Wednesday, November 14, 2012

Similarities?

There are so many similarities in themes, functions, symbolism and many other aspects of Northern Renaissance art. In previous blog posts I've gone over themes of suffering and torture, symbolism through idioms and devotion, controversy in Northern Renaissance art. This time I'm going to see if you guys can't pick out not only different themes or functions of the pieces, but if you can relate them to each other. 

I've chosen five different pieces, all from the Northern Renaissance, that can be linked in some way. Can you figure out how? Some pieces are ones we have seen before, so feel free to go back and read about some of them if you need some hints. 



Gerard David
Flaying of Sisammes, right panel of Justice of Cambyses, 1498. 
Oil on panel, 182 x 159 cm
Groeninge Museum, Bruges


Gregor Erhart
Vanitas, 1500
Wood. 46 cm
Kunsthistorisches Museum, Vienna, Austria

Hans Baldung
Death of the Maiden, 1520-1580
Oil on canvas
Maarten van Heemskerck
Triumphal Procession of Bacchus
1537-1538
Oil on panel. 56 cm x 107 cm.
Kunsthistorisches Museum, Vienna, Austria

Hans Baldung Grien
Witch & Dragon
1514

Thursday, November 8, 2012

Suffering and Preparation for Death


The Isenheim Altarpiece addresses death and immortality through the depictions of Christ, both dying on the cross on the exterior as well as his resurrection on the interior. The function of this piece, as an aid in preparation for death, and its placement in hospitals can be compared with the hospitals of todays time that are more fixated on healing and life. The recurring portrayal of disease and descriptive suffering of the figures evoke feelings of both fear and repulsion.


Matthias Grunewald

Isenheim Altarpiece
1512-1516
Oil on panel
Unterlinder Museum, France


The Isenheim Altarpiece, painted by Matthias Grunewald, functioned as a visual reminder for patients at a hospital. Its purpose was to evoke a sort of downward comparison between the patients and Christ and remind the sick of the agony he endured. Even though it may seem like they patients themselves are going to die of St. Anthony's disease (acquired by consuming infected bread and resulting in gangrene limbs and other deformations) it could always be worse. This is depicted through the gangrene flesh covered Christ below in the prudella, covered in pus and ready to be entombed. When the altarpiece is opened, Christ's limbs appear as if they are being detached – much like those suffering from St. Anthony's disease. This graphic portrayal of suffering throughout the altarpiece is described in a book review by A.D. Wright where he suggests that the Isenheim Altarpiece continues to receive scholarly analysis through its ability to perplex and disturb.

Matthias Grunewald
Isenheim Altarpiece
1512-1516
Oil on panel
Unterlinder Museum, France


On the interior of the altarpiece more of the same depictions of torment appear. St. Anthony is seen being tempted by the demons. He is also surrounded by sickly figures, suffering from similar diseases as the hospital patients viewing the altarpiece. The viewer can see the effects of St. Anthony’s Fire in the figure to the bottom left of St. Anthony. The blackened limbs and boils on his flesh are prominent. However, symptom not often related to this disease is also shown – the victims webbed feet. Different from today's culture, people that were intended to view the Isenheim Altarpiece were not at the hospital to heal; they were there in preparation for death. They were supposed to find empathy in these images of the suffering by understanding that the figured depicted had endured much worse physical pain than they were experiencing. An article titled The Meaning and Function of the Isenheim Altarpiece: The Hospital Context Revisited in The Art Bulletin, written by Andree Hayum, reinforces this idea of medicine as a way to ease the suffering of illness rather than cure the disease. He brings up bloodletting and amputation as a means of relieving their symptoms without the hope of actually preserving their life.

Matthias Grunewald
Isenheim Altarpiece
1512-1516
Oil on panel
Unterlinder Museum, France


The exterior of the altarpiece encourages the patients to endure the pain that is clearly lesser than that of Christ's to ultimately witness the resurrection of Christ. The depiction is portrayed as a much more hopeful scene in comparison to the interior. This resurrection was meant to give the hospital patients hope that their pain would pass just as Christ's had.

Thursday, November 1, 2012

Idioms Revealed


Pieter Bruegel 
Netherlandish Proverbs
1559
Oil on oak panel, 117 x 163 cm
Staatliche Museen zu Berlin - Gemaldegalerie, Berlin 

Here's Pieter Bruegel's oil painting Netherlandish Proverbs again if you missed it a couple blog posts ago. The idea of posting it without much background information regarding the artist or the painting was to see if anyone could pick out the symbolism depicted. Pieter Bruegel is known for having meanings to his paintings beyond what one might suspect initially and Netherlandish Proverbs is a great example of this, with over 100 idioms portrayed through the figures. 

