Rome
Rome
Robert Hughes
ALSO BY ROBERT HUGHES
The Art of Australia
(1966)
Heaven and Hell in Western Art
(1969)
The Shock of the New
(1980)
The Fatal Shore
(1987)
Lucian Freud
(1988)
Frank Auerbach
(1990)
Nothing If Not Critical
(1990)
Barcelona
(1992)
The Culture of Complaint
(1993)
American Visions
(1997)
Goya
(2003)
Things I Didn’t Know
(2006)
THIS IS A BORZOI BOOK
PUBLISHED BY ALFRED A. KNOPF
Copyright © 2011 by Robert Hughes
All rights reserved. Published in the United States by Alfred A. Knopf, a division of Random House, Inc., New York, and in Canada by Random House of Canada Limited, Toronto.
www.aaknopf.com
Knopf, Borzoi Books, and the colophon are registered trademarks of Random House, Inc.
English translation of Giuseppi Belli’s “L’illuminazione de la cuppola” courtesy of Anthony Merlino.
eISBN: 978-0-307-70058-2
Front-of-jacket image: Roman face, marble, first century B.C.E. Marafona/Shutterstock
Jacket design by Chip Kidd
v3.1
For Doris, with love, again
Contents
Cover
Other Books by This Author
Title Page
Copyright
Dedication
Acknowledgments
Prologue
1
Foundation
2
Augustus
3
Later Empire
4
Pagans Versus Christians
5
Medieval Rome and Avignon
6
Renaissance
7
Rome in the Seventeenth Century
8
High Baroque (Bernini, Borromini, Etc.)
9
Eighteenth-Century Rome, Neo-Classicism, and the Grand Tour
10
The Nineteenth Century: Orthodoxy Versus Modernity
11
Futurism and Fascism
12
Rome Recaptured
Epilogue
Photo Inserts
Bibliography
Index
Illustration Credits
Acknowledgments
The last and I daresay only book I’ve written about a major city was published over twenty years ago. That book was Barcelona, a city I’d visited frequently due to my longstanding friendship with the sculptor Xavier Corbero, and it was through his eyes that I discovered the Catalan gem that was to steal my heart and lure me back with its siren song, so magical and alluring. Several years ago, my literary agent, Lynn Nesbit, called on a bright, early spring day and proposed a book on the subject of Rome. Her enthusiasm and vibrant energy rhymed with the emerging greens of the early spring unfolding outside, making it impossible to decline. Lord Weidenfeld, the formidable publisher of Weidenfeld & Nicolson, London, had been conceptualizing this book for many years and decided it must be done and done as a complete history, to be called “The Seven Hills of Rome.” Being handed his vision of this project was a privilege and an honor of which I am eternally grateful.
Rome is a city where I have spent much time, but unlike Barcelona, I had not had the opportunity to live and breathe the air for months on end. My knowledge of the history came to me by my profession as a writer and critic of art. It was the visual language in my travels in and around the city that built the foundation for my historical reference, and in taking on this challenge my internal reservoirs could begin to flow into a cohesive stream of history—Rome in chronology and through my own eyes, the eyes that have seen the priceless art and architecture, the structure of a city that, historically, will never be complete. Master craftsmen, artists, rulers, warriors, and social anthropologists, now long gone, bestowed the world with one of the greatest treasures known to man.
Early on, during one of my first research visits to Rome, I realized what a mammoth undertaking this book was to be, something that was not lost on my wife, Doris Downes. I am deeply grateful on many levels: for her support as a partner, her loyalty, her friendship, and her own knowledge of the city. Because of my compromised state of mobility, the effects of a car wreck in the Australian outback thirteen years ago, I relied heavily on her and on my many friends in Rome to help negotiate the sites and research facilities as well as the politics. For these noble tasks, I would like to thank Peter Glidewell, advisor for the Foundation for Italian Art and Culture (FIAC), who spent his lifetime in this city and seemed to know every coin in every fountain with his sophisticated views on what Rome had been and what it is today. He spent much time organizing my agenda in and around a city that is not and can never be “disabled-friendly” without razing every street of its paving stones. His knowledge and patience in working with me, as well as his loyalty, I will never be able to fully repay. In addition, I would like to thank my friends Alain Elkann and Rosy Greco for their hospitality in our visits to the city by offering their grace and generosity in providing me with a spectacular space in which to hang my hat, and to Lucio Manisco, my dear old friend and journalist in Rome.
