Romanesque Sculpture An Ecstatic Art

Architectural sculpture, virtually abandoned for five hundred years following the demise of the Roman Empire, was revivified on the portals of Romanesque churches in eleventh and twelfth-century France and Spain. Long overdue is a reappraisal of those images whose aesthetic of rendering the invisible visible establish them as valuable witnesses to the culture of Europe in the Middle Ages. Countless losses, mutilation through wilful destruction, centuries of accumulated grime, and a dearth of studies in English have impeded the deserved realization and appreciation of these magnificent works of art. Through illustration and illuminative interpretation, Romanesque Sculpture An Ecstatic Art fills the void by tracing the beginnings, maturation, and efflorescence of monumental sculptured facades in the short-lived Romanesque era. Depictions on them are mirrors of the age: sophisticated theological messages, monastic life, the cult of relics, pilgrimages, crusades and politics. The survey considers too the sculptors, mostly anonymous, who in adapting models from several media - both antique and current - created a unique visual vocabulary. The beauty of the sculptures comes to the fore. The stones live!

Pushed to the height of its illusionistic powers during the first centuries of the Roman Empire, sculpture was largely abandoned with the ascendancy of Christianity, as the apparent animation of the material image and practices associated with sculpture were considered both superstitious and idolatrous. In Pygmalion’s Power, Thomas E. A. Dale argues that the reintroduction of architectural sculpture after a hiatus of some seven hundred years arose with the particular goal of engaging the senses in a Christian religious experience. Since the term “Romanesque” was coined in the nineteenth century, the reintroduction of stone sculpture around the mid-eleventh century has been explained as a revivalist phenomenon, one predicated on the desire to claim the authority of ancient Rome. In this study, Dale proposes an alternative theory. Covering a broad range of sculpture types—including autonomous cult statuary in wood and metal, funerary sculpture, architectural sculpture, and portraiture—Dale shows how the revitalized art form was part of a broader shift in emphasis toward spiritual embodiment and affective piety during the late eleventh and twelfth centuries. Adding fresh insight to scholarship on the Romanesque, Pygmalion’s Power borrows from trends in cultural anthropology to demonstrate the power and potential of these sculptures to produce emotional effects that made them an important sensory part of the religious culture of the era.

In art history, the term ‘Romanesque art’ distinguishes the period between the beginning of the 11th and the end of the 12th century. This era showed a great diversity of regional schools each with their own unique style. In architecture as well as in sculpture, Romanesque art is marked by raw forms. Through its rich iconography and captivating text, this work reclaims the importance of this art which is today often overshadowed by the later Gothic style.

Anat Tcherikover unveils a chronological order in the remarkably diverse world of High Romanesque sculpture in central-western France. She traces a regional school which formed against the background of the powerful feudal principality of Aquitaine, and was itself commensurably important andtherefore representative of the main artistic trends of the time. These involved a constant tension between two different sculptural modes. On the one hand, architectural decorations in the spirit of the eleventh century manifested a final flowering of great intricacy. On the other, monumentalfigure sculpture was being revived independently at a fast pace, leading directly to proto-Gothic. A combination of political prominence, economic prosperity, and a keen response to ecclesiastical reform made the school one of the most innovative of its time.