perfect little Gothic chapel in all Italy--so far as I know or can hear. There is no other of the great time which has all its frescos in their place. The Arena, though far larger, is of earlier date--not pure Gothic, nor showing Giotto's full force. The lower chapel at Assisi is not Gothic at all, and is still only of Giotto's middle time. You have here, developed Gothic, with Giotto in his consummate strength, and nothing lost, in form, of the complete design.

By restoration--judicious restoration, as Mr. Murray usually calls it--there is no saying how much you have lost. Putting the question of restoration out of your mind, however, for a while, think where you are, and what you have got to look at.

You are in the chapel next the high altar of the great Franciscan church of Florence. A few hundred yards west of you, within ten minutes' walk, is the Baptistery of Florence. And five minutes' walk west of that is the great Dominican church of Florence, Santa Maria Novella.

Get this little bit of geography, and architectural fact, well into your mind. There is the little octagon Baptistery in the middle; here, ten minutes' walk east of it, the Franciscan church of the Holy Cross; there, five minutes walk west of it, the Dominican church of St. Mary.

Now, that little octagon Baptistery stood where it now stands (and was finished, though the roof has been altered since) in the eighth century. It is the central building of Etrurian Christianity,--of European Christianity.

From the day it was finished, Christianity went on doing her best, in Etruria and elsewhere, for four hundred years,--and her best seemed to have come to very little,--when there rose up two men who vowed to God it should come to more. And they made it come to more, forthwith; of which the immediate sign in Florence was that she resolved to have a fine new cross-shaped cathedral instead of her quaint old little octagon one; and a tower beside it that should beat Babel:--which two buildings you have also within sight.

But your business is not at present with them; but with these two earlier churches of Holy Cross and St. Mary. The two men who were the effectual builders of these were the two great religious Powers and Reformers of the thirteenth century;--St. Francis, who taught Christian men how they should behave, and St. Dominic, who taught Christian men what they should think. In brief, one the Apostle of Works; the other of Faith. Each sent his little company of disciples to teach and to preach in Florence: St. Francis in 1212; St. Dominic in 1220.

The little companies were settled--one, ten minutes' walk east of the old Baptistery; the other five minutes' walk west of it. And after they had stayed quietly in such lodgings as were given them, preaching and teaching through most of the century; and had got Florence, as it were, heated through, she burst out into Christian poetry and architecture, of which you have heard much talk:--burst into bloom of Arnolfo, Giotto, Dante, Orcagna, and the like persons, whose works you profess to have come to Florence that you may see and understand....

And here you stand beside the high altar of the Franciscans' church, under a vault of Arnolfo's building, with at least some of Giotto's colour on it still fresh; and in front of you, over the little altar, is the only reportedly authentic portrait of St. Francis, taken from life by Giotto's master.

Yet I can hardly blame my two English friends for never looking in. Except in the early morning light, not one touch of all this art can be seen. And in any light, unless you understand the relations of Giotto to St. Francis, and of St. Francis to humanity, it will be of little interest....

Now the gospel of Works, according to St. Francis, lay in three things. You must work without money, and be poor. You must work without pleasure, and be chaste. You must work according to orders, and be obedient.

Those are St. Francis's three articles of Italian opera. By which grew the many pretty things you have come to see here.

And now if you will take your opera-glass and look up to the roof above Arnolfo's building, you will see it is a pretty Gothic cross vault, in four quarters, each with a circular medallion, painted by Giotto. Thatover the altar has the picture of St. Francis himself. The three others, of his Commanding Angels. In front of him, over the entrance arch, Poverty. On his right hand, Obedience. On his left, Chastity.

Poverty, in a red patched dress, with grey wings, and a square nimbus of glory above her head, is flying from a black hound, whose head is seen at the corner of the medallion.

Chastity, veiled, is imprisoned in a tower, while angels watch her.

Obedience bears a yoke on her shoulders, and lays her hand on a book.

Now, this same quatrefoil, of St. Francis and his three Commanding Angels, was also painted, but much more elaborately, by Giotto, on the cross vault of the lower church of Assisi, and it is a question of interest which of the two roofs was painted first.
...

Therefore, please leave the little chapel for the moment, and walk down the nave, till you come to two sepulchral slabs near the west end, and then look about you and see what sort of a church Santa Croce is.

Without looking about you at all, you may find, in your Murray, the useful information that it is a church which "consists of a very wide nave and lateral aisles, separated by seven fine pointed arches." And as you will be--under ordinary conditions of tourist hurry--glad to learn so much, without looking, it is little likely to occur to you that this nave and two rich aisles required also, for your complete present comfort, walls at both ends, and a roof on the top. It is just possible, indeed, you may have been struck, on entering, by the curious disposition of painted glass at the east end;--more remotely possible that, in returning down the nave, you may this moment have noticed the extremely small circular window at the west end; but the chances are a thousand to one that, after being pulled from tomb to tomb round the aisles and chapels, you should take so extraordinary an additional amount of pains as to look up at the roof,--unless you do it now, quietly.

It will have had its effect upon you, even if you don't, without your knowledge. You will return home with a general impression that Santa Croce is, somehow, the ugliest Gothic church you ever were in. Well, that is really so; and now, will you take the pains to see why?

There are two features, on which, more than on any others, the grace and delight of a fine Gothic building depends; one is the springing of its vaultings, the other the proportion and fantasy of its traceries.

This church of Santa Croce has no vaultings at all, but the roof of a farm-house barn. And its windows are all of the same pattern,--the exceedingly prosaic one of two pointed arches, with a round hole above, between them.

