Donatello Part 12

[Footnote 197: _Cf._ Battle of Romans and Barbarians, No. 12. Museo n.a.z.ionale, Rome.]

[Footnote 198: Battle, Casa Buonarroti, Florence.]

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SYMBOL OF ST. MATTHEW

SANT' ANTONIO, PADUA]

[Sidenote: The Symbols of the Evangelists.]

There are four other bronze reliefs, the Symbols of the Evangelists.

Donatello has contrived to invest these somewhat awkward themes with alternate drama and poetry. The emblems of Ezekiel's vision were too intricate for Western art, and long before the fifteenth century they had been reduced to the simple forms of the lion, ox, eagle and angel, with no attribute except wings. All four reliefs are rectangular, about eighteen inches square. The ox is, of course, the least inspiring, and here as elsewhere is treated in a dry perfunctory manner. The oxen on the facade of Laon Cathedral offered some scope to the sculptor, being life-sized; but in a small relief the subject was not attractive. The lion is more vigorously treated. As a work of natural history he is better than the Marzocco, and he has a certain heraldic extravagance as well. The limbs have tension, the muscles are made of steel, and there is strength and watchfulness, attributes which led the early architects to rest the pilasters of the pulpit and portal upon lions' backs. But the eagle of St. John is superb, even grander than the famous cla.s.sical marble of the same subject.[199] It has the broad expanse of wings, vibrating as though the bird were about to take flight: the long lithe body with its soft pectoral feathers, the striking claws, and the flattened head with cruel gleaming eye, all combine to give a _terribilita_ which is, perhaps, unsurpa.s.sed in all the countless versions of the symbol. But the drama of the eagle is eclipsed by the quiet unostentatious poetry of the angel of St. Matthew. We see a girl of intense grace and refinement, winged as an angel and looking modestly downwards to the open gospel in her hands. Delicacy is the keynote pervading every detail of the relief: in her hands, arms and throat, in the soft curves of the young frame, and in the drapery itself, which suggests all that is dainty and pure--everywhere, in fact, we find charm and tenderness, rare even in a man like Ghiberti, almost unique in Donatello.

[Footnote 199: The Walpole Eagle from the Tiber, belonging to the Earl of Wemyss.]

[Sidenote: The Choir of Angels.]

In the original contract with Donatello, ten angels were commissioned, and were exhibited on the provisional wooden altar (13, vi. '48). It appears, however, that they were insufficient, and two more panels were ordered. These may possibly be the reliefs in each of which a couple of angels are represented singing, certainly the most successful of all. There is a palpable inequality in the remainder.

They not only show differences of treatment in the details of drapery, chiselling and general decoration, but there is a substantial lack of harmony in their broad conception. It is impossible to believe that the two angels leaning inwards against the edge of the relief (the fourth respectively from either end of the altar) could have been modelled by Donatello. Not only are they vulgar and commonplace, but they are malformed: well might Donatello long for criticism and censure if these two stupid little urchins were standards of his production. Next to one of these pipers is a child playing the lute, delicious in every respect: he is made by the genius, the other by the hack. They contrast in every particular--drapery, anatomy, face and technique. The lutist is admirable as he looks down at his instrument to catch the note; capital also is the boy playing the double pipe, with the close drapery swirling about his plump limbs, as one sees in San Francesco of Rimini, that temple dedicated to Isotta and to Childhood. The head of the boy playing the harp shows the best characteristics of this group. The hair is relatively short, and falls in thick glossy ringlets over his ears; it is bound by a heavy chaplet of leaves and rosettes; above this wreath the hair is smooth and orderly. There was no occasion to exclude the pleasing little touches, as in the case of the Cantoria children, where deep holes penetrate the children's hair, so that the "distance should not consume the diligence." At Padua, where the choristers were to be seen a few feet only from the ground, the sculptor's efforts to show the warm shades and recesses of the hair were amply repaid. The boys singing the duets differ from the remainder: they are busily occupied with their music, carefully following the score. The disposition of two children in a panel only large enough for one has not been so successfully met as when Abraham and Isaac were fitted into the narrow niche on the Campanile; but the affectionate att.i.tude of these boys and their sincerity make one overlook a slight technical shortcoming. The two heads in close proximity give a certain sense of atmosphere between them, not easily rendered when one of them had to be modelled in comparatively high-relief.

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CHORISTERS

SANT' ANTONIO, PADUA]

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CHORISTERS

SANT' ANTONIO, PADUA]

[Ill.u.s.tration: CHRIST MOURNED BY ANGELS

LONDON]

[Sidenote: The Pieta and the Entombment.]

The remaining work for the high altar consists of a marble Entombment and a bronze relief of Christ mourned by Angels, treated as a Pieta.

