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rulers, with large incomes to spend on art works, distribute to favourites or divert to military campaigns. In the fields of sculpture, the bronze doors of St Peter’s by Filarete, the tomb of Innocent VIII by Antonio Pollaiuolo, and the commissioning of medals and other figures by Benvenuto Cellini were part of this papal re-establishment in Renaissance Rome.

      The Mannerist style, the stylised art of Italy in the 16th century, was unthinkable without the idealising lead of the high Renaissance masters, but the goals of the Mannerists were somewhat different. Fostered especially by connoisseurs and by courtly patrons, the Mannerist sculptors achieved a cool elegance and sometimes an icy formalism rather different from the more emotive and effectively passionate works of the earlier 16th century. Giambologna experimented with the creation of sculpture meant to be seen from multiple directions, whereas most earlier sculptors had concentrated one’s attention on a single effective viewing point, or a constricted range of viewing stances. Along with the Mannerist artistic attitude went a social attitude that favoured variety, extravagance, inventiveness, grace, and self-consciousness. The autobiography of Benvenuto Cellini, filled with colourful events, bravado and bragging, is the perfect complement to his artistic career. The line between Mannerism and the high Renaissance is not easy to draw, and the ‘Mannerists’ themselves were not always aware of their place in the artistic scheme later codified by modern art historians. The Mannerists thought that they were surpassing nature with idealising, well-studied and varied figures, goals also shared by earlier artists.

      The 17th century, the age of the baroque, was marked by a number of social changes: the struggles between religions led to the Counter-Reformation, the spread of Catholic missions around the world, scientific exploration of the heavens and into the newly discovered microscopic world, and continued discovery of the peoples and places of the earth, all of which increased mankind’s sense of its own potential. The expansive and new investigative mentality was echoed by an underlying naturalism in sculpture and a rejection of the artificialities of Mannerism, which were swept away by dramatic baroque figures in action, sometimes realistically ‘staged’ in grand palatial, urban or ecclesiastical settings. Gian Lorenzo Bernini dominated the sculptural scene in baroque Rome with his sculptures of swooning saints, complex fountains, and army of saints at the piazza of St Peter’s, a project carried out by Bernini and his large workshop. Throughout Europe, Mannerist niceties and clever details were replaced by the broader and more emotional new style.

      As in politics, Louis XIV of France had a major impact on the arts. The Sun King, who effectively ascended to power in 1661, fancied himself the paragon or spiritual heir of Apollo and Alexander the Great, and favoured Classicism in the arts; this was reflected in his sculptural commissions as well as those for architecture and painting. Louis favoured a rather bombastic and heavy version of Classicism, as evinced by the extant architecture, interior decoration and garden design at Versailles, a glorified hunting lodge that he turned into a centre of power. When Louis died, a certain relief set in among the aristocrats of France. Courtiers moved from Versailles to newly constructed hôtels particuliers in Paris. A smaller-scale taste took over, and decorations became lighter and airier, the style of the so-called rococo. This word, which was coined later by, it seems, pupils in the circle of the neoclassicist Jacques-Louis David, indicates that the art was a cross between barocco, the baroque, and rocaille, or pebble (or shell) work, and was a light version of the baroque. Practised by Clodion (Claude Michel) and an army of craftsmen who formed the interiors of the period, the rococo flourished particularly in noble country houses, city dwellings, and – perhaps most memorably – in church interiors. Born in France, the style flourished across Europe, and achieved its zenith in the Catholic church interiors of Austria and southern Germany.

      The 18th century was an age of scientific advancement and discovery, and it turned out that the frilly rococo was not suited to every locale and patron. It never took root in England or America, where the taste in sculpture was leaning heavily towards copies of the antique, a taste gained from the Englishman’s exposure to antiquity while on the Grand Tour. Copies after the Italian Renaissance sculptors were also in vogue in England, and when the native genius expressed itself, it was, not surprisingly, in forms reminiscent of antiquity, as in the art of John Flaxman. The English made a specialty of forming natural and apparently spontaneous gardens, and sculptures after the antique often found their place in these landscape gardens.

      The emphasis on virtue in the 18th century was hardly compatible with the delights of the rococo, and eventually something had to change. As it turned out, Classicism was once again seen as the salvation of Western art. Neoclassicism became widespread, inspired in part by the rediscovery of Herculaneum and Pompeii, and fostered by the thirst for Virtue, which was deemed to be embodied in the calm and moderate sculpture of antiquity. The neoclassical movement was ripe for success, and it swept across Europe and America and beyond. It was fed and fostered by a number of events and movements: the Grand Tour, the rediscovery of buried Roman cities, an education system that put an emphasis on the study of the antique, the sheer exhaustion with the late baroque and rococo. All of this nurtured a movement that dominated in architecture, sculpture, and the decorative arts, and had a major impact on painting.

      A number of political regimes utilised the classical style to garner public support. This was hardly a new practice, as a number of Italian Renaissance rulers had done the same. Such a practice linked the new regimes to a long-standing tradition that was enlightened, virtuous, steeped in democratic values, favourable to education, and stood at the apex of secular culture among world civilisations. The French revolutionaries immediately embraced the developing neoclassical style, and Napoleon continued to do so, linking himself to Roman imperial iconography. The American Revolution and its aftermath led to an adoption of classical reference to the Greek and Roman form of government, but the English themselves provided the background for this and had already incorporated the new classical ideas into their sculptural traditions and other art forms. Every country or regime, in somewhat nuanced versions, shared in this neoclassical style. Its international character of was the product of the exchange of artistic ideas and the mining of the same ancient sources.

      Another international style, Romanticism, unfolded during the 19th century against a backdrop of growing industrialism, democracy and disillusionment by some with the results of those economic and political developments. The romantics explored the world of the irrational, the distant and the bizarre, and their art often appealed to those disenfranchised by the societal progress and change being experienced in Western culture. Some of this thinking continued later in the century and beyond, and one can argue that romanticism continued – and continues – to inform modern thinking and artistic solutions.

      The late 19th century world of thought put forth a number of attempts to explain the world, and the recognition of the power of irrational or hidden forces, whether by Freud, Nietzsche, Jung or Marx, generated artistic manifestations. Paul Gauguin, who explored (and exploited) the stylistic and iconographic world of the South Pacific islands, is an example of this anti-bourgeois trend. Even before Darwin, the world of animals had great appeal among the romantics. Darwin, in his On the Origin of Species (1859), linked Homo sapiens to the animal world genealogically, and during his time and earlier one could read of the importance of animals and animals’ spirits in the works of Romantic poets and prose writers; animals were recognised as knowing and passionate, and their emotions linked to those of humans, a theme already explored by Leonardo da Vinci, Charles Le Brun and other artists. The sculptures of Antoine-Louis Barye express this interest in the passions of the animal world, in a vivid trend also explored by painters such as George Stubbs, Eugène Delacroix, and Henri Rousseau.

      The late 19th century was a time of great cultural and societal change, and some artists seemed to respond to this and produce an art as revolutionary as the new ideas in science, philosophy and psychology.

      Auguste Rodin, for example, moved in the direction of modernism in the later 19th century, but many sculptors in different countries favoured a more studied, academic and traditional approach. Throughout Europe and America, traditional, academic sculpture found an admiring public, and many of these works still dominate their public sites, from the so-called Eros by Alfred Gilbert in London’s Piccadilly Circus, via Edvard Eriksen’s Little Mermaid in the harbour of Copenhagen, to New York’s Statue of Liberty by Frédéric-Auguste Bartholdi (fig. 745). This last colossal work is

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