Tuesday, December 20, 2022

Art Eyewitness Review: The Tudors: Art and Majesty

 


The Tudors: Art and Majesty in Renaissance England

Metropolitan Museum of Art,
 October 10, 2022- January 8, 2023

Reviewed by Ed Voves

Original Photography by Anne  Lloyd

Roses are blooming in the Tisch Galleries, the special exhibition area of the Metropolitan Museum of Art. There is just one variety of rose on view and it emits no fragrant scent. But almost everywhere you look in the Tisch Galleries, you will see this remarkable flower.

The Tudor Rose. 

Created as an emblem of a unified English nation, the Tudor Rose symbolized the return of peace to England, following a long, savage civil war during the 1400's. But roses have thorns, too. As the Tudor Dynasty, 1485-1603, strengthened its control of England, the Tudor Rose was used to project the power of mighty monarchs, Henry VIII and his daughter, Elizabeth I.

 The Tudors: Art and Majesty in Renaissance England is currently on view in the Met's Tisch Galleries until early January 2023. Following their reign over the Tisch Galleries, The Tudors will travel to Cleveland and San Francisco. Without exaggeration, this exhibition is an astounding "time machine" transporting art lovers back to the 1500's. 



Ed Voves, Photo (2022) Gallery view of The Tudors: Art and Majesty showing Michael Sittow's portrait of Mary Tudor, ca. 1514

Originally scheduled for the fall of 2020, the Met's 150th anniversary year, The Tudors: Art and Majesty presents a vast array of works of art, from sprawling wall-tapestries to gleaming silverplate to jem-like portraits created by Nicholas Hilliard, England's master of the Miniature.



Anne Lloyd, Photo (2022)
    Gallery view of The Tudors: Art & Majesty showing The “Sea-                 Dog” Table, ca. 1575, and The Division of the Booty from The Story of David and Bathsheba tapestry series, 1526-28.


Anne Lloyd, Photo (2022) Gallery view of The Tudors: Art and Majesty. The Silver Basin, in foreground, is attributed to Hans Holbein, ca. 1535

According to the "myth" history of England, the contending factions in the civil wars of the late 1400's identified their respective forces by a different colored rose, red for the House of Lancaster, white for the House of York. It was not quite that straightforward during the bloody course of events, which would not be popularly known as the Wars of the Roses until centuries later.

However, when the "last man standing," Henry Tudor, won the final battle at Bosworth Field in 1485, he saw the need to unite the survivors of both camps under a conciliatory banner. The Tudor Rose made its debut, when the triumphant Tudor, now Henry VII, married a princess of the House of York.

The Tudor Rose appeared in many guises. It was embroidered on sumptuous garments. It was affixed to Royal documents, as can be seen on the 1553 "Letters Patent" granting a heraldic coat of arms to William Paget, henceforth known as 1st Baron Paget de Beaudesert. 



Anne Lloyd, Photo (2022)
Detail of Letters Patent Granting Arms to William Paget, 1553

Among the suits of armor on view in The Tudors: Art and Majesty, there is a particularly splendid example, owned by George Clifford, Earl of Cumberland. Dating to 1586, it is engraved with the fleur d' lis of France - England continued to claim dominion over France, despite defeat in the Hundred Years War - and the Tudor Rose.



Anne Lloyd, Photo (2022) 
Helmet owned by George Clifford, Third Earl of Cumberland,1586


Anne Lloyd, Photo (2022) 
Detail of Hans Holbein the Younger's Sir Thomas More, 1527

Perhaps the most impressive of all was the golden Tudor Rose suspended from the chain of office of the Lord Chancellor of England, the second most powerful man in the kingdom. 

Once in power, Henry VII (reigned 1485-1509) revealed himself as a thrifty, capable king. He kept England out of war, repairing its battered economy. Displays of Royal iconography, including the Tudor Rose, were carefully stage-managed to promote the image of responsible, not grandiose, monarchy.

Henry VII did devote significant funding to artistic and cultural programs, especially if such expenditure bolstered his image as a dutiful Christian king. His son and heir, Henry VIII did so too - initially.

As a result of the early Tudor emphasis on ecclesiastical art, the opening display of the Met's exhibition evokes a sense of medieval Christendom rather than English majesty. 



Anne Lloyd, Photo (2022)
 Gallery view of The Tudors: Art and Majesty.
 Shown here are works by Benedetto da Rovezzano, Angels Bearing Candlesticks,  ca. 1524–29, and Candelabrum, ca. 1529–40

There is more than a touch of irony here as the pair of spectacular bronze angels (who wear headbands being a Tudor Rose medallion) and a towering candelabrum were made by Benedetto da Rovezzano (1474–1554), a Florentine sculptor who worked in England from 1519-1543.



Ed Voves, Photo (2022) 
Bronze Angel wearing Tudor Rose by Benedetto da Rovezzano

Benedetto's first English patron was the immensely ambitious Cardinal Wolsey who employed him to create bronze figures for his tomb, much as Michelangelo was contracted to do for Pope Julius II. When Wolsey fell from power, Henry VIII took over the tomb project for himself but it was never completed. 



Ed Voves, Photo (2022) 
Detail of Candelabrum by Benedetto da Rovezzano, ca. 1529-40

Much of Benedetto's English work was later dispersed. The candelabrum was sold by the Puritan regime of Oliver Cromwell during the 1650's. The candle-bearing angels, instead of guarding the remains of Cardinal Wolsey, disappeared into private hands until being recognized in recent decades. They are now in the collection of the Victoria and Albert Museum.  

 


Anne Lloyd, Photo (2022)
 Gallery view of The Tudors exhibit, showing the Luttrell Table Carpet
 
The most significant - and perhaps, surprising - treasures acquired by the Tudors were works of fabric art. These are brilliantly displayed in the Met's exhibit: tapestries, carpets, glittering examples of cloth of gold and religious vestments. 



Anne Lloyd, Photo (2022) Fencing Doublet, ca. 1580

Some of the most spectacular items of personal clothing ever worn in Europe were created for the ruling elite of Tudor England. Very few examples of these remain, however. On view in the Met exhibit, there is a man's tight-fitting doublet, padded to protect against swords and daggers while fencing, and a pair of gloves.