The tabernacle door, which occupies the centre of the high altar, differs in shape, quality and design from everything else, and is wholly unworthy of its prominent position. The lower relief is, however, a work of exceptional interest. It is placed in the centre of the frontal with the reliefs of choristers on either side of it, a tragic culmination to all the happy children around it. The Christ is resting upright in the tomb, half of the figure only being visible.

The head is bowed and the hands crossed: the face is wan and haggard.

The body is modelled to emphasise the p.r.o.nounced lines of the big curve formed by the ribs from which the lower part of the body is fast sinking: Donatello did the same thing with the crucifix. An angel stands at each side of the Christ, holding up a curtain or pall behind the figure. Each of these boys has a hand pressed against his cheek, the picture of tragedy: they weep over the dead Saviour, their anguish is indescribable. In the marble version of the same subject in London,[200] the angels are actually supporting the Christ, who, without their maintenance, would fall down. His head is resting against one of the children's hands: one of the arms has slipped down inanimate, while the other hangs over the shoulder of the second angel, a consummate rendering of what is dead: the veins are tumified, the skin is shrinking, and the muscles are uncontrolled. This Christ is in some ways the more remarkable plastic achievement, though it is not so characteristic as the Paduan version. The two reliefs are probably coeval, though that in London, with its attendant angels, has indications of being rather earlier in date, and almost shows the hand of Michelozzo in one or two details. But the head of Christ, with its short thin beard, and the hair held back by a corded fillet, is similar to much that is exclusively Paduan. The Entombment, a very large marble relief, consists of eight life-sized figures, four of whom are lowering the body into the sepulchre. Here for the first time we have that frenzied and impa.s.sioned scene which became so common in Northern Italy. The Entombment on the St. Peter's Tabernacle is insipid by the side of this, where grief leads the Magdalen to tear out thick handfuls of her hair; others throw up their hands as they abandon themselves, as they scream in ungovernable sorrow. It is a riot of woe, and the more solemn figures who are engaged with the dead body have grown grey with care. This relief dates a new departure: the Entombment and other episodes of the Pa.s.sion henceforward lose their calm emblematic character, and are fraught with tragedy and gloom.

Donatello's relief became the prototype for the Bellini, for Mantegna, and a host of artists who, without, perhaps, having seen the original, drew their inspiration from what it had already inspired. For a while this intensification of the last scenes of Christ's life bore good fruit for art, especially in the northern provinces: but after a certain point nervous exhaustion ensued and produced a kind of hysteria, where the Magdalen's tears must end in convulsive laughter, and where the tragedy is so demonstrative that the solemn element is utterly lost.[201] The profound pathos and teaching of the earlier scenes were exchanged for what was theatrical. But Tragedy always held a place in Italian, or rather in Christian art: it was out of place in antiquity. The smiling and perennial youth of the G.o.ds, their happinesses, loves, and adventures, gave relatively small scope for the personal aspects of tragedy. There was no need for vicarious or redemptive suffering: what pain existed, and they rarely expressed it in marble, was human in its origin and punitive in effect: Icarus, Niobe, Laoc.o.o.n, Prometheus; and even here the proprieties of good taste imposed strict limits, beyond which the portrayal of tragedy could not go without violating unwritten laws. It had to occupy a secondary place in their art: the dying gladiator was merely a broken toy tossed aside. Their tragedies were largely limited to Nemesis, the Moirai, the Erinnydes, and lower forms, such as harpies. But occasionally one gets a breath of mediaevalism and its haunting mysteries. The Sleeping Fury at Rome, for instance,[202] where sleep steals in during a moment of respite from torture, is superb, and, moreover, stands almost alone in its presentment of a certain impelling tragedy, which, with the advent of Christianity, became an integral and dominating feature of its art.

[Footnote 200: Victoria and Albert Museum, No. 7577, 1861. M.G.

Dreyfus has a fine plaquette a.n.a.logous to these large reliefs.]

[Footnote 201: _Cf._, for instance, Madame Andre's Pieta lunette, or the stone "Lamentation" in Victoria and Albert Museum, No. 314, 1878, almost German in its harsh realism. This came from the Palazzo Lazzara at Padua.]

[Footnote 202: In Ludovisi Buoncompagni Collection, Museo n.a.z.ionale, marble. _Cf._ also the bust of Minatia Polla, so called, which might be by Verrocchio.]

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SUPER ALTAR BY GIOVANNI DA PISA

EREMITANI CHURCH, PADUA]

[Sidenote: Donatello's a.s.sistants.]

