Transcriber’s Note:
Title on cover added by Transcriber and placed in the Public Domain.

HANDBOOKS OF THE GREAT
CRAFTSMEN. EDITED BY
G. C. WILLIAMSON, Litt.D.

THE PAVEMENT MASTERS OF SIENA

Handbooks of the Great Craftsmen.

Illustrated Monographs, Biographical and Critical, on the Great Craftsmen and Workers of Ancient and Modern Times.

Edited by G. C. Williamson, Litt.D.

Imperial 16mo, with numerous Illustrations, about 5s. net each.

First Volumes of the Series

THE PAVEMENT MASTERS OF SIENA. Workers in Graffito. By R. H. Hobart Cust, M.A.

PETER VISCHER. Bronze Founder. By Cecil Headlam, B.A.

THE IVORY WORKERS OF THE MIDDLE AGES. By A. M. Cust.

Others to follow.

LONDON: GEORGE BELL AND SONS
NEW YORK: THE MACMILLAN CO.

THE PAVEMENT MASTERS
OF
SIENA
(1369–1562)

BY
ROBERT H. HOBART CUST, M.A.
MAGDALEN COLLEGE. OXFORD

LONDON
GEORGE BELL AND SONS
1906

Published 1901.
Cheaper re-issue, 1906.

PREFACE

The first impression that this book may give, is that I have put the cart before the horse, and that, instead of dwelling on the Pavement Masters, I have laid too much stress on the Pavement itself, and too little on the makers of it. A careful perusal, however, will, I hope, prove that I have been right in my reasoning. I have felt strongly, that in order to form a fair idea of these Masters, many,—I may say, most,—of whose names are entirely unknown to the general English reader, it was necessary to give as clear and vivid a picture as was possible, of this, their greatest work, through which their names live. Most people, who have ever heard of Siena, have heard of its Cathedral Pavement:—an unique and historical piece of work:—but how many have heard of even such great artists as Pietro del Minella and Antonio Federighi? On this account, it seems to me that the case needed treatment such as I have given it. I have, therefore, composed a full and, as far as I could make it, a clear account of the chain which connects these men together, and then added short notices of each, giving all the important facts obtainable about them. For this purpose, I have examined all the recognized authorities, and tried to introduce any side-lights that may brighten up a somewhat dull record of facts. I have avoided venturing on criticism: partly because I felt myself unequal to the task; and partly because my space was too limited to allow of such digressions without a sacrifice of more important matter. Where I have put forward a theoretical suggestion, I have carefully pointed out that it is only offered as such. I regret that it is impossible to translate all the documents quoted, chiefly because the quaint language in which they are written is untranslatable, and would lose most of its charm if rendered into modern English. On the other hand, I have, where a passage specially important to my argument occurs in a document, given its general meaning in the text. I have added a long list of authorities, and works connected with the Cathedral and its Pavement which have been consulted, and I have to thank cordially, for practical and artistic help, and advice throughout, three ladies: the Hon. Mrs. A. L. Pelham, Mrs. J. P. Richter, and Mrs. Trail.

Siena, September, 1901.

TABLE OF CONTENTS

LIST OF ILLUSTRATIONS

AUTHORITIES CONSULTED

Milanesi (Gaetano). Documenti per la Storia dell’ Arte Senese. (Porri, Siena, 1856).

Sulla Storia dell’ Arte Toscana, Scritti Varii. (Discorso sulla Storia Artistica Senese.) (Sordo-Muti, Siena, 1873.)

MS. Notes on the Pavement. Bib. Pubb. Siena. Cod. P. III., 28.

Commentario sulle Vite di piu eccellenti Pittori, Scultori ed Architettori da Giorgio Vasari, vols. i. and v. (G. C. Sansone, Firenze, 1880–81.)

Borghesi (S.) and Bianchi (L.). Nuovi Documenti per la Storia dell’ Arte Senese. (Torrini, Siena, 1898.)

MS. Notes on the Pavement, etc., etc., etc. Bib. Pubb. Siena, Cod. P. II.

Faluschi (Abate Gioacchino). MS. Notes, Bib. Pubb. Siena. Cod. E. V. 13 and E. V. 16.

Tizio (Sigismondo). Historiarum Senensium, vols. iv., v., vi. MS. Bib. Pubb. Siena, Cod. B. III., 9, 10, 11.

Ciaccheri (Abate Giuseppe). MS. Notes, Bib. Pubb. Siena.

Della Valle (Padre Guglielmo). Lettere Senesi, vol. iii. (Descrizione del Pavimento, by Alfonso Landi.) (Giovanni Zempel, Rome, 1787.)

Ugurgieri-Azzolini (Padre Isidoro). Pompe Senese. (Pistoia, 1649.)

Gigli (Girolamo). Diario Senese. (Lucca, 1723.)

De Angelis (Padre). Vita di Beato Pier Pettinaio. (Siena, 1802.)

Repetti (Emanuele). Dizionario Geografico-Fisico-Storico della Toscana. (Tofani, Firenze, 1833–45.)

Micheli (Prof. Padre Everardo). Siena e il suo Territorio. (Edifizi Religiosi e Civili). (Sordo-Muti, Siena, 1862.)

Il Pavimento dei Duomo di Siena. (Sordo-Muti, Siena, 1870.)

La Guida Artistica della Citta e Contorni di Siena. (Sordo-Muti, Siena, 1883.)

Benci (Gusmano). Ricordi Artistici di Siena. (Sordo-Muti, Siena, 1875.)

Album di Storia Patria. Bozzetti Repubblicani Senesi, vol. i. Domenico Beccafumi. (Giulio Mucci, Siena, 1875.)

Mussini (Luigi). Le Tavole della Biccherna e della Gabella della Repubblica di Siena. (Bargellini, Siena, 1877.)

Il Pavimento dei Duomo di Siena e il Prof. Alessandro Franchi. (Le Monnier, Firenze, 1880.)

Rubini (Ferdinando). Dei Restauri eseguiti nella Chiesa Metropolitana in Siena dal Luglio, 1864, al 31 Dicembre, 1878. (Bargellini, Siena, 1869 and 1879.)

Ridolfi (E.). L’Arte in Lucca, studiata nella sua Cattedrale. (Lucca, 1882.)

Lusini (V.). Storia della Basilica di S. Francesco in Siena. (Siena, 1894.)

Miscellanea Storica Senese, Gennaio-Febbraio, 1898. (Torrini, Siena, 1898.)

Sismondi (Jean Ch. L. Simonde de). Histoire des Républiques Italiennes du Moyen Age. (Treuttel et Würtz, Paris, 1818.)

Piper (Ferdinand). Mythologie der christlichen Kunst, vol. i. (Weimar, 1847.)

Richter (Luise M.). Siena. (Seeman, Leipzig and Berlin, 1901.)

Justi (Cari). Michelangelo. (1901.)

Wagner (Hans Joachim). Domenico di Bartolo Ghezzi. V. Teil der von einer hohen Fakultät angenommen Abhandlung. Das Dompaviment von Siena und seine Meister. (W. Fr. Kästner, Göttingen, 1898.)

Lindsay (Lord). Sketches of the History of Christian Art, vol. ii.

Berenson (Bernhard). Central Italian Painters. (Putnam, London and New York, 1899.)

Symonds (John Addington). Introduction to the Study of Dante. (A. and C. Black, London, 1893.)

Norton (Charles E.). Church Building in the Middle Ages. (Harpers, New York, 1880.)

Encyclopædia Britannica. (1880), Hermes Trismegistus: Sibyls.

Sulla Storia dell’ Arte Toscana, Scritti Varii. (Discorso sulla Storia Artistica Senese.) (Sordo-Muti, Siena, 1873.)

MS. Notes on the Pavement. Bib. Pubb. Siena. Cod. P. III., 28.

Commentario sulle Vite di piu eccellenti Pittori, Scultori ed Architettori da Giorgio Vasari, vols. i. and v. (G. C. Sansone, Firenze, 1880–81.)

MS. Notes on the Pavement, etc., etc., etc. Bib. Pubb. Siena, Cod. P. II.

Il Pavimento dei Duomo di Siena. (Sordo-Muti, Siena, 1870.)

