Ilaria del Carretto: A Mother Memorialised in Marble (Part Two)

Continuing on from part one of the post on Ilaria de Carretto’s tomb, this post will focus on the analysis of the effigy and inclusion of the ten putti figures on the sides of the sarcophagus.

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Detail of the effigy of the tomb of Ilaria del Carretto

The physical appearance of the effigy not only explicitly commemorates Ilaria, it simultaneously makes reference to the wealth and prestige of the Guinigi. Each aspect of the effigy, from the costume she wears, her hair style, headdress and swollen abdomen demonstrate the duality of meaning ascribed not only to this element but to the monument as a whole by her husband. Once again in a similar manner to the inclusion of the dog, the representation of the deceased Ilaria was clearly influenced by Northern European sources. The effigy had no counterparts in contemporary Italian funerary monuments.[1] The high stiff collar with its large opening which frames Ilaria’s face, the long pendant sleeves, high waisted belt, the flowered headdress and the pointed shoes were considered the height of fashion during this period, especially among the elite classes in Northern Renaissance Italian courts.[2] It demonstrated to the contemporary viewer that Paolo wished for his wife to be portrayed in a costume associated with the wealthy elite classes of Northern European and Northern Italian courts. The effigy thus projected an image of the wealth and prestige of her husband to those who saw the tomb. Paolo wished to emphasise and promote his prestigious standing in order to justify his legitimacy as the self-proclaimed ruler and Lord of Lucca. He did so by dressing his deceased wife’s effigy in a costume appropriate for a Northern European princess. Thus Paolo used the monument to further his own political agenda and to reinforce his rule to his subjects in Lucca.

The effigy’s facial features have been somewhat idealised by della Quercia, a common practice by artists of this period when portraying those of the elite class. The domed forehead, high hairline and perfectly proportioned facial features enhance and highlight the beauty of the woman commemorated by this work. Beauty was a quality deemed essential for a Renaissance woman to possess. Physical beauty was seen as an indicator of the inner qualities of a person. Thus della Quercia depicted Ilaria in her death as an ideal woman who possessed the necessary feminine qualities, such as beauty evident from the effigy’s facial features, as well as her chasteness, evoked by the presence of the sculpted dog. Thus the artist and patron chose to add various subtle symbols to the tomb’s effigy which emphasised Ilaria’s virtuous nature.

Another powerful element of the tomb is the prominence given to the wedding ring worn on the right hand of the effigy. It is interesting to note that the effigy does not wear any other form of jewellery (apart from the diadem which will be discussed below). Therefore the inclusion of this wedding band on her ring finger clearly indicated her role as a wife and marked her for posterity as her husband’s property. The ring may have ensured that this symbol of marriage stood out prominently from the rest of the effigy and tomb.[3]

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Detail of the ghirlanda (headdress)

The headdress (ghirlanda) which adorns the effigy adds to the aristocratic semblance of Ilaria. In fact, the headdress looks similar to a crown, once again reinforcing Paolo’s aim to enhance his family’s prestige. A bronze diadem may have also been located at one time just above the effigy’s headdress.[4] The possibility of the presence of a physical jewelled crown would have made a powerful visual statement to the tomb’s audience. To associate Ilaria with royalty was an unambiguous and bold statement about her husband’s reign as the Lord of Lucca. Decorated with flowers, the headdress can also be interpreted as having connotations to fertility and in particular Ilaria’s fecundity. The allusion to Ilaria’s reproductive capabilities is complemented by further suggestion to this attribute by the inclusion of the putti carrying garlands loaded with fruit and flowers which will be discussed below.

The final element of the effigy which must be examined is the placement of the crossed hands on top of her noticeably swollen abdomen which serves as a potent symbol within this piece. Paolo clearly wished to subtly indicate to the tomb’s audience the cause of Ilaria’s death. In fact, Ilaria’s tomb is one of a very small number of art works depicting women which includes a reference to the cause of death as childbirth. The patron achieves this link through the positioning of the hands on the stomach, drawing the viewers’ eyes to her pregnant body. The effigy promotes Ilaria’s role as a wife and mother, echoing the message of the abundant vegetation surrounding the joint coat of arms of the two families mentioned in part one of this blog post.

