Tuesday, April 23, 2013

Impressionism, Fashion, and Modernity

Although it's somewhat outside the subjects I usually comment on, I thought I might mention the special exhibition now underway at the Metropolitan Museum of Art.  Called "Impressionism, Fashion, and Modernity" it is a sumptuous and fascinatingly frothy concoction of paintings and clothing from the last four decades of the 19th century.

Claude Monet, Madame Louis Joachim Gaudibert
French, 1868
Paris, Musee d'Orsay
Exhibited nearby is a virtually identical dress and shawl.
Beginning with the 1860s we are treated to gallery walls lavishly arrayed with paintings of beautifully dressed women (and a few men), from the brushes of the founders of Impressionism and other selected contemporary painters, of the fashionable people of Paris in particular.  On the floors of the same galleries are samples of clothing similar to or, in a few amazing cases, the actual clothing worn by the sitters.

Day Dress of Grey Silk Faille and Indian Multicolored Wool Shawl
French, 1866-1867
New York, Metropolitan Museum of Art
www.metmuseum.org
I think that it is the latter instances that are the most poignant. 

Gallery View showing painting and original dress

Albert Bartholome, In the Conservatory
French, 1881
Paris, Musee d'Orsay
One pairing in particular stands out in my mind.  It is a painting called "In the Conservatory" by the French painter, Paul Albert Bartholome in 1881.  In the painting the artist's wife stands in the doorway, framed by the light from outdoors.  She wears a gown of purple and white that mixes polka dots, stripes and solids.  In front of it stands the very gown, in almost pristine condition, its white still white and its purple still seemingly unfaded. 

Cotton dress worn by
Mme. Bartholome
French, 1880
Paris, Musee d'Orsay
What struck me particularly as I looked from one to the other was the nearly impossible size of the waist and the painful thought of how difficult it must have been for this young woman squeezed into it to take a deep breath or to engage in any activity more robust than a sedate walk.  Not even a child above the age of 6 could have so small a waist!  Seeing this, it is not difficult to believe stories of deformed rib cases and displaced organs among women of this era.  It is not too surprising then, to read elsewhere that this young woman died only six years after this picture was painted.

Not every dress in the show demonstrates such tight lacing but they do show, in various ways, some restructuring or exaggerated outline of the body:  impossible bust lines, and the rather absurd bustle, for instance.  They remind me of something my mother told about a woman who was an acquaintance of her parents when she was a child.  This woman clung to the old style of dress and was wearing long skirted, corsetted clothing into the 1920s.  My mother said that her bustline resembled a table top.  And, viewing these "modern" fashions at the Met I can see exactly what she meant!

Some examples of the means by which these unusual effects were achieved are also on display.  One gallery includes a display of three corsets, showing varying degrees of cinch in the waist, but all cutting in pretty deeply.  Surely our foremothers must have hurt from wearing these contraptions and been very glad to unhook them at the end of a day!

Still, much of the fashion on display is beautiful, either for its fabric or for its workmanship, or for both.  A favorite of mine is among the last items in the show, a beautiful, bustled, navy blue silk faille and velvet day dress of American design and workmanship from the late 1880s. 
The dress described above is the dress on the right in this gallery view.
In spite of the rather ludicrous bustle shape of its back, this dress manages to suggest the air of an efficient and decorously outgoing personality.  One wonders for whom it was made. 

An interesting issue taken up by the show is the effect of mass production and the emergence of the department store on the world of fashion and the reflections this cast in the arts.  One instance is the 1874 painting by James Tissot (whose Biblical illustrations have often been seen in this blog) called "The Ball on Shipboard". 

Tissot, who initially made his name with paintings in the popularly Romantic style of medievalism, had, in the 1860s emphatically embraced painting modern life, especially fashionable modern life.  Although never an Impressionist, he shares many of his themes with them, but was far more acceptable to contemporary taste and, therefore, more financially successful.  Until 1884 he continued to paint these fashionable, meticulously rendered works for wealthy patrons.  His reversion to Catholicism and the lifework of his two Biblical series came after 1884. 

James Tissot, The Ball on Shipboard
French, 1874
Private Collection
Note:  This is the closest copy I could find for color. 
However, it has been cropped on the right side.

