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Michelangelo Buonarroti – Ages 10 – Adult | Online Edition
MICHELANGELO BUONARROTI – AGES 10 – ADULT | ONLINE EDITION Step 1 - Introducing the Michelangelo Buonarroti Slideshow Guide BEGIN READING HERE MOTIVATION Have you ever had to do a job you really didn’t want to do? Maybe you even got in an argument about it and stormed away angry. Did you end up doing the job anyway, because the person in charge, like a parent or teacher, insisted you do it? That is exactly what happened to our master artist when he was twenty-eight years old. Who would have had that much power over him as an adult? Click Start Lesson To Begin DEVELOPMENT 1. POPE JULIUS II Pope Julius was the powerful ruler of the church in Rome, and he heard about Michelangelo’s amazing talents. The Pope wanted to build beautiful churches and statues in Rome, so people would remember him. He tricked Michelangelo into moving to Rome to work as a sculptor. Sculpting was Michelangelo’s first love as an artist. But soon after Michelangelo began working, the Pope canceled the sculpture and forced him to begin a new project. That’s when the arguments began. Why? Click Next To Change Slide 2. SELF-PORTRAIT Michelangelo considered himself a sculptor. He generally signed his letters and contracts for important works of painting as “Michelangelo the Sculptor.” Time and time again he spoke of his dislike for painting. He claimed it was NOT his profession. Can you guess what Pope Julius asked him to do? (PAINT) Yes, the powerful Julius wanted and insisted that Michelangelo paint, because he was under contract. -
75. Sistine Chapel Ceiling and Altar Wall Frescoes Vatican City, Italy
75. Sistine Chapel ceiling and altar wall frescoes Vatican City, Italy. Michelangelo. Ceiling frescoes: c. 1508-1510 C.E Altar frescoes: c. 1536-1541 C.E., Fresco (4 images) Video on Khan Academy Cornerstone of High Renaissance art Named for Pope Sixtus IV, commissioned by Pope Julius II Purpose: papal conclaves an many important services The Last Judgment, ceiling: Book of Genesis scenes Other art by Botticelli, others and tapestries by Raphael allowed Michelangelo to fully demonstrate his skill in creating a huge variety of poses for the human figure, and have provided an enormously influential pattern book of models for other artists ever since. Coincided with the rebuilding of St. Peters Basilica – potent symbol of papal power Original ceiling was much like the Arena Chapel – blue with stars The pope insisted that Michelangelo (primarily a sculpture) take on the commission Michelangelo negotiated to ‘do what he liked’ (debateable) 343 figures, 4 years to complete inspired by the reading of scriptures – not established traditions of sacred art designed his own scaffolding myth: painted while lying on his back. Truth: he painted standing up method: fresco . had to be restarted because of a problem with mold o a new formula created by one of his assistants resisted mold and created a new Italian building tradition o new plaster laid down every day – edges called giornate o confident – he drew directly onto the plaster or from a ‘grid’ o he drew on all the “finest workshop methods and best innovations” his assistant/biographer: the ceiling is "unfinished", that its unveiling occurred before it could be reworked with gold leaf and vivid blue lapis lazuli as was customary with frescoes and in order to better link the ceiling with the walls below it which were highlighted with a great deal of gold’ symbolism: Christian ideals, Renaissance humanism, classical literature, and philosophies of Plato, etc. -
Theatre Tips Sion of the Men in Her Life, Unfolded on Stage
Issue 152 September 2018 A NEWSLETTER OF THE ROCKEFELLER UNIVERSITY COMMUNITY GETTY IMAGES Theatre Tips sion of the men in her life, unfolded on stage. Broadway show inexpensively, but of course, Not every theatre experience is as emotion- you shouldn’t rely on winning to have plans M ELISSA JAR M EL ally charged as that one, but they all offer a to see theatre that night. Some shows like One of the best ways that I know how chance to see life from a different perspective Mean Girls, Book of Mormon, and Once On to take myself out of lab life is to see live the- and with a unique group of people. In future This Island offer in person lotteries every atre, and I’m lucky that New York City offers posts, I hope to highlight shows I’ve watched day that are usually drawn two hours before an overwhelming number of options to do on and off Broadway, but this time I want to the performance. In the last couple of years, this affordably (though Hamilton ticket pric- give you tips for seeing theatre on a budget. many shows have begun to offer digital lot- es may have you fooled about this). If you are a full time student, teacher, tery options. Broadway Direct (https://lot- One of the aspects I love most about or faculty member (or other qualifying cat- tery.broadwaydirect.com/) offers digital lot- going to the theatre is the acute feeling that egory), the Theatre Development Fund is teries for Lion King, Aladdin, Spongebob, and I am part of a connected community. -