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Detail of the ‘joyous’ putti on the side panel of the sarcophagus

The classically influenced swag-bearing putti on the two side panels of the sarcophagus continued the monument’s emphasis on Ilaria’s commemoration as the mother of the Guinigi heir. These were the earliest examples in the 15th century of large-scale putti in Renaissance art, a motif which was to become very popular.[5] The presence of these activated nude little boys can be interpreted in a number of ways. The putto became a popular figure found on domestic objects and in particular on objects associated with the event of childbirth. Jacqueline Marie Musacchio argued that the inclusion of a naked male child held a magical resonance and their presence on domestic objects during this period clearly made reference to the much-desired male child who was essential for a society dominated by the patriarchal lineage.[6] Thus one possible interpretation for the inclusion of the putti on the sarcophagus is that Paolo wanted to emphasise his wife’s fulfilment of her duties through the birth of a male heir. The monument stood to contemporaries as a powerful visual affirmation of the strength of the Guinigi bloodline through Ladislaus’ birth. The heavy garlands which they carry are laden with fruit similar to that which surrounds the coat of arms and the effigy’s headdress. In the classical period, the garlands heaving with fruit are carried by putti referring to the ‘life-supporting spirits contained in the fruits of the earth, the source of all life in nature’.[7] The putti and garlands symbolically refer therefore to Mother Nature and placed on the tomb of a woman who died in childbirth, highlighted Ilaria’s fertile nature.

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Detail of the ‘solemn’ putti on the side panel of the sarcophagus

The facial expressions and movement of the bodies of the putti are of particular interest as the two sets express very different emotions which add to the work’s commemoration of Ilaria. On one side, the putti appear sad and overburdened by the heaving garland they carry. On the opposite side, the figures appear to possess a freer spirit and perform a choral dance.[8] The polarity of the emotions evoked to the audience the emotions of the patron towards the sudden death of his young wife. The grief he felt is poignantly expressed by the solemn-looking putti and the burden they carry (the garland), a further physical manifestation of their pain and suffering. This group may also represent the sadness of Ilaria’s children over the loss of their mother at a very young age. Paolo simultaneously wanted to celebrate the life of his wife and the joy she brought to his family which is captured by della Quercia through the lively dance of the putti on the opposite panel of the tomb.

ilaria tomb

Ilaria’s tomb is a truly unique monument from the period in question in terms of its style, appearance and meaning within the Italian context. Della Quercia succeeded in combining a number of innovative features with classically-inspired elements to ensure that the tomb remains a masterpiece of western sculpture to this day. The commissioning of such a lavish work by the Lord of Lucca demonstrates the high regard he had for his wife and the mother of his first two children. Accordingly, Ilaria is memorialised for posterity as a mother by means of her physical presence on the tomb in the form of the effigy as well as the tomb’s placement in a prestigious location within the city’s cathedral. Through his design and execution of the funerary monument, della Quercia imbued Ilaria with a sense of dignity and nobility in her death which augmented her posthumous elevated standing in her conjugal family. The tomb stands as a testament to the importance of motherhood in fifteenth-century Renaissance society.

[1] Allan Marquand, ‘The Tomb of Ilaria del Carretto’, American Journal of Archaeology, Vol. 19, No. 1 (Jan-Mar 1915), pp24-33, 28.

[2] M. Paoli, ‘Jacopo della Quercia E Paolo Guinigi: Nuove Osservazioni e Ipotesi Sul Monumento di Ilaria’ in Ilaria del Carretto E Il Suo Monumento- La Donna Nell’Arte, La Cultura E La Societa Del ‘400, Ed. by Stephanie Toussaint, San Marco Lithotype, Lucca, 1995, 16-17.

[3] Charles Seymour, Jacopo Della Quercia: Sculptor, Yale University Press, London, 1973, 33.

[4] Robert Munman, Sienese Renaissance Tomb Monuments, American Philosophy Society, 1993, 121.

[5] James Beck, Jacopo della Quercia, Vol. 1, Columbia University Press, New York, 56.

[6] Jacqueline Marie Musacchio, The Art and Ritual of Childbirth of Renaissance Italy, Yale University Press, New Haven, 1999, 127.

[7] Charles Dempsey, Inventing the Renaissance Putto, University of North Carolina Press, Chapel Hill and London, 2001, 28.

[8] A. Marquand, ‘The Tomb of Ilaria del Carretto’, 31.

Ilaria del Carretto- A Mother Memorialised in Marble (Part One)

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Jacopo della Quercia, Tomb of Ilaria del Carretto, c.1406, St. Martin’s Cathedral, Lucca.

