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Gian Lorenzo Bernini’s bust of Duke Francesco I d’Este

May 24, 2025

by admin 17th century Art Art Baroque Sculpture Student Activities Worksheets

**Gian Lorenzo Bernini,** 1598-1680
**Bust of Francesco I d’Este,** 1650–1652, Marble, 98 x 106 x 50 cm, Galleria Estense, Modena, Italy – Photo Credit: Amalia Spiliakou April 2025

Upon entering the Galleria Estense in Modena, visitors are greeted by a masterpiece of Baroque sculpture that sets an immediate tone of grandeur and theatricality, Gian Lorenzo Bernini’s bust of Duke Francesco I d’Este. Commissioned in the 1650s, this dazzling marble portrait is more than a likeness; it is a triumph of artistic bravura that captures the duke in a moment of almost divine command, his chest proudly thrust forward, his locks swirling with motion, and his gaze lofty and enigmatic. Bernini’s extraordinary ability to fuse idealization with vitality makes the bust an unforgettable encounter at the heart of the gallery’s collection. Decades later and miles away, the bust’s spirit found a new interpretation through the brush of Giovanni Boldini. His painting Bust of Francesco I d’Este after Gian Lorenzo Bernini, now in the National Gallery of Art in Washington, D.C., revives the sculpture’s theatrical essence in painterly form—transforming cool marble into a vibrant, expressive study of light and form. Boldini, known for his flair and fluid technique, pays homage not only to Bernini’s virtuosity but also to the enduring legacy of Baroque splendor.

In August 1650, Duke Francesco I d’Este of Modena commissioned Gian Lorenzo Bernini to sculpt his portrait in marble. Initially, Bernini was reluctant to undertake the project without meeting the Duke in person, considering it an “almost impossible” task. However, with the persistent intercession of Cardinal Rinaldo d’Este, the Duke’s brother, Bernini agreed, provided he received multiple portraits of the Duke and precise measurements of his height and shoulder width. Consequently, two profile portraits by Justus Sustermans were sent to Rome, while a frontal portrait by Jean Boulanger did not arrive in time. Bernini began sculpting in August 1651 and completed the bust by September. The sculpture arrived in Modena in November, and upon unveiling, the Duke was so impressed that he paid Bernini 3,000 scudi—the same amount Pope Innocent X had paid for the Fountain of the Four Rivers in Rome. This generous payment not only reflected the Duke’s satisfaction but also underscored his ambition to elevate the cultural stature of the Este court through patronage of renowned artists.

**Gian Lorenzo Bernini,** 1598-1680
**Bust of Francesco I d’Este,** 1650–1652, Marble, 98 x 106 x 50 cm, Galleria Estense, Modena, Italy https://ducatoestense.com/en/beni-storici-artistici/bust-of-duke-francesco-i-deste/

Bernini’s bust portrait of Francesco I d’Este stands as a quintessential example of Baroque art, embodying the movement’s defining traits of dynamism, theatricality, and grandeur. Far from being a static likeness, the sculpture radiates energy and authority: the Duke’s chest swells with pride, his elaborate curls cascade in dramatic motion, and his expression conveys both noble detachment and inner vitality. Bernini masterfully transforms marble into a living presence, infusing the work with psychological depth and an almost divine aura. This portrait doesn’t merely represent Francesco—it exalts him, turning the Duke into a timeless symbol of princely power and ambition. In doing so, Bernini demonstrates how sculpture in the Baroque era was not just about capturing appearances, but about commanding emotion and crafting an idealized image of rulership through the language of art.

In the late 19th century, Giovanni Boldini, celebrated for his dynamic and elegant portraits, created a wash drawing titled Bust of Francesco I d’Este, inspired by Gian Lorenzo Bernini’s renowned marble sculpture. Executed around 1890–1900, during Boldini’s flourishing career in Paris, the drawing captures the essence of Bernini’s Baroque masterpiece through expressive brown and blue washes on ivory wove paper. Boldini’s rendition emphasizes the dramatic curls and vigorous movement of the original bust, portraying the head in full profile while simplifying certain elements, such as omitting the lace collar and armor. This approach highlights Boldini’s theatrical style and his ability to convey vitality and motion, aligning with the gestural tendencies of contemporaries like John Singer Sargent. The drawing not only pays homage to Bernini’s work but also reflects Boldini’s exploration of abstract form, bridging 19th-century impressionism and the gestural styles that would influence 20th-century modernism. Acquired by the National Gallery of Art in 2021, this piece enriches the museum’s collection, illustrating the enduring impact of Baroque artistry on later generations

For art lovers, the Galleria Estense in Modena offers more than a collection, it offers a journey into the heart of artistic brilliance, where Bernini’s bust of Francesco I d’Este greets visitors with imperial flair and sculptural poetry. Its enduring legacy, later reimagined through the fluid hand of Giovanni Boldini, reminds us that true masterpieces do not merely survive the passage of time—they continue to speak, to inspire, and to live on in new and unexpected forms.

For a Student Activity on Gian Lorenzo Bernini’s Bust of Francesco I d’Este, and Giovanni Boldini painting of Francesco’s Bust, please… Check HERE!

Bibliography: https://ducatoestense.com/en/beni-storici-artistici/bust-of-duke-francesco-i-deste/ and https://www.nga.gov/press/acquisitions/2022/boldini.html

Saint Constantine in Arezzo

May 20, 2025

by admin 15th century Italian Renaissance Art Art Italian Renaissance Art Powerpoints Renaissance Renaissance Art

**Piero della Francesca,** 1416-1492
**View of the Cappella Maggiore,** 1452-66, Fresco, San Francesco, Arezzo, Italy – Photo Credit: Amalia Spiliakou, Spring 2025
Constantine’s face: https://www.wga.hu/frames-e.html?/html/p/piero/index.html

On the occasion of Saint Constantine’s name day, we turn our gaze to Piero della Francesca’s majestic fresco cycle, The Legend of the True Cross, in Arezzo. Painted in the mid-15th century on the walls of the Basilica of San Francesco, this monumental series draws from Jacopo da Varagine’s Legenda Aurea, a medieval text brought to life through della Francesca’s luminous palette, serene figures, and masterful use of perspective. Set against the familiar landscapes of Arezzo and Sansepolcro, the ten scenes trace the mythical journey of the wood of the Cross, from Eden to Jerusalem. Saint Constantine in Arezzo plays a pivotal role, both visionary and imperial. He is rendered with the calm authority and timeless grace that define della Francesca’s style—making this cycle not only a meditation on faith and history, but also a fitting tribute to the saint’s enduring legacy.

