Saint Sebastian Tended by Saint Irene is an incident in the legends of Saint Sebastian and Saint Irene of Rome. [1] It was not prominent in the hagiographical literature until the late Renaissance, and is hardly seen in art before then. As an artistic subject, normally in painting, it suddenly became popular from the 1610s, though found in predella scenes as early as the 15th century, [2] and was most popular until about the 1670s.
Though Sebastian is famously tied to a tree or post and shot with many arrows, in his story he always survives this, only to be killed with stones some time later; [3] these ordeals are sometimes called his "first" and "second martyrdom". The tending by Saint Irene takes place between these, after the archery, when she, normally accompanied by her maid, enters the story. She is shown either taking an unconscious Sebastian down from the tree or post to which he is tied or when he has been found a bed and his wounds are being treated. In both scenes Irene is usually shown pulling out one of the arrows. Sometimes she is shown putting ointment on the wounds; a jar of ointment was her attribute. [4] Both scenes are often shown taking place in darkness, and the treatment scene typically seems to take place in one of the catacombs of Rome, whose rediscovery was ongoing around 1600 (although the literary story specifies Irene's house).
Devotion to Saint Sebastian was driven by his reputation as a protector from the plague, which was still a very dangerous disease in 17th-century cities. Many of these images can be interpreted in the light of contemporary beliefs and practices around plague. They also reflect Counter-Reformation ideas about the role of women.
The subject gives emphasis to courageous initiative and useful activity by women, though of a type considered appropriate to their sex. Sebastian is either unconscious or helpless in nearly all depictions. This is very much in line with Counter-Reformation ideas, which encouraged saintly female role models who went beyond the largely passive victimhood of medieval depictions of female martyrs, expressing "the Counter-Reformatory desire to project Catholicism as a caring faith, with a visible dimension of social responsibility". [5]
One of the earliest paintings of Sebastian being nursed is by Josse Lieferinxe in about 1497, part of a cycle from an altarpiece in Marseilles (now Philadelphia Museum of Art), [6] but the subject was rare until the 17th century, and treated as part of a series of Sebastian's life. It is first found as an independent subject in the 17th century, when it was painted by Georges de La Tour at least twice, Trophime Bigot (four times), [7] Jusepe de Ribera twice, Hendrick ter Brugghen (in perhaps his masterpiece) [8] and many others. The subject appears to have been a deliberate attempt by the Church to get away from the traditional depiction of the standing almost-nude Sebastian being shot with arrows. This is already recorded in Vasari (in relation to a painting by Fra Bartolommeo) as sometimes arousing inappropriate thoughts among female churchgoers. [9]
Baroque artists often treated the new scene as nocturnal, illuminated by a single candle, torch or lantern, in the chiaroscuro "candlelight" style fashionable in the first half of the 17th century. All the versions by or attributed to de La Tour and Bigot are candlelit. With a few exceptions with a large vertical "altarpiece" size, [10] the paintings are mostly horizontal in format and the main figures occupy most of the picture space, giving an intimate and intense depiction of the scene. Sebastian is often given an elaborately contorted pose, with limbs reaching the edge of the picture space. Very often at least one wrist remains tied to the tree. In particular he often has a straight raised arm running diagonally across the picture space, a motif that has been traced through the works of various artists spreading from Italy to the Netherlands. [11]
Sebastian's death was firmly located in Rome, where he was the third patron saint, [12] and churches dedicated to him were built on the supposed locations of the events. [13] The subject was mainly painted by artists in Italy, and also by a number in the Low Countries. By the 18th century the subject becomes less common, as Irene and her maid are often replaced by angels, or become nameless "women", as those by Paul Troger (Österreichische Galerie Belvedere, Vienna, 1746) are called by the gallery. Late treatments include two paintings by Eugène Delacroix, one of 1858 (LACMA, Los Angeles), [14] and one exhibited in 1836, now Église Saint-Michel, Nantua, France. [15]
Standard redactions of the Late medieval Golden Legend merely say "The night after [the ordeal by archery] came a Christian woman for to take his body and to bury it, but she found him alive and brought him to her house, and took charge of him till he was all whole." [16] Identifying the "Christian woman" as the hitherto very obscure Irene came later, and was popularised by Cardinal Caesar Baronius (1538–1607), a leading historian of the church, and one of the writers telling Catholic artists what treatments were appropriate in Counter-Reformation art. His account appeared in volume 3 of his Annales Ecclesiastici, published in 1592. Irene had been named in a 5th-century source, but the name had been forgotten. [17] Both Sebastian and Irene appear in fairly early Christian literature, but details of their lives are essentially legend. [18]
The few scenes before this point, probably all from altarpiece series on the life of Sebastian (there is one by Albrecht Altdorfer), were presumably intending to depict only the anonymous "Christian woman" of the medieval tradition. Now, as vernacular versions of Baronius' account appeared (including a translation into Dutch/Flemish), artists soon began to paint it as a distinct subject, [19] with the added attraction of the possibilities for chiaroscuro offered by both the usual points in the story chosen for depiction.