La Guida Artistica della Citta e Contorni di Siena. (Sordo-Muti, Siena, 1883.)

Il Pavimento dei Duomo di Siena e il Prof. Alessandro Franchi. (Le Monnier, Firenze, 1880.)

THE SCHEME OF THE PAVEMENT

In 1875–78, the scenes in the four lozenges, Nos. 47–50, by Carlo Amidei, being considered unsatisfactory, and the ancient scenes 38, 39, 40, being much dilapidated, (51) Professor Alessandro Franchi prepared four new designs of the same subjects for the lozenges, and three more subjects from the same story, for the three hexagons.

Namely:

(a) Elijah predicts the manner of Ahab’s death. No. 39.[1]

(b) Ahab mortally wounded, No. 40.

(c) Elijah carried to Heaven in a Chariot of Fire, No. 38.

These designs were executed by (52) Prof. Leopoldo Maccari, with the assistance of the sculptors (53) Antonio and (54) Giuseppe Radicchi.

The same artists also, at the same date, designed and executed, respectively, the figures of the four Theological Virtues (Nos. 7, 8, 9, and 10), as we now see them.

LOMBARDI PHOTO.]

I. GENERAL VIEW OF THE INTERIOR OF SIENA CATHEDRAL, SHOWING THE PAVEMENT

* * * * *

... “Cast down thine eyes;
’Twere well for thee, to alleviate the way,
To look upon the bed beneath thy feet.

* * * * *

So saw I there, but of a better semblance
In point of artifice, with figures covered
Whate’er as pathway from the mount projects.

* * * * *

Who e’er of pencil master was or stile,
That could portray the shades and traits which there
Would cause each subtile genius to admire?
Dead seemed the dead, the living seemed alive;
Better than I saw not who saw the truth,
All that I trod upon while bowed I went.

“La Divina Commedia” of Dante Alighieri,
translated by H. W. Longfellow.

* * * * *

... Volgi gli occhi in giue;
Buon ti sarà, per alleggiar la via,
Veder lo letto delle piante tue.

* * * * *

Si vid’ io li, ma di miglior sembianza
Secondo l’ artificio, figurato
Quanto per via di fuor dal monte avanza.

* * * * *

Qual di pennel fu maestro o di stile,
Che ritraesse l’ombre e i tratti, ch’ ivi
Mirar farieno ogn’ ingegno sottile?
Morti li morti, e i vivi parean vivi.
Non vede me’ di me chi vide il vero,
Quant’ io calcai fin che chinato givi.

“La Divina Commedia” di Dante Alighieri,
Il Purgatorio, Canto xii.
L. 13–15, 22–24, 64–69.

THE PAVEMENT MASTERS OF SIENA

CHAPTER I
HISTORY OF THE PAVEMENT

One might have supposed that when Dante wrote the lines here quoted, he was describing the wonderful pavement that still adorns the Duomo of Siena. But this, we know, cannot be, since it was not until more than thirty years after Dante’s death that the plans for a greatly enlarged Duomo were abandoned, and the Sienese set themselves to adorn the building in the shape that we see it now. Moreover, as we shall presently see, no records of ornamental work done upon the floor exist earlier than 1369. We may, however, I think, fairly turn the proposition the other way, and fancy that the pavement designers had Dante’s wonderfully descriptive verses in their minds, when they planned such a work. Their subjects and his differ vastly; and in the two hundred years that passed, ere it was in any sense completed, many variations took place in the original design, if complete design there ever was. Still we may feel, on entering that glorious temple, as if we were really treading the first parapet of Purgatory, as pictured by him.

Although the order in which the stories meet our eyes does not in the least agree with the chronology of their execution, a sense of fitness in position seems to run through them, even from the great West Door itself. Hermes Trismegistus presenting to his disciples the Poemander, meets us on the very threshold of the Nave, supported in either aisle by the majestic figures of the ten Sibyls; and seems to lead the way, through half-pagan symbolical designs, to where, surrounded by the histories of Hebrew heroes and prophets, the mystery of the Atoning Sacrifice of Christ, the Very God, the Centre of all Faith and Prophecy is, before the High Altar itself, symbolized by the Sacrifice of Isaac.

But this suggestion must not be pressed too far, because, as I have already remarked, and as the accompanying plan will show, many variations, for which at first sight the reason is not very obvious, have from time to time crept in. For general purposes, however, the student of the floor may fairly start with some such complete conception.

From the admirably arranged Archives, both Ecclesiastical and Communal, of the City of Siena, we are able to piece together a very nearly complete history of the work, showing, in most cases, why certain exceptions probably were made; and from them, through the medium of the carefully compiled volumes of the late Signor Gaetano Milanesi, I have drawn most of the information which follows.[2]

Vasari’s statement, so often quoted by subsequent writers, that Duccio made designs for this pavement, is quite without documentary authority.[3] Duccio died more than fifteen years before the larger Duomo scheme was finally abandoned; whilst the earliest records dealing with work of a decorative nature[4] is dated 1369, and runs as follows: “a maestro Antonio di Brunaccio vintuna lire a cinque sol per ij braccia e due quarri di tarsie di marmo di lo spazzo di Duomo.” In the following year (1370) we read “a maestro Sano di Marco per dodici porporelle per lo spazzo di duomo, a sol: 10 l’una, si danno L. 6.“; “a Francesco di Ser Antonio per uno braccio e mezzo di compasso per detto spazzo a ragione d’otto lire e mezzo il braccio si danno lire 12. e soldi 15,” and “a maestro Sano di Marco per birichuocoli bianchi e rossi pello spazzo di duomo, L. 4. soldi 8.”[5]

Two years later, according to the historian Sigismondo Tizio, the Pavement of the nave from the cupola downwards was begun, and among other things was laid out (spianata) the design of the Wheel of Fortune, with figures of men clinging to it.

And in the next year (1373) an old chronicler[6] tells us that “In questo anno si fece il pavimento a pietre tassellate,” which no doubt refers to the circle containing the emblems of Siena, surrounded by those of the cities friendly and allied to her. Be it noted here that this is the only portion of the floor that is tessellated; that is to say, decorated with designs, made up of small squares of different coloured stones, in the manner of ordinary mosaic.

Then, in 1374, we find reference[7] to work done, under the direction of Andrea di Minuccio Operaio, at the foot of the Choir; which was at that date, and until the commencement of the sixteenth century, situated under the Cupola.

Again in 1376, 1380, 1398 and 1405, we read of payments to certain master-workmen, named Matteo di Bartolo, Nanni di Corsino, Sano di Matteo, Luca di Ciecho (or Cecco), and Cecco di Giovanni (or Giovannino di Ciecho), for intarsia work on the Pavement, apparently in decorative friezes, some of which, no doubt, exist still, though we cannot now identify them.

The first authoritative document, however, which speaks of figures on the Pavement is an entry in the Duomo Archives, under date March 13th, 1406, which records the payment of 140 lire, “e quali li debiamo dare,” to Marchesse d’Adamo (perhaps a son of the architect, Maestro Adamo), “e compagni maestri di pietra da Como per una rotta (ruota) anno fatto murare nello spazzo contra a la sagrestia.”[8]

From the mention of its neighbourhood to the sacristy, this must point to the circle containing the figure of Fortitude, No 21, from which, alas! restoration, in 1839, has removed all ancient feeling, and sadly reduced to the commonplace.

After this we find no entries until 1423; but from that time commences the real history of the Pavement Masters: and we begin with perhaps the most interesting personage connected with it; namely, Domenico di Niccolo del Coro, who held the post of Capo-maestro[9] of the Opera del Duomo between the years 1413 and 1423. It is not easy now to separate the work attributed to Domenico from that of another artist, Paolo di Martino, who appears to have immediately succeeded Domenico as Capo-maestro. We know, however, that the following portions of the floor were executed at that date:

1. David the Psalmist, surrounded by four Musicians (No. 53).[10]

2. David the Youth with his Sling (No. 55).

3. The Giant Goliath falling backwards (No. 54).

4. Moses (No. 16).

5. Samson chastising the Philistines (No. 14).

6. Judas Maccabeus (No. 15).

7. Joshua (No. 23).

8. The Slaughter of the Five Kings of the Amorites (No. 22).

Of these eight subjects the first three may be with certainty given to Domenico himself; whilst Nos. 5 and 8 may be[11] ascribed to the other artist. Of the single figures that of Judas Maccabeus is so entirely concealed now by the balustrade of the altar of the Blessed Sacrament built over it, that it is impossible to ascertain with any degree of absolute certainty who was its author; but Joshua and Moses are given by Milanesi to Paolo di Martino.