Piero della Francesca (c. 1412–1492) was born in the Tuscan town of Sansepolcro, where he would later return and spend much of his life. He likely received his early training in local workshops before working in Florence, where he encountered the innovations of artists such as Masaccio and Fra Angelico. By the 1440s, he had established himself as an independent master, receiving important commissions across central Italy. He painted for the courts of Ferrara, Rimini, and Urbino—centers of Renaissance humanism—most famously executing the fresco cycle The Legend of the True Cross in Arezzo between the 1450s and 1460s. His patrons included powerful figures like Sigismondo Malatesta and Federico da Montefeltro, the latter of whom he portrayed in one of his best-known portraits. In his later years, Piero devoted himself increasingly to writing treatises on mathematics and perspective, including De Prospectiva Pingendi and Libellus de Quinque Corporibus Regularibus. His eyesight deteriorated in old age, likely leading to the end of his painting career, and he died in his hometown in 1492. Giorgio Vasari praised him in his Lives of the Artists, calling him ‘a man so devoted to geometry and to the mathematical sciences, and so excellent in them, that he has left in writing many treatises which are no less useful than delightful.’ https://it.wikisource.org/wiki/Le_vite_de%27_pi%C3%B9_eccellenti_pittori,_scultori_e_architettori_(1568)/Piero_della_Francesca

**Piero della Francesca,** 1416-1492
**View of the Cappella Maggiore,** 1452-66, Fresco, San Francesco, Arezzo, Italy https://www.iguzzini.com/de/news/neues-licht-fur-piero-della-francesca/
**View of the Cappella Maggiore,** Photo Credit: Amalia Spiliakou, Spring 2025

The artist’s fresco cycle The Legend of the True Cross, is one of the masterpieces of Renaissance art. The cycle narrates the legendary history of the wood of the Cross, from the time of Adam to its rediscovery by Saint Helena. Executed with remarkable clarity, balance, and use of perspective, the frescoes reflect Piero’s intellectual engagement with geometry and humanist ideals. Among the most striking scenes is The Victory of Constantine over Maxentius, where Piero stages the miraculous triumph of Constantine, guided by a vision of the Cross in the sky. Bathed in soft, ethereal light, the battle scene showcases Piero’s mastery of atmosphere and foreshadows the spiritual power attributed to the relic, underscoring themes of divine intervention and the legitimacy of Christian rule.

Giorgio Vasari, writing in the Lives of the Artists, offers a vivid and admiring account of Piero della Francesca’s depiction of the fresco at San Francesco in Arezzo. Vasari highlights Piero’s extraordinary ability to convey the psychological and physical intensity of battle, writing: “In this same story he effectively expressed in a battle the fear, the animosity, the dexterity, the strength and all the other emotions that can be considered in those who fight, and the accidents likewise, with an almost incredible slaughter of wounded, fallen and dead. In which, for having counterfeited in fresco the arms that shine, Peter deserves the greatest praise, no less than for having made on the other side, where there is the flight and submersion of Maxentius, a group of cavalry in foreshortening, so marvelously executed, that compared to those times they can be called too beautiful and too excellent.” Vasari is particularly struck by Piero’s anatomical precision, noting a “half-naked and half-dressed Saracen on a dry horse, very well discovered in anatomy, little known in his time.” The praise concludes with recognition of Piero’s impact on the city of Arezzo and his patrons: “For this work he deserved to be richly rewarded by Luigi Bacci… and to be, as he was afterwards, always loved and revered in that city, which had so illustrious his works.” Vasari’s words underscore the technical brilliance and emotional depth of Piero’s art, as well as its lasting cultural significance. https://it.wikisource.org/wiki/Le_vite_de%27_pi%C3%B9_eccellenti_pittori,_scultori_e_architettori_(1568)/Piero_della_Francesca

**Piero della Francesca,** 1416-1492
**Constantine’s Victory over Maxentius,** 1452-66, Fresco, San Francesco, Cappella Maggiore,Arezzo, Italy https://gr.pinterest.com/pin/736127501580922200/
**Pisanello’s Medallion of Ioannis VIII Palaiologos,** a loan from the Galleria Giorgio Franchetti at the Ca’ d’Oro, Venice, as exhibited in the Hôtel de la Marine, in Paris, France – Photo Credit: Amalia Spiliakou, March 2023

One of the most intriguing details in Piero della Francesca’s depiction of Emperor Constantine in The Victory over Maxentius is how closely the Roman leader resembles the Byzantine Emperor Ioannis VIII Palaiologos. Dressed in an ornate, exotic hat that echoes the imperial skaranikon worn by Palaiologos, Constantine seems less like a Roman general and more like a figure from the fading Byzantine court. The resemblance is especially striking when compared to Pisanello’s famous medallion of the Byzantine emperor, created during Ioannis’s visit to Italy in the 1430s. That historic journey, which brought the emperor to Florence in 1439 for the Council of Florence, a major attempt to reconcile the Eastern and Western Churches, had a profound impact on the cultural imagination of the time. His presence sparked fascination with Byzantine customs and appearances, influencing artists, intellectuals, and patrons alike. In this light, Piero’s portrayal of Constantine may be seen not only as a historical scene, but also as a subtle homage to a contemporary symbol of imperial dignity and spiritual unity, bridging the classical past with the complexities of Piero’s own era.

For a PowerPoint Presentation of Piero della Francesca’s frescoes in Cappella Maggiore, in the church of San Francesco in Arezzo, Italy, please… Check HERE!

For a teacher Curator BLOG POST on Byzantine Emperor Ioannis VIII Palaiologos, and his portrait on Pisanello’s famous Medallion, please Check… https://www.teachercurator.com/art/face-to-face-with-emperor-ioannis-viii-palaiologos/

Bibliography: https://museiarezzo.it/affreschi-di-piero-della-francesca/

Sosannah

May 16, 2025

by admin Archaeology Art Byzantine Art Byzantium Early Christian Art Medieval Art Powerpoints

**Funerary Wall Painting with Sosannah and the Elders,** early 5th century, Fresco, 170 x 127 cm, Museum of Byzantine Culture, Thessaloniki, Greece https://www.lifo.gr/culture/arxaiologia/oi-toihografies-sta-tafika-mnimeia-sto-moyseio-byzantinoy-politismoy-tis

In the quiet hush of a walled garden, Sosannah, a woman of rare beauty and deeper virtue, sought solitude beneath the sun. But hidden behind aged branches and envy-clouded eyes, two elders — judges of the people — watched with corrupted hearts. When the moment came and she was alone, they emerged, casting off the mask of piety to reveal their lust. They cornered her with a cruel choice: submit to their desire or face a false accusation that would cost her life. But Sosannah, steadfast and unshaken, chose honor over life, her silence a cry to the heavens. Dragged before the assembly and condemned by perjury, her fate seemed sealed — until Daniel, youthful and divinely stirred, rose with clarity and courage. Separating the liars, he unraveled their tale with the sharp blade of truth, exposing their deceit. Justice turned its gaze, and the elders, once revered, fell by the very law they had twisted. And Sosannah, radiant in her innocence, stood free — a testament to the power of virtue and the triumph of truth… https://bible.usccb.org/bible/daniel/13

The story of Sosannah stands as a powerful symbol for the Christian Church — a portrait of moral courage, spiritual integrity, and trust in divine justice. She embodies the faithful soul, or even the Church itself, called to remain pure amid a world of temptation, false judgment, and the abuse of authority. Her unwavering stance reflects the Church’s vocation: to uphold truth and righteousness, even when isolated or under threat. In a culture that often rewards compromise, Sosannah’s quiet strength challenges believers to hold fast to virtue, trusting in God’s unseen hand.

