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James McNeill Whistler’s favorite contemporary British artist: ALBERT JOSEPH MOORE (1841–1893). Four of his large-format, meticulously painted visions of human figures in a mysterious, at once ancient and modern, idealized natural world that succeeded in pursuing beauty.

FEATURE image: Albert Joseph Moore (1841-1893), READING ALOUD, 1884, oil on canvas, 42.24 x 81 in., Glasgow Art Gallery & Museum.

The artist: Albert Joseph Moore (1841-1893).

INTRO: Albert Joseph Moore was born in 1841 into a family of artists in North Yorkshire in England. Moore through his own advanced aesthetic experiments in the milieu of theoretical and practical advancements of mid-to-late 19th century modern art in England and France – such as a systematic analysis of nature, mathematical plotting, and principles for quintessential combinations of color, line and form – created art that was, in formal terms, in its conception and execution, on the cutting edge of abstraction that would continue to develop and blossom into early 20th century Cubism. Moore’s art gained the respect of other progressive artists (Moore was called “a painter’s painter”), patrons and collectors, if not always the critics and contemporaries who viewed Moore’s work as merely decorative. Moore was actively collected in his lifetime and exhibited regularly in major venues such as the Royal Academy. Unmarried and of a lifelong independent disposition, Moore died in 1893 at 52 years old, having just completed his last monumentally ambitious artwork (“The Loves of the Winds and the Seasons,” Blackburn Museum and Art Gallery, posted below) a handful of days before. Several of Moore’s pictures are now in public collection throughout the UK, including the Tate and the British Museum in London. 

Albert Joseph Moore (1841-1893), AZALEAS, 1867, Hugh Lane Municipal Gallery of Modern Art, Dublin, Ireland.

Azaleas was a popular artwork by Albert Moore for its harmonies of color and the “Greek refinement” that the artist infused into his work. This bigger-than-life-size canvas called Azaleas was painted in 1867, exhibited in 1868 and demonstrates the artist’s ability to represent the human figure on a grand scale.

The 26-year-old artist had some architectural design experience in theory and practice and used this in his preparatory process. This artwork incorporated ideal geometry along with typical academic methods.

Moore’s process followed, first, making studies of the nude figure and draped figure. Moore next made a larger-than-life-sized full-scale nude figure cartoon which, at this stage, was informed by geometric abstraction of the figure in a setting guided by, or through, the milieu of the object in the artist’s hands.

The geometric quality guided the composition rather than was externally imposed by the artist. Moore’s “system of line arrangement” sought the directions of the prominent lines of the composition so to plot parallels of them throughout the drawing resulting in a statuesque yet corporeally vivacious figure.

Nature, specifically the landscape, ultimately served as the inspiration for the manifestation of line parallels and optical balance rather than the mathematically ideal. Moore’s geometric construct and its interplay determined every element of the composition – from the position and placement of the figure to the location of accessories, such as wall hangings, distribution of drapery folds, and architectural elements. The canvas’s shape and size also were ultimately determined by this idiosyncratic geometric arrangement.

Traces of Moore’s preparatory practice are in evidence in Azaleas’ full size nude cartoon with its vestiges of diagonal and horizontal lines through the midsection of the figure and near to her feet. Using these lines in the nude drawing it is apparent that Moore experimented with the placement of the figure’s head, the extended hand, and a raised heel which was ultimately hidden under opaque drapery. Moore used a live model for his figure.

The final nude cartoon was transferred to the canvas and this outline was built up with oil colors. A drapery cartoon was then transferred on top of the transferred, built-up nude figure cartoon. Using this method Moore rendered greater transparency of the fabric since the underlying nude cartoon showed through faintly. This painstaking preparation was masked by Moore’s fresh and free style of painting. For instance, the drape folds of the left shoulder are painted in long, fluent, and elegant strokes while the azaleas are rendered in energetic strokes. Moore’s objective was for the final painting to look like an impromptu and expressive sketch when, in fact, it was carefully planned and executed.

About painting Moore taught his students to think long about it but execute with quickness and determination. This technique aided in transforming oil painting into the manner of Graeco-Roman fresco in that Moore’s working method allowed for painting only what could be finished in a day.

Moore’s careful planning, rapid execution, and brush technique also suggested the influence of Japonisme. Asian influences in Azaleas included the carp bowl held in the women’s arm (an actual studio prop) and the geometric pattern in the azalea pot whose symmetry Moore saw as part of both Greek and Japanese art. To integrate and transition the predominantly yellow figure in the predominantly white background Moore used a device taken from Japanese art of painting flitting butterflies around the azalea bush. Moore also painted russet blossoms in the woman’s hair and bowl and on the floor that further unites the monumental composition.

Moore’s observation of Japanese prints also likely influenced the English artist’s color scheme in Azaleas. This is identifiable in its limited schematic of hues. The color placement, however, was also subject to the geometric practices in the whole composition.

When Azaleas was exhibited at the Royal Academy in 1868 it was consigned to an out of the way place on the wall of its North Room. It was observed that Moore’s canvas looked more like a tapestry than an oil painting. In this way, Moore anticipated James McNeill Whistler’s comment about color in that it should appear “embroidered” on the canvas, in the same way a thread is embroidered on fabric. Whistler attributed this color quality to Japanese art in that those artists looked for repetition in color application and not contrast.

Architecture critics in 1868 noticed and especially admired Moore’s Azaleas. Its systematic repetitions and geometric construction were labeled the only “decorative” painting in the 1868 English exhibition. Art critics were less generous. Straining with opera glasses just to see the work they recognized its beauty and Moore’s talent but called its design and execution eccentric. Others turned up their critical nose to the new decorative work as “curious” and little more than a luxurious indulgence of art for art’s sake. Art critics were unhappy with the paintings’ colors as they found they lacked the requisite black that marked contemporary French art and, instead, opted for a quiet and delicate dreamscape.

English writer William Michael Rossetti (1829-1919) declared Azaleas one of the most important English pictures of 1868 and decried those looking to judge it by way of actual historical pictures from Greek antiquity. With Algernon Swinburne (1837-1909), Rossetti compared Moore’s artwork to another painting in the 1868 exhibition: “The Wife of Pygmalion, A Translation from the Greek” by the older George Frederic Watts (1817-1904). In that work Watts sought to create a painterly equivalent of classical sculpture. William Gladstone (1809-1898) wanted to purchase Watts’ picture after seeing it at the Academy in 1868. In a letter to Gladstone in May 1868 Watts informed Gladstone that it had been “claimed” but invited Gladstone to visit him in his studio to see the cast of the fragmentary Greek original from which the painting was derived.

Swinburne saw the poetry and musicality of Moore’s artwork .While most art critics snubbed the painting (and by extension the painter) for its art for art’s sake qualities, Swinburne praised them. Of Azaleas, Swinburne wrote: “The melody of color, the symphony of form is complete: one more beautiful thing is achieved, one more delight is born into the world; and its meaning is beauty; and its reason for being is to be.”

Albert Joseph Moore (1841-1893), SEA-GULLS, 1870/71, oil on canvas, 27 x 61 inches (68.5 x 154.8 cm), Williamson Art Gallery & Museum, Birkenhead, UK.

Sea-gulls was accepted for the 1871 Royal Academy exhibition. It was the third painting for Albert Moore to exhibit at the Royal Academy. Moore was absorbed in painting Sea-gulls, a major work, for British shipping magnate Frederic Leyland (1831-1892) and this work occupied him up to the Royal Academy Exhibition that spring.

Its creation by the 36-year-old Moore was not without headaches owing to controversy. Moore’s friend and admirer, American ex-patriate artist, James Abbott McNeill Whistler (1834-1903), had learned of Moore’s preliminary work on the painting through Leyland, a major art collector and the artists’ mutual friend.

Whistler expressed concern that Moore’s work perhaps overlapped adversely with some of Whistler’s own preliminary sketches for a painting. Whistler saw a pair of sketches Moore had sent to Leyland as potential commissions. Whistler felt that Moore’s sketch may have been influenced by seeing one of Whistler’s sketches. Whistler feared that if Moore’s painting was exhibited first, it would reflect badly on Whistler as an imitator when in fact the artwork Whistler was working on ante-dated Moore’s conceptions. This was a mortifying prospect for Whistler who prided himself on originality.

Whistler’s anxiety may have also stemmed from the fact that with Sea-gulls, Moore would fulfill his second commission for Leyland, while Whistler who introduced them had yet to complete a picture for Leyland that had been commissioned in 1867.

To ease Whistler’s fears, the American artist proposed that Moore accompany another mutual friend, architect William Nesfield (1835-1888), to Whistler’s studio in Chelsea to inspect his older original sketch that Moore had seen.

Nesfield, acting as mediator, concluded in September 1870 that the recent work of the two artists shared themes, but each maintained their own artistic originality. The crisis was averted and led to Moore exhibiting Sea-gulls.

During this crisis and shortly thereafter, Moore did not finish to his satisfaction his painting when it was time for its exhibition in April 1871. A major effort required to complete Sea-gulls had deeply undermined Moore’s health. After the exhibition the painting was returned to the artist, but he could not yet immediately set to work on it to completion. Months later it was finished and sold to Leyland.

In Sea-gulls Moore introduced obvious analogies between the liquid patterns of the sea and the rippling and splashing motion of the figure’s hair and drapery. Moore’s intention was to discern patterns inherent in nature. The drawings also suggest that he exaggerated the effect of air currents by employing the revolving fans that were simultaneously in use for Sea-gulls and another painting titled Shells.

Much of Moore’s work to complete the painting after the exhibition revolved around redressing the picture surface. Moore had been experimenting for some time with the surface quality of his paintings. In the early 1870s, Moore’s technique had developed to combine transparent and opaque fabrics that created unusual layering effects. Following the 1871 exhibition, Moore seemed to apply this technique in Sea-gulls that involved unusually thick paint layers.

Much later, during the winter of 1880, Sir Coutts Lindsay (1824-1913) – the British artist and watercolorist founded Grosvenor Gallery on Bond Street as an alternative exhibition space to the Royal Academy which became a venue for avant-garde artists, particularly those associated with art for art’s sake – mounted a show on the subject of artists’ working sketches. Moore contributed the preparatory studies for Sea-gulls to the show that included his sketches of hands, heads, drapery, plants and flowers, as well as the painting’s cartoon.

Although biographers of Whistler and Moore have attached no importance to their friendship, particularly after the September 1870 controversy over Sea-gulls which they claim ended it, the artists in fact remained on intimate terms unbroken until Moore’s death in 1893. In the later 1870s they again were thrust together in a contentious situation but this time on the same side of sorts. When Whistler became involved in libel proceedings against Ruskin in later 1878 Albert Moore was the only artist who the American ex-patriate artist could rely on to both publicly attend the proceedings and actually give evidence on Whistler’s behalf. 

Albert Joseph Moore (1841-1893), READING ALOUD, 1884, oil on canvas, 42.24 x 81 in., Glasgow Art Gallery & Museum.

Reading Aloud was one of three large-format paintings Albert Moore completed in the 1880s. Completed in 1884, Moore had been working on Reading Aloud for years – at least since 1881. Moore had drawn a chalk sketch of the geometrically designed composition over which the artist would lay a piece of translucent glass. By painting directly on the glass, he could experiment with colors without redrawing the picture. He then could transfer the trial color experiment on glass (as well as a final drawing) onto tracing paper by which the final artwork was then made by pinning the tracing paper to the canvas. The artist then painted the composition directly to the canvas, section by section, working as he painted to unify color scheme and, as figural poses and other details are different in the final artwork than surviving preparatory materials, drawing. It was meticulous organizing and harmonizing creative work that helps to explain why Moore labored for years on the almost 7×4 foot oil on canvas.

While these three reclining figures are static their contrasting drapery folds whether they are swirls, zigzags or sweeping diagonals – with the sofa’s swags to unite them – enliven the picture. As classicism revivalists are noted for their mere realism and moralistic anecdote, Moore’s evocation of classicism, though containing allegorical qualities, belies a modernity by way of its abstract combination of line and form in the depiction of languid female figures in a neutral setting. The black-and-white owl vase that Moore included in the lower right corner of the painting had been absent from previous studies (originally it was a seated cat) and provides a narrative sign. It connotes the quality of wisdom as well as perhaps the goddess Athena with which the owl is associated so to apply it to the various states of the readers though the overall picture with its fascination with repose is more subtly mysterious than anecdotal. Yet the classicism/modernity enigma continues as the honey bee which Moore paints on the face of the owl vase was the symbol used by the picture’s purchaser, pig iron industrialist William Connal (1819-1898), for himself.

Moore, Albert Joseph; William Connal; York Museums Trust; http://www.artuk.org/artworks/william-connal-8009

After his wife of 25 years Emelia Jessie (Campbell) Connal died in 1877, 56-year-old industrialist William Connal faced life alone at Solsgirth, his Scottish country manor. Connal turned his attention to the arts and, in addition to Moore, became an avid collector of contemporary art by such painters as Edward Burne Jones (1833-1898), Edward Poynter (1836-1919), Frederick Sandys (1829-1904), Roddam Spencer Stanhope (1829-1908), Fernand Knopff (1858-1921) and Adolphe Monticelli (1824-1886) along with the Old Masters. Connal owned Symphony in Silver and Grey by American artist James McNeill Whistler (1834-1903) who greatly admired Moore. In 1883, Connal invited Moore to stay at Solsgirth House in Perthshire for a month allowing the artist to recuperate after a serious illness. It was during this stay that Connal commissioned Moore to paint his portrait that shows him wearing a honeybee brooch, the emblem that Connal used on his personal items (Connal’s portrait today is in York Art Gallery).

Moore’s pictorial methodology which he continued to develop over his artistic career is in evidence in Reading Aloud. Moore works out and unifies various and moving parts depicting a scene’s animating personality based in psychology with its physical forms that are mathematically contrived by way of lines and curves and, ultimately, color and texture, and whose impact on the viewer of the completed artwork is allowed to be emotional rather than cerebral. In Reading Aloud Moore constructed the image based on two pairs of diagonals that intersect into a pattern. Though the geometric system is visually subdued, it is evident in the figure on the right whose arms coincide with a set of diagonals. It is obvious also in the picture’s overall use of contrasting bold colors – the fabrics’ pinks and creams are integrated to, though angularly distinct from, the charcoal greys of the covered limbs and book cover. The edges of the book cover also coincide with some of the complex design of diagonal lines whose subliminal quality is an intrinsic expression of the psychic nature of the artwork. This angularity based on diagonals was a deliberate strategy for Moore when he painted the final artwork. There is also the horizontal lines component in the painting manifested in the outstretched arms of the crouching figure at left and the table and vase. Moore’s design strategies were innovative in 1884 startling contemporary viewers approaching to what Cubism would accomplish 25 years later. Critics when viewing Reading Aloud, being neither particularly understanding nor sympathetic to Moore’s methods or intentions, praised the picture’s overall gracefulness but impugned his drawing skills and identified the painting as mostly static decoration. Yet the static figures form part of a complex array of abstract and naturalistic patterns that fill every inch of canvas. Reading Aloud is a testament to the artist’s ability to translate such natural phenomena into a stylized form. Most prominent among them is a fabric effect found in other of Moore’s paintings of the period, in which white lace is layered over cloth of a darker color. Reading aloud was exhibited at the Royal Academy where, starting in 1883, Moore chose to exhibit annually.

Albert Joseph Moore (1841-1893), The Loves of the Winds and the Seasons, 1893, oil on canvas, Blackburn Museum and Art Gallery, Blackburn, UK.

The Loves of the Winds and the Summer was English artist Albert Moore’s final and largest artwork of his career. It is 6 feet tall and 7 feet wide and is the jewel in the crown of the Blackburn Museum and Art Gallery near Manchester, England. It is the result of Moore’s study of the psychology of his subject matter, that of love. Love begins to manifest formally for Moore by the expression of soft bodily postures, changing and harmonious curves, and piercing gazes expressed in deep coral colors. The male figure of the Wind is flanked by the spurned female figure of Summer to the left and the embraced female figure of Autumn to the right. Moore was so enveloped in his amorous themes that while working on this picture he was writing poetry about what the human face was like when in love – and it is found in his picture. The Love of the Winds and the Seasons is Moore’s fullest expression of animating personality united to depicted physical forms that are first lines, curves and color, with the result being an emotional impact on the viewer who encounters the artwork. This exquisite artistic sensitivity by Moore is made more remarkable since the artist was dying in 1893. In the company of his young and attractive live models in his new capacious art studio, Moore worked day after day on this work. Moore had cancer (a tumor on his thigh) and had submitted to three operations to keep ahead of it. When his doctors told him they could operate no more, and that the cancer continued to spread throughout his body, Moore was resigned to his situation. He is reported to have said: “Well, there’s an end of it.” In the limited time left to him Moore intended to finish his painting of love, The Loves of the Winds and the Seasons. The artist did not want to lose any time. His legs had swollen to twice their size and had to be drained. In acute pain he worked around the clock for the next six months. His friends thought the intense work as well as the cancer was killing Moore but as the painting progressed to completion, they observed that the artist’s personal tranquility and happiness became apparent. The project was monumental – numerous preparatory studies, drapery studies, full scale and life-sized cartoons (i.e., 4’ 9” tall by 1’4” wide for Autumn) , nude studies – all technically meticulous and versatile- and that underwent the artist’s elaborate and idiosyncratic geometric platting system that he began in the late 1870s. Moore was the consummate auteur that slightly older American ex-patriate painter James Abbott McNeill Whistler (1834-1904) most admired in England. Moore conceived his paintings from start to finish – and The Loves of the Winds and the Seasons was at once its pinnacle and completion. Moore, as Whistler aspired to be, was sole master of his work. In 1893 Moore now expanded this mathematical process to amalgamate his diagonals with horizontals so that his creative process could not suffer the critique that Ruskin hurled at Whistler of “ask(ing) 200 guineas for flinging a pot of paint in the public’s face.” The painting was a commission for the Australian mine-owner George McCulloch (1848-1907). Moore’s calculations included various adjustments of the models’ natural poses to submit to the mathematical formulas on the canvas. This formal submission of subjects to linear construction extended to each detail in the entire composition, such as the flowers for which also study drawings were made. Within these design rigidities, the preparatory drawings of the live models and subjects were transferred to the artwork with little idealization though slight but important adjustments were made, such as to Summer’s hairstyle. Knowing his own time was short, Moore made his cartoons in color so that his transfer to the canvas was as efficient as possible as he painted the final artwork. Critics have observed that despite the intense planning and preparation, the final artwork is executed unevenly – parts are meticulous and vigorous, mostly in the foreground, while others in the background are loose and crude. To what degree this is the artist’s intention or the result of his declining health, is a matter for speculation. During the artistic process the terminally ill artist isolated himself mostly. His handful of visitors remarked that the artist was cheerful, cracked jokes, told funny stories, and smoked his pipe. These select parties knew, however, that their social calls were in the context of final good-byes. In those last days and months of Moore’s life, the artist’s mind, by evidence of the art from his past that he referenced in 1893, stretched back to an earlier career which shared long-held important aspects with The Loves of the Winds and the Summer. For his last artwork. Albert Moore glossed the picture’s narrative in verses he wrote to accompany it:

Lo! fickle Zephyr chaseth wayward Spring,

It is a merry race;

Flowers laugh to birds that sing,

Yet frequent tears shall cloud her comely face.