In "The Ball on Shipboard" Tissot shows, presumably with tongue in cheek, the effects of mass produced fashion on a social climbing crowd.  Set on a yacht off the Isle of Wight during the Cowes Week Regatta, the company includes two women, placed full center, each wearing identical, nautically inspired white outfits with black trimmings.  To their right another young woman climbs the stairs.  She is attired in an outfit of pink with maroon trim, and even sports a matching bonnet.  However, her fashion statement is not unique, as two others identical to her can be seen in the crowd standing on the far side of the railing that surrounds the stairs.  In the left background, several young women appear to be wearing the same frothy gowns in different pastel colors.

Auguste Renoir, Madame Georges Charpentier and Her Children
French, 1878
New York, Metropolitan Museum of Art
www.metmuseum.org
It is truly a privilege to be able to compare the paintings, such as the Met's own beloved Renoir "Mme. Georges Charpentier and Her Children", with the actual (or closely related) garments that appear in them. 

This comparison reminds us that some things don't change, such as favoring black for evening wear.  It's also interesting to contemplate the lengths to which people, especially women, will go to appear fashionable.  We may decry the idiocy of the tight-laced corset or the idea of wearing a skirt covering a metal hoop skirt or a bustle frame, but we see the same dynamic at work today in items such as the ultra high heels currently fashionable. 

The show is open until May 27th in the second floor special exhibition galleries.  You can learn more on the web at:  http://www.metmuseum.org/exhibitions/listings/2013/impressionism-fashion-modernity

Sunday, March 31, 2013

The Empty Tomb

Veronese, Resurrection of Christ
Italian, 1570-1575
Dresden, Gemaeldegalerie
Christ is Risen! 
Alleluia! Alleluia!

I wish everyone a Blessed and Joyful Easter.

The iconography of the Resurrection is a topic that I examined extensively in 2011, so I refer you to the essays on the subject listed below.  I intend to update these articles with new materials during the Easter season, so please visit the links occasionally during this time.


The Women at the Tomb http://imaginemdei.blogspot.com/2011/04/iconography-of-resurrection-women-at.html

Noli Me Tangere http://imaginemdei.blogspot.com/2011/04/iconography-of-resurrection-noli-me.html

The Incredulity of St. Thomas (Doubting Thomas) http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-incredulity.html

Emmaus -- The Journey http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-emmaus.html

Emmaus -- The Recognition http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-emmaus_07.html

Climbing from the Tomb http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-climbing.html

Hovering over the Tomb http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-hovering.html

Bursting from the Tomb http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-bursting.html

The Lake of Galilee -- The Disciples Go Fishing http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-lake-of.html

Commission to Peter -- The Good Shepherd Transfers Responsibility http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-peters.html

The Commission to the Apostles http://imaginemdei.blogspot.com/2011/05/iconography-of-resurrection-commission.html

Christ Appears to His Mother http://imaginemdei.blogspot.com/2011/06/iconography-of-resurrection-christ.html

Christ is Risen!  Alleluia, Alleluia!  Below is video of the great triple alleluia sung only at Easter Vigil.  It is followed by the reading of the Gospel from Easter Vigil (filmed at the Brompton Oratory in London, England, 2008).

Saturday, March 30, 2013

Exult! – The Easter Proclamation

Harrowing of Hell from Barberini Exultet Roll
Italian (Montecassino), ca. 1087
Vatican City, Biblioteca Apostolica Vaticana
MS Cod.Barb.Lat.592


The gathering darkness of the evening of Holy Saturday finds the Church assembled in joyful expectation around the makings of a fire. A spark is struck, the fire is lit and from that fire a large candle.


Image of the lighting of the Paschal Candle
from 12th century Exultet Roll
 







A procession, centered on that large candle, moves through the church, stopping three time to proclaim “The Light of Christ”. From that candle smaller candles are lit and, little by little, the light gathers strength until it illumines the entire church. These actions speak through symbols of the dawning of a new day, the first day of a new creation, the Kingdom of the Risen One, the Light of the World.

The candle is placed in a prominent position near the altar and a deacon (or cantor) steps forward and begins to sing an ancient song, the Exsultet (or Exultet), which, in the newest English translation, begins:

Exult, let them exult, the hosts of heaven,
exult, the Angel ministers of God exult,
let the trumpet of salvation
sound our mighty King’s triumph!

Be glad, let earth be glad, as glory floods her,
ablaze with light from her eternal King,
let all corners of the earth be glad,
knowing an end to gloom and darkness.