The rare survivals in the other fabric categories reveal the rich world of color, texture and symbolism so prized by the Tudors. One example comes from a set of ten tapestries, The Story of the Redemption of Man. This was likely woven in the southern Netherlands (Belgium). In 1502, the entire set was purchased by Henry VII. If displayed side-by-side the ten tapestries would have extended more than a fifth of a mile. The other nine tapestries have not been seen since 1673. 

The surviving wall hanging of the set,The Creation and Fall of Man, is remarkable on many counts.  Of especial note is the manner in which the Divine Trinity is depicted. God the Father, the Son (Jesus) and the Holy Spirit are shown in nearly identical form as crowned and robed rulers, each bearing a royal scepter. The Trinity appears seven times in this regal mode on the broad field of the tapestry, once for each of the Seven Days of Creation.

 


Ed Voves, Photo (2022)
 Detail of Creation and Fall of Man Tapestry, 1497–1502

Whatever the reason for departing from the traditional presentation of the Holy Trinity, the tremendous artistic skill used to create the images of the kingly Father, Son and Holy Spirit is of the highest caliber. 



Moreover, the emotion imparted to the faces of the Trinity testifies to a profound level of religious belief of both patrons and artists of the tapestry. The heartfelt religious convictions of the 1500's were indeed woven into the warp and woof of this magnificent wall hanging.



Ed Voves, Photo (2022) Henry VII Cope, 1499–1505

The same can said can be said of the Henry VII Cope. Worn by Catholic priests during the celebration of the Mass, this cope was part of a wardrobe of over thirty vestments commissioned for use in Westminster Abby. The total cost of these garments, made in Italy, has been calculated in the currency of the time, at £100,000. 

The staggering price tag can be explained by the materials used. The cope on view in the Met's exhibit was made of velvet cloth of gold with loops of gilded silver and silver-wrapped threads. The bands of embroidered decoration, examples of the celebrated Opus Anglicanum needle work, were added after the garments arrived in England. In the case of this cope, the embroidered decoration we see here was not original to it. Although dating to the same era, it was added at a later date.



Ed Voves, Photo (2022)
Detail of Henry VII Cope, showing Opus Anglicanum needle work

Judging from the attention and funding devoted to religious matters by the early Tudors, England's loyalty to the Roman Catholic faith seemed unshakable when Martin Luther launched the Protestant Reformation in 1517. Yet, during the next two decades, Henry VIII's break with the Papacy over his marriage to Catherine of Aragon, transformed the cultural, as well as the spiritual, landscape of England.                                                                                                                                                                                                                            The "King's Great Matter" pitted Henry VIII against Emperor Charles V, the loyal nephew of Catherine of Aragon, as much as against the Papacy. Thus, the initial break with Rome was primarily a political act. In terms of The Met's exhibit, there are few works of art which evoke this epic event in European and British history, except for portraiture. 

That is a very big exception since it involved Han Holbein the Younger, the German/Swiss painter at the court of Henry VIII. Holbein was indisputably one of the greatest portrait painters in world history. Until the advent of photography, no historical era's "great and powerful" have ever be so brilliantly documented. Moreover, Holbein exerted such a powerful impact on British art that his presence continued to be felt long after he died, suddenly and unexpectedly, in 1543.  

                                                         


Hans Holbein the Younger 
 Henry VIII of England, ca. 1537
                                                                                                               Given the importance of portraiture under the Tudor dynasty and thus, as a component of The Tudors: Art and Majesty, I have elected to do a follow-up review which will focus exclusively on the portraits in the exhibition. Special attention will be paid to the attempt to turn the likeness of Elizabeth I into a near-religious icon.

The Tudors: Art and Majesty does include one work in its awesome array of art which indirectly addresses the horrific effect of the "King's Great Matter" and the persecutions and counter-persecutions which it triggered. 

 


Ed Voves, Photo (1922) Dirck Vellert's Martyrdom of the Seven Maccabee Brothers and Their Mother, ca. 1530-35

This is a stained glass window showing the Martyrdom of the Seven Maccabee Brothers and Their Mother. It was created by Dirck Vellert (ca. 1480/85–ca. 1547) during the crisis years of Henry's "Great Matter," though for which church or chapel is not known. Vellert was a highly regarded artist during his lifetime - Durer held him in great esteem - but much of his work was latter lost or destroyed. Many of his masterpieces were no doubt casualties in the wave of iconoclastic destruction which was part of the "radical" Reformation.

Vellert's Seven Maccabee Brothers shows the two-step process of discussion and debate followed by death and destruction which was taking place in Europe even as he worked on the design for this window.



Ed Voves, Photo (1922)
 Detail of Martyrdom of the Seven Maccabee Brothers and Their Mother

In the foreground, the Hellenistic Greek ruler, Antiochus IV, confers with members of his court on how to crush the rebellious Jews who refuse to endorse Greek customs such as eating pork. In the background, his troops  are executing his orders - literally.  Burning, flaying alive, beheading, the full "play-book" of state-terror tactics, it's all there illustrated in stained-glass.



Anne Lloyd, Photo (2022) 
Hans Holbein the Younger's Sir Thomas More, 1527

On July 6, 1535, around the time that Vellert was completing the Seven Maccabee Brothers window, Sir Thomas More was beheaded on Tower Hill. More, who had only lately worn the golden Tudor Rose of the Lord Chancellor of England around his neck, was executed for refusing to take the oath acknowledging Henry VIII as the supreme leader of the Church of England.

History, as the tired old saying goes, always repeats itself. 

