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Object of the Month: November 2023

Cabinet on Stand

Walnut

English, late 17th century

 

This William and Mary Cabinet on Stand came into the Museum & Gallery’s collection in 1970, through the generosity of a prominent Asheville physician, musician, author, and collector of art and antiques, Dr. Charles S. Norburn.  Dr. Norburn served as a Navy surgeon in World War I, then in Navy hospitals in Philadelphia and Washington, D.C.  He was even appointed by the U.S. Surgeon General to serve as personal surgeon to President Warren Harding on a trip to Alaska. After leaving the Navy, Norburn returned to North Carolina in 1923 and established the cutting-edge Norburn Hospital Clinic in 1928. The Norburn Hospital’s second building, with 32 acres of property, stood on what is now part of the Mission Health campus, leaving a lasting legacy of care in Western North Carolina. His donation to M&G has left a lasting cultural legacy in the western Carolinas, as well.

Much from the period of William and Mary (1689-1702), including the furniture characteristic of that era, reflects the religious atmosphere of the day. While it would oversimplify the case to say that religion was the sole explanation for the furniture fashion of the day, most sources do note the significant influence religion had upon it. Indeed, there would not have been a “William and Mary” period, had it not been for the “Glorious Revolution” of 1688, which deposed James II from the English throne and made him notable for being the last Roman Catholic monarch of England.

James II had succeeded his elder brother, Charles II in 1685, when Charles died without a legitimate heir. Early in his reign, Charles II had urged his younger brother to rear his daughters as Protestants, despite the fact that James and his wife were Catholic. Thus, when Charles II died, the throne passed to James II and established his elder daughter, Mary (b. 1662), as heir apparent. Mary had married her cousin, William of Orange, in 1677, when she was just 15, and moved to the Protestant Netherlands with her husband.

From the start, James II’s overt Catholicism alienated the majority in England. That dissatisfaction was amplified in 1688 with two crises—the birth of a son to James, (raising fears of a Roman Catholic dynasty), and very public conflicts with the king over religious tolerance.

Seven highly placed Englishmen (an Anglican bishop and six prominent politicians) wrote to William of Orange, inviting him to come set right the country’s grievances. William sailed to England in November of 1688 with a force of 20,000 men, making his way to London with very little opposition. James II fled to France in December of that year, and Parliament—now cemented as the ruling body in England—pronounced William III and Mary II joint rulers in April 1689.

The “William and Mary style” developed within this religious and cultural milieu. With them, William and Mary brought Dutch craftsmen to England, popularizing a style that had first been seen under Charles II (1660-1685) throughout England and its colonies. The finely inlaid cabinet style of this era had originated in France, but some of the most influential craftsmen were Huguenots. These weavers, painters, joiners and carvers fled to England from France in order to escape the religious persecution that arose after the revocation of the Edict of Nantes (1685). Their influence resulted in a more staid style than the flamboyance of Louis XIV’s court, while still exhibiting the highest craftsmanship and newest fabrication techniques.

The Museum & Gallery’s Cabinet on Stand evidences the traits distinctive to fine cabinetmaking in the William and Mary style. In place of the heavy, horizontal lines of domestic furniture, there was an emphasis on verticality, lifting cabinets on multiple, finely turned or barley-twisted legs. Indeed, the “high boy” and other specialized forms of domestic furniture owe their inception to William and Mary design.

Overall, there was a movement away from the excessive grandeur of the French court and the English Restoration period, but there was also intricacy and high design. Thin slices of highly figured woods (sometimes acacia, olive, or other exotic woods made possible by new East-West trade routes), ivory, and metal were affixed to flat surfaces like cabinet doors and sides, creating contrasting colors for geometric shapes, flowers, birds, and numerous other natural themes. Beneath these veneers, walnut superseded oak as the most frequently used wood species. Atop the veneers, surface treatments like lacquer and other fine polishes became vital to protect and highlight the designs.

