Giuseppe RAFFAELLI by Cristiano Giometti - Biographical Dictionary of Italians - Volume 86 (2016)

Total Page:16

File Type:pdf, Size:1020Kb

Giuseppe RAFFAELLI by Cristiano Giometti - Biographical Dictionary of Italians - Volume 86 (2016) Giuseppe RAFFAELLI by Cristiano Giometti - Biographical Dictionary of Italians - Volume 86 (2016) He was born in Montefiascone in 1671 (Desmas, 2012), but the generalities of his father and mother are ignored, just as his artistic training is still shrouded in shadow, almost certainly held in one of the Roman shops of the last quarter of the seventeenth century, perhaps that of Camillo Rusconi. The first indication of his presence in a sculptural building site dates back to 1696, when he was now twenty-five years old and was to be recognized as an independent master. The intervention is inserted in the context of the decorative works inside the church of S. Maria Maddalena in Rome, where the six niches of the side walls were completed with as many statues, traditionally attributed by the historical guides to Paolo Morelli. A document made known by Luisa Mortari (1987), however, made it clear that Raffaelli was the one to execute the Simplicity : in an initial act of January 4, 1696, the artist undertook to sculpt an «S. Joseph standing up, with the Child in his arms "(Mortari, 1987, p.53), but following the change in the iconographic program, with the choice to represent the virtues of the Sacramental Confession, on November 22nd a new one was drafted. contract with which he was entrusted with the execution of the aforementioned allegory. The sculptor undertook to complete the work within two years for a total compensation of 200 scudi, and already in July 1698 the marble was placed in the third left-hand niche; the work reveals the temperament of an artist now complete, and is characterized by the academic composure of the forms combined with a marked elegance and delicacy of the traits, with a full late-baroque style. At the National Museum of the Palazzo di Venezia (inv. PV.167) the terracotta model of the head of Simplicity is preserved, also attributed over time to Pietro Bracci, Antonio Raggi and François du Quesnoy, and is correctly associated with the sculpture of La Maddalena da Antonia Nava Cellini (1966). Also in 1698, Raffaelli worked in another important building site, started at the Chiesa Nuova on the impulse of Father Sebastiano Resta in anticipation of the upcoming Jubilee year. On that occasion fourteen paintings were commissioned for the nave and the related stucco cornices, modeled by Rusconi: in this context the sculptor realized the framing with angels and putti for the painting by Giuseppe Ghezzi ( Rebecca and Eleazaro ) in the fourth span of the right, work that was paid to him on 23 April and 23 September 1698, and again that with putti for the canvas of Giuseppe Passeri ( Traditio Clavium ) in the third span of the left, work welded on 13 October of the same year (Dunn, 1982). In 1699 Raffaelli was involved in the works directed by Sebastiano Cipriani in the Altieri chapel in S. Maria in Campitelli, intended to house the monuments of Prince Angelo and his wife Vittoria Parabiacchi. Just above the chapel of the latter was placed "a marble putto [...] in which we read the name of the Princess", no longer visible, performed by Raffaelli and for which a payment of 60 scudi was agreed, like those sculpted by his colleagues Alessandro Rondone, Jacopo Antonio Lavaggi and Giuseppe Napolini (Anselmi, 1993). In 1702 he was entrusted with the statue of S. Gervasio Martire in travertine for one of the straight arms of the colonnade of S. Pietro, for which he received 80 scudi on 23 July the following year (Pedroli Bertone, 1987); the figure, magniloquent in the setting of the drapery, shows a certain kindness in the expression of the face, not unlike the tenuous features of Simplicity alla Maddalena. Starting from 1704 Raffaelli entered the ranks of the numerous artists involved in the works of the funerary monument of Pope Alexander VIII, set up on the left of the apse of the Vatican Basilica. Although Cardinal Pietro, nephew of the pontiff who died in 1691, had started the construction as early as 1694, the operations came to life only a few years later, when a life-size model made of wood and plaster was designed by Count Carlo Enrico di San Martino. The first element, sculpted by Angelo de Rossi, to be placed in situ in 1704 was the relief with the Canonization of five saints ; At that time, the life-size stucco figures of the blessing pontiff and the two allegories of Religion and Prudence were also realized. On 26 September of that year Raffaelli received two payments: the first, of 15 scudi, "for haver helped a month to Count San Martino, who made of