在19世纪的意大利,天堂和天使的飞行在娱乐和图像中

Drammaturgia Pub Date : 2022-12-15 DOI:10.36253/dramma-14130
Paola Ventrone
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引用次数: 0

摘要

15世纪初,佛罗伦萨开发了舞台机器,在该市的一些教堂中设置报喜、升天和五旬节的奥秘。建筑师工程师Filippo Brunelleschi,根据Giorgio Vasari的说法,完善了结构。这些装置在三个维度上代表了天堂,圣父和他的天使由现场歌手和音乐家化身,他们在灯光和声音的旋风中盘旋在空中。这篇文章的目的是表明,一方面,这些装置的功能是为信徒提供一个天堂的想象,灵感来自但丁喜剧的模式,这是他们以前从未在礼拜场所广泛使用的绘画中看到过的;另一方面,天堂作为一个快乐、光明和无限快乐的地方的形象旨在直接刺激信徒的情感敏感性,鼓励他们表现得像好基督徒,以便在死后进入天堂。除了这些舞台布景对公众产生的情感影响外,还考虑到了视觉和动态暗示,即这种对天堂的新再现对佛罗伦萨和非佛罗伦萨艺术家产生了不可逆转的影响,正如所研究的众多图像来源所证明的那样。最后,分析了布鲁内莱斯基的机器在非佛罗伦萨背景下和宗教主题以外的主题下重新设计的一些例子,如1490年由列奥纳多·达·芬奇在米兰创作的天堂盛宴,以及15世纪末至16世纪初在费拉拉设置的各种神圣和亵渎的表现。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Paradisi e voli angelici nello spettacolo e nell’iconografia in Italia nel lungo Quattrocento
At the beginning of the 15th century, stage machines were developed in Florence to set up the mysteries of the Annunciation, Ascension and Pentecost in some churches of the city. The architect-engineer Filippo Brunelleschi, according to Giorgio Vasari, perfected the structure. These apparatuses represented heaven in three dimensions, with God the Father and his angels personified by live singers and musicians who hovered in the air in a whirlwind of dances of lights and sounds. The aim of this essay is to show, on the one hand, that the function of these apparatuses was to offer the faithful an imaginary of heaven, inspired by the model of Dante’s Comedy, which they had never seen before in the pictorial representations widespread in places of worship; and, on the other hand, that the image of heaven as a place of delight, light and infinite joy was intended to directly stimulate the emotional sensitivity of believers, encouraging them to behave as good Christians in order to enter it after death. In addition to the emotional impact aroused on the public by these stage sets, is taken into consideration the visual and kinetic suggestion that this new representation of heaven exerted on artists, both Florentine and non-Florentine, irreversibly influencing their figurative lexicon, as evidenced by the numerous iconographic sources examined. Finally, some examples of reworking of Brunelleschi’s machines in non-Florentine contexts and for themes other than religious ones are analysed, as in the case of the Feast of Paradise, created in Milan by Leonardo da Vinci in 1490, and in various representations, sacred and profane, set up in Ferrara between the end of the 15th century and the first years of the 16th century.
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