On the 8th of December 1405, Ilaria del Carretto- wife of Paolo Guinigi, Lord of Lucca- died in childbirth. As the mother of Paolo’s first-born son Ladislaus and daughter (named Ilaria after her mother), Ilaria is commemorated for her success in producing an heir by the commissioning of an extravagant tomb located in the Cathedral of St. Martin. Designed by Jacopo della Quercia, one of the foremost sculptors of the fifteenth century, the unique marble sarcophagus dedicated to Ilaria’s memory provides the art historian with a plethora of information about the role of court women in Renaissance Italy.

As Paolo’s second of four wives, it is interesting to question why Ilaria alone was honoured by this distinctive form of commemoration. Three of his wives, including Ilaria, provided their husbands with 8 children in total, 5 sons and 3 daughters. Paolo’s first wife, Maria Caterina di Valerano degli Antelminelli, died aged 12 in 1400 before the marriage was consummated. In 1403, Ilaria married Paolo and produced 2 children during her short life as his wife. Paolo’s third wife, Piacentina da Varano whom he married in the spring of 1407 gave birth to 5 children (4 boys and 1 girl). In 1420, Paolo wed his final wife, Iacopa Trinci who had 1 daughter and died during her second pregnancy. As can be clearly seen by the number of children, the wives of the Lord of Lucca attempted to fulfil their societal roles as women by giving birth to as many children as possible, even if it resulted in their deaths. Ilaria stood out among the wives by giving birth to Paolo’s first-born son and heir to his father’s name, wealth and position. Therefore Ilaria is commemorated posthumously for her contribution to the patriarchal lineage of her husband’s family. Paolo chose to honour Ilaria for her achievements and contribution to his family. The tomb serves as much as a statement about the importance of the Guinigi lineage and her role in its continuation as it was a commemorative monument to his deceased wife. This point is clearly evident when the elements which constitute the monument are examined including the Guinigi and Carretto coat of arms, the presence of the dog at Ilaria’s feet, Ilaria’s physical appearance and the putti who adorn the side panels of the sarcophagus.

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Detail of the Guinigi and Carretto Coat of Arms

Each of the decorative elements included by della Quercia on the monument were carefully chosen by the patron and artist for their inherent symbolism and ability to not only commemorate the deceased consort but also to emphasise to the audience the importance of the Guinigi family. The coat of arms located on the panel below the effigy’s head can be considered as the most obvious expression of this idea on the tomb. It combines the heraldic devices of both the Guinigi and Carretto. Due to the lack of an inscription (it is believed that an inscription did exist but was later removed and lost), the coat of arms is the only means by which the deceased can be identified. The presence of the darts of the Guinigi imprese marks Ilaria as Paolo’s wife and thus her identity as a woman is intrinsically linked to that of her husband’s. Combining the two families’ coat of arms also served to maintain friendly relations with the Carretto after Ilaria’s death. The Carretto were a powerful and influential family during this period, the creation of a strong political alliance was a key factor in Paolo’s decision to marry Ilaria. This need to stress the alliance between the Guinigi and Carretto explains the prominent inclusion of the two impresi in this manner by della Quercia.

The foliage decoration surrounding the coat of arms on both sides also warrants further investigation for its symbolic meaning to the contemporary audience. Allan Marquand describes this foliage as ‘florid gothic plants bearing seeded flowers’.[1] The inclusion of the abundant vegetation and its deliberate placement around the combined coat of arms refers to the fruitful union of Paolo and Ilaria. The seeded flowers represent Ilaria’s fertile nature and therefore focus on her reproductive role and the securing of her husband’s lineage.

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cangnolinoDetails of the Effigy of Ilaria and her faithful companion

The dog depicted lying at his mistress’ feet is an element of the funerary monument which has not received as much attention as other components of the piece. The presence of the symbolically-charged cagnolino was not a feature commonly found on Italian funerary monuments of this period. Dogs were commonly depicted on monuments in Northern Europe such as the Netherlands and France.[2] The dog was regarded as a symbol of fidelity and in this case he looks up directly and attentively towards his mistress’ head. In della Quercia’s monument, the dog can be interpreted in a number of ways. Firstly, it acts as a sign of Ilaria’s unwavering fidelity to her husband, a key quality a married woman must possess in order to ensure the legitimacy of her children and the purity of the future generations of the Guinigi bloodline. Giorgio Vasari saw the dog as a symbol of conjugal love. Its inclusion on the monument can therefore be viewed as a visual demonstration of Paolo’s love for his deceased wife and his grief over her untimely death. The sculpted dog and its placement in relation to the effigy provides a third possible reading. The alertness of the dog with his gaze fixed firmly towards Ilaria’s head functioned as a means of directing the audience’s attention to her face, denoting the importance of the deceased who is remembered by this ostentatious marble memorial. Here, the dog acts as an eternal protector for Ilaria’s effigy, dutifully guarding this woman who remained faithful throughout her marriage.

