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The beauty of Perugia doesn’t come from her majestic monuments or impressive squares, but from the personal experience that is felt by walking through the alleys of her historical centre.

Saint Ercolano church

Wandering the city’s streets, it’s possible to end up being in wonderful corners with stunning landscapes that are captured by lots of tourists, arrived in the city exactly for this peculiarity. As an unrepeatable treasure hunt of amazing and unique views, inspiration for paintings by all the ages’ artists.

In the frescoes of the Priori Chapel, a chapel inner the National Gallery of Umbria, it’s portrayed the pictorial cycle of Saint Ludovico da Tolosa and Saint Ercolano lives, by the Perugian artist Benedetto Bonfigli. The episodes of Saint Ercolano’s life, one of the three patrons of Perugia, show a representation of the city in the fifteen century, with the numerous towers not yet destroyed. Even if the landscape it’s different from today, some elements are still recognizable.

The episode La presa di Perugia da parte di Totila [Totila’s siege of Perugia] features the Goti conquer of the city and the martyrdom of Saint Ercolano, whose burial is portrayed on the lower right, just in front of the well identifiable façade of the homonymous church.

 

 

La presa di Perugia da parte di Totila [Totila’s siege of Perugia], by Benedetto Bonfigli

The next episode, Prima traslazione del corpo di Sant’Ercolano dalla prima sepoltura alla Basilica di San Pietro [Translation to San Pietro], shows the displacement of the Saint obsequies from the Saint Ercolano church to the Saint Peter cathedral, with a huge procession. In this fresco is possible to see in the foreground, on the right, the red and white façade and the impressive bell tower of the Saint Peter cathedral.

Translation to San Pietro, by Benedetto Bonfigli

While, on the centre of the background, it’s visible the basilica church of Saint Domenico with his famous stained-glass window and the bell tower, whose upper part was demolished after the Rocca Paolina construction. Another example of a Renaissance representation of Perugia, it’s portrayed in the panel Gonfalone della Giustizia by the most famous Perugian artist, Il Perugino. In this painting, which is now in the National Gallery of Umbria, it’s seen, in the foreground, a view of the Porta Eburnea district, one of the five districts of the historical centre of Perugia, as a beautiful postcard from the sixteen century.

Gonfalone della Giustizia by Il Perugino

One of the most famous Perugian landmark is the Rocca Paolina. Built by the will of Pope Paolo III Farnese, from whom it takes the name, was erected between 1540 and 1543, as an emblem of the Pope supremacy over the city. After the annexation of Perugia in the kingdom of Italy, it was gradually destroyed, till the small portion visible today. Two little paintings of the Perugian artist Giuseppe Rossi, that are now in the National Gallery of Umbria, show the majesty and the impressiveness of the fortress that, before the demolition, englobed all the southside of the city.

It’s interesting how little it’s remained of the original structure: the Pope Palace, at the top right of the board, it’s today replaced by Piazza Italia, Giardini Carducci and Palazzo della Prefettura. While the so-called Tenaglia [Pincer], at the bottom left, stood in the place where today there is Piazza Partigiani.

The pictorial representation of Perugia’s beauties it’s not an exclusive prerogative of Perugian artists, but it’s seen also in foreign artists or artists that come from other parts of Italy that, after a long-term residence, fell in love with the city and portrayed it in fascinating paintings.

Arco Etrusco, by Luigi Marzo

Luigi Marzo is an artist from the area of Salento who, after coming to Perugia to study at the university, had been enchanted by the city, and decided to remain to live there. In the small expressionistic painting called Arco Etrusco, he represents one of the landmarks of the city, the north gate of the Etruscan wall. Marzo chose to portray the Arch focusing not on an accurate and objective representation but expressing through the painting his sensations and emotions over the place illustrated. The result is an intimate and personal artwork. The little painting by the Dutch artist Christian Seebauer, shows a view of Perugia from the Pincetto zone. Comparing the picture to a photograph, the confrontation is surprising. The punctuality ad accuracy with whom the painter has depicted all the details is really remarkable and demonstrates the admiration of Seebauer for the city, grown during his studies at the University for Foreigners of Perugia.

