The Allegory of Faith

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The Allegory of Faith
Johannes Vermeer, Allegory of the Catholic Faith, The Metropolitan Museum of Art.jpg
Artist Johannes Vermeer   Blue pencil.svg
Year1670s
Medium Oil on canvas
Dimensions114.3 cm (45.0 in) × 88.9 cm (35.0 in)
Location Metropolitan Museum of Art
Owner Michael Friedsam   Blue pencil.svg
Identifiers RKDimages ID: 238478
The Met object ID: 437877
Website www.metmuseum.org/toah/works-of-art/32.100.18/

The Allegory of Faith, also known as Allegory of the Catholic Faith, is a painting created by Dutch artist Johannes Vermeer in about 1670–72. The painting is currently located at the Metropolitan Museum of Art in New York, and has been since 1931. [1]

Johannes Vermeer 17th-century Dutch painter

Johannes Vermeer was a Dutch Baroque Period painter who specialized in domestic interior scenes of middle-class life. He was a moderately successful provincial genre painter in his lifetime but evidently was not wealthy, leaving his wife and children in debt at his death, perhaps because he produced relatively few paintings.

Metropolitan Museum of Art Art museum in New York City, New York

The Metropolitan Museum of Art of New York City, colloquially "the Met", is the largest art museum in the United States. With 7.06 million visitors to its three locations in 2016, it was the third most visited art museum in the world, and the fifth most visited museum of any kind. Its permanent collection contains over two million works, divided among seventeen curatorial departments. The main building, on the eastern edge of Central Park along Museum Mile in Manhattan 's Upper East Side is by area one of the world's largest art galleries. A much smaller second location, The Cloisters at Fort Tryon Park in Upper Manhattan, contains an extensive collection of art, architecture, and artifacts from Medieval Europe. On March 18, 2016, the museum opened the Met Breuer museum at Madison Avenue on the Upper East Side; it extends the museum's modern and contemporary art program.

Contents

This and Art of Painting are his only works that fall under history painting in the contemporary hierarchy of genres, though they still have his typical composition of one or two figures in a domestic interior. (The Art of Painting is Vermeer's only other allegory, painted earlier than Allegory of Faith.) Both share several features: the perspective is almost the same, and at the left of each painting is a multicolor tapestry pulled to the left to disclose the scene. The Art of Painting also uses symbolism from Cesare Ripa (of Clio, muse of history). Vermeer's Love Letter uses the same or a similar gilt panel. [2] The Allegory and The Art of Painting differ markedly in style and purpose from Vermeer's other works. Both allegorical paintings show complex meaning, but Allegory of Faith "reveals that the artist's usual focus on naturalistic effects was a stylistic option, to be set aside when the subject called for another approach". [1] The Art of Painting still reads as a naturalistic depiction of an artist and his model, and the pose of the model is simple, whereas the pose of the figure in The Allegory of Faith is Baroquely dramatic.

History painting genre in painting defined by historical matter

History painting is a genre in painting defined by its subject matter rather than artistic style. History paintings usually depict a moment in a narrative story, rather than a specific and static subject, as in a portrait. The term is derived from the wider senses of the word historia in Latin and Italian, meaning "story" or "narrative", and essentially means "story painting". Most history paintings are not of scenes from history, especially paintings from before about 1850.

Hierarchy of genres

A hierarchy of genres is any formalization which ranks different genres in an art form in terms of their prestige and cultural value.

Tapestry form of textile art, traditionally woven on a vertical loom

Tapestry is a form of textile art, traditionally woven by hand on a loom. Tapestry is weft-faced weaving, in which all the warp threads are hidden in the completed work, unlike cloth weaving where both the warp and the weft threads may be visible. In tapestry weaving, weft yarns are typically discontinuous; the artisan interlaces each coloured weft back and forth in its own small pattern area. It is a plain weft-faced weave having weft threads of different colours worked over portions of the warp to form the design.