Domenico seems to have been a great and versatile artist, a worker in glass,[12] as well as in marble, and above all famous for his skill in woodcarving and inlay. The restorations of his work here, which have evidently been frequent, have robbed it of very much of the charm, which we feel so strongly in his inlaid panels in the Palazzo Pubblico Chapel, but there is still a naïve originality about the designs, which cannot fail to show his high merit.

The next celebrated artist, who left his mark on this floor was the painter, Domenico di Bartolo di Ghezzo of Asciano, whose charming design of the Emperor Sigismund enthroned, No. 13, is one of the most marked exceptions to the general scheme.

Next we have Pietro del Minella, the celebrated sculptor, and a pupil of the still more famous Giacomo della Quercia. He also left only one design, but that perhaps the most striking in the entire floor: Absalom hanging by his hair, No. 12.

Then appears that great craftsman, Antonio Federighi, whose graceful “Ages of Man,” No. 6, would alone entitle him to take a high rank in the History of Art. The works of Art left by this artist here and elsewhere are many, and of a very varied description; but we must now pass on to perhaps the most interesting and prolific period in the History of the Duomo, during which the floor was by no means left uncared for.

The City of Siena outside was a prey to constant faction and civil disturbance, but her Duomo within, under the fostering care and taste of the noble Alberto Aringhieri, Knight of Rhodes and Malta, Rettore from 1481–1498, was steadily growing in beauty and splendour. I cannot here enumerate all the embellishments added during this period to the fabric, though among them I may name the decoration of the interior of the Cupola: the adornment of the Chapel of S. Giovanni, where may still be seen Pinturicchio’s beautiful portraits of Aringhieri himself in youth and age: and the frieze of Papal busts that runs round the entire building.

Aringhieri collected around him a band of artists, eminent already as painters and sculptors; among whom was Federighi himself. From the designs and with the skill of these, he completed the floor of the North and South Transepts; both the Aisles and the last bay of the Nave. Whether, as is possible, he was influenced in his choice of subjects by external historical events, we cannot now say; but some at least of the designs, while appropriate to the general idea of the whole, appear to have a possible political significance. Thus the “Massacre of the Innocents,” No. 26, designed by Matteo di Giovanni Bartoli, may have been chosen to commemorate the terrifying episodes that occurred during the Sack of Otranto by the Turks; and the Expulsion of Herod, No. 27, the Fall of Pandolfo Petrucci and his faction. Whether this was so or not, the works of this period are among the finest and noblest designs on the entire floor. The later work of Beccafumi may be more realistic, but nothing can surpass the force and feeling of power exhibited in the fourteen designs, which date their origin from this period.

In 1505–6 was added Pinturicchio’s “Allegory of Fortune,” No. 36; and shortly after an important change in the interior arrangement of the building, by exposing a great deal of floor space, necessitated the addition of a large number of fresh designs, which Domenico Beccafumi (il Mecarino) called upon to supply. This change was the removal, under the direction of Baldassare Peruzzi, Capo-maestro in 1532, of the High Altar, which had hitherto stood under the Cupola, to their present position, further east in the Apse.

Beccafumi had previously, in 1525 and 1531, designed his scenes from the Life of Moses, Nos. 51 and 52, and he now, in 1544–46, was commissioned to make designs to surround the Altar-steps. Of the history of the Elijah designs, Nos. 41–46, under the Cupola, attributed to him, I wish to speak at greater length, so I will reserve the details concerning them until the next chapter.

In 1661 the building of the Cappella del Voto by Pope Alexander VII. destroyed the ancient Porta del Perdono; and the scene representing the Consecration of the Cathedral, designed by Guasparre d’Agostino, and executed by Corso di Bastiano in 1451, which formerly lay before that door, was ruthlessly destroyed.

In 1750, certain Virtues, Nos. 7, 8, 9, 10, were designed by Carlo Amidei for the entrance to the above-mentioned chapel. This artist also restored a good many of the older designs, and added, it is generally assumed, four lozenges to the story of Elijah, Nos. 47–50, under the Cupola. These were all considered worthless and removed in 1875 to make way for new designs by Sig. Prof. Alessandro Franchi, the present Director of the Accademia delle Belle Arti. This accomplished gentleman also designed three hexagons to complete the Story of Elijah, Nos. 38, 39 and 40, and to fill spaces, up to that time occupied by fragments of older work, brought from other parts of the Cathedral. These designs were all executed under his direction by Signor Leopoldo Maccari in 1878.[13]

Between the years 1864 and 1878 a complete restoration of the whole floor has taken place. Much time and money have been expended upon the work, and the result is, on the whole, not unsatisfactory; but the effects of previous restorations by less sympathetic hands in certain parts is painfully apparent. Some of the work, beautiful still, but too much injured to remain in situ has been removed to the Museum of the Opera del Duomo, and replaced by copies.

This Pavement, in spite of the opinions of those who consider pictorial design unsuitable floor decoration, is a never-ending source of joy and pleasing suggestion: an unique tour de force, and a stroke of genius on the part of the original designers. Except during the month of August, the entire centre portion from the West door to the High Altar itself is carefully protected by boarding. When this is removed, and the whole vista is spread out before one, it would be hard to imagine any other species of floor, that would have so satisfactorily completed the many-coloured interior harmonies of this wonderful Cathedral.

CHAPTER II
THE PAVEMENT

Having briefly sketched the history of the entire Pavement, it will be necessary now to describe it in detail. For this purpose I have divided it into ten parts, commencing at the great Western Entrance.

These ten parts are as follows:

1. The wide Platform before the Façade.
2. The Spaces in the three Western Doorways.
3. The Nave.
4. The South Aisle.
5. The North Aisle.
6. The North Transept.
7. The Choir Ambulatory.
8. The South Transept.
9. The Choir and Altar-steps.
10. Under the Cupola.

LOMBARDI PHOTO.]

II. THE ENTIRE PAVEMENT

KEY PLAN TO THE PAVEMENT

1. THE PLATFORM BEFORE THE WESTERN FAÇADE.

Tizio[14] tells us that this platform with its three steps was laid down in 1448, under the direction of Giovanni Borghesi, then Rettore of the Opera. Originally there were apparently five designs upon it, of which, however, only four were still distinguishable when, in the seventeenth century, Landi wrote his elaborate description of the floor.[15] These were: In the centre, as at present, the Pharisee and the Publican kneeling before a round Temple: On either side a vase; the one inscribed Mel (Honey), the other Fel (Gall), symbolic perhaps of the imperfection of earthly joys. On the right-hand side on entering was the Sacrifice of Abel; and on the other side, Landi says, that there was no pictured design, but merely a fancy pattern of coloured marbles, probably replacing a scene previously destroyed by time and hard usage. The constant stream of traffic across this Platform has necessitated frequent restoration of the Pavement; and the story of Abel has now entirely vanished. The vase, also, on the right, now bears the label Lac (Milk), instead of Fel, perhaps in allusion to the Promised Land, and the Golden Jerusalem of Bernard of Clairvaux’s hymn. This work is executed in the earliest of the four principal methods of design: namely a trapano; that is to say, outlined on a slab of white marble in little dots made with a trepanning drill.

The figures of the Pharisee and the Publican are executed with great spirit, but are entirely modern in feeling and conception.[16] Each figure is formed of a slab or slabs of white marble, cut in outline, and let into a background, of which the atmosphere is black and the ground red marble, so that each figure stands out clear and distinct. Lines of feature, folds of robes and other accessories are outlined, as described above, with a trepanning drill. Certain pieces of yellow marble have been added at the sides of the picture, which seem unnecessary and even discordant. They may have been placed there during the restorations which took place here but a few years since.