 

Perugia, Christian Seebauer

 

The last suggested painting belongs to Valerio Lombardelli, aka Wallas, an artist from the city of Pesaro. The print, titled Perugia, Quando Scende La Notte, Si Accendono Le Luci E Inizia Lo Spettacolo Dell’amore [Perugia, when the night falls, the lights come on and the show of love begins], represents the most emblematic place of the city, the IV November Square, with the Major Fountain and the staircase of the Priori Palace. The work, part of a series of paintings dedicated to the city, presents the typical characteristics of the artist’s style, with bright and unnatural colours and a light sight despite the starry night. A dual representation, intimate and explosive, that proposes herself as an invitation to visit Perugia.
The illustration of Perugia’s monuments and landscapes doesn’t end with these few examples, there are countless paintings and drawings by more or less famous artists that, every year, engage in the city representation.
A pure and simple act of love, a gratitude gesture to a city that hosted them and made them feel home. In fact, whether it’s writing, music or painting, art is a necessary expression of feelings, and there’s nothing that inspires more than a beautiful view.

 

Perugia, Quando Scende La Notte, Si Accendono Le Luci E Inizia Lo Spettacolo Dell’amore [Perugia, when the night falls, the lights come on and the show of love begins], Wallas

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An enigmatic artwork, laying between the snow-white walls of an unfinished church in Foligno: a cosmic union between sacred and profane.

In the nave of a church dedicated to the Annunciation and suspended between Baroque and Neoclassicism – its beauty and simplicity combined into a space of great symbolic and cultural significance – visitors are awed by a body of time-cancelling perfection; an artwork of historic value for its enigmatic and strongly characterized aura: the Calamita Cosmica (Cosmic Magnet) by Gino de Dominicis.

A monumental mostrum

Time has stopped upon a mighty white skeleton twenty-four meters long, perfectly replicating the bone structure of the human body; the skeleton has a thin and pointed nose, splitting the body in half and introducing conflict and division in the delicate lines of the face, making it some sort of monumental mostrum and generating a sense of inferiority and littleness in the observer. The eyes are sunken into a deep inward gaze, the arthritic hands and the long spindly fingers hold their own mysterious elegance; the only thing that breaks the purity of the white bones is a golden shaft, the so-called magnet, nine-meters high and balanced upright on the phalanx of the right middle finger[1].

 

Calamita Cosmica

The magnet that tells the time

The name, Calamita Cosmica, derives from the existence of a profound relationship between the white skeleton and the cosmic world: the golden shaft also known as magnet or gnomon, can tell time. The magnetic field created by the shaft pervades the whole skeleton – he is the creator and the beneficiary.
The artist could feel the weight of the human condition and was obsessed by the reality of age and by the cosmos: in his letters on immortality he wrote: «Aging is an illness […] corroding body and mind […] it is a tragic problem […] by stopping time at a chosen age and interrupting age, man would break the spell of the most mysterious dimension regulating the universe, and this would be the first step towards the possibility of a larger comprehension of life»[2].
The masterpiece was shown at Castel Sant’Elmo in Naples, at the Mole Vanvitelliana in Ancona, at the Royal Palace in Versailles, in the square of the Royal Palace in Milan and at the MAXXI Museum in Rome, finding its definitive location in the former church of Holy Trinity in Annunciation, in Foligno[3].

The unfinished church of Foligno

The church itself has a controversial history and background. It was built between 1760 and 1765 – when it was consecrated – to be one of the most beautiful churches in the Foligno area. It bares the prestigious signature of Carlo Murena, scholar of Luigi Vanvitelli, and was meant to embody the highest architectural ambitions, topped by refined plaster decorations, but was instead left unfinished. From the beginning it had been destined to be a church, instead it was also used as a granary and a warehouse; today it has become an exhibition area[4]. Probably, its bare and unfinished architectures is what makes it such a fascinating space, where time feels still and suspended.
Two realities so far from one another, yet so close. Two completely contrasting styles: on one side, the neoclassicism and perfect architectural design by Carlo Murena, on the other, pure innovation of an immense white skeleton.
Two different and opposing destinations: sacred and profane, two similar yet contrary natures creating the perfect unity in one of the most characteristic cities in Umbria.