Anyone who is familiar with my past acknowledgments knows that they are never complete without my thanking a major hospital and entire wing of specialists and interns. This time, the gong goes to Policlinico Umberto Primo, located within the city proper. Without their careful attention, I would not have been able to complete this book. I would also like to give my heartfelt appreciation to Doris, who, putting her own important work aside, flew back to Rome to navigate the medical labyrinth of this sprawling teaching hospital and managed for us a safe return back to New York.
I am deeply indebted to my indefatigable editors at Knopf. First, to Peter Gethers, a tireless and most talented editor, made this book entirely possible, along with Claudia Herr. I thank them for their patience and professionalism throughout this long process, as well as editorial assistants Christina Malach and Brady Emerson, production editor Kevin Bourke, jacket designer Chip Kidd, publicist Kathy Zuckerman, and my assistant Ian McKenzie. Nor could it have gone to print without the continued generosity of the New York Public Library in giving me access to the Allen Room, with its rare treasures, that helped to bring this book to life in so many ways.
In closing, I would like to thank my stepsons, Garrett and Fielder Jewett, for their love and encouragement during the years of writing intermixed with my many bouts of self-doubt that it would ever come to completion.
Prologue
I have eaten, slept, looked until I was exhausted, and sometimes felt as though I had walked my toes to mere stubs in Rome, although I have never actually lived there. I only ever lived outside the city; not on the mediocre periferia that grew up to accommodate its population surge in the fifties and sixties, but in places along the coast to the north, like the Argentario Peninsula. I quite often came into Rome itself, rarely for more than a week or two, and not often enough to qualify as a resident by paying rent to anyone but a hotel owner, or having a kitchen wall on which to permanently hang my wicker spaghetti-strainer, which remained in Porto Ercole.
For a time in my adolescence—not knowing Rome in any but the sketchiest way—I longed to be a Roman expatriate and even felt rather hypocritical, or at least pretentious, for having any kind of opinions about the city. Everyone, it seemed to me then—this being a time that began in the early fifties—knew more about Rome
than I did. I was nuts about the idea of Rome, but to me it was hardly more than an idea, and a poorly formed, misshapen idea at that. I had never even been to the place. I was still in Australia, where, thanks to an education by Jesuits, I spoke a few sentences of Latin but no Italian whatever. The only semi-Romano I knew was actually Irish, a sweet, white-haired, elderly Jesuit who ran the observatory attached to the boarding school I had attended in Sydney, and who from time to time would travel to Italy to take charge of its sister institution, belonging to the pope (Pius XII, aka Eugenio Pacelli) and situated at Castelgandolfo, outside the Eternal City. From there, doubtless enriched with recent astronomical knowledge whose dimensions I had no idea of, he would bring back postcards, sedulously and with obvious pleasure gleaned from their racks in various museums and churches at ten to twenty lire each: Caravaggios, Bellinis, Michelangelos. He would pin these up on one of the school notice boards. Naturally, they were Old Masters of the chaster sort: no rosy Titianesque nudes need be expected. I have no idea what success these gestures might have had in the direction of civilizing the robust cricket-playing lads from Mudgee and Lane Cove who were my schoolfellows. But I know they had some on me, if only because having such things in a church, however distant, seemed (and was) so exotic, and therefore, if only in miniature reproduction, so attractive.
