Romanesque Art and Late Gothic Art
From first glance, one could already see the hierarchy established through the use of three separate levels as well as the scale involved in placing the relatively large sculpture of Jesus in the center enclosed in a glorifying mandorla. (The topmost level is an exception in the hierarchy since it represents the heavens; the entire band consists of "good" people. ) The symmetry of the art, to my perspective, expresses the way the world and one's fate after death revolves around how well one learns from and lives their lives according to the teachings of Jesus. The art overall exhibits no deep space and is stylized rather than naturalistic. Interestingly, the art is organized in such a way that the figures considered good and worthy of the kingdom of God are to Jesus' right and those who fail the last judgment because of sinfulness are to His left. The smaller size of the figures in the bottom-most band indicates those who await their judgment before the Lord. The sizes of the figures as well as their placement in the hierarchy are done in accordance to their religious importance. This can be scene in St. Peter, who is said to be the gatekeeper of Heaven; he is larger in size than the other believers as well as the angels. The main storyline of the scenes is centered around the battle between good and evil and triumph of one or the other during the weighing of souls after death. The consequences of being good are illustrated, for instance, by the faithful children joyfully playing with angels to Jesus' right. The rewards of goodness are also expressed by the graceful appearance of the angels, a persuasive element in the art that urges people to be righteous.According to the Brittanica,
Christianity, further developing the concept of the Last Judgment, teaches that it will occur at the Parousia (the Second Coming, or Second Advent, of Christ in glory), when all men will stand before a judging God. In early Christian art the scene is one of Christ the judge, the resurrection of the dead, the weighing of souls, the separation of the saved and the damned, and representations of paradise and hell. Romanesque artists produced a more terrible vision of the Last Judgment: Christ is shown as a stern judge, sometimes carrying a sword and surrounded by the four mystical beasts--eagle, lion, ox, and winged man--of the apocalypse; the contrast between paradise and hell is between the awesome and the ferocious. In the gentler, more humanistic art of the Gothic period, a beautiful Christ is shown as the Redeemer, his right side undraped to reveal the wound of the lance, and both wounded hands raised high in a gesture that emphasizes his sacrifice. He is surrounded by the instruments of his Passion--cross, nails, lance, and crown of thorns. The intercessors are restored, and the scene of the Judgment is treated with optimism. In the 16th century, Michelangelo produced a radically different version of the Last Judgment in his fresco in the Sistine Chapel in Rome (1533-41): a vengeful Christ, nude like a pagan god, gestures menacingly toward the damned.
Nicola Pisano. Nativity,
detail of Baptistery Pulpit panel: Annunciation,
Nativity and Annunciation to Shepherds 1259-60
Pediment of the Parthenon
Three Goddesses c438BCE
|Form: This is a relief carving. The relief varies greatly in the height and or depth of each of the figures and objects. In general the composition is fairly symmetrical yet it is very crowded and almost seems disorganized. Most of the figures are placed in the foreground of the picture plane and the space created is not very illusionistic. Space is created by placing the figures in the foreground lower in the picture plane. In order to show the recession of space, the figures are layered and the placed in a vertical perspective. The rendering of each of the figures is fairly naturalistic and the clothing, drapery and poses are somewhat reminiscent of carvings such as the this one from the Parthenon's pediment. Several of the figures, such as the main one which depicts Mary and the child (Jesus) are repeated because several scenes are simultaneously being represented. This kind of continuous narrative is common in Byzantine, Romanesque, Gothic and Renaissance art. |
Iconography: This is a nativity scene that at first appears to take place in a manger but it also contains the baptism of Christ as well as the annunciation by the angel Gabriel. The scenes are as follows, far left the angel Gabriel confronts Mary with his annunciation of the birth of Jesus. Mary pulls away towards the center of the scene. In the upper right hand corner is a manger scene in which Jesus lies in his crib, at the far right are two of the wise men who are missing their heads. The center of the scene Mary reclines in a pose very reminiscent of the Goddesses from Parthenon. In the lower left foreground of the image is the baptism of Christ (note he's missing his head too.)