his own hand the big model of stucco of one of the side statues of the deposit in San Pietro ", and the second, for a much larger sum of 81 scudi and 70 baiocchi," for haver helped in the works of his profession of sculptor to the said Genovese [De Rossi] around the three hinted statues "of the Pope and two allegories (Olszewski, 2004, p.292). On 4 November, Raffaelli was paid 10 scudi to have modeled, always in stucco, the figure of Immortality that had to support the papal coat of arms, made in turn by the stucco artist Giuseppe Lurasca (Olszewski, 2004); the sculpture was not used however in the final version of the monument, which sees the papal arms placed in isolation on the trabeation of the niche that houses the sacellum. In 1706, on the occasion of the removal of the remains of Alexander VIII in St. Peter's, the deposit was discovered in its provisional version, and only then did De Rossi begin to intervene on the marbles and prepare the casts for the bronze casting of the effigy of the pontiff : however, his death, occurred in 1715, abruptly interrupted the work. Substantial new interventions to finally bring the sacellum to completion were promoted by Cardinal Pietro Ottoboni in anticipation of the coming Holy Year. So on March 26, 1723 was allocated a deposit of 80 scudi in favor of Raffaelli - reconfirmed on July 10th of the following year - "for work done and to be done in the two marble statues that are in Chancery» (Olszewski, 2004, p.286, where De Rossi had his studio), that is, the allegorical figures of Religion and Prudence , in which the sculptor had to intervene in small operations, to complete and refine some details. Again, on March 7, 1725, a payment of 20 scudi is recorded for his generosity "works done in the deposit of the Alessandro d'Ottavo SM", probably to be identified with operations related to the final implementation of the various sculptures in S. Peter (Olszewski, 2004, p. 287). 1728 dates back to one of the few information relating to the life of the artist, who in that year appears to live in Piazza dei Cimatori in the parish of San Lorenzo in Damaso (Desmas, 2012), not far from the Chancellery Palace, home of the court of cardinal Ottoboni. This contingency suggests that Raffaelli continued to orbit around the commission of the cardinal and the school of Angelo De Rossi, as would be shown by the last work known to date to him. This is the statue of Temperance destined for the southern vestibule of the atrium of St. Peter, initially commissioned to the sculptor Francesco Moderati, former student of De Rossi. He was paid to start work in August and December 1728, but after that date the scan of the payments in the registers of the Reverenda Fabbrica is interrupted, almost certainly due to the artist's death. Raffaelli then took his place at Moderati, as evidenced by a payment attestation dated 12 February 1730, when the sculptor collected 30 scudi "on behalf of the travertine statue representing Temperance" (Enggass, 1976, 176). On 5 July of the following year the sculpture was finished and "already placed in a niche in the portico of the Vatican basilica", and Raffaelli could collect the last payment of 40 scudi, for a total balance of 400 (176). The sum of the sum, combined with the reduced contribution of Moderati, leads us to consider Temperance as an autonomous and fully autographed work; also from the point of view of style, the figure, underlined by the ample wrapping of the drapery and the delicate accents of expression, is well inscribed in the reduced catalog of the artist and approaches in the aspect to the calm classicism of Simplicity in the church of La Maddalena . The document dated 5 July 1731 is the last attestation relating to the sculptor, and it is around this date that the time of his death is traditionally traced. Sources and Bibl .: F. Titi, Study of Painting, Sculpture and Architecture in the Churches of Rome ... [1674-1763], ed. compared by B. Contardi - S. Romano, Rome 1987, pp. 16, 242, 244; A. Schiavo, Palazzo Altieri , Rome sd [ma 1962], p. 193; Id., The sepulchral monument of Alexander VIII , in Strenna dei Romanisti , 1965, vol. 26, pp. 401-403; A. Nava Cellini, Duquesnoy and Poussin. New contributions , in Paragone , XVII (1966), 195, pp. 30-59; R. Enggass,Early Eighteenth Century Sculpture in Rome , University Park Pennsylvania 1976, pp. 176 s .; S. Romano, Contributions to Giuseppe Passeri , in Research in History of Art , 1977, n. 6, pp. 159-174; M. Dunn, Father Sebastiano Resta and the final phase of the decoration of S. Maria in Vallicella , in The art bulletin , LXIV (1982), pp. 601-622; L. Mortari, S. Mary Magdalene , Rome 1987, pp. 53 s .; M. Pedroli Bertoni, GR , in The Bernini statues of the Colonnade of San Pietro , edited by V.