The religious art one encountered at a Catholic Australian school like mine (and, indeed, throughout Australia) was of a very different kind from this. It was made of plaster and conceived in a spirit of nauseating piety by a religious-art manufacturer named Pellegrini, and it was all of a sweetness and sickliness that I hated then and whose remote memory I still resent today: cupid-lipped Madonnas robed in a particularly sallow shade of light blue, simpering Christs on or off the cross who looked like some gay-hater’s fantasy with curly chestnut hair. I don’t know how this bondieuserie was sold. Maybe Pellegrini’s had some kind of primitive mail-order catalogue. Or maybe there was a salesman with a Holden panel van, lugging the samples from church to church: plaster Teresas and Bernadettes, virgins holding stems of plaster lilies, priced at so much per inch of height. How one could be expected to pray through, to, or in front of this rubbish was an abiding mystery to me. As far as I could discover there was not one work of religious art in Australia that anyone except a weak-minded nun, and a lay sister at that, could call authentic.
Where could one see the real thing? Clearly, only in Rome. How would one know what feeling in religious art actually was authentic? By going to Rome. Come down to it, how would one know that art of any kind was any good? Mainly—if not only—by going to Rome, and seeing the real thing in the real place. Rome would be my entry door to Italy and then to the rest of Europe. And with that would come sophistication and taste and possibly even spirituality. Not to mention all the other, more earthly delights I was also looking forward to. From this distance I am embarrassed to admit that I can no longer remember their names, but to me they looked just like the girls I saw in Italian movies. If I was lucky I might even be able to latch on to some of those unbearably chic pants, jackets, and thin-walled shoes from Via Condotti, though where the money would come from I didn’t know.
When I finally got there, in May 1959, much of this turned out to be true. Nothing exceeds the delight of one’s first immersion in Rome on a fine spring morning, even if it is not provoked by the sight of any particular work of art. The enveloping light can be of an incomparable clarity, throwing into gentle vividness every detail presented to the eye. First, the color, which was not like the color of other cities I had been in. Not concrete color, not cold glass color, not the color of overburned brick or harshly pigmented paint. Rather, the worn organic colors of the ancient earth and stone of which the city is composed, the colors of limestone, the ruddy gray of tufa, the warm discoloration of once-white marble and the speckled, rich surface of the marble known as pavonazzo, dappled with white spots and inclusions like the fat in a slice of mortadella. For an eye used to the more commonplace, uniform surfaces of twentieth-century building, all this looks wonderfully, seductively rich without seeming overworked.
The very trees were springing, tender green, not the more pervasive drab gray of the Australian eucalypts I was used to. Some of them were in blossom—the pink and white bursting into bloom of the oleanders by the roadsides. Azaleas were everywhere, especially on the Spanish Steps: I had been lucky enough to get to Rome at the very time of the year when florists bank the Scalinata di Spagna with row after row, mass upon mass, of those shrubs, whose flowers were all the sweeter for being short-lived. And it was not only the flowers that looked festive. The vegetables were burgeoning in the markets, especially the Campo dei Fiori. Their sellers did not want to constrain them. Bunches of thyme, branches of rosemary, parsley, bundled-up masses of basil filling the air with their perfume. Here, a mountain of sweet peppers: scarlet, orange, yellow, even black. There, a crate filled with the swollen purple truncheons of eggplants. Next to that, a parade of tomatoes, fairly bursting with ripeness—the red egg-shaped San Marzanos for sauce, the broad-girthed slicing tomatoes, the ribbed ones for salads, the green baby ones. Even the potato, a dull-looking growth as a rule, took on a sort of tuberous grandeur in this Mediterranean light.
Then there became apparent something of a kind I had never seen at home in Australia. All this vegetable glory, this tide of many-colored life, this swelling and bursting and fullness, welled up around a lugubrious totem of Death. The piazza in which this market is held, the Campo dei Fiori, translates literally as “Field of Flowers.” There are several versions of how it acquired this name. It was not always a garden; possibly it had never been a garden, in the sense of a place where plants were cultivated and picked. One version has it deriving from Campus Florae, ‘Flora’s Square,” and thus named after the (supposed) lover of the great Roman general Pompey, who (supposedly) lived in a house there.