The next major difference is in the style and amount of artwork. In general, the Romanesque style is extremely organized, diagrammatic, and stylized. It tends to take cues from Byzantine art, in which the figures' relative size to another figure is based upon its' importance in the spiritual hierarchy. For example, when Jesus or an Angel is shown, they are relatively larger than all the other figures whom are depicted in a particular scene. This shows how important they are, they loom above the mere mortals, faithful and sinners alike. In contrast, the Gothic style of sculpture and art within a cathedral is very much a "schema and correction" of the Romanesque art. While the same themes and saints may be depicted, they are far more naturalistic, shown more or less in proportion often with detailed, flowing robes which hearken back to the Greek ideals of art and beauty. For example, in Stokstad on pg. 594, is a depiction of Dormition of the Virgin from the Strasbourg cathedral in France. Jesus, the virgin, and all the followers are all equal in size and proportion, the only thing that shows Jesus as the most important figure is his place n the center and his halo, otherwise he blends in with the others. There also tends to be more of an emphasis on the stories of Jesus in the Gothic cathedrals, whereas the Romanesque cathedrals tended to emphasize not only Jesus, but biblical stories, morality stories, saints, parables, and virtues.
Context: The realism of her pose and drapery demonstrate the beginnings of the heightened realism that occurs during this period. These classical references are both "classy" but also refer to the new ideas concerning a more humanistic approach towards interpreting scripture. The naturalism relates more towards the viewer than ever before and it is possible to imagine the scene as something real.
The iconography of Pisano's nativity scene is almost completely and exactly reproduced in this panel painted by a later artist named Duccio.
Go here: http://www.nga.gov/cgi-bin/pimage?14+0+0
Context and Critical points of view: The previous section is a a biography of St. Francis's life however, Francis represents a pivotal figure that represents the transition in thinking between the Gothic period and the Renaissance. Previous to the life of St. Francis, the Catholic Church was the sole source of information about God for the layman (every day non-clergy). The Church interpreted, interceded and imposed a very clear point of view about God's teachings and was the sole source of biblical interpretation. In fact, laymen were not even allowed to own a Bible, not that they could afford one since they were hand written and very expensive. This point of view and religious/political system meant that everyday people could not actually "know" God for themselves and supported and maintained a point of view that one was born to a place on this earth that was unchangeable.from Francis Of Assisi, Saint
The Franciscan rule of life. Although he was a layman, Francis began to preach to the townspeople. Disciples were attracted to him, and he composed a simple rule of life for them. In 1209, when the group of friars (as the mendicant disciples were called) numbered 12, they went to Rome to seek the approval of Pope Innocent III, who, although hesitant at first, gave his oral approbation to their rule of life. This event, which according to tradition occurred on April 16, marked the official founding of the Franciscan order. The friars, who were actually street preachers with no possessions of any kind and with only the Porziuncola as a center, preached and worked first in Umbria and then, as their numbers grew, in the rest of Italy.
The early Franciscan rule of life, which has not survived, set as the aim of the new life, "To follow the teachings of our Lord Jesus Christ and to walk in his footsteps." Probably no one in history has ever set himself so seriously as did Francis to imitate the life of Christ and to carry out so literally Christ's work in Christ's own way. This is the key to the character and spirit of St. Francis. To neglect this point is to show an unbalanced portrait of the saint as a lover of nature, a social worker, an itinerant preacher, and a lover of poverty.
Certainly the love of poverty is part of his spirit, and his contemporaries celebrated poverty either as his "lady," in the allegorical Sacrum Commercium (Eng. trans., Francis and His Lady Poverty, 1964), or as his "bride," in the fresco of Giotto in the lower church of S. Francesco at Assisi. It was not, however, mere external poverty he sought but the total denial of self (as in Letter of Paul to the Philippians 2:7).
He considered all nature as the mirror of God and as so many steps to God. He called all creatures his "brothers" and "sisters," and in his "Canticle of the Creatures" (less properly called by such names as the "Praises of Creatures" or the "Canticle of the Sun") he referred to "Brother Sun" and "Sister Moon," the wind and water, and even "Sister Death." His long and painful illnesses were nicknamed his sisters, and he begged pardon of "Brother Ass the body" for having unduly burdened him with his penances. Above all, his deep sense of brotherhood under God embraced his fellow men, for "he considered himself no friend of Christ if he did not cherish those for whom Christ died."