The South Wind shall with blushing Autumn mate,

Contented with her lot;

Summer sigheth – such her fate

She and her burning kisses are forgot.

Two lovers rough for shudd’ring Winter strive,

Beneath a shroud of snow;

Heaven haply shall contrive

Their violence she may not further know.

Through its figural and intellectual prism of ancient classical mythology, Moore worked in his career to update the complex equation of the natural world’s varying and transitory seasons to human life’s copious physical, emotional, and spiritual expressions and contradictions. With their immersion in Moore’s modern art, the painter achieved a graciously-contrived visual dramatic interplay of nature and humanity, ancient and present-day, whose quest is eternal in time and space.

Albert Joseph Moore passed away in the middle of the night on September 25, 1893. He died 9 days after finishing his last painting, The Loves of the Winds and the Summer. Moore was 52 years old.

SOURCES: ALBERT MOORE, Robyn Asleson, Phaidon, 2000, pgs. 70, 97-100, 104, 108. 164, 166-168, 177, 179, 185, 199-202; https://houseandheritage.org/2017/05/19/solsgirth-house/ – retrieved September 5, 2023.

My Art Photography: JOAN MIRÓ (1893-1983, Spanish), Joan Miró’s Chicago, 1967 (installed 1981), Chicago, Illinois.

FEATURE image: Joan Miró, Joan Miró’s Chicago (sometimes Miss Chicago), steel reinforced-concrete, colored ceramics, 1967, Brunswick Building Plaza, 69 W. Washington Street, Chicago. This artwork is Miró’s only monumental sculpture. Text & artwork photograph by author.

Joan Miró (1893-1983) is a Catalan who is a major dadaist artist  “Dada” is a nonsense word but its artistic movement that started around 1915 in Zürich, Switzerland, has brought into existence many famous artworks by a range of artists. As World War I raged on in Europe between 1914 and 1918, young artists and intellectuals reacted with art, performance, and poetry that was radically experimental, dissident and anarchic. These artists countered the horrors of the war and capitalist culture by moving past a degradation of art to contributing to an anti-art under the banner of “dada.” These ideas and ideals of dada quickly spread to the art capitals of Paris and New York – and beyond.

Joan Miró’s Chicago is the artist’s first monumental sculpture in the world.

Joan Miró’s Chicago is in this dada milieu as it sits in the Brunswick Building Plaza, directly across Washington Street from another Spanish artist’s 50-foot-tall Cor-Ten steel sculpture from the same time (1967): Chicago’s Picasso in Daley Plaza. Miró’s sculpture expresses the neck, bustline, and slim and wasp-waisted hips of a woman’s torso with outstretched arms and a simplified head. She is made of steel-reinforced concrete with brightly colored ceramics that are added to the scooped-out hem of her skirt. Like other of Miró’s sculptures of female figures from the 1950s, the shape of the skirt is that of an overturned broad-lipped cup or chalice. The bronze, crown-like headdress is like the dadaist found objects that populated Miró’s artwork whether paintings, sculptures, ceramics and more throughout his career. Joan Miró’s Chicago possesses qualities evocative of primitive fertility or earth goddesses similar to those found in the ancient Mediterranean world.

One of Dada’s major sculptural forms to emerge and which was masterly accomplished by Marcel Duchamp (1887-1968), was the “readymade” which used familiar mass-produced objects (i.e., ceramic urinals, household tools, etc.) for high art pieces. The dada expression of the readymade increasingly asked the viewer to take seriously these consumer items and found objects as high art on an equal platform with lofty traditional productions of a monied arts establishment.

Dadaists experimented boldly with new media such as collage (Jean Arp, 1886-1966), airbrushed photography (Man Ray, 1890-1976) and nonsensical poetry (Hugo Ball, 1886-1927). These art forms freely combined as well as crossed over its categories, i.e., nonsensical poetry interpreted in performance art.

Joan Miró, Barcelona, June 13, 1935 by Carl Van Vechten (1880-1964). Public Domain. This work is from the Carl Van Vechten Photographs collection at the Library of Congress. According to the library, there are no known copyright restrictions on the use of this work. As the restrictions on this collection expired in 1986, the Library of Congress believes this image is in the public domain. The Carl Van Vechten estate has asked that use of Van Vechten’s photographs “preserve the integrity” of his work, i.e, that photographs not be colorized or cropped, and that proper credit is given to the photographer which is the photograph here.

Miró’s art does not accept the world as it is.

In the 1930’s and 1940’s Miró worked with material such as paper, string and even toothbrushes and, sometime later, natural objects such as rocks and fruits to make loose, playlike assemblies, many of which due to fragility or destruction, did not survive. Miró did not transform or repurpose these found objects – bells, jars, vases – but by leaving them alone saw they retained what the artist called their own “magical powers.” Miró’s more permanent artworks – paintings, ceramics, plaster or bronze sculptures, etc. – possess the same randomness as his looser assemblies which is the artist’s intended reflection of nature’s promiscuous progeny. The artist turns his back on established art principles and pursues his own independence which, following intuition unto slow resolve, improbably marries diverse objects of recognizable forms making for an assembly of more than one class or nature. They are of a realm not always of this world.

7/2015 7.04 mb

Though Miró completed a maquette of the sculpture in 1967 (called Project for a Monument for Barcelona), its production into a 40-foot sculpture – the artist’s only monumental sculpture – was delayed until 1979. The hundreds of thousands of dollars for the production and installation of Joan Miró’s Chicago was provided by a private-public partnership in Chicago.

SOURCES:

A Guide to Chicago Public Sculpture, Ira J. Bach and Mary Lackritz Gray, The University of Chicago Press, Chicago and London, 1983, pp. 73-74.

https://magazine.artland.com/what-is-dadaism/ – retrieved June 29, 2023.

Joan Miró, Janis Mink, Taschen, 2006, p. 93.

Miró, Guy Weelen, translated by Robert Erich Wolf, New York: Harry N. Abrams, Inc., 1989, pp. 178-179.

My Art Photography: THE WORKER, Civilian Conservation Corps (CCC), 2001, Willow Springs, Illinois. (7 Photos & Illustrations).

FEATURE Image: Cook/DuPage Cos., Willow Springs, IL. The Worker, Civilian Conservation Corps (CCC), Camp Chicago-Lemont, Company 612, est. June 4, 1933. Author’s photograph, 6/2018 6mb.

The Civilian Conservation Corps (CCC) was a major program in President Franklin Roosevelt’s New Deal. Called “Mr. Roosevelt’s Tree Army,” there were over 50 such camps in Illinois alone and over 1000 special projects in the state between April 1933 and July 1942. The camp at Willow Springs was one of FDR’s first such camps established in spring 1933. The Civilian Conservation Corps Legacy indicates June 4, 1933 as the establishment date for Camp Chicago-Lemont, Company 612 in Willow Springs, Illinois.

The recent statue called The Worker was dedicated on June 3, 2001 to commemorate the dedication and spirit of the young men, aged 17 to 28 years old, who served in the CCC and specifically in Willow Springs, Illinois. The larger-than-life-sized bronze CCC Worker Statue stands at the intersection of Archer Avenue (Route 171) and Willow Boulevard in Willow Springs Woods, and is one of many such similar statues that stand on the American landscape in tribute to the men of the CCC.

The purpose of this government “alphabet” program, one of the New Deal’s most successful, was multi-faceted. The primary motivation was to address staggering unemployment numbers of up to 25% (and higher in certain pockets of the country) caused by the collapse of the private enterprise system in the Great Depression that started on Wall Street in October 1929. The CCC was specifically designed to give jobs to young men and so to relieve their families who had great difficulty finding jobs during the Great Depression.

CCC (Civilian Conservation Corps) boys working, 1935. “CCC (Civilian Conservation Corps) boys working, Prince George’s County, Maryland 1935 LOC 8a00074u” by over 26 MILLION views Thanks is licensed under CC BY-NC-SA 2.0.
The Worker, back, Willow Spring, IL. Author’s photograph, 6/2018 12.87mb.
CCC plaque, Willow Springs IL. 6/2013 3.33mb

Camps proliferated all over the country in every state. In its nine years and 3 months duration the CCC employed upwards of 3 million young men between 17 and 28 years old. For their manual labor jobs related to conservation and the development of natural resources provided by the federal program, these men received their food, clothing, lodging, medical and dental attention, along with a paycheck of $30 a month (around $600 in today’s dollars), most of which ($25) had to be sent home to their struggling families. The popular program enjoyed wide bi-partisan and public support.

Each camp could house around 200 men and, while the lifestyle was quite simple, it beat panhandling on the streets in the mind of most of the CCC’s young enrollees.

FDR during a presidential radio broadcast in 1933. Library of Congress. Public Domain.

The Emergency Conservation Work (EWC) Act, or CCC, was part of the Emergency Session of the 73rd Congress that FDR called on March 9, 1933, just days after his first inauguration. FDR promised if granted emergency powers he would have 250,000 men in camps by the end of July 1933. Senate Bill S. 598 was introduced on March 27, 1933, passed both houses of Congress and was signed by FDR on March 31, 1933, less than one month into his 4-year term. Though opposed at first by Big Labor who feared that jobs would be filled by this army of non-union workers, the Roosevelt Administration went ahead and mobilized the men, material, transportation and necessary bureaucracy to establish the CCC on a scale never seen before in the United States in peacetime. Dated April l5, 1933, Executive Order 6101 authorized the program, appointed Robert Fechner (1876-1939) as its first director and established an Advisory Council with representatives from the War, Labor, Agriculture and Interior Departments. It was part of “the 100 days” that marked the passage into law of a series of 15 major bills during FDR’s first 100 days as the 32nd U.S. president.

The Federal program provided that these work projects took place mostly on rural lands owned by government entities. CCC workers throughout the country were credited with renewing the nation’s decimated forests by planting an estimated three billion trees between 1933 and 1942. Their work also revived the nation’s crumbling or nonexistent infrastructure.

CCC, 1940. “Leaders and Assistant Leaders, Civilian Conservation Corps, Company 229, Camp Willow Creek F-188, 1940 – Emida, Idaho” by Shook Photos is licensed under CC BY 2.0.

The CCC was immensely popular, but Pearl Harbor effectively ended it. With the establishment of the draft and industry involved in the war effort, the government no longer needed to subsidize work. In 1942, the last CCC camps were dismantled or repurposed for the army.

With the exception of Social Security and the Rural Electrification Act, no program of the New Deal era has ever had a greater influence on the country. In Illinois alone, the impact was remarkable. Over 92,000 men worked in the CCC in the state. An estimated 60 million trees were planted, 400 bridges built, 1,200 miles of trail made and nearly 5,000 flood-control apparati put in place.

SOURCES:

https://ccclegacy.org/CCC_Camps_Illinois.html – retrieved May 16, 2023.

https://will.illinois.edu/21stshow/story/ccc-in-illinois-past-and-future – retrieved May 16, 2023

https://icl.coop/story-ccc-legacy-illinois/ – retrieved May 16, 2023.

CCC (The Worker) statue, Illinois Route 171 (Archer Avenue) Willow Springs, IL. 6/2013 5.61mb

My Art Photography: LEONARD CRUNELLE (1872-1944). Capt. A. Lincoln, Illinois Volunteer Militia, Black Hawk War, 1832, bronze, 1930, overlooking the Rock River in Dixon, Illinois. (9 Photos & Illustrations).

FEATURE image: Capt. A. Lincoln, Illinois Volunteer Militia, Black Hawk War, 1832, bronze, 1930. by Leonard Crunelle (1872-1944), Dixon, Illinois. The large bronze statue was the first prominent public depiction of the 16th U.S. president as a young adult man. Author’s photograph, 6/2017 4.70mb.

Young Lincoln was stationed in Dixon, Illinois, at Fort Dixon on the Rock River in today’s Lee County where the statue stands. “Rock River Fall_03” by markellis_1964 is licensed under CC BY-NC-SA 2.0.
Capt. A. Lincoln looking onto the Rock River in Dixon, Illinois. Young Lincoln enlisted in the Illinois Volunteers on April 21, 1832 and, following more enlistments, finally mustered out of military service on July 10, 1832. Author’s photograph, 6/2017 8.26mb.

Illinois in the early 1830s was the edge of the American frontier and virtually wilderness. The Native American tribes were being expelled from the northern tier of the state established in 1818 by ceding their lands to the U.S Federal Government. Most of the Native Americans were pushed out of the state by treaty by the end of the 1820s. This quickly changed the landscape of a rapidly growing Illinois by way of new arrivals of settlers from the East in the 1840s and 1850s. Settlers were accompanied by ambitious commercial projects such as transportation canals and, even more impressive, the railroads, all of which worked to open up the Middle West of the United States to global markets and industrial prosperity.

Abraham Lincoln, born in a Kentucky log cabin in 1809, was 21 years old when he arrived into Illinois in 1830 with his family from Indiana. During the 1832 Black Hawk War, the 23-year-old Abe Lincoln lived in New Salem, Illinois, and was elected captain in the Illinois National Guard. The bronze statue, cast in 1930, of Lincoln in Dixon, Illinois, depicts for the first time a yet untapped aspect of the 16th president’s life and career for his ever-expanding public iconology – that of the youthful adult Lincoln starting out in his career.

Lincoln enlisted in the Illinois Volunteers on April 21, 1832 near Richland Creek in Sangamon County which was located about halfway between New Salem and Springfield, Illinois. The next day, Lincoln mustered into state service at Beardstown, Illinois, about 40 miles to the west on the Illinois River.

The 6-foot-4-inch Lincoln was elected captain, a position he said he was both surprised and proud to receive.

Lincoln mustered into U.S. service near Janesville, Wisconsin on May 3, 1832. He mustered out on May 27, 1832 in Ottawa, Wisconsin. Lincoln never fired a shot.

On that same day of May 27, 1832 Lincoln re-enlisted as a private in Captain Iles’ company. When that enlistment expired, Lincoln re-enlisted again in Captain Early’s company.

Lincoln finally mustered out of military service on July 10, 1832 at Whitewater, Wisconsin.

Young Lincoln was stationed in Dixon, Illinois, at Fort Dixon on the Rock River where this statue — unveiled in late September 1930 — stands. The sculptor is French-born Leonard Crunelle (1872-1944).

The artist leonard Crunelle (1872-1944) with the head of his heroic-sized Lincoln the Debater completed in 1929. Fair Use. The following year he completed Capt. A. Lincoln in Dixon, Illinois, which was another heroic-sized statue of an even much younger Lincoln

Crunelle’s immigrant family arrived in Illinois in 1889 and settled in Decatur, about 40 miles east of Springfield, Lincoln’s hometown. When Crunelle worked in the local mines, he started making fired clay sculptures. His work was brought to the attention of prominent American sculptor and teacher Lorado Taft (1860-1936) who brought young Crunelle to Chicago to study at The School of the Art Institute of Chicago. At the same time, Crunelle began to do decorative work for the Chicago World’s Fair in 1893.

Lorado Taft made his Black Hawk statue monument in 1911 in Oregon, Illinois, also on the Rock River about 16 miles upstream from Dixon, Illinois. It is all part of the area that saw action during the Black Hawk War in 1832 and led to the complete surrender and expulsion of the last Native American group in Illinois. “Black Hawk (aka ‘The Eternal Indian’)” by Dan Brekke is licensed under CC BY-NC 2.0.

The bronze sculpture of Lincoln – who later as a lawyer and politician expressed pride in his brief military service – is one of the first attempts to depict the Great Emancipator in his youth. Though Crunelle had made a statue called Lincoln the Debater for display in a park in Freeport, Illinois, in 1929 the slightly later Capt. A. Lincoln in Dixon, Illinois, depicted Lincoln more than half the great debater’s age.

Plaque. Author’s photograph, 6/2017 9mb.
Capt. A. Lincoln 1832. Dixon, Illinois. The 6-foot-4-inch Lincoln was elected captain, a position he said he was both surprised and proud to receive. Author’s photograph, 6/2017 6.87mb.
Rock River Fall_49” by markellis_1964 is licensed under CC BY-NC-SA 2.0.
Reconstruction of log structure typical for the early 1830’s in Illinois when young Abraham Lincoln served at Fort Dixon on the Rock River in Dixon, Illinois, in the Illinois National Guard. Author’s photograph, 6/2017 6.75 mb.

My Art Photography: HIEROTOPY. Created Sacred Space & Its Paradigms. (24 Photos).

FEATURE Image: The Hindu Temple of Greater Chicago, 10915 S. Lemont Road, Lemont IL. July 2017 5.75 mb 

What is Hierotopy?

It is a term developed at the start of the 21st century by Alexei Lidov (b. 1959), a Russian art historian who specializes in Byzantium.

Hierotopy derives from two Ancient Greek words meaning “Sacred Space” and in a specifically broad sense.

Hierotopy is the study of the creation and frequent re-creation of sacred spaces whose inter-disciplinary application extends to a vast array of media (i.e., images, shrines, architectural spaces, pilgrimage, song, incense, ritual, natural forces, such as light and darkness) as well as spans the areas of art history, archeology, cultural anthropology (diversity in social practice), ethnology (groups and culture), and religious studies.

