The eclectic art of which the Carracci family dreamed was realised by Rubens with the ease of genius. However, the problem was much more complicated for a man of the north, who wished to add to it a fusion of the Flemish and Latin spirits, of which the rather pedantic attempts of Romanism had illustrated the difficulties. He achieved it without losing anything of his overflowing personality, his questing imagination, and the enchanting discoveries of the greatest colourist known to painting. Rubens, the greatest master of Baroque painting’s exuberance, took from the Italian Renaissance what could be of use to him, and then built upon it a style of his own. It is distinguished by a wonderful mastery of the human form and an amazing wealth of splendidly lighted colour. He was a man of much intellectual poise and was accustomed to court life, travelling from court to court, with pomp, as a trusted envoy. Rubens was one of those rare mortals who do real honour to humanity. He was handsome, good and generous, and he loved virtue. His laborious life was well ordered. The creator of so many delightful pagan feasts went each morning to mass before proceeding to his studio. He was the most illustrious type of happy and perfectly balanced genius, and combined in his personage passion and science, ardour and reflection. Rubens expressed drama as well as joy, since nothing human was foreign to him, and he could command at will the pathos of colour and expression which he required in his religious masterpieces. It might be said that he was as prolific in the representation of the joy and exuberance of life as Michelangelo was in the representation of passionate emotions.
Publié le : jeudi 22 décembre 2011
Lecture(s) : 4
Licence : Tous droits réservés
EAN13 : 9781781605943
Nombre de pages : 93
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© Confidential Concepts, worldwide, USA © Sirrocco, London, (English version)
ISBN977: 87-1- 78042-455-2 7
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he name of the great seventeenthcentury impTortance of his contribution to the development Flemish painter Peter Paul Rubens is known throughout the world. The of European culture is generally recognized. The perception of life that he revealed in his pictures is so vivid, and fundamental human values are affirmed in them with such force, that we look on Rubens’ paintings as a living aesthetic reality of our own time as well. One gains the impression that in the seventeenth century Rubens did not attract as much attention as later. This may appear strange: indeed his contemporaries praised him as the “Apelles of our day”. However, in the immediate years after the artist’s death in 1640 the reputation which he had gained throughout Europe was overshadowed. The reasons for this can be found in the changing historical situation in Europe during the latter half of the seventeenth century. In the first decades of that century nations and absolutist states were rapidly forming. Rubens’ new approach to art could not fail to serve as a mirror for the most diverse social strata in many European countries which were keen to assert their national identity and had followed the same path of development. This aim was inspired by Rubens’ idea that the sensually perceived material world had value in itself; Rubens’ lofty conception of man, his place in the Universe, and his emphasis on the sublime tension of man’s physical and imaginative powers (born in conditions of the most bitter social conflicts), became a kind of banner of this struggle, and provided an ideal worth fighting for. In the second half of the seventeenth century the political situation in Europe was different. In Germany after the end of the Thirty Years’ War, in France following the Frondes, and in England as the result of the Restoration, the absolutist regime triumphed. There was an increasing disparity in society between conservative and progressive forces; and this led to a “re assessment of values” among the privileged, who were reactionary by inclination, and to the emergence of an ambiguous and contradictory attitude towards Rubens.
The Adoration of the Shepherds. 1608, oil on canvas, 63.5 x 47 cm, The Hermitage, St. Petersburg.
SelfPortrait. Kunsthistorisches Museum, Vienna.
Head of an Old Man. around 1609, oil on wood, 63.5 x 50.2 cm, The Hermitage, St. Petersburg.
This attitude became as internationally prevalent as his high reputation during his lifetime, and this is why we lose trace of many of the artist’s works in the second half of the seventeenth century after they left the hands of their original owners (and why there is only rare mention of his paintings in descriptions of the collections of this period). Only in the eighteenth century did Rubens’ works again attract attention.
In the course of the three centuries which have elapsed since the death of Rubens, his artistic legacy, while not losing its immediate aesthetic value, has been variously interpreted. Prevailing aesthetic opinion has never been able to ignore his influence, but at each specific historical juncture it has sought to channel this influence in a particular direction. At times the perception and interpretation of the artist’s legacy has been determined by those features which people desired to see in his works, or those that they hesitated to find there. Rubens’ creative activities were so closely interwoven with the world he lived in that the detachment necessary for an overall assessment of his role and importance was not possible to achieve during his lifetime. His contemporaries did not furnish literature on his art. Only a few brief reviews or verses dedicated to his works by his contemporaries confirm 1 his wide recognition.
The opinion stated in a letter by Vincenzo Giustiniani, the wellknown ItalianMaecenas and patron of Caravaggio, may be considered one of the first attempts to define the nature of the artist’s work. Writing during Rubens’ lifetime, Giustiniani discussed the development of contemporary art: he considered it possible to place Caravaggio and Guido Reni in one group, with Rubens in another. He included Rubens, together with 2 Ribera, Terbrugghen and Honthorst, in the group of “naturalists”.
Critical writings about Rubens began to appear when enthusiasm for him was moderated, and when the aesthetics of the “Grand Manner” began to take hold.
One of the chief proponents of this trend was Giovanni Pietro Bellori, the director of the Academy of St. Luke in Rome. His classical theories had a decisive influence on the formation of artistic taste throughout Europe in the second half of the eighteenth century. According to his aesthetic principles, the main requirement of art was that it should embody “the ideal of beauty”; moreover, all that was individual, partial, accidental or transitory had to be raised to the level of the universal, eternal and immutable.
The Coronation of the Virgin.Around 1609-1611, oil on canvas, 106 x 78 cm, The Hermitage, St. Petersburg.
Virgin and Child in a Garland.Alte Pinakothek, Munich.
Roman Charity. Around 1612, oil on canvas, 140.5 x 180.3 cm, The Hermitage, St. Petersburg.
Christ with the Crown of Thorns (Ecce homo).Before 1612, oil on wood, 125.7 x 96.5 cm, The Hermitage, St. Petersburg.
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