"The Franciscan rule of life.." Britannica 2001 Standard Edition CD-ROM. Copyright © 1994-2001 Britannica.com Inc. November 16, 2002.
Francis's point of view that "To follow the teachings of our Lord Jesus Christ and to walk in his footsteps." Breaks with this tradition and demonstrates the beginning of a point of view in which the lay person could not only have a direct experience of God but also alter their behavior in accordance with their knowledge without needing to consult the Church for interpretation. This is important and interesting because aside form the ideas exhibited in the teachings of Thomas Aquinas, this represents the beginning of a change in the way of thinking and the stirrings of individual critical thought. The art that follows, after the Byzantine period and in the late Gothic and Early Renaissance exhibits a new and critical point of view of the world.
Make sure you read in Stokstad Technique: Cenini on PaintingThe rendering of color and value in this painting is fairly limited. There is no distinct source of light and very little tonal variation on the faces or drapery of the individual figures and there are no real differences of character or appearance from one face to the next. Cimabue's rendition of the Virgin is very similar to the one from Auvergne. This painting, like the sculpture, is both naturalistic and stylized. Again the rendering of the face and hands was an attempt by the sculptor to represent convincing human forms however, the faces show no real expression and the bodies are completely covered with an almost Byzantine style of drapery that almost completely conceals both figures' bodies. The child Jesus is not rendered as a child buy rather a stiff looking miniature adult. The poses of both figures are stiff and fairly wooden but in the case of Mary, this is appropriate if you look at her role in terms of the work's iconography.
Iconography: As in the French Gothic sculpture Mary is depicted as the "Throne of Wisdom." The arrangement of the composition places Mary at the center of the image and in the most important location. So the use of symmetry and the placement of figures can indicate their status. Notice that Mary is framed and as such "backed up" by the angels. The less important figures of the prophets are literally beneath her and Jesus.
Color and the gold leaf used also serve as iconographic reminders of Mary and Jesus' status. Gold leaf and red and blue pigments were made from precious stones and materials and are symbols of there status.
Context: Stokstad relates that this work probably set the standard for monumental panel paintings. Cimabue was one of the best known and sought after artists of his day and although he stuck to the old Byzantine conventions of depicting the human figure in a caricaturish manner he was still innovative in his illusionistic techniques. He was also an artist of the times and the production and patronage concerning such works of art was going through a bit of a change at the end of the Gothic era.
Artist's during the late Gothic and early Renaissance periods were reliant on three major groups for patronage, the church, the aristocracy and the new wealthy merchant class. Wealthy merchants, such as the Enrico Scrovegni, often would contribute frescoes and altar paintings to churches as a form of indulgence. Often these merchants were wealthy enough to and commission artists to decorate a private altar for their own homes.
During the Gothic period, artists and fine furniture makers were on the same social and economic level. Each group belonged to guilds that one paid dues to and were governed by certain rules. A master who would often have a group of assistants and apprentices working for them ran these shops. Apprentices were children anywhere between the ages of 11-20 years old. Sometimes the parents of a child would pay the master of a shop a monthly or yearly fee in order for the master to teach the child a trade. The child was expected to do work in the shop and when they had earned enough respect or mastery of skills, the master would then advance them on to more complex tasks. After learning these skills for a long enough time, an exceptional child might learn enough to open their own shop; however, some apprentices, as adults remained as an assistant in their master's shop.How Paintings were commissioned and bought.The patron and artist negotiate the price. The cost is established by how many figures are present in the painting, the size, the amount of gold leaf and the colors that are used.The artist orders a wood panel from a furniture maker. It is very important that the wood is "gassed out." This means the older the wood, the more petrified, the better. This can be the most expensive part.Panel is prepared by apprentices or an assistant by coating it with gesso. Gesso is a mixture of chalk or calcium carbonate (marble dust) mixed with rabbit skin glue.Now the paint is made. For tempera, egg yolk is mixed with ground-up minerals (sometimes even semiprecious stones) to make a very durable paint.When all this is done and the painting is complete, there is a procession from the artist's studio to the church.
