#17th century painters

[mote-historie]

Guido Cagnacci (Italian, 1601–1663), The Repentant Magdalene, detail, circa 1660.

Norton Simon Museum.

The event depicted in the elegant space of this canvas is an episode from the life of Mary Magdalene, the courtesan who renounced her sinful ways and converted to Christianity, following her encounter with Christ in the temple. Mary is shown on the floor, having discarded her luxurious clothes and jewels; her face is reddened from remorse and her body barely covered by a white sheet. Her sister Martha sits on a cushion, calming her, while behind them two servants are leaving the room after having witnessed their mistress’s emotional scene. Cagnacci has also included two allegorical figures to the left. A standing angel banishes a levitating devil, complete with horns and a tail. He lurches toward the window as he flees the room. The combatant figures represent Virtue and Vice as they battle for Mary’s soul at the moment she chooses to embrace her virtuous new Christian life. (x)

[escapismsworld]

"Bellona (detail)"

1633

Rembrandt

[interventionlullabies]

Jan Asselijn, The Threatened Swan, c. 1650

[random-brushstrokes]

Judith Leyster - A Young Man with a Cat (ca. 1635)

[the-cricket-chirps]

Ferdinand van Kessel (attributed)

The Dance of the Rats

ca. 1690

[lilymelancholie]

Gerard van Honthorst (1592-1656)

A Laughing Violinist, circa 1624

[diemelusine]

Portrait of Queen Mary II of England (1690) by Sir Godfrey Kneller. Royal Collection at Windsor Castle.

[de-mykel]

Jan van Kessel the Elder. Vanitas Still Life, c. 1665-70.

oil on copper

[dixt]

fresco in chatsworth house, england ⋅ by antonio verrio, c. 1691

[artandthebible]

Christ and St Mary Magdalen at the Tomb

Artist: Rembrandt van Rijn (Dutch, 1606-1669)

Date: 1638

Medium: Oil on Panel

Collection: Royal Collection Trust, United Kingdom

Description

Christ and St Mary Magdalene at the Tomb reveals how imaginatively Rembrandt could interpret traditional religious subject-matter. The scriptural source for this scene is the Gospel of St John (20:11-18), who describes in some detail the burial and subsequent resurrection of Christ following the Crucifixion. Mary Magdalene returns to the tomb early the next morning, only to find the stone at the entrance removed and two angels inside it where the body should have been. She then fetches two of the disciples, who check that the tomb is empty and then leave her. The angels then ask Mary Magdalene, ‘Woman, why weepest thou?’ and she replies, ‘Because they have taken away my Lord, and I know not where they have laid him.’ At that moment she turns round and sees a man dressed as a gardener, not appreciating that he is the resurrected Christ. She appeals to him for information, but he calls her by her name and she instantly recognises him. (‘Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say master.’) Rembrandt has depicted the moment of realisation just before the actual recognition. Most artists chose to paint the next moment in the text, when Mary Magdalene reaches out towards Jesus and he forestalls her with the words ‘Touch me not’ (in Latin, Noli me tangere).

Rembrandt skilfully evokes the dawn as the opalescent light picks out from the darkness the towers of the Temple of Jerusalem, the upper half of the figure of Christ, the face of Mary Magdalene, and the outline of one of the angels in the tomb. This use of light is almost symbolic in both the physical and the spiritual senses. The paint is in general thinly applied and, apart from the treatment of the light and the vegetation around the tomb referring to Christ’s activities as a gardener, could almost be described as monochrome. It is only after a time that the eye focuses on the two female figures (the Gospels of St Mark and St Luke refer to three Maries at the tomb) in the middle distance on the left descending the hill.

Of particular note is the positioning of Christ, who in the relationship established between his partially silhouetted vertical form and the Temple of Jerusalem behind and the rocky cave next to him dominates the composition, whereas the twisting pose of Mary Magdalene is the pivot. The tension created between Christ’s standing figure and the twisting kneeling Mary Magdalene is palpable. The artist’s only other treatment of the subject of Christ and Mary Magdalene is in Brunswick (Herzog Anton Ulrich Museum): it is dated 1651 and is totally different in composition.

[collectionstilllife]

Evert Collier (Dutch, 1642 - 1708) • Vanitas - Still Life with Books, Manuscripts and a Skull • 1663

[oldpaintings]

Alida Withoos (Dutch, c.1662--1730)

[escapismsworld]

The Divine Eros Defeats the Earthly Eros

1602

Giovanni Baglione

[galleryofart]

Girl with a Pearl Earring

Artist: Johannes Vermeer (Dutch, 1632-1675)

Date: 1665

Medium: Oil on Canvas

Collection: Mauritshuis, The Hague, Netherlands

Description

A young woman looks over her shoulder at us. She holds her head slightly to one side, there is a gleam in her greyish-blue eyes, and her lips are slightly parted and moist. On her head is a turban that she has wound from two pieces of material, one blue and one yellow, and she is adorned with a pearl earring. It is from this oversized jewel in the middle of the composition that the painting derives its title.

The painting provides a rich sample of every aspect of Vermeer’s virtuoso painting technique. The face is modelled very softly, not in great detail but with gradual transitions and invisible brushstrokes. The clothing is depicted more schematically and enlivened with small dots of paint suggesting reflected light – one of Vermeer’s trademark features. Even so, the artist has clearly indicated differences between materials – for instance between the white collar, painted in impasto, and the drier paint of the turban, for which he used the precious pigment ultramarine. But the most remarkable detail is the pearl. This consists of little more than two brushstrokes: a bright highlight at upper left and the soft reflection of the white collar on the underside.

Seventeenth-century Dutch girls did not wear turbans. With this accessory Vermeer has given the girl an Oriental air. Images like this were known in the seventeenth century as tronies. Tronies are not portraits: they were not made in order to produce the best possible likeness of an individual. Although there would probably be a sitter, the point of a tronie was mainly to make a study of a head representing a particular character or type. Rembrandt had popularised tronies in Dutch art around 1630. He made dozens of them, often using himself as the model, sometimes wearing a remarkable cap or a helmet.

The pearl is too large to be real. Perhaps the girl is wearing a pearl drop made of glass, which has been varnished to give it a matte sheen. Another possibility, of course, is that the pearl was a product of Vermeer’s imagination. Pearls – both real and imitation – were fashionable in the period from about 1650 to 1680. We often find them in paintings by Frans van Mieris, Gabriel Metsu and Gerard ter Borch.

Girl with a Pearl Earring has been known to the general public only since 1881, when it was put up for auction at the Venduhuis der Notarissen in The Hague. On the viewing day it attracted the attention of the influential cultural official Victor de Stuers, who was there together with his friend and neighbour, the art collector A.A. des Tombe.

[random-brushstrokes]

Judith Leyster - The Proposition (1631)

[solcattus]

Portrait of a Cracovian townswoman in the 17th-century costume, 1885

By Wojciech Gerson