What hierotopy is NOT.

What hierotopy is not is the study of the phenomenology of the sacred. Rather, it is a look at projects that express the sacred and the relationship of the sacred and the mundane. It is a universal language posited in a nearly infinite number of forms marked by creative human activity and expression.

As such, icons and other sacred artifacts, for example, are not seen only as isolated objects but as part of any wider project to express a wide scope of communication of the sacred and mundane. It is these projects themselves – including both their conceptual and artistic aspects, as well as the historical developments leading to their formation – which are the primary focus of hierotopic study.

The wide range of Hierotopic projects takes in churches and sanctuaries but also architecture, lighting design, city places, and rituals, feasts and ceremonies.

Hierotopic projects are not limited to churches and sanctuaries but can be landscapes, architectural compounds, and greater entities such as urban settings. While edifices and other macro-art and architecture are hierotopic, so are individual and simple yet equally powerful components such as the use of light in church architecture as well as sacred (including revealed religious and other) ceremonies, feasts, and folk customs.

From photographic images of Lourdes grottos, labyrinths, and Hindu prayer poles to visual demonstrations of higher planes of the ineffable and transcendent.

While my photographs as a hierotopic project can include original sacred spaces which are those that appear as the result of a theophany (Ancient Greek meaning “appearance of a deity”) or a representative thereof, it can extend to its re-creation elsewhere, such as, popularly, a Lourdes grotto or Hindu prayer pole. Other hierotopic projects can involve less tangible ideas but look to express a higher order so that by way of the hierotopic project a common bond or experience on or towards such higher planes is manifested between the created sacred space and its human participant or beholder, such as, to start, the prayer labyrinth.

The hierotopic photograph may be limited only by its power for expression.

In regard to these photographs, seeing hierotopy as the study of the creative direction of projects coordinating artists and specialists in shaping a unified and comprehensive vision of the relation of the sacred and mundane, they share in its hierotopic object by being their own hierotopy project. In the seeking to capture others’ creative projects in the communication of the sacred and mundane along with those embodied human interactions with or among them, each photographic image is its own original hierotopy – and possibly suggests an opening for others to assemble theirs.

Des Plaines, Il. El Santuario/Shrine of Our Lady of Guadalupe of the Archdiocese of Chicago 1170 N. River Rd. 5/2018 7.89 mb 84% 
First Baptist Church, Kankakee County, IL 8/2017 6.63 mb
Moses, Mount Sinai, and the 10 Commandments Experience (The Shrine of Christ’s Passion) St. John, IN. 7/2017 4.83 mb
Des Plaines, IL. El Santuario/Shrine of Our Lady of Guadalupe of the Archdiocese of Chicago 1170 N. River Rd. 5/2018 3.65 mb
Evanston, IL. Levere Temple, Sigma Alpha Epsilon National Headquarters, 1856 Sheridan Rd, 10/2015. 30%.
St. Edmund’s Church, 188 S. Oak Park Avenue, Oak Park, IL. 7/2015 7.84 mb 93%
Lemont, IL. Hindu Temple of Greater Chicago. A gopuram or ornate entrance tower at the entrance of the Hindu temple with a bronze prayer pole in front. 7/2017 5.75 mb 
Chicago. Holy Innocents (East Village). Via Crucis (Way of the Cross), Good Friday. In 2021, after 116 years of service, the Chicago archdiocese combined Holy Innocents, St. Malachy + Precious Blood, and Santa Maria Addolorata to form a new parish, Blessed Maria Gabriella, Maria Gabriella (1914-1939), born in Sardinia, was a modern Trappist nun who, after a religious life dedicated to Christian unity, died in Rome at 25 years old of tuberculosis. 3/2013 264kb 35%
Chicago. Holy Innocents Church 743 North Armour Street. 3/2013 1.74 mb
Chicago. Via Crucis. 3/2013 572kb 55%
Little India Chicago. 6/2013 4.31mb
10/2023 7.82mb 79%
Chicago. Divine Mercy Sanctuary, St. Stanislaus Kostka Church. The monstance depicts the woman of Isaiah 7:14 and the woman of John’s Revelation 11:19ff. In Byzantine Catholic iconography Mary is dressed in a red outer robe symbolzing her humanity while the blue inner garment symbolizes her holiness. In her center is the Real Presence of Jesus in the Eucharist. 1327 N. Noble Street. 3/2013 1.58 mb
Chicago. Corpus Christi Catholic Church, 4920 S. Martin Luther King Drive, Chicago. 10/2015 25%. In July 2021, after 120 years of service, this Bronzeville Catholic Church closed its doors for good as part of an archdiocesan consolidation plan,
Chicago. Ling Shen Ching Tze Temple, 1035 W 31st Street. Built in 1894 by Daniel Burnham and John Wellborn Root as Immanuel Presbyterian Church, it became a gym and later a Knights of Columbus hall. Today’s Buddhist temple opened in the building in 1992. the temple has been devoted to the teaching of Taoism, which emphasizes humility and religious piety, and the Tantric philosophy, which considers the mysteries of existence. Prayer rooms at the temple have different themes including health and wisdom. In the rooms are sculptures of various buddhas as well as the figures and symbols that tell their story. See – https://www.dnainfo.com/chicago/20171017/bridgeport/buddhist-temple-ling-shen-ching-tze-open-house – retrieved December 4, 2023. 10/2016 7.86mb 86%
Forest Park, IL. Grotto, St. Bernardine Catholic Church, 7246 W. Harrison Street. 8/2015 2.98mb
Des Plaines, IL. El Santuario/Shrine of Our Lady of Guadalupe of the Archdiocese of Chicago 1170 N. River Rd. This shrine was destroyed by arson fire in 2023. 5/2018 5.02 mb
Field of Honor 2021 Colonial Flag Foundation, June 30 – July 4, 2021 Seven Gables Park, Wheaton, IL The event’s website claims: “This stirring display of 2,000 flags will bring the community together in a patriotic tribute to honor our heroes.” 7/2021 7.82 mb
St. Edmund, Oak Park, IL. 9/2015 35%
Calvary Cemetery, Evanston IL. 5/2013 4.97 mb
Chicago (Back of the Yards). 4/2013 1mb 35%
Chicago, St. Alphonsus Church. Altar mosaic of the Appearance of Christ to Two Disciples on the Road to Emmaus (Luke 23). 3/2013 1.79mb.
Chicago, St. Josaphat Church. The custom of veiling religious statuary and other images in churches during Lent varies from place to place and whose origins are obscure. It could be as straightforward as a way to dramatically and visually inform the people in ancient and medieval times – many, if not most of whom were illiterate – that it was Lent. A rule to limit veiling to Holy Week came later in the 17th century. Although higher ups during Vatican II in the 1960’s made moves to abolish the practice of veiling images in Lent, its practice survived among the Catholic peoples.
See- https://www.ewtn.com/catholicism/library/covering-of-crosses-and-images-in-lent-4938 – retrieved December 4, 2023. 3/2013 1.14mb
Queen of Heaven Cemetery, Hillside, IL, 10/2016 3.46 mb

FRENCH ART in the 17th Century: SIMON VOUET (1590-1649). https://johnpwalshblog.com/2022/12/07/french-art-in-the-17th-century-simon-vouet-1590-1649/

https://johnpwalshblog.com/2022/12/07/french-art-in-the-17th-century-simon-vouet-1590-1649/

FEATURE Image: Simon Vouet (1590-1649), Self-portrait, c. 1626–1627, Musée des Beaux-arts de Lyon. https://www.mba-lyon.fr/fr/article/simon-vouet In Simon Vouet’s self portrait painted in his final years in Rome he displays his signature rapid brushwork and desire for movement in the picture.

Simon Vouet was born into modest circumstances in Paris on January 9, 1590. After stays in England in 1604, Constantinople in 1611 and Venice in 1613 of which little is known, the French painter Simon Vouet (1590-1649) spent nearly 15 years in Rome starting around 1614. In 1624 Vouet was elected to lead the Accademia di San Luca, an artists’ association founded in 1593 by Federico Zuccari (1539-1609).

Most French painters born in the 1590s made a stay in Rome which influenced art in France in the 17th century. Vouet was in Italy, primarily in Rome, between around 1613 until 1627 and received a special privilege from the French crown in 1617. It was this traffic of young French, Flemish and other international artists between Italy and their home countries in the first third of the 17th century that, for France, helped revolutionize French art. This was achieved by way of the contemporary application of ideas and styles influenced by late Renaissance Italian realist artists such as the aesthetic of Caravaggio (1571-1610) and the history painting method of Annibale Carracci (1560-1609), among many others, to which French artists were exposed while in Italy. In Rome Vouet, like other French artists such as Valentin de Boulogne (1591-1632), was patronized by Cardinal Francesco Barberini (1597-1679) and Cavaliere del Pozzo (1588-1657), among others. In 1624 Vouet was commissioned to paint the fresco to accompany Michelangelo’s Pietà in St. Peter’s and while greatly admired it was destroyed in the 18th century.

In addition to Rome, Vouet traveled to Naples, Genoa in 1620 and 1621, and, in 1627, Modena, Florence, Parma, Milan, Piancenza, Bologna and again Venice where he copied Titian (1488-1576), Tintoretto (1518-1594) and Paolo Veronese (1528-1588). During these visits Vouet studied the chief art collections that informed Vouet’s own style which amounted to a free form of temperate, classicized Baroque. This is the style, along with the latest Venetian-influenced brighter colors, vivid light, and painterly execution that Vouet returned and introduced to France in the 1630s. In France, Vouet had taken to himself as a painter his particular appreciation for the classicized compositions of Nicolas Poussin (1594-1665) and the cool colors of Philippe de Champaigne (1602-1674).

In 1627, King Louis XIII (1601-1643) called Vouet back to Paris to be his court painter. Vouet refined Caravaggio’s innovations into a style that would become the French school of painting starting in the 1630s and extending into the middle of the 18th century. Until about 1630 it was Late Mannerism which dominated in  French painting and included unnatural physiognomy, strained poses, and untenable draperies. This changed with Vouet’s return who brought back from Italy a style with classical, realist, and Baroque painting components that was unknown in France until then and which Vouet stamped with his own style.

Simon Vouet (1590-1649), Portrait of a Young Man, c. 1616/1618, 55 x .41 m, oil on canvas. Musée du Louvre. https://collections.louvre.fr/en/ark:/53355/cl010061288

This painting entered the Louvre as a work of the Neapolitan school. It was recent scholarship that attributed it to Vouet which would make it one of his earliest portraits in Rome. Building on the premise, scholars have proposed Francesco Maria Maringhi (1593-1653), a Florentine patrician and lover and protector of Italian Baroque painter Artemisia Gentileschi (1593-1656), as the model.

Vouet married twice. His first wife was a young Italian woman he met in 1625 – Virginia da Vezzo  (1600–1638). In France Vouet’s wife, who bore him 4 children, was well received by the French court. After Virginia died in 1638, Vouet married Radegonde Béranger (b. 1615), a young beauty from Paris, in July 1640. Radegonde bore Vouet another 3 children (one died in infancy), and survived him.

Simon Vouet (1590-1649), Virginia da Vezzo, the Artist’s Wife, as the Magdalen, oil on canvas, 40 × 31 in. (101.6 × 78.7 cm), oil on canvas,  c. 1627, Los Angeles County Museum of Art. https://collections.lacma.org/node/247903
Simon Vouet (1590-1649), Judith with the head of Holofernes, 1620/1625, 97 x 73,5 cm, oil on canvas, Bayerische Staatsgemäldesammlungen München-Alte Pinakothek, https://www.sammlung.pinakothek.de/de/artwork/jWLpZea4KY/simon-vouet/judith-mit-dem-haupt-des-holofernes
Simon Vouet (1590-1649), The Birth of the Virgin c. 1620 Rome S. Francesco a Ripa.
Detail: The Birth of the Virgin.

The Birth of the Virgin was one of many paintings in a somber palette that Vouet produced in Rome influenced by Caravaggio though its mood is more vibrant. The composition is broad, low and somewhat setback from the picture plane. Amidst the swirling movement and vitality of the drawing and figures, including sumptuous draperies, it is observed that the head of the maid servant in the middle of the composition is modeled on one by Michelangelo Buonarroti (1475-1564). These early qualities that Vouet had  taken from Italian painting were, when he returned to France, taken over by a heightened decorative style in the 1630s and 1640s.

Ottavio Leoni (1578–1630), Simon Vouet in Italy, engraving, sheet 9 3/8 × 7 1/16 in. (23.34 × 17.94 cm), Carnegie Museum of Art, Pittsburgh.
Simon Vouet (1590-1649), Portrait presumed of Aubin Vouet, c.1625. Musée Réattu, Arles.
Simon Vouet (1590-1649), The Temptation of Saint Francis, c. 1620 Rome Basilica of Saint Lawrence in Lucina.

In Rome Simon Vouet adopted a Caravaggesque style coupled with elements from Michelangelo such as in this painting for an ancient church in Rome. While Vouet worked directly from the model and used closely observed poses from reality, the head of St. Francis of Assisi seems to be taken from one by Michelangelo. see –https://www.finestresullarte.info/en/works-and-artists/-almost-as-unbelievable-as-a-church-painting–simon-vouet-and-his-saint-francis-tempted

Attributed to Vouet, Annunciation, Uffizi, c. 1621. oil on canvas 1.20 x 0.86m (see Crelly, pp. 162-63).
Simon Vouet (1590-1649), The Circumcision, oil on canvas, Church of Sant’ Angelo a Segno Naples.
Simon Vouet (1590-1649), The Crucifixion with Mary and John, oil on canvas, Church of Jesus and Saints Ambrogio and Andrea Genoa
Simon Vouet (1590-1649), Appearance of the Virgin to St Bruno, c. 1624, Naples, S. Martino.

As Vouet stayed in Italy he increasingly turned to a Baroque style of which The Crucifixion with Mary and John in Genoa is an early example. The Appearance of the Virgin to St. Bruno in the Carthusian monastery of San Martino in Naples is a later and more fully realized Baroque style example. The atmosphere of each showing saints in ecstasy is a clear element in Baroque’s intensified and elaborated religious representation. In Italy Vouet’s paintings are more restrained than the full contemporary Baroque art of Pietro da Cortona (1597-1669) and his followers such that the French painter’s figure of the Virgin in his Naples’ picture tends towards a classical Renaissance tradition that would be an important part of the expression of French taste in the 1630s and 1640s.

Simon Vouet (1590-1649), Modelli for Altarpiece St-Peters Rome, 1625, Los Angeles County Museum of Art.
Simon Vouet, The Clothing of St. Francis of Assisi, Rome, S. Lorenzo in Lucina, Alaleoni Chapel, 1624. Vouet decorated the chapel with dozens of paintings.
Simon Vouet, Allegory of the Human Soul, Rome, Capitoline Musem, 1.79 x 1.44 m. It probably entered the collection of the Capitoline Museum in the 17th century (See Crelly, p.213).
Simon Vouet (1590-1649), The ill-matched couple (Vanitas), c. 1621.
Simon Vouet (1590-1649), David with the Head of Goliath, c. 1621,Palazzo Bianco, Genoa.
Simon Vouet (1590-1649), St. Catherine, c. 1621.
Simon Vouet (1590-1649), Young Man wearing armor, c. 1625/271,165 m x .91 m, oil on canvas. Musée du Louvre. https://collections.louvre.fr/en/ark:/53355/cl010061299

The painting by Vouet towards the end of his Roman period, the identity of the young man above is unknown though speculation by modern scholars is impressive (i.e., St. Thomas Aquinas, among others). The painting’s copies are numerous which points to the composition’s success. These copies can be found in major museums throughout Europe.

Vouet, Sophonisbe receives the poison cup through a messenger, c. 1623, oil on canvas, 125,5 x 156,5 cm, Kassel, Staatliche Gemäldegalerie. The painting was previously attributed to Guido Reni (1575-1642). The painting was in Kassel by 1738. (see Crelly, p. 167). https://altemeister.museum-kassel.de/33982/0/0/147/s1/0/100/objekt.html. The tragic events are condensed in the expressive eye contact. Sophonisbe, the patriotic daughter of the Carthaginian general Hasdrubal, knew how to keep her husband Syphax on the Carthaginian side in the war with Rome. He was captured by the Numidian prince Masinissa, who was allied with Rome, and Sophonisbe threatened with extradition to the Romans. When she begged Masinissa for protection, he fell in love with her and married her. Now the Romans sensed betrayal and demanded the surrender of the dangerous enemy. Masinissa did not dare to resist, but he sent Sophonisbe a servant with a poisoned cup, which she drank (Livy 30:15). The subject topic could also be Agrippina receives the poison cup sent by Nero.
Simon Vouet (1590-1649), Saint Jerome and the Angel, c. 1622/1625, 144.8 x 179.8 cm (57 x 70 13/16 in.), oil on canvas, The National Gallery of Art, Washington D.C. https://www.nga.gov/collection/art-object-page.46151.html

In 1627 Vouet painted Saint Jerome and the Angel featuring an elderly bearded saint and a winged curly-haired angel holding a trumpet that signifies the Last Judgment. While the composition is Caravaggesque in its naturalistic depiction of half figures, stark lighting, and dark-brown palette, Vouet’s painting features brighter colors in the robes and clothes which was a departure from the Caravaggesque tradition and, among some contemporary artists in Rome in the late 1620s, an aesthetic innovation. The painting demonstrates Vouet’s superb fluid handling of paint which he brought back to and deployed in France starting in the 1630s.

Vouet, Cupid and Psyche, c. 1650, 11.5 x165 cm, Musée des Beaux-arts de Lyon. https://collections.mba-lyon.fr/fr/notice/1938-40-psyche-et-l-amour-66103ce7-f9de-4d1a-9b96-eef92185be48. Though dated around 1650, scholars believe the work was completed in Italy in the late 1620s. (see Crelly, p. 176).
Nicolas Mignard (1606-1666), Portrait de Simon Vouet, Louvre.