***

Text and photos: Copyright of Ed Voves, all rights reserved                          Original photos: Copyright of Anne Lloyd, all rights reserved

Introductory Image: Anne Lloyd, Photo (2022) Gallery view of The Tudors: Art and Majesty exhibition at the Metropolitan Museum of Art, Henry VIII by the Workshop of Hans Holbein the Younger, ca 1540. Oil on panel: 93 5/8 × 52 3/4 in. (237.9 × 134 cm) Walker Art Gallery, National Museums, Liverpool 

Ed Voves, Photo (2022) Gallery view of The Tudors: Art and Majesty showing  Michael Sittow's portrait of Mary Tudor, later Queen of France and Duchess of Suffolk, ca. 1514. Oil on panel, 115/16 × 8¼ in. (28.7 × 21 cm) Gemäldegalerie, Kunsthistorisches Museum, Vienna 

Anne Lloyd, Photo (2022) Gallery view of The Tudors: Art and Majesty showing The “Sea-Dog” Table , ca. 1575. Walnut wood, gilded silver, marbled inlay, 33½ × 58 × 33½ in. (85 × 147 × 85 cm) National Trust, Hardwick Hall, The Devonshire Collection and The Division of the Booty from The Story of David and Bathsheba tapestry series, made by an unknown Flemish artist, ca. 1526-28, 10-piece set. Wool, silk and gilded silver metal-wrapped threads: 15 ft. 5/16 in. x 19 ft. 5 7/8 in. ( 458 x 594 cm) Musee national de la Renaissance, chateau d'Ecouen, France.

Anne Lloyd, Photo (2022) Gallery view of The Tudors: Art and Majesty. In the foreground is a Basin, attributed to design by Hans Holbein the Younger, ca. 1535-36. Silver, gilded silver with colored enameling: 2 1/16 x 17 1/2 - 17 1/16 in. (5.2 cm x 44.5 -44.9 cm) Focke Museum, Bremen, Germany.

Anne Lloyd, Photo (2022) Detail of Letters Patent Granting Arms to William Paget, 1st Baron Paget de Beaudesert, by King Edward VI, March 25, 1553 Ink and bodycolor on vellum, with wax seal, 34¼ × 367/16 in. (87 × 92.5 cm) Marquess of Anglesey, Plas Newydd, Anglesey 

Anne Lloyd, Photo (2022) Helmet from the Armor Garniture owned by George Clifford, Third Earl of Cumberland,1586. Made under the direction of Jacob Halder, master armorer at the Royal Workshops at Greenwich. Steel, gold, leather, textile: H. 69 1/2 in. (176.5 cm), W.60 lb. (27.2 kg) The Metropolitan Museum

Anne Lloyd, Photo (2022) Detail  of Han Holbein the Younger's Sir Thomas More, 1527. Oil on panel: 29 ½ x 23 ¾ inches The Frick Collection.

Anne Lloyd, Photo (2022) Gallery view of The Tudors: Art and Majesty. Shown are: Angels Bearing Candlesticks, created by Benedetto da Rovezzano, ca. 1524–29. Bronze, each 39¾ × 193/4 × 13 in. (101 × 50 × 33 cm) Victoria and Albert Museum, London (A.1-2015, A.2-2015)  & Candelabrum  by Benedetto da Rovezzano , ca. 1529–40 Bronze, 106¼ × 17¾ × 17¾ in. (270 × 45 × 45 cm) Sint-Baafskathedraal, Ghent.

Anne Lloyd, Photo (2022) Gallery view of The Tudors: Art and Majesty, showing the Luttrell Table Carpet, before 1580. Wool, silk, gilded silver and silver metal wrapped threads: 6 ft. 4 in. x 18 ft. 15/16 in. (193 x 651 cm) Glasgow City Council, the Burrell Collection, Glasgow.

Anne Lloyd, Photo (2022) Fencing Doublet, ca. 1580. Leather, silk, linen, cotton: H. 30 in. (76.2 cm) W. 24 3/4 in. (60.3 cm)  D. 14 1/4 in. (36.2 cm)  The Metropolitan Museum of Art.

Anne Lloyd, Photo (2022) Detail of Creation and Fall of Man Tapestry from a Ten-Piece Set of the Story of the Redemption of Man, designed by an unknown Flemish artist, ca. 1497–99 Probably Brussels, before 1502. Wool (warp), wool, silk, silver, and gilded-silver metal-wrapped threads (wefts:167¾ × 3291/8 in. (426 × 836 cm) Cathédrale Saint-Just-et-Saint-Pasteur, Narbonne 

Anne Lloyd, Photo (2022) Henry VII Cope, 1499–1505. Velvet cloth of gold, made in Italy, brocaded with loops of gilded silver and silver metal wrapped threads. Orphrey and hood: England, ca. 1500. Linen embroidered with silk and gilded-silver metal-wrapped threads: 64 1/8 × 130¾ in. (163 × 332 cm) Trustees of the British Jesuit Province–Jesuits in Britain

Hans Holbein the Younger (German/Swiss, 1497/98–1543) Henry VIII of England, ca. 1537. Oil on panel, 11 × 7 7/8 in. (28 × 20 cm) Museo Nacional Thyssen-Bornemisza, Madrid (191 [1934.39])

Ed Voves, Photo (2022) Martyrdom of the Seven Maccabee Brothers and Their Mother, designed and executed by Dirck Vellert, ca. 1530-35. Stained glass: 27 3/4 x 18 1/2 in. (70. x 47 cm).The Metropolitan Museum of Art 

Anne Lloyd, Photo (2022) Hans Holbein the Younger's Sir Thomas More, 1527. Oil on panel: 29 ½ x 23 ¾ inches The Frick Collection.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                


 






Monday, December 12, 2022

Art Eyewitness Book Review: Van Gogh Must-Reads


Van Gogh Must-Reads
A Selection of Recent Books on Vincent van Gogh


Reviewed by Ed Voves

The Detroit Institute of Art (DIA)  recently opened a special exhibition celebrating the one hundred year anniversary of the acquisition of a self-portrait of Vincent van Gogh. Back in the 1920's, the DIA's purchase of  a work by Van Gogh  was a bold move. It was the first Van Gogh painting to enter the collection of a U.S. art museum.

Although American private collectors had previously bought Van Gogh paintings, the major U.S. museums continued to refrain from adding works by the Dutch painter to their permanent holdings. In January 1922, Ralph Booth, president of the City of Detroit Art Commission took the plunge, spending $4,200 (the equivalent of $75,000 today) for the Van Gogh self-portrait. Given the prices that a Van Gogh fetches these days, Booth's purchase was the bargain of the 20th Century.