Baronius had also tried (later followed by Cardinal Federico Borromeo) to get artists to follow the traditional legend, and early medieval depictions considered authoritative, and show Sebastian as a mature if not elderly man. [20] But almost invariably artists continued to show the saint as a young man, rather sensuously depicted, and with as little clothing as in the earlier paintings. [21] Irene, the widow of a mature martyr in her legend, also tends to be painted as young and beautiful,[ original research? ] with the version by Hendrick ter Brugghen one exception.
The subject, especially in the depictions where Sebastian has been got clear of his post or tree, has clear similarities to two other scenes from secular Italian epic romances: Angelica and Medoro from Orlando Furioso by Ludovico Ariosto (1516) and Erminia and Tancredi from Gerusalemme liberata by Torquato Tasso 1581. In both of these the hero is wounded in battle, and nursed by his lover; the scene from Tasso was especially popular as a subject, often as part of a cycle. [23] In both the heroes are usually shown sprawled and largely unclothed, their armour often being shown discarded near them, which is also a feature of some Sebastians. [24] There is a painting of the Ariosto subject by Simone Peterzano, who died in 1599, but most treatments of both subjects come from the same broad period after about 1620 as those of Sebastian and Irene. The compositions where Sebastian remains semi-upright as the women untie him inevitably recall the subject of the Descent from the Cross of Christ. [25]
Sebastian had always been a popular saint to invoke against the plague, and depictions of him to some extent rose and fell with the pattern of epidemics. In every one of the years 1624–1629, Utrecht, the main Dutch centre of Catholic history painting, was hit by plague, and it was probably what killed Hendrick ter Brugghen in November 1629, at around the age of 40, four years after he painted his version. [26]
One aspect of the new images was that they firmly endorsed medical treatment; one strand of medieval thinking had been that attempts to flee or treat the plague, seen as partly an expression of divine displeasure, were both useless and "presumption" in the face of God's wrath. [27] A painting by Francisco Pacheco (c. 1616) for a hospital named after Sebastian and run by a religious confraternity professionalises Irene, showing Sebastian sitting up in bed, and Irene in the habit of a nun working in the hospital. [28] The actions of Irene (and her unnamed maid) also reflect the continuing injunction of both the Catholic church and Protestant denominations that people should not flee places with the plague, as many doctors advised individual patients. [29]
The raised arm motif seen in many versions can be related to a characteristic gesture of plague patients, as the armpit and adjacent areas of the torso and upper arms are common sites for the swollen and sensitive buboes that mark the full onset of bubonic plague, forcing the patient to adopt such a pose. In at least the ter Brugghen painting, the appearance of Sebastian appears to be that of a plague victim in several points of detail. [30]
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Baroque painting is the painting associated with the Baroque cultural movement. The movement is often identified with Absolutism, the Counter Reformation and Catholic Revival, but the existence of important Baroque art and architecture in non-absolutist and Protestant states throughout Western Europe underscores its widespread popularity.
