{"title":"多纳泰罗的《黑色圣母》","authors":"J. Beck","doi":"10.11588/mkhi.1970.4.42341","DOIUrl":null,"url":null,"abstract":"The composition and form of Donatello’s bronze Madonna and Child for the high altar of II Santo in Padua has always been somewhat puzzling to students of the master’s art (Figures i and 2). It seems to represent an anomaly in which Donatello, who nearly unaided introduced into the language of forms in fifteenth-Century Italy a new interpretation of the human figure, thoroughly and uncompromisingly rejects his own discoveries. Placing the onus of the Madonna’s invention and execution onto one of the host of shop-workers known to have been active in the master’s Padovan bottega cannot be supported on stylistic grounds. Furthermore an assistant or assistants could hardly have produced such an apparently retardataire group, and would have clung instead to the most current ideas of the master at that moment. In any case the beauty and refinement of the modelling, the absolute control over the medium, the intricate iconography woven into the work, all together make it impossible to doubt that we are dealing with a statue conceived of and in large measure executed by the master himself. One might even sustain that it represents one of the finest productions of his Paduan period. To be sure, the Madonna and Child forms the central focus for the entire altar, large and complex as it was, regardless of which reconstruction from the nearly a score one chooses to accept. In this circumstance it is scarcely possible that Donatello would have turned over such a key statue to an assistant. Horst W. Janson’s explanation of the statue, together with his analysis, is the most fruitful yet entertained. He with good reason suggested that Donatello must have been requested to conform his Ma donna and Child with an older Madonna image owned by the Church.1 Janson further postulated that this older image may even have been attached to the original altar for which Donatello’s monumental bronze altar was a replacement. Scholars have long observed that Donatello’s group reflected a much earlier type, one current in the years shortly after the first millenium and one that persisted as a vital motive well into the Dugento. Hans Kauffmann associated it with the relief and painted Madonna and Child in S. Maria Maggiore in Florence attributed to Coppo di Marcovaldo, but Janson has demonstrated that such a reflection on a Florentine work for one executed in Padua is unlikely. Unfortunately the known documentation relative to Donatello’s activities on the altar gives no Infor mation whatever as to any special contractual instructions for the statue, although there must have been some either written or oral, if Janson’s explanation is correct.2 3On the other hand, there does exist in the literature a highly suggestive notice that may serve to clarify the matter. Santori published a notice (only partially transcribed) and together with his summary it reads as follows: 1402, 10 Dicembre... P. M. Gaspare de Mantova, Ministro della Provincia del Santo, decreta che il. superflno delle Offerte fatte alla Ma donna Mora venga devoluto a rinnovare Valtare maggiore: Capsa remaneat in statu pristino, ita quod oblacio deveniat pro aptando altare magnum conventus et anchonam unamJ The Chapel of the Madonna Mora referred to in the document is still extant and is still known by that name. It lies on the left flank of the church and forms what might be called the left transept. The chapel is the most ancient part of the church; for it should be recalled, II Santo was constructed on part of the site of an earlier church called Santa Maria Mater Domini or Sancta Dei Genetrix which was said to have been founded in the year noo.4 At the time of Anthony’s death in 1231, this church was being used by the Saint and his followers and his body was placed to rest in a marble arca within it.5 Saint Anthony’s remains were kept in the old church and presumably in the Chapel of the Madonna Mora until Saint Buonaventura transferred them to the newly built church dedicated to Saint Anthony (II Santo) at which time it was discovered that the tongue of the famous thaumaturge was miraculously still intact (April,","PeriodicalId":43003,"journal":{"name":"MITTEILUNGEN DES KUNSTHISTORISCHEN INSTITUTES IN FLORENZ","volume":"1 1","pages":"456-460"},"PeriodicalIF":0.1000,"publicationDate":"1970-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":"{\"title\":\"Donatello's Black Madonna\",\"authors\":\"J. Beck\",\"doi\":\"10.11588/mkhi.1970.4.42341\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"The composition and form of Donatello’s bronze Madonna and Child for the high altar of II Santo in Padua has always been somewhat puzzling to students of the master’s art (Figures i and 2). It seems to represent an anomaly in which Donatello, who nearly unaided introduced into the language of forms in fifteenth-Century Italy a new interpretation of the human figure, thoroughly and uncompromisingly rejects his own