Description

The painting depicts a woman in a fine white and blue satin dress with gold trimmings. She sits on a platform a step higher than the black and white marble floor, her right foot on a terrestrial globe and her right hand on her heart as she looks up, adoringly, at a glass sphere hung from the ceiling by a blue ribbon. Her left arm rests on the edge of a table which holds a golden chalice, a large book, and a dark-wood crucifix. Behind the crucifix is a gilt-leather panel screen. [2] Beneath the book is a long piece of cloth, possibly a priest's stole. [1] Resting on top of the book is a crown of thorns. All of these items are on the platform, which is covered by a green and yellow rug, the edge of which is on the floor. At the bottom of the picture, nearer the viewer, is an apple, and nearer still a snake which has been squashed by a cornerstone. On the dim, far wall behind the woman, a large painting of Christ's crucifixion is hung on the wall behind the woman. To the viewer's left is a multicolored tapestry, pulled back at the bottom and seemingly the closest thing in the painting to the viewer. [2] A chair with a blue cloth on it is immediately beneath and behind the tapestry and to the left of the snake and cornerstone.

Satin Smooth, lustrous fabric, usually of silk or synthetic fiber, woven with a long-float satin binding in warp or weft

Satin is a weave that typically has a glossy surface and a dull back, one of three fundamental types of textile weaves along with plain weave and twill. The satin weave is characterized by four or more fill or weft yarns floating over a warp yarn, four warp yarns floating over a single weft yarn. Floats are missed interfacings, for example where the warp yarn lies on top of the weft in a warp-faced satin. These floats explain the high luster and even sheen, as unlike in other weaves, the light reflecting is not scattered as much by the fibres. Satin is usually a warp-faced weaving technique in which warp yarns are "floated" over weft yarns, although there are also weft-faced satins. If a fabric is formed with a satin weave using filament fibres such as silk, polyester or nylon, the corresponding fabric is termed a satin, although some definitions insist that the fabric be made from silk. If the yarns used are short-staple yarns such as cotton, the fabric formed is considered a sateen.

Crucifix cross with an image or artwork of Jesus on it

A crucifix is an image of Jesus on the cross, as distinct from a bare cross. The representation of Jesus himself on the cross is referred to in English as the corpus.

Stole (vestment) long narrow cloth band worn around the neck and falling from the shoulders as part of ecclesiastical dress

The stole is a liturgical vestment of various Christian denominations. It consists of a band of colored cloth, formerly usually of silk, about seven and a half to nine feet long and three to four inches wide, whose ends may be straight or may broaden out. The center of the stole is worn around the back of the neck and the two ends hang down parallel to each other in front, either attached to each other or hanging loose. The stole is almost always decorated in some way, usually with a cross or some other significant religious design. It is often decorated with contrasting galloons and fringe is usually applied to the ends of the stole following Numbers 15:38-39. A piece of white linen or lace may be stitched onto the back of the collar as a sweat guard, which can be replaced more cheaply than the stole itself.

Iconography

Vermeer's Art of Painting Jan Vermeer - The Art of Painting - Google Art Project.jpg
Vermeer's Art of Painting

From Cesare Ripa's Iconologia

Vermeer's iconography in the painting is largely taken from Cesare Ripa's Iconologia, an emblem book (a collection of allegorical illustrations with accompanying morals or poems on a moral theme) which had been translated into Dutch in 1644 by D. P. Pers. The artist used various symbols that Ripa described and illustrated in his book, along with symbols taken from other books and traditions. Two of the four allegorical figures of Faith ("Fede. Geloof" and "Fede Catholica. Catholijck of algemeen Geloof") given in Ripa's book provide many of the symbols in the painting, including the color of the woman's clothing, her hand gesture, and the presence of the crushed snake and the apple. [2]

Iconography Branch of art history

Iconography, as a branch of art history, studies the identification, description, and the interpretation of the content of images: the subjects depicted, the particular compositions and details used to do so, and other elements that are distinct from artistic style. The word iconography comes from the Greek εἰκών ("image") and γράφειν.