The variety of workmans.h.i.+p at Padua would be an infallible proof that Donatello had the a.s.sistance of a number of disciples, even if we had no doc.u.mentary evidence on the point. Bandinelli refers to their numbers: when needing help he wrote to the Grand Duke saying that Donatello always had eighteen or twenty a.s.sistants, without whose aid it would have been impossible for him to have made the Paduan altar.[203] But we also possess bills, contracts, and schedules, in which we can find the names of Donatello's _garzoni_. The work, it must be remembered, was not wholly confined to sculpture: among the earliest recorded payment to Donatello is that for structural work on the Loggia (30, iii. 1444). Giovanni Nani of Florence was already engaged there (3, iii. 43) as a sort of master mason on Donatello's arrival: he made the marble pedestal for the crucifix (19, vi. 47), and several others are mentioned in a subordinate capacity, such as Niccolo Cocaro (23, iv. 49), Meo and Pipo of Florence (30, iv. 49), Antonio of Lugano, _taia pria_ (12, v. 49); Bartolomeo of Ferrara went to Valstagna to open up the quarry--_una montagna de lo alabastro_ (13, viii. 46). Employment was also given to Jacomo, a goldsmith (9, v. 48), to Squarcione the painter (21, xi. 47), to Moscatelo, the maker of majolica (v. 49), and to Giovanni da Becato, who made a metal grille behind the altar. Francesco del Mayo and Andrea delle Caldiere were the chief bronze casters; a dozen or fifteen other names are recorded. None of these can have had much influence on the sculpture itself; but there were men of greater calibre, Giovanni da Pisa, Urbano da Cortona, Antonio Celino of Pisa, and Francesco Valente of Florence. Though called _garzoni_ and _disipoli_ of Donatello (June and Sept. 47), they soon became men of trained capacity, and were specifically mentioned in some of the contracts. Thus it appears that each was entrusted with one of the evangelist's symbols; they were also largely responsible for the bronze choristers (27, iv. 46). Their whims and idiosyncrasies are visible in many particulars: in the halos for instance. The gospel emblems all have halos, likewise most of the singing children, whereas there are none on the Madonna and the great statues of canonised saints on the altar. But it is impossible here to enter upon the most interesting problem of their respective shares on the altar sculpture, and how far they were independent of Donatello beyond the chiselling and polis.h.i.+ng of the bronze; the subject would need discussion at too great length. It is, however, worth while to refer to some of their work, for which they were exclusively responsible. Thus the Fulgosio tomb in the Santo, and the superaltar in the Eremitani at Padua (though much disfigured by paint), show that Giovanni da Pisa was influenced by Donatello to a remarkable degree. The composition of the altar consists of a broad relief of the Madonna with three saints on either side of her: below it is a _predella_ divided into three panels; above, a frieze of dancing children similar to those on the pulpits of San Lorenzo. The composition is crowned by a tympanum and _putti_ suggested by Donatello's Annunciation. Several of the larger figures might almost be the work of Donatello, though the personality of Giovanni makes itself felt throughout. Urbano of Cortona was another interesting man.

He received a commission to decorate the chapel of the Madonna delle Grazie in the Sienese Cathedral,[204] and he had to make the Symbols of the Evangelists: _nel fregio ... si debi fare IIII. evangelisti in forma d'animali_. Donatello himself, _excellentissimus sculptor, seu magister sculture_,[205] was commissioned later on to work in this chapel; but there can be no doubt that the angel of St. Matthew, now preserved in the Opera del Duomo,[206] is the work of Urbano. It is the identical design of the emblem on the Paduan altar, pleasant in its way, but differing in all the material elements of charm; but it is an important doc.u.ment in that it shows a further stage in the evolution of Donatello through the hand of a painstaking pupil. Of Celino and Valente our knowledge is less--perhaps because there was never any friction between the master and his a.s.sistants, which gives so unenviable a record to the relation of Michael Angelo with his pupils.[207] The two inscriptions on the background of the Miracle of the Miser's Heart, read as follows: "S. ANT. DI GIOV DE SE E SUOR[=U]": and "[=S] DI PIERO E BARTOLOMEO E SU[=O]." They have been variously interpreted. Some have suggested that they indicate the names of donors, or that the letter s means _sepulchrum_, and that they are in the nature of epitaphs. It would seem more probable that they are signatures of those who were occupied in giving final touches to the chiselling of the background.

[Footnote 203: 7, xii. 1549. Printed in Bottari, ii. 70.]

[Footnote 204: 19, x. 1451. Milanesi, ii. 271.]

[Footnote 205: 17. x. 1457; _ibid._ 295.]

[Footnote 206: Marble, No. 149.]

[Footnote 207: The rules of the Sienese guild of painters provided against strife within their own circles by imposing a fine upon whoever _dicesse vilania o parole ingiuriose al retore_: Art. 55.

Milanesi, i. 25.]

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TOMB OF GIOVANNI, SON OF GENERAL GATTAMELATA

PADUA]

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