 

Gino de Dominicis

In the second half of the Twentieth century, Italy is enriched by an eclectic artist: Gino de Domenicis (Ancona, April 1st, 1947 – Rome, November 29th, 1998). He studied at the Art Institute in Ancona; in 1968 he moved to Rome, enlivening its artistic scenery by displaying his artworks in the streets and squares. De Dominicis has always been the main custodian and defender of his artworks: with lucidity and relentlessness, during his thirty-year long activity, he tried to subtract them from the homogenization of the mass media and the artworld, escaping any attempt of classification of his research within a specific current and opposing any publication of catalogues and books about his work. Regardless, his artworks were admired in the private galleries and public museums from Rome to Paris, from Grenoble to London, in New York and at many editions of the Venice Biennale.
Especially through his art, but also with verbal declarations and communications, he has always claimed for the visual arts a special mission and condition of existence: his is not an art reflecting on art, but an art that reflects on life[1].
His artworks reclaim the power of image and tackle the fundamental questions: death, mystery of creation, the end of history and art as a practice to stop time. The objects had to be durable and immobile in their existence, so they could resist; the Calamita Cosmica, immobile for years inside the ex-church of Santissima Trinità in Annunziata in Foligno, perfectly embraces these principles.

 

[1]N. Bryson, The Buddha of the future in De Dominicis. Selected works on the art and the artist, by Gabriele Guercio, Umberto Allemandi e C. Torino, Stamperia artistica nazionale, 2003, pp. 28-29; G. di Pietrantonio e I. Tomassoni, Calamitati da Gino. Centro Italiano Arte Contemporanea di Foligno, 26 November 2011-14 January 2012, promoted by Fondazione Cassa di Risparmio di Foligno, p. 4.

[2]G. Guercio, Raccolta di scritti sull’opera e l’artista, Torino, Umberto Allemandi e C. Stamperia artistica nazionale, 2003, p. 73.

[3]G. di Pietrantonio e I. Tomassoni, Calamitati da Gino, Centro Italiano Arte Contemporanea di Foligno, 26 November 2011- 14 January 2012, promoted by Fondazione Cassa di Risparmio di Foligno, p. 3.

[4]G. Bosi, Foligno, una stagione: la città tra Otto e Novecento, Foligno, Orfini Numeister, 2009, p. 100.

 

[1]Filiberto Menna, De Dominicis o della immortalità in De Dominicis. Raccolte di scritti sull’opera e l’artista curated by Gabriele Guercio, Umberto Allemandi e C. Stamperia artistica nazionale, Turin, 2003, p. 13.

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Umbria preserves the memory of Raphael’s extraordinary artistic story; throughout the region, in fact, Rapahael left traces, direct or indirect, of his art.

Crucifixion Gavari

He was one of the most famous painters and architects of the Renaissance. He considered one of the greatest artists of all time, his works marked an essential path for all subsequent painters and he was of vital importance for the development of the artistic language of the centuries to come.
Raphael was born in Urbino in «the year 1483, on Good Friday, at the tree in the morning, by Giovanni de’ Santi, a painter no less excellent, but a good man of good talent, and capable of directing his children to that good way which, unfortunately for him, had not been shown to him in his beautiful youth»[1]. A second version identifies the artist’s birth day on 6th April.

The school of Perugino

The city of Urbino was decisive for young Raphael: indeed, from a very young age, he had access to the rooms of Palazzo Ducale, and he could admire the works of Piero della Francesca, Francesco di Giorgio Martini and Melozzo da Forlì.
But the real apprenticeship took place in Perugino’s workshop of Perugino, where he was able to rediscover, through the refined variations of the master, the rigorous spatial articulation and the monumental compositive order.
Raphael intervened in the frescoes of the College of Change in Perugia: his painting is recognizable where the masses of colour assume almost a plastic value. It is precisely in this context that Raphael first saw the grotesque, painted on the ceiling of the College, which later entered his iconographic repertoire.[2]
In 1499 a sixteen-year-old Raphael moved to Città di Castello, where he received his first independent commission: the Standard of the Holy Trinity, commissioned by a local confraternity that wanted to offer a devotional work as a token of thanks for the end of a plague. It is preserved now in the Pinacoteca Comunale di Città di Castello. It is one of the very first works attributed to the artist, as well as the only painting of Raphael remained in the city. The banner, painted on both sides, depicts in the front the Trinity with Saints Rocco and Sebastiano and in the direction of the Creation of Eve. The precepts of Perugino art are still evident, both in the gentle landscape and in the symmetrical angels.