Cesare Ripa Italian art historian

Cesare Ripa was an Italian iconographer who worked for Cardinal Anton Maria Salviati as a cook and butler.

Emblem book book collecting emblems (allegorical illustrations) with accompanying explanatory text

An emblem book is a book collecting emblems with accompanying explanatory text, typically morals or poems. This category of books was popular in Europe during the 16th and 17th centuries.

In his book, Ripa states that Faith is the most important of the virtues. One image in the book shows her as a woman, dressed in white (signifying light and purity) and blue (which relates to heaven, as Ripa states in another text). Faith's hand on her breast symbolizes that the virtue rests in her heart. Christ is represented in the cornerstone crushing the snake (a symbol of the Devil), and the apple (the fruit Eve gave to Adam) represents original sin, [2] which in Christian doctrine required the sacrifice of the Saviour. [1] Ripa describes Faith as "having the world under her feet", and Vermeer used the symbol quite literally, showing a globe of the earth under the woman's right foot. (The globe, with its distinctive cartouche (decorative label) has been identified as one made by Hendrick Hondius). [2]

Original sin

Original sin, also called ancestral sin, is a Christian belief in the state of sin in which humanity has existed since the fall of man, stemming from Adam and Eve's rebellion in Eden, namely the sin of disobedience in consuming the forbidden fruit from the tree of the knowledge of good and evil. This condition has been characterized in many ways, ranging from something as insignificant as a slight deficiency, or a tendency toward sin yet without collective guilt, referred to as a "sin nature", to something as drastic as total depravity or automatic guilt of all humans through collective guilt.

Jesus Central figure of Christianity

Jesus, also referred to as Jesus of Nazareth and Jesus Christ, was a first-century Jewish preacher and religious leader. He is the central figure of Christianity and is widely described as the most influential person in history. Most Christians believe he is the incarnation of God the Son and the awaited Messiah (Christ) prophesied in the Old Testament.

Cartouche (design) frame for a painted or engraved design

A cartouche is an oval or oblong design with a slightly convex surface, typically edged with ornamental scrollwork. It is used to hold a painted or low relief design.

From other sources

The crucifix, painting of the Crucifixion and the glass orb are not mentioned by Ripa, and Vermeer changed some of the iconography that Ripa gave: Instead of Ripa's suggestion that Faith hold the chalice and rest her hand on a book, Vermeer put them on the table next to her. According to Arthur Wheelock, a University of Maryland academic and curator of a Vermeer exhibit at the National Gallery of Art in Washington, this is "an assemblage that gives the image a Eucharistic character not found in the text." By putting the golden chalice against the dark background of the painting's frame and the dark crucifix against the gilt-leather backdrop, the elements are given a greater prominence in the painting. Wheelock, citing his fellow academic at the University of Maryland, Quint Gregory, believes the slight overlapping of the chalice and the gold backdrop of the crucifix "may symbolically suggest the essential role of the Eucharist in bridging the physical and spiritual realms", a very Catholic idea. [2] Selena Cant calls the fact that the book, chalice and crucifix together represent the Catholic Mass. [3]

National Gallery of Art national art museum in Washington, D.C.

The National Gallery of Art, and its attached Sculpture Garden, is a national art museum in Washington, D.C., located on the National Mall, between 3rd and 9th Streets, at Constitution Avenue NW. Open to the public and free of charge, the museum was privately established in 1937 for the American people by a joint resolution of the United States Congress. Andrew W. Mellon donated a substantial art collection and funds for construction. The core collection includes major works of art donated by Paul Mellon, Ailsa Mellon Bruce, Lessing J. Rosenwald, Samuel Henry Kress, Rush Harrison Kress, Peter Arrell Browne Widener, Joseph E. Widener, and Chester Dale. The Gallery's collection of paintings, drawings, prints, photographs, sculpture, medals, and decorative arts traces the development of Western Art from the Middle Ages to the present, including the only painting by Leonardo da Vinci in the Americas and the largest mobile created by Alexander Calder.