The figures surrounding her — the corrupt elders and the righteous Daniel — deepen the symbolism. They represent, respectively, the danger of distorted power within religious institutions and the hope of divine intervention through the voice of the just. For the Church today, Sosannah’s story is less about the drama of her trial and more about the enduring truth it reveals: that God sees the heart, hears the cry of the innocent, and will ultimately vindicate the faithful. In this, Sosannah becomes not just a heroine of the past, but a guide for the present — a reminder that holiness is resilient, and truth, though buried for a time, will rise.

The Biblical story has inspired countless artists across centuries, drawn to its rich emotional tension and symbolic depth. In Renaissance and Baroque art especially, painters such as Rembrandt, Artemisia Gentileschi, and Tintoretto depicted the moment of confrontation in Sosannah’s garden — a scene ripe with psychological complexity. While some early depictions emphasized her beauty and vulnerability, later interpretations, particularly by women artists like Gentileschi, focused on Sosannah’s distress, resistance, and the moral corruption of the elders. These artworks often served as visual meditations on virtue under siege, the misuse of authority, and the strength of conscience. Through gestures, gazes, and the contrast of light and shadow, artists explored not only a biblical narrative but a timeless human drama — inviting viewers to contemplate justice, dignity, and divine vindication.

My favourite rendition of Sosannah’s story lies within the Museum of Byzantine Culture in Thessaloniki. It is a remarkable early Christian fresco on the west wall of a barrel-vaulted grave, presenting the biblical story of Sosannah and the Elders with both symbolic power and refined artistry. There’s something deeply moving about how this familiar biblical story comes to life through the quiet beauty of early Christian art. The composition is split into two parts: the lower register features a delicate thorakion slab with small pillars topped by pinecones — a soft, almost architectural whisper — while the upper zone bursts with meaning. There stands Sosannah, praying with solemn grace, flanked by two men whose agitation betrays their guilt. She’s framed by tall cypress trees that bend inward, as if the natural world itself leans in to witness this moment of trial and courage. Her footsteps slightly beyond the slab, reaching toward the viewer, as if inviting us to stand with her.

This fresco, dating to the fifth century, is not only a masterful example of early Christian funerary art but also a theological statement. The theme of Sosannah’s unjust accusation and divine vindication was especially resonant during a time when the Christian Church was defining its identity against the backdrop of intense doctrinal disputes and heresies. In this context, Sosannah becomes an allegory for the Church itself—pure, persecuted, and ultimately defended by divine truth. The expressive detail, naturalistic rendering of garments and foliage, and vibrant use of colour distinguish this fresco as one of the finest examples of its kind, blending artistic grace with profound spiritual symbolism.

For a PowerPoint Presentation, titled Sosannah in Painting, please… Check HERE!

Bibliography: Heaven & Earth. Art of Byzantium from Greek Collections, Exhibition catalogue, A. Drandaki, D. Papanikola-Bakirtzi, A.Tourta (eds), Page 71 https://www.academia.edu/43062741/_Heaven_and_Earth_Art_of_Byzantium_from_Greek_Collections_Exhibition_catalogue_A_Drandaki_D_Papanikola_Bakirtzi_A_Tourta_eds_National_Gallery_of_Art_Washington_October_3_2013_March_2_2014_and_J_Paul_Getty_Museum_Los_Angeles_April_9_August_25_2014_Athens_2013_64_123_no_10_43

Ancient Greek Gold Phiale

May 11, 2025

by admin Ancient Greek Art Archaeology Art Greek Art Powerpoints

**Libation Bowl (phiale mesomphalos),** Greek, Late Orientalizing Period, about 625 BC, Gold, Diameter: 15 cm, MFA Boston, USA https://collections.mfa.org/objects/238352/libation-bowl-phiale-mesomphalos?ctx=7a1910d2-cc14-430a-99b9-d503c1d5b7f3&idx=6

Radiant and evocative, the Ancient Greek Gold Phiale housed at MFA Boston stands as a striking emblem of ancient ritual and artistry. Crafted for sacred libations, this exquisite artifact invites us to step into a world where art and myth intertwine, much like the stirring verse of Homer: ‘Thither, prince, do thou draw nigh, as I bid thee, and dig a pit of a cubit’s length this way and that, and around it pour a libation to all the dead, first with milk and honey, thereafter with sweet wine, and in the third place with water, and sprinkle thereon white barley meal’ (Homer 10.520). This resonant call to ceremony not only reflects the spiritual significance of ritual offerings in ancient Greece but also enhances our understanding of the Phiale’s role as both a functional vessel and a work of art. Discover more about this captivating piece in MFA Boston’s collection by posing questions beginning with ‘who,’ ‘what,’ ‘when,” and “where” and uncover the artwork’s historical background, artistic significance, and the narrative behind its creation. https://anastrophe.uchicago.edu/cgi-bin/perseus/citequery3.pl?dbname=GreekNov21&query=Hom.%20Od.%2010.496&getid=2

The gold Libation Bowl, known as ‘Mesomphalos Phiale’ at MFA Boston, is an exquisite example of ancient Greek ritual art. Crafted entirely in gold, this libation bowl boasts a gracefully curved form and simple decorative details that highlight both its functional and ceremonial roles. According to MFA experts, this is ‘one of the earliest surviving vessels of precious metal in this form and a rare example in gold this phiale is simply decorated, segmented into nine lobes and embellished with bands of beading on parts of the interior. The surface has been left mostly plain, highlighting the intrinsic splendor of the lustrous material. On the exterior, just below the rim, an incised inscription in archaic Corinthian dialect reveals the donors. Its refined design and meticulous craftsmanship not only reflect the technical prowess of Archaic Greek metalworkers but also serve as a tangible reminder of the spiritual and cultural traditions that once permeated everyday life. https://collections.mfa.org/objects/238352/libation-bowl-phiale-mesomphalos?ctx=7a1910d2-cc14-430a-99b9-d503c1d5b7f3&idx=6

Who were the sponsors of the Greek MFA Phiale, and What can we infer about their historical and social significance? Based on an inscription, just below the rim of the phiale, the sponsors of the Gold ancient Greek bowl, are the sons of Kypselos, a prominent figure in ancient Greece, known for his role as the first tyrant of Corinth during the 7^th century BC. He took control of the city-state from its king by a coup in 657 BC and was succeeded thirty years later by his son, Periander, who was considered one of the Seven Sages of Greece. His second son, Gorgus became the first tyrant of the Corinthian colony Ambracia on the Ionian Sea coast. The patronage of Kypselos and his sons emphasizes their social and political influence in Corinthian society, underscoring their prominence and role in religious and civic Greek life during the time. Their sponsorship not only highlights their influential status in ancient Greek society but also reflects the importance of religious and civic dedications during that period.

What is the significance of the inscription on the exterior side of the MFA Gold Phiale? On the exterior side of the phiale, just below the rim, an incised inscription in Archaic Corinthian dialect reads: ‘Ϙυψελίδαι ἀνέθεν ἐξ Ἐρακλείας’ in translation to English, ‘The sons of Kypselos dedicated [this bowl] from Heraklea.’ The inscription noting that it was dedicated by the sons of Kypselos from Heraklea links the artifact to a historically significant family, thereby providing further insight into the social and political context of its time. It was probably made at Corinth, and was financed, according to the inscription, by the spoils of a battle fought at a place called Heraklea. This combination of artistic excellence and cultural symbolism makes the phiale a compelling object of study within the MFA Boston collection.

