ART HISTORY ESSAY (no reference)
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The Baroque was as used as a derogatory term meaning ornate, extravagant, grandiose, but since has been used in a positive way – it accepts the dramatic exploration of light ( chiaroscuro : extreme light and dark), space, composition and human emotion Humans stayed at the center of 17th and 18th century art; artists created a new sense of artistic space – they made perspective move and take on a dynamic new relationship with the viewer Europe became more divided; the dream of uniting Europe as a single Christian power gave way to the realities of fragmented and separate secular governments Catholic Counter-Reformation was still a prominent part of Christian lives; the belief that imagery was very important in making a connection between God and the believer Scientific boundaries were being crossed and new horizons discovered: Galileo drew a perspective pen and ink drawing of the moon as seen through a telescope in 1610
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Because of earlier architectural success, Maderno was named architect of Saint Peter's Basilica in 1605 by Pope Paul V, where he completed the nave and constructed the great façade. Maderno began his work on the unfinished façade of St. Peter’s in 1606 as well as the nave extension. The façade is often cited as the least satisfactory part of the design of St. Peter's. The reasons for this, are that it was not given enough consideration by the Pope and committee because of the desire to get the building completed quickly, coupled with the fact that Maderno was hesitant to deviate from the pattern set by Michelangelo at the other end of the building. Some scholars think the façade as being too broad for its height, too cramped in its details, and too heavy in the attic story. The breadth is caused by modifying the plan to have towers on either side. These towers were never executed above the line of the facade because it was discovered that the ground was not sufficiently stable to bear the weight. One effect of the façade and lengthened nave is to screen the view of the dome, so that the building, from the front, has no vertical feature, except from a distance.
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In this plan, we can see that Maderno has a different idea for the church, rejecting the central plan that was part of Bramante and Michelangelo’s plans. 17th century clergy rejected the central plan as it reminded them of pagan temples such as the Pantheon. Three nave bays were added to elongate the church as well as separate the laity from the clergy in a more symbolic way. Unfortunately, this longer nave makes Michelangelo’s dome almost disappear from close up.
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Bernini designed the wings of the colonnade (a covered walkway supported by columns) to converge toward the viewer, making the front of the church appear closer to the approaching individual. It is often referred to during the Catholic Counter-Reformation as the welcoming arms of the church. The piazza itself contained a couple of structures that Bernini had to incorporate: the obelisk and a fountain designed by Maderno, so instead of a square or circle, the piazza is an oval.
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Bernini was 22 years old when he began this papal commission (Pope Urban VIII, Maffeo Barberini). Bronze was pilfered from the Pantheon and the Barberini family symbols (bees, sun, and laurel) are decorative elements over the columns. This structure sits over the high altar which sits over the tomb of St. Peter.
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Some photos from St. Peter’s. Top left moving clockwise: The front of the church looking up towards the balcony the Pope comes out to greet people in St. Peter’s piazza. This photo is to give you a sense of scale of the church. It is truly enormous! Looking up into an aisle dome. Looking up into Michelangelo’s dome. A close up photo of the top of the baldacchino.
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Bernini depicts movement in a way not previously attempted in stone. The biblical youth is taut and poised to rocket his projectile. The famous Davids sculpted by Bernini's Florentine predecessors had portrayed the static moment before and after the event. Michelangelo portrayed David prior to his battle with Goliath, to intimate the psychological fortitude necessary for attempting such a gargantuan task. The contemplative intensity of Michelangelo's "David" or the haughty effeteness of Donatello's and Verrocchio's Davids are all, nonetheless, portraying moments of stasis. The twisted torso, furrowed forehead, and granite grimace of Bernini's David epitomize Baroque fixation with dynamic movement and emotion over High Renaissance stasis and classical severity. Michelangelo expressed David's psychological fortitude, preparing for battle; Bernini captures the moment when he becomes a hero.
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Differing views of Bernini’s David .
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Detailed views
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This sculpture is inspired by a tale from book I of Ovid's Metamorphosis, which recounts how one day Apollo (God of Light and Poetry) teased an arrow-wielding Cupid, calling him too young a boy to be fit to handle such dangerous weapons. Out of spite, Cupid then pricked him with one of his amour-inducing arrows, causing the god to fall madly in love with the passing-by river nymph Daphne. However, Daphne was devoted to the goddess Diana, and had resolved never to marry and to remain a virgin for her entire life. When Apollo pursued her, driven by his lust, she ran away in panic, calling to her father the river God to help her. He heeded her prayer by transforming her into a laurel tree. Apollo declared that if she would never be his wife, she would at least be his tree, and it is for this reason that he imbued the tree with eternal youth and adopted the crown of laurel leaves, which subsequently became the symbol of Olympic victories and Roman emperors. Cardinal Scipione Borghese commissioned Apollo and Daphne from Bernini in 1622 to replace the Hades and Persephone that he had given to Cardinal Ludovisi. Although it has since been moved into the center of the room, originally the sculpture was located near the wall, such that the viewer would first approach it from behind. In order to instill the pagan-inspired artwork with a proper Christian morality, the base was engraved with a Latin couplet composed by Cardinal Maffeo Barberini (the soon-to-be Pope Urban VIII), reading: "Those who love to pursue fleeing forms of pleasure, In the end find only leaves and bitter berries in their hands."