Vouet was a leading French artist in Rome when asked to return to France by the king in 1627. At his arrival, though embraced by King Louis XIII and his mother, Marie de’ Medici, Vouet was kept at a distance by Cardinal Richelieu (1585-1642) who viewed the ambitious artist as a social climber. Though modest compared to the great collections in London and Madrid, Cardinal Richelieu collected about 272 pictures, the canvasses listed in an inventory compiled by Vouet and his student, Laurent de la Hyre. Though Richelieu succeeded in getting Poussin to return to France from Rome in 1641and as “First Painter,” this direct competition to Vouet was short-lived. Richelieu died in 1642 and Poussin left for Italy the same year.

The king set Vouet to the task of painting portraits of the court nobility though just one survives today – that of Richelieu’s secretary. In 1648, when the Académie Royale de Peinture et de Sculpture was established – an organization that held monopoly power over the arts in France for the next 150 years – Vouet was not invited to join. Vouet understood that the academy, which included his pupils Le Brun and Le Sueur, was established in part as a generational shift that challenged his influence and authority. Vouet countered by modernizing the old painter’s guild but did not live to see the battle joined. He died of exhaustion in June 1649. The Academy went on to school artists, provide access to prestigious commissions, and hosted the Salon to exhibit their work. After Vouet’s death, the Académie soon rose to prominence with Jean-Baptiste Colbert, First Minister of State from 1661 until his death in 1683 under Louis XIV, as its protector and Charles Le Brun as First Painter and the Académie’s director.

Atelier of Simon Vouet (1590-1649), Michel le Masle (1573-1662), 1628,, oil on canvas, musée Carnavalet, Paris.

Upon Vouet’s return to France in late November 1627, his French style set to work mainly on religious subjects which were admired by the public, particularly in diocesan and religious orders’ churches of Paris. As late as 1630, the eye of the Paris art consumer was used to prevailing late 16th century mannerism. It took time for the French to better accept Vouet’s new Caravaggesque naturalism. Further, while France was a so-called eldest daughter of the Catholic Church, Parisians did not share the intense religious enthusiasm that was the art expression in the papal states. Parisians did not fully accept the swirling heavenly masses found in Italian Baroque. In France Vouet had to temper his stylistic synthesis of classicism, naturalism and baroque as the French expression of and contribution to a great international style.

Simon Vouet (1590-1649), Madonna and Child, 1633 oil on canvas, overall: 110.3 × 89.4 cm (43 7/16 × 35 3/16 in.) The National Gallery of Art, Washington D.C. https://www.nga.gov/collection/art-object-page.206070.html

Vouet’s new and tempered French style is exquisitely represented in Madonna and Child (1633). During the religious reformation period in the 16th century one of the Catholic Church’s responses was the renewal of devotion to the Virgin Mary. This cult of the Virgin, once blossomed in the 12th century, was in renewed full maturity in the 1630s and even inspired the French king to dedicate his North American empire to her in 1638. Vouet painted more than a dozen compositions of the Virgin and her son at half-length. While the blank background and figurative monumentality remain from his Roman days, Vouet’s mastery of light and use of bright colors signal the realization of the new French style. The monumental figure of the seated Virgin depicted in a Mannerist and Classical synthesis holds her son on her lap and looks at him with drooping eyes.Her arm supported by the foundation of a classical column, Mary’s dark hair is held back by a fabric band as her neck and shoulder are exposed. The Christ child reaches up to kiss his mother, his body in a Baroque twist as he caresses her face. The brilliantly executed moment expresses intimacy and tenderness while maintaining religious seriousness.

Simon Vouet (1590-1649), Lot and his Daughters, 1633, 160 x 130 cm, oil on canvas, Musée des Beaux-arts, Strasbourg. https://www.musees.strasbourg.eu/oeuvre-musee-des-beaux-arts/-/entity/id/220480?_eu_strasbourg_portlet_entity_detail_EntityDetailPortlet_returnURL=https%3A%2F%2Fwww.musees.strasbourg.eu%2Frechercher-oeuvre-musee-beaux-arts%3Fp_p_id%3Deu_strasbourg_portlet_search_asset_SearchAssetPortlet%26p_p_lifecycle%3D0%26p_p_state%3Dnormal%26p_p_mode%3Dview%26_eu_strasbourg_portlet_search_asset_SearchAssetPortlet_checkboxNames%3DclassName%252CclassName%26_eu_strasbourg_portlet_search_asset_SearchAssetPortlet_keywords%3Dsimon%2Bvouet%26p_p_lifecycle%3D1%26_eu_strasbourg_portlet_search_asset_SearchAssetPortlet_formDate%3D1669662298707%26_eu_strasbourg_portlet_search_asset_SearchAssetPortlet_vocabulariesCount%3D0%26_eu_strasbourg_portlet_search_asset_SearchAssetPortlet_className%3Deu.strasbourg.service.artwork.model.Artwork%26_eu_strasbourg_portlet_search_asset_SearchAssetPortlet_className%3Deu.strasbourg.service.artwork.model.ArtworkCollection

The Bible story of depravity that Vouet depicts is that of Lot and his daughters found in Genesis 19. The angels have warned Lot who is an upright man that Sodom and Gomorrah are to be destroyed for its sins. As Lot’s family escapes, they are warned not to look back on the Divine destruction. Lot’s wife disobeys and is turned into a pillar of salt. Despairing of finding husbands where they are going and so carry on their own people, Lot’s daughters devise to get their father drunk and lie with him. Both daughters become pregnant in this way.

Vouet depicts Lot of the Old Testament story as they break the taboo of incest to carry on the race in desperate times using Renaissance artistic language of a god from pagan mythology. In place of moralizing, Vouet composes a sensual scene showing Lot, a male figure of late middle age, tasting the company of two nymph-like young women in a canvas filled with the attraction of the flesh and drunken debauchery. The lines and forms of Vouet’s new painting give priority to its narrative power which will be the manner of his artwork following his return to France. It is noted that Vouet used a contemporary engraving of an ancient relief to model the figure of the seated daughter.

Simon Vouet (1590-1649), Gaucher de Châtillon (1250–1328), Constable of France, c. 1632/35,2.18m x 1.37m, oil on canvas. Musée du Louvre. https://collections.louvre.fr/en/ark:/53355/cl010065607

Commissioned by Cardinal Richelieu for his Palais Royal’s Gallery of Illustrious Men the painting of Gaucher de Châtillon was set into one of its bays. The portrait was greatly admired in that generation for the figure’s resolute pose as well as the execution of Vouet’s drawing and painting. Critics assessed that since the pose and head were so artistically beautiful Vouet’s subject was not modeled from life but inspired by Carracci. Seeing the subject turned and from behind was in the Mannerist tradition that Vouet loved and adopted for this historical figure of Gaucher de Châtillon (1250-1328), a constable of France and advisor to Capet kings, Philip IV the Fair (1268-1314), and then to his sons, Louis X the Quarreler (1289-1316), Philip V the Tall (1293-1322) and Charles IV the Bald (1294-1328). The Louvre’s picture has been restored.

Back in France Vouet had a successful career as the painter of large decorations and religious and allegorical paintings. His studio was the largest international workshop and school in Paris. Vouet was a most sought-after and beloved teacher and his art collaborators were numerous (Le Brun, Le Sueur, Mignard, Du Fresnoy, Le Nostre, among others). Per usual practice among professional artists in Europe, those with talent were encouraged to marry into the master’s family so to keep the training, skill and social connections “in house.”

The 1630’s began an age of cultural realignment and reorientation in France that would remain until about the French Revolution. In 1634 the Académie Française was founded under Cardinal Richelieu. In 1637 René Descartes published in French his Discourse on Method (“Je pense, donc je suis” “I think, therefore I am”) ushering in radical subjectivity in philosophical thought. That same year Peter Corneille’s Le Cid was produced, the first great stage play. In 1640 the Imprimerie Royale was founded to publish scholarly books and improve societal erudition. The decade’s innovations continued to transform culture over the next 30 years. By the 1660s French artists, writers and others in France viewed their language, thought, and artistic culture as the world’s most refined and unparalleled in history. Vouet’s return in 1627 was well situated for him to contribute to this prolonged period of interest in artistic matters in France.

In the mid17th century, wealthy French patrons began to collect Italian and Italian-inspired art. This included Louis Phélypeaux de La Vrillière (1599-1681) who collected 240 major paintings for his house in Paris. Critics have observed about Vouet that as he played the role of art functionary by  importing and translating Italian art tradition into France, he remained less of a truly profound original artist.

Louis Phélypeaux de La Vrillière, secrétaire d’Etat de la religion prétendue réformée. He built the Hôtel de la Vrillière in 1st arrondissement in Paris designed  by François Mansart (1598-1666) between 1635 and 1650.

In the 1630s, classical understanding of Carraci from Domenichino (1581-1641) was giving way to a different understanding of history painting from Giovanni Lanfranco (1582-1647). Lanfranco viewed Caracci’s legacy as decoration in search of vitality more than a spatial or formal articulation which extended to include figures in action. Vouet worked rapidly to populate the churches, monasteries and abbeys, royal palaces and private mansions, many newly built, of Paris, with his artwork. Vouet also produced large public commissions, all of which expressed a prevailing Baroque potpourri.

Vouet’s most significant contribution to French painting is his innovations in decorative painting whose influence was felt in France into the mid18th century. Vouet’s influence may be out sized to his intellectual quality and artistic originality but he made a tremendous impression on his contemporaries and was the artist, in a city of intense competition, who was the leading figure of the new Italian art manner for the French public and in many different projects for over 20 years. Vouet’s position as painter is on par with architects Jacques Lemercier (c.1585-1654) and Louis Le Vau (1612-1660) as part of that same generation in France who formed the classicizing French Baroque. They used French art practice since King Francis I (1494-1547) and solid current Roman practice forged into a French synthesis associated with Cardinal Richelieu and Louis XIII. Vouet’s pupils, Charles Le Brun (1619-1690), Pierre Mignard (1612-1695), Nicolas Mignard (1606-1668). Le Sueur (1617-1655), and François Perrier (1590–1650) carried on the tradition of Vouet’s artwork.

Philippe de Champaigne (1602-1674), Jacques Lemercier with dome of Sorbonne.
Louis le Vau.
Philippe de Champaigne (1602-1674), Cardinal Richelieu, 1642, Musée des Beaux-Arts de Strabourg.
Peter Paul Rubens (1577-1640), Young Louis XIII.

For his decorative work Vouet collaborated with artists in other media such as sculptor Jacques Sarrazin (1592-1660). Vouet painted large-scale decorations for royal patrons such as Anne of Austria (1601-1666), wife and mother of French Kings, at Fontainebleau in 1644  and at the Palais Royal between 1643 and 1647. Vouet did a decorative series at the Arsenal. At Hôtel Séguier (no. 16 rue Séguier) in Paris for the chancellor of France, Pierre Séguier (1588-1572), Vouet painted the chapel, library, and lower gallery. In these projects, Vouet reintroduced forgotten French painting traditions of illusionism practiced by Italian artists at Fontainebleau in the 1530s. Vouet synthesized it with the new Italian style in the 1630s, including imitating the use of gold mosaic and big oval designs derived from Venice. Today these decorations survive only by others’ engravings of them.

Pierre Séguier.

Some of Vouet’s decorative schemes survive at the Château de Wideville west of Paris. The castle was originally built in the late 16th century and sold to King Louis XIII’s minister of finances, Claude de Bullion (1569-1640), in 1630. Starting in 1632, the new owner set about building and expanding the castle in the Louis XIII style, with red bricks, white quoins and a pair of chimneys. Bullion involved the best decorators including Vouet for painting as well as Jacques Sarrazin (1591-1660) and Philippe de Buyster (1595-1653) for sculpture. Château de Wideville later became base for Louise de La Vallière (1644-1710), maitresse d’amour of King Louis XIV.

Claude de Bullion, oil on panel, 33 x 23,5 cm.

Vouet completed a later decorative panel, Muses Urania and Calliope in or around 1640, with the help of his studio. Likely commissioned as an altarpiece for the private chapel of a wealthy Parisian, the painting depicts porcelain skin women, bejeweled drapery, and putti in a classical architecture setting.

Simon Vouet (1590-1649), Armida carrying the sleeping Rinaldo, 63 x 47 in, n.d., private collection.
Simon Vouet (1590-1649), The Muses Urania and Calliope, c. 1634, oil on wood, The National Gallery of Art, Washington D.C. https://www.nga.gov/collection/art-object-page.46160.html
Simon Vouet, The Toilet of Venus, c. 1640, 64 15/16 × 45 1/16 in164.94 × 114.46 cm, Carnegie Museum of Art, Pittsburgh https://collection.cmoa.org/objects/7093a02e-4ea1-4892-9ace-6538065ebdab

With his patrons Vouet was an amenable creator and he was a facile painter. His wealthy and powerful patrons wanted showy decorative artwork painted in the modern Italian manner without very serious religious or political messages for their often newly-acquired or built residences. The Toilet of Venus is exuberant and intriguing though based on the latest Italian art of the day – the theme is inspired by a treatment of Francesco Albani (1578-1660) while the figure of Venus is derived from Annibale Carracci. Though the figures remain weighty in the mode of Italian Naturalism, Vouet transforms the group into curvaceous polished and floating interlocking forms.

Simon Vouet (1590-1649), The Presentation at the Temple, 1641, oil on canvas, 3.93 m x 2.5 m, Musée du Louvre. https://collections.louvre.fr/en/ark:/53355/cl010062002

As many of Vouet’s large-scale decorative and other works were virtually systematically destroyed in the Revolution so that the connoisseur must assess Vouet’s artistic merit by way of surviving decorative schemes more than individual canvases or fragments, The Presentation in the Temple is an important extant painting by the hand of Vouet that allows qualitative comparisons to other 17th century French artists such as Laurent de La Hyre (1606-1656), Eustache Le Sueur, Charles Le Brun, and Jean-Baptiste Jouvenet (1644-1717). Commissioned for the Jesuits by Richelieu in 1641 for what is today’s Saint-Paul-Saint Louis in Paris’s Marais it was part of a rich ensemble of artifacts  whose overall artistic scheme was dedicated to Christ and the French monarchy. Vouet’s presentation theme evokes the birth of Louis XIV and the painting was flanked by sculptures of Jesuit saints and French political figures.

There remains some similarity to what Vouet had produced in Italy in the mid1620s, particularly in The Appearance of the Virgin to St Bruno in Naples, such as his use of diagonals. Yet 15 years later in France Vouet’s composition is more classical in orientation including a rational not emotional or supernatural treatment of the subject more in the style of Nicolas Poussin who was called back to France from Italy the year before.

To give the illusion of grandeur, Vouet provides a very low position at the bottom of the stairs surrounded by gigantic religious architecture of which he paints a fragmentary synecdoche. For depth, Vouet interposes firmly-modeled foreground figures that partly mask more distant such figures in statuesque draping. Vouet’s cool colors reflect the influence of Philippe de Champaigne and the Baroque turning movement extends into the entablature of the architecture of the temple of Jerusalem, as well as the inclined position of the two angels painted in the upper portion.

By 1762, 20 years after Vouet painted The Presentation, politics changed unpleasantly for the Jesuits as they were suppressed by the Pope and their Paris flagship church’s high altar ensemble was dismantled. The painting was housed in the Royal Academy of Painting and Sculpture and later transferred to the Louvre during the French Revolution.

Simon Vouet (1590-1649), The Adoration of the Holy Name by Four Saints, oil on canvas,265 x176 cm, Église Saint Merri, Paris.
Simon Vouet (1590-1649), Altar piece, Église Saint-Nicolas-des-Champs, Paris.
Simon Vouet (1590-1649), Virgin with oak branch, known as Madonna Hesselin, c. 1640/1645, Musée du Louvre. https://collections.louvre.fr/en/ark:/53355/cl010067259

In 1651, two years after the death of Vouet, the painting above was inscribed in Latin to state that Vouet had painted the artwork and in the house of “very noble lord” Louis de Hesselin, one of the king’s advisors. The inscription also gives the meaning of the palm branch the Virgin holds – it is a sign of the means of her effectual assistance to the afflicted. Sieur Hesselin was a confident to the artist who was both godfather to Vouet’s eldest son in 1638 and witness to the marriage of Vouet’s daughter 10 years later. Two other known versions of the painting are found in the United States and in England. X-rays revealed that Vouet fully completed the neckline of the virgin before he added the painted golden robe upon it.

Simon Vouet (workshop), Christ at the Column, c. 1635/40, 1.28 m x .66m, oil on canvas. Musée du Louvre.

Louis XIV owned this painting of Christ being scourged by Roman soldiers at the pillar during his Passion. In the 18th century the painting was attributed to Eustache Le Sueur which still has its defenders today. Attribution to Simon Vouet began in the 20th century among scholars. In the 21st century scholars have proposed Charles le Brun (1619-1690) and the “Workshop of Simon Vouet” which the Louvre has settled upon. Preparatory drawings for the painting exist at the Bayerische Staatsbibliothek in Munich and at the Musée des Beaux-Arts in Besançon. The artwork may have come from a chapel of the Château in Saint-Germain-en-Laye. The painting was restored twice in the 18th century and in the 1960s.

Simon Vouet (1590-1649), Standing Angel, hands joined, 0.212 m ; L. 0.137 m Louvre.https://collections.louvre.fr/en/ark:/53355/cl020227558
Simon Vouet (1590-1649), Head of a man with disheveled hair, three quarters view. 0,155 m ; L. 0,148 m Louvre https://collections.louvre.fr/en/ark:/53355/cl020227444

Preparation drawing for a Last Supper picture.

Vouet, Crucifixion, 1637, 215.9 x 146 cm. Musée des Beaux-arts de Lyon. https://collections.mba-lyon.fr/fr/notice/a-139-la-crucifixion-3a886bea-64a6-4741-9866-fb0f935fd688
Vouet, Last Supper, 1637,  153,4 x 132,5cm. Musée des Beaux-arts de Lyon. https://collections.mba-lyon.fr/fr/notice/1996-121-la-cene-573eb24f-b3a3-4204-b166-82effe883109
Vouet, Doubting Thomas, 1637, 149.7 x 114 cm, Musée des Beaux-arts de Lyon. https://collections.mba-lyon.fr/fr/notice/1998-6-l-incredulite-de-saint-thomas-c96df49c-abb6-4cc5-8127-3103e527b49b

At the same time that Vouet was painting religious subjects for churches in Paris he was painting allegorical and poetical artwork. For these paintings Vouet’s designs are freer, modeling looser and, in the Venetian style, the composition determined more by color and light.