And to make the simplicity of the roof more conspicuous, the aisles are successive sheds, built at every arch.

In the aisles of the Campo Santo of Pisa, the unbroken flat roof leaves the eye free to look to the traceries; but here, a succession of up-and-down sloping beam and lath gives the impression of a line of stabling rather than a church aisle.

And lastly, while, in fine Gothic buildings, the entire perspective concludes itself gloriously in the high and distant apse, here the nave is cut across sharply by a line of ten chapels, the apse being only a tall recess in the midst of them, so that, strictly speaking, the church is not of the form of a cross, but of a letter T.

Can this clumsy and ungraceful arrangement be indeed the design of the renowned Arnolfo?

Yes, this is purest Arnolfo-Gothic; not beautiful by any means; but deserving, nevertheless, our thoughtfullest examination. We will trace its complete character another day; just now we are only concerned with this pre-Christian form of the letter T, insisted upon in the lines of chapels.

Respecting which you are to observe, that the first Christian churches in the catacombs took the form of a blunt cross naturally; a square chamber having a vaulted recess on each side; then the Byzantine churches were structurally built in the form of an equal cross; while the heraldic and other ornamental equal-armed crosses are partly signs of glory and victory, partly of light, and divine spiritual presence.

But the Franciscans and Dominicans saw in the cross no sign of triumph,but of trial.

[Footnote: The following passage from the Dean of Westminster's perfect history of his Abbey ought to be read also in the Florentine church:--

"The nearest approach to Westminster Abbey in this aspect is the church of Santa Croce at Florence.

There, as here, the present destination of the building was no part of the original design,but was the result of various converging causes.

As the church of one of the two great preaching orders, it had a nave large beyond all proportion to its choir. That order being the Franciscan, bound by vows of poverty, the simplicity of the worship preserved the whole space clear from any adventitious ornaments.

The popularity of the Franciscans, especially in a convent hallowed by a visit from St.Francis himself, drew to it not only the chief civic festivals, but also the numerous families who gave alms to the friars, and whose connection with their church was, for this reason, in turn encouraged by them.

In those graves, piled with standards and achievements of the noble families of Florence, were successively interred--not because of their eminence, but as members or friends of those families--some ofthe most illustrious personages of the fifteenth century.

Thus it came to pass, as if by accident, that in the vault of the Buonarotti was laid Michael Angelo; in the vault of the Viviani the preceptor of one of their house, Galileo. From those two burials the church gradually became the recognized shrine of Italian genius."]


The wounds of their Master were to be their inheritance. So their first aim was to make what image to the cross their church might present, distinctly that of the actual instrument of death.

And they did this most effectually by using the form of the letter T, that of the Furca or Gibbet,--not the sign of peace.

Also, their churches were meant for use; not show, nor self-glorification,nor town-glorification. They wanted places for preaching, prayer, sacrifice, burial; and had no intention of showing how high they could build towers, or how widely they could arch vaults. Strong walls, and the roof of a barn,--these your Franciscan asks of his Arnolfo. These Arnolfo gives,--thoroughly and wisely built; the successions of gable roof being a new device for strength, much praised in its day.

This stern humor did not last long. Arnolfo himself had other notions; much more Cimabue and Giotto; most of all, Nature and Heaven. Something else had to be taught about Christ than that He was wounded to death. Nevertheless, look how grand this stern form would be, restored to its simplicity.

It is not the old church which is in itself unimpressive. It is the old church defaced by Vasari, by Michael Angelo, and by modern Florence. See those huge tombs on your right hand and left, at the sides of the aisles, with their alternate gable and round tops, and their paltriest of all possible sculpture, trying to be grand by bigness, and pathetic by expense. Tear them all down in your imagination; fancy the vast hall with its massive pillars,--not painted calomel-pill colour, as now, but of their native stone, with a rough,true wood for roof,--and a people praying beneath them, strong inabiding, and pure in life, as their rocks and olive forests. That was Arnolfo's Santa Croce. Nor did his work remain long without grace.

That very line of chapels in which we found our St. Louis shows signs of change in temper. They have no pent-house roofs, but true Gothic vaults: we found our four-square type of Franciscan Law on one of them.

It is probable, then, that these chapels may be later than the rest--even in their stonework. In their decoration, they are so, assuredly; belonging already to the time when the story of St. Francis was becoming a passionate tradition, told and painted everywhere with delight.

And that high recess, taking the place of apse, in the centre,--see how noble it is in the coloured shade surrounding and joining the glow of its windows, though their form be so simple. You are not to be amused here by patterns in balanced stone, as a French or English architect would amuse you, says Arnolfo. `You are to read and think, under these severe walls of mine; immortal hands will write upon them.`"

For book, see http://www.archive.org/details/morningsinfloren00ruskiala

Giotto in Santa Croce


GIOTTO di Bondone
View of the Peruzzi and Bardi Chapels (from right)
Santa Croce



GIOTTO di Bondone
View of the Peruzzi and Bardi Chapels (from left)
Santa Croce

GIOTTO di Bondone
Scenes from the Life of Saint Francis: 1. Stigmatisation of Saint Francis 1325
Fresco, 390 x 370 cm Bardi Chapel, Santa Croce

GIOTTO di Bondone
Scenes from the Life of Saint Francis: 3. Apparition at Arles 1325
Fresco, 280 x 450 cm Bardi Chapel, Santa Croce


GIOTTO di Bondone
Scenes from the Life of Saint Francis: 5. Confirmation of the Rule 1325
Fresco, 280 x 450 cm Bardi Chapel, Santa Croce