This essay is twofold： the first part focuses on the interpretation of the concept of Hell in Dante＇s Inferno and Italian culture as depicted in Last Judgment scenes such as Giotto＇s in the Arena Chapel of Padua; S...This essay is twofold： the first part focuses on the interpretation of the concept of Hell in Dante＇s Inferno and Italian culture as depicted in Last Judgment scenes such as Giotto＇s in the Arena Chapel of Padua; Signorelli＇s in the Orvieto Cathedral; and Michelangelo＇s in the Sistine Chapel in Rome. The second part deals with the drawing illustrations for the text of Dante＇s Divine Comedy composed by the Florentine painters Sandro Botticelli, Giovanni Stradano, and Federico Zuccaro. Here the emphasis is on Dante＇s Inferno, which comments upon Neoplatonic personalities, Florentine politics, and current popular art. Comparisons with some of Botticelli＇s, Stradano＇s, and Zuccaro＇s drawing illustrations indicate the assimilation of classical artistic concepts such as Horace＇s ut pictura poesis [as is painting so is poetry] as well as Plato＇sfurorpoeticus [poetical inspiration] promoted in the writings of Marsilio Ficino, a Renaissance Neoplatonic philosopher.展开更多
In 1163, Archbishop Gionata, Abbot of the Monastery of San Nicola of Casole in Puglia （Apulia）, commissioned Pantaleone, a learned monk and artist from the monastery, to decorate the pavement of the cathedral of Otr...In 1163, Archbishop Gionata, Abbot of the Monastery of San Nicola of Casole in Puglia （Apulia）, commissioned Pantaleone, a learned monk and artist from the monastery, to decorate the pavement of the cathedral of Otranto with mosaics. This Italian Romanesque cathedral was dedicated to Santa Maria Annunziata or Saint Mary of The Annunciation. In the interior, the floor design in the shape of a tree contains an elaborate biblical program. The encyclopedic narrative of the mosaic symbolically unveils the meaning of the Tree of Life. The ieonography of the pavement＇s program combines biblical and pagan narratives evolving from a natural realm into a heavenly realm. The natural realm begins at the church＇s entrance with the symbolism of the earth-the roots of a tree-expanding through the nave and transept via the tree＇s trunk and its branches, culminating in the apse, at the end of the church, with the foliage oftbe top of the tree. This natural realm meets with the heavenly realm in two ways： at the crossing of the church or at the sacrificial altar, and at the apse of the church. Before reaching the altar or holy area, between the natural realm and the heavenly realm, the zodiac signs with the labors of the months are depicted.展开更多
Among the numerous themes on the suppers cited in the Bible, the Last Supper of Christ with His twelve apostles is the most poignant and rewarding for Christianity. Florentine Renaissance depictions of the theme are n...Among the numerous themes on the suppers cited in the Bible, the Last Supper of Christ with His twelve apostles is the most poignant and rewarding for Christianity. Florentine Renaissance depictions of the theme are numerous and varied, traditionally represented as a predella （step） panel and as an altarpiece in dining halls or sacristies of churches and convents. Vasari＇s Last Supper for the Refectory ofLe Murate （The Walled） in Florence is an unusual depiction of Christ＇s thanksgiving. This imposing religious structure was painted for a poor Benedictine nunnery＇s cenacolo （refectory） in Florence. Vasari completed two drawings for the commission in 1546. The drawings and painting reveal how Vasari drew upon the work of his predecessors to create an innovative expression of thanksgiving, betrayal, and departure. This large masterpiece was severely damaged, almost irreparably, by several mishaps and floods in 1583 and 1718 and, more recently, by the major Florentine alluvione （flood） of 1966. In commemoration of the 50th year anniversary of this last catastrophic event, Vasari＇s Le Mutate Last Supper was carefully and magically restored by a group of masterful technicians, artists, and scientists. Their collaboration and support from the private sector demonstrate the successful bond among art, technology, science, and patronage.展开更多
Giovanni Antonio Bazzi （1477-1549）, also known as I1 Sodoma, was a Milanese painter who developed his mature style in Siena during the early Cinquecento. Between 1505 and 1510, under the tutelage of the Chigi and Pe...Giovanni Antonio Bazzi （1477-1549）, also known as I1 Sodoma, was a Milanese painter who developed his mature style in Siena during the early Cinquecento. Between 1505 and 1510, under the tutelage of the Chigi and Petrucci families, Bazzi depicted mythological paintings focusing on the personifications of love both terrestrial and celestial. This paper looks at two such works. In one, there hangs on a sycamore tree a classical cartello with the Latin inscription Celestes, meaning celestial or heavenly, providing the title for the painting Amore Celeste （Celestial Love, Figure 3）. A woman, as the personification of love, stands in front of two altars. She ignites one urn with fire and at the same time pours water over another burning fire. In the second work, a tondo with the theme of Terrestrial Love and Celestial Love, Bazzi considered the mischievousness of Venus＇ children Eros and Anteros （Figure 12）. These paintings are mythological and poetical delights with complex symbolism, here analyzed in terms of their iconography in relation to classical influences and Renaissance Neoplatonic love or furor divinus. The paradoxical quest of Renaissance Neoplatonic love was to fuse pagan love with Christian love. For the humanists of the time （Bembo, Colonna, Poliziano, Ficino and Pico） this moral dilemma was a philosophical puzzle, but for artists （Botticelli, Nicoletto da Modena, Pinturicchio and Bazzi） the theme was a pictorial challenge.展开更多
文摘This essay is twofold： the first part focuses on the interpretation of the concept of Hell in Dante＇s Inferno and Italian culture as depicted in Last Judgment scenes such as Giotto＇s in the Arena Chapel of Padua; Signorelli＇s in the Orvieto Cathedral; and Michelangelo＇s in the Sistine Chapel in Rome. The second part deals with the drawing illustrations for the text of Dante＇s Divine Comedy composed by the Florentine painters Sandro Botticelli, Giovanni Stradano, and Federico Zuccaro. Here the emphasis is on Dante＇s Inferno, which comments upon Neoplatonic personalities, Florentine politics, and current popular art. Comparisons with some of Botticelli＇s, Stradano＇s, and Zuccaro＇s drawing illustrations indicate the assimilation of classical artistic concepts such as Horace＇s ut pictura poesis [as is painting so is poetry] as well as Plato＇sfurorpoeticus [poetical inspiration] promoted in the writings of Marsilio Ficino, a Renaissance Neoplatonic philosopher.