discoveries. Placing the onus of the Madonna’s invention and execution onto one of the host of shop-workers known to have been active in the master’s Padovan bottega cannot be supported on stylistic grounds. Furthermore an assistant or assistants could hardly have produced such an apparently retardataire group, and would have clung instead to the most current ideas of the master at that moment. In any case the beauty and refinement of the modelling, the absolute control over the medium, the intricate iconography woven into the work, all together make it impossible to doubt that we are dealing with a statue conceived of and in large measure executed by the master himself. One might even sustain that it represents one of the finest productions of his Paduan period. To be sure, the Madonna and Child forms the central focus for the entire altar, large and complex as it was, regardless of which reconstruction from the nearly a score one chooses to accept. In this circumstance it is scarcely possible that Donatello would have turned over such a key statue to an assistant. Horst W. Janson’s explanation of the statue, together with his analysis, is the most fruitful yet entertained. He with good reason suggested that Donatello must have been requested to conform his Ma donna and Child with an older Madonna image owned by the Church.1 Janson further postulated that this older image may even have been attached to the original altar for which Donatello’s monumental bronze altar was a replacement. Scholars have long observed that Donatello’s group reflected a much earlier type, one current in the years shortly after the first millenium and one that persisted as a vital motive well into the Dugento. Hans Kauffmann associated it with the relief and painted Madonna and Child in S. Maria Maggiore in Florence attributed to Coppo di Marcovaldo, but Janson has demonstrated that such a reflection on a Florentine work for one executed in Padua is unlikely. Unfortunately the known documentation relative to Donatello’s activities on the altar gives no Infor mation whatever as to any special contractual instructions for the statue, although there must have been some either written or oral, if Janson’s explanation is correct.2 3On the other hand, there does exist in the literature a highly suggestive notice that may serve to clarify the matter. Santori published a notice (only partially transcribed) and together with his summary it reads as follows: 1402, 10 Dicembre... P. M. Gaspare de Mantova, Ministro della Provincia del Santo, decreta che il. superflno delle Offerte fatte alla Ma donna Mora venga devoluto a rinnovare Valtare maggiore: Capsa remaneat in statu pristino, ita quod oblacio deveniat pro aptando altare magnum conventus et anchonam unamJ The Chapel of the Madonna Mora referred to in the document is still extant and is still known by that name. It lies on the left flank of the church and forms what might be called the left transept. The chapel is the most ancient part of the church; for it should be recalled, II Santo was constructed on part of the site of an earlier church called Santa Maria Mater Domini or Sancta Dei Genetrix which was said to have been founded in the year noo.4 At the time of Anthony’s death in 1231, this church was being used by the Saint and his followers and his body was placed to rest in a marble arca within it.5 Saint Anthony’s remains were kept in the old church and presumably in the Chapel of the Madonna Mora until Saint Buonaventura transferred them to the newly built church dedicated to Saint Anthony (II Santo) at which time it was discovered that the tongue of the famous thaumaturge was miraculously still intact (April,\",\"PeriodicalId\":43003,\"journal\":{\"name\":\"MITTEILUNGEN DES KUNSTHISTORISCHEN INSTITUTES IN FLORENZ\",\"volume\":\"1 1\",\"pages\":\"456-460\"},\"PeriodicalIF\":0.1000,\"publicationDate\":\"1970-01-01\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"1\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"MITTEILUNGEN DES KUNSTHISTORISCHEN INSTITUTES IN FLORENZ\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.11588/mkhi.1970.4.42341\",\"RegionNum\":2,\"RegionCategory\":\"艺术学\",\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"0\",\"JCRName\":\"ART\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"MITTEILUNGEN DES KUNSTHISTORISCHEN INSTITUTES IN FLORENZ","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.11588/mkhi.1970.4.42341","RegionNum":2,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"ART","Score":null,"Total":0}
引用次数: 1
摘要
