
Aputto (Italian:[ˈputto]; pluralputti[ˈputti])[1] is a figure in a work of art depicted as a chubby male child, usually naked and very often winged. Originally limited to profane passions in symbolism,[2] the putto came to represent a sort of babyangel in religious art, often called acherub (plural cherubim), though in traditional Christian theology, a cherub is actually one of the most senior types of angel.[3][4]

The same figures were also seen in representations ofclassical myth, and increasingly in general decorative art. InBaroque art the putto came to represent theomnipresence ofGod.[2] A putto representing acupid is also called anamorino (pluralamorini) oramoretto (pluralamoretti).

The more commonly found formputti is the plural of the Italian wordputto. The Italian word comes from the Latin wordputus, meaning "boy" or "child".[5] Today, in Italian,putto means either toddler winged angel or, rarely, toddler boy. It may have been derived from the sameIndo-European root as theSanskrit word "putra" (meaning "boy child", as opposed to "son"),Avestanpuθra-,Old Persianpuça-,Pahlavi (Middle Persian)pus andpusar, all meaning "son", and the New Persianpesar "boy, son".

Putti, in the ancient classical world of art, were winged infants that were believed to influence human lives. InRenaissance art, the form of the putto was derived in various ways including the GreekEros or RomanCupid (also called "Amor"), the god of love and companion ofAphrodite orVenus, respectively; the Romangenius, a type of guardian spirit; or sometimes the Greekdaimon, a type of messenger spirit, being halfway between the realms of the human and the divine.[6]

Putti are a classical motif found primarily on childsarcophagi of the 2nd century, where they are depicted fighting, dancing, participating inbacchic rites, playing sports, etc.
The putto disappeared during theMiddle Ages and was revived during theQuattrocento. The revival of the figure of the putto is generally attributed toDonatello, inFlorence, in the 1420s, although there are some earlier manifestations (for example thetomb ofIlaria del Carretto, sculpted byJacopo della Quercia inLucca). Since then, Donatello has been called the originator of the putto because of the contribution to art he made in restoring the classical form of putto. He gave putti a distinct character by infusing the form withChristian meanings and using it in new contexts such as musicianangels. Putti also began to feature in works showing figures from classical mythology, which became popular in the same period.
Some of Donatello's putti are rather older than the usual toddler type, and also behaving in a less than angelic way. The bronze figure ofAmore-Attis is the most extreme of these. These are often termedspiritelli, sometimes translated as "imps". Older putto-like figures are seen in other art; they are very typical as winged teenage boys in the borders of works by theEmbriachi workshop from the years around 1400.
Most Renaissance putti are essentially decorative and they ornament both religious and secular works, without usually taking any actual part in the events depicted in narrative paintings. There are two popular forms of the putto as the main subject of a work of art in 16th-centuryItalian Renaissance art: the sleeping putto and the standing putto with an animal or other object.[7]
Putti,cupids, andangels (see below) can be found in bothreligious andsecular art from the 1420s in Italy, the turn of the 16th century in theNetherlands andGermany, theMannerist period and lateRenaissance inFrance, and throughoutBaroque ceilingfrescoes. Many artists have depicted them, but among the best-known are the sculptorDonatello and the painterRaphael. The two relaxed and curious putti who appear at the foot of Raphael'sSistine Madonna are often reproduced.[8]
They also experienced a major revival in the 19th century, where theygamboled through paintings by Frenchacademic painters, from advertisements toGustave Doré’s illustrations forOrlando Furioso.
Theiconography of putti is deliberately unfixed, so that it is difficult to tell the difference between putti, cupids, and various forms of angels. They have no unique, immediately identifiable attributes, so that putti may have many meanings and roles in the context of art.
Some of the more common associations are:
Thehistoriography of this subject matter is very short. Many art historians have commented on the importance of the putto in art, but few have undertaken a major study. One useful scholarly examination is Charles Dempsey'sInventing the Renaissance Putto.[2]
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