Agents of Death: Reassessing Social Agency and Gendered Narratives of Human Sacrifice in the Viking Age
Agents of Death: Reassessing Social Agency and Gendered Narratives of Human Sacrifice in the Viking Age Marianne Moen & Matthew J. Walsh This article seeks to approach the famous tenth-century account of the burial of a chieftain of the Rus, narrated by the Arab traveller Ibn Fadlan, in a new light. Placing focus on how gendered expectations have coloured the interpretation and subsequent archaeological use of this source, we argue that a new focus on the social agency of some of the central actors can open up alternative interpretations. Viewing the source in light of theories of human sacrifice in the Viking Age, we examine the promotion of culturally appropriate gendered roles, where women are often depicted as victims of male violence. In light of recent trends in theoretical approaches where gender is foregrounded, we perceive that a new focus on agency in such narratives can renew and rejuvenate important debates. Introduction Rus on the Volga, from a feminist perspective rooted in intersectional theory and concerns with agency While recognizing gender as a culturally significant and active versus passive voices. We present a number and at times socially regulating principle in Viking of cases to support the potential for female agency in Age society (see, for example, Arwill-Nordbladh relation to funerary traditions, specifically related to 1998; Dommasnes [1991] 1998;Jesch1991;Moen sacrificial practices. Significantly, though we have situ- 2011; 2019a; Stalsberg 2001), we simultaneously high- ated this discussion in Viking Age scholarship, we light the dangers inherent in transferring underlying believe the themes of gendered biases in ascribing modern gendered ideologies on to the past. -
Regarding Michelangelo's "Bacchus" Author(S): Ralph Lieberman Source: Artibus Et Historiae, Vol
Regarding Michelangelo's "Bacchus" Author(s): Ralph Lieberman Source: Artibus et Historiae, Vol. 22, No. 43 (2001), pp. 65-74 Published by: IRSA s.c. Stable URL: http://www.jstor.org/stable/1483653 Accessed: 20/05/2009 13:20 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=irsa. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We work with the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact [email protected]. IRSA s.c. is collaborating with JSTOR to digitize, preserve and extend access to Artibus et Historiae. http://www.jstor.org RALPH LIEBERMAN RegardingMichelangelo's Bacchus Aftertelling his readers that -
The Art and Artifacts Associated with the Cult of Dionysus
Alana Koontz The Art and Artifacts Associated with the Cult of Dionysus Alana Koontz is a student at University of Wisconsin-Milwaukee graduating with a degree in Art History and a certificate in Ancient Mediterranean Studies. The main focus of her studies has been ancient art, with specific attention to ancient architecture, statuary, and erotic symbolism in ancient art. Through various internships, volunteering and presentations, Alana has deepened her understanding of the art world, and hopes to do so more in the future. Alana hopes to continue to grad school and earn her Master’s Degree in Art History and Museum Studies, and eventually earn her PhD. Her goal is to work in a large museum as a curator of the ancient collections. Alana would like to thank the Religious Studies Student Organization for this fantastic experience, and appreciates them for letting her participate. Dionysus was the god of wine, art, vegetation and also widely worshipped as a fertility god. The cult of Dionysus worshipped him fondly with cultural festivities, wine-induced ritualistic dances, 1 intense and violent orgies, and secretive various depictions of drunken revelry. 2 He embodies the intoxicating portion of nature. Dionysus, in myth, was the last god to be accepted at Mt Olympus, and was known for having a mortal mother. He spent his adulthood teaching the cultivation of grapes, and wine-making. The worship began as a celebration of culture, with plays and processions, and progressed into a cult that was shrouded in mystery. Later in history, worshippers would perform their rituals in the cover of darkness, limiting the cult-practitioners to women, and were surrounded by myth that is sometimes interpreted as fact. -
The Cathar Crucifix: New Evidence of the Shroud’S Missing History