The DIA's exhibition, Van Gogh in America, sounds fantastic, with 74 paintings on display. Considering the adversity which the DIA has faced over the past decade, owing to the budget woes of the city of Detroit, it is great to see that this fine museum is able to savor a well-deserved moment of triumph.

Sadly, I'm not going to be visiting Detroit any time soon and the exhibition is not traveling  elsewhere in the U.S. I will just have to content myself with a consolation prize from the vast range of Van Gogh products which seem to be everywhere this year. 



Anne Lloyd, Photo (2022) View of the book store & gift shop at the Philadelphia Museum of Art, showing  Van Gogh-related products

Van Gogh coloring books (for adults and for children), Van Gogh scarves, Van Gogh socks, Van Gogh Christmas tree ornaments, Van Gogh tote bags to hold all these Van Gogh goodies. 



Anne Lloyd, Photo (2022)
 Van Gogh doll on display at the Philadelphia Museum of Art gift shop

Being an old fashined guy, I will content myself by enjoying the volumes about Vincent van Gogh which have been waiting impatiently on my book shelf for me to read.

In this essay, we will consider four outstanding books on Van Gogh's life, death and redemption: Vincent Van Gogh: A Life in Letters, edited by Nienke Bakker, Leo Jansen and Hans Luitjen (2020); Steven Naifeh's Van Gogh and the Artists He Loved (2021); Who Shot Van Gogh by Alan Turnbull (2022) and a just published biography of Van Gogh's sister-in-law, Jo Van Gogh-Bonger, the Woman who Made Vincent Famous (2022).



Vincent Van Gogh: A Life in Letters (Thames & Hudson, 2020) is an absolutely essential book for any art enthusiast or scholar devoted to Van Gogh. It is a much shortened version of the incomparable Vincent van Gogh: The Letters: The Complete Illustrated and Annotated Edition, published in 2009.

A Life in Letters features 76 unabridged letters of the surviving 820 written by Van Gogh. These are mostly addressed to his brother, Theo, but also to his sister, Willemien, and to fellow artists like Emile Bernard. A number of the letters are shown in facsimile. Abundant illustrations, mostly of Van Gogh's drawings, but also some paintings, are carefully juxtaposed with the text of the letters. These letters and sketches are the distilled essence of Van Gogh's incredible life.



Vincent van Gogh, Letter to Emile Bernard, June 19, 1888
 Letter 628A, with sketch of Sower with Setting Sun

Rather than treat a sample of the  letters with short, superficial excerpts, I am going to pick one to comment upon, since it bears directly on the whole of Van Gogh's life.

In the postscript to his August 7, 1883 letter to Theo, Van Gogh wrote "For no particular reason I can’t help adding something here that’s just a recurring thought of mine."

That "something" was his mortality, the years remaining to devote himself to achieve the work he was born to do.

My plan is not to spare myself, not to avoid a lot of emotions or difficulties. It’s a matter of relative indifference to me whether I live a long or a short time. Moreover, I’m not competent to manage myself in physical matters the way a doctor can in this respect. So I carry on as one unknowing but who knows this one thing — ‘I must finish a particular work within a few years’ — I needn’t rush myself, for that does no good — but I must carry on working in calm and serenity, as regularly and concentratedly as possible, as succinctly as possible. I’m concerned with the world only in that I have a certain obligation and duty, as it were — because I’ve walked the earth for 30 years — to leave a certain souvenir in the form of drawings or paintings in gratitude. Not done to please some movement or other, but in which an honest human feeling is expressed.

This "P.S." to Theo is a forecast of Van Gogh's drive to make a positive addition to the culture of Humankind - "a certain souvenir" - regardless  of what it cost him or the people in his life. And the powerful expression, quoted above, was only part of a passion-filled torrent of words which would draw to a close in boldface, "SOMETHING MUST BE DONE."

Something, a lot of things, were done, albeit in such contradictory fashion by Van Gogh that it's difficult to keep track. An impressive attempt to resolve the many mysteries surrounding Van Gogh is provided by Alan Turnbull in Who Shot Van Gogh? Facts and Counterfacts (Thames & Hudson, 256 pages, $ 24.95). 

This provocatively-titled book does indeed investigate the numerous questions concerning Van Gogh's death. But the scope of Who Shot Van Gogh? is far more than a "Crime Scene 1890." Turnbull's book is a careful compilation of the events, comments, opinions (by and about), achievements and failures of Van Gogh's life and afterlife. 

 A prodigious amount of research went into the creation of Who Shot Van Gogh? Turnbull's occasional reflections are quite moving, often profoundly so. However, Turnbull, in weighing the "evidence," does not pronounce definitive judgement. That task is reserved for us, the readers.



Vincent van Gogh, Self-Portrait, 1887

What Turnbull shows, beyond dispute, is that Van Gogh worked with a life-consuming determination to express and to resolve the visions, doubts and contradictions in his life. Turnbull notes that in his final period of painting,  sixty-nine days spent at Auvers-sur-Oise, Van Gogh completed seventy-two paintings and thirty-three drawings.


Vincent van Gogh, Wheat Fields with Reaper - Auvers, 1890

Van Gogh described his mode of work as "Quick quick quick and in a hurry, like the reaper who is silent under the blazing sun, concentrating on getting the job done."

Van Gogh the "reaper"  harvested a life's work of masterpieces created in less than a decade, at a cost of lost years of life expectancy. Had Van Gogh not succumbed to a gun shot wound in July 1890,  he almost certainly would have worn-down his strength and energy reserves to a breaking point soon after.

A similar process of "reaping" had scythed its way through just about every friendship and relationship in Van Gogh's life. In one of the topical sections in his book, "Living with Vincent," Turnbull quotes numerous family members, friends and fellow artists on the impossibility of living with Van Gogh. Threats of physical violence by Van Gogh were alleged by several artists, including Gauguin. Some of these remarks may have been exaggerated but comments by his brother, Theo, can be trusted.

