Encyclopedia of Sex and Gender, Vol. 3 by Unknown
Author:Unknown
Language: eng
Format: epub
Published: 0101-01-01T00:00:00+00:00
Michelangelo
indicating discomfort about its dual potential. What
was implicit there was explicit, if ambivalent, in his
painting of this period known as the Doni Tondo
(Holy Family, c. 1503–1506). The background nudes,
lounging intimately like Greeks at a gymnasium, may
have symbolized a pagan sensuality that was officially
superseded, but they still attest to his knowledge that
the ancients both depicted and accepted male eros.
Although evidence of obsession with the male form
abounds in his art, direct testimony about Michelangelo’s
sexual activity is lacking. His homosexuality was widely
assumed: One man tempted the artist to accept his son as
an apprentice by offering the boy’s services in bed. He
alludes to several such allegations in his poetry and
letters, only to deny them, as does his worshipful biog-
rapher Ascanio Condivi (1525–1574). Then and later,
moralists eager to exonerate him of sin claimed that the
dearth of documented acts, coupled with his protesta-
tions of chaste spirituality, meant he was not homosexual.
By less judgmental current definitions of sexuality, con-
cerned as much with desire as with its physical expres-
sion, he was homosexual in orientation, whether or not
he consummated such love. Subject equally to pagan
passions and Christian guilt, Michelangelo ruefully con-
fessed the irresolvable dilemma that ‘‘keeps me split in
two halves’’ (Poem 168).
This internal struggle is most evident in drawings he
gave to Tommaso de’ Cavalieri, the unrequited love of
his life (1533). Their imagery, mirrored in poems for the
Michelangelo. RISCHGITZ/GETTY IMAGES.
handsome youth, symbolizes Michelangelo’s conflicting
responses to infatuation through Greek myths: Jupiter’s
abduction of Ganymede represents love’s uplifting spiri-
Beginning with his contemporaries, friend and foe
tual rapture, other tales its resultant pain and fear. Cav-
alike have invoked the content or form of Michelangelo’s
alieri tried to prevent reproduction of the Ganymede,
major works as milestones in early modern representation of suggesting that the myth’s philosophical gloss would
gender ambiguity and homoeroticism. He illustrated both
not prevent the public from inferring that artist and
classical and Christian subjects, the former offering greater recipient were also linked in its more earthy, potentially
scope for overt eroticism, such as Bacchus, the bisexual wine embarrassing sense of ecstasy.
god (1496). The androgynous, tipsy divinity, accompanied
Eros played a reduced role in later works, reflecting
by a lascivious boy satyr, presided over Roman parties
Michelangelo’s sympathy with pious Catholic reformers,
featuring platonic dialogues on male love. Michelangelo’s
but his reputation persisted. In 1545, writer Pietro Aretino friend and biographer Giorgio Vasari (1511–1574) praised
(1492–1556) attempted to extort a drawing, insinuating
its fusion of male and female traits, but other critics were that a gift would disprove rumors that Michelangelo only
hostile to such transgressive fluidity: Ludovico Dolce
bestowed them on men named Tommaso. At the same
(1508–1568) complained that the artist ‘‘does not know
time, he enjoyed a profound spiritual friendship with the
or will not observe these differences’’ between the sexes,
religious poet Vittoria Colonna (1492–1547), whom he
since many of his females looked like men.
complimented by gender-reversal, writing of her talents in
The colossal David (1501–1504), Michelangelo’s
active, male terms while declaring himself her passive,
best-known religious sculpture, was more conventionally
feminized beneficiary.
masculine, but equally nude; it infused an antique body
The written evidence for an early modern homoerotic
with Judeo-Christian spirit, perfecting the unstable
sensibility in Michelangelo’s art was suppressed by his grand-Renaissance amalgam of two cultures.
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