Donatello, by Lord Balcarres. Earl of David Lindsay Crawford. Читать онлайн. Newlib. NEWLIB.NET

Автор: Earl of David Lindsay Crawford
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outside the Porta Romana of Florence, are misused and saddened relics. They used to be the major prophets, but on translation were crowned with laurels, and now represent Homer, Virgil, Dante and Petrarch. Other statues are preserved inside the Cathedral. Before dealing with these it is necessary to point out how difficult it is to determine the authorship and identity of the surviving figures. In the first place, our materials for reconstructing the design of the old façade are few. There were various pictures, some of which in their turn have perished, where guidance might have been expected. But the representations of the Cathedral in frescoes at San Marco, Santa Croce, the Misericordia and Santa Maria Novella help us but little. Up to the eighteenth century there used to be a model in the Opera del Duomo: this also has vanished, and we are compelled to make our deductions from a rather unsatisfactory drawing made by Bernardo Pocetti in the sixteenth century. It shows the disposition of statuary so sketchily that we can only recognise a few of the figures. But we have a perfect idea of the general style and aim of those who planned the façade, which would have far surpassed the rival frontispieces of Siena, Pisa and Orvieto. We are met by a further difficulty in identifying the surviving statues from the fact that the contracts given to sculptors by the Chapter do not always specify the personage to be represented. Moreover, in many cases the statues have no symbol attribute or legend, which usually guide our interpretation of mediæval art. Thus Donatello is paid pro parte solutionis unius figure marmoree;[3] or for figuram marmoream.[4] Even when an obvious and familiar explanation could be given, such as Abraham and Isaac, the accounts record an instalment for the figure of a prophet with a naked boy at his feet.[5]

      Alinari

      JOSHUA

      CATHEDRAL, FLORENCE

      The Daniel and Poggio.

      Nine large marble figures for the Cathedral are now accepted as the work of Donatello. Others may have perished, and it is quite possible that in one at least of the other statues Donatello may have had a considerable share. With the exception of St. John the Baptist and St. John the Evangelist, all these statues are derived from the Old Testament—Daniel, Jeremiah and Habbakuk, Abraham and the marble David in the Bargello, together with the two figures popularly called Poggio and the Zuccone. Among the earliest, and, it must be acknowledged, the least interesting of these statues is the prophet standing in a niche in the south aisle close to the great western door of the Cathedral. It has been long recognised as a Donatello,[6] and has been called Joshua. But, apart from the fact that he holds the scroll of a prophet, whereas one would rather expect Joshua to carry a sword, this statue is so closely related to the little prophets of the Mandorla door that it is almost certainly coeval with them, and consequently anterior in date to the period of the Joshua for which Donatello was paid some years later. We find the same broad flow of drapery, and the weight of the body is thrown on to one hip in a pronounced manner, which is certainly ungraceful, though typical of Donatello's early ideas of balance. It probably represents Daniel. He has the high forehead, the thick curly hair and the youthful appearance of the other prophets, while his "countenance appears fairer and fatter in flesh,"[7] reminding one of Michael Angelo's treatment of the same theme in the Sistine Chapel.

      Like several of Donatello's statues, this figure is connected with the name of a Florentine citizen, Giannozzo Manetti, and passes for his portrait. There is no authority for the tradition, and Vespasiano de' Bisticci makes no reference to the subject in his life of Manetti. The statue is, no doubt, a portrait and may well have resembled Manetti, but in order to have been directly executed as a portrait it could scarcely have been made before 1426, when Manetti was thirty years old, by which date the character of Donatello's work had greatly changed. These traditional names have caused many critical difficulties, as, when accepted as authentic, the obvious date of the statue has been arbitrarily altered, so that the statue may harmonise in point of date of execution with the apparent age of the individual whom it is supposed to portray. A second example of the confusion caused by the over-ready acceptance of these nomenclatures is afforded by the remarkable figure which stands in the north aisle of the Cathedral, opposite the Daniel. This statue has been called a portrait of Poggio Bracciolini, the secretary of many Popes. Poggio was born in 1380 and passed some time in Florence during the year 1456. It has, therefore, been assumed[8] that the statue was made at this time or shortly afterwards, either as Donatello's tribute of friendship to Poggio or as an order from the Cathedral authorities in his commemoration. This theory is wholly untenable. We have no record of any such work in 1456. The statue does not portray a man seventy-six years old. Distinguished as Poggio was, his nature did not endear him greatly to the Florentine churchmen; and, finally, the style of the sculpture predicates its execution between 1420 and 1430. We can, of course, admit that Poggio's features may have been recognised in the statue, and that it soon came to be considered his portrait. In any case, however, we are dealing with a portrait-statue. The keen and almost cynical face, with its deep and powerful lines, is certainly no creation of the fancy, but the study of somebody whom Donatello knew. It is true there are contradictions in the physiognomy: sarcasm and benevolence alternate, as the dominating expression of the man's character. The whole face is marked by the refinement of one from whom precision and niceness of judgment would be expected. It is not altogether what Poggio's achievements would lead one to expect; neither is it of a type which, as has been suggested, would allow us to call it the missing Joshua. The idea that Job may be the subject is too ingenious to receive more than a passing reference.[9]

      Alinari

      POGGIO

      CATHEDRAL, FLORENCE

      There is one detail in the statue of Poggio which raises a problem familiar to students of fifteenth-century art, especially frequent in paintings of the Madonna, namely, the cryptic lettering to be found on the borders of garments. In the case of Poggio, the hem of the tunic just below the throat is incised with deep and clear cyphers which cannot be read as a name or initials. Many cases could be quoted to illustrate the practice of giving only the first letters of words forming a sentence.[10] In this case the script is not Arabic, as on Verrocchio's David. The lettering on the Poggio, as on Donatello's tomb of Bishop Pecci at Siena and elsewhere, has not been satisfactorily explained. Even if painters were in the habit of putting conventional symbols on their pictures in the form of inscriptions, it is not likely that this careful and elaborate carving should be meaningless. The solution may possibly be found in Vettorio Ghiberti's drawing of a bell, the rim of which is covered with similar hieroglyphics. The artist has transcribed in plain writing a pleasant Latin motto which one may presume to be the subject of the inscription. If this were accurately deciphered a clue might be found to unravel this obscure problem.[11]

      Alinari

      MOCENIGO TOMB

      SAN GIOVANNI E PAOLO, VENICE

      Closely analogous to the statue which we must continue to call Poggio is a striking figure of Justice surmounting the tomb of Tommaso Mocenigo in the Church of San Giovanni e Paolo at Venice. Mocenigo died in 1423, and the tomb was made by two indifferent Florentine artists, whose poor and imitative work must be referred to later on in connection with the St. George. But the Justice, a vigorous and original figure, holding a scroll and looking downwards, so absolutely resembles the Poggio in conception, attitude, and fall of drapery, that the authorship must be referred to Donatello himself. It is certainly no copy. One cannot say how this isolated piece of Donatello's work should have found its way to Venice, although by 1423 Donatello's reputation had secured him commissions for Orvieto and Ancona and Siena. But it is not necessary to suppose that this Justice was made to order for the Mocenigo tomb; had it remained in Florence it would have been long since accepted as a genuine example of the master.