At this time the altarpiece for the high altar was finished and the picture which was called the "Madonna with the large eyes" or Our Lady of Grace, that now hangs over the altar of St. Boniface, was taken down. Now this Our Lady was she who had hearkened to the people of Siena when the Florentines were routed at Monte Aperto, and her place was changed because the new one was made, which is far more beautiful and devout and larger, and is painted on the back with the stories of the Old and New Testaments. And on the day that it was carried to the Duomo the shops were shut, and the bishop conducted a great and devout company of priests and friars in solemn procession, accompanied by the nine signiors, and all the officers of the commune, and all the people, and one after another the worthiest with lighted candles in their hands took places near the picture, and behind came the women and children with great devotion. And they accompanied the said picture up to the Duomo, making the procession around the Campo, as is the custom, all the bells ringing joyously, out of reverence for so noble a picture as this. And this picture Duccio di Niccolò the painter made, and it was made in the house of the Muciatti outside the gate a Stalloreggi . And all that day persons, praying God and His Mother, who is our advocate, to defend us by their infinite mercy from every adversity and all evil, and keep us from the hands of traitors and of the enemies of Siena. This account reminds us how we should remember the integral role of a major work like this in the civic life of the city. Notice also how the adoration devoted to this new image is comparable to that shown the relics of a patron saint of a community. It is important to remember that the Virgin was the patron saint of Siena, and as such she was the center of the civic and religious life of the city. Kneeling beside the throne of the Virgin are the other patron saints of Siena: Ansanus, Sabinus, Crescentius, and Victor. The order of the altarpiece and the privileged position given to the Sienese saints, especially the Virgin, would have been clearly understood to reflect the ideal order of the city of Siena which would stand before it in the Duomo. The civic implications are further brought out by the original inscription: HOLY MOTHER OF GOD BESTOW PEACE ON SIENA AND SALVATION ON DUCCIO WHO PAINTED THEE.
The reference in the account above to the Madonna with the Large Eyes , or in Italian --Madonna degli Occhi Grossi-- relates to a painting done about 1200:
This work was seen to be a miracle working image. The Sienese appeals to this image of their patron saint were believed to have lead to the salvation of the city from the Florentines in the Battle of Montaperti in 1260. Why do you think the Sienese would have wanted to have replaced such a revered image with the Duccio altarpiece?
quoted directly from:
Make sure you read in Stokstad Technique: Cenini on Painting
Gesso according to the Brittanica,Tempera
A tempera medium is dry pigment tempered with an emulsion and thinned with water. It is a very ancient medium, having been in constant use in most world cultures, until in Europe it was gradually superseded, during the Renaissance, by oil paints. Tempera was the original mural medium in the ancient dynasties of Egypt, Babylonia, Mycenean Greece, and China and was used to decorate the early Christian catacombs. It was employed on a variety of supports, from the stone stelae (or commemorative pillars), mummy cases, and papyrus rolls of ancient Egypt to the wood panels of Byzantine icons and altarpieces and the vellum leaves of medieval illuminated manuscripts. True tempera is made by mixture with the yolk of fresh eggs, although manuscript illuminators often used egg white and some easel painters added the whole egg. Other emulsions have been used, such as casein glue with linseed oil, egg yolk with gum and linseed oil, and egg white with linseed or poppy oil. Individual painters have experimented with other recipes, but few of these have proved successful; all but William Blake's later tempera paintings on copper sheets, for instance, have darkened and decayed, and it is thought that he mixed his pigment with carpenter's glue.
Distemper is a crude form of tempera made by mixing dry pigment into a paste with water, which is thinned with heated glue in working or by adding pigment to whiting, a mixture of fine-ground chalk and size. It is used for stage scenery and full-size preparatory cartoons for murals and tapestries. When dry, its colours have the pale, mat, powdery quality of pastels, with a similar tendency to smudge. Indeed, damaged cartoons have been retouched with pastel chalks.
Egg tempera is the most durable form of the medium, being generally unaffected by humidity and temperature. It dries quickly to form a tough film that acts as a protective skin to the support. In handling, in its diversity of transparent and opaque effects, and in the satin sheen of its finish, it resembles the modern acrylic resin emulsion paints.
