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Franklin's unprecedented examination of Vasari's work as a painter in relation to his vastly better-known writings fully illuminates these dual strands in Florentine art and offers us a clearer understanding of sixteenth-century painting in Florence than ever before." "The volume focuses on twelve painters: Perugino, Leonardo de Vinci, Piero di Cosimo, Michelangelo, Fra Bartolomeo, Ridolfo Ghirlandaio, Andrea del Sarto, Franciabigio, Rosso Fiorentino, Jacopo da Pontormo, Francesco Salviati and Giorgio Vasari."--BOOK JACKET.
Michelangelo was acutely conscious of living in an age of religious crisis and artistic change, and for him the two issues were related. Michelangelo and the Reform of Art explores Michelangelo's awareness of artistic tradition as a means of understanding his relation to the profound religious uncertainty of the sixteenth century. Concentrating on Michelangelo's lifelong preoccupation with the image of the dead Christ, Alexander Nagel studies the artist's associations with reform-minded circles in early sixteenth-century Italy, and reveals his sustained concern over the fate of religious art.
Today we associate the Renaissance with painting, sculpture, and architecture—the “major” arts. Yet contemporaries often held the “minor” arts—gem-studded goldwork, richly embellished armor, splendid tapestries and embroideries, music, and ephemeral multi-media spectacles—in much higher esteem. Isabella d’Este, Marchesa of Mantua, was typical of the Italian nobility: she bequeathed to her children precious stone vases mounted in gold, engraved gems, ivories, and antique bronzes and marbles; her favorite ladies-in-waiting, by contrast, received mere paintings. Renaissance patrons and observers extolled finely wrought luxury artifacts for their exquisite craftsmanship and the symbolic capital of their components; paintings and sculptures in modest materials, although discussed by some literati, were of lesser consequence. This book endeavors to return to the mainstream material long marginalized as a result of historical and ideological biases of the intervening centuries. The author analyzes how luxury arts went from being lofty markers of ascendancy and discernment in the Renaissance to being dismissed as “decorative” or “minor” arts—extravagant trinkets of the rich unworthy of the status of Art. Then, by re-examining the objects themselves and their uses in their day, she shows how sumptuous creations constructed the world and taste of Renaissance women and men.
Tracing the history of St. Antoninus' cult and burial from the time of his death in 1459 until his remains were moved to their final resting place in 1589, this interdisciplinary study demonstrates that the saint's relic cult was a key element of Florence's sacred cityscape. The works of art created in his honor, as well as the rituals practiced at his fifteenth- and sixteenth-century places of burial, advertised Antoninus' saintly power and persona to the people who depended upon his intercessory abilities to negotiate life's challenges. Drawing on a rich variety of contemporary visual, literary, and archival sources, this volume explores the ways in which shifting political, familial, and ecclesiastical aims and agendas shaped the ways in which St. Antoninus' holiness was broadcast to those who visited his burial church. Author Sally Cornelison foregrounds the visual splendor of the St. Antoninus Chapel, which was designed, built, and decorated by Medici court artist Giambologna and his collaborators between 1579 and 1591. Her research sheds new light on the artist, whose secular and mythological sculptures have received far more scholarly attention than his religious works. Cornelison draws on social and religious history, patronage and gender studies, and art historical and anthropological inquiries into the functions and meanings of images, relics, and ritual performance, to interpret how they activated St. Antoninus' burial sites and defined them in ways that held multivalent meanings for a broad audience of viewers and devotees. Among the objects for which she provides visual and contextual analyses are a banner from the saint's first tomb, early printed and painted images, and the sculptures, frescoes, panel paintings, and embroidered textiles made for the present St. Antoninus Chapel.
Raffaello Borghini's Il Riposo (1584) is the most widely known Florentine document on the subject of the Counter-Reformation content of religious paintings. Despite its reputation as an art-historical text, this is the first English-language translation of Il Riposo to be published. A distillation of the art gossip that was a feature of the Medici Grand Ducal court, Borghini's treatise puts forth simple criteria for judging the quality of a work of art. Published sixteen years after the second edition of Giorgio Vasari's Vite, the text that set the standard for art-historical writing during the period, Il Riposo focuses on important issues that Vasari avoided, ignored, or was oblivious to. Picking up where Vasari left off, Borghini deals with artists who came after Michaelangelo and provides more comprehensive descriptions of artists who Vasari only touched upon such as Tintoretto, Veronese, Barocci, and the artists of Francesco I's Studiolo. This text is also invaluable as a description of the mid-sixteenth century reaction against the style of the 'maniera,' which stressed the representation of self-consciously convoluted figures in complicated works of art. The first art treatise specifically directed toward non-practitioners, Il Riposo gives unique insight into the early stages of art history as a discipline, late Renaissance art and theory, and the Counter-Reformation in Italy.
Through an examination of material and institutional circumstances, through the study of work shop practices and of technical and aesthetic experimentation, this book seeks to give an account of the ways in which Renaissance prints were realized, distributed, acquired, and handled by their public.
This book examines the social history of Florence from the fourteenth through to sixteenth centuries.
A comprehensive re-assessment of Raphael's artistic achievement and the ways in which it transformed the idea of what art is.
Andrea del Sarto (1486–1530) created altarpieces of startling beauty. Steven J. Cody analyzes those remarkable paintings as a means of illuminating the artist’s career-long engagement with Christian theology.
From Pliny to Petrarch to Pope-Hennessy and beyond, many have understood the obvious connection between portraiture and commemorative practice. This book expands and nuances our understanding of Renaissance portraiture; the author shows it to be complexly generated within a discourse of male anxiety and pre-mortuary mourning. She argues that portraiture could defer memory loss or, at the very least, pictorially console the subject against his own potentially unmourned death. This book recognizes a socio-cultural anxiety - the fear not merely of death but also of being forgotten - and identifies a set of pictorial, literary and theoretical strategies consequently formulated to ensure memory. To explore this phenomenon, this interdisciplinary but fundamentally art historical project merges early modern visual culture and critical theories of the body. The author examines an extensive selection of fifteenth- and sixteenth-century male and female portraits, primarily associated with the Medici family, circle and court, in and against both historical writings and contemporary discourses, including literary and cultural theory, psychoanalysis, feminism and gender studies, and critical theories of race and disability. Re-membering Masculinity generates new ideas about both male and female portraiture in early modern Florence, raises even more questions about the experiences and representations of widowhood and mourning, and re-configures our understanding of masculinity - from the early modern male body to 'Renaissance Man' to postmodern manhood.