Hunters in the Snow
Pieter Bruegel, the Elder
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The Virgin Annunciate and The Archangel Gabriel
Oil on canvas, Monogrammed: AV (lower left)
Andrea Vaccaro
Neapolitan, c 1605-1670
Andrea Vaccaro initially trained with the mannerist artist Girolamo Imparato, but was influenced by several other prominent artists of the time: Stanzione, Reni, Ribera, and van Dyck as well as the early Neapolitan Caravaggisti. During his lifetime he was in demand for church altarpieces, public works, and private commissions by the wealthy. According to historian Anna Kiyomi Tuck-Scala, he was elected “first prefetto of the renewed Corporation of Painters” in Naples in 1665, making “him a model religious painter of the period.”
Vaccaro’s pendant paintings portray the moment that the angel Gabriel announces that God has chosen Mary to be the Messiah’s earthly mother, a role that had been aspired to by countless Jewish maidens since the Fall of Man. Traditionally addressed by Gabriel in her bedchamber, Mary is usually reading Scripture, doing needlework. The angel often brings white lilies, signifying Mary’s purity.
Here Vaccaro instead focuses on the two actors. Since the Messiah is God’s Son come to earth to redeem humanity through His life, death, and resurrection, Vaccaro presents His mother as both exquisitely beautiful and devout. The sculptural smoothness of her face and neck, the delicate skin tones and the rich jewel colors of her attire combine to portray her as the ideal daughter of Israel. Though her upraised left hand betrays her startlement, her face remains serene. Being found at her devotions shows a spirit as lovely as her figure. Perhaps she is reading the book of Isaiah where the prophecy of the Messiah’s coming is given? Gabriel’s reverent facial expression reveals him to be cognizant of his role—and his news.
While the figures are on separate canvases, the single light source and the chiaroscuro so associated with Caravaggio unite them in submission to God’s will: he as messenger, Mary as handmaid of the Lord. The earthly and heavenly come together, pre-figuring the Incarnation itself.
Similar works are also attributed to Vaccaro. The Ackland Art Museum at Chapel Hill has a more “standard” Gabriel who holds a stalk of lilies. His hands are the long-fingered Mannerist hands of Vaccaro’s early training. Artnet’s version of Mary’s portrait appears to use the same model as M&G’s, but the addition of the neck drape on M&G’s Mary creates a more elegant, idealized portrait.
The treatment of both Marys’ hands is intriguing. The left hands are similarly posed, but the right hand of Mary in the M&G’s collection (see above) is much fleshier, contrasting with the elongated fingers of the left. According to Riccardo Lattuada, Vaccaro used his monogram (clearly seen on Mary’s book) only during his “first mature stage, 1636-1640.” Perhaps the contrasting hands indicate the artist’s transition from his mannerist roots. If as Marchesa Vittoria Colonna suggests that “contemplation of religious paintings . . . encourage[s] meditation on the kingdom of heaven,” these companion works by Vaccaro indeed picture a beautiful moment in the history of the world—and of eternity—to ponder.
Dr. Karen Rowe Jones, M&G Board Member & volunteer
Sources Cited:
Marchesa Vittoria Colonna, Marchesa Vittoria. The Bob Jones University Collection of Religious Paintings, 1962.
Tuck-Scala, Anna Kiyomi. “The Documented Paintings and Life of Andrea Vaccaro (1604-1670),” 2003.
Published 2022
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The Flight into Egypt and The Nativity
Juan Sanchez, the Younger (formerly, Master of the Large Figures)
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Madonna and Child with St. John the Baptist and an Angel
Tempera on panel
Pseudo Pier Francesco Fiorentino
Florentine, active late 15th century
In the 15th century, Florence enjoyed a robust cultural and economic environment. One prominent idea of the era was the rediscovery of the circle and the variety of ways it was used. It may be somewhat humorous in our current culture to recognize that a simple shape could dominate life, but the circle did.
The Renaissance was about advancement—an era full of discoveries. Dias, da Gama, Columbus, and Vespucci found places previously unknown through geographical exploration of our planet, understood then to be round instead of flat. Rediscovery of Greek and Roman mathematical perfections included the circle. The shape was incorporated into architecture in a variety of public and private buildings in Florence. The circle became a symbol of God, the universe, and heaven. Between late 1430 to early 1450, artists began using the circle as part of their painting design in a format called tondo, the Italian word for round.
As a spiritual symbol, the circle became a means of representing the patron saint of Florence, John the Baptist. He was often depicted as a youth, an example to the young people of Florence. Before the Renaissance, paintings focused on individual depictions of saints and biblical characters; however, artist Fra Filippo Lippi is credited with being one of the first to paint John the Baptist together with Mary and the infant Christ in the 1450s. Additionally, Lippi was the first to paint the figures worshipping the Christ Child in adoration as seen in his work, the Annalena Adoration in the Uffizi, Florence. This new subject was the beginning of a popular focus in the late 1400s and well suited to the tondo format.
Filippo Lippi had a bustling workshop with many apprentices including Pesellino and Botticelli. As a favorite of the Medici, Lippi fulfilled numerous private and public commissions, including a Medici tondo now in the National Gallery. While Botticelli is credited with making the round format popular in the late 1400s, Lippi’s studio and apprentices created tondi and essentially mass-produced paintings depicting Mary and John the Baptist adoring the Christ Child to satisfy the public demand.