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Details of Apollo and Daphne from the Borghese Gallery in Rome. Bernini was a master of carving in marble. If you look at the upper left photo, you can see how the light of the gallery comes through the marble itself! Bernini was able transform a material that is solid into something ethereal and able to transform light. Students ask me all the time about who my favorite artists are and Bernini is definitely one of them. His work is just spectacular.
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This is not in your textbook, but I wanted to further demonstrate Bernini’s genius as a sculptor. In Greek mythology, Persephone (also known as Proserpina) was the daughter of Zeus and Demeter (goddess of agriculture) and was queen of the Underworld. One day while the young maiden was picking flowers, Hades, god of the underworld, kidnapped Persephone and carried her back to the underworld to be his wife. Demeter begged Zeus to command the release of her daughter, and Persephone was told that she would be released from the underworld, as long as she didn't consume any food while she was there. But when she thought no one was looking, Persephone went into the garden and ate six pomegranate seeds. She was thus doomed to spend six months of the year with Hades, while for the other six months she could return to Earth to see her mother. The myth holds that the months Persephone spends in the underworld leave the earth cold, dark, and wintry, but when she returns, spring and summer accompany her. Cardinal Scipione Borghese commissioned Hades and Persephone from the 23-year-old Bernini in 1621, giving it to Cardinal Ludovisi in 1622. In 1908, the Italian state purchased the work and relocated it to the Galleria Borghese. Bernini chooses to depict the most dramatic, "pregnant" moment in the story; the scene is filled with heart-rending emotion. Bernini is famous for portraying the most poignant moment in a story and for communicating that event in the most dramatic way possible, by means of exuberant movement, emotive facial expressions, and feats of technical mastery. In Hades and Persephone the figures twist and strain in opposing directions, testifying to a Mannerist influence; their tense struggle is imbued with an explosive dynamism.
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Details
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This is a man who turns stone into almost literal flesh. Just amazing.
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Bernini designed the entire chapel, a subsidiary space along the side of the church, for the Cornaro family. The Cornaro family promotes itself discreetly in this chapel. They are represented visually, but are placed on the sides of the chapel, witnessing the event from balconies. As in an opera house, the Cornaro have a privileged position in respect to the viewer, in their private reserve, closer to the saint. The viewer, however, has a better view from the front. They attach their name to the chapel, but St. Theresa is the focus. It is a private chapel in the sense that no one could say mass on the altar beneath the statue (in 17th century and probably through the 19th) without permission from the family, but the only thing that divides the viewer from the image is the altar rail. The spectacle functions both as a demonstration of mysticism and as a piece of family pride.
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The artist portrays the story of Theresa of Avila, one of the great saints of the Counter-Reformation who described how an angel pierced her heart with a flaming golden arrow: “The pain was so great that I screamed aloud; but at the same time I felt such infinite sweetness that I wished the pain to last forever. It was not physical but psychic pain, although it affected the body as well to some degree. It was the sweetest caressing of the soul by God.” Bernini makes this story come alive capturing the sensual and sensationalism of the saint’s story.
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This architect is quite the opposite from Bernini in that he disregards the classical tradition we see in St. Peter’s colonnade and piazza; in fact, Borromini was Bernini’s greatest rival in architecture. This was his first major project. The surfaces move in and out, they look elastic. This church established his local and international fame and was said that nothing similar was built like this church in all of Europe.
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The plan looks like a pinched oval, nothing like the traditional cross designs of most churches. The plan is like a cross between a Greek cross (central plan) and an oval. The walls undulate and columns project out into the space.