After Vincent moved-in, uninvited to his Paris apartment in 1886, Theo wrote to their sister, Wil:

No one wants to come by any more because it always leads to rows, and he's so filthy and slovenly that the household looks anything but inviting. It's as if there are two people in him, the one marvelously gifted, sensitive and gentle, and the other self-loving and unfeeling.

Turnbull thoroughly documents the fact that, while Van Gogh suffered much for the sake of art, he was frequently insufferable towards those who helped  him. He received generous allowances from his father (at one point, amounting to 60 francs, a third of his father's monthly salary) and later from Theo. These hard-earned sums enabled Van Gogh to use expensive paints and art materials at a prodigal rate which astonished other artists. 

Such liberality was not returned with lasting displays of gratitude, especially in the case of his father, whose early death was likely triggered by Van Gogh's belligerence. Family, friends and fellow artists encouraged him only to be dismissed or spurned as his tortured mind dictated.

Turnbull quotes a French officer who was acquainted with Van Gogh in Arles. Van Gogh, Lieutenant Millet observed, acted "like someone who has lived a long time in the desert." 

In an amazing turn of life's wheel of fortune, Van Gogh was embraced as a martyr and saint in the increasingly secular period following World War I. German art historians provided the first "spin" and a crowd of art enthusiasts followed suit. Perhaps with an uneasy conscience about the $4,200 spent on Van Gogh's Self-Portrait, the Bulletin of the Detroit Institute of Art for 1923 stated that Van Gogh "was possessed of a divine fire that continually threatened to consume him."                                                                                                                                                                                        Turnbull concludes his discussion of the "Christ of Modern Art" with a quote from Van Gogh to his sister, "I wouldn't wish for a martyr's career in any circumstances." 

How then can we find a common thread or a measure of coherence in the seething mass of "facts and counterfacts" compiled by Turnbull? Steven Naifeh's Van Gogh and the Artists He Loved (2021) provides a unifying theme.  


Most students of Van Gogh's art will immediately recognize Steven Naifeh as one of the co-authors of Van Gogh: the Life (2012). This mighty biography, written by Naifeh and Gregory Smith, was a thoroughly researched and compelling study.  It was controversial book, as it contended that Van Gogh died from a gun-shot wound which was not self-inflicted. 

Van Gogh and the Artists He Loved  avoids the minefield of controversy. This new volume is a sensitive, beautifully illustrated survey of Van Gogh as art student, critic and artist. 

Van Gogh's taste in artists was very much of his era. Naifeh examines his  interest in artistic movements which were already well-established by the time he began to paint in late 1881. The Barbizon painters in France, the Hague School in his native Netherlands and the Graphic Arts movement in England all left a significant mark on Van Gogh. 

Joining the ranks of a particular artistic group was another mater. During the 1870's, Van Gogh worked as a clerk-assistant in the prestigious art firm of Goupil & Cie. He was employed at the Paris branch for a time, placing him in close proximity to the revolutionary exhibitions of the "New Painting" by Claude Monet and his compatriots. Based on his letters, Van Gogh appears to have been totally oblivious of the Impressionist drama during its early years. 

Later, in 1884 when the Impressionists were gaining acceptance, Van Gogh continued to shrug them off. In a letter to Theo, who was encouraging him to consider the techniques of the Impressionists, Van Gogh wrote, "And from what you told me about "impressionism, it's not quite clear to me what it really is."



Vincent van Gogh, Montmartre: Windmills and Allotments, 1887

Eventually, as Naifeh relates, Van Gogh embraced the color palatte of the Impressionists. Almost simultaneously, he explored themes and technical innovations from Georges Seurat and the Pointillists, introduced at the final Impressionist exhibition of 1886. It was never a matter of "either/or." In a memorable summation of Van Gogh's artistic progress, Naifeh writes:

In his race to make up for lost time, Van Gogh jumped back and forth over ideological chasms that brought other artists to blows, combining Impressionist brushwork and the new Pointillist dots ... in the same image.

Van Gogh derived inspiration from particular artists rather than "schools" of painting. Naifeh enables us to appreciate how the influence of painters like Leon-Auguste Lhermitte (1844-1925) was translated and transmitted into works like The Red Vineyard, the only painting Van Gogh sold during his lifetime.


Leon-Augustin Lhermitte, The Gleaners, 1887



Vincent van Gogh, The Red Vineyard at Arles, 1888

Naifeh quotes Van Gogh about Lhermitte, who specialized in depictions of the hard-working peasants of France.

Lhermitte's secret, it seems to me, is none other than he knows the figure in general - namely the sturdy, severe workman's figures - through and through, and takes his subjects from the heart of the people. To  reach the same level as he - one shouldn't talk of that - one must work and see how far one gets. Because talking about it would be presumptuous on my part, I believe, while working, on the other hand, would be a sign of respect and trust and faith in artists like him.

Respect. Trust. Faith. These were potent words for Van Gogh, but fundamentally so in the context of his work. 

"One must work and see how far one gets."

With almost reckless resolve, Van Gogh commenced work on a subject taken from the oeuvre of Rembrandt: The Raising of Lazarus. This occurred in May 1890, only a few weeks before his death. By then, Van Gogh had completely turned against organized religion. Yet here, in his final visual statement of a Christian theme, Van Gogh chose to do so in company with the great Rembrandt.

Van Gogh's painting is based on Rembrandt's engraving and etching, created around 1632, of the incident in the New Testament when Jesus restored his friend, Lazarus, from death to life. Far from a slavish reworking of Rembrandt's print, Van Gogh interpreted this scene from a new, unorthodox point of view.



Rembrandt van Rijn, The Raising of Lazarus, c. 1632

Rembrandt positioned Jesus, summoning Lazarus back to life, in a commanding place in his print. Van Gogh seemingly dispenses with Jesus, showing only Lazarus, who has a red beard like his own, and two mourners.

 


Vincent van Gogh, The Raising of Lazarus (after Rembrandt), 1890

From this vantage point, are we asked to see the event as Jesus did? Or more controversially, is Van Gogh making a statement on the spark of divinity which is in each of us? If so, the unseen protagonist of this picture is "not I, but Christ in me." 