What is an ancient Greek Mesomphalos Phiale? In ancient Greece, pouring libations of wine or oil onto hallowed ground was a profound act of offering to the gods, a ritual that spurred the development of specialized ceremonial vessels. One notable example is the Mesomphalos Phiale—a handless, footless bowl defined by a central, swollen “navel-like” feature that not only enhances its aesthetic appeal but also imbues the vessel with symbolic significance. Its design, echoing the sacred centrality of the Omphalos at Delphi, underscores themes of cosmic balance and serves as a focal point in religious ceremonies. Adorned with intricate decorative motifs, the phiale was both a functional tool for the libation ritual and an embodiment of the ancient Greek ideals of harmony and proportion.

How does the design and craftsmanship of the ancient Greek Gold Mesomphalos Phiale at the MFA Boston embody the ancient Greek ideals of harmony and balance? The ancient Greek Gold Mesomphalos Phiale at the MFA Boston is a remarkable fusion of artistry and craftsmanship, showcasing the high level of skill achieved by ancient artisans. Made from finely hammered gold, this shallow, wide bowl is simply decorated, segmented into nine lobes and embellished with delicate beading adorning some sections of its interior. The smooth, flat surface accentuates its clean lines and symmetrical form. Its well-preserved condition allows viewers to appreciate the intricate detailing, which reflects both the technical expertise and the aesthetic sensibilities of the time, epitomizing the elegance and sophistication of ancient Greek art. The object’s simplicity and symmetrical form also convey a sense of harmony and balance, hallmarks of Greek artistic ideals.

How was the Mesomphalos Phiale handled and used during ancient Greek libation rituals? During ancient Greek ceremonies, the Mesomphalos Phiale was treated with great reverence and care, reflecting its dual role as both a functional libation bowl and a sacred symbol. For a more detailed exploration of its ritual use and embodied significance, please refer to “The Greek Libation Bowl as Embodied Object” by Milette Gaifman. chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://classics.osu.edu/sites/default/files/2022-09/Gaifman_Libation%20Bowl%20as%20Embodied%20Object.pdf

Where was the discussed MFA Gold Phiale discovered, and how did it come to be acquired by the MFA Boston? The Gold Phiale at the MFA Boston is believed to have originated in 1010Olympia, discovered around 1916 near the ancient sanctuary. Records indicate it was found east of the Altis—between the stadium and the river Alpheios—in an area where winter rains had formed a small torrent. The artifact came into the possession of Mr. D. K. Tseklenis and Mr. Stratos of 34 Bromfield Street, Boston, and was subsequently purchased by the MFA on September 1, 1921, for $8,000. While additional details on its complete provenance remain limited, its discovery in Olympia underscores its importance as a significant piece of ancient Greek art and religious practice.

For a PowerPoint Presentation of the Mesompalos Phiale in Ancient Greece, please… Check HERE!

Giambologna’s Mercury

May 5, 2025

by admin 16th century Art Art High Renaissance Italian Renaissance Art Mythology Powerpoints Renaissance Renaissance Art Sculpture

**Giambologna**, 1529-1608
**Mercury**, 1564-65, Bronze, Height: 1.87 m, National Museum of Bargello, Florence, Italy – Photo Credit: Amalia Spiliakou, April 2025

High in the dome of Heaven, behold the bright Caduceus-Bearer soared on balanced wings… With these words from Metamorphoses, Ovid captures the essence of Mercury—the swift-footed messenger of the gods, gliding effortlessly between the realms of men and Olympus. Few sculptures have embodied this celestial lightness more vividly than Giambologna’s Mercury, housed in Florence’s Bargello Museum. A masterpiece of Mannerist sculpture, this bronze figure defies gravity, poised mid-flight with one foot balanced on a puff of air, as if the god himself has just touched down—or is about to vanish upward. Both a technical marvel and a poetic tribute to divine motion, Giambologna’s Mercury invites us to consider how myth and material can together create the illusion of weightless divinity. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0028%3Abook%3D2%3Acard%3D708 Ovid’s Book II, lines 708-832

Giambologna, born Jean Boulogne in 1529 in Douai, Flanders (now northern France), was one of the most celebrated sculptors of the late Renaissance. Trained in the Flemish tradition, he moved to Italy in his twenties, where the grandeur of classical antiquity and the influence of Michelangelo deeply shaped his artistic vision. After a period of study in Rome, he settled in Florence and entered the service of the powerful Medici family, becoming their official sculptor. Giambologna spent most of his career in Florence, where he produced a prolific body of work for public spaces, churches, and the Medici court. His art, which bridged the High Renaissance and early Baroque, earned him fame across Europe, and his reputation led to commissions from prominent patrons beyond Italy, including the kings of France and Spain.

Giambologna’s sculptures are renowned for their dynamic movement, elegant elongation, and mastery of anatomy, often conveying a sense of fluid motion frozen in bronze or marble. He favored spiraling compositions and complex, multi-viewpoint figures—hallmarks of the Mannerist style that pushed beyond the balanced harmony of the High Renaissance. Works like The Rape of the Sabine Women and Mercury exemplify his ability to animate mythological subjects with theatricality and grace. Mercury, in particular, showcases his signature elegance: the god is captured in a moment of upward flight, supported by a breath of wind and pointing heavenward with refined poise. Giambologna’s attention to surface detail, psychological expression, and compositional ingenuity placed him among the most innovative sculptors of his time and helped define the artistic identity of late 16th-century Florence.

**Giambologna**, 1529-1608
**Mercury (detail)**, 1564-65, Bronze, Height: 1.87 m, National Museum of Bargello, Florence, Italy https://michelangelobuonarrotietornato.com/2023/07/17/la-scultura-del-giorno-il-mercurio-volante-del-giambologna/

About a month ago, I found myself standing in one of Florence’s most quietly astonishing museums—the Bargello—and there, in a sunlit corner of its vaulted Renaissance halls, I met Mercury. Not the planet or the element, but Giambologna’s bronze god in flight. He’s impossibly light, captured in the instant of takeoff, one toe barely touching a breath of wind. His arm stretches skyward, guiding your eyes along the elegant arc of his body, as if he might vanish through the ceiling at any moment. With his winged sandals and caduceus in hand, he’s unmistakably the divine messenger—but in this version, he’s also youth, grace, and motion incarnate.

What struck me most wasn’t just the technical feat—though balancing a tall bronze figure on a single outstretched toe is no small thing—it was the way the statue invites you to move. Walk around him and the pose unfolds like choreography: the twist of his torso, the reach of his arm, the lift in his stride. Giambologna, a master of Mannerist sculpture, was clearly less interested in stillness than in storytelling. Here, Mercury isn’t simply frozen in time; he’s becoming. There’s a rhythm to his limbs, a musicality even in the tension of his muscles. You don’t just look at this sculpture—you orbit it.

