Caravaggio's Fruit
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Reading 1.2 Caravaggio: the Construction of an Artistic Personality
READING 1.2 CARAVAGGIO: THE CONSTRUCTION OF AN ARTISTIC PERSONALITY David Carrier Source: Carrier, D., 1991. Principles of Art History Writing, University Park, Pennsylvania: Pennsylvania State University Press, pp.49–79. Copyright ª 1991 by The Pennsylvania State University. Reproduced by permission of the publisher. Compare two accounts of Caravaggio’s personality: Giovanni Bellori’s brief 1672 text and Howard Hibbard’s Caravaggio, published in 1983. Bellori says that Caravaggio, like the ancient sculptor Demetrius, cared more for naturalism than for beauty. Choosing models, not from antique sculpture, but from the passing crowds, he aspired ‘only to the glory of colour.’1 Caravaggio abandoned his early Venetian manner in favor of ‘bold shadows and a great deal of black’ because of ‘his turbulent and contentious nature.’ The artist expressed himself in his work: ‘Caravaggio’s way of working corresponded to his physiognomy and appearance. He had a dark complexion and dark eyes, black hair and eyebrows and this, of course, was reflected in his painting ‘The curse of his too naturalistic style was that ‘soon the value of the beautiful was discounted.’ Some of these claims are hard to take at face value. Surely when Caravaggio composed an altarpiece he did not just look until ‘it happened that he came upon someone in the town who pleased him,’ making ‘no effort to exercise his brain further.’ While we might think that swarthy people look brooding more easily than blonds, we are unlikely to link an artist’s complexion to his style. But if portions of Bellori’s text are alien to us, its structure is understandable. -
The Biblical Metanarrative #1: Creation and Rebellion
Bethel School of Discipleship – Year 2 The Biblical Metanarrative #1: Creation and Rebellion COURSE OVERVIEW This course is a brief overview of the great story of God and his purpose for humanity, also known as the biblical metanarrative. This story consists primarily of four major elements: God’s creation of the world and humanity Humanity’s rebellion against God God’s unfolding plan of redemption to restore his creation God’s consummation of his redemptive plan The more we understand God’s great story, the biblical metanarrative, the more we are able to attach real meaning to our own lives. God’s story frames our own stories. IMAGE OF GOD 1. Humans were created in the image of God. Then God said, “Let us make man in our image, after our likeness…” So God created man in his own image, in the image of God he created him; male and female he created them. (Genesis 1:26–27, ESV) 2. The Hebrew word translated “image” is usually translated “idol,” as in the statues set up in pagan temples to represent various deities; (see Nu 33:52; 2 Kg 11:18; 2 Ch 23:17; Ez 7:20; 16:17; Am 5:26). When this word was used in Genesis 1 to describe the creation of humans, it necessarily would have been understood by the Israelites in their context. Its meaning in the ancient Near East (ANE) involved concepts already associated with the images of deities. Divine images in the ANE were believed to be: . A manifestation of the divine presence and glory . -
Artists' Portraits & Self Portraits
1 Attavio Leoni Self Portrait ARTISTS' PORTRAITS & SELF PORTRAITS Selected from the Permanent Collection Auckland City Art Gallery 4 August ~ 2 September 1979 • INTRODUCTION Portrait painting, along with religious painting, 'history' painting and, more recently landscape painting, has always been a major pre occupation of artists. For many artists the painting of formal portraits or portrait groups on commission was their 'bread and butter', whatever their own interests, but the special talents and training required for the successful delineation of the human features tended to make artists specialise, and the great portrait artists of all periods and places have tended to be portrait painters pure and simple. One has only to think, in England for instance, of Gainsborough, Reynolds and Lawrence. Formal portraiture, however, though making reputations and fortunes for many of its practitioners, is only one aspect of portraiture. Of equally ancient tradition, and perhaps wider practice among artists, are the self portrait, the mutual portrait of artist by artist, and the informal family sketch. Here we come most immediately in contact with the artist himself and with those persons for whom he held the closest regard. The barriers of formality behind which the subject hides in the commissioned portrait are no longer present and the artist sees, or is seen, with the penetrating vision of intimacy. This exhibition, drawn entirely from the resources of our own rermanent Collection, is of such intimate portraits. Among the artists represented are many whom we do not normalYy connect with portraiture and among the works shown are many in media, particularly in print media, not normally associated with the artists in question. -