 

Marriage of the Virgin for church of San Francesco.

 

In Città di Castello the artist left at least two other works: the Crucifixion Gavari and the Marriage of the Virgin for the church of San Francesco. In the first one it is easy to note a full assimilation of Perugino’s manners, even if we note the first developments towards a style of its own. Today it is conserved at the National Gallery in London. The second, however, is one of the most famous works of the artist, which closes the youthful period and marks the beginning of the stage of artistic maturity.
The work is inspired by the similar altarpiece made by Perugino for the Duomo of Perugia, but the comparison between the two paintings reveals profound and significant differences.
Entering the small but delightful church of San Francesco, next to the chapel calves, built in the middle of 1500 on a design by Giorgio Vasari, there is the altar of San Giuseppe, which contains a copy of the Marriage of the Virgin. The original, stolen by the Napoleonic troops in 1798, is kept in the Pinacoteca di Brera.

The works created in Perugia

Meanwhile, the artist’s fame soon began to spread throughout Umbria; thus he came to the Umbrian capital city: Perugia. In the city he was commissioned the Pala Colonna, for the church of the nuns of Sant’Antonio and in 1502-1503 the Pala degli Oddi, commissioned by the famous family in Perugia for the church of San Francesco al Prato.
In 1503 the artist undertook many trips that introduced him to the most important Italian cities such as Florence, Rome and Siena. But the commissions from Umbria were not long in coming: in 1504 was commissioned the Madonna and Child and saints Giovanni Battista and Nicola, called Pala Ansidei.
In the same year he signed in Perugia the fresco with the Trinity and Saints for the church of the monastery of San Severo, which years later Perugino completed in the lower band.
The work of crucial importance was the Pala Baglioni (1507) commissioned by Atalanta Baglioni to commemorate the bloody events that led to the death of Grifonetto, her son. The work was carried out for the church of San Francesco al Prato in Perugia. Raphael in the altarpiece represented the indescribable pain of a mother for the loss of her son and the vital disturbance, through a monumental composition, balanced and studied in detail.

 

Trinity and Saints

 

Raphael became the reference painter for the largest and most important families of Perugia such as the Oddi, Ansidei and Baglioni, establishing himself as a great artist of relief; in the contract of his work, the Coronation of the Virgin, for the church of the nuns of Monteluce, he was mentioned as the best teacher in town. Raphael died on 6th April 1520 of fever caused, as Giorgio Vasari specifies, «by loving excesses». This year marks the 500th anniversary of death.
The artist was at the top of the Renaissance artistic season, bringing his painting to the highest levels of beauty and harmony. Giovanni Paolo Lomazzo wrote: «Raphael had in his face that sweetness and that beauty of the traits that are traditionally attributed to Good».
He lived his life with great commitment and continuity, giving future generations his incredible talent and his precious art, so much that he already deserved the title of divine in life.

[1] Giorgio Vasari, The lives of the most excellent painters, sculptors and architects, Life of Raphael from Urbin, Firenze, 1568.⇑
[2] Paolo Franzese, Raphael, Mondadori Arte, Milano 2008, p. 13.⇑

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Pietro Vannucci, known as Il Perugino, is considered one of the greatest exponents of humanism and the greatest representative of Umbrian painting in the 15th century. The painter moves in a historical context that is that of late humanism. «In the city of Perugia was born to a poor person from Castello della Pieve, called Christophe, a son who at baptism was called Peter (…) studied under the discipline of Andrea Verrocchio». (The lives of the most excellent Italian architects, painters, and sculptors, from Cimabue to our times. Part two. Giorgio Vasari).

Self-portrait

Perugino was born in 1450 in Città della Pieve and its first Umbrian artistic experiences were probably based on local workshops such as those of Bartolomeo Caporali and Fiorenzo di Lorenzo. From a very young age he moved to Florence, where he started attending one of the most important workshops: Andrea del Verrocchio’s. The city of the Medici was fundamental for its formation.
His masterpieces conceal religious intimacy: the gentle hills typical of Umbria, the wooded landscape realized with more shades of green, the soft-patterned characters and the fluttering tapes of the angels are his decorative styling that he then transmitted also to his pupil: Raphael.