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An oval dome seems to float above the heads of parishioners below. It is a pristine looking church. It is small and incredibly intimate - my favorite church in Rome. Please watch this video for more information: https://www.khanacademy.org/humanities/monarchy-enlightenment/baroque-art1/baroque-italy/v/francesco-borromini-san-carlo-1638-1646
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Details, top left clockwise: another view into the dome the altar sculptural detail - very much related to the kinds of sculptural detail of ancient Roman architecture a view of the outside of the dome from the church’s courtyard
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Carracci was from Bologna and studied and emulated the Renaissance masters carefully. He creates an ideal landscape for this story by pictorially representing nature ordered by divine law and human reason. What’s more important here? Story or landscape? Where does this idea originate in Italy during the Renaissance? Roots for this kind of painting are Venetian Renaissance painting. Clear and clean and peaceful, the figures are a part of their landscape rather than separate and apart. This is one style of painting that was popular in Italy at this time.
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Caravaggio was the most famous of Italian Baroque artists during his lifetime – after his death, he was largely forgotten until the 20th century. He had a disdain for classical masters and was often referred to as the Antichrist of painting by some. Not only is his work realistic, but naturalistic as well especially in his dramatic use of chiaroscuro called tenebrism . Trained in Milan under a master who had himself trained under Titian, Caravaggio moved to Rome in his early 20s. Huge new churches and palazzi were being built in Rome in the decades of the late 16th and early 17th Centuries, and paintings were needed to fill them. The Counter-Reformation Church searched for authentic religious art with which to counter the threat of Protestantism, and for this task the artificial conventions of Mannerism, which had ruled art for almost a century, no longer seemed adequate. Caravaggio's novelty was a radical naturalism, which combined close physical observation with a dramatic, even theatrical, use of tenebrism , the shift from light to dark with little intermediate value. He burst upon the Rome art scene in 1600 with the success of his first public commissions. Thereafter he never lacked for commissions or patrons, yet he handled his success atrociously. An early published notice on him, dating from 1604 and describing his lifestyle three years previously, tells how "after a fortnight's work he will swagger about for a month or two with a sword at his side and a servant following him, from one ball-court to the next, ever ready to engage in a fight or an argument, so that it is most awkward to get along with him." In 1606 he killed a young man in a brawl and fled from Rome with a price on his head. In Malta in 1608 he was involved in another brawl, and yet another in Naples in 1609, possibly a deliberate attempt on his life by unidentified enemies. By the next year, after a relatively brief career, he was dead. This painting was done for a private family chapel. It is interesting because Christ is not the center of our attention, Matthew is. Matthew is the figure who is pointing at himself with the black hat. Caravaggio uses lighting to direct our attention to him as well as the sword at the side of the figure whose back is turned towards us. Jesus and St. Peter are on the right hand side of the painting, entering into the room. Look closely at Jesus’s hand: it is a direct copy of the hand of God in Michelangelo’s Creation of Adam . Matthew looks directly at Christ seemingly to ask, “Who? Me?” Matthew was named Levi at that point and was a tax collector. The other figures at the table are his colleagues and they are counting the money they have collected. They are all dressed in 17th century clothing, which is different from the Roman robes Jesus and Peter wear. Why would Caravaggio make that distinction? What purpose does that serve the viewer of the artwork?
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In 1600, soon after he had completed the first two canvases for the Contarelli Chapel, Caravaggio signed a contract to paint two pictures for the Cerasi Chapel in Santa Maria del Popolo. The church has a special interest because of the works it contains by four of the finest artists ever to work in Rome: Raphael, Carracci, Caravaggio and Bernini. It is probable that by the time Caravaggio began to paint for one of its chapels, The Assumption by Annibale Carracci was in place above the altar. Caravaggio's depictions of key events in the lives of the founders of the Roman See have little in common with the brilliant colors and stylized attitudes of Annibale, and Caravaggio seems by far the more modern artist. Of the two pictures in the chapel the more remarkable is the representation of the moment of St. Paul's conversion. According to the Acts of the Apostles, on the way to Damascus Saul the Pharisee (soon to be Paul the Apostle) fell to the ground when he heard the voice of Christ saying to him, “Saul, Saul, why do you persecute me?” and temporarily lost his sight. It was reasonable to assume that Saul had fallen from a horse. Caravaggio is close to the Bible. The horse is there and, to hold him, a groom, but the drama is internalized within the mind of Saul. He lies on the ground stunned, his eyes closed as if dazzled by the brightness of God's light that streams down the white part of the skewbald horse, but that the light is heavenly is clear only to the believer, for Saul has no halo. In the spirit of Luke, who was at the time considered the author of Acts, Caravaggio makes religious experience look natural.
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In this work Caravaggio uses a below center vanishing point. We are placed below the scene and we watch the awkward attempt to remove the body of Christ for burial. It captures a moment in the story – not a posed kind of picture. He uses ordinary people in ordinary clothing: that decreases the psychological distance between the special space of the painting and the private space of the individual viewer.
