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Wednesday, March 26, 2014

Raphael, La Disputa del Sacramento




A fresco spanning Heaven and Earth, symbol of the nature of the Church. Above, Christ is joined by His Holly Mother and Saint John the Baptist. They are surrounded by a gallery of biblical personages beginning with Adam and spanning Old and New Testament. The Father sits above the Son, .a dove can be seen below: the Holly Spirit. The whole is guarded by angels.

Below, the Monstrance on the Altar, flanked by the Four Doctors of the Roman Church: Saint Gregory the Dialogist and Saint Jerome at the left of the Altar, Saint Augustine and Saint Ambrose at the right. They are debating the mystery of Transubstantiation. Prelates, theologians, and scholars surround the Four Doctors and follow actively their debate.

The fresco is in the Stanza della Segnatura, the fourth room within the Stanze di Raffaelo in the Pallazo Apostolico. During the centuries, this Stanza della Segnatura served as private papal library, where the Holly Office was judging its cases.

Just a few words about Transubstantiation. It is the change of bread and wine into Body and Blood of Christ: according to the Catholic doctrine, the bread and wine used by the priest during Liturgy become not only symbolically, but in reality, the Body and Blood of Christ, while keeping the appearance of bread and wine. Thus, their true nature changes, while their appearance remains the same.There is a special moment within the Liturgy when the priest says a special sacramental formula and the Transubstantiation takes place.

Of course, the doctrines of the other Christian branches differ in this respect. For instance, the Eastern Orthodox doctrine brings some nuances. One of the most important Orthodox theologians of the 20th century, Father Alexander Schmemann, considers that there is not a unique moment when bread and wine change their nature: the whole Liturgy is a long Transubstantiation.

But let's come back to the fresco of Raphael. Each personage there has a precise identity. Let's zoom two details.

In the right hand corner we will find Dante, wearing red and sporting a laurel wreath (wiki). In front of him it's Pope Sixtus IV. The man following in front of Sixtus, dressed in the red Franciscan habit and wearing a cardinal hat, is Vigerio della Rovere: his theological works are thought to have influenced Raphael in the way he conceived this fresco (wiki). Well, the Pope in front of Cardinal Vigerio is Julius II. Add to them Savonarola, just on the back of Dante.


Disputa, detail (Dante)
(http://commons.wikimedia.org/wiki/File:Disputa_08.jpg)
no copyright infringement intended


In the left hand corner we'll have the surprise to find the great architect (and Raphael's mentor) Bramante: a bald figure leaning over a railing, keeping a book that seems to interest a couple of men around him. Bramante has his head turned toward a person pointing toward the Altar. What is the relation between that person and Bramante, what is the content of the discussion between the two, in which way the book from Bramante's hand supports the discussion? I can only speculate here.I'm sure there are art historians that have debated on this.


Disputa, detail (Bramante)
(http://commons.wikimedia.org/wiki/File:Disputa_07.jpg)
no copyright infringement intended




(Raphael)

(Dante)

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Friday, June 21, 2013

There Is No Third


Says T.S.Eliot, Dante and Shakespeare divide the modern world between them, there is no third.


lithography by Gustave Doré
(https://commons.wikimedia.org/wiki/File:Gustave_Dore_Inferno1.jpg)
no copyright infringement intended

Nel mezzo del cammin di nostra vita
mi ritrovai per una selva oscura,
ché la diritta via era smarrita.
(http://stephenfrug.blogspot.com/2006/03/nel-mezzo-del-cammin-di-nostra-vita.html)

When I had journeyed half of our life's way
I found myself within a shadowed forest,
for I had lost the path that does not stray.
(English rendering by Allen Mandelbaum)

La mijlocul de drum al vieţii noastre
m-am fost găsit într-o pădure-adâncă:
pierdusem drumul drept prin văi sihastre.
(Romanian rendering by George Pruteanu)