The pose of the woman (hand on heart and eyes raised) is similar to Ripa's image of Theology. The pose was uncommon in Dutch art, but Vermeer was considered an expert in Italian painting, in which the image was often used (especially those of Guido Reni [1575–1642], whose works were then owned in Holland). [2] Wheelock believes the large book, which has a metal clasp, is a Bible, but the Metropolitan Museum of Art states on its website that the volume may be the Catholic Missale Romanum. [1]

The painting's iconography is not only Catholic, but some believe it is strongly influenced by Jesuit ideas. Departing from Ripa's allusion to the story of Abraham and Isaac (an Old Testament story said to prefigure the faithful sacrifice of Christ on the Cross), Vermeer instead uses an image of the Crucifixion itself — an image dear to the Jesuits. Vermeer used Crucifixion, a painting from about 1620 by Jacob Jordaens (1593–1678). The painter may have owned a copy of the painting. [2] (This may be "the large painting representing Christ on the Cross" described in an inventory of his household at his death. Two other items in the inventory may be in this painting: the "gold-tooled leather on the wall" of his home's kitchen, and an "ebony wood crucifix"). [3]

Another Jesuit influence in the painting is said to be the glass orb on which the woman sets her eyes. According to Eddy De Johgh, Vermeer appears to have taken it from a 1636 emblem book by the Jesuit Willem Hesius, Emblemata sacra de fide, spe, charitate. In the emblem, "Capit Quod Non Capit", a winged boy, a symbol of the soul, is shown holding a sphere reflecting a nearby cross and the sun. In a poem accompanying the emblem, Hesius states that the sphere's ability to reflect the world is similar to the mind's ability to believe in God. [4] Selena Cant has written that the sphere is "symbol of the human mind and its capacity both to reflect and to contain infinity." [3]

The woman's pearl necklace probably relates to pearls as ancient symbols of virginity, according to Cant. There is no source for the light on her dress, perhaps indicating that she is lit by an inner illumination [3] — a strong indication to the viewer that she is not to be considered an individual, but a symbol, according to Walter Liedtke. [5]

Reception

Many art historians have considered the painting one of Vermeer's less successful works. Cant, for instance, calls it "harder, more brittle, less convincing. Faith herself appears uncomfortable: finely dressed, she appears too worldly to be a spiritual symbol, too solid to appear transported, the intimacy too forced and her expression too artificial." [3]

According to Wheelock, "[T]he iconographic demands of this subject strained the credibility of his realistic approach. While essential for the painting's symbolic content, the ecstatic pose of the woman and the crushed snake seem incongruous within this Dutch setting." [2] Walter Liedtke objected to Wheelock's point by asserting that the artist took a very realistic approach primarily in depicting the terrestrial globe and reflections in the glass sphere. Instead, according to Liedtke, the painting is best compared to contemporary Dutch paintings illustrating abstract concepts, including Adriaen Hanneman's Allegory of the Peace (1664; still in situ at the Eerste Kamer in the Binnenhof), a histrionic picture showing how reticent Vermeer was in this work; and Karel Dujardin's Allegory of the Immortal Fame of Art Vanquishing Time and Envy (1675; Historisches Museum, Bamberg); Gabriel Metsu's The Triumph of Justice (late 1650s; Mauritshuis, The Hague); Adriaen van de Velde's The Annunciation (1667; Rijksmuseum, Amsterdam)as well as works by Van Honthorst and early works of De Lairesse. [5]

Provenance

Vermeer's imaginative use of symbolism in the painting indicates to Wheelock that the painter was not given specific instructions on the allegory but chose the various items himself. The original owner is unknown but may have been a Catholic in Delft, possibly the Jesuits in the city. [2] The Metropolitan Museum of Art website states, "This late work was surely commissioned, probably by a patron who was learned as well as devout." [1]