Like so much in Florence, this statue comes with a backstory as rich as the bronze it’s cast in. Vasari, ever the gossipy biographer of Renaissance artists, tells us that Giambologna originally made a version of Mercury as a gift for Emperor Maximilian II. The emperor, a Medici ally through marriage, fancied himself a kind of modern Mercury—nimble, clever, divinely connected—so Cosimo I had no trouble choosing a fitting diplomatic token. The version at the Bargello may not be that statue; scholars have debated whether it’s an earlier, imperfect casting or a later variant, possibly made around 1580. Records show it turning up in Rome that same year, decorating the gardens of a Medici villa. Somehow, over the centuries, it made its way back to Florence—where I, and countless others, have been lucky enough to encounter it in mid-flight.

In a city overflowing with artistic treasures, it’s easy to feel overwhelmed—but my visit to the Bargello will always stand out, thanks to Mercury. There was something unforgettable about encountering a figure so full of motion and lightness in such a quiet, grounded space. Giambologna’s Mercury doesn’t just capture a mythological god; it captures the wonder of seeing art defy gravity, time, and expectation. Long after leaving the museum’s cool stone halls, it was Mercury who lingered in my thoughts—mid-air, timeless, and still soaring.

For a PowerPoint Presentation of Giambologna’s oeuvre, inspired by Giambologna’s Mercury, please… Check HERE!

Bibliography: https://catalogo.beniculturali.it/CulturalInstituteOrSite/fd60027675ee78994f1fa2f8e4c16f45

A former Teacher Curator BLOG POST on Giambologna is titled The Colosso del’Appenino by Giambologna. It can be reached… https://www.teachercurator.com/art/the-colosso-delappennino-by-giambologna/

Imperial Basket with Lilies of the Valley

April 30, 2025

by admin 19th century Art Art Powerpoints

**House of Carl Fabergé – Workmaster: August Wilhelm Holmström**
**Imperial Lilies-of-the-Valley Basket,** 1896, Yellow and green gold, silver, nephrite, pearl, rose-cut diamond, 19.1 x 21.6 x 14.9 cm, the MET, NY, USA https://www.metmuseum.org/art/collection/search/238777

Nestled within the glittering galleries of the Metropolitan Museum of Art in New York, the Fabergé Imperial Basket with Lilies of the Valley quietly dazzles with its delicate beauty and imperial legacy. More than a stunning example of Russian craftsmanship, this golden basket tells a story steeped in history, sentiment, and symbolism. In the summer of 1896, during a celebratory visit to the Russian Trade, Industrial and Art Exhibition in Nizhny Novgorod, Emperor Nicholas II and Empress Alexandra Feodorovna were honored with this extraordinary gift. As contemporary newspapers recounted, “When Their Majesties got out of the carriage (…), another delegation was honored to present the Empress with a wonderful golden basket with golden branches of lilies of the valley, on which pearl flowers covered with diamond dew swayed.” The gesture, offered by Mr. Volkov on behalf of the iron breeders and traders of Siberia, was a tribute to “our reverent love and loyal devotion.” Today, this opulent token of imperial grace resides far from its origin, yet it continues to whisper of an era when jewels spoke the language of loyalty and love. https://www.instagram.com/russian_treasure/p/DBZEJeqoEzs/?img_index=1

Peter Carl Fabergé was a master jeweller and goldsmith of the Russian Empire, renowned for his exquisite and intricate craftsmanship, particularly in the creation of the famed Fabergé eggs. Born in Saint Petersburg in 1846 into a family of French Huguenot descent, Fabergé inherited his father’s jewelry business and elevated it to extraordinary heights of artistic and commercial success. He became most famous for the series of elaborately decorated Easter eggs he created for the Russian imperial family from 1885 to 1917. These eggs, crafted from precious metals and gemstones, were feats of engineering and artistry, containing surprises such as miniatures, clockwork birds, or ships. Fabergé’s work extended beyond these eggs to include a vast range of jewelry and luxury objects, admired for their beauty and precision. Despite the turmoil of the Russian Revolution, which eventually led him into exile, Fabergé’s legacy endures, symbolizing the pinnacle of craftsmanship and the opulence of pre-revolutionary Russia. https://www.teachercurator.com/art/the-lilies-of-the-valley-faberge-egg/

The Fabergé Imperial Basket with Lilies of the Valley is far more than a lavish decorative object—it is a poetic tribute to a flower rich in meaning and personal significance. Inspired by a late 19th-century black-and-white photograph of lilies-of-the-valley arranged in a moss-filled basket, the piece served as a lifelike model preserved in a Fabergé workshop album at the Fersman Mineralogical Institute in Moscow. This ephemeral spring bloom, with its delicate bell-shaped blossoms and enchanting scent, has long symbolized rebirth, humility, domestic happiness, and motherhood. As the traditional flower of May, it marked the renewal of life and the gentle promise of spring—qualities that resonated deeply with the Russian Empress Alexandra Feodorovna, for whom it was a favorite. Through the vision of master craftsman August Holmström, the House of Fabergé immortalized the fleeting beauty of the lily of the valley in gold, silver, nephrite, pearls, and diamonds—transforming a symbol of quiet grace into a radiant imperial treasure. https://www.instagram.com/met_esda/p/CNIObAjHsw4/?img_index=2

The Fabergé Imperial Basket with Lilies of the Valley, now housed in the Metropolitan Museum of Art in New York, is a masterwork of imperial elegance and refined naturalism. Radiating delicate charm and opulent craftsmanship, the basket captures the fleeting beauty of spring in eternal materials—its intricately woven frame cradles a lush bed of nineteen carved nephrite leaves, from which golden stems rise to support blossoms of pearl and diamond. Each lily-of-the-valley flower sways gently, mimicking nature’s movement, while the shimmering “dew” of diamonds evokes the freshness of a May morning. The contrast between the soft translucency of the pearls and the crisp sparkle of the diamonds, all anchored by the deep green nephrite, creates a mesmerizing harmony of texture and light. Beyond its symbolic and historical significance, the basket stands as a testament to the aesthetic ideals of the late Russian Imperial court—grace, craftsmanship, and an abiding love for the poetry of nature. https://www.metmuseum.org/art/collection/search/238777

For a PowerPoint of House of Carl Fabergé artworks in the Metropolitan Museum of Art in New York City, please… Check HERE!

Mithraic Aion and Orphic Phanes

April 24, 2025

by admin Archaeology Art Mythology Roman Art Sculpture Student Activities Worksheets

**Syncretistic deity Aion-Phanes**, second quarter of 2^nd century AD, Marble, 71×48,5 cm, Galleria Estense, Modena, Italy – Photo Credit: Amalia Spiliakou, April 2025

In the richly symbolic world of late antiquity, the Roman relief sculpture housed in the Galleria Estense in Modena, Italy, offers a captivating glimpse into the syncretic religious landscape of the 2nd century AD. This intricate relief brings together two enigmatic deities—Mithraic Aion and Orphic Phanes—whose fusion reflects a profound cosmological vision. Aion, central to Mithraic mystery cults, embodies boundless time and eternity, often depicted encircled by the zodiac, signifying the cyclical nature of existence. Phanes, a radiant, primordial god of light and creation in Orphic tradition, emerges from the cosmic egg, symbolizing the birth of order from chaos. The pairing of these figures on a single relief not only highlights the cross-pollination of Eastern and Hellenic religious ideas within the Roman Empire but also reveals a deep fascination with the mysteries of time, origin, and divine illumination.

Let’s explore the ‘what’, and the ‘how’ of this amazing Roman relief sculpture by posing some questions!