Part Two of this post will be published by the end of the week- stay tuned!

[1] Allan Marquand, ‘The Tomb of Ilaria del Carretto’, American Journal of Archaeology, Vol. 19, No. 1 (Jan-Mar 1915), pp24-33, 31.

[2] Robert Munman, Sienese Renaissance Tomb Monuments, Vol. 205, American Philosophical Society: Memoirs of the American Philosophical Society, 1993, 72.

The Bargello Relief- Representing the Realities of the Renaissance Birth Chamber

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Figure 1: Andrea del Verrocchio, Bargello Relief, late 1400’s, Bargello Museum, Florence.

The Bargello Relief represents one of the most harrowing and realistic depictions of the realities of childbirth in art (Fig. 1). Located in the Bargello Museum, Florence, the relief depicts two separate scenes; a woman dying during the process of childbirth surrounded by grieving female attendants is portrayed on the right with the presentation of the deceased baby by the midwife to his father and a group of onlookers represented on the left.

The piece was commissioned by Giovanni Tornabuoni (the father-in-law of Giovanna degli Albizzi whose portrait I looked at in a previous blog post). Giovanni ordered the creation of this work to commemorate the death of his beloved wife Francesca Pitti who died in labour on September 23rd 1477. The relief in fact may have been a component of a much larger sculptural piece, a tomb executed by Andrea del Verrocchio and dedicated to Francesca located in the Church of Santa Maria Sopra Minerva, Rome (where Giovanni worked as the head of the Medici bank). Unfortunately, the tomb has been dismantled and lost with the Bargello relief the sole surviving piece of the work. The creator of the relief has been the subject of much debate with two of the leading Verrocchio scholars, Butterfield and Covi, attributing it to Francesco di Simone, a Florentine sculptor who worked with Verrocchio.[1] Verrocchio himself designed and executed the most important elements of the commission and assigned artists present in his workshop to assist him in the decoration.

At first glance, the relief appears to have been designed within the traditional format used for birth iconography; the depiction of the ‘lying-in scene’ (depicting the birth of a child) and the portrayal of the presentation of the child to the father for naming.[2] This scene realistically portrays the event which took place within the feminine and private realm of the birth chamber. Verrocchio graphically depicts the apparent dangers associated with childbirth and motherhood, which were faced by all women. Traditional lying-in scenes commonly found on birth trays such as Masaccio’s 1425 Desco da Parto (Fig.2) represented the ideal situation and outcome for this process, namely the successful birth of the child (preferably a boy) and the survival of the mother.

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Figure 2: Masaccio, Desco da Parto, 1425-28, Gemaldegalerie, Berlin.

These trays and the illustrations adorning them were believed to possess talismanic properties, acting to protect and reassure the expectant mother at a time when death in childbirth was a common occurrence.[3] The Bargello relief depicts the opposite of these protective scenes. Kisler argues that the authenticity invested by the artist by the sculptor allowed contemporary women to read through the deceased woman’s body, sympathetically in the image and physically and emotionally through their own experiences of birth.[4] From a feminine perspective, the truthful representation of Francesca’s demise in this commemorative piece publicly validated and highlighted the risks women undertook to provide male heirs for their husbands and for the republic.

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Eight grieving women surround the free-standing bed where Francesca lies. She is physically held up by one attendant whose right hand touches the deceased’s breast in the traditional position of a birth assistant. The midwife holds the other arm and searches for a pulse.[5] The women display their grief in a variety of ways; one sits hunched over in front of the bed holding her head in her hands while the woman on the far right pulls her hair in anguish.

Bargello_-_Verrocchio_Tornabuoni_2 (2) Bargello_-_Verrocchio_Tornabuoni_2 (3)

Their collective declaration of sadness contrasts sharply to the austere and somewhat restrained expressions of the figures in the presentation scene. The articulation of suffering was customary among Florentine women when a death occurred.[6] They grieve openly whereas when the child was presented to his father and bystanders in the more public sphere, such expressions were internalised as they would have been deemed inappropriate considering the context and environment. Within the confines of the domestic bedchamber, the women disclose their feelings over the loss of the mother and male child.