2. THE SPACES IN THE THREE DOORWAYS OF THE WESTERN FAÇADE.

The three much-worn scenes that remain here evidently represent the “Ceremonies of Ordination” in the three degrees; and such is the opinion of Faluschi, Landi, and Della Valle. Padre Everardo Micheli, however, wishes us to believe that these scenes illustrate the “Reconciliation of the Penitent:” a proposition which seems to me both far-fetched and improbable.

These works, executed in the same methods and with the same materials as those just described, retain far more of their original feeling and sentiment; and it is interesting to compare them with a similar set in the doorways of San Giovanni (the Baptistery), which represent the “Birth,” “Baptism,” and “Anointing of an Infant Christian.”

In the first case we have, to the extreme right, the “Ordination of the Deacon;” next, that “of the Priest;” and, finally, that “of the Bishop.” In the other, to the extreme left, is the “Birth of the Child” (a composition curiously similar to that employed by many painters at this period for the Birth of St. John the Baptist): then “Its Baptism;” and lastly, “Its Anointing and Reception into the Church of Christ.” Of these three scenes, commenced in 1450 by a certain Bartolomeo di Mariano, called Il Mandriano, from designs made by one Nastagio di Guasparre; that in the centre, which we read was executed by Antonio Federighi (1451),[17] is very much the finest, although there is a certain similarity in general conception throughout.

On further research, we find that a certain Guasparre, described as “dipentore nostro,” made a design for the space before the door for the then existing Porta del Perdono.[18] This design represented the “Consecration of the Duomo” in 1174,[19] and was executed by Corso di Bastiano of Florence.

Now Guasparre d’Agostino, also designated as “nostro dipentore,“[20] about this same time painted certain scenes from the Life of S. Bernardino for the Sacristy of the Duomo, and also decorated the apse of the Baptistery with frescoes of the “Crucifixion and Burial of Christ.”[21] We may not unreasonably suppose that the above-mentioned Nastagio was his son or pupil, and that the father and son, or master and pupil, were associated together in all these similar works around the doors of the Cathedral and Baptistery. Unfortunately the work known to have been designed by Guasparre before the Porta del Perdono was, together with that entrance itself, ruthlessly destroyed in 1661, so that we have nothing certain remaining of his Pavement work upon which to start comparison. The force and charm, however, of the compositions, still existing before the Western Doorway of the Cathedral; show that they must have been executed from the designs of no mean or inferior draughtsman.

We find also several references at this date,[22] to work done outside the Duomo by Bastiano di Corso, a Florentine, fine work by whom, as we shall see presently, still exists inside also; but it is not easy to identify the exact portion laid down by him and his son Corso, who, as we have seen above, was employed on the work before the Porta del Perdono.

It is interesting to notice how sharp and clear is the trepanning work in the older of these designs, and how close together the points have been drilled. It would appear as if, contrary to the method employed in the more modern work, no graving tool had been used, nor any stucco to fill up the holes and outlines.

* * * * *

And now we enter the Church.

3. THE NAVE.

The first thing that meets the eye is an inscription:

“CASTISSIMUM VIRGINIS TEMPLUM CASTE MEMENTO INGREDI.”

It is unknown by whom, or when, this inscription was laid down, but it is possible that it was introduced at the same time as the design which follows it.

ALINARI PHOTO.]

[DESIGNED BY GIOVANNI
DI MAESTRO STEFANO (?)

III. HERMES TRISMEGISTUS (No. 33)

Beyond this appears the commanding figure of a man in a high crowned head-dress, apparently an Eastern Sage, holding out with his right hand, to two other men, a book inscribed SUSCIPITE O LICTERAS ET LEGES EGYPTII; while with his left, he points to a quotation on a slab supported by two winged sphinxes. The principal figure represents the semi-mythical Hermes Mercurius Trismegistus, who, as we read below, was “Contemporaneus Moysi.” The two men, one old and turbaned, and the other veiled, may perhaps typify the learned men of the East and West. (Ill. III.)

The introduction of this mysterious personage, whose very existence is extremely doubtful, is most interesting to the student of Renaissance philosophical and theological ideas. Since to his fabled authorship are attributed a vast number of works dealing with ancient wisdom and religious belief, as well as many treatises on ecclesiastical ceremonial, the placing of him on the threshold of this magnificent Temple is not without appropriate suggestion. From the principal work attributed to him “the Poemander”,[23] is drawn the quotation inscribed on the slab beside him here; and the enthusiastic attitudes of the two Seekers after Knowledge before him are very forcibly expressed.

This admirable design was placed here in 1488, under the Rectorship of Alberto Aringhieri, mentioned in the last chapter. He, being a Knight of St. John of Jerusalem and of Rhodes, must have been familiar with the mystical tastes and theories of those who endeavoured to bring the learning, lore, and art of Pagan ideals into line with Christian Dogma and Faith. Hence the choice under his direction of this subject, and, as we shall presently see, of the ten Sibyls also.

It is not definitely known who designed this group; but it is generally supposed, with considerable show of reason, to have been Giovanni di Maestro Stefano:[24] and it appears to have been the last of the series commissioned by Aringhieri, as Rettore, since his occupation of that post ended in 1498.[25] He seems, though, seven years later, to have commissioned Pinturicchio’s “Allegory of Fortune.”

The next design is that of the Badges or Emblems of Siena, surrounded by those of her allies. In the middle is the Wolf of Siena suckling the Twins. In a circle round her are the symbols of the following cities; Florence (a Lion, the “Marzocco”); Lucca (a Lynx); Pisa (a Hare); Viterbo (an Unicorn); Perugia (a Stork); Rome (an Elephant bearing a Tower); Orvieto (a Goose); and Arezzo (a Horse). In the four corners of the surrounding square are, Massa (a smaller Lion); Grosseto (a Goat); Volterra (a Vulture); and Pistoia (a Dragon). (Ill. IV.)

LOMBARDI PHOTO.]

[1373. AUTHOR UNKNOWN

IV. THE BADGES OF SIENA AND THE CONFEDERATE CITIES (No. 34)

(The only panel in mosaic)

This, the only portion of the Pavement that is really executed in mosaic, was, as we have seen already, laid down in 1373; but we are unable to trace the author. Fragments of the original work are still existing in the Museum of the Opera; but the whole design has been replaced by a modern copy, carefully made by Sig. Maccari in 1865.[26]

Beyond this is a large geometrical pattern. A wheel with twenty-four columnar spokes, in the centre of which appears the Imperial Eagle. Of this design little or nothing is known; but the author of La Guida Artistica supposes it to have been of the same date as that last described (1373). It is possible that, before the days of Alberto Aringhieri, the whole of the Nave floor, except “Fortune’s Wheel,” in the first bay, may have been covered with geometrical or heraldic devices only, as can be seen at Lucca, and that all of them, except these last two, were removed to make way for other more interesting subjects.

The next scene is Pinturicchio’s well-known design, called in the old documents “La Storia della Fortuna.” It might just as well though be designated as “the Reward of Virtue,” or the “Pursuit of Wisdom.” (Ill. V.)

Wisdom, a sedate woman, royally robed, veiled, and crowned with a jewelled wreath, is throned upon the upper platform of a small precipitous rock in the midst of the sea. The platform is covered with growing flowers, as is also the winding path which leads to it. On Wisdom’s right hand stands Socrates, holding a book, to whom she offers a branch of palm. On her left is Crates, who is hastily emptying into the sea a basketful of rings, chains, and other jewels. To him she extends a closed volume. Over the head of Wisdom, on a tablet, appears the following inscription:

HUC PROPERATE VIRI, SALEBROSUM SCANDITE MONTEM
PULCHRA LABORIS ERUNT PREMIA PALMA QUIES.