Recommended publications
  • Baroque Decorations in San Silvestro in Capite, Rome,” 1955
    “Decorazioni barocche in San Silvestro in Capite a Roma,” Bollettino d’arte, XLII, 1957, 44-9 Original English version “The Baroque Decorations in San Silvestro in Capite, Rome,” 1955 (click here for first page) The Baroque Decorations in San Silvestro in Capite, Rome Irving Lavin Harvard University February, 1955 The Baroque Decorations in San Silvestro in Capite, Rome In the last quarter of the seventeenth century the Franciscan sisters of the order of Santa Clara began a thorough renovation of the church of which they had been proprietors since the thirteenth century, San Silvestro in Capite.1 The great wealth of the order made it possible to employ the ablest artists of the day, and by the time the task was completed in the early eighteenth century the church could boast of some of the major monuments of late Baroque art in Rome (Fig. 1). The great ceiling paintings of Giacinto Brandi and Ludovico Gimignani, the altarpieces of Giuseppe Chiari, the sculptures of Lorenzo Ottoni and Camillo Rusconi, and the facade by Domenico de′ Rossi, contribute to make the church’s decorations indispensable for an understanding of the stylistic development of the period. Knowledge of this contribution, however, has been severely limited by an almost exclusive dependence on the sparse notices given in early biographers and guide books, such as Pascoli and Titi. It is extremely fortunate therefore in that the archives of the convent which contain the documents relating to the decorations are still preserved in the Archivio di Stato of Rome. The most important of these documents are gathered together and transcribed in the Appendix to this notice.2 They permit a nearly complete reconstruction of the history of the decorations (Fig.
    [Show full text]
  • Sant Agostino
    (078/31) Sant’Agostino in Campo Marzio Sant'Agostino is an important 15th century minor basilica and parish church in the rione Sant'Eustachio, not far from Piazza Navona. It is one of the first Roman churches built during the Renaissance. The official title of the church is Sant'Agostino in Campo Marzio. The church and parish remain in the care of the Augustinian Friars. The dedication is to St Augustine of Hippo. [2] History: The convent of Sant’Agostino attached to the church was founded in 1286, when the Roman nobleman Egidio Lufredi donated some houses in the area to the Augustinian Friars (who used to be called "Hermits of St Augustine" or OESA). They were commissioned by him to erect a convent and church of their order on the site and, after gaining the consent of Pope Honorius IV, this was started. [2] Orders to build the new church came in 1296, from Pope Boniface VIII. Bishop Gerard of Sabina placed the foundation stone. Construction was to last nearly one and a half century. It was not completed until 1446, when it finally became possible to celebrate liturgical functions in it. [2] However, a proposed church for the new convent had to wait because of its proximity to the small ancient parish church of San Trifone in Posterula, dedicated to St Tryphon and located in the Via della Scrofa. It was a titular church, and also a Lenten station. In 1424 the relics of St Monica, the mother of St Augustine, were brought from Ostia and enshrined here as well.