Rejoice, let Mother Church also rejoice,
arrayed with the lightning of his glory,
let this holy building shake with joy,
filled with the mighty voices of the peoples.
Image of Mother Church (Mater Ecclesia) from the
Barberini Exultet Roll
Italian (Montecassino), ca. 1087
Vatican City, Biblioteca Apostolica Vaticana
MS Cod.Barb.Lat. 592


The song recounts the stories of the Fall, the Passover and Exodus, and the new Passover of the Lord. Memorable passages include:

O love, O charity beyond all telling,
to ransom a slave you gave away your Son!

O happy fault
that earned so great, so glorious a Redeemer!




And the recently restored

On this, your night of grace, O holy Father,
accept this candle, a solemn offering,
the work of bees and of your servants’ hands,
Praise of the Bees from the Barberini Exultet Roll
Italian (Montecassino), ca. 1087
Vatican City, Biblioteca Apostolica Vaticana
MS Cod.Barb.Lat. 592


This candle, the Paschal Candle is at once both a large, decorated candle made of wax, and a symbol of the Risen Jesus, present among us in a special way.

This chant and the accompanying actions are, like the Easter Vigil in total, a kind of “insect in amber”. Performed only once each year they have come down the centuries without much change, shortened here and there, time shifted, restored, translated, but never entirely altered. They connect us with an earlier world, more aware of the powerful but silent speech of symbols.

Opening of an Exultet Roll
Notice that the text and the picture move
in opposite directions
Indicative of how little things have actually changed are a series of rolled manuscripts, known collectively as the Exultet Rolls. Specific to medieval southern Italy, from about the 10th to the 12th centuries, they were decorated scrolls from which the deacon, standing in the ambo (pulpit) of the church, sang the chant.1

One extremely interesting feature is the fact that the illustrations and the text face in opposite directions. This is so that both parties involved in the ceremony could understand the meaning. For, while the deacon read the words and notes, the congregation could see the pictures that illustrated his words as the scroll unfurled.

Another example of the different directions for text and image
from an Exultet Roll



















Several of the images from different scrolls illustrate the very action they contain, showing the church setting, the candle in place, the clergy and congregation assembled and the deacon singing.

Deacon Singing the Exultet from Exultet Roll
In this scene he gestures toward the Paschal Candle,
which is being incensed
Italian (Montecassino), ca. 1072

Another Exultet Scroll showing the
deacon singing




















A slightly later image of the deacon singing the Exultet
from an Exultet Roll

Tonight, those who attend the Easter Vigil will assemble in exactly the same way to repeat an ancient process and proclaim an eternal joy.

A Happy and Blessed Easter!
______________________________________
1.  http://medieval.library.nd.edu/facsimiles/exultet.html and http://ac-support.europe.umuc.edu/~jmatthew/naples/exultet.html

The Fifth Sorrowful Mystery – The Crucifixion

Andrea da Firenze
Italian, 1365-1368
Florence, Santa Maria Novella
Cappella Spagnuolo
"There they crucified him, and with him two others,
one on either side, with Jesus in the middle."
(John 19:18) Passion of Our Lord Jesus Christ According to John – Excerpt from Gospel Reading for the celebration of the Friday of the Passion of the Lord (Good Friday)

The subject of the Crucifixion is one of the most difficult of all subjects to write about because it is so ubiquitous. Scenes of the Crucifixion have abounded in almost every Christian culture and time period. I can only touch on some of the varying ways that it has appeared in this article.

Somewhat surprisingly, given its central importance, the Crucifixion as an iconographic subject was a bit late in getting started. This is, perhaps, not astonishing, when one recognizes that it was not until the late 4th century, following the conversion of Constantine and the declaration that Christianity would be the religion of the Roman Empire, that crucifixion was suppressed as a punishment within the Empire.

The earliest known appearance of a direct reference to it is found in the wooden doors of the church of Santa Sabina in Rome.

4th Century Wooden Doors
Late Antique, 430-432
Rome, Santa Sabina
They are original to the church, which was built in the 5th century and are dated to 430-432, or roughly a generation and a half from the suppression of the punishment. Further, the image from Santa Sabina is more schematic than realistic. Christ stands between the two thieves, His image larger than theirs because of His greater importance. However, His face is immediately recognizable, already set in the way it would be seen thereafter. No crosses are in evidence. Only the extended arms of the three figures suggest the subject matter. They stand in front of what appears to be a series of walled, pedimented spaces. The survival of these fragile, precious, late antique doors is an amazing gift from the past to us.

Like the subject of the Carrying of the Cross and many of the other subjects associated with the Sorrowful Mysteries, the images of the Crucifixion tend to fall into two or three main themes.