What does the figure of Aion represent in the context of Mithraic iconography, and how does his symbolism reflect the cosmological themes of Mithraism? Aion, in the context of Mithraism, is a mysterious and symbolic deity associated with eternal, cyclical time and the cosmos. While not a central figure in the Mithraic mysteries, he appears in some Mithraic iconography, most notably as a lion-headed figure entwined by a serpent, often standing on a globe and surrounded by zodiac symbols. This image represents cosmic time, the eternal cycle of the heavens, and possibly the control of celestial forces. Though not named explicitly in surviving texts, this figure is often identified as Aion, drawing parallels with the Greek personification of time, the Persian god Zurvan, and even with Gnostic aeons. Aion’s presence in Mithraism underscores the religion’s deep cosmological and esoteric focus, blending influences from Greco-Roman, Persian, and later philosophical traditions into a symbolic representation of the eternal and mysterious forces that govern the universe.

What does the figure of Phanes represent in the context of Orphic iconography, and how does his symbolism reflect the cosmological themes of Orphism? In the context of Orphic iconography, Phanes represents the primordial god of creation, light, and life, embodying the emergence of the cosmos from a state of chaos. He is often depicted as a radiant, androgynous figure, sometimes with wings, surrounded by zodiac symbols, and entwined by a serpent, much like the later images of Aion. In Orphic cosmology, Phanes is the first-born deity who emerges from the cosmic egg, breaking it open to release the ordered universe. He is the source of all gods and beings, radiating divine intelligence and life into the cosmos. His symbolism reflects key Orphic themes such as rebirth, cosmic order, and divine light, and his role as a creator positions him at the center of a spiritual narrative in which the soul seeks to return to its divine origin. Phanes illustrates the Orphic belief in a hidden, mystical structure underlying the universe, one governed by divine reason and illuminated by sacred knowledge.

**Syncretistic deity Aion-Phanes**, second quarter of 2^nd century AD, Marble, 71×48,5 cm, Galleria Estense, Modena, Italy https://gallerie-estensi.beniculturali.it/blog/il-rilievo-marmoreo-con-il-dio-aion-phanes/

How does the Modena relief of Aion/Phanes visually represent the cosmological and theological concepts of time, creation, and divine order in Roman mystery religions? The Roman relief sculpture from the second quarter of the second century AD, housed in the Galleria Estense in Modena, presents a richly symbolic and cosmologically charged depiction of a deity identified with Aion, Phanes, Chronos, or Eros—various names for a single primordial figure associated with cosmic time, creation, and divine light. At the center stands a radiant, naked youth whose powerful presence merges multiple divine attributes. He holds a thunderbolt in his right hand and a long staff in his left, suggesting authority over both cosmic order and divine revelation. His hoof-shaped feet rest on an upturned cone, half of a cosmic egg, from which flames burst—symbolizing the act of creation. A matching, flame-emitting cone rises above his five-rayed, curly-haired head, reinforcing the theme of birth from chaos. Encircling his body in four spirals is a serpent, its head emerging above the flames—an ancient symbol of eternity, rebirth, and cosmic continuity. The figure’s wings, lion’s head chest mask, and emerging animal heads (a ram and a buck) further emphasize his fusion of natural, divine, and astrological forces. The crescent moon behind his shoulders adds a lunar dimension, balancing the solar imagery of fire and rays.

This figure is enclosed within an elliptical zodiacal band, divided into twelve sections, each containing a zodiac sign, beginning with Aries above the deity’s head and continuing counterclockwise through the signs to Pisces. Each sign is carefully personified—for instance, Gemini are shown embracing, with one playing a lyre, while Aquarius is represented as a naked youth pouring water from an amphora. The full zodiac, surrounding the god, positions him at the center of cosmic time and astral influence, underscoring his identity as a divine force who governs the heavens and the passage of time. In each corner of the relief, the four winds are personified—Zephyrus, Notus, Boreas, and Eurus—contributing to the all-encompassing cosmological vision. An inscription dedicates the sculpture to Felix and Euphrosyne, though her name was later partially erased, likely due to the Mithraic ban on female initiates. This relief encapsulates the esoteric worldview of late Roman religious thought, where divine creation, astrological order, and mystery cult symbolism intertwine in a single, intricate visual theology.

From fire and serpent, time itself takes form—Aion-Phanes rises, eternal guardian of the stars and the spark of creation.

For Student Activities inspired by the amazing Roman relief sculpture of Aion-Phanes in Galleria Estense in Modena, please… Check HERE!

Bibliography: Aion by Doro Levi, Hesperia: The Journal of the American School of Classical Studies at Athens, Vol. 13, No. 4 (Oct. – Dec., 1944), pp. 269-314 (46 pages) https://www.jstor.org/stable/146699?read-now=1&seq=42#page_scan_tab_contents and https://gallerie-estensi.beniculturali.it/en/collections/works-of-art/#/dettaglio/821254_Aion/Phanes%20all’interno%20dello%20zodiaco and https://www.tertullian.org/rpearse/mithras/display.php?page=cimrm695

Good Friday – ΜεγάληΠαρασκευή

April 18, 2025

by admin 14th century Art Art Italian Renaissance Art Powerpoints Renaissance Renaissance Art

**Pietro Lornzetti,** ca. 1280-1348
Panoramic view of the frescoes, 1320-40, Fresco, Lower Church, San Francesco, Assisi, Italy – Photo Credit: Amalia Spiliakou, April 2025

Σήμερον κρεμᾶται ἐπὶ ξύλου ὁ ἐν ὕδασι τὴν γῆν κρεμάσας. Στέφανον ἐξ ἀκανθῶν περιτίθεται ὁ τῶν Ἀγγέλων Βασιλεύς. Ψευδῆ πορφύραν περιβάλλεται ὁ περιβάλλων τὸν οὐρανὸν ἐν νεφέλαις. Ῥάπισμα κατεδέξατο ὁ ἐν Ἰορδάνῃ ἐλευθερώσας τὸν Ἀδάμ. Ἥλοις προσηλώθη ὁ Νυμφίος τῆς Ἐκκλησίας. Λόγχῃ ἐκεντήθη ὁ Υἱὸς τῆς Παρθένου. Προσκυνοῦμέν σου τὰ Πάθη, Χριστέ. Δεῖξον ἡμῖν καὶ τὴν ἔνδοξόν σου Ἀνάστασιν/ (Good Friday – Μεγάλη Παρασκευή) Ἀντίφωνον ΙΒ΄ – ἦχος πλ. δ΄) http://www.hchc.edu/assets/files/CD/All_Creation_Trembled_ebook.pdf

Today he who hung the earth upon the waters is hung upon a Tree. He who is King of the Angels is arrayed in a crown of thorns. He who wraps the heaven in clouds is wrapped in mocking purple. He who freed Adam in the Jordan receives a blow on the face. The Bridegroom of the Church is transfixed with nails. The Son of the Virgin is pierced by a lance. We worship your Sufferings, O Christ. Show us also your glorious Resurrection. (Good Friday – Μεγάλη Παρασκευή Twelfth Antiphon – plagal fourth mode) http://www.hchc.edu/assets/files/CD/All_Creation_Trembled_ebook.pdf

Nestled within the hallowed walls of the Lower Church of San Francesco in Assisi, Pietro Lorenzetti’s Crucifixion fresco stands as a haunting yet masterful portrayal of sorrow, sacrifice, and divine transcendence. Painted in the early 14th century, this monumental work is a cornerstone of Lorenzetti’s artistic legacy, embodying the emotional intensity and narrative depth that defined Sienese painting. As part of the broader cycle of frescoes adorning the basilica, the Crucifixion transforms the left transept into a space of profound contemplation, where art and faith converge in striking realism and dramatic composition. In this post, we will explore the fresco’s artistic significance, its place within the basilica’s iconographic program, and the deeply human expressions that set Lorenzetti’s vision apart from his contemporaries.