文摘In 1163, Archbishop Gionata, Abbot of the Monastery of San Nicola of Casole in Puglia （Apulia）, commissioned Pantaleone, a learned monk and artist from the monastery, to decorate the pavement of the cathedral of Otranto with mosaics. This Italian Romanesque cathedral was dedicated to Santa Maria Annunziata or Saint Mary of The Annunciation. In the interior, the floor design in the shape of a tree contains an elaborate biblical program. The encyclopedic narrative of the mosaic symbolically unveils the meaning of the Tree of Life. The ieonography of the pavement＇s program combines biblical and pagan narratives evolving from a natural realm into a heavenly realm. The natural realm begins at the church＇s entrance with the symbolism of the earth-the roots of a tree-expanding through the nave and transept via the tree＇s trunk and its branches, culminating in the apse, at the end of the church, with the foliage oftbe top of the tree. This natural realm meets with the heavenly realm in two ways： at the crossing of the church or at the sacrificial altar, and at the apse of the church. Before reaching the altar or holy area, between the natural realm and the heavenly realm, the zodiac signs with the labors of the months are depicted.
文摘Among the numerous themes on the suppers cited in the Bible, the Last Supper of Christ with His twelve apostles is the most poignant and rewarding for Christianity. Florentine Renaissance depictions of the theme are numerous and varied, traditionally represented as a predella （step） panel and as an altarpiece in dining halls or sacristies of churches and convents. Vasari＇s Last Supper for the Refectory ofLe Murate （The Walled） in Florence is an unusual depiction of Christ＇s thanksgiving. This imposing religious structure was painted for a poor Benedictine nunnery＇s cenacolo （refectory） in Florence. Vasari completed two drawings for the commission in 1546. The drawings and painting reveal how Vasari drew upon the work of his predecessors to create an innovative expression of thanksgiving, betrayal, and departure. This large masterpiece was severely damaged, almost irreparably, by several mishaps and floods in 1583 and 1718 and, more recently, by the major Florentine alluvione （flood） of 1966. In commemoration of the 50th year anniversary of this last catastrophic event, Vasari＇s Le Mutate Last Supper was carefully and magically restored by a group of masterful technicians, artists, and scientists. Their collaboration and support from the private sector demonstrate the successful bond among art, technology, science, and patronage.
文摘Giovanni Antonio Bazzi （1477-1549）, also known as I1 Sodoma, was a Milanese painter who developed his mature style in Siena during the early Cinquecento. Between 1505 and 1510, under the tutelage of the Chigi and Petrucci families, Bazzi depicted mythological paintings focusing on the personifications of love both terrestrial and celestial. This paper looks at two such works. In one, there hangs on a sycamore tree a classical cartello with the Latin inscription Celestes, meaning celestial or heavenly, providing the title for the painting Amore Celeste （Celestial Love, Figure 3）. A woman, as the personification of love, stands in front of two altars. She ignites one urn with fire and at the same time pours water over another burning fire. In the second work, a tondo with the theme of Terrestrial Love and Celestial Love, Bazzi considered the mischievousness of Venus＇ children Eros and Anteros （Figure 12）. These paintings are mythological and poetical delights with complex symbolism, here analyzed in terms of their iconography in relation to classical influences and Renaissance Neoplatonic love or furor divinus. The paradoxical quest of Renaissance Neoplatonic love was to fuse pagan love with Christian love. For the humanists of the time （Bembo, Colonna, Poliziano, Ficino and Pico） this moral dilemma was a philosophical puzzle, but for artists （Botticelli, Nicoletto da Modena, Pinturicchio and Bazzi） the theme was a pictorial challenge.