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This is a most gruesome look of the demise of Goliath (and my favorite Caravaggio work). It is far removed from the idealism we saw in Donatello’s and Michelangelo’s Davids. David is portrayed as a young, but not weak boy by the proof of the great giant’s head. Caravaggio painted his self-portrait in the head of Goliath. It was one of the last paintings he completed before his death.
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Gentileschi was a daughter of a painter named Orazio Gentileschi. She came into painting naturally and her subjects often depict women in dangerous situations. Here she painted the Old Testament story of Judith beheading an Assyrian general in order to save her people. It is very dramatic as she is in the action of cutting off Holofernes’s head. Please read more here: https://www.khanacademy.org/humanities/monarchy-enlightenment/baroque-art1/baroque-italy/a/gentileschi-judith-slaying-holofernes
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Gentileschi’s work is on the left, Caravaggio’s work is on the right. Note the similarities and differences. Which one looks more real?
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Seems like this company needs an art historian on its staff! What an odd choice for an image on a jar of pasta sauce. The sauce looks like the same color as the blood in Caravaggio’s painting - ha!
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This is the image for SmartHistory HW #6.
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Fra Andrea Pozzo created the ceiling fresco for Sant’ Ignazio Church in Rome: gives the illusion that the church’s architecture continues up into the space of the heavens. The painter transforms an image of infinite space into a personal vision for the viewer. Saint Ignatius was a hero of the Catholic Counter-Reformation who devised a technique of meditation based on visualizing mental pictures of Gospel scenes that ultimately place the individual in the scene with Christ.
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The Baroque in Spain: Spanish empire declines in the 17th century; Thirty Years War, economic strain, tax increases, revolts and civil war plague Spain; however both Philip III and Philip IV were great art patrons; scenes of death and martyrdom were popular to gain believers devotion and piety A martyr who is bearing his torture with fear of death and desperation, Bartholomew was a apostle and preacher who was flayed and murdered by an Armenian king’s brother (Bartholomew converted the king to Christianity). There is no idealization. It is raw with complicated emotion. Ribera was active in Naples, Italy and a follower of Caravaggio. The Italians called him “Lo Spagnoletto” which means the Little Spaniard.
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Zurbarán painted mostly saints and religious subjects. This particular painting was done for the Mercedarian monastery to represent self-sacrifice. The small note displays the saint’s name and the small shield represents the Crusade he was part of. Serapion was a 13th century martyr; he was beaten, tortured and his head was partially severed. The artist depicts a man who sacrificed himself for the greater good and handles it in a very gentle way (not gory).
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Second of the great triumvirate of Spanish painters (El Greco being the first, Francisco Goya [18th-19th century artist] is the third), Velázquez came from a minor noble family. He worked as an apprentice to a Mannerist painter who later became is father-in-law. The artist was inspired by Flemish and Italian realism (like that of Caravaggio). He was 20-years-old when he worked on this piece. There is an incredible sense of light and shadow and direct observation of nature. This kind of work will become known as genre painting for its depiction of everyday life.
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Velázquez became the most popular painter in the royal court of Philip IV. In this portrait, the artist does several things to make the monarch more attractive. As Philip was from the Austrian Hapsburg family, they were known for large lower jaws and terrific underbites, not an attractive trait. The artist uses subtle shading on the jawline and focuses our attention on the intricate silver embroidery of his clothing.
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As a court painter of Spain, he is most interested in painting genre scenes and still life than religious scenes. This is seen in this work of the child princess being attended by her maids. It is not only a group portrait, but is a genre scene and a self-portrait as well. Like the Dutch artist, Jan Vermeer (in chapter 20), he is interested in light and how it moves and its effects on form and color – for Velazquez, light creates the visible world. Please watch this video: https://www.khanacademy.org/humanities/monarchy-enlightenment/baroque-art1/spain/v/vel-zquez-las-meninas-c-1656
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‹#› Italy and Spain 1600-1700
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Figure 19-3 CARLO MADERNO, facade of Saint Peter’s, Vatican City, Rome, Italy, 1606–1612.
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Façade : Usually the front of a building; also, the other sides when they are emphasized architecturally.
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CARLO MADERNO, plan of Saint Peter’s, Vatican City, Rome, Italy, with adjoining piazza designed by GIANLORENZO BERNINI.
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Figure 19-4 Aerial view of Saint Peter’s, Vatican City, Rome, Italy. Piazza designed by GIANLORENZO BERNINI, 1656–1667.
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‹#› Figure 19-5 GIANLORENZO BERNINI, baldacchino, Saint Peter’s, Vatican City, Rome, Italy, 1624–1633. Gilded bronze, approx. 100’ high.