Evangelion Mythos and the Plot You Thought the Show Forgot! Anime Is Lit Podcast! Twitter: @Animeislitpod! What This Panel Will Be
Evangelion Mythos and the Plot You Thought the Show Forgot! Anime Is Lit Podcast! Twitter: @animeislitpod! What this panel will be... Part 1.0! • Adam and Lilith! • Human Instrumentality! • The Impacts! • Q&A! . Part 2.0! • Symbols! • Tracking Shinji’s journey! • The psychological/thematic thread of the story and how it connects to the external narrative! • Q&A! . Part 1.0 + 2.0! • Extras! What this panel will not be... Exclusively memes! No need for bibles... What’s included: A Lot.! What it means: Not much.! Religious symbolism Assistant Director Kazuya Tsurumaki on religious symbolism in NGE:! “Because Christianity is an uncommon religion in Japan we thought it would be mysterious. None of the staff who worked on Eva are Christians. There is no actual Christian meaning to the show, we just thought the visual symbols of Christianity look cool...”! http://web.archive.org/web/20020622231224/http://www.akadot.com/article/ article-tsurumaki2.html! Anno:! “I am not familiar with many things in Christianity, and I have no intention of approaching it or criticizing it either.”! http://www.gwern.net/docs/eva/1997-animeland-may-hideakianno-interview- english! Lilith! Adam! . Seed of Humanity! . Seed of the Angels! . DNA -> Unit-01! . DNA -> All other EVAs! . Kept in Terminal Dogma! . Kept in Gendo’s Suitcase! . Soul -> Rei! . Soul -> Kaworu! . Bleeds LCL! . Everyone mistakes Lilith for Adam ! • Confusing af! 01!232!-F@'+ 01!232IJ!+28@KL@M(2CD*= I$N/672 8!"@$N/672</75F)(2 <7"62807/$#-(= <7"6 <#LO2(721IAJ= >75' %&'&-207-7/2 ?-+&"@29#:7/528>@@'@= 9#:7/52"&@+ 89#:7/5;+2 <7"6= !"#$ TU2 ,D*U2!S0S <&''&7-2 *+( ,-" W1XIY ./" <SVS WI-"27Z2 45$#-2 IP#-F@'&7-Y 8%&'&()2V/@#(@+2 ?-+(/5$@-(#'&(6 %&Z@27-2I#/()= ,DDD2 !S0S >75' *QRR ?-+&"@2A@& A@&2?? A@&2??? %&'&() 0&+L7P@/@"2 8<7"62&-2E@/$&-#'207F$#= <7"6 N62 8['5-F2(72 >@@'@ \77-= 01!232B-&(CD* B-&(CD*2G2>)&-H& ]2?$M#L(+ 01!23245$#-+ 45$#-&(6 . -
Caravaggio's 'Crucifixion of St Andrew'
Caravaggio’s ‘Crucifixion of St Andrew’ and the problem of autograph replicas Last year the Cleveland Museum of Art exhibited its ‘Crucifixion of St Andrew’ by Caravaggio side-by-side with the so-called ‘Back-Vega’ version, raising once more the question of whether the artist painted replicas of his compositions. Any answer must acknowledge the limitations of scientific analysis of the paintings. by richard e. spear mid the never-ending attention paid to Caravaggio 1. Detail of Fig.3, showing the soldier’s armour. in exhibitions and publications, two issues stand out: 2. Detail of Fig.4, showing the soldier’s armour. first, the question of whether there are autograph replicas – meaning faithful second versions, as distinct and the other in the Museo de Santa Cruz, Toledo, but because of from variations, such as those of the Fortune teller in the their inferior quality they have never been promoted as originals. Capitoline Museums, Rome, and the Musée du Louvre, The attribution to Finson of the Back-Vega version was challenged in Paris – and second, what scientific analysis of Caravaggio’s paintings 2016 when Gianni Papi published a monograph on the painting following Amight contribute to this and other problems of attribution. Two recent its restoration by Bruno Arciprete, who previously restored Caravaggio’s books, a mini-exhibition and a technical app all devoted to Caravaggio’s Seven acts of mercy (Pio Monte della Misericordia, Naples) and Flagellation Crucifixion of St Andrew epitomise these issues and resolve one doubt (Museo Nazionale di Capodimonte, Naples).5 According to Papi, the about the autograph status of a replica. -
Episode 5 Boy Bitten by a Lizard by Caravaggio Highlights
EpisodE 5 Boy Bitten by a Lizard by Caravaggio Highlights Caravaggio’s painting contains a lesson to the viewer about the transience of youth, the perils of sensual pleasure, and the precariousness of life. Questions to Consider 1. How do you react to the painting? Does your impression change after the first glance? 2. What elements of the painting give it a sense of intimacy? 3. Do you share Januszczak’s sympathies with the lizard, rather than the boy? Why or why not? Other works Featured Salome with the Head of St. John the Baptist (1607-1610), Caravaggio Young Bacchus (1593), Caravaggio The Fortune Teller (ca. 1595), Caravaggio The Cardsharps (ca. 1594), Caravaggio The Taking of Christ (1602), Caravaggio The Lute Player (ca. 1596), Caravaggio Contarelli Chapel paintings, Church of San Luigi dei Francesi: The Calling of St. Matthew, The Martyrdom of St. Matthew, The Inspiration of St. Matthew (1597-1602), Caravaggio The Beheading of St. John the Baptist (1608), Caravaggio The Sacrifice of Isaac (1601-02), Caravaggio David (1609-10), Caravaggio Bacchus (ca. 1596), Caravaggio Boy with a Fruit Basket (1593), Caravaggio St. Jerome (1605-1606), Caravaggio ca. 1595-1600 (oil on canvas) National Gallery, London A Table Laden with Flowers and Fruit (ca. 1600-10), Master of the Hartford Still-Life 9 EPTAS_booklet_2_20b.indd 10-11 2/20/09 5:58:46 PM EpisodE 6 Mona Lisa by Leonardo da Vinci Highlights A robbery and attempted forgery in 1911 helped propel Mona Lisa to its position as the most famous painting in the world. Questions to Consider 1. -