As I was researching how to explain all of these idioms to everyone, I came across an Etsy store that sells jewelry. They have pendant necklaces available with different closeups of the painting that show a specific proverb.  If you're interested check them out here! They're only $10!

Bruegel the Elder Pendant

Finally, what this post is actually about...the idioms revealed! However, I don't think a blog post can do the painting justice as well as Wikipedia already has. They have each idiom (112!) as well as a closeup of the painting that depicts that proverb already available. So here is a link to the page, enjoy!

http://en.wikipedia.org/wiki/Netherlandish_Proverbs


Wednesday, October 31, 2012

Shoutout



If you haven't been following my tweets about Northern Renaissance art at @kimberlybreuer, recently I've given some shoutouts to some other bloggers that also love this incredible section of art history.

Here are some links to some great and informative sites I've found!


http://www.italian-renaissance-art.com/Northern-Renaissance-Art.html

CultureCritic - All the latest arts and entertainment reviews

http://www.culturecritic.co.uk/blog/a-northern-renaissance-tim-stanley-on-st-petersburgs-contemporary-art-scene


http://jsbrady.wordpress.com/2012/09/26/italian-and-northern-renaissance-blog/




Tuesday, October 30, 2012

Proverbs

So far, my blog has been focused more on an informative level rather than interactive. For this post I want to invite the reader to interpret a painting by Pieter Bruegel on their own before I elaborate on the iconography and subjects depicted. I chose a painting that has over 100 idioms that can be recognized, see if you can't find them for yourself. 


Pieter Bruegel
Netherlandish Proverbs 
1559 

Oil on oak panel, 117 x 163 cm
Staatliche Museen zu Berlin - Gemaldegalerie, Berlin 


If you're having trouble, here are a few to help get you started:

Notice in the bottom left corner, there is a man pushing his head up against the brick wall. That is to signify that he is trying to achieve the impossible. 

In the far left center there is a world turned upside down suggesting that everything is the opposite of what it should be.

The man on the bottom right is crying over spilled milk. 

The man on the right in the hen house is feeling the hens to signify counting his eggs before they are hatched. 

Monday, October 22, 2012

Preparation for Death


The Isenheim Altarpiece, painted by Matthias Grunewald, functioned as a visual reminder for patients at a hospital. Its purpose was to remind the sick of what Christ endured. Even though it may seem like they patients themselves are going to die of St. Anthony's disease (acquired by consuming infected bread and resulting in gangrene limbs and other deformations) it could always be worse. This is depicted through the gangrene flesh covered Christ below in the prudella, covered in pus and ready to be entombed. When the altarpiece is opened, Christ's arms and legs appear as if they are coming off - much like those suffering from St. Anthony's disease. 



Matthias Grunewald
Isenheim Altarpiece
1510-1515 
oil on wood


On the interior of the altarpiece, St. Anthony is depicted being tempted by the demons. He is also surrounded by sickly figures, suffering from similar diseases as the hospital patients viewing the altarpiece. Different from today's culture, people that were supposed to view the Isenheim Altarpiece were not at the hospital to heal; they were there in preparation for death. They were supposed to find empathy in these images of the suffering who are enduring much worse physical pain than they are experiencing. 



The exterior of the altarpiece encourages the patients to endure the pain that is clearly lesser than that of Christ's to ultimately witness the resurrection of Christ. The depiction is portrayed as a much more hopeful scene in comparison to the interior. This resurrection was meant to give the hospital patients hope that their pain would pass just as Christ's had. 

Wednesday, October 3, 2012

Emotionalism & Realism

Rogier van der Wyden, painter of the Deposition, was well known for adding a new sense of emotionalism to devotional works. He meant for the viewer to have an emotional experience.


Rogier van der Wyden
Deposition, 1435
Center panel of a triptych from Notre Dame, Louvain, Belgium
oil on wood, 7'2 5/8" x 8' 7 1/8"

In the case of the Deposition, everyone is depicted with emotional expressions through sorrow and tears. This is especially portrayed in Mary's face, which is clearly more pale than the other figures surrounding her. The position of Mary's body is also interesting in that it mimics the 'S' curve of Christ as he is taken down from the cross. This scene is also meant to force the viewer into contemplating their own death and considering their next life after life on earth. A symbol evoking these thoughts would be the skulls on the bottom of the painting. The crossbows in the corners symbolize who commisioned the painting, in this case being the archers guild.

Rogier van der Wyden was also known for his realism, seen in the shadows of the figures as well as the folds in the cloth. He suceeds in creating this impression through the use of bold and saturated colors from many layers of oil paint. Another interesting aesthetic characteristic of this painting is the way the figures are pressed up against the picture plane while still preserving depth through layers of figures.