    [Show full text]
  • Rome in the 18R.Li Century
    fl urn Rome in the 18r.li Century •ii" On the cover: Giovanni Battista Piranesi Detail of the Fontana di Trevi WS'? 0FP/C6- SLIDE UBRARY Artists in Rome in the 18th Century: Drawings and Prints The Metropolitan Museum of Art February 28 - May 7, 1978 Copyright © 1978 by The Metropolitan Museum of Art • This exhibition has been made possible through <^ a grant from the Esther Annenberg Simon Trust V V The drawings, prints, and oil sketches brought together for this exhibition offer eloquent testimony to the rich diversity of artistic activity in eighteenth-century Rome. They are the work of artists of many nationalities—Italian, French, English, Dutch, Flemish, and German—but all were executed in Rome in the course of the century. The city retained in the 1700's its position as a major artistic center, though outdistanced by Paris for first place. Rome continued to be the city to which artists came to learn, by studying and copying the ruins of Classical Antiquity and the great works of the Renaissance and Baroque periods. Papal and princely patronage continued to attract artists from all Europe, but commissions were no longer on the very grand scale of previous centuries. History painting remained a Roman specialty, occupying the highest rank in the hierarchy of painting. Preparatory drawings for major projects by Giuseppe Chiari, Pompeo Batoni, Benedetto Luti, and the Frenchman Pierre Subleyras document this side of Roman production. Sculpture flourished—witness drawings by Pietro Bracci and Camillo Rusconi for important tombs, and Luigi Vanvitelli's designs for the throne of St.
    [Show full text]
  • Chiesa Del Gesù Church of the Gesù
    Chiesa del Gesù Church of The Gesù Ignazio di Loyola giunse a Roma, diretto in Ignatius of Loyola, on his way to the Holy Terra Santa, nella primavera del 1523 e vi Land, arrived in Rome in the spring of 1523, sostò pochi giorni. Quattordici anni più tardi, and remained there a few days. Fourtee verso la fine del novembre 1537, vi tornò n years later, around the end of November con due compagni, Pietro Fabro e Giacomo 1537, he went back with two friends of his, Laínez, e vi si stabilì. L’anno successivo fu Pierre Fabre and Diego Lainez, and settled raggiunto da altri sette compagni. Ebbe tre there. The following year, seven more of his diverse dimore nella città, e nell’ultima, situ- friends joined him. During this early period, ata nel rione Pigna, pose le basi della «Com- Ignatius and his companions lived succes- pagnia di Gesù», dedicandosi all’istruzione sively in three different houses in the city; in catechistica, alla predicazione e all’assistenza the last one, situated in the Pigna quarter, ai bisognosi. Con la bolla «Regimini militan- they established the «Society of Jesus», devot- tis» del 27 settembre 1540 Paolo III, fiducioso ing themselves to catechetics, preaching, and nell’opera del Loyola, eresse la Compagnia da helping the poor. With the papal bull «Regi- lui fondata in vero e proprio ordine. mini militantis» of September 27, 1540 Paul I gesuiti, però, non avevano neppure un oratorio ove celebrare i sacri offici ed ac- cogliere i fedeli, che sempre più numerosi ricorrevano loro per aiuti spirituali e materiali.