Simon Vouet (1590-1649), Charity, c. 1635, 1.92 m x 1.32m, oil on canvas. Musée du Louvre.https://collections.louvre.fr/en/ark:/53355/cl010062000

Vouet painted this artwork and two other allegorical paintings for the decoration of the châteauneuf of Saint-Germain-en-Laye. In the 17th century the painting was known as “Seated Victory.” The female figure holds a flaming heart in her right hand and palm leaf in her left hand as a Cupid-like figure of love places a laurel wreath on her head. Later, the allegorical figure was called “Faith.” The painting was heavily restored in the mid1960s.

Simon Vouet (1590-1649), Allegory of Faith and Contempt for Riches, c. 1638/1640, 1.7 m x 1.24m, oil on canvas. Musée du Louvre. https://collections.louvre.fr/en/ark:/53355/cl010061999

The painting was made for the decoration of the Château Neuf de Saint-Germain-en-Laye. In the 18th century the female figure wearing a laurel was described as “Victory” and holding Louis XIV in her arms. In the 19th century the female figure was viewed as an allegory for “Wealth” though other attributes such as the main figure’s foot resting on a cornerstone and strewn open books point to a figure representing “Christian Faith.” The standing cherub who offers her sparkling necklaces and the child on her lap have been interpreted as figures representing earthly and heavenly love, respectively.

Vouet depicts a scene on the standing silver vase of the nymph Daphne being pursued by Apollo, god of the arts. It is a classical mythological story which, despite aid from Cupid, the god of love, relates the vanity of earthly goods and pleasures. The scholarly theory of what is depicted in Vouet’s painting adds up to “Christian Faith” holding onto the figure of heavenly love as she is being tempted by baubles and pleasures of earthly love. The painting was restored in the 1950s and 1980s.

Beyond the thoughtful allegorical presentation, Vouet’s innovative style and reliance on lyrical emotion and sentiment more than ordered arrangement is in evidence as he presents a sensual winged goddess with healthy, chubby children in a fantasia of rich draperies and elegant linear architecture amid a metallic treasure hoard, all of which together enlivens the picture. Its languorous elegance derives from the Italian Baroque. Though a dictatorial teacher, unrivaled ambitious artist, and living in Paris during the grim era of the Thirty Years’ War, in Vouet’s painting for the French nobility there is no sense of unease and any subject’s forthrightness is tempered by superficiality.

Simon Vouet (1590-1649),The Three Marys at the Tomb, n.d., 52.25 x 66.5” Église Sainte Marie Madeleine de Davron Seine-et-Oise (11th century).

A chasm of space between the two angels holding up the shroud and the three women at the tomb before dawn on the third day delineates the heavenly from the earthly although these figures are linked by vibrant colors and a reflective animation of spirals. Detailed drawing is forgone for conventional pose and vague, mannered forms. Vouet seems not to be interested in the Biblical story or its meaning per se but the vivacity of the narrative by way of its stylistic elements. In contrast to Poussin’s statuesque figures or Le Valentin’s introspective art, Vouet introduced Baroque lyricism and fancy into French art.

Simon Vouet (1590-1649), Time Defeated by Love, Beauty and Hope, oil on canvas, 107x 142 cm, Prado, Madrid.  https://www.museodelprado.es/en/the-collection/art-work/time-defeated-by-hope-and-beauty/ebaeb191-f3ff-43b1-9207-fb36a3e5ad5a

Saturn who represents Time in Roman mythology has tumbled next to a scythe and hourglass, his attributes. Holding him by the hair the bare breasted figure has been identified as Beauty but also Truth and is likely a portrait of Vouet’s Italian wife. Virginia da Vezzo. She holds a lance over him. To the left is Hope who holds out a hook, her symbol, as a trio of cupids pluck feathers from Time’s wings. The allegorical message may be that Love defies Time.

Simon Vouet (1590-1649), Saturn Conquered by Love, Venus and Hope, 1643/45, , Musée de Berry, Bourges.

In another allegorical painting of the same theme, Saturn is Father Time. The old man is overcome by Love (Cupid), Beauty or Truth (a bare breasted figure, perhaps Venus), and Hope (holding an anchor, her traditional symbol). Above these in colorful robes is Fama, the figure of fame, who announces herself blowing her trumpet. Fama embraces Occasio, her hair traditionally blowing forward, holding an emblem of wealth, and signifying the fortunate occasion. In Vouet’s picture which synthesizes classical elements such as statuesque figures in the style of Poussin and swirling masses and vibrant colors of the international Baroque style, Time is the victim of what he usually despoils. The large painting originally hung in the Hôtel de Bretonvilliers in Paris.

Simon Vouet (1590-1649), Allegory of Good Government, 1644/45, oil on canvas, 2.37 m x 2.71 m, Musée du Louvre.

In the collection of Louis-Philippe d’Orléans (1725-1785) in the Palais-Royal in Paris before 1785, it entered the collection of Louis Philippe Joseph d’Orléans (1747-1793), known as Philippe Égalité afterwards, and was sold in 1800. In 1961 Friends of the Louvre acquired it in New York City and donated it to the Louvre that same year.

The young woman seated on an elevated throne wearing armor is, according to the influential Iconologia of 1593 by Cesare Ripa (1555-1622), the allegory for Reason. The pair of young women, one offering an olive branch and the other a palm branch, are allegories for Peace and Prosperity. The golden vase is decorated with a bacchanalia. Above the main scene are two cherubs bringing a palm frond and laurel with a twisted column wrapped with a vine that symbolizes Friendship.

Vouet painted this allegory of good government about Anne of Austria as she cooperated with Cardinal Mazarin’s peace policies. The painting was probably commissioned for the decoration of Anne of Austria’s apartment at the Palais-Royal around 1645. It was kept in the collection of the Dukes of Orleans at the Palais-Royal in the 18th century. and moved to London after the death of Philippe Égalité. It was purchased in New York by the Société des Amis du Louvre in 1961. The work was re-oiled with glue by Jacques Joyerot and restored in a pictorial layer by Jeanine Roussel-Nazat between 1979 and 1981.

Simon Vouet died in Paris on June 30, 1649 at 59 years old. His burial details are unknown.

Vouet, Spadassin, 83 x 68.5 cm, Musée des Beaux-arts de Tours. https://mba.tours.fr/TPL_CODE/TPL_COLLECTIONPIECE/158-france-17e.htm?COLLECTIONNUM=16&PIECENUM=1294&NOMARTISTE=VOUET+Simon

SOURCES:

A Dictionary of Art and Artists, Peter and Linda Murray, Penguin Books; Revised,1998.

French Painting in the Golden Age, Christopher Allen, Thames & Hudson, London, 2003.

https://fr.wikipedia.org/wiki/Louis_Ier_Ph%C3%A9lypeaux_de_La_Vrilli%C3%A8re

https://fr.wikipedia.org/wiki/Fran%C3%A7ois_Mansart

https://fr.wikipedia.org/wiki/Louis_Ier_Ph%C3%A9lypeaux_de_La_Vrilli%C3%A8re

French Paintings of the Fifteenth through the Eighteenth Century, Philip Conisbee, The National Gallery of Art, Washington, D.C., 2009.

Baroque, Hermann Bauer, Andreas Prater, Ingo F. Walther, Köln: Taschen, 2006.

The Painting of Simon Vouet, William Crelly, New Haven: Yale University Press, 1962.

Art and Architecture in France 1500-1700 (Pelican History of Art), Anthony Blunt, New Haven and London: Yale University Press, 1982.

French Painting From Fouquet to Poussin, Albert Chatâlet and Jacques Thuillier, trans. from French by Stuart Gilbert, Skira, 1963.

https://gw.geneanet.org/garric?n=beranger&oc=0&p=radegonde

17th and 18th Century Art Baroque Painting Sculpture Architecture, Julius S. Held, Donald Posner, H.W. Janson, editor, Englewood Cliffs, N.J.: Prentice-Hall, Inc. and New York: Harry N. Abrams, Inc., 1972.

French Painting in the Seventeenth Century, Alain Mérot, trans. by Caroline Beamish, New Haven and London: Yale University Press, 1995.

Kings & Connoisseurs Collecting Art in Seventeenth-Century Europe, Jonathan Brown, The National Gallery of Art, Washington, D.C. and Princeton, NJ: Princeton University Press, 1995.

Mannerism: The Painting and Style of The Late Renaissance,  Jacques Bousquet, trans, by Simon Watson Taylor, Braziller, 1964.

Valentin de Boulogne: Beyond Caravaggio, Annick Lemoine, Keith Christiansen, Patrizia Cavazzini, Jean Pierre Cuzin, Gianni Pappi, Metropolitan Museum of Art; 2016.

https://www.findagrave.com/memorial/194104613/simon-vouet

http://www.museereattu.arles.fr/reattu-collectionneur.html

FRENCH ART in the 17th Century: VALENTIN DE BOULOGNE (1591-1632).

FEATURE IMAGE: Valentin de Boulogne (1591-1632), Allegory of Rome, 1628, oil on canvas, 330 x 245 cm, Villa Lante (Institutum Romanum Finlandiae Foundation). Villa Lante in Rome is an example of the work of the 16th century Raphael school in the reign of the Medici popes. The Renaissance villa, which was a residence for Roman aristocracy, was purchased in 1950 by the Finnish state. The Institutum Romanum Finlandiae Foundation started operating there in April 1954.

Ruins of the Coliseum in Rome, Circle of Willem van Nieuwlandt, II, c. 1600,  Pen and brown ink, with brush and brown and gray wash, on pieced cream laid paper,  35.3 × 61.3 cm (13 15/16 × 24 3/16 in.) The Art Institute of Chicago.
https://www.artic.edu/artworks/95904/ruins-of-the-coliseum-in-rome

INTRODUCTION.

Le Valentin de Boulogne (c.1591/1594-1632), sometimes called Jean Valentin, Jean de Boulogne Valentin, or simply Le Valentin, was a French painter. Born in Coulommiers-en-Brie about 35 miles east of Paris, Le Valentin may have been at least half Italian. His artwork was certainly influenced by Italian painting more than any other though he was familiar with Northern or Flemish painting. Le Valentin may have been in Rome as early as 1612 – German painter and art-historian Joachim von Sandrart (1606-1688) remarked in 1675 that Valentin reached Rome before Simon Vouet (1590-1649) who had arrived around 1614. Whether in 1612 or definitely by 1620 (Le Valentin appears in the census), Le Valentin spent the rest of his life In Rome. In the Eternal City Le Valentin  was greatly influenced by Simon Vouet (French, 1590-1649) and Bartolomeo  Manfredi (Italian, 1581-1622), a leading Caravaggiste or follower of Carravaggio (Italian, 1571-1610).

Joachim von Sandrart, Self Portrait, 1641.
Bartolomeo Manfredi, The Martyrdom of St. Bartholomew (detail).
Simon Vouet, Self-portrait, c. 1626–1627 Musée des Beaux-arts de Lyon.

Le Valentin’s oeuvre is today around 55-60 paintings, most of them identified by modern scholarship (i.e., Jacques Bousquet; Roberto Longhi). Le Valentin’s major commissions date from the last seven years of his life. Opportunities to acquire his artwork was  rare, though avid collectors such as Cardinal Mazarin (1602-1661) and Louis XIV collected them.

Cardinal Mazarin by Pierre Mignard, Musée Condé, Chantilly, France.
Louis XIV, Charles Le Brun, Château de Versailles.
Piazza del Popolo, Rome. “Piazza del Popolo.. Rome” by Nick Kenrick.. is licensed under CC BY 2.0

In Rome Le Valentin forged close ties with other French artists and lived with many of them in and around the Piazza del Popolo to the Piazza di Spagna. Most French painters born in the 1590s made a stay in Rome  – and influenced art in France in the 17th century. Reasons young painters fled to Italy in the early 17th century included depletion of opportunity in Paris due to the professionalization of artistic practice in and outside the capital although establishment French art was no longer flourishing. Conversely, Roman art – and not only the schools of Michelangelo and Raphael but new horizons afforded  by Annibale Carracci (1560-1609) and Caravaggio (1571-1610) -was at an apex. The Eternal City was drawing international artists from Paris and elsewhere and, between 1610 and 1630, the Roman style became internationalized. The dialogue among artists in Rome in this period was exciting – and its outcomes often unpredictable. The culture of Rome (and the papacy) could actually be liberating for foreign, usually destitute, often libertine talented young artists who had great ambitions for a prominent commission as they were exposed to Rome’s virtue and vice almost equally. Many of these young artists, even ones whose artworks survive, exist today virtually anonymously. Le Valentin de Boulogne is one of the better-known artists of the period, although his precise name is uncertain and his artwork requires connoisseurship based on modern scholarship.

Annibile Carracci, Self-portrait, 1604, Hermitage Museum, St. Petersburg, Russia.
Caravaggio, David with the Head of Goliath, included a self portrait of the artist, 1610, oil on canvas, Borghese Gallery, Rome.

In 1626 Valentin, in Rome several years, was invited by Vouet to organize with Nicolas Poussin (1594-1665) the festival of the Accademia di San Luca ‘s patron saint. Around the same age, Vouet led the academy whose artists’ association was founded in 1593 by Federico Zuccari (1539-1609). This appointment signaled that Valentin was an active and respected rising French artist in Rome in these years. Though Caravaggio died in 1610 his influence was still felt very strongly in Rome in the 1620s.

Two of Caravaggio’s masterpieces—The Martyrdom of Saint Peter and The Conversion of Saint Paul—hung in the neighboring church of Santa Maria del Popolo which Le Valentin certainly had opportunity to study. In Italy, Valentin took swift, direct, and enduring inspiration from Caravaggio’s chiaroscuro and realistic depiction of characters drawn from Roman street life, including extensive use of half figures. As one of the young Caravaggisti, Valentin applies these elements to his artwork, whether genre or, later, Biblical subjects.

Valentin de Boulogne (1591-1632), Group of figures seen mid-body, Louvre. https://collections.louvre.fr/en/ark:/53355/cl020210527

None of the works from Le Valentin’s earliest Roman years is documented, but it is believed he produced his Card Sharps (Dresden, Staatliche Kunstsammlungen), The Fortune Teller (Toledo Museum of Art), and Soldiers Playing Cards and Dice (The Cheats) (NGA) – and probably in this order – between 1615 and 1620.

In Le Valentin’s compositions which often contain several actors in a scene, the French artist’s realism and Caravaggio-inspired technique is often imbued with energetic rhythm in which diagonals and geometric concurrences play a role. This schematic suggests animation in the subject matter while retaining the human figures’ inner reserve and mystery. This creates a psychological quality in his artwork that is unique whichever drama is unfolding in the picture. Louis XIV who was an admirer of le Valentin acquired and hung several of his paintings in his bedroom at Versailles. Cardinal Mazarin, another art collector with a keen eye, acquired works by Valentin, some of which today are in the Louvre.

Andrea Sacci, Cardinal Francesco Barberini, Wallraf-Richartz-Museum, Cologne, Germany, oil on canvas, c. 1631-1633 (detail).

By way of Le Valentin’s important young patron, Cardinal Francesco Barberini (1597-1679) – made a cardinal in 1624 by his uncle, Pope Urban VIII (1568-1644) – Valentin became a competitor to his artist friend Nicholas Poussin. Le Valentin’s first documented work commissioned in May 1629 and completed in the spring of 1630 called Martyrdom of SS. Processus and Martinian is a compendium to a slightly earlier work by Poussin–both  in the Vatican (Poussin’s was a different stylistic statement called Martyrdom of S. Erasmus). Valentin had further won the patronage of Cavaliere del Pozzo (1588-1657), the secretary of Cardinal Francesco Barberini and one of Rome’s leading art patrons. Paid the handsome sum of 350 crowns for Martyrdom of SS. Processus and Martinian , after 1630 Valentin’s artwork continued to command high prices and prestige.

Valentin de Boulogne, Martyrdom of Saints Processus and Martinian, 1629–30, Oil on canvas, 118 7/8 × 75 9/16 in. (302 × 192 cm), Vatican Museums, Vatican City/
Jan van den Hoecke (Flemish, 1611-1651), Portrait of Cassiano dal Pozzo. Pozzo’s portrait was painted by Le Valentin though it is lost.

Though SS. Processus and Martinian is Le Valentin’s most important public work, he also produced many pictures for private commissions. There are several pictures by, or today attributed to, Le Valentin in many of the world’s leading art museums. Le Valentin produced artwork especially for the ruling Barberini family and their circle.

How Le Valentin died in 1632 is not certain though it was sudden and of natural causes. The professional artist who is admired in today’s major art institutions reportedly left no money to pay for a funeral. Identified as a “Pictor famosus” on his death certificate, Le Valentin was buried at Santa Maria de Popolo on August 20, 1632 paid for by Cassiano dal Pozzo (1588-1657).

Façade – Basilica di Santa Maria del Popolo –Rome. Valentin lived in Rome on or near Via Margutta which is steps from the 15th century church.
File:Roma – Basilica di Santa Maria del Popolo – Facade.jpg” by M0tty is licensed under CC BY-SA 3.0

SELECTION OF PAINTINGS BY LE VALENTIN DE BOULOGNE.

Valentin de Boulogne (1591-1632), The Judgment of Solomon, 1627/29, Louvre. 68 ¼ x 83 ¾ inches, 1.76m x 2.1m, oil on canvas.  https://collections.louvre.fr/en/ark:/53355/cl010061974

One of the most moving and beautiful stories in the Bible is the judgment of King Solomon in the case involving two disputing harlots over who was the mother of a living child (I Kings).

Both had had a child, though one died and the other lived. To have an offspring was considered a blessing. One harlot claimed that her living child had been taken from her bosom at night by the other harlot. She replaced the child with her dead child after “she had smothered him by lying on him” (I Kings 3:19).

Since this was a case of one harlot’s word against another’s Solomon had no simple and fair resolution at hand. King Solomon said: “Cut the child in two and give half to one woman and half to the other” (I Kings 3:25). Le Valentin shows the viewer what is at stake – a real flesh and blood child. The import of Solomon’s judgment could not be missed. Le Valentin’s women are modeled on those mothers and others the artist observed along Via Margutta.