The pose of the dying figure with her serene expression differentiates to the visible expression of mourning displayed by those who surround her. Francesca’s depiction is heavily influenced by examples of classical art; she is dressed in Roman garb and lies on a bed in the all’antica style. There are a striking number of similarities between Francesca’s depiction and that of the death of Meleager. Murdered by his own mother with the aid of the goddess Diana in revenge for the slaughter of his uncles, the Death of Meleager was a popular subject matter found on ancient Roman sarcophagi (Fig. 3).

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Fig. 3 Death of Meleager, 2nd Century A.D, Louvre, Paris

Traditionally, the dying hero is represented lying in state surrounded by his mourning loved ones. In both the Bargello Relief and the Death of Meleager scene, the dying protagonist lies on a bed surrounded by a group of figures with varying expressions of profound melancholy including the seated female holding her head in her hands. The principal characters do not exhibit the suffering they have endured. By depicting Francesca in this manner, Verrocchio conferred the deceased with a sense of heroic dignity and gravitas. Her calm appearance masks the pain and suffering she obviously endured. It is only subtly referenced to through the depiction of her limp, tousled hair which sticks to her neck, her dress slipping down her left arm and the exposing of her left breast. The fact that she is portrayed as sitting up in the bed demonstrates how she was physically exhausted from the labour.[7]

Bargello_-_Verrocchio_Tornabuoni_2 (4)

It is interesting to note that Verrocchio chose not to depict the caesarean birth which Giovanni alludes to in a personal letter about Francesca’s death. The focus is upon the aftermath of the childbirth process, with the child swaddled and held by the wet nurse whose bodice remain tied, indicating that the child is dead, as well as Francesca’s final moments. The representation of such a traumatic and grisly procedure would have been deemed inappropriate and too graphic for this commission and its contemporary audience. The emphasis here is on Francesca’s portrayal as a courageous woman who, after suffering the agony of a failed delivery, remained dignified to the end. Her willingness to die in order to give birth to her son demonstrates her heroic nature.

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Unlike typical representations of the presentation of the infant to his father for naming, Verrocchio depicts the moment when the midwife presents the dead swaddled child. Immediately, the viewer is confronted with a sense of tragedy and loss of not only the baby but also his mother. The inclusion of a clearly recognisable Giovanni (when compared to other representations of the patron, (Fig. 4) provides an insight into society’s focus upon the promotion of the patriarchal line and strength of the family. Francesca was only identifiable through her association with her husband and his portrayal in the opposite episode. Emphasis is thus placed upon the Tornabuoni lineage and Francesca’s contribution to it as the mother of the family’s sole heir.

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Fig. 4. Detail of Domenico Ghirlandaio’s Donor Portrait of Giovanni Tornabuoni, 1485-1490, Tornabuoni Chapel, Santa Maria Novella, Florence.

The relief was designed to act as a didactic narrative to emphasise the role of motherhood to the female audience. Although the scene depicts her death, the implied message is a positive one as it points to the possibility of achieving a revered status through the fulfilment of their duties as patrician wives. Verrocchio chose to portray the realities of the surrounding death within the domestic context, respectful of the mourning customs of the time while simultaneously giving a truthful image of this emotional event for all those involved in the process, an event which women would experience in one capacity or another during their lives.

[1] A. Butterfield, The Sculptures of Andrea del Verrocchio, Yale University Press, New Haven and London, 1997, 238 and D. Covi, Andrea del Verrocchio, Life and Work, Arte e Archeologia, Studi e Documenti, 27, Leo S. Olschki Editore, Florence, 2005, 148.

[2] M. Kisler, ‘Florence and the Feminine’, in J. Levaric Smarr and D. Valentini (eds.), Italian Women and the City: Essays, Dickinson Press, Madison, NJ, Fairleigh, 2003, 70.

[3] J.M. Musacchio, ‘Imaginative Conceptions in Renaissance Italy’, in G.A. Johnson and S.F. Matthew Grieco (eds.), Picturing Women in Renaissance and Baroque Italy, Cambridge University Press, Cambridge, 1997, 42-60.

[4] Kisler, ‘Florence and the Feminine’, 71.

[5] Ibid, 70.

[6] S. Strocchia, Death and Ritual in Renaissance Florence, The John Hopkins University Press, Baltimore and London, 1992, 117.

[7] Kisler, ‘Florence and the Feminine’, 71.