    [Show full text]
  • The Sempiternal Nature of Architectural Conservation and the Unfinished Building and Drawing
    The Sempiternal Nature of Architectural Conservation and the Unfinished Building and Drawing Federica Goffi Dissertation submitted to the faculty of the Virginia Polytechnic Institute and State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy In Architecture and Design Research Marco Frascari Paul Emmons Jaan Holt Susan Piedmont Palladino Marcia Feuerstein Stephen Fai February 19th 2010 Alexandria, Virginia Keywords: Time, Architecture, Conservation, Drawing, St. Peter’s, Renaissance Copyright © 2010 Federica Goffi The Sempiternal Nature of Architectural Conservation and the Unfinished Building and Drawing Federica Goffi ABSTRACT Conservation is today often interpreted as the preservation of a still-shot, an understanding informed by the belief that by displaying photographic memory of the past, it is possible to gain access to it. Naturalistic representation is unequivocal and presents the onlooker with a single meaning. The dominance of the photorealistic image as model for memory, should be challenged by undermining the notion that architectural representation is a portrayal of likeness, restoring its full potential as an iconic representation of presence. A micro-historical study of the Renaissance concept of restoration, focused on Tiberio Alfarano’s 1571 ichnography of St. Peter’s Basilica in the Vatican, offers an alternative paradigm in order to inform, critically, contemporary theory and the practice of the renewal of mnemic buildings. The hybrid drawing (1571) extends beyond the opera of graphic architecture, realizing a real effigy. Alfarano factured a track-drawing, providing memory traces on the drawing-site, which, acting like a veil, bear marks of the building’s presence within time. The ichnography makes visible a ‘hallowed configuration’, conceived as a substratum for the imagination of conservation.
    [Show full text]
  • San Giovanni in Laterano
    (003/29) San Giovanni in Laterano St. John at the Lateran Piazza di San Giovanni Laterano (003/29) The official name is Archbasilica of the Most Holy Saviour and Sts. John the Baptist and the Evangelist at the Lateran, Cathedral of Rome, Mother and Head of all churches (003/29) History: On the façade, an inscription proclaims that this is SACROSANCTA LATERANENSIS ECCLESIA OMNIUM URBIS ET ORBIS ECCLESIARUM MATER ET CAPUT, "The Most Holy Lateran Church, Mother and Mistress of all churches of the city and the World". It is the first cathedral of Rome, where Emperor Constantine allowed the Pope to set up the episcopal chair after 312. The first mention in ancient sources is from 313, when a consistory of bishops was held in domum Faustae in Laterano. This refers to Fausta, Constantine's second wife, who was a convert. It is the first church not only in Rome but in the Christian world. The Popes lived in the Lateran palace until Clement V (1305-1314) transferred the papal seat to Avignon. After the return of the Pope to Rome in 1377, the Vatican palace was chosen as the papal residence. In this area, once stood a palace belonged to the Laterani family. Their house stood near the Basilica, probably towards the current Via Amba Aradam, and covered the entire land area that also includes the current basilica area. According to the "Annals" of Tacitus in 65 A.D. the palace and land was confiscated by the Emperor Nero, as Plautius Lateran, appointed consul for the year 65, conspired against the emperor himself in the conspiracy called the "Pisoni".
    [Show full text]
  • 'Per Accompagnare L'antico'
    Journal of the History of Collections Advance Access published June 3, 2011 Journal of the History of Collections () pp. – ‘Per accompagnare l’antico’ The restoration of ancient sculpture in early eighteenth-century Rome Cristiano Giometti The birth of a modern theory of restoration of ancient sculpture, as well as the rise of the restorer as a professional figure, is traditionally fixed at the point when the theories of Johann Joachim Winckelmann encountered the restoration practices of Bartolomeo Cavaceppi. This new approach was completely different from normal practice a century earlier, when Bernini was restoring the Ludovisi Ares and Orfeo Boselli wrote, in his treatise of the Osservazioni, that the replacement of missing arms and legs was ‘necessarissimo’. The long gap between Baroque restoration and the new theory of Winckelmann and Cavaceppi has been only partially investigated by scholars but it was at the beginning of the eighteenth century that a fresh approach to antiquity came to light. A new way of looking at the damaged marbles emerging from the earth began to take form and some scholars in literary and scientific academies began to consider these Downloaded from fragments as independent works of art. Nevertheless, the two different attitudes of practice and theory of restoration coexisted side-by-side without merging to form a new methodological approach. The tyranny of taste continued to prevail over the correctness of the fragments’ stylistic interpretation and the jhc.oxfordjournals.org completeness of a statue remained an imperative. The high-quality outcome of a restoration still depended on the skill of the sculptor/restorer and his sensitivity in following the style of the antique master.