The works in Umbria and beyond

One of his first documented works is The Adoration of the Magi, and the gonfalone with the Pietà, both in the exhibition halls of the Galleria Nazionale dell’Umbria. In 1473 Perugino received the first significant commission of his career: the Franciscans of Perugia asked him to decorate the niche of San Bernardino.
Later (1477-1478) is the detached fresco, today in the Pinacoteca Comunale of Deruta, with the Eternal Father with the saints Rocco and Romano, with a rare view of Deruta in the lower register; probably commissioned to invoke the protection of the Saints Roman and Rocco, since an epidemic of plague raged in the territory of Perugia. In 1478 he continued to work in Umbria, painting the frescoes of the Chapel of La Maddalena in the parish church of Cerqueto, near Perugia.
When he reached fame, he was called to Rome in 1479, where he carried out one of the greatest and most prestigious works: the decoration of the Sistine Chapel, work in which also Cosimo Rosselli, Botticelli, and the Ghirlandaio. It is here that he realizes one of his many masterpieces: The Delivery of the Keys to Saint Peter, the Baptism of Christ and the Journey of Moses to Egypt. In the next ten years Perugino continued to gravitate between Rome, Florence and Perugia.
Between 1495 and 1496, he created another masterpiece: the Pala dei Decemviri, so called because it was commissioned by the decemviri of Perugia. In the same period he worked on the decoration of the Sala dell’Udienza in the Collegio del Cambio in Perugia, a cycle completed in 1500. In 1501-1504 is the year in which he made the Marriage of the Virgin, painted for the Chapel of the Holy Ring in the Cathedral of Perugia, iconography taken by Raphael for the church of San Francesco in Città di Castello.

 

Marriage of the Virgin

 

Perugino continued to receive commissions; in fact he realized the Madonna of Consolation, the gonfalone of Justice and the Pala Tezi, preserved in the exhibition halls of the National Gallery of Umbria and the Resurrection for San Francesco al Prato. Excellent works of the painter are also preserved in Città della Pieve, not far from the border with nearby Tuscany. At Santa Maria dei Bianchi and the Cathedral of SS Gervasio and Protasio, there are some of his most significant works such as the Adoration of the Magi.[1]
Following the footsteps of Perugino, you must sop in Panicale, a picturesque village that is part of the most beautiful villages in Italy. In the Church of San Sebastiano there is the work the Martyrdom of San Sebastiano, an entire wall frescoed by the artist.

 

Martyrdom of San Sebastiano

 

Another important stop to discover the whole art of the Divin Pittore is Fontignano, where in 1511 Perugino established his workshop to escape the plague. But the painter died because of the plague in 1523-1524, while he was working on a fresco depicting the Adoration of the Shepherds commissioned for the small Church of the Annunziata. That fresco then was finished by his students, and finally a Madonna with child, the last work he completed in 1522.
Perugino was the initiator of a new way of painting; the artist goes in constant search of landscapes of wider breath, admiring the example of previous Florentines such as Filippo Lippi, Domenico Veneziano and Beato Angelico. The Perugino proceeds towards a slow and gradual conquest of the natural. The harmony inherent in the landscape of Perugia was created by a mystical approach with nature and by an art that, rather than being based on the intellect and training of the eye, as happened in Florence, flowed from the heart and strength of feelings.[2] The Perugino thus marked the taste of an era.

 

[1] Emma Bianchi, “Petro penctore”: l’Adorazione dei magi e la confraternita di Santa Maria dei Bianchi di Città della Pieve, in Perugino e il paesaggio, Silvana Editoriale, 2004, pp. 119-128.⇑
[2] Silvia Blasio, Il paesaggio nella pittura di Pietro Perugino, in Perugino e il paesaggio, Silvana Editoriale, 2004, pp. 15-41.⇑

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Berto di Giovanni is a very important Umbrian painter because he helps us understand how the art of Perugino and Raphael greatly influenced even the smallest Umbrian personalities.

Berto di Giovanni is mentioned for the first time in a notarial deed dated 3rd January 1488. His name appears in the freshman painters for Porta Sole, although some documents mention him as Alberto or Ruberto. He is mentioned Chamberlain of Art and in 1502 he receives various payments together with Eusebio da San Giorgio and Nicolò da Cesena for the fresco, now disappeared, of a room intended for the bishop in the canonical of the cathedral.

