-
*Art ...*
-
ArtSleuth
-
A man
-
Among rocks
-
With a town in the background
-
A picture by Giovanni Bellini
-
A hero seeking inspiration in a glorious landscape?
-
Better than that:
-
the supreme champion of life lived simply and in harmony with nature:
-
Saint Francis of Assisi ...
-
… in a landscape touched by the fantastic!
-
• two suns light the scene:
-
• one in the direction the saint is looking
-
• the other in the background
-
• and the palms of his hands are bleeding
-
The last recalls a miracle
-
which Bellini’s predecessors happily gave the full Hollywood treatment:
-
Celestial beings,
-
bright light from on high,
-
gaping wounds.
-
So why does Bellini tone everything down?
-
250 years have passed since the death of Saint Francis
-
This sumptuous picture has been acquired by a group of Venetian magnates…
-
… one of them a fabulously rich merchant banker:
-
do they really believe in the poverty preached by the saint?
-
And does Bellini - Renaissance painter and scholar in one, have doubts concerning miracles
-
… which subvert the natural order?
-
Or does he really want to paint a dazzling landscape, with Saint Francis as mere pretext?
-
*BELLINI – Saint Francis in the desert*
-
*Not miracle, but landscape?*
-
Part 1. *Natural miracle*
-
Is Bellini trying to make the miracle seem natural?
-
The saint’s holy retreat in the mountains occupies the foreground …
-
…close to a cave where he has made his home.
-
Further back, a rural landscape,
-
separated from the foreground by jagged rocks
-
and this screen of vegetation
-
and, behind a quietly flowing river, urban civilisation:
-
a town ...
-
…and buildings perched on hilltops,
-
beneath a peaceful sky
-
Standing firmly erect in his rough, homespun habit,
-
the saint is in the world, and yet outside it too,
-
with his gaze fixed on a strange source of light.
-
Is it the autumn sun?
-
Since the saint is either open-mouthed in wonder, or possibly singing,
-
since this bewildered rabbit has started from its burrow
-
since the saint has dropped his stick and sandals,
-
since this foliage is lit from the front ...
-
although the walls in the distance are in shadow …
-
…we tend to feel that something less mundane is happening.
-
Is the angel, the seraph, appearing to Saint Francis?
-
Legend has it that night turned to day,
-
to the near-by shepherds’ amazement.
-
Of course, that might explain why the town is so quiet
-
- not a soul in sight!
-
But there’s no physical trace of the angel:
-
the light in the foreground might come from a comet,
-
and that in the background from the sun.
-
But the painter goes even further.
-
The heart of the miracle was the stigmata,
-
the five wounds of the crucified Christ,
-
which Saint Francis received kneeling down.
-
Here, however, he is standing
-
- and the wounds have been touched in so lightly that,
-
on the left foot, they have vanished.
-
And the wounds are simply marked with blood,
-
although the saint’s first biographers tell us that his own flesh took on the shape of the nails…
-
… and the wound in the side,
-
which distinguished Christ from the thieves crucified with him…
-
… does not appear in the picture.
-
Light and perspective make the saint’s stigmatisation *a metaphor: *
-
he is, as it were,
-
virtually nailed to this crucifix,
-
relegated to the edge of the picture.**
-
In other words, he is no longer singled out by a spectacular manifestation of divine power:
-
we are reminded of the miracle, but are not necessarily seeing it happen.
-
The picture’s originality is more a matter of the saint’s posture and relationship with nature.
-
Is the landscape indeed its real subject?
-
Part 2. Nature v. town?
-
There is no river or town near the real Monte Alverna,
-
the saint’s chief retreat.
-
And so this is not an actual landscape,
-
but a figment of Bellini’s imagination!
-
The town stands for the saint’s former life:
-
The life of an arrogant “rich kid” from a family of cloth merchants.
-
The life of the new bourgeoisie who,
-
with their talent for trade and finance,
-
are making Italy’s cities wealthy
-
- and starting to worry about their own salvation.
-
A life which Saint Francis puts behind him:
-
he renounces his possessions;
-
the bridge in the picture is symbolically cut
-
every knot on his coarse habit represents a vow
-
- of poverty,
-
chastity,
-
obedience - …
-
… which he clearly honours :
-
• The only trace of a meal, this simple pitcher,
-
• The only sign of a church, this handbell,
-
• His only means of study, this book and parchment.
-
• A heron as symbol of fidelity to the Church
-
- or of the old sybaritic lifestyle.
-
• And the donkey to carry him - and symbolise bodily service,
-
But the town itself is not demonised:
-
•the donkey reminds us that Jesus returned to Jerusalem,
-
•the shepherd that the gospel must be preached to the “lost sheep”…,
-
Saint Francis seems to be saying that city-dwellers have forgotten the meaning of gratitude.