Sebastian was an early Christian saint and martyr. According to traditional belief, he was killed during the Diocletianic Persecution of Christians. He was initially tied to a post or tree and shot with arrows, though this did not kill him. He was, according to tradition, rescued and healed by Irene of Rome, which became a popular subject in 17th-century painting. In all versions of the story, shortly after his recovery he went to Diocletian to warn him about his sins, and as a result was clubbed to death. He is venerated in the Catholic Church and the Orthodox Church.
Dirck Jaspersz. van Baburen was a Dutch painter and one of the Utrecht Caravaggisti.
The Caravaggisti were stylistic followers of the late 16th-century Italian Baroque painter Caravaggio. His influence on the new Baroque style that eventually emerged from Mannerism was profound. Caravaggio never established a workshop as most other painters did, and thus had no school to spread his techniques. Nor did he ever set out his underlying philosophical approach to art, the psychological realism which can only be deduced from his surviving work. But it can be seen directly or indirectly in the work of Rubens, Jusepe de Ribera, Bernini, and Rembrandt. Famous while he lived, Caravaggio himself was forgotten almost immediately after his death. Many of his paintings were re-ascribed to his followers, such as The Taking of Christ, which was attributed to the Dutch painter Gerrit van Honthorst until 1990.
Abraham Bloemaert was a Dutch painter and printmaker who used etching and engraving. He initially worked in the style of the "Haarlem Mannerists", but by the beginning of the 17th-century altered his style in line with the new Baroque style that was then developing. He mostly painted history subjects and some landscapes. He was an important teacher, who trained most of the Utrecht Caravaggisti.
Gerard van Honthorst was a Dutch Golden Age painter who became known for his depiction of artificially lit scenes, eventually receiving the nickname Gherardo delle Notti. Early in his career he visited Rome, where he had great success painting in a style influenced by Caravaggio. Following his return to the Netherlands he became a leading portrait painter. Van Honthorst's contemporaries included Utrecht painters Hendrick Ter Brugghen and Dirck van Baburen.
Georges de La Tour was a French Baroque painter, who spent most of his working life in the Duchy of Lorraine, which was temporarily absorbed into France between 1641 and 1648. He painted mostly religious chiaroscuro scenes lit by candlelight.
Jusepe de Ribera was a Spanish painter and printmaker. Ribera, Francisco de Zurbarán, Bartolomé Esteban Murillo, and the singular Diego Velázquez, are regarded as the major artists of Spanish Baroque painting. Referring to a series of Ribera exhibitions held in the late 20th century, Philippe de Montebello wrote "If Ribera's status as the undisputed protagonist of Neapolitan painting had ever been in doubt, it was no longer. Indeed, to many it seemed that Ribera emerged from these exhibitions as not simply the greatest Neapolitan artist of his age but one of the outstanding European masters of the seventeenth century." Jusepe de Ribera has also been referred to as José de Ribera, Josep de Ribera, and Lo Spagnoletto by his contemporaries, early historians, and biographers.
Utrecht Caravaggism refers to the work of a group of artists who were from, or had studied in, the Dutch city of Utrecht, and during their stay in Rome during the early seventeenth century had become distinctly influenced by the art of Caravaggio. Upon their return to the Dutch Republic, they worked in a so-called Caravaggist style, which in turn influenced an earlier generation of local artists as well as artists in Flanders. The key figures in the movement were Hendrick ter Brugghen, Gerrit van Honthorst and Dirck van Baburen, who introduced Caravaggism into Utrecht painting around 1620. After 1630 the artists moved in other directions and the movement petered out. The Utrecht Caravaggisti painted predominantly history scenes and genre scenes executed in a realist style.
Hendrick Jansz ter Brugghen was a Dutch painter of genre scenes and religious subjects. He was one of the Dutch followers of Caravaggio – the so-called Utrecht Caravaggisti. Along with Gerrit van Hondhorst and Dirck van Baburen, Ter Brugghen was one of the most important Dutch painters to have been influenced by Caravaggio.