 


St. John the Evangelist writes the Apocalypse. Perugia, Nazioanle Gallery of Umbria

In Perugino’s workshop

Berto di Giovanni worked in Perugino’s workshop together with other notable personalities: Eusebio da San Giorgio, Sinibaldo Ibi, Ludovico d’Angelo and Lattanzio di Giovanni. The store was a small reality in which social contrasts, their own time and their own experience were shared. This community led to the development of a Koiné, a style in which it becomes really difficult to try to isolate individual shaded areas in precise contours, suffocated by the need to adhere to a common and winning style.[1]
The most important work is the Madonna and Child with Saints James the Greater and Francis; first in San Francesco del Monte and now in the National Gallery of Umbria. The Virgin, seated in a vast landscape, holds the Child in her lap, holding a wreath of flowers in her hands, the Saints kneeling beside her, while two angels in flight place a crown on her head. The Child derives from the overturned cardboard used for the Madonna of the Kress collection, now in the National Gallery of Washington, with appropriate modifications to the little face and the right arm to make him hold, very visibly, the crown of flowers. The landscape, which opens behind the protagonists, makes the table even more fascinating. The figurative language of the composition seems to be articulated on several registers: on the one hand the calmness of a typically composition by Perugino, on the other a more modern evolution of the characters.[2]
Dated 1507 is the Sacred Conversation, now in London at Buckinghain Palace, in which they are depicted the Nativity of the Assumption and the Marriage of the Virgin. The altarpiece shows a prevalent Peruginesque influence with some memories of Pala Ansidei by Raphael.The painter also participated in an excellent work, now preserved in the Vatican Art Gallery: the Coronation of the Virgin, made by Raphael, then completed by Giulio Romano and Francesco Penni. Berto di Giovanni took part in the construction of the predella, now in the National Gallery of Umbria.[3]

 

 

Banner in the cathedral of Perugia

 

In the four scenes the strong color contrasts show the clear influence of Giulio Romano. In fact in the last period, Berto di Giovanni was attracted by the great painter. Walking through the halls of the National Gallery of Umbria you can admire other masterpieces of the painter: St. John the Evangelist in Patmos with the Eternal and the Stories of the saint, which was executed for the Cistercians of St. Giuliana in Perugia. In the table we can see the clumsy representation of the evangelist taken from the figure of Pythagoras in the School of Athens. The last certain work preserved in the cathedral of Perugia is a standar painted in 1526 on the occasion of the plague.[4]

 

[1]Laura Teza, A painting in society: Perugino, Berto di Giovanni and the Store  of 1496, pp. 47-61, in Pietro Vannucci and the Perugian Painters of the early sixteenth century. Mondays of the Gallery. Proceedings of the Conferences 23 February- 10 May  2004, curated by Paola Mercurelli Salari, Superintendency for Architectural Heritage, Landscape, Umbria’s Historic Artistic and Ethno-anthropological Heritage, Perugia, Ponte San Giovanni.⇑
[2] F. Santi, National Gallery of Umbria. Paintings, sculptures and objects of the XV-XVI centuries, Rome, 1985, p. 140, considers it Giannicola, while F. Todini, The Umbrian painting from the thirteenth to the sixteenth century, Milan, 1989, I, p. 278 e P. Mercurelli Salari, Painter from Perugia area 9. Madonna with Child, two angels, the Saints Giacomo Maggiore and Francesco, in Perugino and the landscape, catalog of the exhibition (Città della Pieve, 28 February-18 July 2004), Milan 2004 , p .60 close to Berto di Giovanni.⇑
[3] Dictionary of Painters and Engravers Biographical and Critical, by Michael Bryan, p. 119, New Edition Revised and Enlarged, Edit by Robert Edmund Graves B.A., of the British Museum. Volume I A-K, London 1886.⇑
[4] Encyclopedia Treccani, Biographical Dictionary of Italians, Volume IX, 1967.⇑

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Art Culture Events Spare Time

Fifty years after Emma Dessau Goitein’s death, Perugia talks about a great woman. Emma lived the last years of her life in Perugia, in the city of Perugino and Pinturicchio, in the city that still preserves some of her works in the Museum of the Academy of Perugia, which is placed near a street entitled to her.

For the anniversary of his death, the Academy Pietro Vannucci and the Municipality of Perugia create an exhibition to present a rich selection of works from important public and private collections; the Academy holds ten works by Emma.