THE CATHAR CRUCIFIX: NEW EVIDENCE OF THE SHROUD’S MISSING HISTORY By Jack Markwardt Copyright 2000 All Rights Reserved Reprinted by Permission INTRODUCTION Shortly after the dawn of the thirteenth century, a French knight toured the magnificent city that was then Constantinople and, upon entering one of its fabulous churches, observed a clear full-body image of Jesus Christ gracing an outstretched burial cloth.1 Those who advocate that this sydoine was, in fact, the Shroud of Turin, are challenged to credibly account for the relic’s whereabouts both prior to its exhibition in Byzantium and during the period spanning its disappearance in 1204 to its reemergence some one hundred and fifty years later.2 In this paper, the author suggests that medieval crucifixes, orthodox and heretical, evolved from increased awareness of the sindonic image and that these changes mark the historical path of the Shroud as it traveled in anonymity from East to West. THE ORTHODOX CRUCIFIX By the early third century, the cross was the recognized sign of Christianity throughout the Roman Empire and, over the next several centuries, the use of this symbol became so widespread that it is found on most remnants of the era.3 Perhaps repulsed by the ignominious nature of Christ’s death,4 the earliest Christians did not portray his crucifixion. “The custom of displaying the Redeemer on the Cross began with the close of the sixth century”5 and the first datable manuscript image of the Crucifixion is that found in a Syrian Gospel Book written in 586.6 The sudden rise -
Rethinking Savoldo's Magdalenes
Rethinking Savoldo’s Magdalenes: A “Muddle of the Maries”?1 Charlotte Nichols The luminously veiled women in Giovanni Gerolamo Savoldo’s four Magdalene paintings—one of which resides at the Getty Museum—have consistently been identified by scholars as Mary Magdalene near Christ’s tomb on Easter morning. Yet these physically and emotionally self- contained figures are atypical representations of her in the early Cinquecento, when she is most often seen either as an exuberant observer of the Resurrection in scenes of the Noli me tangere or as a worldly penitent in half-length. A reconsideration of the pictures in connection with myriad early Christian, Byzantine, and Italian accounts of the Passion and devotional imagery suggests that Savoldo responded in an inventive way to a millennium-old discussion about the roles of the Virgin Mary and Mary Magdalene as the first witnesses of the risen Christ. The design, color, and positioning of the veil, which dominates the painted surface of the respective Magdalenes, encode layers of meaning explicated by textual and visual comparison; taken together they allow an alternate Marian interpretation of the presumed Magdalene figure’s biblical identity. At the expense of iconic clarity, the painter whom Giorgio Vasari described as “capriccioso e sofistico” appears to have created a multivalent image precisely in order to communicate the conflicting accounts in sacred and hagiographic texts, as well as the intellectual appeal of deliberately ambiguous, at times aporetic subject matter to northern Italian patrons in the sixteenth century.2 The Magdalenes: description, provenance, and subject The format of Savoldo’s Magdalenes is arresting, dominated by a silken waterfall of fabric that communicates both protective enclosure and luxuriant tactility (Figs. -
Sources of Donatello's Pulpits in San Lorenzo Revival and Freedom of Choice in the Early Renaissance*
! " #$ % ! &'()*+',)+"- )'+./.#')+.012 3 3 %! ! 34http://www.jstor.org/stable/3047811 ! +565.67552+*+5 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=caa. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We work with the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact [email protected]. http://www.jstor.org THE SOURCES OF DONATELLO'S PULPITS IN SAN LORENZO REVIVAL AND FREEDOM OF CHOICE IN THE EARLY RENAISSANCE* IRVING LAVIN HE bronze pulpits executed by Donatello for the church of San Lorenzo in Florence T confront the investigator with something of a paradox.1 They stand today on either side of Brunelleschi's nave in the last bay toward the crossing.• The one on the left side (facing the altar, see text fig.) contains six scenes of Christ's earthly Passion, from the Agony in the Garden through the Entombment (Fig. -
Sponsor-A-Michelangelo Works Are Reserved in the Order That Gifts Are Received
