Saint Sebastian Tended by Saint Irene (Hendrick ter Brugghen)

Last updated
Saint Sebastian Tended by Irene
Terbrugghen Sebastian.jpg
Artist Hendrick ter Brugghen
Year1625
Medium Oil on canvas
Dimensions149 cm× 119.4 cm(49 in× 16 in)
Location Allen Memorial Art Museum, Oberlin
Website oberlin.edu

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. [1] 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.

Contents

It was described by Seymour Slive as Ter Brugghen's "masterpiece": "the large, full, forms of the group have been knit together into a magnificent design, and what could have been hard and sculptural is remarkably softened by the soft, silvery light which plays over Sebastian's half-dead, olive-grey body as well as the reds, creamy whites, and plum colours worn by the women who tend the saint". [2]

Provenance

The piece is recorded in the collection of Pieter Eris in Amsterdam during the 1660s. [1] Its full provenance remains speculation; perhaps it was intended for a charitable institution where the sick were cared for, such as those with the plague which became prevalent in the Netherlands around the 1600s. [3] Others supposed it was intended for a hidden church or private chapel, and then later reached the art market. [4] It has also been suggested that the painting was commissioned by a schutterij (militia company) though this idea has generally been dismissed. It seems most likely to have been commissioned by Catholics, as the subject is virtually specific to Counter-Reformation art, though Ter Brugghen was himself Protestant. [5] The painting eventually found its way to a Frederick Mont, from whom the painting was purchased by Oberlin College in 1953. The piece has been exhibited in the Washington, D.C.'s National Gallery of Art, Utrecht's Centraal Museum and New York's The Metropolitan Museum of Art. [1]

Saint Sebastian Tended by Saint Irene was a mainly 17th-century subject, though found in predella scenes as early as the 15th century. [6] It was painted by Georges de La Tour, Trophime Bigot (four times), Jusepe de Ribera, [7] and others. It may have been a deliberate attempt by the Church to get away from the usual single nude treatment of the subject, which is already recorded in Vasari as sometimes arousing inappropriate thoughts among female churchgoers. [8] The Baroque artists usually treated it as a nocturnal chiaroscuro scene, illuminated by a single candle, torch or lantern, in the style fashionable in the first half of the 17th century, and typically set it in an interior, after Sebastian has been carried away. Ter Brugghen's outside setting and choice of the earlier moment are unusual, though shared by the treatment of the subject by Dirck van Baburen.

Subject

Saint Sebastian Tended by Saint Irene and her Maid by Dirck van Baburen. Oil on canvas. 1615. Museo Thyssen-Bornemisza, Madrid. Baburen St Sebastian Attended by St Irene and Her Maid 1615.jpg
Saint Sebastian Tended by Saint Irene and her Maid by Dirck van Baburen. Oil on canvas. 1615. Museo Thyssen-Bornemisza, Madrid.

This painting depicts Sebastian, slumped in pain as he is tended to by Saint Irene and her maid. According to the traditional story, the Emperor Diocletian, in the Diocletianic Persecution, has the soldier Sebastian shot by archers as punishment for his treason. Looking for his body to bury, Irene found Saint Sebastian tied to a tree and miraculously alive, then nursed him back to health. Rather than painting the scene of Sebastian being shot with arrows, in the midst of his attempted execution, Ter Brugghen chooses to show the moments afterwards where Irene and her maid untie him from the tree. [5] Some attribute this narrative shift to the emergence of the plague within Utrecht in the 1620s: several artists desiring a subject saved from agony, turn to painting the rescue of the Catholicism's personification of suffering. Ter Brugghen depicts Sebastian with a sickly green pallor, his limp body lying in suffering and resembling much of the diseased or dead one would encounter in Utrecht at the time.

Formal elements

Composition

A diagonal line spans the length of the canvas from the top left corner to the bottom right. [9] It stretches down Saint Sebastian's tense arm, across his body and down to his feet, an arrow protruding from the center of his chest continuing the form. Sebastian's lifeless right hand in the air forms a triangular shape at one end of the line with the hands of Irene's maid, at balance with Sebastian's feet and left hand that touches the ground in the opposite corner. At the apex is Irene and Sebastian's faces in the foreground, turned away from each other with their positions juxtaposed, highlighting their symbolic relationship and them as the painting's prime focus. Irene's upturned face toward the source of light, graced with a gentle smile, furnishes her with a sense of hope and rescue. It stands in contrast to Sebastian's head, stricken with anguish as his expression is cast in shadow. The heads of the figures create a "pyramidal form," echoing the arrangement of trios prominent in the piece. [10]

Iconography

Irene's curved form faces away from the lone tree in the background, distantly resembling a crucifixion, counterbalancing Sebastian's arching back and posterior. The opposition of these figures is also highlighted by an arrow that protrudes from his leg. Sebastian rests upon the most vivid object in the piece: a bright red fabric adorned in gold, often used symbolically by Caravaggisti like Ter Brugghen to symbolize the Blood of Christ and martyrdom. The tree in the background contrasts the thick tree of the group, its slender and seemingly flimsy form highlighting the tragic ambiance. [10] The consistent use of groups of three, whether it be the three heads in a formation, the trio of the maid's hands and Sebastian's hand, the leaves of the distant forlorn tree in the background or simply the subject of three biblical figures is symbolic of the Holy Trinity.