Detail. Judgment of Solomon. Le Valentin.

When one harlot said, “Divide it! it shall be neither mine nor yours!” and  the other harlot said, “Please, my lord, give her the living child. Please do not kill it!”, the king’s judgement changed.

Solomon spoke again and said, “Give her the child alive, and let no one kill him, for she is his mother” (1 Kings 3: 16-28). Solomon knew a woman privileged to be a mother would seek to see the child live most of all.

It is this final pronouncement that Solomon appears to give in Le Valentin’s painting, as the complete biblical episode can be readily seen in the gestures and expressions of its characters.

Acquired by Louis XIV at Cardinal Mazarin’s death in 1661, The Judgment of Solomon has long been presented as a counterpart to The Judgment of Daniel. These canvases, which may actually be pendants, share the same format and show examples of just judgment in the Bible. The Judgment of Solomon is dated later than The Judgment of Daniel. There is a variant of it by Le Valentin in Rome at the Barberini Gallery in the same format and oil medium. The Louvre painting was restored in 1966.

Valentin de Boulogne (1591-1632), The Judgment of Daniel, 1621/22, oil on canvas, 68 ¼ x 83 ¾ inches, 1.76m x 2.1m, Louvre. https://collections.louvre.fr/en/ark:/53355/cl010061975

The subject is taken from chapter 13 of the Book of Daniel, the book’s addendum. In Babylon, a pair of wicked elders covet Suzanne, “a very beautiful and God-fearing woman” who was the wife of the “very rich” and “most respected” Joachim. After these wicked elders surprised Suzanne in her bath, she refuses their advances and they denounce her for adultery with the intent to put her to death.

Daniel condemns these wicked elders for “growing evil with age” including their past sins of “passing unjust sentences, condemning the innocent, and freeing the guilty.” Daniel interrogates them and, by their own words, shows the assembly they are lying. The painting depicts that moment of judgment.

Detail. Judgment of Daniel. Le Valentin.

Le Valentin depicts Daniel in the painting instead of Suzanne in her bath which was a more popular subject. Suzanne is at right, her hands across her chest, “As she wept, she looked up to heaven, for she trusted in the Lord wholeheartedly” (Daniel 13:35). A guard seizes one of the wicked elders as the other shows surprise and incredulity. Young Daniel, at left, is seated on a throne under a red canopy and stretches out his hand in judgment over the scene for their sin. For each judgment by Le Valentin the artist was inspired in some of its details by Raphael’s artwork in Rome. Louis XIV acquired the painting in 1662.

Valentin de Boulogne, Martyrdom of Saints Processus and Martinian, 1629–30, Oil on canvas, 118 7/8 × 75 9/16 in. (302 × 192 cm), Vatican Museums, Vatican City.

Within iconography that is cyclonic, two Roman soldiers are placed on the rack to be tortured after they refused their commander’s orders to sacrifice to an idol. The soldiers had been converted to Christianity by Saints Peter and Paul when they guarded them in prison. The altar to Jupiter is on the upper left while, at right, the commander clutches his eye with his left hand after God blinded him in retribution for the idolatry. The foreground figures build on 16th century Franco Italian Mannerist style. One has his back to the viewer; another grinds the wheel of the rack; and, a third bends down with his arm outstretched. All are advanced expressions of realistic figural development and rendered in spatial perspective correctly.

Le Valentin’s powerful painting is an artwork with a psychological dimension. To the left, a hooded figure, Lucina, is a Christian woman who encourages the martyrs to be steadfast as an angel out of heaven extends a palm of martyrdom. To the right, realistically portrayed, is a Roman soldier indifferent to another brutal slaying by the authoritarian government in the face of nascent, meddling, heroic, and expanding Christians in their pagan global empire.

With his attention to detail, Le Valentin’s picture accomplishes an exciting imagined drama based on Renaissance-inspired natural world observation and by way of colorful contemporary 17th century formulations that give a viewer visionary immersion into a complex and significant Bible scene.

Valentin de Boulogne (1591-1632 A Musical Party, 1623/26, oil on canvas, 44 × 57 3/4 in. (111.76 × 146.69 cm),Los Angeles County Museum of Art.
https://collections.lacma.org/node/186803
Valentin de Boulogne (1591-1632), Concert in an Interior, 1628/30, oil on canvas, 1.75m x 2.16m, Louvre. https://collections.louvre.fr/en/ark:/53355/cl010061973

Some of Le Valentin’s great ambition as an artist is demonstrated by this large format canvas whose composition includes eight realistically delineated  figures including 5 musicians and 3 singing youths. The five instruments are depicted accurately as well as the demeanors of the musicians and singers. Instruments have been identified by others as a polyphonic spinet, an alto, a chitarrone, a bass viol and a cornetto.

Detail. Concert in an Interior. Le Valentin.

The painting had been dated at around 1626, though more recent connoisseurship dates it to around 1628 or 1630. It was restored in 1940. It was owned by that avid art collector, Cardinal Mazarin.

Valentin de Boulogne (1591-1632), The Concert in bas-relief, 1624/26, oil on canvas, 1.73 m x 2.14m, Louvre.
Detail. The Concert in bas relief. Le Valentin.
Detail. The Concert in bas relief. Le Valentin.

Le Valentin painted seven figures gathered around a classical bas-relief. There are a pair of drinkers, one in the foreground, the other in the background; two singers; and three musicians – a violinist, guitarist and lutenist.

The painting, filled with mystery and gravity, is Caravaggesque and not merely telling a story or depicting a genre scene of performance. The painting has been dated to as early as 1622 by some connoisseurs. It was owned by Cardinal Mazarin and restored in 1959. It entered the collection of the Louvre in 1742.

Valentin never ceased producing genre paintings as attested by Concert with Eight Figures and Fortune Teller (both Musée du Louvre, c. 1628), and what is thought to be his very last painting, the Gathering with a Fortune Teller (Vienna, Liechtenstein Collection) in 1632.

Valentin de Boulogne (1591-1632), Musicians and Soldiers, c. 1626, oil in canvas, 155 x 200 cm, Musée des Beaux-Arts, Strasbourg.

This is a tavern scene with impromptu music-making among transitory musicians. They are playing for a pair of drinking soldiers. Le Valentin’s painting is Caravaggesque with its interplay of shadows and light, dark palette, and depiction of realistic figures, and a psychological vivacity that is imbued by Le Valentin. It is by his passion and energy for Caravaggio that Le Valentin helped  revolutionize art in 17th century Europe.

Valentin de Boulogne (1591-1632), Jesus and Caesar’s Coin, around 1624, oil on canvas, 1.11 m x 1.54m, Louvre.

In Matthew’s Gospel the Pharisees were plotting to entrap Jesus by his own words. They sent some of their followers along with local government types (“Herodians”) to flatter Jesus as a truthful and humble man. They asked him to reply to a question: “Is it lawful to pay the census tax to Caesar or not?” (Mt 22:17).

Jesus, knowing their motivation, responded hardly very nicely, by calling them “hypocrites.” He asked them to show the coin that paid Caesar’s tax.

Le Valentin’s painting depicts the moment when the Pharisee’s henchmen show Jesus the coin with Caesar’s image and inscription on it. Jesus tells them: ”Repay to Caesar what belongs to Caesar and to God what belongs to God” (Mt 22: 21).

Owned by Louis XIV it was put in his dressing room at Versailles in 1680. The Louvre acquired it during the French Revolution in 1793.

Valentin de Boulogne (1591-1632), Soldiers Playing Cards and Dice (The Cheats), c. 1618/1620, oil on canvas, 121 x 152 cm (47 5/8 x 59 13/16 in.), The National Gallery of Art, Washington DC.
https://www.nga.gov/collection/art-object-page.107315.html

This painting is inspired by Caravaggio’s The Cheats in the Kimbell Art Museum in Fort Worth, Texas. Le Valentin’s painting, only discovered in 1989, shows a group of soldiers idling in Rome and identifiable by their piecemeal armor and other livery. The crowding of the figures into the picture space adds to the scene’s tension.

In this early painting in Rome, Le Valentin presents a scene of its contemporary street life. These figures are seriously gaming at a table where two players (center and right) roll dice and two others (left and center) play cards. A fifth figure in the background signals to his accomplice what is in the hand of the card player in a feathered hat. It is an early artwork that Le Valentin gives a psychological dimension.

As had been Caravaggio’s practice, the artwork is painted alla prima, that is, directly onto the prepared canvas without under-drawing or any preliminary work which works to give it greater spontaneity. The painting is indebted to Caravaggio not only for its subject, but for its vivid sense of actuality with which Le Valentin invested his protagonists as well as for the chiaroscuro, and a thinly and rapidly-applied brushed execution.

Valentin de Boulogne (French, Coulommiers-en-Brie 1591–1632 Rome). Cardsharps. c. 1614-15. Oil on canvas. Gemäldegalerie Alte Meister, Staatliche Kunstsammlungen Dresden
https://skd-online-collection.skd.museum/Details/Index/415366

This painting is one of the first genre pictures Le Valentin painted in Rome. It is a pair of figures to which Le Valentin would soon numerically expand in his pictures. The composition is simple and sturdy.

Valentin de Boulogne (1591-1632), Herminia among the Shepherds, c. 1630, oil on canvas, 134.6 x 185.6 cm (53 1/8 x 61 5/8”) Bayerische Staatsgemäldesammlungen – Alte Pinakothek München. https://www.sammlung.pinakothek.de/de/artwork/RQ4XPr8410 

Erminia, the king’s daughter, escapes her persecutors and asks a peaceful shepherd family for shelter. The scene is based on a contemporary (1576) epic poem The Liberated Jerusalem by Torquato Tasso (1544-1595). The picture was a private commission whose patron was likely a Roman art collector and cognoscente. Valentin’s painting combines Caravaggesque chiaroscuro with exquisite coloring. In this realistic depiction of a human encounter between characters who represent contrasting social experiences, the subject matter is rendered psychologically sensitively.

Valentin de Boulogne (1591-1632), Crowning of thorns of Christ, around 1616/17, oil on canvas, 173 x 241 cm Bayerische Staatsgemäldesammlungen München-Alte Pinakothek, Munich
https://www.sammlung.pinakothek.de/de/artwork/bwx0jkJGm8

One of the great artworks of Le Valentin’s early phase in Rome, biblical subjects painted before 1620 such as The Crowning of Thorns of Christ were interpreted in the street-life idiom, with expressive protagonists and bystanders resembling the cast of characters in his genre paintings. Although the painting was earlier believed to be by Caravaggio, it may have been a pendant to Le Valentin’s much-later Abraham Sacrificing Isaac (c. 1629) in The Montreal Museum of Fine Arts.

This is Le Valentin’s most ambitious of 3 such “crowning with thorns” pictures. The artist in horizontal-format depicts Jesus before his going to Calvary. Christ is mocked and tormented; a crown of thorns is pressed onto his head (Matthew 27: 27-31; Mark 15:16-21; Luke 23:11; John 19: 1-3). With its dramatic lighting and shadows, the naturalistic depiction of Christ’s body and soldiers in contemporary costume is Caravaggesque.

Le Valentin’s scene adheres to the Bible episode: a whole cohort of soldiers surrounded Jesus, stripped off his clothes and threw a scarlet military cloak on  him. Henchmen have weaved a crown out of thorns and are placing it on Jesus’s head. Another puts a reed as a faux scepter into Jesus’s right hand. To mock him they kneel before him and say: “Hail, King of the Jews!” The soldiers spit on Jesus and then take the reed away and strike him repeatedly with it. When they were done with these violent actions, the soldiers stripped Jesus of the military cloak, dressed him in his own clothes and led him out to be crucified.

Valentin de Boulogne (1591-1632), Crowning with Thorns, around 1627/28, oil on canvas, 51 15/16 × 37 15/16 in. (132 × 96.3 cm) Bayerische Staatsgemäldesammlungen München-Alte Pinakothek, Munich https://www.sammlung.pinakothek.de/de/artwork/Dn4ZR224aK/valentin-de-boulogne/dornenkroenung-und-verspottung-christi

Le Valentin’s Passion theme is a later vertical-format picture of a subject he had painted masterly before. In these last years the subject matter had gained in classical beauty as well as psychological involvement compared to Le Valentin’s earlier artwork. The painting covers over a discarded portrait of Cardinal Barberini which suggests Valentin’s close relationship with the ecclesial prince, very likely being in his employ. What caused the artist to revisit the subject of a brutalized Christ is unclear though it may have been based on the artist’s own struggles or that of his employer whose portrait he painted over.

Valentin de Boulogne (French, 1591–1632), Noli me tangere  c. 1620. Oil on canvas. Perugia, Galleria Nazionale dell’Umbria.
Valentin de Boulogne (French, 1591–1632), Christ and the Samaritan Woman c. 1620. Oil on canvas. Perugia, Galleria Nazionale dell’Umbria.
Valentin de Boulogne (1591-1632), Martyrdom of St. Lawrence, 1622/24, oil on canvas, 195 x 261 cm, Prado, Madrid. Spain.

St. Laurence (d. 258) became a popular early Roman martyr. Laurence has been continually honored by the church since the 4th century and is a patron of Rome.

In the mid 3rd century, Laurence was a deacon to a new pope, Sixtus II (257-258). Sixtus II was martyred along with his seven deacons, including Laurence, during the persecution of Christians by Emperor Valerian (199-264).

Following the pope’s martyrdom, Laurence was arrested and ordered to collect and hand over church treasures to the secular authority. Instead, Laurence distributed any goods to Rome’s poor which infuriated the emperor against him. These paupers appeared in Le Valentin’s painting to the left.

The emperor ordered the Catholic deacon to sacrifice to Rome’s gods which Laurence refused to do (in prison Laurence converted his guard). Laurence was martyred after being tortured and then roasted alive over a fire on a spit. The saint is famously quoted as telling his executioners: “One side is roasted, so you can turn me over and roast the other side.”

In the Prado Le Valentin gives orderly arrangement to a complex scene of 15 figures and a horse. It shows the saint during his martyrdom isolated in the center of the composition. As with Caravaggio’s figures, the soldiers are in modern costume, use of chiaroscuro is evident, and further drama is added by the use of diagonals whose construction suggest movement that add to the tension of the naturally rendered figures. However, Le Valentin uses these derived elements unconventionally.

Valentin de Boulogne (1591-1632), St Luke, Evangelist, 1624/26, oil on canvas, 120 x 146 cm, Palace of Versailles, Versailles.
Detail. St. Luke Evangelist. Le Valentin.

Dating from the years 1624-1626, le Valentin painted all four Evangelists (Matthew, Mark, Luke and John) for the same religious order in Rome whose name is unknown. They entered the collections of the Sun King in 1670.

Valentin de Boulogne (1591-1632), The Last Supper, c. 1625, oil on canvas, Galleria Nazionale d’Arte Antica, Palazzo Barberini, Rome.

For his The Last Supper, Le Valentin was, at least through engravings, aware of Leonardo da Vinci’s Last Supper (c. 1495–1498) in Milan and Raphael’s Last Supper (1518-1519) in Palazzi Pontifici, Vatican. Le Valentin explores the 12 apostles’ reactions. Commissioned by Asdrubale Mattei (d. 1638), one of Rome’s nobili, to decorate a gallery in his family’s palace, the picture depicts a central event presented in the gospels. The moment that is depicted in these Last Supper paintings is when Christ announces that one of his disciples will betray him. Judas, in the foreground left, was treasurer for Jesus’s disciples and betrayed Jesus for a bribe payment of 30 pieces of silver. The picture, with its simple and monumental composition, so impressed Jacques-Louis David  (1748-1825) in 1779 that he copied it and sent it from Rome to Paris.

Portrait of Asdrubale Mattei di Giove, 17th century, attributed to Caravaggio, Condé Museum, Chantilly, France.
https://www.musee-conde.fr/fr/notice/pe-61-portrait-d-asdrubale-mattei-di-giove-1318fe15-3a5f-48ef-9486-e6920ed8d0b8
Valentin de Boulogne, Samson, 1631, Oil on canvas, 135.6 x 102.8 cm (53 3/8 x 40 1/2 in.), The Cleveland Museum of Art. https://www.clevelandart.org/art/1972.50

An Old Testament Judge, Samson was born in a miraculous fashion and with an angel telling his mother and father, “No razor shall touch his head” (Judges 13:5). Samson is often depicted with his locks unshorn. As a youth Samson displayed an incredible physical strength attributed to “the spirit of the Lord rushing upon him” (Judges 14:6).

Le Valentin’s picture presents Samson’s legendary strength by showing the solid demeanor of his physical body as well as objects which hold symbolic value of his strength. These include that he killed a lion with his bare hands and liberated the Israelites by slaughtering a thousand Philistines with a donkey’s jawbone (Judges 15: 15-16). The strength of his arm is displayed as his fingers curl under his jaw as his wandering gaze looks off with intense interiority. One contemporary allusion in the painting is Samson’s breastplate which is joined at the shoulder by a clasp in the form of a bee which was the emblem of the Barberini family who commissioned the painting. It is speculated that the facial features of Samson in a picture before his fateful meeting with Delilah (Judges 16), may be a self-portrait of Le Valentin.

Valentin de Boulogne (1591–1632), Judith with the Head of Holofernes. c. 1626-27. Oil on canvas. Musée des Augustins, Toulouse.

The story of Judith in the Old Testament relates of a woman of great beauty and reverence to the God of Israel who is highly respected by her people and its leaders. The nation, desperate for survival, turns to Judith who is given the opportunity to kill their enemy’s military leader which she believes she can and must do and that all believed impossible as Israel’s military defeat by their enemies was a foregone conclusion.

The story has a femme fatale aspect as Holofernes was captivated by Judith’s physical appearance, but the Biblical episode of the execution, while a climax of her mission, pales in comparison with the relating of Judith’s overall dedication to her people and her God, a femme forte, which carries on into her long life of blessedness to her natural death. Le Valentin chooses that sacred element of the Bible book when he shows an iconic Judith, triumphant woman of Israel, holding in her hands the decapitated head of one of Israel’s once-formidable mortal enemies. Judith is shown as a heroic woman with her hand raised as she admonishes: “But the Almighty Lord hath disappointed them by the hand of a woman.”