But the male presence that dominates this beautiful, unevenly built square is not Pompey, but someone later than classical Roman: a dark, brooding figure, cowled, standing on a tall plinth, his hands crossed before him gripping a heavy book—a book, it seems, of his own writing. The whole piazza seems to circulate around him; he is its still point. He is a vertical totem of bronze darkness and melancholic gravity in the middle of all that riot of color, and it may take a moment or two to find his name on a plaque half hidden behind the sprays of flowers. It is Giordano Bruno, and even a tyro from Australia had heard of him. He was a philosopher, a theologian, an astronomer, a mathematician, and, not least, both a Dominican monk and a heretic—all told, one of the most brilliant and unorthodox Italian minds of his time, the last half of the sixteenth century. One of the thoughts Bruno proposed and taught was that the universe, far from being the tight and limited system of concentric spheres conceived by medieval cosmogony, all tied into orbit around their Unmoved Mover, was in fact infinitely large—a vast continuum consisting of sun after sun, star upon star, eccentric to one another and all in independent movement. This was the startling germ of a modern vision, and the more conservative, theologically grounded thinkers of the sixteenth century viewed it with alarm as opening an attack on the very idea of a God-centered universe. It is difficult for anyone in the twenty-first century to grasp how radical Bruno’s proposal that the stars we see at night are other suns, identical in nature to our own, seemed over four hundred years ago. The idea of a plurality of worlds, which we have no difficulty in accepting, was not merely novel but threatening in the sixteenth century. Moreover, there were other difficulties with Bruno. He was fascinated by hermetic thought and by ideas about magic. He was rumored, and by the ignorant believed, to traffic with the Devil. This idea arose from his extraordinary, pioneering researches into “mnemonics”—the art of systematic memory, a widely shared obsession among Renaissance intellectuals in which Bruno was a leader. For the unorthodoxy of his views, Bruno aroused further suspicion, especially from an Inquisitor appointed to refute his views—the formidable Catholic thin
ker, a Jesuit and a cardinal of the Church, in himself a spearhead of the Counter-Reformation against Luther, Robert Bellarmine (1542–1621), who lies entombed in the Church of the Gesù in Rome. This was no mere bigot, but one of the great conservative intellectuals of the Church, its leading authority on the theology of Saint Thomas Aquinas, and he saw in Bruno a dangerous philosophical enemy. The arguments went on, back and forth, for seven years. On February 17, 1600, Bruno was brought out of his prison cell—the last of several in which he had languished while on trial for a dozen heresies—and led to the center of the Campo dei Fiori, where a pyre had been prepared. “Maiori forsan cum timore sententiam in me fertis quam ego accipiam,” he said to his priestly accusers: “Perhaps you pronounce this sentence against me with greater fear than I receive it.” The brand was applied to the dry wood. As the flames came roaring up to envelop him, Bruno was heard to utter neither a prayer nor a curse.
Thus perished one of the true intellectual heroes of the Italian Renaissance. He was burned alive for holding erroneous opinions about the Trinity, the divinity and incarnation of Christ, for denying the virginity of Mary, and half a dozen other heretical positions, including belief in “a plurality of worlds and their eternity” and “dealing in magic and divination.” His chief Inquisitor, Cardinal Bellarmine, demanded a full recantation, which Bruno refused. When the fire died down to cinders, whatever remained of Giordano Bruno was scraped up and dumped in the Tiber, and all his many writings, both philosophical and scientific, dozens of books, were placed on the Index, the Vatican’s list of forbidden texts. The statue was put up in 1889, with the advice of a committee partly Roman and partly foreign, which included such distinguished non-Catholics as the German historian Ferdinand Gregorovius, Victor Hugo, and Henrik Ibsen. The fruit and vegetables of the Campo dei Fiori would renew themselves forever, in freshness, as his best memorial.