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Baldacchino : A canopy on columns, frequently built over an altar.
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Figure 19-6 GIANLORENZO BERNINI, David, 1623. Marble, approx. 5’ 7” high. Galleria Borghese, Rome.
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Figure 19-6A GIANLORENZO BERNINI, Apollo and Daphne, 1623-1624. Marble. Galleria Borghese, Rome.
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GIANLORENZO BERNINI, Hades and Persephone, 1621-1622. Marble. Galleria Borghese, Rome.
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Figure 19-7 GIANLORENZO BERNINI. Interior of the Cornaro Chapel, Santa Maria della Vittoria, Rome, Itlay, 1645-1652
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‹#› Figure 19-8 GIANLORENZO BERNINI, Ecstasy of Saint Teresa, Cornaro Chapel, Santa Maria della Vittoria, Rome, Italy, 1645–1652. Marble, height of group 11’ 6”.
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Figure 19-9 FRANCESCO BORROMINI, facade of San Carlo alle Quattro Fontane, Rome, Italy, 1665–1676.
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‹#› Figure 19-11 FRANCESCO BORROMINI, plan of San Carlo alle Quattro Fontane, Rome, Italy, 1638–1641.
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Figure 19-11 FRANCESCO BORROMINI. San Carlo alle Quattro Fontane (view into dome), Rome, Italy, 1638-1641
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Figure 19-15 ANNIBALE CARRACCI, Flight into Egypt, 1603–1604. Oil on canvas, approx. 4’ x 7’ 6”. Galleria Doria Pamphili, Rome.
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Figure 19-18 CARAVAGGIO, Calling of Saint Matthew, Contarelli Chapel, San Luigi dei Francesi, Rome, Italy, ca. 1597–1601. Oil on canvas, 11’ 1” x 11’ 5”.
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Chiaroscuro : In drawing and painting, the treatment and use of light and dark, especially the gradations of light that produce the effect of modeling. Tenebrism : Painting in the “shadowy manner,” using violent contrasts of light and dark, as in the work of Caravaggio. The term derives from tenebroso.
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‹#› Figure 19-18A CARAVAGGIO, Conversion of Saint Paul, Cerasi Chapel, Santa Maria del Popolo, Rome, Italy, ca. 1601. Oil on canvas, approx. 7’ 6” x 5’ 9”.
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‹#› Figure 19-18B CARAVAGGIO, Entombment, from the chapel of Pietro Vittrice, Santa Maria in Vallicella, Rome, Italy, ca. 1603. Oil on canvas, 9’ 10 1/8” x 6’ 7 15/16”. Musei Vaticani, Pinacoteca, Rome.
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‹#› CARAVAGGIO, David with the Head of Goliath, 1610
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‹#› Figure 19-19 ARTEMISIA GENTILESCHI, Judith Slaying Holofernes, ca. 1614–1620. Oil on canvas, 6’ 6 1/3” x 5’ 4”. Galleria degli Uffizi, Florence.
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Compare and contrast
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‹#› Figure 19-20 ARTEMISIA GENTILESCHI, Self-Portrait as the Allegory of Painting, ca. 1638-1639. Oil on canvas, 3’ 2 7/8” x 2’ 5 5/8”. Royal Collection, Kensington Palace, London.
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Figure 19-24 FRA ANDREA POZZO, Glorification of Saint Ignatius, ceiling fresco in the nave of Sant’Ignazio, Rome, Italy, 1691–1694.
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Figure 19-26 JOSÉ DE RIBERA, Martyrdom of Saint Bartholomew, ca. 1639. Oil on canvas, approx. 7’ 8” x 7’ 8”. Museo del Prado, Madrid.
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‹#› Figure 19-27 FRANCISCO DE ZURBARÁN, Saint Serapion, 1628. Oil on canvas, 3’ 11 1/2” x 3’ 4 3/4”. Wadsworth Atheneum, Hartford.
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‹#› Figure 19-29 DIEGO VELÁZQUEZ, Water Carrier of Seville, ca. 1619. Oil on canvas, 3’ 5 1/2” x 2’ 7 1/2”. Wellington Museum, London.
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‹#› Figure 19-30A DIEGO VELÁZQUEZ, King Philip IV of Spain (Fraga Philip), 1644. Oil on canvas, 4’ 3 1/8” x 3’ 3 1/8”. The Frick Collection, New York.
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‹#› Figure 19-31 DIEGO VELÁZQUEZ, Las Meniñas (The Maids of Honor), 1656. Oil on canvas, approx. 10’ 5” x 9’. Museo del Prado, Madrid.
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