On the path below, which, besides flowers, is strewn with stones and over-run with reptiles and small animals, is a crowd of ten men, seekers after Wisdom, who apparently have just been landed upon the Island by Fortune. The attitudes of these men, some of whom at least appear to be portraits, are very striking. Alone at the head of the procession strides a stately personage—a patron perhaps of art and learning. Next to him an old man, leaning on a crutch-handled staff, plods determinedly along. Following him, a younger man looks back and shakes his fist at Fortune. Behind him stand six figures with varied expressions of interest or desire. In front of them an elderly man with a beard has sunk down exhausted, his book clasped in his left arm, too weary to move on. On the extreme right of the picture stands Fortune, a nude woman with a cornucopia in her right hand. She is the most striking figure in the composition. Her left foot is resting on a globe, perhaps to indicate her instability, while with her right she seems to push off the boat, shattered and broken-masted, in which these travellers have journeyed to the island. Above her head she holds a sail, which the wind has filled out, one end of which, wound round her body, is grasped also by her right hand. Obviously this design is one of those conceits so dear to the Renaissance mind. Fortune has, with favouring breeze, but through stormy waters, brought the seekers after Knowledge to the Mount of Wisdom; and the artist has endeavoured in these ten figures to symbolize the varied character of her votaries. Socrates stands calmly waiting for his reward; Crates earns his by contempt of all things worldly.

ALINARI PHOTO.]

[DESIGNED BY PINTURICCHIO

V. AN ALLEGORY OF FORTUNE (No. 36)

Pinturicchio received on the 13th of March, 1504,[27] twelve lire for this design, which was laid down under his direction, probably by Paolo Mannucci, in 1506.[28]

The last design in the Nave is perhaps the oldest of all; but the actual piece of Pavement that we now see is a complete renovation by Signor Maccari in December, 1864, costing 2,491 lire 98 c. Tizio[29] tells us that it was executed in 1372, and though he does not say who was the author of the design, or who executed the work, we know that Andrea di Minuccio was Operaio at this time,[30] and that under his direction, two years later, the work at “the foot of the Choir” was completed.

We see a wheel with eight columnar spokes. To give an effect of rotatory motion, the border is inlaid in small lozenges of black and white marble, arranged to represent cogs. At the top of the wheel sits a King, enthroned and crowned, with orb and sceptre. Clinging to the two sides and bottom are three figures of men, whose anxiety to retain their hold, as the wheel revolves, is forcibly expressed. The wheel is surrounded by a continuous band of black and white marble, which, looped octagonally at the angles, incloses, in the spaces so formed, half lengths of the following four Sages: Epictetus, Aristotle, Seneca and Euripides. Each Sage holds a scroll, with a quotation from one of his own writings. (Ill. VI.)

LOMBARDI PHOTO.]

[1372. AUTHOR UNKNOWN

VI. THE WHEEL OF FORTUNE (No. 37)

This design may be compared with another Wheel of Fortune, inlaid by Domenico del Coro in the lower panel of a door in the Chapel of the Palazzo Comunale. Padre Micheli calls it the Wheel of Ambition,[31] although the wheel itself is inscribed “Rota della Fortuna.” He thus describes it: “To the lower part is a man clinging, beside whom is written the inscription ‘So senza Regno’ (I am without a Kingdom). Half way up the wheel, to his right, clings another figure of a man, this time with the head of an ass, and the inscription ‘Regnero’ (I will reign). On the top of the wheel is seated an ass, with the word ‘Regno’ (I reign); and lastly, on the other side, going downwards, is an ass with a man’s head, and the motto ‘Regnai’ (I have reigned).” The author of this inlaid panel, who must in his former position of Capo-maestro, have known well the larger and older design, probably wished to improve upon it; but it is somewhat remarkable to find it placed among panels symbolising the Articles of Christian Faith.

* * * * *

Let us now turn to

4. THE SOUTH AISLE.

Both this and the North Aisle are adorned with representations of the ten Sibyls, five in each. These Sibyls were all placed here under the Rectorship of Alberto Aringhieri in the years 1482–83.[32]

The introduction of these mythical personages into ecclesiastical art was not unusual at this period, and they take their place beside the Prophets, as forerunners of Christ.

They form a curious link between the Pagan and Christian world of thought. According to Greek ideas, Sibyls were women under the inspiration of the Deity, but they are not spoken of at all by either Homer or Herodotus: and the first Greek writer who mentions them is Heraclitus (circa 500 B.C.). Aristophanes, Plato and other early writers only mention one: Heraclides Ponticus, a pupil of Plato, speaks of three (the Erythraean, Phrygian, and Hellespontine); but Pausanias gives four (the Libyan, Erythraean, Cuman, and Hebrew). Of these the oldest was said to have been the Libyan: though the best known to modern times are undoubtedly the Delphic, the Cuman (visited by Æneas), and the Tiburtine, who is said to have foretold Christ to the Emperor Augustus.

By Christian writers they are spoken of first in the second century A.D., but do not appear in art until the eleventh. In the handbook of Mount Athos we read of the “Wise Sibyl”; and side by side with David, one of these prophetesses appears in the Sequence of Thomas of Celano: the Dies Irae (circa 1253).[33] They have no place in early mosaics, but one of the most ancient representations of a Sibyl is that of the Tiburtine in the church of Sta. Maria Aracoeli in Rome.

The first, and perhaps the most poetic Choir of them, is on the pulpit of S. Andrea at Pistoia, sculptured by Giovanni Pisano in 1301; but from that time, until the fifteenth century, we find no other groups of them. Then appeared a great many representations, and their number increases rapidly to as many as thirteen, the last of whom is the Queen of Sheba, who is called Nichaula, and is fabled to have foretold to King Solomon the Advent of a Messiah. The usual numbers, however, are three, four, six and ten; and in such groups they have been designed by the greatest artists. Giotto,[34] Perugino,[35] Pinturicchio,[36] Raphael,[37] and Michael Angelo,[38] are but a few of these. Not only throughout Italy, but to the Northern Art Schools of Germany and Flanders, the same cult spread; and we find them introduced into sculpture, painting and engraving. Sibyls assist, as interested and sympathizing spectators, in every scene of Holy Writ. They meet us even in painted windows and illustrated books of devotion.[39] It is therefore not remarkable to find them here; and, if one recognizes the attitude of mind, with which they were regarded by the Renaissance Catholic, they are even most appropriate. The number chosen is in accordance with that fixed by Varro, and with the exception of the Cumaean, who seems to take the place of the Cimmerian in his list, the choice of prophetesses is the same.

For the purpose of study, let us begin at the Western door; and commence with

The Delphic Sibyl.

Delphi, famous in ancient times for its Oracles, would not unnaturally suggest itself to these early students of Greek art and literature as one of the places whence prophecies of the Redemption of the World should come. Hence Plutarch calls her the first of the Sibyls. According to Pausanias, the Erythraean Sibyl, although a native of Marpessus, or Erythrae, in the Troad, lived mostly at Samos, and visited Clarus, Delos, and Delphi, at all of which places were shrines dedicated to the Pythian Apollo, whose special gift this form of prophetic utterance was said to be. Later tradition would seem to have divided her attributes into at least three, and given them separate existence. Here she is shown as a stately woman, bearing in her left hand a decorated horn from which issue flames. Her right hand rests on a tablet supported by a winged sphinx, which bears the words:

IPSVM TVVM CO
GNOSCE DEVM
QVI DEI FILIVS EST

(Know thy God Himself, Who is the Son of God.)

Beneath her feet a label records her name, and the fact that she is mentioned by Chrysippus in his Book of Divination. We find[40] that this figure was executed in 1482 by Giuliano di Biagio and Vito di Marco, who probably also made the design for the work, as the payment they received was 579 lire 10 soldi. We may compare this amount with the sum paid in 1866–69 for the restoration of the same Sibyl. It was 2,341 lire 17 c.

The Cumaean Sibyl.

It is not clear why this Sibyl is so named, especially as it provokes confusion with the more celebrated “Sibilla Cumana.” Apparently the Cimmerian Sibyl is intended. Ferdinand Piper tells us that she was sometimes styled the Italian Sibyl,[41] and mentions other variations of the name: “Cymea, Chymerea or Chimica.” According to the label, supported behind her by two charming putti, she is said to have been mentioned by Piso in his Annals. Here she is represented as an excited-looking woman, with loose hair scattered over her shoulders. She bears in her hand a tablet, with the following words inscribed upon it:

ET MORTIS FATVM FINI
ET, TRIVM DIERVM SO
MNO SUSCEPTO TUNC
AMORTVIS REGRESSVS
INLUCEM VENIET PRIM
VM RESURRECTIONIS
INITIVM OSTENDENS.