The painting was one of those apparently not among the 21 works by the artist collection of Vermeer's main patron, Pieter Claesz van Ruijven (1624–1674), and auctioned off in the Dissius sale of 1696. Its first known owner was Herman Stoffelsz van Swoll (1632–1698), a postmaster and a Protestant. That Swoll was familiar with collecting art is indicated by the fact that the best man at his wedding in 1656 was a famous collector, Gerrit Reynst. The year after Swoll's death, in 1699, the painting was auctioned off in Amsterdam along with other works in Swoll's collection (which included Italian works). The sale catalogue described the work as "A sitting Woman with deep meanings, depicting the New Testament", and also stated, "powerfully and glowingly painted". After spending time in an unknown collection, the painting (described as "depicting the New Testament") was auctioned off in 1718, again in Amsterdam. It was auctioned again in 1735 (described as "artfully and minutely painted"), and in the Ietswaart sale of 1749 (described as "as good as Eglon van der Neer"). The mixed fortunes of Vermeer's reputation in the 18th century can be seen in the prices paid for the painting at these various auctions: f 400 in 1699; f500 in 1718; f53 in 1735; f70 in 1749). [2]

By the early 19th century the painting apparently had found its way to Austria, where it was depicted in the background of Portrait of a Cartographer and His Wife by Ferdinand Georg Waldmüller in 1824 (now in Westfälisches Landesmuseum, Münster). Atlases depicted in this painting contain maps primarily of Vorarlberg and Tirol at the western end of Austria, so perhaps the painting was in that area, according to Wheelock. [2] At the end of the century, the painting (at that time mistakenly attributed to Eglon van der Neer) was part of the collection of Ilya Ostroukhov (and later Dmitry Shchukin) in Moscow, making it the fourth Vermeer owned by Russians at that time. [6] In 1899 it was put up for sale by a dealer, Wächtler, in Berlin. That year Abraham Bredius bought it for about DM 700. A Dutch newspaper at the time praised Bredius for the purchase: "With this acquisition of the new Delft Vermeer, the New Testament, as an Eglon van der Neer, Dr. Bredius has once again found a bargain with his perspicacious eye." Bredius then loaned the work to the Mauritshuis, where it remained for the next 24 years, until 1923 when Bredius gave it to the Museum Boijmans Van Beuningen in Rotterdam for a long-term loan. [2]

Bredius disliked the work, calling it (in 1907) "a large but unpleasant Vermeer". In 1928, he sold it through the dealer Kleinberger to Michael Friedsam in New York, [2] who bequeathed it in 1931 as part of the Friedsam Collection to the Metropolitan Museum of Art, where it has remained. [1]

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References

  1. 1 2 3 4 5 6 7 "Vermeer's Masterpiece The Milkmaid/Allegory of the Catholic Faith, about 1670–72". Metropolitan Museum of Art web site. Retrieved 20 September 2009.
  2. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 Arthur K. Wheelock Jr., editor, Johannes Vermeer, catalogue of an exhibition of the same name organized by the National Gallery of Art, Washington, and the Royal Cabinet of Paintings Mauritshuis, The Hague; pp 190–195, New Haven: Yale University Press, 1995
  3. 1 2 3 4 5 Cant, Serena (2009). Vermeer and His World 1632–1675. Quercus Publishing Plc. ISBN   978-1-84866-001-4.
  4. Arthur K. Wheelock Jr., editor, Johannes Vermeer, catalogue of an exhibition of the same name organized by the National Gallery of Art, Washington, and the Royal Cabinet of Paintings Mauritshuis, p 192, citing Eddy De Jongh, "Pearls of Virtue and Pearls of Vice", Simiolus 8: 69–97, 1975/1976, The Hague; pp 190–195, New Haven: Yale University Press, 1995
  5. 1 2 Liedtke, Walter A. (2001). Vermeer and the Delft School. Metropolitan Museum of Art. pp. 399–402. ISBN   9780870999734.
  6. http://www.radiorus.ru/brand/episode/id/57275/episode_id/1331851/