Cain and Abel — a Lesson in Acceptable Worship
CHRISTADELPHIAN BIBLE MISSION EXPLORING THE BIBLE Lesson 5 CAIN AND ABEL — A LESSON IN ACCEPTABLE WORSHIP Reading: Genesis 4 After Adam and Eve were driven from the garden of Eden, Eve gave birth to two sons, first Cain and then Abel. We are given specific details of the occupations that these two men pursued. Abel was a shepherd, whereas Cain was involved in horticulture (v1-2). Verse 3 “In process of time” The Hebrew expression means “at the end of days”. This tells us that there was a set time for them to present an offering to God in worship. “Cain brought of the fruit of the ground an offering unto the Lord” No doubt Cain selected for his offering the best fruit he had grown. He was sure that God would accept what he wanted to offer Him. Verse 4 “Abel also brought of the firstlings of his flock and of the fat thereof” These details indicate that not only did Abel understand that he was to offer an animal, but he knew that God had made known the way to worship acceptably. He understood that the fat must be offered, which became a special feature later of the sacrifices under the Law of Moses (Leviticus 3:16-17). Offering the firstborn of the flock was also a feature of that Law (Exodus 13:2,12-15). Evidently these details had been explained to both Cain and Abel. So Abel made his offering because he not only understood what God required, but also wanted to please Him “The Lord had respect unto Abel and to his offering” Note the order that is set out here. -
“The Futility of the Fig Leaf” (Gen
Good Shepherd Lutheran Church & School 1611 E Main St., Watertown, WI 53094 (920)261-2570 www.goodshepherdwi.org First Sunday in Lent March 9, 2014 “The Futility of the Fig Leaf” (Gen. 3:7) Rev. David K. Groth “So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. Then the eyes of bother were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths” (Genesis 3:6-7). Collect of the Day O Lord God, You led Your ancient people through the wilderness and brought them to the promised land. Guide the people of Your Church that following our Savior we may walk through the wilderness of this world toward the glory of the world to come; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen At my former church in St. Louis, we had a school, and a family in the school with three boys. The mom was growing tired of the mad dash to get the boys ready for school. They were not cooperative; they would drag their heels. Finally, the mom had had enough. She told the kids, “Whether you are ready or not, tomorrow we are leaving this house at 7:45.” Sure enough the next morning, three boys were marched into Grace Chapel Lutheran School in their pajamas, to the great amusement of their classmates. -
Inverse Operations
Inverse Operations: Sinful Lust and Salvific Virginity in Central Italian Imagery of the Second Eve by Colleen Bache A Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts Approved April 2015 by the Graduate Supervisory Committee: Corine Schleif, Chair Anne Derbes Renzo Baldasso ARIZONA STATE UNIVERSITY May 2015 ABSTRACT Eighteen late medieval central Italian paintings featuring the figure of Eve reclining on the ground beneath the enthroned Virgin have been the center of a decades- long debate among scholars. The dispute centers on whether the imagery depicts Mary as Eve's counterpart in the role of virgin mother or intercessor as the Second Eve. I argue that these two possibilities are not mutually exclusive and instead support one another. I maintain that Eve and Mary appear as opposites according to their contrasting sexual statuses because their antithesis lies at the center of the theology of the Second Eve and the heart of the signification of these paintings. Though frequently overlooked, my exploration of this imagery begins with the attributes used to identify Eve: the woman- headed serpent, the fig, and clothing. Specifically, I analyze the relationship between the particular attributes employed and the theological interpretation of the Fall as a result of concupiscent sexual intercourse. My study then turns to the individual imagery of the central figure of Mary and its reference to church teachings. Appearing amidst allusions to the Annunciation and with emblems of her roles as mother and queen, the Marian imagery in these eighteen paintings specifically reiterates the dogma of her perpetual virginity. -
50 Days of Journey Through Genesis