(He shall accomplish the fate of death, having undergone a sleep of three days. Then being returned from the dead, he shall come into the light, showing the first beginning of the resurrection).

This design is said to be the work of Luigi di Ruggiero, called l’Armellino, and Vito di Marco;[42] but, except a notice dated 1482[43] of payments to the first-named worker for marble cut by him for work on “li spazi di Duomo e per le Sibille,” we have no further record as to the author of this particular design, or its cost. We find, however, that in the restoration above referred to, it cost 2,581 lire 80 c.

The Cuman Sibyl.

This Sibyl is famed in poetic story as having been visited by Æneas: an interview described with much graphic minuteness by Virgil, in Book VI. of the Æneid. Endless legends have accumulated in connection with her, and her presence is associated with many spots in and around Naples. Ferdinand Piper states that the names of Amalthea, Demophile, and Herophile have been given to her by different writers,[44] and that Justin Martyr asserts that she was daughter of Berosus, and came from Babylon to Campania. She is said to have lived for a thousand years; and to have been the ancient prophetess, who offered the Sibylline Books to Tarquin. These books, the oldest collection of which was, according to tradition, made about the time of Solon and Cyrus, by the Sibyl of Marpessus (the Erythraean Sibyl), at Gergis, on Mount Ida, found their way thence to Erythrae; from there to Cumae; and so to Rome. In 83 B.C. they were burned; but fragments of their contents continued to exist orally until A.D. 12, when they were collected and revised by the Emperor Augustus, and were surviving in 363. In the year 400 they were again destroyed by Stilicho; and the present so-called Sibylline books are a spurious invention of Jewish and Christian writers.

Here she appears as a somewhat severe old woman, with a veil wound round her head. In her right hand she carries the mistletoe bough of the Virgilian story; and with her left she clasps to her three books. Piled on the ground to her right, and burning, are six more, representing those destroyed by her in the Tarquinian legend; and above her left shoulder two flying cherubs bear a tablet, with the following inscription:

VLTIMA CVMAEI VENIT IAM
CARMINIS AETAS MAGNUS
ABINTEGRO SAECLORVM
NASCITVR ORDO IAM RE
DIT ET VIRGO, REDEVNT
SATVRNIA REGNA, IAM
NOVA PROGENIES CAELO
DEMITTITVR ALTO

(Now has come the last period of Cumaean song,
A great order of the ages is born afresh.
The Virgin now returns; the kingdoms of Saturn return.
Now a new progeny is sent down from lofty Heaven.)

Her label bears the words “Sibilla Cumana meminit Virgilius. Eclog. IV.”

This figure is the work of Giovanni di Maestro Stefano di Giovanni and his scholars, and was executed by him in 1482.[45] He received for it the sum of 697 lire, 9 soldi and 2 c. It was restored at the same time as the other Sibyls, in 1866–69, at a cost of 2,743 lire 6 c.

The Erythraean Sibyl.

This Sibyl, as we have already seen, is one of those named in the earliest lists by Pausanias. She is said to have been a native of Marpessus or Erythrae in the Troad, and he, as well as some other writers, gives her the name of Herophile; one authority however speaks of a Trojan Sibyl, whom he calls Herophila, and names the Erythraean one, Symmachia. She lived, as we have said before when writing of the Delphic Sibyl, chiefly at Samos, but visited Clarus, Delos and Delphi. This would, no doubt, account for the difficulty in distinguishing the various place-names attached to these different women. As we have also seen above, the Sibylline books are said to have been once preserved at Erythrae, and Lactantius attributes to her the famous acrostic which announces the Coming of the Anointed One, Son of God Himself, as Saviour of the World. Here she is depicted as a tall patrician lady, with a rather forbidding countenance, and a very curious head-dress, which partially envelops her face. Her right hand clasps a closed volume, while the left rests on an open book, supported by a carved lectern. On the pages of this book are written the following words:

(From the High Habitation of Heaven God has looked down on His humble (servants), and shall be born in these most recent days of a Hebrew Virgin in the cradle of the earth.)

Beside her on a stool is a tablet, telling us that this is the Erythraean Sibyl, whom Apollodorus claimed as his fellow citizen. This Sibyl was designed and executed by Antonio Federighi in 1482; and we are told that he received 649 lire 17 soldi for it.[46] It is interesting to note that this and the Samian are the only Sibyls signed by their designers. Federighi’s evident taste for faithful representation of the costumes of his period, apparent also in his other works, would account for the rather bizarre head-dress above referred to. The cost of restoration of this Sibyl was 2,043 lire 13 c.

The Persian Sibyl.

Ferdinand Piper, quoting a scholiast on Plato,[47] identifies this Sibyl with the one elsewhere variously called Chaldaean, Babylonian, Egyptian and Hebrew. He tells us further, that tradition called her also the daughter of Berosus, and daughter-in-law of Noah, which raises confusion with the Cuman.[48] He adds, also, that sometimes the name of Sabbe is given to her, and sometimes that of Sambetha. Nothing more is known of this Sibyl; but it is worth noting that the prophecy here attributed to her is the only one that does not deal with the Birth or Atonement of Christ.

She is represented as a pleasant-looking woman of middle age, with her head bound up in a simple veil. In her left hand she carries a book, and with her right she draws attention to a tablet, resting on a carved pedestal, with an inscription as follows:

PANIBVS SOLVM QVINQVE
ET PISCIBVS DVOBVS HO
MINVM MILLIA IN FOENO
QVINQVE SATIABIT RELI
QVIAS TOLLENS XII
COPHINOS IMPLEBIT
IN SPEM MVLTORVM.

(With five loaves and two fishes He will satisfy the hunger of five thousand men on the grass. Taking up the remains, he will fill twelve baskets, for the hope of many.)

Beneath her feet, a label informs us that it is Nicanor who bears record of her. Urbano di Pietro da Cortona, Antonio Federighi, Vito da Marco and Luigi Ruggiero (l’Armellino) received commissions to execute these Sibyls on September 20th, 1481;[49] but Urbano does not appear to have received his payment of 605 lire 12 soldi for the execution of this one, until October, 1483.[50] The sum paid to restore his work was 3,153 lire 84 c.

5. The North Aisle.

The Albunean Sibyl.

This prophetess, as we gather from the label placed beneath her feet, was also styled the Tiburtine Sibyl, because she was “honoured as Divine at Tibur.” From a Christian point of view she is perhaps the best known of all the Sibyls, and the representations of her in art, still extant, are many and very varied in conception.[51] The Emperor Augustus is said to have visited her, and, as a result of her prophecy, erected the altar inscribed “ARA PRIMOGENITI DEI,” now inclosed in the Cappella Santa (or di S. Elena) of the Church of Sta. Maria Aracoeli in Rome.

She is here represented as a tall and youngish woman, with a curious pointed head-dress. In her right hand she carries an open book; while above her left shoulder, and attached by a ribbon to the neck of a small cherub, is a tablet on which are the words:

NASCETVR CHRISTVS
IN BETHLEHEM ANNVN
CIABITVR IN NAZARETH
REGNANTE TAVRO PACI
FICO FUNDATORE QVIE
TIS. O FELIX MATER CV
IVSVBERA ILLVM LACTA
BVNT

(Christ shall be born in Bethlehem. He shall be announced in Nazareth, the peaceful Taurus (the Bull) being in the ascendant, the founder of peace. Oh Happy Mother whose breast shall give him milk.)

This Sibyl was designed by Benvenuto di Giovanni del Guasta in 1483,[52] and is a fine specimen of his work; but it is not known definitely who executed this, or indeed any of the four remaining Sibyls. We read, however, that Giuliano di Biagio was in this year paid 41 lire 15 soldi for the carriage of 9,310 lbs. of marble for this work,[53] so presumably he and his assistants executed some if not all of them. 2,149 lire 35 c. were paid for the restoration of this Sibyl in 1866–69.

The Samian Sibyl.

Of this Sibyl we know nothing, and can only point out, as in the case of the Delphic and Erythraean Sibyls, that the latter of those prophetesses, though born in the Troad, made her principal abode at Samos: and that thus these three may have been one and the same person. We are told, by the label beneath her representation, that she is spoken of by Eratosthenes, a writer quoted by Lactantius, and whose work was one of the first books printed in Italy in 1465.