The Medici family was partly responsible for the popularity of tondi because these round paintings became not only a status symbol of wealth, but also were of spiritual significance in private, devotional settings. To have an object of art that the Medici possessed was a means of connection to them. Tondi existed in the homes of wealthy Florentines and public spaces and soon became popular in other Italian cities. They were not commonly used in churches since they were smaller.
The creator of M&G’s tondo, Madonna and Child with St. John the Baptist and an Angel, is enigmatic. Scholars have been unable to attribute a specific artist, but the work seemed influenced by Pier Francesco Fiorentino yet not painted by him. Hence, the designation of “Pseudo.” However, careful study of the work indicates that its construction predates the surge in popularity of tondi in the 1480s. M&G’s painting is one of the earliest surviving tondi produced after Fra Filippo Lippi’s initial exploration of the adoration subject—a strong representative of the Florentine tondo tradition.
The painting’s details include a unicorn in the background, which is a symbol of Mary’s purity along with the white lily. Her adoring the Christ Child in a country landscape setting may be based on St. Bridget’s Revelations. The halos reveal the influence of naturalism prevalent in the Renaissance style. While the halos of Mary and the angel are typical of the flat Gothic style, the foreshortened, elliptical halo of John the Baptist is shown from a three-dimensional perspective.
As a “window into heaven,” M&G’s tondo has delighted viewers since entering the collection in 1951—the museum’s inaugural year.
John Good, M&G volunteer
Published 2022
St. Francis Receiving the Christ Child from the Virgin
Denys Calvaert, called Dionisio Fiammingo
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Cabinet on Stand
White Oak with Ivory and Ebony
Italian, 17th or 18th century
Donated to the Museum & Gallery in 1973, this beautiful antique was described merely as a “Chest of Drawers,” believed to be Dutch, from the late 16th century. During the cabinet’s history in the collection, the mirrored base on which it was first displayed was swapped out for the more suitable, baluster-turned legs on which it currently stands (though not original).
The Cabinet is substantial, standing five-and-a-half feet tall (including the base), almost four feet wide, and 15 inches deep. Beyond that, not much has been known about the Cabinet beyond its style (Baroque) and composition (finely detailed ebony and inlaid ivory veneers on the face of oak drawers and doors). Three etched ivory plaques, possibly based on engravings, grace the front of the piece. These picture the Apostle John on the left lower door and John the Baptist on the right. Both doors are lockable with the original key. The central, etched ivory plaque depicts Mary, the mother of Christ, framed by three-dimensional carved ivory columns to either side.
While those details of the Cabinet are basic, they communicate a significant amount about the furniture’s place and date of origin, as well as the type of owner it was likely built for. First, however, it’s helpful to know some of the history of cabinets as furniture.
Cabinets utilizing ebony wood date back at least to Egyptian times, like several discovered in Tutankhamun’s tomb in 1922. Such dedicated, highly decorated storage furniture demonstrated the status and wealth of its owner. Over intervening centuries of adaptation, storage and collection cabinets proliferated in both Eastern and Western cultures, though only the wealthy could afford the most finely constructed and exotically decorated pieces.
Ebony wood was a favorite material, sourced only from ebony tree varieties in western Africa, India, and Indonesia. Because ebony was scarce, craftsmen learned to shave and apply thin veneers of the jet-black ebony heartwood on top of readily-available wood species used for the rest of the object. The dark background was then inlaid with contrasting materials such as ivory, metal, lighter woods or semiprecious stone.
As early as 1566, the inventory of a room in the Ducal Palace of Mantua (in northern Italy) lists an ebony cabinet with inlaid ivory panels. Though the Ducal version was likely made 150-plus years prior to M&G’s Cabinet (dating sometime in the late-17th or early 18th century), both share similar intricate ivory inlay and metal filigree.
Piecing together that general history helps in suggesting the origins and ownership of M&G’s Cabinet on Stand The condition of the ivory and construction methods distance the cabinet from the 19th-century revival of ebony and ivory furnishings.
However, the ivory demonstrates some discoloration and shrinkage from age, while the cabinet frame, back, and drawer construction seem more consistent with an earlier date. The white oak used as the secondary wood was common only in northern Italy (Venice or Milan, but not Rome) and Northern Europe (German, Holland, and Flanders).
The etched biblical figures expressed in the inlaid ivory seem more “lively” and less restrained than is common when artists in Protestant countries present the same figures. That suggests a Roman Catholic country of origin, such as Italy.
Finally, the totality of the Cabinet—exotic materials, time-consuming craftsmanship, and subject matter—indicate a prominent and wealthy patron. The religious subject matter likely indicates that the original owner was a highly-placed churchman, perhaps a bishop, using the cabinet as a way to flaunt both his religious devotion and his prominence/wealth.
Good examples of similarly inlaid antique chests exist. Some of the best examples can be found in the collections of the Victoria & Albert Museum (dating from about 1600), the Museum fur Kunst & Gewerbe (Hamburg, Germany), and some auction sites such as Sotheby’s and Christie’s, as well as high-end antique dealers.
Dr. Stephen Jones, M&G volunteer
Resources
David L’Eglise, partner at Village Antiques at Biltmore
Published 2022