To be, or not to be – that is the question:
Whether ’tis nobler in the mind to suffer
The slings and arrows of outrageous fortune
Or to take arms against a sea of troubles
And by opposing end them. To die, to sleep -
No more – and by a sleep to say we end
The heartache, and the thousand natural shocks
That flesh is heir to.
(http://blog.webphoto.ro/film/monologul-lui-hamlet-william-shakespeare/)

Être, ou ne pas être, telle est la question.
Y a-t-il plus de noblesse d’âme à subir
la fronde et les flèches de la fortune outrageante,
ou bien à s’armer contre une mer de douleurs
et à l’arrêter par une révolte ? Mourir… dormir,
rien de plus ;… et dire que par ce sommeil nous mettons fin
aux maux du cœur et aux mille tortures naturelles
qui sont le legs de la chair.

A fi sau a nu fi… Aceasta-i întrebarea.
Mai vrednic oare e să rabzi în cuget
a vitregiei prăştii şi săgeți, sau arma s-o ridici
asupra mării de griji, şi să le curmi?
Să mori, să dormi… Atât.
Şi printr-un somn să curmi durerea din inimă
şi droaia de izbelişti ce-s date cărnii.


(T. S. Eliot)

(Dante)

(Shakespeare)

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Saturday, March 09, 2013

Liszt: Années de pèlerinage. Deuxième année: Italie

Beyond its religious connotation, there is more general meaning in the word pilgrimage. It is a journey towards your sources, your identity. Your roots, individual and collective - family, ethnicity, country, faith, culture, civilization. An attempt to understand where you come from, who you are, what is your purpose. Looking for your sources, finding them, meditating, experimenting, living them again.

You can make the journey in your young years, or you can make it later in life. At any age, after you made it, you are no more the same. For any age, it's an apprenticeship, a rite of passage. Think at Byron's poem: you start the journey a Childe, you end it a Knight. It remains in you, and later you will come again to it, in your memory this time, meditating, filtering, enriching its treasure. The journey can take place physically, it can be also imaginary. The essential is to make it in total openness, to accept the magic, to live the awe.

For Liszt, the pilgrimage was developed in three stages. It was firstly the journey to Switzerland, where, as he  put it later, a real rapport, an inexplicable but undeniable communication was established with the phenomena of nature and their attendant sights. It was followed by the journey to Italy, in search of his European cultural roots. A search that was developed twofold. An exploration of the universe of Renaissance: visual arts and literature, having Raphael, Michelangelo, Petrarque and Dante as guides; and an exploration of the Italian musical world. I would speak about the third stage of Listzt's pilgrimage later, it deserves a separate discussion.

These stages of pilgrimage were later sublimated by Liszt in music: the three piano suites Années de pèlerinage, a remembrance of his journeys, meditating them again, exploring all their potentialities, living them again. Like in a religious experience, it is not about repetition: the time disappears, you are again there, in that moment, past becomes present, the moment is eternal.

And we, listeners of Liszt's music, are called to make our own journey: into the world of sounds, and through it toward the paradigms of Renaissance, and ultimately toward the simple and great paradigms of Universe. Goethe's Wilhelm Meister comes to mind: meditating the masterworks is also a rite of passage.




Raphael: The Marriage of the Virgin (Spozalizio)
1504
oil on roundheaded panel
Pinacoteca di Brera, Milan
(http://en.wikipedia.org/wiki/File:Raffaello_-_Spozalizio_-_Web_Gallery_of_Art.jpg)
no copyright infringement intended



Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Part 1: Sposalizio, Lazar Berman, piano
(video by FranzLisztFerentz)








Grato m’è il sonno, e più l’esser di sasso.
Mentre che il danno e la vergogna dura.
Non veder, non sentir m’è gran ventura
Però non mi destar, deh’—parla basso!

[Sleep, nay, being made of rock,
makes me happy whilst harm and shame endure.
It is a great adventure neither to see nor to hear.
However, disturb me not, pray—lower your voice!]