-
The light we see is a gift from heaven
-
As he sings a hymn to his creator, Saint Francis seems to be imitating a bird,
-
and his body echoes the curve of the laurel bush
-
But this isn’t the garden of Eden either
-
- labour is man’s return for nature’s bounty, as he turns:
-
• a cave into a home,
-
• a vine into a pergola,
-
• a fold in the ground into a garden,
-
• and a spring into a conduit
-
If we cannot imitate Christ’s *sacrifice *on the cross,
-
Bellini suggests a life of giving and of prayer *as a modest alternative.*
-
Building a chapel,
-
donating a religious painting
-
- these are some of the good works the rich can perform
-
in the hope of gaining paradise.
-
At the time Bellini paints his picture, the Franciscans are setting up special loan agencies - the Monte di Pietà
-
- to help the poorest of the poor in Italy.
-
The poverty of Saint Francis has become a *giving-based economic system, *
-
and is steadily making the Franciscans more powerful.
-
They control hundreds of buildings in town centres,
-
and have already given the Church two popes.
-
So - is Bellini simply their mouthpiece ?
-
Part 3. The religion of nature
-
The hallowed landscape is not Bellini’s invention.
-
Traditionally, it is a stylised background
-
which indicates that the saint portrayed
-
is in a *different world from the viewer.*
-
But interest in landscape as such becomes more marked in Italian and French art
-
from the start of the XVth century.
-
This pictorial version of the story of Saint Anthony is an example:
-
While most of the episodes take place beneath a gilded sky or in a church,
-
those where the saint is tempted in the desert
-
are set in a real landscape.
-
As in the desert scene with Saint Francis:
-
There is a broken sky
-
- blue, yellow and white
-
and the high viewpoint allows us
-
to explore the setting in depth.
-
Contemporary Flemish painters
-
take this mixture of the sacred and profane even further:
-
Van Eyck puts the Virgin face-to-face with Chancellor Rolin,
-
who has commissioned the picture.
-
The landscape in the background
-
is an idealised image of his territories, which he can then compare
-
... to an ideal city…
-
…with the Virgin as its queen.
-
In spite of the crenellated wall which separates her from the secular world,
-
she is almost *being used* to convey a political message!
-
There is, therefore, a risk that landscape may destroy the *necessary distance *
-
between the profane and the sacred.
-
In his Saint Francis,
-
Bellini deploys three separate solutions to the problem.
-
First solution:
-
he marks off areas where the supernatural holds sway.
-
Bellini sometimes uses paved spaces with sturdy balustrades,
-
... where certain events take place unseen by people in the background,
-
... [to be translated]
-
Compare this *transfiguration scene, *
-
where a ravine protected by a frail wooden barrier
-
separates us from the mountain where the miracle is taking place.
-
Here, variations in the terrain serve this separating function.
-
Variety and precision of detail also make us forget
-
that the whole scene is imagined:
-
we feel that we are really seeing the beauties of nature,
-
a nature so delightful that it seems good
-
- and so *good *that we feel it was created *for us *
-
by a benevolent divinity.
-
Second solution: signal the sanctity of the central figure.
-
Instead of using the conventional halo …
-
Bellini invests the saint’s posture with mystery.
-
That mystery lies in the contrast between an unusually powerful and clearly defined *physical presence*
-
....which stands out against the pale stone behind it...
-
… and the outward signs of *spiritual ecstasy:*
-
he is directly *in front of us, *and yet his attention is *elsewhere. *
-
Third solution: light.
-
Bellini applies very thin layers of paint on top of one another,
-
which creates transparent effects…
-
but also makes certain surfaces, like the stone, seem luminous:
-
the underlying bright colours
-
light them from within.
-
Bellini’s Saint Francis thus seems
-
a subtle forerunner of what we now call “fantasy” in literature and film:
-
in an ordinary natural setting, something in a person’s behaviour,
-
a brightness in the air
-
and unexpected details
-
all suggest the presence of the supernatural.
-
Next episode: *the Young Knight* by Vittore Carpaccio
-
Youth'promises
-
*Find more information on: www.canal-educatif.fr*
-
Written & directed by:
-
Produced by:
-
Scientific advisor:
-
This film was made possible thanks to the support of sponsors (including you?) and of the French Ministry of Culture
-
Voiceover:
-
Editing and motion effects:
-
Postproduction and sound recording:
-
Musical selection:
-
Musics
-
Photographic credits
-
Special thanks - English translation: Vincent Nash
-
A CED production