**Pietro Lornzetti,** ca. 1280-1348
Panoramic view of the frescoes, 1320-40, Fresco, Lower Church, San Francesco, Assisi, Italy https://www.wga.hu/frames-e.html?/html/l/lorenzet/pietro/index.html

The Basilica of San Francesco in Assisi is one of the most revered pilgrimage sites in Italy, built to honor Saint Francis of Assisi, the founder of the Franciscan Order. Constructed shortly after his canonization in 1228, the basilica is a masterpiece of medieval architecture, blending Romanesque solidity with the soaring elegance of early Gothic design. It consists of two distinct churches, the Upper Church, with its luminous frescoes by Giotto and Cimabue, and the Lower Church, a more intimate, shadowed space adorned with the works of Pietro Lorenzetti and Simone Martini. Beneath these sacred walls lies the Crypt of Saint Francis, drawing countless visitors who seek spiritual reflection and artistic inspiration. Beyond its role as a religious site, the basilica is a testament to the power of art in shaping faith, as its fresco cycles revolutionized narrative painting in the 13th and 14th centuries, setting a precedent for Renaissance masters to come.

Stepping into the Lower Church of San Francesco is like entering a sanctuary of shadow and splendor, where the interplay of dim light and rich color creates an atmosphere of deep reverence. In contrast to the soaring luminosity of the Upper Church, the Lower Church is a more intimate and solemn space, its vaulted ceilings and walls covered in some of the most exquisite fresco cycles of the 13th and 14th centuries. The Sienese masters Pietro Lorenzetti and Simone Martini, along with other painters, adorned the chapels and transepts with emotionally charged narratives from the life of Christ and the Virgin Mary, employing striking realism, dramatic gestures, and a masterful use of color. Lorenzetti’s Crucifixion and Deposition stand out for their raw human expression, while Martini’s elegant, courtly style infuses his frescoes with a lyrical grace. Gold accents, deep blues, and rich ochres further heighten the mystical aura, turning the church into a profound visual meditation on faith, sacrifice, and redemption.

Pietro Lorenzetti’s Crucifixion in the Left Transept of the Lower Church of San Francesco is a profoundly dramatic and emotionally charged depiction of Christ’s suffering. Painted in the early 14th century, the fresco exemplifies Lorenzetti’s mastery of naturalism, spatial depth, and psychological intensity, setting it apart from the more hieratic Byzantine traditions. The composition is filled with raw human emotion. The anguished expressions of the gathered crowd, including Roman soldiers and sorrowful onlookers, heighten the sense of immediacy and realism. Lorenzetti employs bold foreshortening, dynamic gestures, and chiaroscuro effects to create depth and a sense of movement, drawing the viewer into the heart of the scene. The somber colour palette, dominated by earthy reds, deep blues, and stark contrasts, reinforces the tragic weight of the moment. As part of the broader fresco cycle in the transept, this Crucifixion not only serves as a meditation on Christ’s sacrifice but also marks a pivotal moment in the evolution of Sienese painting, bridging the gap between Gothic spirituality and the emerging naturalism that would shape the Renaissance.

For a PowerPoint Presentation of Pietro Lorenzetti’s oeuvre, please… Check HERE!

Bibliography: https://www.keytoumbria.com/Assisi/S_Francesco_LC_Transepts.html and https://www.visit-assisi.it/en/monuments/religious-buildings/papal-basilica-of-saint-francis-and-the-sacred-convent/

Gabriele Münter

April 14, 2025

by admin 20th century Art Art Powerpoints

**Gabriele Münter**, German Artist, 1877–1962
**Self-Portrait in front of an easel**, ca. 1908–09, Oil on Canvas, 78 × 60.5 cm, Princeton University Art Museum, NJ, USA https://artmuseum.princeton.edu/collections/objects/33606

Gabriele Münter, a key figure in early 20th-century expressionism, once remarked, “I depicted the world the way it essentially appeared to me, how it took hold of me…” This sentiment underscores her ability to channel raw emotion and a deeply personal perspective into her vivid landscapes and striking portraits. Her work, celebrated for its bold use of colour and emotive simplicity, was on display at the Museo Thyssen in Madrid, offering visitors a chance to explore the artistic legacy of a woman who helped shape modern art. As we celebrate April 15 Arts Day—a tribute to creativity’s power to inspire and transform—Münter’s work reminds us of the importance of viewing the world through an authentic, unfiltered lens. https://www.museothyssen.org/en/exhibitions/gabriele-munter and https://www.unesco.org/en/days/world-art

Münter was a German painter and a key figure in early 20th-century Expressionism. Born in Berlin, she displayed an early interest in art and studied at the progressive Phalanx School in Munich, where she met Wassily Kandinsky, with whom she had a long romantic and artistic partnership. Münter was a founding member of Der Blaue Reiter (The Blue Rider), an influential artistic movement that sought to break from traditional academic painting and embrace spiritual and emotional expression through colour and form. During her career, she traveled extensively, experimenting with different artistic styles before settling in Murnau, where her art flourished. Despite facing challenges as a female artist and the disruptions of war, she played a crucial role in preserving many of Der Blaue Reiter’s artworks, which she hid from the Nazis during World War II.

Her work is characterized by bold colours, simplified forms, and an emphasis on emotional intensity, aligning her with German Expressionism. While often overshadowed by Kandinsky, her paintings demonstrate a distinct style that merges folk art influences with modernist sensibilities. Her landscapes, such as Autumn in Murnau (1908), feature dynamic compositions and a vibrant palette that convey both structure and spontaneity. She also produced striking portraits that emphasize psychological depth, often using strong outlines and flattened perspectives. Unlike many of her contemporaries, Münter retained a representational quality in her work, balancing abstraction with figuration. Over time, her contributions to modern art have gained greater recognition, securing her place as a pioneering force in early 20th-century avant-garde movements.

Gabriele Münter’s Self-Portrait in the Princeton University Art Museum presents a striking image of the artist as both a determined professional and a woman navigating the challenges of the early 20th-century art world. Seated before her easel, she wears a wide-brimmed straw hat—a symbol of her plein-air landscape painting practice—while her intense gaze meets the viewer with quiet confidence. Though still young, her expression conveys resilience and self-assurance, reflecting the perseverance required to establish herself in a male-dominated field. The composition aligns Münter with the great tradition of artists from Rembrandt to Van Gogh, who often depicted themselves at work, reinforcing her identity as a serious painter. Created upon her return to Munich with Kandinsky after years of travel, the portrait also marks her role in shaping modernism as a founding member of the New Artists Association Munich. With its bold yet controlled brushwork and emphasis on psychological depth, this self-portrait asserts Münter’s place within the avant-garde while simultaneously challenging traditional expectations of female artists.