多纳泰罗为帕多瓦圣二圣坛制作的青铜《圣母与圣子》的构图和形式一直让研究大师艺术的学生们有些困惑(图一和图二)。这似乎代表了多纳泰罗的一种反常现象,他几乎是独自将一种对人物形象的新解释引入了15世纪意大利的形式语言,彻底地、毫不妥协地拒绝了他自己的发现。将麦当娜的发明和制作的责任推给一群在大师的帕多万·博特加(Padovan bottega)中活跃的店员之一,这在风格上是不成立的。此外,一个或几个助手几乎不可能产生这样一个明显迟钝的群体,而会在那个时候紧紧抓住主人的最新想法。无论如何,造型的美丽和精致,对媒介的绝对控制,编织在作品中的复杂的图像,所有这些都使我们无法怀疑我们正在处理的雕像是由大师本人构思并在很大程度上完成的。人们甚至可以认为这是他在帕多瓦时期最好的作品之一。可以肯定的是,圣母与圣婴形成了整个祭坛的中心焦点,尽管它是大而复杂的,不管人们选择接受哪一种重建。在这种情况下,多纳泰罗几乎不可能把这样一个关键的雕像交给一个助手。霍斯特·w·詹森(Horst W. Janson)对雕像的解释以及他的分析是迄今为止最有成果的。他有充分的理由认为,多纳泰罗一定是被要求将他的《圣母与孩子》与教会拥有的一幅更古老的圣母像保持一致。詹森进一步推测,这幅更古老的像甚至可能被附在原来的祭坛上,而多纳泰罗的纪念性青铜祭坛则是代替的。学者们长期以来一直观察到,多纳泰罗的群体反映了一种更早的类型,在第一个千年后不久的几年里,这种类型一直是杜根托时期的重要动机。汉斯·考夫曼(Hans Kauffmann)将其与佛罗伦萨圣玛丽亚马giore的圣母和儿童的浮雕联系起来,并将其归因于Coppo di Marcovaldo,但杨森(Janson)已经证明,在帕多瓦执行的作品中对佛罗伦萨作品进行这样的反思是不可能的。不幸的是,有关多纳泰罗在祭坛上的活动的已知文件没有提供任何关于雕像的任何特殊合同指示的信息,尽管如果詹森的解释是正确的,一定有一些书面或口头的指示。另一方面,文献中确实存在一个高度暗示性的通知,可能有助于澄清问题。桑托里发表了一份通知(只有部分转录),连同他的摘要如下:1402年,10月…圣省部长加斯帕雷·德·曼托瓦(p.m. Gaspare de Mantova)颁布法令:圣母玛利亚·莫拉(Ma - donna Mora venga devolto a reinnovare Valtare maggiore): Capsa remain in statu pristino, ita quod oblacio deveniat pro aptando altare magnum conventus et anchonam unam .文件中提到的圣母莫拉礼拜堂仍然存在,仍然以这个名字为人所知。它位于教堂的左侧,形成了所谓的左耳堂。小礼拜堂是教堂最古老的部分;值得一提的是,圣二教堂是在一座早期教堂的部分旧址上建造的,这座教堂被称为圣玛利亚圣母堂或圣上帝堂,据说建于公元1441年1231年安东尼去世时,这座教堂正被圣徒和他的追随者使用,他的遗体被安放在里面的大理石拱门里圣安东尼的遗骸被保存在老教堂里,可能是在圣母莫拉礼拜堂,直到圣博纳文图拉将它们转移到新建的圣安东尼教堂(II Santo),当时人们发现著名的索马图奇的舌头奇迹般地完好无损。
The composition and form of Donatello’s bronze Madonna and Child for the high altar of II Santo in Padua has always been somewhat puzzling to students of the master’s art (Figures i and 2). It seems to represent an anomaly in which Donatello, who nearly unaided introduced into the language of forms in fifteenth-Century Italy a new interpretation of the human figure, thoroughly and uncompromisingly rejects his own discoveries. Placing the onus of the Madonna’s invention and execution onto one of the host of shop-workers known to have been active in the master’s Padovan bottega cannot be supported on stylistic grounds. Furthermore an assistant or assistants could hardly have produced such an apparently retardataire group, and would have clung instead to the most current ideas of the master at that moment. In any case the beauty and refinement of the modelling, the absolute control over the medium, the intricate iconography woven into the work, all together make it impossible to doubt that we are dealing with a statue conceived of and in large measure executed by the master himself. One might even sustain that it represents one of the finest productions of his Paduan period. To be sure, the Madonna and Child forms the central focus for the entire altar, large and complex as it was, regardless of which reconstruction from the nearly a score one chooses to accept. In this circumstance it is scarcely possible that Donatello would have turned over such a key statue to an assistant. Horst W. Janson’s explanation of the statue, together with his analysis, is the most fruitful yet entertained. He with good reason suggested that Donatello must have been requested to conform his Ma donna and Child with an older Madonna image owned by the Church.1 Janson further postulated that this older image may even have been attached to the original altar for which Donatello’s monumental bronze altar was a replacement. Scholars have long observed that Donatello’s group reflected a much earlier type, one current in the years shortly after the first millenium and one that persisted as a vital motive well into the Dugento. Hans Kauffmann associated it with the relief and painted Madonna and Child in S. Maria Maggiore in Florence attributed to Coppo di Marcovaldo, but Janson has demonstrated that such a reflection on a Florentine work for one executed in Padua is unlikely. Unfortunately the known documentation relative to Donatello’s activities on the altar gives no Infor mation whatever as to any special contractual instructions for the statue, although there must have been some either written or oral, if Janson’s explanation is correct.2 3On the other hand, there does exist in the literature a highly suggestive notice that may serve to clarify the matter. Santori published a notice (only partially transcribed) and together with his summary it reads as follows: 1402, 10 Dicembre... P. M. Gaspare de Mantova, Ministro della Provincia del Santo, decreta che il. superflno delle Offerte fatte alla Ma donna Mora venga devoluto a rinnovare Valtare maggiore: Capsa remaneat in statu pristino, ita quod oblacio deveniat pro aptando altare magnum conventus et anchonam unamJ The Chapel of the Madonna Mora referred to in the document is still extant and is still known by that name. It lies on the left flank of the church and forms what might be called the left transept. The chapel is the most ancient part of the church; for it should be recalled, II Santo was constructed on part of the site of an earlier church called Santa Maria Mater Domini or Sancta Dei Genetrix which was said to have been founded in the year noo.4 At the time of Anthony’s death in 1231, this church was being used by the Saint and his followers and his body was placed to rest in a marble arca within it.5 Saint Anthony’s remains were kept in the old church and presumably in the Chapel of the Madonna Mora until Saint Buonaventura transferred them to the newly built church dedicated to Saint Anthony (II Santo) at which time it was discovered that the tongue of the famous thaumaturge was miraculously still intact (April,