A guest column by Loekie Schwartz. The calm central figure in the Primavera is framed by a bower with the shape of the cupola of Florence Cathedral, Santa Maria del Fiore. The visual rhyme is intended to convey that she partakes both in the floral association of the name and its Marian essence. A further link between painting and cathedral is to be found in a writing by Alberti, where the Duomo is called a springtime refuge from the vicissitudes of the world outside. Please copy to students of Italian art and literature. Continue reading “389 Botticelli’s Primavera as an image of Santa Maria del Fiore”
Iconography
Paintings by Pieter Lastman and Jan Lievens in the Nystad gallery
For the befriended art dealer Saam Nystad, in 1983 Schwartz researched three paintings he had on offer. Four decades later, he was able to borrow for his exhibition Rembrandt’s Orient, one of them, Pieter Lastman’s Jephtha’s daughter, from the museum to which it had been sold, Kunstmuseum Winterthur.
381 Did Rembrandt read the Bible?
Rembrandt was the most avid imaginable illustrator of stories from the Bible. But the relationship of his images to Scripture is sometimes inexplicably fallacious. Schwartz probes this delicate question.
373 Putting ourselves and Rembrandt to the test
For Peter Hecht, who following his retirement from a celebrated professorship in art history at Utrecht University, entered the fray of interpreters of Rembrandt’s notoriously treacherous Leiden History Painting. Schwartz reviews the state of the question, especially with regard to the emotions of three of the figures, and reintroduces into the discussion a neglected piece of pertinent evidence.
Continue reading “373 Putting ourselves and Rembrandt to the test”
City fathers as civic warriors
The 350th anniversary of the Treaty of Münster and the Peace of Westphalia was celebrated with symposia in Münster, Osnabrück and the Louvre. My contribution in Paris was a lecture on the image of Dutch burghers in painting with respect to the Eighty Years War.
“City fathers as civic warriors,” in: Jacques Thuillier and Klaus Bussmann, coordinators [aside: the editors, who should have been mentioned on the title page, were Hermann Arnhold and Matthias Waschek], 1648: Paix de Westphalie. L’art entre la guerre et la paix | Westfälischer Friede. Die Kunst zwischen Krieg und Frieden. Actes du colloque organisé par le Westfälisches Landesmuseum le 19 november 1998 à Münster et à Osnabrück et le Service culturel du musée du Louvre les 20 et 21 novembre 1998 à Paris, Paris (Louvre and Klincksieck) and Münster (Westfälisches Landesmuseum) 1999, pp. 201-225
The proceedings were published in a thick, tightly bound volume that is difficult to scan. Apologies as well for the lack of complete titles in the notes – the bibliographies of the individual essays are combined at the end in a 28-page section. For full references, send me a mail.
363 Saenredam and Huygens; Rubens and Rembrandt
“Saenredam, Huygens and the Utrecht bull” was Gary Schwartz’s first publication as an art historian. He looks back on how it came into being and what it meant in his life. Schwartz would like to think of the Dutch- and Flemish-speaking low countries as one culture, but circumstances keep intruding on this ideal image. Circumstances such as the lives and posterities of Peter Paul Rubens and Rembrandt van Rijn.
Continue reading “363 Saenredam and Huygens; Rubens and Rembrandt”
My reflection in Clio’s mirror
Schwartz looks back on his beginnings as an art historian. Grad student blues and release through new loves.
The Temple Mount in the Lowlands
Talk of iconic! What could be more so than the Temple in Jerusalem? Countless are the chapels, churches, synagogues, mosques and palaces modelled on an idea of what the Temple of Solomon looked like, measured or meant. The Reformed Christians of the Dutch Republic were just as susceptible to the sacred mystery of the Temple as Catholics, Muslims and Jews in their own worlds. This study shows how reconstructions of the Temple on paper (by Spanish Jesuits in 1595) and in a famous model (by a Dutch Jew in the 1640s) affected the form of church, synagogue and palace architecture and decoration in the mid-seventeenth-century Netherlands.
Gary Schwartz, “The Temple Mount in the Lowlands,” from: The Dutch intersection: the Jews and the Netherlands in modern history, edited by Yosef Kaplan, Leiden and Boston (Brill) 2008, pp. 111-21. The proceedings of the Tenth International Symposium on the History of the Jews in the Netherlands, held in Jerusalem in 2004
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351 The emotional turn
That strong emotions have irresistible power over us is undeniable. What can be denied, or ignored, is the all-pervasive influence of even low-grade emotion on society and its members. The Australian Research Council (ARC) is funding a project to investigate the effects of emotion on European life in the second millennium. Schwartz brings back a progress report on emotion in art. Continue reading “351 The emotional turn”
Eine Welt ohne Sünde: Hieronymus Bosch als Visionär
Lead essay in the catalogue of an exhibition at the Bucerius Forum, Hamburg, 4 June-11 September 2016: Verkehrte Welt: das Jahrhundert von Hieronymus Bosch, edited by Michael Philipp
The essay argues that the Garden of Delights by Jheronimus Bosch is based on the first account of creation in the Bible. Genesis 1 speaks of the creation of man and woman simultaneously, both in the image of God. No prohibition is expressed against eating forbidden fruit; the first humans are not disobedient; there is no serpent to tempt them; they are not embarrassed by their nakedness; they are not expelled from Eden and cursed with a life of hard work and painful childbearing. This picture corresponds to the left panel of the Garden of Delights. The spectacular center panel shows what the world would have looked like had the Fall of Man not taken place, had mankind been free merely to “be fruitful and multiply.”
The hell panel is compared by the author to the 12th-century Vision of Tundale, a Dutch translation of which was published in Den Bosch in 1484. The point of both works is to frighten the reader or viewer into repenting from sin before it is too late. The message is not one of inevitable damnation, but of how to achieve salvation, as did Tundale.
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