Wednesday, September 19, 2012

Visionary Experience

The artist of this piece from the Hours of Mary of Burgundy is unknown. However, this particular Book of Hours is thought to have been commissioned by Charles the Bold, Duke of Burgundy and father of Mary of Burgundy. Books of Hours were made for the use of private devotion. The person the hours is dedicated to is often depicted in the illumination. It is like a mirror to the person reminded them of what they should be doing. In this case, it is portraying Mary reading the devotional texts.


Master Mary of Burgundy
Hours of Mary of Burgundy, 1467-80
Illumination on parchment, 22 x 16 cm

The window past her depicts some of her visionary experience through her meditations of being in the same space. A reflection of her again is seen through the window, as well as the Gothic architecture portraying a church. This was intended to create a heaven-like feeling on earth through the height and openness. Putting the Virgin in that setting gave the reader a vision of what they could experience. 

Outside of the depictions of Mary, there are various forms of symbolism found in this piece (much like the majority of art from the Northern Renaissance). The dog on her lap is thought to be a symbol of faithfulness (also seen in the previous blog post about Jan van Eyck's The Arnolfini Wedding). The religious symbols present are the iris which is a sign of the purity of the Virgin Mary as well as the rosary to aid in prayer.

Thursday, September 13, 2012

Controversy Surrounding Jan van Eyck's Arnolfini Wedding


Jan van Eyck is an artist that is internationally famous for his unique use of oil paints during the Northern Renaissance. One of his most well known pieces, now located at the National Gallery in London, is the Arnolfini Marriage pictured below. There is a great debate revolving around the subjects in this painting, as well as the context in which the painting was made.

Jan van Eyck
The Arnolfini Wedding, 1434
Oil on oak, 82.2 x 60 cm
National Gallery, London

Art historians are not sure whether the figures are depicted as already married and the painting is supposed to represent a legal document of the ceremony. Some evidence supporting that theory is their hand gestures and the way Arnolfini's right hand raised in a sort of oath to his future wife. 

Another theory is that they are already married. However, the majority of marriage portraits depict the bride with her hair down to resemble the Virgin Mary. Married women show their piety through wearing their hair hidden under a veil. They also shave their forehead as a beauty ideal. 

An additional suggestion is that it may be a memorial portrait, in the sense that she has already passed away - most likely in child birth. Details supporting that are the images present of St. Margaret, the patron saint of pregnant women. The scenes of the Passion are also depicted around the mirror between the figures, with the more fatal scenes on the side of the wife. The candle in the chandelier is also on lit on the side of Arnolifini to represent his life. Another clue, which appears in many paintings from the Northern Renaissance, is the oranges placed on the windowsill that represent the death brought into the world from the Garden of Eden. Finally, is the way that the husband is dressed in contrast to his wife. He is wearing black, which is still known to be a color of mourning.



In addition to the controversies regarding the status of the couple is the question of whether the woman depicted is pregnant or not. Pregnancy is often seen as the key to the paintings meaning. It appears as if she may be, however, some believe her dress is cut that way as a style of the times rather than an intended suggestion of pregnancy. Pregnancy, in that time, was both celebrated and feared. Death during childbirth was much more common making  the suggestion of a portrait to record the pregnancy more likely. 

Outside of actually looking as if she is carrying a child, some other symbols are present in the painting that suggest the same idea, such as the carpet and bed depicted behind her. Carpet not covering the whole floor negates the idea of nobility but supports a chamber for labor as the carpet is under the bed. 


Finally is the controversy surrounding the mirror behind the figures. It is unsure whether the figures depicted in the mirror, past Arnolfini and his wife, are supposed to be spectators or witnesses to the marriage, Jan van Eyck himself, or if they are supposed to represent a reflection of the viewer. 

Thursday, September 6, 2012

Gerard David Regarding Violence in Civic Art

Below are two paintings, both by Gerard David, titled the Justice of Cambyses panels. The were commissioned for the Bruge's town hall to be displayed as a warning to the judges of unjust behavior. Rather then display scenes of good government, David portrayed the consequences of bad government.  


Gerard David
Arrest of Sisammes, left panel of Justice of Cambyses, 1498. 
Oil on panel, 182 x 159 cm
Groeninge Museum, Bruges

In this case, a judge, Sisamnes, is seen in the above painting in the background taking a bribe. In the foreground he is confronted by Cambyses, the King of Persia. 


Gerard David
Flaying of Sisammes, right panel of Justice of Cambyses, 1498. 
Oil on panel, 182 x 159 cm
Groeninge Museum, Bruges

The lower painting depicts the fate of Sisamnes by the unforgiving executioners. He is tied to the table and skinned alive in front of the other councillors.