In a way, each art lover has the power of life or death over a painting or sculpture. Each time we stop to look and reflect on a work of art, it awakens to life and, given our degree of interest, responds to love. In Van Gogh's case, we are able to do so because of the incredible act of devotion bestowed upon him and his paintings, drawings and correspondence by his sister-in-law, Jo van Gogh-Bonger.

A major biography, just published by Bloomsbury Visual Arts, details the decades-long effort by Theo's young wife to preserve and popularize van Gogh's paintings and letters following his death. Jo Van Gogh-Bonger, the Woman who Made Vincent Famous was written by Hans Luitjen, one of the editors of Vincent Van Gogh: A Life in Letters. I became aware of this new book after I started planning this essay, but had to include it, even though I have not completed reading. It is, beyond doubt, a powerful  biography and I plan a full-review in the new year.



Jo Van Gogh-Bonger and her son, Vincent, c. July 1890

The task of preserving the legacy of Vincent van Gogh should have fallen to Theo. But he died, tragically and painfully, six months after Vincent. For the next thirty-five years, Jo van Gogh-Bonger, worked relentlessly "for the glory of Vincent" by organizing exhibitions, translating and publishing his letters and selling paintings and drawings to a growing international clientele. 

In 1924, Jo van Gogh-Bonger sold one of Van Gogh's Sunflowers to the National Gallery of London. It was reluctant decision, as this was one of her favorite paintings by Vincent. But it was a landmark event in his transition to the status of an icon of Modern Art.

Jo van Gogh-Bonger's story is so compelling, because it transcends matters of aesthetics or calculations of monetary value. She nurtured an unshakable  commitment to her dead husband and brother-in-law and to her infant son, named Vincent for his uncle. 

"SOMETHING MUST BE DONE." So Vincent van Gogh had written in 1883 as he made the first real strides in his artistic career. That determination carried over to the life of Jo van Gogh-Bonger and her mission to share Vincent's art with the world.



Anne Lloyd, Photo (2021) Gallery view of the 19th century European art galleries at the Metropolitan Museum of Art.

There is a level of against-all-odds courage, in the resolve of Vincent van Gogh and Jo van Gogh-Bonger. They are heroic figures, worthy exemplars for us in the very troubled world of the twenty-first century. That is why we react so strongly to Vincent today and, as more people read the new biography of Jo, I believe  will feel the same high regard for her.

In the words of Steven Naifeh:

Through a seamless, spontaneous interweaving of personal preoccupations and artistic calculations, private demons and creative passions, favorite paintings and favorite novels, Van Gogh was achieving an entirely new kind of art. His letters are filled with the uncertainty of a man who finds himself either on the edge of a new world or at the end of a long limb.

That is where we are today, as 2022 fades into the past and 2023 beckons. We live in a world filled with uncertainty, a world on "edge." But if we keep looking at Starry Night and pondering the passionate words of Van Gogh's letters to Theo, we may just find enough courage in ourselves to keep holding-on and to keep reaching out.

***

Text: Copyright of Ed Voves, all rights reserved                                              Book cover illustrations courtesy of Thames & Hudson, Ltd. and Random House publishing company 

Introductory Image: Vincent van Gogh (Dutch, 1853-1890) Self-Portrait with Straw Hat, 1887. Oil on canvas:  13.7 x 10.5 in. (34.9 x 26.7 cm).  Detroit Institute of Art.

Anne Lloyd, Photo (2022) View of the book store & gift shop at the Philadelphia Museum of Art, showing display of Van Gogh-related products.

Anne Lloyd, Photo (2022) Van Gogh doll on display at the Philadelphia Museum of Art gift shop.

Vincent van Gogh (Dutch, 1853-1890) Letter to Emile Bernard, June 19, 1888. Letter 628A, with sketch of Sower with Setting Sun. Morgan Library and Museum, N.Y.

Vincent van Gogh (Dutch, 1853-1890) Self-Portrait, c.1887. Oil on canvas: 15 5/8 x 13 3/8 in. (40.3 x 34 cm). Wadsworth Atheneum. Gift of Phillip L. Goodwin. #1954.189

Vincent van Gogh (Dutch, 1853-1890) Wheat Fields with Reaper - Auvers, 1890. Oil on canvas:  29 x 36 5/8 in. (73.6 x 93 cm). Toledo Museum of Art. Purchased with funds from the Libbey Endowment, Gift of Edward Drummond Libbey.

Vincent van Gogh (Dutch, 1853-1890) Montmartre: Windmills and Allotments, 1887. Oil on canvas: 45.5 cm x 59.1 cm. Van Gogh Museum, Amsterdam (Van Gogh Foundation)

Leon-Augustin Lhermitte (1844-1925), The Gleaners, 1887. Oil on canvas: 29 1/2 x 37 1/4 in. Philadelphia Museum of Art.

Vincent van Gogh (Dutch, 1853-1890) The Red Vineyard at Arles, 1888. Oil on canvas: 28 3/4 x 35 7/8 in. Pushkin State Museum of Fine Arts, Moscow.

Rembrandt van Rijn (Dutch, 1606-1669) The Raising of Lazarus, c. 1632. Etching and Engraving: 14 1/2 x 10 1/16 in. Metropolitan Museum of Art

Vincent van Gogh (Dutch, 1853-1890) The Raising of Lazarus (after Rembrandt), 1890. Oil on paper: 19 11/16 x 23 13/16 in. Van Gogh Museum, Amsterdam (Van Gogh Foundation)

Jo Van Gogh-Bonger and her son, Vincent, c. July 1890. Van Gogh Museum, Amsterdam (Van Gogh Foundation)

Anne Lloyd, Photo (2021) Gallery view of the 19th century European art galleries at the Metropolitan Museum of Art.

Monday, November 28, 2022

Art Eyewitness Book Review: William Blake vs. the World by John Higgs

   


   William Blake vs. the World 

By John Higgs

Pegasus Books/$38.95/400 pages

Reviewed by Ed Voves

The title of John Higgs' new book on the poet and artist William Blake is well-chosen: William Blake vs. the World.