Crucifixion with the Virgin and St John by Hendrick Ter Brugghen. Oil on canvas. 1625. The Metropolitan Museum of Art, New York City. Hendrick ter Brugghen The Crucifixion with the Virgin and Saint John.jpg
Crucifixion with the Virgin and St John by Hendrick Ter Brugghen. Oil on canvas. 1625. The Metropolitan Museum of Art, New York City.

Ter Brugghen subtly imbues the association of the figures in this piece through both disparity and similarity of their hands. Sebastian's left hand, free of bondage, lies limp and obscured from view, symbolic of his unattainable relief from pain and lack of freedom. Irene's left hand rests on his chest, above his heart and provides support in a benevolent embrace, forming their relationship in the composition as one who tends to the other in suffering. The triangular form in the top left corner represents the connection between the maid and Sebastian; as Stechow describes it, "…the lifeless flesh of Sebastian's right hand yields to the pressure of the rope while the left hand of Irene's servant reacts to the same pressure with lively resilience." [9] The servant's right hand is pulling on the tight ropes on Sebastian's wrist, attempting to undo them. She touches her forefinger and thumb together, the same gesture Irene uses with her right hand to pull an arrow from Sebastian's lower torso. Together, these two women parallel each other in hand gesture and action, both trying to remove a source of Sebastian's pain.

Interpretation

Had this painting been truly intended for an institution dedicated to healing the sick and afflicted with plague or hidden church, it is interesting to see how Ter Brugghen constructs this composition for its audience. Dramatic lighting cast from the upper left corner of the painting and subtle use of iconography such as the tree in the background, symbolic of a crucifixion, delicately suggests the presence of God, perhaps observing the rescue from above. Further stylistic choices made by Ter Brugghen—such as the juxtaposition of the maid's hands and Sebastian's or the pallor of Sebastian's skin compared to the lively tones of the maid's—introduce themes of hope, strength and endurance in the face of despair, as well as alleviation to the afflicted whether in the form of recovery or entrance into heaven. Combining these themes in such a way that is exhibited in Ter Brugghen's Saint Sebastian Tended by Saint Irene subtlety demonstrates clear consideration for its original intended destination: the plague afflicted, facing their impending mortality. [11] Victims seeking relief and comfort would look upon Ter Brugghen's painting, finding likeness in Sebastian's sickly pallor as he is alleviated from affliction and perhaps encounter respite or be invoked to religious worship.

Comparisons

Painted the same year, Ter Brugghen's Crucifixion with the Virgin and St. John is accepted to be very similar in stylistic features and perhaps intended for the same destination as Saint Sebastian Tended by Irene. [11] The archaic style of the Christ on the crucifix recalls old Netherland styles but remains in contrast to the more contemporary Mary and John, creating a piece where "Ter Brugghen rejects the ahistorical for the meta-historical." [12] A stronger connection is also made between the two paintings based on the similarities between the Crucifixion's Saint John and Sebastian in Saint Sebastian, believed to be the same model. [13]

Dirck van Baburen, another Utrecht Caravaggisti who once shared a studio with Ter Brugghen, painted his own rendition of Saint Irene tending to the shot Sebastian a decade earlier. [13] The two paintings share a striking similarity of Sebastian slumping down to the right corner of the canvas, mouth agape as his face is downcast, held right above the breast. Most likely, this painting had the most influence on Ter Brugghen envisioning the biblical scene.

Notes

  1. 1 2 3 Wieseman (n.d.)
  2. Slive, 22
  3. Slatkes & Franits (2007) , p. 18
  4. Seaman (2012) , pp. 59–60
  5. 1 2 Slatkes & Franits (2007) , p. 38
  6. Boeckl, p. 77
  7. Williamson, Mark A (2000). "The Martyrdom Paintings of Jusepe de Ribera: Catharsis and Transformation" (PhD dissertation). NY, USA: Binghamton University.[ permanent dead link ].
  8. Barker, 117
  9. 1 2 Stechow (1954) , p. 70
  10. 1 2 Stechow (1954) , p. 71
  11. 1 2 Slatkes & Franits (2007) , p. 39
  12. Seaman (2012) , p. 81
  13. 1 2 Virch (1958) , p. 226

Related Research Articles

<span class="mw-page-title-main">Saint Sebastian</span> 3rd-century Christian saint and martyr

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.

<span class="mw-page-title-main">Dirck van Baburen</span> Dutch painter (c.1595–1624)

Dirck Jaspersz. van Baburen was a Dutch painter and one of the Utrecht Caravaggisti.

<span class="mw-page-title-main">Caravaggisti</span> Artists who were stylistic followers of the late 16th-century Italian Baroque painter Caravaggio

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.