    [Show full text]
  • 089-Gesu All'argentina
    (089/42) Chiesa del Santissimo Nome di Gesù all'Argentina (Il Gesù) . The Church of the Gesù is the mother church of the Society of Jesus, also known as the Jesuits. Officially named Chiesa del Santissimo Nome di Gesù all'Argentina, its façade is the first truly baroque façade. The church served as model for innumerable Jesuit churches all over the world, especially in the Americas. The Church of the Gesù is located in the Piazza del Gesù in Rome. First conceived in 1551 by Saint Ignatius of Loyola, the founder of the Jesuits Society of Jesus, and active during the Protestant Reformation and the subsequent Catholic Counter-Reformation, the Gesù was also the home of the Superior General of the Society of Jesus until the suppression of the order in 1773. History Since 1541 the Jesuits had officiated in the small church of Santa Maria della Strada, also known as Santa Maria degli Astalli, adjoining the house in which St. Ignatius de Loyola lived, which soon proved to be too small. St. Ignatius wished to build a new, larger church on the spot and to dedicate it, as he had his order, the the Name of Jesus. Although Michelangelo offered to design the church for free, the endeavor was funded by Alessandro Cardinal Farnese, grandson of Pope Paul III who had authorized the founding of the (089/42) Society of Jesus, in 1561. Ultimately, the main architects involved in the construction were Giacomo Barozzi da Vignola, architect of the Farnesi, Giovanni Tristani S.J., and Giacomo della Porta. Construction began in 1568 after the design of Vignola who raised its walls to the height of the cornice, and finished by a Jesuit architect, Giovanni de Rosis, assisted by della Porta, who designed the façade, intervened actively in the construction of the cross-vault, dome, and apse.
    [Show full text]
  • Beyond the Niche
    Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2014 Beyond the Niche. The Many Sides of Baroque Sculpture van Gastel, Joris Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-159760 Book Section Accepted Version Originally published at: van Gastel, Joris (2014). Beyond the Niche. The Many Sides of Baroque Sculpture. In: van Gastel, Joris; Hadjinicolaou, Yannis; Rath, Markus. Paragone als Mitstreit. Berlin: De Gruyter, 15-48. Joris van Gastel BEYOND THE NICHE The Many Sides of Baroque Sculpture1 “All the paintings that those more than excellent painters paint, they copy with the greatest compliance from their superb mother Sculpture.”2 Thus writes sculptor and goldsmith Benvenuto Cellini (1500–1571) in his brief Discorso published in 1564 among the “sonnets and prose in Latin and the vernacular by various [authors] on the topic of the differing opinions between sculptors and painters.” As a sculptor, Cellini naturally chooses the side of sculpture, arguing that sculpture is the real thing, painting but a shadow. Central to his argument is the idea that, while a painting is essentially two-dimensional, and thus the painter needs to concern himself with only one view, the sculptor has to account for an endless amount of views.3 1 Parts of this paper were presented in a somewhat different form and context in June 2010 at the conference The Secret Lives of Artworks, organized by Caroline van Eck, Elsje van Kessel and myself at Leiden University.