After studying Blake's life, it is fairly obvious that the "world" or, rather, the political and cultural establishment of Great Britain, did regard Blake in an unfavorable light. To some, Blake was a threat to society. Others wrote him off as a deranged lunatic who somehow evaded being sent to "Bedlam." 

The details of Blake's many misfortunes are well-known. With considerable difficulty, he faced-down a charge of sedition during the Napoleonic Wars. His career as an artist, after a promising start in print making, was a study in failure.

John Higgs, a talented writer on a wide-range of subjects, recounts the course of William Blake's life with verve and insight. But he does so in the context of a deep reading of religion, psychology, cognitive science and even quantum mechanics. This is an unconventional biography of a man so ahead of his time that we are still following in the footsteps of his quest to understand God, humanity and the cosmos. 



William Blake, Newton, c.1805

Born in 1757, Blake's early years marked the transition from the Enlightenment to the Age of Revolution, from sense to sensibility. By the time he was buried in a pauper's grave in 1827, Blake had witnessed the fall of the Bastille and the rise of "dark Satanic mills." Yet, his mind always reached beyond these contemporary events in the search for life's ultimate meaning. On some level, Blake's restless spirit is active still.  

How can that be? Where and how can an artist and poet who died nearly two centuries ago remain alive? 

Blake still lives in the realm of the imagination. It was a place of transcendent importance to him, as Higgs explains in considerable detail.

The "one central pillar of the Blakean worldview...," Higgs writes,"is the idea that the imagination is divine."

Blake spent a lot of time dwelling in his imagination. Higgs describes his visions of angels as a child. Blake's parents recognized that their son was exhibiting unusual behavior, but did not attempt to restrain him. Blake was not sent to school, receiving basic instruction at home, largely through Bible reading, and then allowed to roam free over the fields and heaths which still were within easy reach of London.



William Blake, Songs of Experience: Frontispiece,1794-1825 

As a result, Blake's imaginative powers were not dragged down into the constraints of the daily "dawn-to-dusk" rut of doing prescribed tasks by prescribed methods. 

Even when he was apprenticed to a professional engraver, James Basire, Blake was given wide latitude. Basire, noticing his artistic skill and ability to work without supervision, sent Blake to Westminster Abby to sketch the royal monuments for a series of prints. While engaged in this work, Blake developed an acute sense of the myth-history of Britain which he added to his growing awareness of the infinite world.  

By the time he reached adulthood, Blake had attained a very high level of proficiency in drawing and printmaking. This skill-set enabled him to support himself with commercial commissions while launching into creative work of his own. 



William Blake, Songs of lnnocence: Frontispiece, 1789-1825

In the revolutionary year of 1789, Blake published an illustrated volume of  poems, Songs of Innocence, and The Book of Thel, the first offering of his private mythology, which would grow more complex and increasingly difficult to comprehend.

During the next few years, Blake seemed on the brink of success. He made a great technical breakthrough, developing a method of etching which combined words and images on the same printed sheet. These could be hand-tinted or left uncolored, depending on the taste and available funds of the public.



William Blake, Los with the Sun,
 Plate 97 of Jerusalem,1804-1820

This technique, which Blake called relief etching, should have brought a steady stream of publishers knocking on his door. In 1796, such a commission came his way, to illustrate a popular volume of religious poetry, Night Thoughts by Edward Young. Blake pulled out all the stops to insure success but the book was a critical and commercial disaster.

Now began in earnest the long ordeal of "William Blake vs the World." Blake struggled against poverty, critical derision and suspicions of political treason. He was not completely without support. His long-suffering wife, Catherine, stood by him, and a devoted collector, a British civil servant named Thomas Butts, commissioned a series of scenes from the Bible. These pictures have few equals in the religious art of modern times.



William Blake, The Soldiers Casting Lots for Christ's Garments,1800

During these dark years, Blake came close to the breaking point. A recently identified self-portrait, dating to 1802, shows Blake with the haunted, wounded eyes of a proverbial "prophet without honor in his own country." 

 


William Blake, Self-Portrait, c. 1802

The vicious attacks upon him reached a crescendo in 1809 with the review by Robert Hunt of Blake's exhibition - the only one he ever mounted. Hunt dismissed the display of art as "a farrago of nonsense, unintelligibleness and egregious vanity, the wild effusions of a distempered brain."

Somehow, Blake struggled on. Conversing "with my friends in Eternity," Blake nurtured his thoughts and reflections into advanced interpretations of the human mind and soul. 



William Blake, Title Page of Jerusalem (Plate 2),1804-1820

Higgs' analysis of this long process is positively brilliant. He handles complex issues in an engaging, understandable manner which non-specialists in Blake studies (like myself) can readily grasp. Higgs writes of Blake:

His myth has all the trappings of gods and apocalypses, but it too is fundamentally about the struggles of a mind... Blake, from this perspective can be seen as a psychologist long before the field was founded. When his characters are understood as separate parts of his psyche, the clashes and dramas that occurs between them can be seen as Blake trying to understand his own mental landscape. When the angels and demons who appear to be without are understood to come from within, all mythical and theological sagas are revealed to be the clashing energies of the mind.



William Blake, 
The Vision of God from Illustrations of the Book of Job, 1825-26

Combining art and poetry, Blake mapped-out and illustrated the emotional terrain he explored. Not until very late in life would he find like-minded souls to join him. Fortunately, in the 1820's, a group of talented young artists, including Samuel Palmer and George Richmond, acknowledged him as a prophet and a sage. For Blake, whose long ordeal certainly informed his late-career Illustrations of the Book of Job, the friendship of these idealistic artists must indeed have seemed like a providential act of God.

Even the British establishment eventually came round. The preface to Milton: a Poem in Two Books was set to music in 1916 by Sir Hubert Parry, later with orchestration by Sir Edward Elgar. Today, this hymn, Jerusalem, has become the unofficial anthem of England.

Blake, though he held great hope for the spiritual redemption of the people of England, would not be pleased that his poem should now be embraced for  political reasons - or any other agenda points save leading people to God. 