ALINARI PHOTO.]

[DESIGNED BY MATTEO DI GIOVANNI BARTOLI

VII. THE SAMIAN SIBYL (No. 29)

This figure is one of the most beautiful of all the ten Sibyls, and well it may be, seeing that it was designed by that delightful draughtsman and earnest artist, Matteo di Giovanni Bartoli. A slender princess, with flowing draperies, she supports with her left hand a handsomely-bound open volume. A curious and characteristic feature of Matteo’s work is evident in the charming cherub-head, with outspread wings, that clasps a girdle round her robe below the hips. Beside her on a tablet, upborne by two lion-headed figures, is the following inscription:

TV ENIM STVLTA IVDAEA
DEVM TVVM NON CO
GNOVISTI LVCENTEM
MORTALIVM MENTI-
BVS SED ET SPINIS CO
RONASTI HORRIDVM
QVE FEL MISCVISTI

(For thou, foolish Judaea! hast not known thy God, shining in the minds of men. But thou hast both crowned Him with thorns, and hast mixed for Him nauseous gall.)

At the foot of the tablet is the designer’s signature, with the date 1483. (Ill. VII.)

Matteo di Giovanni received for this design 4 lire only,[54] on May 23rd, 1483; but it cost 2,654 lire 52 c. to restore.

The Phrygian Sibyl.

Of this Sibyl also nothing is known, though she too has been confounded with the Delphic Sibyl. Most of the longer lists, however, include both. From the label designating her we learn that she prophesied at Ancyra. She is here brought before us attired in what we may suppose the artist intended to represent Phrygian or semi-Oriental dress. She holds aloft in her left hand a small book open at the words:

(I am the only God, and there is no other God.)

Her right hand directs attention to a tablet, on a lyre-shaped support, between which are seen half-length figures and heads of nude suppliants, apparently rising from the grave.

The inscription on the tablet runs as follows:

TVBA DE CAELO VOCEM LV
CTVOSAM EM ITET TARTARE
VM CHAOS OSTENDET DEHIS
CENS TERRA VENIET AD TRIBV
NAL DEI REGES OMNES DEVS
IPSE IVDICANS PIOS SIMVL
ET IMPIOS TVNC DEMVM IM
PIOS IN IGNEM ET TENEBRAS
MITTET QVI AVTEM PIETA
TEM TENET ITERV VIVENT

(The trumpet shall utter from Heaven a mournful sound. Yawning earth shall show Tartarean Chaos. All Kings shall come before the Tribunal of God. God Himself judging the Evil and the Good together. Then at length He will send the wicked into fire and darkness. But whosoever will keep righteousness shall live again.)

Luigi di Ruggiero (l’Armellino) and Vito di Marco are generally reputed to have devised and executed this design, but no record exists on the subject. The cost of restoration was 2,433 lire 91 c.

The Hellespontine Sibyl.

The inscription beneath the feet of this Sibyl says that she was born on Trojan soil, and was, according to Heraclides, a contemporary of Cyrus. Hence, no doubt, she also has been confused with the Erythraean Sibyl. It is very probable indeed, as we have before hinted, that time, tradition, and the varying expressions of different writers have divided the personality of that one Sibyl into several, according to the various places that she is reported to have visited.[55]

ALINARI PHOTO.]

[DESIGNED BY NEROCCIO DI LANDI

VIII. THE HELLESPONTINE SIBYL (No. 31)

The figure is a graceful one, but suggests somewhat gigantic proportions. Her hair flows over her shoulders, though partially confined by ribbons, and crowned with a jewelled diadem. In her left hand she holds a half-open book. Her robe is loosely confined by a small girdle set with gems.

On her left, a tablet is borne by two columns, seated in front of which are a Wolf and a Lion (the Marzocco), with their hands amicably clasped: an allusion perhaps to the then recent treaty between Siena and Florence.[56] The inscription on the tablet runs thus:

IN CIBVM FEL IN SITIM ACE
TVM DEDERVNT HANC
IN HOSPITALITATIS MOSTR
ABVNT MENSAM; TEMPLI
VERO SCINDETVR VELVM
ET MEDIO DIE NOX ERIT
TENEBROSA TRIBVS HORIS.

(For food gall, in his thirst they gave him vinegar, they will show this table of inhospitality. The veil of the Temple shall indeed be rent, and at mid-day there shall be black night for three hours.)

This fine design was the work of Neroccio di Bartolommeo di Benedetto Landi in 1483,[57] and is a noble specimen of his style. We do not know what he received for the work, but it is probable that it was the same sum as that given to Matteo di Giovanni. Nor, as we have seen, do we know who executed this and the adjacent designs.[58] (Ill. VIII.)

The Libyan Sibyl.

According to Pausanias, the Libyan was the oldest of all the Sibyls, and was the daughter of Zeus and Lamia. More than this nothing is known of her, but her label tells us that she is spoken of by Euripides. She is a striking figure, her black marble face, neck, hands and feet, producing a remarkable effect. She is veiled and crowned with a garland of flowers. In her left hand she grasps a small open scroll, while in her right she shows an open book with the words:

(Receiving buffets he will be silent, to blows he will give his innocent back.)

On her left is a tablet, borne by intertwined serpents, the words written upon it being:

IN MANVS INIQVAS
VENIET. DABVNT DEO
ALAPAS MANIBVS IN
CESTIS. MISERABILIS.
ET IGNOMINIOSVS.
MISERABILIBVS SPEM
PRAEBEBIT.

(He shall come into unjust hands. With impure hands they shall give stripes to God. He miserable and in ignominy will give hope to the miserable.)

Guidoccio Cozzarelli was the author of this design in 1483,[59] but here again there exists no record of the sum paid for it. We may suppose though that these designs were all paid for at about the same rate.[60] The expense of its restoration was 2,352 lire 16 c.

With the examination of the Libyan Sibyl, we find ourselves again at the Western end of the Church, and must betake ourselves back to—

6. THE NORTH TRANSEPT.

This Transept is covered with three large designs, all executed during the Rectorship of Alberto Aringhieri; two of which, at least, may have some political significance.

The first we come to is—

The Expulsion of Herod (No. 27).

This vast composition, designed by Benvenuto Giovanni del Guasta in 1484–85, and for which he received 78 lire,[61] is full of charming grouping and delightful suggestion. It not impossibly alludes to the expulsion, which had then but recently taken place, of Pandolfo Petrucci and his followers. It must be remembered that, though Siena at this period was not involved in important external historical events, her internal history was one long record of party faction and strife, in which Aringhieri himself played a not unimportant part. (Ill. IX.)

Benvenuto was a consummate draughtsman, and he was ably supported here by Bastiano di Francesco, who designed the delightful border of winged lions that frames the picture (Ill. XI.), and made sixty letters of marble for the same work.[62]

LOMBARDI PHOTO.]

[DESIGNED BY BENVENUTO DI GIOVANNI DEL GUASTA

IX. THE EXPULSION OF HEROD (No. 27)

(The entire panel)

We find several notices as to sums paid to workmen for executing this frieze, but only one speaks also of work on the design itself. From this, however, we learn that it was executed by Bernardino Antonio and Cristofano di Pietro Paolo del Quarantotto.[63] The other workmen employed on the frieze were Vito di Marco,[64] and Bartolommeo di Domenico.[65] With the exception of Vito di Marco, we have no record of these men, apart from notices of their work done on this Pavement. Perhaps they were scholars or apprentices of the better-known masters, and therefore not recorded more particularly. We also read that certain millers, by name Giusto Giovanni and Michele di Ludovicho, were paid 15 lire 14 c. for the porterage of 7,870 lbs. of black marble used in this design, and that “del onperadore.”[66] (Ill. X.)

ALINARI PHOTO.]