Traditional tempera painting is a lengthy process. Its supports are smooth surfaces, such as planed wood, fine set plaster, stone, paper, vellum, canvas, and modern composition boards of compressed wood or paper. Linen is generally glued to the surface of panel supports, additional strips masking the seams between braced wood planks. Gesso, a mixture of plaster of paris (or gypsum) with size, is the traditional ground. The first layer is of gesso grosso, a mixture of coarse, unslaked plaster and size. This provides a rough, absorbent surface for ten or more thin coats of gesso sotile, a smooth mixture of size and fine plaster previously slaked in water to retard drying. This laborious preparation results, however, in an opaque, brilliant white, light-reflecting surface, similar in texture to hard, flat icing sugar.
The design for a large tempera painting traditionally was executed in distemper on a thick paper cartoon. The outlines were pricked with a perforating wheel so that when the cartoon was laid on the surface of the support, the linear pattern was transferred by dabbing, or "pouncing," the perforations with a muslin bag of powdered charcoal. The dotted contours traced through were then fixed in paint. Medieval tempera painters of panels and manuscripts made lavish use of gold leaf on backgrounds and for symbolic features, such as haloes and beams of heavenly light. Areas of the pounced design intended for gilding were first built up into low relief with gesso duro, the harder, less absorbent gesso compound used also for elaborate frame moldings. Background fields were often textured by impressing the gesso duro, before it set, with small, carved, intaglio wood blocks to create raised, pimpled, and quilted repeat patterns that glittered when gilded. Leaves of finely beaten gold were pressed onto a tacky mordant (adhesive compound) or over wet bole (reddish-brown earth pigment) that gave greater warmth and depth when the gilded areas were burnished.
Colours were applied with sable brushes in successive broad sweeps or washes of semitransparent tempera. These dried quickly, preventing the subtle tonal gradations possible with watercolour washes or oil paint; effects of shaded modelling had therefore to be obtained by a crosshatching technique of fine brush strokes. According to the Italian painter Cennino Cennini, the early Renaissance tempera painters laid the colour washes across a fully modelled monochrome underpainting in terre vert (olive-green pigment), a method developed later into the mixed mediums technique of tempera underpainting followed by transparent oil glazes.
The luminous gesso base of a tempera painting, combined with the accumulative effect of overlaid colour washes, produces a unique depth and intensity of colour. Tempera paints dry lighter in value, but their original tonality can be restored by subsequent waxing or varnishing. Other characteristic qualities of a tempera painting, resulting from its fast drying property and disciplined technique, are its steely lines and crisp edges, its meticulous detail and rich linear textures, and its overall emphasis upon a decorative flat pattern of bold colour masses.
The great Byzantine tradition of tempera painting was developed in Italy in the 13th and 14th centuries by Duccio di Buoninsegna and Giotto. Their flattened picture space, generously enriched by fields and textures of gold leaf, was extended by the Renaissance depth perspectives in the paintings of Giovanni Bellini, Piero della Francesca, Carlo Crivelli, Sandro Botticelli, and Vittore Carpaccio. By that time, oil painting was already challenging the primacy of tempera, Botticelli and some of his contemporaries apparently adding oil to the tempera emulsion or overglazing it in oil colour.
Following the supremacy of the oil medium during succeeding periods of Western painting, the 20th century saw a revival of tempera techniques by such U.S. artists as Ben Shahn, Andrew Wyeth, and George McNeil and by the British painter Edward Wadsworth. It would probably have been the medium also of the later hard-edge abstract painters had the new acrylic resin paints not proved more easily and quickly.
(Italian: "gypsum," or "chalk"), fluid, white coating composed of plaster of paris, chalk, gypsum, or other whiting mixed with glue, applied to smooth surfaces such as wood panels, plaster, stone, or canvas to provide the ground for tempera and oil painting or for gilding and painting carved furniture and picture frames. In Medieval and Renaissance tempera painting, the surface was covered first with a layer of gesso grosso (rough gesso) made with coarse, unslaked plaster, then with a series of layers of gesso sottile (finishing gesso) made with fine plaster slaked in water, which produced an opaque, white, reflective surface. In the 14th century, Giotto, the notable Italian painter, used a finishing gesso of parchment glue and slaked plaster of paris. In medieval tempera painting, background areas intended for gilding were built up into low relief with gesso duro (hard gesso), a less absorbent composition also used for frame moldings, with patterns often pressed into the gesso with small carved woodblocks. Modern gesso is made of chalk mixed with glue obtained from the skins of rabbits or calves.