Duccio di Buoninsegno
Italian, 1308-1311
Siena, Museo dell'Opera del Duomo
Giotto di Bondone
Italian, 1304-1306
Padua, Scrovegni (Arena) Chapel
There are the scenes that are principally narrative, giving an overview, more or less realistically, of the words in the Gospel accounts of the Passion. These scenes include the figures traditionally believed (based on the Gospels) to have been present at Calvary: the Virgin Mary, Mary Magdalene, St. John the Evangelist, and other possible women disciples. They may also include soldiers, members of the Sanhedrin, local citizens and the occasional donor portrait.
Jan van Eyck
Flemish, 1420-1425
New York, Metropolitan Museum of Art
www.metmuseum.org

Masolino da Panicale
Italian, 1428-1430
Rome, San Clemente





















Piero della Francesca, from Polyptych of St. Augustine
Italian, ca. 1460
New York, Frick Collection
Donatello
Italian, 1465
Florence, Museo Nazionale del Barghello
Veit Stoss
German, 1477-1478
Cracow, Church of St. Mary
Maerten van Heemskerck
Dutch, 1545-1560
St. Petersburg, Hermitage Museum

















Tintoretto
Italian, 1565
Venice, Scuola di San Rocco
Pieter Brueghel the Younger
Dutch, 1617
Budapest, National Museum
Franz Anton Maulbertsch
Austrian, 1758
Suemeg, Parish Church
Costantino Brumidi
Italian, 1870-1880
New York, Church of the Holy Innocents




















There are also devotional images, stripped of narrative or background elements. In these we may see the figure of Jesus alone, displayed solely for our meditation and prayer or in company wth one other figure who acts as an observer, as our surrogate. Such an image may be found in a prayer book, a devotional book or a liturgical book. It may even be a painting, either large or small.  It appears early and persists alongside the narrative mode.
Page from Sacramentary of Charles the Bald
French, ca. 870
Paris, Bibliotheque nationale de France
MS Latin 1141, fol. 6v


Giovanni Bellini
Italian, 1501-1503
Private Collection




















Lucas Cranach the Elder
German, 1536
Washington, D.C., National Gallery of Art
Anthony van Dyck
Flemish, ca. 1622
Venice, San Zaccaria




















Francisco de Zurbaran
Spanish, 1627
Chicago, Art Institute
Bartolome Murillo
Spanish, 1675
New York, Metropolitan Museum of Art
www.metmuseum.org




















Salvador Dali
Spanish, 1954
New York, Metropolitan Museum of Art
www.metmuseum.org
And then, there is a third, hybrid, category. These images seem to be compounded of the devotional image writ large. They are stripped of much of the narrative elements, but may include other figures. Most importantly, they are on a larger scale than that of the true devotional image. Often they are altarpieces. One might think of them as a series of “just the facts” images.
Byzantine Ivory Plaque
Byzantium, ca. 950
New York, Metropolitan Museum of Art
www.metmuseum.org

Apse Mosaic
Italian, 1130s
Rome, Basilica of San Clemente





















Masaccio
Italian, ca. 1426
Naples, Museo Nazionale di Copdimonte
Rogier van der Weyden
Flemish, ca. 1445
Vienna, Kunsthistorisches Museum





Andrea del Castagno
Italian, ca, 1455
Florence, Sant'Apollonia

Raphael Sanzio, Citta di Castello Altarpiece
Italian, 1502
London, National Gallery
Matthias Gruenwald, Isenheim Altarpiece (center, first face)
German, ca. 1515
Colmar, Musee d'Unterlinden




















Lucas Cranach the Younger
German, 1555
Weimar, Stadtkirche Sankt Peter und Paul
This painting, known as the Weimar Triptych, illustrates that, at the beginning, the Reformation  retained
many features of the past, even while introducing new interpretations.

Annibale Carracci
Italian, 1583
Bologna, Santa Maria della Carita

Simon Vouet
French, 1622
Genoa, Church of the Gesu




















Hendrick Terbrugghen
Dutch, 1624-1625
New York, Metropolitan Museum of Art
www.metmuseum.org

Francesco Conti
Italian, 1709
Florence, San Lorenzo





















The Crucifixion offers much to think about. It should not be glossed over. For, if Jesus did not die this cruel and bitter death, there would be no resurrection. “And if Christ has not been raised your faith is vain; you are still in your sins. Then those who have fallen asleep in Christ have perished. If for this life only we have hoped in Christ, we are the most pitiable people of all.” (1 Corinthians 15:17-19) It is through the Crucifixion that we reach Resurrection.