The Calling of Saint Matthew is an oil painting by Caravaggio that depicts the moment Jesus Christ calls on the tax collector Matthew to follow him. It was completed in 1599–1600 for the Contarelli Chapel in the church of the French congregation, San Luigi dei Francesi in Rome, where it remains. It hangs alongside two other paintings of Matthew by Caravaggio, The Martyrdom of Saint Matthew and The Inspiration of Saint Matthew (1602).
Nicolas Régnier (1591–1667), known in Italy as Niccolò Renieri, was a painter, art dealer and art collector from the County of Hainaut, a French-speaking part of the Spanish Netherlands. He is often referred to as a Flemish artist because this term was often used to designate people from the Spanish Netherlands. After training in Antwerp, he was active in Italy where he was part of the international Caravaggesque movement. His subjects include genre scenes with card players, fortune tellers, soldiers and concerts, religious scenes, saints, mythological and allegorical scenes, and portraits. He also painted a few scenes with carnivals.
Saint Irene of Rome was a Christian woman in the Roman Empire during the reign of Diocletian. She was the wife of Saint Castulus. According to Christian legend, she attended to Saint Sebastian after he was wounded by Mauretanian archers.
Matthias Stom or Matthias Stomer was a Dutch, or possibly Flemish, painter who is only known for the works he produced during his residence in Italy. He was influenced by the work of non-Italian followers of Caravaggio in Italy, in particular his Dutch followers often referred to as the Utrecht Caravaggists, as well as by Jusepe de Ribera and Peter Paul Rubens. He did not share the other Northern Caravaggisti's preference for humorous, and sometimes scabrous, genre scenes and elaborate decorative allegories but favored stories from the bible instead. He worked in various locations in Italy where he enjoyed the patronage of religious institutions as well as prominent members of the nobility.
The Crucifixion with the Virgin and St John by Hendrick ter Brugghen is an oil painting, now in the Metropolitan Museum of Art in New York City. It was probably painted c. 1625 as an altarpiece for a Catholic schuilkerk, a "hidden church" or "church in the attic", in the Calvinist Dutch United Provinces, probably Utrecht. When discovered in a bombed out church in South Hackney, London in 1956, it was unknown, but by the time it appeared in Sotheby's salesroom in November of that year it was recognized as an important example of Utrecht Caravaggism. It was acquired by the museum in the sale.
Trophime Bigot (1579–1650), also known as Théophile Bigot, Teofili Trufemondi, the Candlelight Master, was a French painter of the Baroque era, active in Rome and his native Provence.
The Denial of Saint Peter is a painting by Hendrick ter Brugghen, a member of the Dutch Caravaggisti, depicting Saint Peter's thrice denial of Christ as recounted in all four Gospels. It is thought to have been painted after 1625, and thus in the last three years of Ter Brugghen's life; he died in 1629. The painting shows a marked departure from Ter Brugghen's earlier painting in its emphasis on play of light, its baroque quality and a resolved sensibility.
Saint Sebastian Tended by Irene is an oil-on-canvas painting by Hendrick ter Brugghen dated to 1625. Now in the Allen Memorial Art Museum of Oberlin, Ohio, the piece depicts the Roman Catholic subject of Saint Sebastian Tended by Saint Irene, after Irene of Rome and her maid rescued him following his attempted martyrdom by the Roman authorities. An exemplary piece of the Italianate Baroque tendency in Dutch Golden Age painting, the painting employs dramatic uses of light and skillful chiaroscuro to depict its religious subject, evidence of influence from Caravaggio and Ter Brugghen's fellow Utrecht Caravaggisti.
Saint Sebastian Tended by Saint Irene is a c. 1634–1643 oil-on-canvas painting of Saint Sebastian having his wounds tended by Saint Irene, which suddenly became a popular subject in the 1620s. It is now in the Gemäldegalerie, Berlin.
The Incredulity of Saint Thomas is an oil painting on canvas by Matthias Stom, created c. 1640-1649. It is held in the Museo del Prado, in Madrid.