[DESIGNED BY BENVENUTO DI GIOVANNI DEL GUASTA

X. THE EXPULSION OF HEROD

The composition is most graceful and full of force. It illustrates an episode in the struggle between Herod Antipas and his brother-in-law Aretas, as a result of which the former had to evacuate his kingdom. The picture has been well restored, a re-engraving of the marble slabs on the old lines having been, to a large extent, sufficient for the main work, though the frieze has had to be entirely renewed. A group of soldiers, among whom is one extremely striking man’s figure in full armour, has been particularly successful. Over this group, in a high tree, an eagle maybe seen protecting her nest of young ones from the attacks of a serpent, possibly alluding to the same political events referred to above. The charming cherubs, supporting a tablet in the upper part of the composition, upon which is engraved a long quotation from Josephus, describing the scene depicted, have been renewed, and the damaged originals transported to the Museum of the Opera.[67] With them is also the original tablet, which curiously enough on removal was found to be a memorial slab of an earlier date, bearing on the reverse side a fine effigy of a cleric.[68]

The last restoration of this design took place between the years 1869–1878 and, together with the Pavement around it, cost 2,156 lire 63 c.; while that of the friezes, around this and the next design, cost another 3,490 lire 12 c.

ALINARI PHOTO.]

[DESIGNED BY BASTIANO DI FRANCESCO

XI. DETAIL OF THE FRIEZE OF LIONS

Beyond this fine scene we come to another, still more remarkable, if not quite so pleasing.

The Massacre of the Innocents (No. 26).

This, perhaps, is the most striking of all the scenes on the Pavement, and as interesting historically as artistically. The artist who designed it, Matteo di Giovanni Bartoli, has thrown into it all the force of his fancy and skill. It is extraordinarily full of life, and vivid with imagination. The same artist executed certainly three, if not four, more designs of the same subject, two of them being pictures still existing in Siena itself;[69] and it is extremely interesting to compare his treatment of it in all these three. Authorities differ as to the dates of these two paintings, but admittedly there was an interval of ten years between them. That in S. Agostino, and most probably also the very similar painting by the same artist at Naples, come in point of date almost immediately subsequent to this design for the Pavement, and resemble it very closely. At this period all Italy was convulsed with horror at the awful Sack and Destruction of Otranto, which had occurred on the 11th of August, 1480.[70] We read that 1,200 persons were massacred, and that most of the children were sold as slaves. The shock to the Christian world was so terrible that the Pope, Sixtus IV., in an Encyclical addressed to all the cities of Italy, called their attention to the disaster, pointed out to them that none of them, however remote, was safe, and implored them, setting aside their party divisions, to combine in the cause of mutual protection against the Moslem. Alfonso, Duke of Calabria, son of Ferdinand, King of Naples, then living as ruler in Siena, was hastily recalled to take command of an expedition against the common enemy: and it is, I submit, not straining a theory too far, to suppose, that Matteo di Giovanni may have been directed to design these scenes on the Pavement of the Duomo, for the Church of S. Agostino, and for the Church of Sta. Caterina a Formello at Naples, as an object lesson to recall to the public mind, through the medium of a Scriptural Tragedy, the horrors to be endured at the hands of the unspeakable Turk. They are all executed with a force and a suggestiveness, so vivid as to be painful in their intensity. The successful results of these three probably inspired the fourth,[71] which is somewhat less ferocious, and certainly more graceful and pleasing.

LOMBARDI PHOTO.]

[DESIGNED BY MATTEO DI GIOVANNI BARTOLI

XII. THE MASSACRE OF THE INNOCENTS (No. 26)

(The entire panel)

Unable to use on the Pavement the brilliant pigments so lavishly employed in the paintings, the artist has introduced, wherever possible, marbles of many and varied colours; and when upon these multi-coloured materials are super-imposed most elaborate designs, the whole produces the effect of a gorgeous piece of bizarre jewellery. Herod sits on a splendid Renaissance throne of carved marble, in a colonnade, adorned with panels[72] of classical scenes. A sportive frieze of marble Bacchanals is introduced along the top of the composition, broken by circular windows, from which groups of impish children look down complacently and even laughingly, on the dreadful slaughter below. The armour of Herod and his soldiers is of the most magnificent kind, and we may notice again the artist’s affection for finishing a clasp with the head of an animal or a human being.[73] (Ill. XII.)

It is evident from the style of this work that it is by Matteo di Giovanni Bartoli, and his authorship has never been questioned, though there is no record of any commission or payment to him. The date of its execution (1481) is fixed by Tizio,[74] and by two records of payments for materials used upon it.[75]

ALINARI PHOTO.]

[DESIGNED BY MATTEO DI GIOVANNI BARTOLI

XIII. THE MASSACRE OF THE INNOCENTS

We have no record as to who executed the very charming frieze of putti and dragons, which borders the bottom and the left side of this picture; nor that of greyhounds and fountains, which incloses the other sides, and it is not easy to suggest any reason why two such different designs should have been employed for the same picture. They are evidently designed by different hands, and were probably executed like the other friezes by the Cathedral workmen mentioned above. (Ill. XIII.)

The whole work has been apparently restored several times; for we find in the notes of Abate Faluschi,[76] that it was restored in 1790 by Matteo Pini, after the designs of Carlo Amidei, and at this very day some of the worn-out stones are being renewed, and the line of drawing re-trepanned and stuccoed.

The third picture in this transept is:

The Relief of Bethulia by Judith. (Judith, cap. xiii., xiv., and xv.) (No. 25.)

Whether this picture had any political or semi-political reference we do not know. The small fortress-towns in the Sienese contado were at this time continually being relieved and changing hands, but we cannot now identify this scene with any particular event. It is interesting, though, to note that it was planned during the Rectorship of Savino di Matteo di Guido Savino, who was, on January 26th, 1480, deposed from his post for being one of the “Riformatori.”[77]

LOMBARDI PHOTO.]

[DESIGNED BY URBANO DA CORTONA (?) OR MATTEO DI GIOVANNI BARTOLI (?)

EXECUTED BY ANTONIO FEDERIGHI

XIV. THE RELIEF OF BETHULIA (No. 25)

(The entire panel)

The notices as to this work are few and vague: but we know from Tizio[78] that it was laid down in 1473, and further that the frieze of “reels” (naspatoio), surrounding it, was executed by Urbano di Pietro da Cortona, Giovanni di Stefano di Giovanni, Bartolomeo di Domenico Calabrone and Francesco di Bartolomeo (perhaps his son).[79] It is generally supposed that the design itself was the work either of Urbano da Cortona or of Matteo di Giovanni Bartoli, and the execution is attributed to Antonio Federighi.[80] (Ill. XIV.) However this may be, it is a work full of charm, recalling examples of the most poetic period of Florentine art. As usual in work of this period, several episodes of the story are told in various parts of the picture. On the extreme right, now much injured, and partly obliterated by the Pisani’s pulpit, we can still trace Holofernes’ tent, and the gruesome tragedy therein enacted. Above the middle of the picture, over the hillside, upon which bloom myriad flowers amid purling brooks, comes Judith, a figure of extreme grace, followed by her maid, who bears on her head a basket, containing the tyrant’s head.[81] (Ill. XV.) To the left is the towered city of Bethulia, from which issue troops of horsemen, intent upon victory in the fight, which is depicted in the centre of the composition. Beside the gate of the city, one may notice a group of a knight with his squire arranging the harness of his horse. (Ill. XVI.) We may also remark the introduction here of birds. In the extreme left corner are two parent birds, sitting in a bush, guarding their young ones in a nest, whilst above Holofernes’ tent are perched two waiting ravens.

ALINARI PHOTO.]

XV. DETAIL FROM THE RELIEF OF BETHULIA]

This work was also restored, or, as Abate Faluschi puts it with much truth, “modernized” (modernata) by Carlo Amidei and Matteo Pini in 1790, so that we cannot now know how much of the original work has perished. It is not unlikely that, in any case, it may have been a composite design from the hand of more than one artist. It is, however, worth noting that, whereas the design last described depends largely for its effect on varied colour, this one, the Expulsion of Herod, and the other contemporary picture of the Story of Jephthah, presently to be described, show how much can be done by the use of line alone.

ALINARI PHOTO.]

XVI. DETAIL FROM THE RELIEF OF BETHULIA]

Ascending a wide step, we come to a work of much older and more archaic character, which I propose to include in my seventh division.

7. THE CHOIR AMBULATORY.

The Story of Joshua’s Victory over the Amorites (No. 22), and the Slaughter of the Five Kings.