For Le Valentin’s artwork, Judith is an icon of God’s justice to his obedient people. Purchased for French King Louis XIV from German banker Everhard Jabach, the picture was installed in the king’s bedroom at Versailles to be especially admired.

The picture belongs to Le Valentin’s period of maturity for it displays the artist’s full interpretation of the realism of Caravaggio and Manfredi though, as expressed here, with a new appreciation for colors. The pretext of a Judith who, according to the Bible, had adorned herself in her best finery so not to dissuade Holofernes’s gaze (Judith, 13, 14), allows le Valentin to illuminate the dress’s rich fabrics with monochrome refractions, while the jewels and hair are bathed in ethereal light.

Detail. Valentin de Boulogne (1591–1632), David with the head of Goliath, c. 1615/16, oil on canvas, 99 x 134 cm, Museo Thyssen-Bornemisza Madrid,
Valentin de Boulogne (1591-1632), The Four Ages of Man, c. 1627/30, oil on canvas,. London, National Gallery.
https://www.nationalgallery.org.uk/paintings/valentin-de-boulogne-the-four-ages-of-man

The Four Ages of Man is a painting commissioned by Cardinal Barberini. It is an allegorical work whose human figures are painted by Le Valentin in natural poses. Groups of figures around a table were common in the work of Caravaggio and his northern followers. The allegory of the ages of man was a common subject for paintings during the sixteenth and seventeenth century, though its quantity of ages varied.

The allegory presents humanity in four categories of age – childhood (holding an empty bird trap); youth (playing a lute); adulthood (with a book and victor’s laurel); old age (with coins of wealth and delicate glassware).

The theme had its origin in classical literature: Ovid’s Metamorphoses and Dante’s Inferno acknowledged the stages of human life according to physical growth and decline. Contemporary poems were written on the subject that Le Valentin may have known.

In the 17th century, the painting was owned by Michel Particelli, seigneur d’Emery (1596–1650) in Paris. In the 18th century it was in the Orléans collection at the Palais Royal. During the French Revolution and the dispersal of the collection in 1791, the painting was brought to England where it is today.

Valentin de Boulogne (1591-1632), Christ Expelling the Merchants from the Temple c. 1626. 192 x 266.5 cm, oil on canvas, State Hermitage Museum, St. Petersburg, Russia. https://www.hermitagemuseum.org/wps/wcm/connect/8276ab63-4bcc-40e9-83ab-91aa57903031/WOA_IMAGE_1.jpg?MOD=AJPERES&1677c4b2-bad6-47ed-b628-27cda4f71809

Le Valentin painted many half- or three-quarter-length figures of saints, prophets and narrative scenes including this painting. The scene of Christ expelling the moneychangers from the Temple of Jerusalem is told in all four gospels of the New Testament. Le Valentin adapted the method of half-length, full size street figures depicted in dark, precisely lighted spaces and emerging in relief from the shadows from the Caravaggistes.

Gospel readers would recognize that the cleansing of the temple was prophesied in the Old Testament as a  sign of the ushering in of the Messianic Age (Zechariah 14:21). In the synoptic gospels (Matthew, Mark and Luke) the episode appears at the close of Jesus’s public ministry and in John’s gospel at the start (2:13-17). The chronology of the episode in Jesus‘ ministry is generally not considered its most important element.

Le Valentin shows the “whip of cords” held by Christ, a detail mentioned only in John (Jn 2:15). There are overturned tables, a bench, and scattered coins. Le Valentin depicts the gestures, movements and emotions of the characters involved, focused on a wrathful Christ and fear of the unrighteous.

While in Synoptics the point of the episode appears to be the dishonesty of the Temple money changers, in John’s gospel Jesus’s wrath is directed to the Temple institution itself. In John’s Gospel Jesus declares the Temple is to be “My Father’s house.” Though not a term unique to John, he uses it more than any other Gospel writer (27 times).

Derived from Caravaggio are the types of ordinary people, distinct contrasts of light and shade and the natural plasticity of the figures involved in the composition.

The painting entered the Hermitage collection in 1772.

Valentin de Boulogne (French, 1591–1632), Expulsion of the Money Changers from the Temple. Oil on canvas, 195 x 260 cm (76 ¾ x 103 1/8 in.). Palazzo Corsini, Rome.

The painting’s structural asymmetry lends energy to the scene. With Christ’s raised arm, he is a menace to the money changers. Le Valentin, taking inspiration from Caravaggio, unabashedly renders a scene in grand format of violence in the gospels. The painting was rediscovered in Rome in the mid19th century.

Valentin de Boulogne (1591-1632), Allegory of Rome, 1628, oil on canvas, 330 x 245 cm, Villa Lante – Institutum Romanum Finlandiae Foundation. https://irfrome.org/en/villa-lante-4/architecture/salone-en/

The oil painting called Allegoria d’Italia by Le Valentin was originally called Historia d’Italia. Its massive volumes imbued with inner life are rendered using a brown palette and highlights that retained the Caravaggiste tradition. Le Valentin’s redoubling his commitment to Caravaggio in the late 1620s was on display in this painting as other leading painters, such as Vouet, Poussin, Giovanni Lanfranco (1582-1647) and Pietro da Cortona (1597-1669), were deploying brighter “modern” colors.

In March 1628 Cardinal Barberini gave Le Valentin the commission for the Extraordinary Jubilee of 1628 and paid 113 crowns for it. This major painting which renewed Caravaggio-inspired technique in the late 1620s attracted greater attention to Le Valentin’s artwork not only by Caravaggeschi but the broader Roman art circles.

A young Roman girl wears an emperor’s cuirass, holds a spear and shield, as the personification of Italy. At her feet are the fruit and nuts of the land’s bounty. Below her image are two male figures, naked and bearded, who represent the Tiber and the Arno, Italy’s great rivers. The figure of the Tiber is joined by Romulus and Remus and the suckling wolf who founded Rome and the later Papal States. The Arno that runs through Florence is joined by its symbol of the lion. In the top left corner, a tree stump with a bee swarm symbolizes the Barberini.

Valentin de Boulogne (1591-1632), Christ and the Adulteress,, 1618-22, oil on canvas, 167 x 221.3 cm, Getty Museum, Los Angeles.  https://museum-essays.getty.edu/paintings/ebeeny-valentin/

The gospel story that Le Valentin depicts using the typical Caravaggiste method (half-length, full size street figures in shadow and light) is from John 8. The story had been painted by the Flemish and the Venetians. The plump young woman in a torn garment exposing her shoulders and full-formed breasts is taken into custody by soldiers in armor to Jesus. According to the law the woman should be publicly stoned for adultery. The Pharisees lay verbal and other traps repeatedly in the gospels for Jesus to say or do something that is expungable. Jesus’s response moves past their premise. Whereas Jesus will soon be arrested, tried, and condemned by the authorities for his “transgressions,” the focus of le Valentin’s artwork is Jesus showing mercy to the sinful woman. From a theological viewpoint, Jesus’s innovative teaching is again based on the appeal to an extant biblical tradition of God’s anger towards, and forgiveness of, harlotry or unfaithfulness when such sin is repented (Hosea 5:4). Jesus tells her: “Go and sin no more” (John 8:11). While the woman’s disheveled look suggests the nature of her sin, she represents humankind and points to Christ, the God-Man and prophesied suffering servant (Isaiah 53). Christ  takes the harlot’s place as the arrested agitator and manhandled by soldiers along the Via Dolorosa. In that episode, Christ goes to the cross to shed his blood in the new covenant whose outcome for “adulterous” humankind is  eternal forgiveness of sins and rising to new life.

Valentin de Boulogne (1591-1632), Lute Player, c. 1625/26, 128.3 x 99.1 cm The Metropolitian Museum of Art, New York. https://www.metmuseum.org/art/collection/search/439933

The image of a young soldier singing in armor breastplate a love madrigal is unique in Valentin’s oeuvre. The painting was part of the collection of Cardinal Mazarin, minister to Louis XIV.

Valentin de Boulogne (1591-1632), Return of the Prodigal Son, c. 1615–16, oil on canvas, 59 1/16 × 70 1/16 in. (150 × 178 cm), Museo della Venerabile Arciconfraternita della Misericordia, Florence.

One of Jesus’s most famous parables, The Prodigal Son tells the story of a young man who demanded his “full share of [his father’s] estate that should come to [him],” and departed to waste it “on a life of dissipation” (Luke 15). When the lost son falls on hard times, he seeks his father’s house though “only as a hired servant.” The forgiving father who has been on the look-out for his lost son (dressed in rags) since the day of his departure welcomes him back as a son “who was dead and has come back to life.” Which of the other figures may be the older brother who is unhappy about his dissolute brother’s return is not clear. Le Valentin treats the parable as a human story of repentance, forgiveness, and unconditional love.

Valentin de Boulogne (French (active Rome), 1591-1632), Fortune-Teller with Soldiers, 58 7/8 x 93 7/8 in. (149.5 x 238.4 cm), Toledo Museum of Art.
http://emuseum.toledomuseum.org/objects/54884/fortuneteller-with-soldiers?ctx=99a0dbca-6a24-444e-a66b-95c576c7395c&idx=1

The attribution to Le Valentin and its dating for this artwork is the result of modern scholarship. Art historians can thereby draw conclusions and make conjectures about the development of Le Valentin’s early artwork in Rome -he uses a larger format, growing complexity of compositional qualities and its subject matter, and the retention of low-life characters and stylistic indebtedness to Caravaggio as he moves beyond him.

A dark tavern filled with low-life characters provides the setting for a scene of fortune and deceit. As a gypsy fortuneteller reads the palm of a young soldier he is looking pensively as she speaks his fate, there are carousers and thieves in the scene.  The picture is emblematic of Le Valentin – the techniques of a somber palette and dramatic lighting and tabletop groupings but also a mysterious mood and psychological depth to the complex interplay among its characters.

Valentin de Boulogne (French (active Rome), 1591-1632), Portrait of Roman Prelate, 128 x 94 cm, private collection.

The prelate is dressed in the robes of a papal chamberlain. Modern scholarship has proposed various individuals as the sitter from cardinals to lawyers.

Denial of St. Peter, c. 1623/25, Pushkin State Museum of Fine Arts, Moscow, 119 x 172 cm.
https://collection.pushkinmuseum.art/entity/PERSON/273?query=valentin%20de%20boulogne&index=0
Valentin de Boulogne (French (active Rome), 1591-1632), Abraham Sacrificing Isaac, 1629/32, 149.2 x 186.1 cm The Montreal Museum of Fine Arts.
https://www.mbam.qc.ca/en/works/8394/
Valentin de Boulogne (French (active Rome), 1591-1632), Moses, 1625/27. Kunsthistorisches Museum Wien, 131 x 103.5 cm. https://www.khm.at/en/objectdb/detail/2012/

Moses led the Israelites out the slavery of Egypt into the freedom of the Promised Land during the Exodus. The event is told and retold in the Old Testament and Moses as Liberator and Law Giver is its most significant figure. Le Valentin shows him holding a miraculous rod that he used  to open the Red Sea (Exodus 14), struck the rock to produce water (Numbers 20) and, after its transformation into an iron snake, healed the ill (Numbers 21). Moses points to the stone tablets of the Ten Commandments of God (Exodus 20; Deuteronomy 5). This late work by Valentin is characteristic in its dark and pensive tone that is reminiscent of Caravaggio.

Valentin de Boulogne (1591-1632),Cheerful company with Fortune Teller, 190 × 267cm, oil on canvas, 1631 Vienna Liechtenstein.
https://www.liechtensteincollections.at/en/collections-online/cheerful-company-with-fortune-teller
Detail. Cheerful Company with Fortune Teller. Le Valentin.

The picture is one of Valentin’s last paintings before his death in 1632. Prince Hans Adam Il von und zu Liechtenstein (b. 1945) acquired the work in 2004.  Throughout his painting career, Le Valentin never ceased producing genre paintings.

SOURCES:

A Dictionary of Art and Artists, Peter and Linda Murray, Penguin Books; Revised,1998.

French Paintings of the Fifteenth through the Eighteenth Century, The Collection of the National Gallery of Art Systematic Catalogue, Philip Conisbee and Frances Gage, Washington, D.C., 2009 pp, 413-414.

Art for the Nation, text by Philip Conisbee, National Gallery of Art exhibition catalogue, 2000.

French Painting From Fouquet to Poussin, Albert Chatâlet and Jacques Thuillier, trans. from French by Stuart Gilbert, Skira, 1963.

https://www.metmuseum.org/art/collection/search/663663

https://www.metmuseum.org/press/exhibitions/2016/valentin-de-boulogne

https://arthistorians.info/bousquet

https://arthistorians.info/hoogewerffg

https://arthistorians.info/longhir

https://www.kulturelles-erbe-koeln.de/documents/obj/05011488/rba_d054126_01

The Saints: A Concise Biographical Dictionary, edited by John Coulson, Guild Press, New York, 1957.

The New American Bible, Catholic Book Publishing Corp, New York, 1993.

Mannerism: The Painting and Style of The Late Renaissance,  Jacques Bousquet, trans, by Simon Watson Taylor, Braziller, 1964.

The Liberation of Jerusalem, Torquato Tasso, trans by Max Wicker, Oxford World’s Classics, 2009.

Valentin de Boulogne: Beyond Caravaggio, Annick Lemoine, Keith Christiansen, Patrizia Cavazzini, Jean Pieere Cuzin, Gianni Pappi, Metropolitan Museum of Art; 2016.

https://france3-regions.francetvinfo.fr/hauts-de-france/somme/amiens/six-tableaux-de-la-chambre-du-roi-du-chateau-de-versailles-exceptionnellement-exposes-au-musee-de-picardie-2620412.html

https://www.liechtensteincollections.at/en/

Raymond E. Brown, Joseph A. Fitzmyer, S.J,  and Roland E. Murphy, O. Carm.,The Jerome Biblical Commentary, Prentice Hall Englewood Cliffs, NJ, 1968.

Lehmbeck, Leah, editor. Gifts of European Art from The Ahmanson Foundation. Vol. 2, French Painting and Sculpture. Los Angeles: Los Angeles County Museum of Art, 2019.

Marandel, J. Patrice and Gianni Papi. 2012. Caravaggio and his Legacy. Los Angeles: Los Angeles County Museum of Art.

Fried, Michael. After Caravaggio. New Haven: Yale University Press, 2016.

Schmid, Vanessa I., with Julia Armstrong-Totten. The Orléans Collection. New Orleans: New Orleans Museum of Art; Lewes: In association with D. Giles, 2018.

Merle Du Bourg, Alexis. “L’omniprésence de la musique.” Dossier de L’Art no.246 (2017): 64-67.

My Art Photography: RICHARD HUNT (1935-2023, American), We Will, 2005, Chicago, Illinois.

Richard Hunt (b. 1935, American), We Will, welded stainless steel, 35’x 8’ x 8’, Chicago, Illinois, in July 2016.

Chicagoan Richard Hunt has over 150 large-scale installations around the world. Since 2005, Richard Hunt’s We Will has stood proudly on the sidewalk by the intersection of Randolph Street and Garland Court near Chicago’s Cultural Center and Millennium Park. We Will stands 35 feet tall and is made of welded stainless steel. The public art is a sculpture of scale that is impressive on its downtown Chicago streets.

“I Will” is the long-time mantra of Chicago. Its roots trace to the Great Fire of 1871, and the dogged resiliency of its citizens to rebuild, to reinvent, and to grow to new heights. The sculpture evokes the licks of flame from that devastating event in the 19th century from which the city built back bigger, better, faster, and stronger – and whose title We Will indicates that Chicagoans in the 21st century continue this tradition of resilience and resolve by looking to do so together.

We Will was commissioned by the Mesa Development Company, the developers of a condominium and mixed-use building in Chicago.  Hunt has his artwork installed for viewing across the city of Chicago including, in 2021, his Light of Truth Monument to Ida B. Wells in Bronzeville, Jacob’s Ladder in the Carter Woodson Regional Library, Farmer’s Dream at the MCA, and Flightforms at Midway Airport, among others.

“There are a range of possibilities for art on public buildings or in public places. To commemorate, to inspire. I think art can enliven and set certain standards for what is going on in and around it.” – Richard Hunt, sculptor.

Among these celebrated works by Richard Hunt is included the first artwork commissioned for the Obama Presidential Center in Chicago. Titled Book Bird, Hunt’s sculpture will be placed outdoors in the Library Reading Garden of the new Chicago Public Library branch at the Obama Presidential Center campus. The former 44th U.S. president in a Zoom call with the artist recently observed about Richard Hunt and his artwork: “[Hunt’s] personal story embodies what is hoped to be the experience at the center. To have one of the greatest artists Chicago ever produced and to participate in what we hope is an important cultural institution for the city and the South Side  …it feels like a pretty good fit to me.”

Young Richard Hunt in Cleveland Ave Studio – Chicago 1962” by Unknown, From the Estate of Richard Hunt is licensed under CC BY-SA 4.0.

Richard Hunt was born in 1935 in the Woodlawn neighborhood and lived at 63rd and Eberhart on the South Side of Chicago. His family moved to Englewood when Hunt was 4 years old. Hunt attended public schools and his family was very involved in visiting the city’s cultural institutions, particularly The Art Institute of Chicago and the Field Museum. Hunt received a B.A.E. from the School of the Art Institute of Chicago in 1957 and, afterwards, studied and traveled in Europe as well as served in the U.S. Army.

In the artist’s long career Hunt has received more than a dozen honorary degrees from leading educational institutions of higher learning across the country. He has also served at several prestigious universities as professor and artist in residence. Hunt made history when he became the first African-American artist to have a retrospective exhibition of his work at the Museum of Modern Art (MoMA) in New York City.

“There are a range of possibilities for art on public buildings or in public places,“ Hunt said recently in the context of his Obama Center work, “To commemorate, to inspire. I think art can enliven and set certain standards for what is going on in and around it.”

Richard Hunt died in Chicago on December 16, 2023. Hunt was 88 years old. See more – https://www.latimes.com/entertainment-arts/story/2023-12-18/richard-hunt-dies-sculptor-inspired-by-civil-rights-movement – retrieved December 19, 2023.