From November 12, 2024, to February 9, 2025, the Museo Nacional Thyssen-Bornemisza in Madrid hosted “Gabriele Münter: The Great Expressionist Woman Painter,” the first retrospective of the German artist in Spain. The exhibition featured over 100 works, including paintings, drawings, prints, and photographs, showcasing Münter’s evolution as a pioneering figure in early 20th-century German Expressionism. It began with her early work as an amateur photographer, highlighting how this modern medium influenced her artistic development. The exhibition then explored her paintings created during travels across Europe and North Africa with her partner, Wassily Kandinsky, and included masterpieces from the Blue Rider period. The final section focused on her exile in Scandinavia during World War I and her subsequent artistic explorations upon returning to Germany. This comprehensive exhibition aimed to shed light on an artist who defied the limitations imposed on women of her time, solidifying her status as a central figure in German Expressionism.

For a PowerPoint Presentation on Gabriele Münter’s oeuvre, please… Check HERE!

Bibliography: https://artmuseum.princeton.edu/story/works-gabriele-m%C3%BCnter

Palm Sunday fresco scene in Assisi

April 12, 2025

by admin 14th century Art Art Italian Renaissance Art Powerpoints Proto Renaissance Art Renaissance Renaissance Art

**Pietro Lornzetti,** ca. 1280-1348
**Entry of Christ into Jerusalem,** c. 1320, Fresco, Lower Church, View of the south arm of the western transept, San Francesco, Assisi, Italy https://www.wga.hu/html_m/l/lorenzet/pietro/1/1vault/1entry.html

Pietro Laurati (commonly known as Pietro Lorenzetti), an excellent painter of Siena, proved in his life how great is the contentment of the truly able, who feel that their works are prized both at home and abroad, and who see themselves sought after by all men, for the reason that in the course of his life he was sent for and held dear throughout all Tuscany… and Umbria, if I may add, as his Palm Sunday fresco scene in Assisi is truly magnificent! https://www.gutenberg.org/files/25326/25326-h/25326-h.htm

Pietro Lorenzetti was a renowned Sienese painter of the Early Renaissance, known for his expressive and naturalistic approach to religious art. Alongside his younger brother, Ambrogio Lorenzetti, he played a crucial role in advancing Sienese painting by incorporating elements of spatial depth and emotional realism, bridging the gap between Byzantine traditions and the emerging Renaissance style. His most celebrated works include the frescoes in the Lower Basilica of San Francesco in Assisi, notably the Palm Sunday scene and the Crucifixion of Christ, which showcase his mastery of dramatic composition and human expression. His contributions, along with those of Duccio and Simone Martini, helped define the distinctive elegance and narrative richness of Sienese art. Like many artists of his time, it is believed that Pietro fell victim to the Black Death around 1348, marking the end of an influential career that significantly shaped early Italian painting.

**Pietro Lornzetti,** ca. 1280-1348
**View of the south arm of the western transept,** c. 1320, Fresco, Lower Church, View of the south arm of the western transept, San Francesco, Assisi https://arsartisticadventureofmankind.wordpress.com/tag/basilica-of-saint-francis-of-assisi/

The artist’s frescoes in the Lower Basilica of San Francesco in Assisi are among the most significant works of early 14th-century Italian painting. Commissioned as part of the extensive decorative program honoring St. Francis of Assisi, these frescoes depict various scenes from the Passion of Christ. Created between 1320 and 1340, they showcase Lorenzetti’s innovative approach to storytelling, blending the spiritual intensity of Gothic tradition with a heightened sense of realism. His compositions introduce a more profound emotional depth and spatial complexity compared to earlier Sienese paintings. Unfortunately, time and environmental factors have caused some deterioration, but the surviving sections still provide a remarkable glimpse into Lorenzetti’s mastery of fresco technique and his contribution to the evolution of Italian art.

**Pietro Lornzetti,** ca. 1280-1348
**The Deposition,** c. 1320, Fresco, Lower Church, San Francesco, Assisi, Italy https://arsartisticadventureofmankind.wordpress.com/tag/basilica-of-saint-francis-of-assisi/

Aesthetically, Lorenzetti’s frescoes in Assisi are striking for their dramatic use of chiaroscuro, spatial illusionism, and expressive human figures. Unlike the rigid and hieratic figures of earlier Byzantine-style painting, his characters convey deep emotion and dynamic movement, making the biblical narratives more immediate and relatable. The Deposition of Christ, for example, is renowned for its intense sorrow, as mourners delicately cradle Christ’s lifeless body in a composition that feels both weighty and fluid. His use of architectural elements to frame and organize space enhances the sense of depth, allowing figures to appear more grounded and three-dimensional. The naturalistic drapery, individualized facial expressions, and carefully observed gestures reveal a sophisticated understanding of human emotion and physicality, marking a significant step toward the artistic advancements of the Renaissance.

The Entry to Jerusalem fresco, part of Pietro’s cycle depicting the Passion of Christ in the Lower Basilica of San Francesco in Assisi, is a favourite example of his oeuvre, as it masterfully captures the dramatic moment when Christ enters Jerusalem, greeted by a crowd laying down garments and palm branches in reverence. The composition is notable for its structured yet dynamic arrangement, with Christ positioned centrally, riding a donkey, surrounded by his disciples and the expectant citizens of Jerusalem. Lorenzetti’s ability to create narrative clarity while maintaining a rich visual complexity is evident in the fresco’s layered depth and the variety of gestures that convey both reverence and excitement. The scene is framed by an architectural backdrop, suggesting an awareness of spatial organization, a characteristic that distinguishes Lorenzetti from earlier, more rigidly structured Byzantine-influenced compositions.

**Pietro Lornzetti,** ca. 1280-1348
**Entry of Christ into Jerusalem (details),** c. 1320, Fresco, Lower Church, San Francesco, Assisi, Italy https://commons.wikimedia.org/wiki/File:Pietro_Lorenzetti_-_Entry_of_Christ_into_Jerusalem_%28detail%29_-_WGA13504.jpg

Aesthetically, Lorenzetti’s Entry to Jerusalem is remarkable for its expressive realism, and innovative spatial depth. The figures, though arranged in a relatively shallow space, are rendered with a keen sense of individualization, each face reflecting distinct emotions ranging from joy to solemn contemplation. His use of chiaroscuro adds volume and weight to the figures, making them appear more three-dimensional, a technique that anticipates the later advancements of the Renaissance. The drapery of the garments flows naturally, and the figures interact convincingly within the setting, creating a sense of immediacy and liveliness. Additionally, Lorenzetti’s handling of colour and light enhances the emotional intensity of the scene—earthy tones provide warmth and depth, while brighter highlights emphasize key focal points, such as Christ and the welcoming crowd. This fresco not only reflects Lorenzetti’s technical mastery but also underscores his role in pushing Sienese painting beyond decorative elegance into a more humanized and spatially aware visual language.

For a PowerPoint Presentation of Pietro Lorenzetti’s oeuvre, please… Check HERE!