In some of the most hard-hitting commentary in this outstanding book, Higgs rebukes the repeated misuse of Blake's words and images by the "powers that be."

There is now a long tradition of Blake being celebrated by authorities in ways that were, to those who understand his work, fantastically inappropriate. When the Labour and Conservative parties sing "Jerusalem" at their conferences, they are presumably unfamiliar with the context of those words in the preface to the poem "Milton"... They seem unaware that they are calling for the revolutionary overthrowing of the 'ignorant Hirelings' of 'the Camp, the Court, & the University'.

Higgs focuses on several examples of heedless misappropriation of Blake. We will look at one, involving a particularly famous Blake image, created in 1794. 



William Blake, Urizen or The Ancient of Days,
 Frontispiece to Europe A Prophecy,1794-1821

Blake's The Ancient of Days, recalls Michelangelo's Sistine Chapel frescoes.This bearded figure is frequently confused with the image of God the Father.To Blake, he was a more problematical being, capable of both good and evil: Urizen.

Urizen, leaning forward to measure the universe with his geometer's compass, is a symbol of the Age of Reason, which Blake detested. To Blake, Urizen represents aspects of human intellect which, at best, need to be controlled. In other references, Urizen is identified, as the "mistaken demon of heaven" or, quite bluntly,"Satan is Urizen."

Somehow or other, officials in London never got the memo. 

In November 2019, to highlight a very successful exhibition of Blake's art at the Tate Gallery in London, the image of Urizen was projected on to the dome of St. Paul's Cathedral. It was an astounding blunder. Higgs writes:

For those familiar with the symbolism of Blake's mythology, it was difficult to believe this was actually happening.

Higgs goes on to question the motives of the officials of St.Paul's in agreeing to project the image of Urizen/Satan on to one of the most sacred churches in the world.

Is it possible they did not understand Blake's mythology... The alternative is that they fully understood the implications of branding a cathedral with Urizen and, in a moment of clarity, agreed that it made sense.

After nearly two centuries of close examination of Blake's writings and art, there is clearly a lot more work to be done. However, mistakes, blunders and bloopers have a way of clearing the air and getting people back to the "drawing board." Perhaps the Urizen-miscue at St. Paul's will have that effect, sparking renewed interest in the prophetic genius of William Blake - and what he really believed.

John Higgs' William Blake vs. the World is a near-perfect book for getting a grasp on Blake's intellectual and artistic achievements. My only caveat - and a relatively minor one - is the disappointing selection of black and white illustrations. They are few in number and rather indifferent in quality.

To remedy that problem, I referred to one of my favorite books, William Blake by Kathleen Raine. Originally published in 1970, this World of Art title from Thames & Hudson has been reissued with an abundance of superb color pictures. It is a great read, too. Raine was a noted Blake scholar, as well as a poet. Her biography of Blake, like Higg's, is full of knowledge and great of heart.



William Blake, Jacob's Ladder, 1799-1806

It is highly enjoyable to match Raine's thoughts and reflections with those of Higgs, provided, of course, that the channels of "divine imagination" are left open for additional insights from "our friend in eternity," Mr. William Blake.

***
Text: Copyright of Ed Voves, all rights reserved   

Introductory Image: Cover art of William Blake vs. the World by John Higgs. Courtesy of Pegasus Books.

William Blake, (British,1757–1827) Newton, c.1805. Color print, ink, watercolor: 46 x 60 cm. (18 1/8 x 23 5/8 in.) Tate Gallery.

William Blake (British,1757–1827) Songs of Experience: Frontispiece, created 1794, printed ca. 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum of Art. Rogers Fund,1917.#17.10.28

William Blake (British, 1757–1827)  Songs of Innocence: Frontispiece, 1789, printed ca. 1825. Relief etching printed in orange-brown ink and hand-colored with watercolor and shell gold: sheet: 6 3/16 x 5 9/16 in. (15.7 x 14.1 cm) Metropolitan Museum. Rogers Fund, 1917 # 17.10.2

William Blake (British, 1757-1827) Los with the Sun, Plate 97 of Jerusalem, 1804 to 1820. Relief etching printed in orange with pen and black ink, watercolor, and gold on paper: 13 1/2 x 10 3/8 inches (34.3 x 26.4 cm). Yale Center for British Art, Paul Mellon Collection B1992.8.1(97)

William Blake (British,1757–1827) The Soldiers Casting Lots for Christ's Garments,1800. Pen, ink, gray wash, watercolor: 16 5/8 x 12 3/8 in. (42 x 31.4 cm). Fitzwilliam Museum, Cambridge University. © The Fitzwilliam Museum, Cambridge

William Blake (British,1757–1827) Self-Portrait, c.1802. Pencil with black, white and gray wash, 243 x 201 mm. Collection of Robert N. Essick. (https://commons.wikimedia.org/wiki/File:William_Blake,_Self_Portrait,_1802,_Monochrome_Wash.jpg)
 
William Blake (British,1757–1827) Title Page of Jerusalem (Plate 2),1804-1820. Relief etching printed in orange with pen and black ink, watercolor, and gold on paper: 13 1/2 x 10 3/8 inches (34.3 x 26.4 cm) Yale Center for British Art, Paul Mellon Collection: B1992.8.1(2)

William Blake (British,1757–1827) The Vision of God from Illustrations of the Book of Job, 1825-26. Engraving: plate: 8 9/16 x 6 5/8 in. (21.7 x 16.8 cm)
sheet: 16 3/16 x 10 7/8 in. (41.1 x 27.6 cm) Metropolitan Museum of Art. Gift of Edward Bement, 1917. #17.17.1–17

William Blake (British,1757–1827) The Ancient of Days (Urizen). Frontispiece to Europe A Prophecy, 1794-1821. Relief etching, color printing, hand coloring, watercolor, pen and red ink, touched with gold, on paper. Fitzwilliam Museum, Cambridge University. © The Fitzwilliam Museum, Cambridge

William Blake (British,1757–1827) Jacobs Ladder, 1799-1806. Water color, pen:39.8 x 30.6 cm (15 3/4 x 12 1/8 in.) British Museum.