Sources and further information:

https://www.obama.org/the-center/richard-hunt/

https://richardhuntstudio.com/portfolio-items/we-will/

Chicago. August 2021.

Text, 2016 and 2021 photographs, format:

My Art Photography: ALEXANDER CALDER (American, 1898-1976), Flamingo (1974), Federal Center Plaza, Chicago, Illinois. (10 Photos).

FEATURE Image: Flamingo by Alexander Calder is a masterwork stabile in Chicago’s downtown. It was unveiled on October 25, 1974 in a dedication ceremony with the artist. It is one of Chicago’s iconic outdoor public artworks.  6/2022 7.73 mb

In downtown Chicago’s Federal Center Plaza on South Dearborn Street between Adams Street and Jackson Boulevard is Alexander Calder’s 53-foot-tall painted steel plate “stabile object” entitled Flamingo. The Chicago Federal Center was completed in 1974 with Calder’s artwork. The design project began in 1958 and included three International-style government buildings by modernist architect Mies van der Rohe (1886-1969) within a public plaza design that was completed in 1974. Flamingo, commissioned after Mies’ death for $250,000 by the Government Services Administration, was unveiled on October 25, 1974 with the 76-year-old Calder present for its dedication ceremonies and festivities. With the commission Calder understood the significant impact of his artwork for the Federal Center Plaza in Chicago.

Calder’s prolific and impressive art career started in the early 1920s. Fifty years later, Flamingo (a.k.a., “the Calder”) in Chicago’s historic Federal Center Plaza is a later work, whose maquette Calder made before it was intended for Chicago.

During his artistic career’s many decades and years, Calder never stopped developing in his art. The 1974 steel sculpture painted red-orange is four stories tall and makes a powerful impact on the streetscape where it is an integral part. Along with Chicago’s Picasso in 1967 and Anish Kapoor’s Cloud Gate (“the Bean”) in 2004, Calder’s Flamingo in 1974 has taken its well-deserved place among Chicago’s most iconic outdoor public artworks.

From the inventor of the mobile, Calder turned later to the development of the stabile of which Flamingo is a masterwork. Starting in the mid1950s and into the 1970’s, Calder produced scores of stabiles in many shapes and sizes for display around the world.

“Most architects and city planners want to put my objects in front of trees or greenery. They make a huge error. My mobiles and stabiles ought to be placed in free spaces, like public squares, or in front of modern buildings, and that is true of all contemporary sculpture.” – Alexander Calder.

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Titled Flamingo, the towering abstracted “Calder red” painted stabile object can evoke reactions to it that are unexpected. Calder’s stabile masterwork was unveiled in October 1974 which was the same year the Sears Tower (in the background) was completed and which was at that time the world’s tallest building (today it is ranked no. 26). From Federal Center Plaza, Chicago’s 20th century architectural history is readily on display in its downtown buildings in a range of shapes, sizes, textures and design styles.

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Flamingo can be intimidating because of its monumental size. Actual flamingo shorebirds vary in size, but are usually no more than 3 to 5 feet tall, and weighing about 5 to 7 pounds. At 53 feet tall, Calder’s immense stabile in Chicago is about the size of a giant sauropod dinosaur which could weigh around 60 tons.

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Alexander Calder trained and worked as a mechanical engineer before he became an artist. The graceful design and construction of Flamingo is expressed by nearly one-inch-thick steel plates buttressed by ribs and gussets joined overhead by lofty arches and resting on three legs as if it is nearly weightless. Even his largest stabiles (of which Flamingo is one) are made so they can be easily unbolted, and taken apart to be transported and assembled at the place of destination.

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In Federal Center Plaza is a complex of three buildings of varying scales by Mies van der Rohe: the broad 30-floor Everett McKinley Dirksen Building at 219 S. Dearborn Street completed in 1964 (at right), the lean 45-floor John C. Kluczynski Building at 230 S. Dearborn Street completed in 1974 (not pictured), and the single-story U.S. Post Office building at 219 S. Clark Street (not pictured). Calder’s Flamingo sits on its three pillars like a lunar lander that reflects the arcaded bases of Mies van der Rohe’s buildings that surround it as well as provide a sweeping contrast of curves and bright stand-out color against the surrounding modernist buildings’ monochrome glass-and-steel grid appearance. Calder’s artwork achieved more than the sum of these parts – it transformed Mies’ overall somber architectural trio into a more dramatic and complex quartet that included Calder’s art. The 30-story Dirksen Building is across Dearborn Street.

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Calder’s Flamingo after dark with the one-story Post Office illumined within behind it.

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Calder’s stabile is one of the most monumental public art commissions in Chicago. Flamingo’s height and breadth (it fills a space of about 1440 square feet) achieves a largesse that does not forgo a human scale as it allows pedestrians to freely walk around, under and through it. The 45-story Kluczynski Building is at left.

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Flamingo lighted at night in late November where there is already a snow pile on the sidewalk in Chicago’s Federal Center Plaza presaging the Chicago winter. In summer months there is a regular farmer’s market on the Federal Center Plaza. It is also the location for a variety of political gatherings year-round. The Kluczynski Building is behind.

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In October 1974 Alexander Calder was in Chicago for a “Calder Festival” where two of his major works were being dedicated – Flamingo for Federal Center Plaza (depicted above with the Kluczynski Building) and Universe, a motorized mural for the Sears Tower. Reflecting the artist’s lifetime interest in circuses, Calder joined in the city’s circus-themed parade in his honor. In another major cultural event in Chicago, the Museum of Contemporary Art held a large retrospective exhibition of Calder’s art from October to December of 1974.

10/2015 3.90mb.

Looking from the Marquette Building south to Calder’s Flamingo in situ in Federal Center Plaza.

SOURCES:

https://www.tclf.org/landscapes/federal-plaza – retrieved September 30, 2022.

A Guide to Chicago Public Sculpture, Ira J. Bach and Mary Lackritz Gray, The University of Chicago Press, Chicago and London, 1983, pp. 54-55.

Calder’s Universe, Jean Lipman, The Viking Press and Whitney Museum of American Art, New York, 1976, pp. 305; 339.

Calder The Conquest of Space, The Later Years: 1940-1976, Jed Perl, Alfred A. Knopf, New York, 2020, pp. 551; 553.

https://www.architecture.org/learn/resources/buildings-of-chicago/building/federal-center/ – retrieved September 30, 2022.

All text and photography by:

EUGÈNE BOUDIN (1824-1898): French Impressionist artist who was “King of The Skies!”

FEATURE image: Eugène Boudin, The Beach at Villerville, 1864, Oil on canvas, 18 × 30 1/16 in. (45.7 × 76.4 cm), National Gallery of Art, Washington, D.C.

In 1893, in the last years of his long and successful art career, 69-year-old Eugène Boudin returned to the Normandy coast for which this French painter of skies and beaches is rightly associated. It was at this time that he painted Sunset on the Beach (below) in a private collection. After Boudin began to be widely collected in the 1870’s and 1880’s he traveled and lived and worked far away from the region where he was born and grew up and had embarked on a career as an artist. Yet, as soon as the mid-to-late 1850’s, important artists and writers were already appreciating the sensitivity to which Boudin painted artwork in nature. Charles Baudelaire (1821-1867) believed he could identify with precision the season and hour of Boudin’s subject matter. Realist painter Gustave Courbet (1819-1877) who once said “show me an angel and I will paint him” called Boudin a “seraph.” Remarkably, Barbizon painter Camille Corot (1796-1875) exclaimed: “Boudin, you are king of the skies!”

Eugène Boudin (1824-1898), Sunset on the Beach, oil on canvas, 1893, private collection. 

Throughout the mid-to-late nineteenth century, Boudin’s subject matter was timeless land, sea and skyscapes which he sometimes populated with contemporary human figures in modern bourgeois costume and dress. Often, the landscapes are devoid of human presence excepting the artist’s gaze.

Eugène Boudin, White Clouds over the Estuary, c.1857.
Eugène Boudin, Crinolines on the Beach, 1863.
Eugène Boudin, Douarnenez, Fishing Boats at Dockside, 1855.
Eugène Boudin, Deauville, Low Tide, c.1863.
Eugène Boudin, The Beach at Villerville, 1864, Oil on canvas, 18 × 30 1/16 in. (45.7 × 76.4 cm), National Gallery of Art, Washington, D.C.

Boudin was a friend of the Impressionists and exhibited in their first exhibition in Paris in 1874. Claude Monet (1840-1926), born in Paris, also grew up in Normandy. Boudin and Monet painted together en plein aire as each sought, discovered, and honed their artistic styles.

Eugène Boudin ,Seascape with Large Sky, 1860.

Boudin did not think of himself primarily as an avant-garde artist and did not exhibit in the Impressionist exhibitions after 1874. Yet, with these Impressionists, Boudin’s artwork depicted light and its reflections, especially its darker filaments, in preference to volumes and forms.

In addition to beach scenes, skies, sea, and countryside, Boudin painted still life, animals, and a few portraits. In the 1870s Boudin painted harbors and ships. In his subject matter his pictures presented a complete and even-handed depiction, evocative of eighteenth-century genre paintings.

Eugène Boudin, Spray of Flowers – Hollyhocks, 1858.
Eugène Boudin, study of cows, c. 1860.
Eugène Boudin, Vue de Trouville, 1873.
Eugène Boudin, Entrance to the Harbor, Le Havre, 1883, National Gallery of Art, Washington, D.C.

Slightly older Dutch painter Johan Jongkind (1819-1891) had encouraged Boudin to paint outdoors. Boudin, now surrounded by nature, became increasingly spontaneous in his artwork and used brighter colors.1

Eugène Boudin, Trouville, Shore and Rocks, c.1862.

In 1859, 35-year-old Eugène Boudin, the painter of seascapes and beaches, made his debut at the Salon. The annual Salon began in the late 17th century (1667). It was sponsored by the monarchy and highlighted artwork of members of the Academie royale de peinture et de sculpture. The all-important Salon operated in this basic form for almost 200 years. It was held  irregularly at first (frequently there would be no exhibition held for years) though between 1774 to 1792 the Salon was held biennially.

This elite Salon was a competitive platform for artists to display their work where the goal was to gain public and private commissions. The Salon was the sole venue in France for contemporary fine art and was popular to visit by a cross-section of society where many purchased the livret, the Salon’s official catalogue. In 1795 during the French Revolution the historically royal venue was opened to all artists. This more inclusive Salon experience led to the extension of official French art’s influence throughout Europe. In the Salon of 1800, American artists exhibited for the first time.2

Between 1864 and 1879 Boudin exhibited in the Salon every year.However, important critics, such as the influential Albert Wolff (1835-1891), ignored Boudin for much of this time. It was in 1881, 22 years after Boudin’s Salon debut, that M. Wolff published an article in Le Figaro that led to Boudin’s greater official recognition.4 

In the last decades of the 19th century, Boudin exhibited yearly from 1880 to 1889 at the Salon des Société des Artistes Françaisand, with a single exception, from 1890 to 1897 at the Société National des Beaux-Arts.6  Some of Boudin’s works were bought by the State in the late 1880’s and early 1890’s.7 Ernest Chesneau (1833-1890) had written on Boudin in Paris-Journal that while the painter was ignored by official art world critics he was a “real talent” among the Salon’s “latest banalties.”

In 1881 control of the Salon was ceded to the Société des Artistes Français. In the 1880’s and 1890’s there were several groups outside the Salon who mounted exhibitions. These included the one-time Salon des Refusés in 1863, the Société des Artistes Indépendants or Salon des Indépendants, beginning in summer 1884, and the salons of the Société nationale des beaux-arts, from 1890. These types of independent, unofficial exhibitions, continued into the 20th century with the Salon d’automne in 1903.8

In 1859 Boudin met Gustave Courbet who introduced Boudin to the poet and art critic Charles Baudelaire. Courbet, painting at Boudin’s side, exclaimed: “Mon Dieu, you are a seraph, Boudin! You are the only one of us who really knows the sky!” In 1861 Boudin met Camille Corot who called Boudin the “king of the skies.”

Eugène Boudin, Elegant Women on the Beach, 1863.

Charles Baudelaire noted in 1859 that  he had seen in Boudin’s studio “hundreds of pastel studies improvised before the sea and the sky.” Baudelaire described these artworks as “the prodigious magic of air and water.”9 The economy of Boudin’s artwork with its summary figures of modern life attracted Baudelaire’s praise during the 1859 Salon. Baudelaire became convinced, when looking at a Boudin painting, that he could identify the season, hour and wind direction of the subject matter depicted in pastel or paint.10

Eugène Boudin, Near Honfluer, c.1856.

At the Impressionist Exhibition of 1874, the critic Castagnary (1830-1888), author of “The Triumph of Naturalism” in 1868, wrote on Boudin in Le Siècle. He cited “the very high prices” that Boudin was experiencing as collectors “fought over” his beach scenes and seascapes. Castagnary concluded in 1874 that the 50-year-old Boudin had “commanded respect for years.”11 In 1868 Boudin’s auction of 40 paintings and 100 watercolors and pastels at the Hôtel Drouot had been quite successful. That same year Boudin won a silver medal at the Exposition maritime international exhibiting with Courbet, Charles-François Daubigny (1817-1878), Monet and Édouard Manet (1832-1883).

In 1874, Marc de Montifaud (Marie Amélie Chartroule, 1850-c.1912), art critic for L’Artiste and soon to found L’Art modern magazine in 1875 (and which merged with Les Beaux-Arts in 1877) cited the titles of a few paintings by Boudin out of the 13 works he exhibited which included watercolors and pastels. Yet De Montifaud’s placement of Boudin’s work under the category of “marine paintings,” did little to elucidate exact canvasses when the time came later to identify such.12

In the 1860’s Paris dealers such as Martin, Hagerman and Gauchez were regularly buying his work. Boudin’s growing reputation and financial security enabled him to travel extensively in the 1870s and 1880s. Boudin, who married Marie-Ane Guédès in 1863, painted in Belgium, the Netherlands and southern France in that period. From 1892 to 1895 he regularly visited Italy, traveling to Venice. In addition to being awarded medals at the Salon, the Exposition Universelle in 1889, and other exhibitions, Boudin, in 1881, became represented by Paul Durand-Ruel (1831-1922).

Eugène Boudin, Place Ary Scheffer, Dordrecht, 1884, oil on panel 27×21.5 cm Dordrecht Museum, Netherlands.

In the late 1870s Boudin, then without dealer representation, held several auctions of his artwork which produced varying sales results. In 1881, Durand-Ruel bought all of Boudin’s studio inventory. In 1883 Boudin had a solo exhibition at Durand-Ruel’s that featured 150 paintings, and pastels and watercolors and in 1886 an exhibition of 23 works at Durand-Ruel’s in New York City. From July 8 to August 14, 1889 – the year Boudin’s wife died – the artist staged a one-man exhibition in Paris at Durand-Ruel’s featuring 98 pictures.13 In 1890 Boudin held an exhibition at Durand Ruel’s in Boston featuring 13 paintings and a solo exhibition in Paris at Durand-Ruel’s with 34 paintings, and as many pastels and several drawings in 1891.

Eugène Boudin, Le port d’Antibes, 1893, Musée d’ Orsay.

As a refuge for his ill-health, Boudin lived in the south of France for many years but finally returned to Deauville. In 1898 Boudin died at 74 years old under the skies of La Manche which he had been inspired to paint often.

In 1892 Eugène Boudin was made a knight of the Légion d’honneur which recognized the artist’s talent and influence on the art of his contemporaries. Today, the Société Nationale des Beaux-Arts gives the Eugène Boudin Prize.

Eugène Boudin, Étretat 1891,Chazen Museum of Art, Madison, Wisconsin.

After Boudin’s death, his artistic reputation continued to grow. In 1899, The École des Beaux Arts held a major retrospective with 457 works (including 364 paintings, 73 pastels, and 20 watercolors). Boudin was praised by art critics Roger Marx (1859-1913), Arsène Alexandre (1859-1937), and Guillaume Apollinaire (1880-1918), among others,

Despite the artist’s modest consideration for his art, Boudin was viewed in retrospect by 20th century’s critics as an initiator of the avant-garde, though he did not quite ascend to the turbulent aesthetic heights of Manet and Monet.14. 

In 1872, art critic Louis Duranty (1833 -1880) published a short story that included fictional and historical characters including artists such as Boudin, Manet, Corot, Jean-François Millet (1814-1875), Edgar Degas (1834-1917), and Courbet. Of Boudin, Duranty wrote: “Here is a simple, sagacious, conscientious mind who puts forward (the artwork’s) feeling in gray, fine, fair notes.” 

Eugène Boudin by Pierre Petit.

NOTES:

1. Selz, E. Boudin, 1986, p. 25.

2. https://www.artic.edu/library/discover-our-collections/research-guides/paris-salons-1673present – retrieved 12.18.21

https://libguides.northwestern.edu/Paris_Salons.

https://guides.lib.ku.edu/c.php?g=551592&p=3805865

3. https://guides.lib.ku.edu/c.php?g=551592&p=3805865.

4. http://www.muma-lehavre.fr/en/node/1004  – retrieved 12.18.21

5. https://aic-web-cms-uploads.s3.us-east-2.amazonaws.com/a5e4dc98-98fb-4a3a-a905-bc210551e9b6/ParisSalonGuide.pdf

6. J. Selz, E. Boudin, 1986; https://guides.lib.ku.edu/c.php?g=551592&p=3805865.

7. J. Selz, E. Boudin, 1986.

8. https://libguides.northwestern.edu/Paris_Salons – retrieved 12.18.21

9. Corot- Rewald, John, The History of Impressionism, v.1, MoMA, 1973, p.61; http://www.muma-lehavre.fr/en/collections/artworks-in-context/eugene-boudin/boudin-study-sky – retrieved 12.18.21.

10. https://www.impressionism.nl/boudin-eugene/ – retrieved 12.18.21.

11. Charles S. Moffett, The New Painting, 1986, p.125.

12. https://www.britishmuseum.org/collection/term/BIOG203075

13. https://gallica.bnf.fr/ark:/12148/bpt6k3260963/f21.item

14. (http://www.muma-lehavre.fr/en/node/1004 – retrieved 12.18.21