Quand Michel-Ange veut exprimer la méditation, la mélancolie, et nous en offrir les caractères universels et dominants, il est obligé de modérer le geste, d’atténuer le mouvement, de peur de représenter non plus le  Penseroso, mais un certain homme et une certaine femme, de restreindre la portée de son œuvre en la particularisant.
[When Michelangelo wants to express the meditation, melancholy, and offer us the universal characters and dominant, he was forced to moderate the gesture, to mitigate the movement for fear nor represent the Penseroso, but a certain man and a certain woman, to restrict the scope of its work in the particularisant.]



Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Part 2: Il pensieroso, Wilhelm Kempff, piano
(video by ClassicalRecords)



image from Opera nova amorosa, vol. 1
Strambotti, sonetti, capitoli, epistole et una disperata
Author: Nocturno Napolitano
no copyright infringement intended




Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Part 3: Canzonetta del Salvator Rosa, Wilhelm Kempff, piano
(this Canzonetta, Vado ben spesso cangiando loco, was in fact written by Giovanni Battista Bononcini, and not by Rosa)
(video by ClassicalRecords)



Francesco Petrarca, Canzoniere e Trionfi, sec. XV (1480-1500 ca), Ms. 143, cc. 131v-132r
Istituzione Biblioteca Classense
no copyright infringement intended





Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Part 4: Sonetto 47 del Petrarca, Wilhelm Kempff, piano
(video by ClassicalRecords)








Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Part 5: Sonetto 104 del Petrarca, Vladimir Horowitz, piano
(video by viennapianoplayer94)








Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Part 6: Sonetto 123 del Petrarca, Wilhelm Kempff, piano
(video by ClassicalRecords)




Gustave Dorè: illustration for Dante's Inferno, Canto 29
(http://en.wikipedia.org/wiki/File:Inferno_Canto_29,_Gustave_Dor%C3%A8.jpg)
no copyright infringement intended




Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Part 7: Après une lecture de Dante: Fantasia Quasi Sonata, Libor Nováček, piano
(video by NovacekPianist)




Venetian Fruitseller, Victorian print from 1874
(http://notesfromapianist.wordpress.com/2011/03/22/canzonetta-del-salvator-rosa-or-bononcini/)
no copyright infringement intended





Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Venezia e Napoli, Part 1: Gondoliera, Wilhelm Kempff, piano
(based on the song La biondina in gondoletta by Giovanni Battista Peruchinni)
(video by ClassicalRecords)









Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Venezia e Napoli, Part 2: Canzone, Jorge Bolet, piano
(based on the gondolier's song Nessun maggior dolore from Rossini's Otello)
(video by xper2xper)









Liszt: Années de pèlerinage. Deuxième année: Italie
(Years of Pilgrimage. Second Year: Italy)
Venezia e Napoli, Part 3: Tarantella, Igor Roma, piano
(uses themes by Guillaume-Louis Cottrau)
(video by ZioJafar)


(Liszt)

(Raphael)

(Michelangelo)

(the Bononcini's)

(Salvator Rosa)

(Petrarca)

(Dante)

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Sunday, September 09, 2012

Dante's Inferno in a Movie from 1911

Giuseppe de Liguoro, co-director of Dante's Inferno (1911)
(Italian Cinema: The Silent Era)
no copyright infringement intended


Loosely adapted from Dante's Divine Comedy and inspired by the illustrations of Gustav Doré this silent film from 1911 has here a score created by Tangerine Dream.
(imdb)



(Dante)

(Early Movies)

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Dante

Dante, poised between Purgatory and Florence
detail of Domenico di Michelino's painting, 1465
(http://en.wikipedia.org/wiki/File:DanteDetail.jpg)
no copyright infringement intended


Long time ago (too long) I was nel mezzo del cammin, as Dante used to be sometime. I was just beginning to realize that young age was passing.  I didn't yet know that it would be the same with the old age.

Nel mezzo del cammin di nostra vita
mi ritrovai per una selva oscura
ché la diritta via era smarrita.








(Una Vita Tra I Libri)

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