<span class="mw-page-title-main">Abraham Bloemaert</span> Dutch painter (1566–1651)

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.

<span class="mw-page-title-main">Utrecht Caravaggism</span> Art movement influenced by Caravaggio

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.

<span class="mw-page-title-main">Hendrick ter Brugghen</span> Dutch painter (1588–1629)

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.

<span class="mw-page-title-main">Dutch Golden Age painting</span> 17th-century form of Dutch painting

Dutch Golden Age painting is the painting of the Dutch Golden Age, a period in Dutch history roughly spanning the 17th century, during and after the later part of the Eighty Years' War (1568–1648) for Dutch independence.

<span class="mw-page-title-main">Joachim Wtewael</span> Dutch painter and draughtsman (1566–1638)

Joachim Anthoniszoon Wtewael was a Dutch Mannerist painter and draughtsman, as well as a highly successful flax merchant, and town councillor of Utrecht. Wtewael was one of the leading Dutch exponents of Northern Mannerism, and his distinctive and attractive style remained largely untouched by the naturalistic developments happening around him, "characterized by masterfully drawn, highly polished figures often set in capricious poses". Wtewael was trained in the style of late 16th-century Haarlem Mannerism and remained essentially faithful to it, despite painting well into the early period of Dutch Golden Age painting.

<span class="mw-page-title-main">Centraal Museum</span> Museum in Utrecht, Netherlands

The Centraal Museum is the main museum in Utrecht, Netherlands, founded in 1838. The museum has a wide-ranging collection, mainly of works produced locally. The collection of the paintings by the Northern Mannerist Joachim Wtewael is by a long way the largest anywhere in the world. Other highlights are many significant paintings by the Utrecht Caravaggisti, such as Gerard van Honthorst and Hendrick ter Brugghen. Both of them travelled to Rome in the early 17th century to study the works of the Italian master Caravaggio. In the previous generation, as well as Wtewael, Abraham Bloemaert and the portraitist Paulus Moreelse were the most significant Utrecht painters, with Jan van Scorel still earlier.

<span class="mw-page-title-main">Matthias Stom</span> 17th century Dutch or Flemish painter

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.

<i>Crucifixion with the Virgin and St John</i> C. 1625 painting by Hendrick ter Brugghen

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.

<span class="mw-page-title-main">Jan van Bijlert</span> Dutch painter (c.1597–1671)

Jan Hermansz van Bijlert was a Dutch Golden Age painter from Utrecht, one of the Utrecht Caravaggisti whose style was influenced by Caravaggio. He spent some four years in Italy and was one of the founders of the Bentvueghels circle of northern painters in Rome.

<i>The Denial of Saint Peter</i> (Hendrick ter Brugghen) Painting by Hendrick ter Brugghen

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.

<i>The Lute Player</i> (Hals) Painting by Frans Hals

The Lute Player is an oil-on-canvas painting from 1623 or 1624 now in the Louvre by the Haarlem painter Frans Hals, showing a smiling actor wearing a jester's costume and playing a lute.

<span class="mw-page-title-main">Merry company</span> Term in art history for a painting showing a small group of people enjoying themselves

Merry company is the term in art history for a painting, usually from the 17th century, showing a small group of people enjoying themselves, usually seated with drinks, and often music-making. These scenes are a very common type of genre painting of the Dutch Golden Age and Flemish Baroque; it is estimated that nearly two thirds of Dutch genre scenes show people drinking.

<span class="mw-page-title-main">Jan Janssens</span>

Jan Janssens was a Flemish Baroque painter and draftsman who is considered to be the most important of the so-called Ghent Caravaggisti. These Caravaggisti were part of an international movement of European artists who interpreted the work of Caravaggio and the followers of Caravaggio in a personal manner. Janssens altarpieces and other compositions offering very realistic representations of religious motifs adorn many churches in and around Ghent. He also worked on commissions for international patrons.

<i>Young Man with a Skull</i> Painting by Frans Hals

Young Man with a Skull is an oil on canvas painting by the Dutch Golden Age painter Frans Hals, created in 1626-1628, now in the National Gallery, in London. The painting was previously thought to be a depiction of Shakespeare's Hamlet holding the skull of Yorick, but is now considered to be a vanitas, a reminder of the precarious nature of life and the inevitability of death.

<i>St Mark</i> (Hals) Painting by Frans Hals

St. Mark is an oil-on-canvas painting by the Dutch Golden Age painter Frans Hals, painted in 1625. It was purchased by Russian philanthropist Alisher Usmanov from the art dealer Colnaghi, London in September 2013 for the Pushkin Museum and donated by him to that museum in November that year, where it still hangs.

<span class="mw-page-title-main">Saint Sebastian Tended by Saint Irene</span> Subject of many religious artworks

Saint Sebastian Tended by Saint Irene is an incident in the legends of Saint Sebastian and Saint Irene of Rome. 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, and was most popular until about the 1670s.

<i>The Incredulity of Saint Thomas</i> (Stom) Painting by Matthias Stom

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.

References

Further reading