Sponsor-A-Michelangelo Works are reserved in the order that gifts are received. Please call 615.744.3341 to make your selection. Michelangelo: Sacred and Profane, Masterpiece Drawings from the Casa Buonarroti October 30, 2015–January 6, 2016 Michelangelo Buonarroti. Man with Crested Helmet, ca. 1504. Pen and ink, 75 Michelangelo Buonarroti. Study for a x 56 mm. Casa Buonarroti, Florence, inv. Draped Figure, ca. 1506. Pen and ink over 59F black chalk, 297 x 197 mm. Casa Buonarroti, Florence, inv. 39F Sponsored by: Michelangelo Buonarroti. Study for the Leg of the Christ Child in the “Doni Sponsored by: Tondo,” ca. 1506. Pen and ink, 163 x 92 mm. Casa Buonarroti, Florence, inv. 23F Sponsored by: Michelangelo Buonarroti. Study for the Apostles in the Transfiguration (Three Nudes), ca. 1532. Black chalk, pen and Michelangelo Buonarroti. Study for the ink. 178 x 209 mm. Casa Buonarroti, Michelangelo Buonarroti. Study for Christ Head of the Madonna in the “Doni Florence, inv. 38F Tondo,” ca. 1506. Red chalk, 200 x 172 in Limbo, ca. 1532–33. Red chalk over black chalk. 163 x 149 mm. Casa mm. Casa Buonarroti, Florence, inv. 1F Sponsored by: Buonarroti, Florence, inv. 35F Reserved Sponsored by: Sponsored by: Patricia and Rodes Hart Michelangelo Buonarroti. The Sacrifice of Isaac, ca. 1535. Black chalk, red chalk, pen and ink. 482 x 298 mm. Casa Michelangelo Buonarroti. Studies of a Horse, ca. 1540. Black chalk, traces of red Michelangelo Buonarroti. Study for the Buonarroti, Florence, inv. 70F chalk. 403 x 257 mm. Casa Buonarroti, Risen Christ, ca. 1532. Black chalk. 331 x 198 mm. -
Domenico Ghirlandaio an Old Man and His Grandson (Ca 1480-1490)
COVER ART Domenico Ghirlandaio An Old Man and His Grandson (ca 1480-1490) HE IDENTITIES of the 2 figures in this paint- ing the existence of entire extended families. Married ing by Domenico Ghirlandaio are un- women were under pressure to repopulate the family and known, but the picture conveys such a community by being almost continuously pregnant, ex- close relationship between them that it has posing themselves repeatedly to the pain and serious risks long been assumed that they are grandfa- of childbirth. Mortality rates among infants and chil- Tther and grandson. Ghirlandaio was among the busiest dren were very high; historians estimate that about half and best-known painters in Florence in the late 15th cen- of all children died before they were ten years old. Un- tury—Michelangelo trained in his workshop—and this der these harsh conditions, families were especially pleased work was almost certainly commissioned by a wealthy to have a healthy boy who could continue the family name Florentine family of that era. and help sustain the family economically on reaching Art of the time was moving beyond strictly religious adulthood and for whom no dowry would be needed. But subject matter. This painting can be considered an early a healthy girl could also help with domestic chores and psychological portrait, with a bit of landscape included in raised the prospect of creating advantageous new links the window at the upper right. Its main theme seems to between families through marriage. be bonding across the generations. Ghirlandaio pro- So, what about the grandfather’s nose? Evidently, vides visual clues suggesting a comfortable intimacy he had a rhinophyma, a cosmetically disfiguring but oth- between the older man and the boy: their chests touch, erwise benign condition thought to be the end stage of the man’s embracing left arm is reciprocated by the rosacea, a common facial dermatosis. -
Domenico Ghirlandaio 1 Domenico Ghirlandaio
Domenico Ghirlandaio 1 Domenico Ghirlandaio Domenico Ghirlandaio Supposed self-portrait, from Adoration of the Magi, 1488 Birth name Domenico di Tommaso Curradi di Doffo Bigordi Born 11 January 1449Florence, Italy Died 11 January 1494 (aged 45)Florence, Italy (buried in the church of Santa Maria Novella) Nationality Italian Field Painter Movement Italian Renaissance Works Paintings in: Church of Ognissanti, Palazzo Vecchio, Santa Trinita, Tornabuoni Chapel in Florence and Sistine Chapel, Rome Domenico Ghirlandaio (1449 – 11 January 1494) was an Italian Renaissance painter from Florence. Among his many apprentices was Michelangelo. Biography Early years Ghirlandaio's full name is given as Domenico di Tommaso di Currado di Doffo Bigordi. The occupation of his father Tommaso Bigordi and his uncle Antonio in 1451 was given as "'setaiuolo a minuto,' that is, dealers of silks and related objects in small quantities." He was the eldest of six children born to Tommaso Bigordi by his first wife Mona Antonia; of these, only Domenico and his brothers and collaborators Davide and Benedetto survived childhood. Tommaso had two more children by his second wife, also named Antonia, whom he married in 1464. Domenico's half-sister Alessandra (b. 1475) married the painter Bastiano Mainardi in 1494.[1] Domenico was at first apprenticed to a jeweller or a goldsmith, most likely his own father. The nickname "Il Ghirlandaio" (garland-maker) came to Domenico from his father, a goldsmith who was famed for creating the metallic garland-like necklaces worn by Florentine women. In his father's shop, Domenico is said to have made portraits of the passers-by, and he was eventually apprenticed to Alessio Baldovinetti to study painting and mosaic.