    [Show full text]
  • Archbasilica of St. John Lateran
    Archbasilica of St. John Lateran The Papal Archbasilica of St. John Lateran (Italian: Arcibasilica Papale di San Giovanni in Laterano), com- monly known as St. John Lateran’s Archbasilica, St. John Lateran’s Basilica, and just The Lateran Basil- ica, is the cathedral church of the Diocese of Rome and the official ecclesiastical seat of the Bishop of Rome, who is the Pope. It is the oldest and ranks first among the four Papal Basil- icas or major basilicas of Rome (having the cathedra of the Bishop of Rome), and the oldest church in the Next to the formal entrance is the Archbasilica’s claim to be the West.[2][3] It claims the title of ecumenical mother church head Mother Church in the entire world. Note the Laurel wreath and the Papal Tiara. among Roman Catholics. The current archpriest is Agostino Vallini, Cardinal Vicar General for the Diocese of Rome.[4] The President of the French Republic, cur- rently François Hollande, is ex officio the “first and only 2 Lateran Palace honorary canon" of the basilica, a title held by the heads of the French state since King Henry IV of France. Main article: Lateran Palace The large inscription on the façade reads, Clemens XII Pont Max Anno V Christo Salvatori In Hon SS Ioan Bapt et Evang, a highly abbreviated Latin inscription meaning The archbasilica stands over the remains of the Castra "Pope Clement XII, in the fifth year of his reign, dedi- Nova equitum singularium, the 'new fort' of the imperial cated this building to Christ the Savior, in honor of Saint cavalry bodyguard.
    [Show full text]
  • Baroque and Rococo
    ERNST BARLACH 1870–1938 Schult, Friedrich, Ernst Barlach Werkverzeichnis,3vols., Ham- cover the history, artistic documents, relics, and monu- burg, Germany: Hauswedell, 1958 (catalogue raisonne´) ments of early Christianity—Baroque iconography Werner, Alfred, Ernst Barlach,New York: McGraw Hill, 1966 gave preference to the glories of saints and martyrs and their divine ecstasies and mystical visions. It was also a response to Protestant criticism, in that it reaf- BAROQUE AND ROCOCO firmed the legitimacy of the Roman Catholic Church’s The Baroque style gained sway in Italy in the first half use of images and her continuity with the early Chris- of the 17th century and spread throughout Europe and tian Church. In her aspiration to represent the divine Latin America, with local variations, until the mid 18th and the supernatural, the Church opened the way to century. The term was first applied to artworks sug- the imagination and eventually arrived at a sumptuous gesting the bizarre, asymmetrical, or irregular, begin- and magniloquent self-celebration that accurately re- ning about 1730. The etymology has been much de- flected the image of Ecclesia Triumphans (Church bated, but the word “Baroque” probably comes from Triumphant) that the papacy wished to hand down. the Portuguese adjective barrueca,which describes an Baroque art was thus born in Rome in the context irregularly formed pearl. just described, but spread fast and wide across Europe As has happened with other art styles, by the time and Latin America, often following the routes taken the characteristics of Baroque were described, during by the Jesuit order. In France and many other countries, the Neoclassical era in the second half of the 18th cen- the style was related to the monarchy, rather than the tury, its aesthetic ideals were already outdated.
    [Show full text]
  • Durham Research Online
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Durham Research Online Durham Research Online Deposited in DRO: 03 January 2017 Version of attached le: proof Peer-review status of attached le: Peer-reviewed Citation for published item: Cracolici, Stefano (2015) 'Su Carlo e Faustina Maratti: Dislo e Aglauro in Arcadia.', in Maratti e l'Europa. Rome: Campisano, pp. 315-326. Further information on publisher's website: http://www.campisanoeditore.it/schede/0111.html Publisher's copyright statement: Additional information: Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full DRO policy for further details. Durham University Library, Stockton Road, Durham DH1 3LY, United Kingdom Tel : +44 (0)191 334 3042 | Fax : +44 (0)191 334 2971 http://dro.dur.ac.uk Su Carlo e Faustina Maratti: Disfilo e Aglauro in Arcadia Stefano Cracolici Esiste un’Arcadia – lo diceva Giosuè Carducci in margine al suo magistrale commento su Petrarca – che senz’altro «conservò certe buone tradizioni di dottrina e di stile»; un’Arcadia, aggiungeva, di cui si deve parlare «con un po’ di creanza» 1.
    [Show full text]