An artistic and biographic development

The exhibition develops in two paths: one at the Academy and the other at the Civic Museum of Palazzo della Penna, visible until September 9th. The exhibition curated by Fedora Boco, Maria Luisa Martella and Gabriella Steindler Moscati, embraces a very wide chronological range: from the late nineteenth-century formation to the last works of the 1940s, revealing the articulated artistic and biographical development of the author. Emma was born in Karlsruhe in 1877 from an observant Jewish family. Since she was a child she was conscious of her artistic vocation, in fact she attended courses dedicated only to men and she interested about politics. Emma was educated by her mother because her father died when she was a child; and her mother manages to reconcile respect for tradition with modernity. In 1901 she moved to Italy, first to Bologna and then to Perugia, for love of Bernardo Dessau.

 

Family photo

An exciting everyday life

The family is one of the main sources of inspiration for the painter, her favorite subjects are in fact her husband Bernardo, absorbed and concentrated, of her sons Fanny and Gabor, depicted in the various phases of their lives, as well as those of other family members like her beloved brother Ernst. Another subject widely represented by the artist is the landscape; in the landscapes Emma relies on the fresh impression plein air, she often paints the heights of Monteluce, where she lived and painted, and the places where she went on holiday.

Drawings and Xylographies

The graphic section instead is hosted at the Academy and includes drawings and xylographies that cross the entire artistic production of the author. The xylography is certainly the art in which Emma elaborates the religious and cultural world representing biblical subjects. «With this exhibition» highlighted the councilor for culture Severini «continues the cycle on the artists who animated Perugia with their art in the last century, witnesses of an artistic fervor that characterized it incisively. Emma produced paintings and engravings of a poignant intensity».

 

 

Self-portrait

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Art Columns Culture Interviews

«I do not see a concrete design, a global project that aims to promote the knowledge of contemporary art in its various forms».

Artist, university professor and art historian and much more, it is the professor emeritus of History of Art, Bruno Toscano, born in 1930. In the post-war period, with the Group of Six and with the Spoleto Prize (National Exhibition of Figurative Arts) he helped to promote Spoleto as one of the most active centers of contemporary art: a remarkable personality for the Italian art and the Umbria itself.

 

Bruno Toscano

Professor, what is your link with Umbria?

My parents were from Calabria, but I was born and I received my first education in Spoleto. Moreover, many of my researches are focused on different aspects of Umbria.

I read that you was the founder of the first Spoleto film club: today, what is your relationship with this art?

We founded, my painters friends and me, the film club immediately after the war, in 1949, as an act of freedom. We wanted to introduce many films that had been forbidden during the Fascism period. We decided to inaugurate the cineclub with “La grande illusione” Jean Renoir’s masterpiece against the war. In the program there was a lot of French cinema of the 30s, but also the Italian Neorealism, which was exploding in those years. Overall, it was a poor cinema, in black and white.

How was Umbria, from an artistic perspective, at the time of the Group of the Six (Bruno Toscano, Giuseppe De Gregorio, Filippo Marignoli, Giannetto Orsini, Ugo Rambaldi, Piero Raspi)?

It was a period of intense activity and very far from a provincial dimension. Critics and leading artists came together from the major Italian centers to Spoleto. In the jury of the numerous editions of the Spoleto Prize, which started in 1953, there were critics such as Francesco Arcangeli, Luigi Carluccio, Marco Valsecchi and artists such as Mario Mafai, Roberto Melli and Marino Mazzacurati.

How is our region today from an artistic point of view?

I do not see an effective and global project that aims to promote the knowledge of contemporary art in its various expressionsThe Ciac of Foligno is an exception, conceived as an observatory of wide visibility. But this is no t only a problem for Umbria. It is known that the decline has deep and wide-ranging origins. When knowledge is no longer considered necessary, the level of education and the interest in history and art are lowered. 

How did Umbria influence your painting?

My paintings are linked to the places that surround me. But these are not “views”, but rather a habitat full of stimulus and very engaging. There is something maternal in the earth that surrounds us, which can’t be represented through conventional figurative forms.

How would you describe Umbria in three words?

Divided between growing areas and abandoned areas; as a consequence, impoverished; despite everything, fascinating.

The first thing that comes to your mind thinking of this region…

“…fertile land of high mountain hangs …”from the “Divina Commedia” XI Canto.

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