JOURNEY THROUGH GENESIS 50 DAYS OF Eastertide A DAILY DEVOTIONAL by the pastors of First Presbyterian Church of Nashville WEEK 1 Introduction – Did you know that Easter is not a day, but a whole season in the church’s calendar? Beginning Easter Sunday and stretching through Pentecost at the end of May, we mark the 50 days of Eastertide. This is a time for us to continue to celebrate and reflect on the incredible gift of the resurrection. In the early church, Lent was a season for new converts to learn about the faith and prepare for baptism on Easter Sunday. The initial purpose of the 50-day Easter season was to continue this faith formation of new Christians. So taking our cues from the early church, let us dedicate this Eastertide to learning more about who we are as God’s people. We’ll be reading through the first book of the Bible, Genesis, in this season. There are 50 chap- ters in the book, so we’ll take a chapter a day as we trace the messy, startling, often confusing and beautiful narrative of God’s faithful- ness to His people “in the beginning.” The God Abraham and Isaac, Jacob and Joseph worshipped is the God we serve today. May this Eastertide bring us into deeper communion with Him and His Son Jesus Christ. Amen. DAY 1 EASTER SUNDAY, APRIL 12 READ Genesis 1 REFLECT As we begin our study of Genesis, we are met with some of the most familiar words in all of Scripture, “In the beginning…” There is a very clear poetic pattern to the way this first chapter is written as the author describes for us the way our faithful God lovingly sculpted our world and called each part “good.” Of course, the crown of creation, the final touch was humanity itself. -
The Encounter of the Emblematic Tradition with Optics the Anamorphic Elephant of Simon Vouet
Nuncius 31 (2016) 288–331 brill.com/nun The Encounter of the Emblematic Tradition with Optics The Anamorphic Elephant of Simon Vouet Susana Gómez López* Faculty of Philosophy, Complutense University, Madrid, Spain [email protected] Abstract In his excellent work Anamorphoses ou perspectives curieuses (1955), Baltrusaitis con- cluded the chapter on catoptric anamorphosis with an allusion to the small engraving by Hans Tröschel (1585–1628) after Simon Vouet’s drawing Eight satyrs observing an ele- phantreflectedonacylinder, the first known representation of a cylindrical anamorpho- sis made in Europe. This paper explores the Baroque intellectual and artistic context in which Vouet made his drawing, attempting to answer two central sets of questions. Firstly, why did Vouet make this image? For what purpose did he ideate such a curi- ous image? Was it commissioned or did Vouet intend to offer it to someone? And if so, to whom? A reconstruction of this story leads me to conclude that the cylindrical anamorphosis was conceived as an emblem for Prince Maurice of Savoy. Secondly, how did what was originally the project for a sophisticated emblem give rise in Paris, after the return of Vouet from Italy in 1627, to the geometrical study of catoptrical anamor- phosis? Through the study of this case, I hope to show that in early modern science the emblematic tradition was not only linked to natural history, but that insofar as it was a central feature of Baroque culture, it seeped into other branches of scientific inquiry, in this case the development of catoptrical anamorphosis. Vouet’s image is also a good example of how the visual and artistic poetics of the baroque were closely linked – to the point of being inseparable – with the scientific developments of the period. -
Solemnity of the Immaculate Conception/Opening Mass for the Extraordinary Jubilee Year of Mercy
Solemnity of the Immaculate Conception/Opening Mass for the Extraordinary Jubilee Year of Mercy December 8, 2015, 12:10 p.m., St. Augustine Cathedral Just a couple weeks ago, I was very happy to be able to celebrate Thanksgiving dinner with my family back in Pittsburgh. There were 44 of us tightly squeezed around multiple tables in my sister’s modest home. Many of those 44 are very young children. I was reminded over and over again, that one of the most often-used words of a child is “no!”, in one form or another. I got thinking about how that almost instinctual response of “no” is so much a part of our human nature. In the case of children, as a result of a loving upbringing by the parents who continually reinforce what are the right choices to make, hopefully those “no’s” become less frequent and not as automatic. But as we become adults, we must consciously choose whether our answer will be “no” or “yes”. Our First Reading today reminds us of that moment at the very beginning of Creation when Paradise was lost because of the decision to say “No!” God, our loving Creator, had created the human person as the highpoint of all creation---- and then made the human person into male and female---made exactly like Himself---“in His image and likeness”---and with the freedom to choose whether to love Him in return or not. As we know the first, Original Sin was when Eve, and then Adam, said “no” to God’s command by eating the forbidden fruit on the one tree they were told they could not have.