In keeping with the above-mentioned traits of William and Mary cabinetmaking, M&G’s Cabinet on Stand features detailed walnut burl veneers and geometric maple inlay on three sides, over a yellow pine substrate.  An overhanging cornice rests at the very top, with two drawers and two flush, side-hinged doors beneath.  This top portion (the “cabinet” in the designation “cabinet-on-stand”) sits on a base containing two additional drawers and four sophisticated, tapering barley-twist front legs and three simpler turned rear legs. The barley-twist legs taper from being thinner at top and bottom to thick in the middle and demonstrate the cabinetmaker’s skill. A flat display platform sits at the very bottom, raised from the floor on turned bun feet.

Our cabinet is likely from the late 17th century or early 18th century (perhaps 1700-1725) and illustrates the departure from the continental style toward a more staid English and/or Protestant sensibility. It is a presentation cabinet that served for storage in some prominent place of a household, possibly holding linens in the 17th-century equivalent of a dining room. The top and base are flat for display and may have held Dutch majolica, other pottery, or even items from the Orient over the years, depending on the wealth of the owner.  This Cabinet on Stand is an important piece in the M&G collection for the history and artistry it brings to life.

 

Dr. Stephen B. Jones, volunteer

 

Sources:

David L’eglise, Village Antiques at Biltmore, Asheville, NC

Joseph Aronson, The Encyclopedia of Furniture

Judith Miller, Furniture

Judith Miller, Miller’s Antiques Encyclopedia

Encyclopaedia Britannica

MetMuseum.org

Tim Forrest, The Bulfinch Anatomy of Antique Furniture

Kay West, “Daughter publishes book by pioneering physician father decades after his death”

 

M&G Beginnings

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Picture Books of the Past: Jacopo Robusti, called Il Tintoretto

Enjoy this series of segments highlighting Picture Books of the Past: Reading Old Master Paintings, a loan exhibition of 60+ works from the M&G collection. The exhibit has traveled to The Museum of the Bible in Washington, D.C. and the Orlando Museum of Art in Florida.

In October’s Closer Look we explored Marietta Robusti’s Allegory of Wisdom. In this video we’ll look at a work by her father who trained her. (Following your video viewing click HERE to access the additional information provided on the exhibition’s text panels.)

Object of the Month: October 2023

Scenes from the Apocalypse

Oil on panel

Unknown French, mid-16th century

These M&G panels are painted sections from a winged altarpiece, positioned on, above, or behind the church’s altar. The wings or hinged doors would be opened for liturgical feasts and events. When the wings were closed, the side facing the audience was often painted in monochrome colors depicting various saints’ lives; as the wings were opened, the interior (including the other side of the doors) revealed more colorful pictures with a large feature painting in the center.

The Scenes from the Apocalypse by an unknown 16th-century French artist illustrates the medieval tradition of the Signs of the Apocalypse (drawn from Mark 13 and Revelation). These five separate panels were once joined in a single winged altarpiece with a total of fourteen or fifteen panels detailing the Signs and with the central interior panel possibly featuring the Last Judgment. Viewing these works from left to right,

  • Panel 1 is the Third Sign: sea monsters that ravage the seas.
  • Panel 2 is the reverse of Panel 1, being once united as a single panel.
  • Panel 3 is the Second Sign: the seas disappearing into the earth.
  • Panel 4 is the reverse of Panel 5, being once united as a single panel.
  • Panel 5 is the Fourth Sign: the burning of the seas and rivers.

Two ideas are fundamental to understanding this altarpiece. First, these panels illustrate the Word of God. According to Pope Gregory the Great (lived c.540-604), “Illiterate men can contemplate in the lines of a picture what they cannot learn by means of the written word.” Seeing the horrors of the End Times should motivate the viewer to take action to avoid them. These panels become visual conviction.

The Bible portrays man’s sinfulness and presents the atoning work of Christ as the remedy. The panels’ subject matter confronts the viewer with the penalty for sin even before the Last Judgment arrives. Juxtaposing these panels directly with the altar argues that Christ’s sacrificial death on the cross, accepted by God the Father as payment for man’s sin and ratified by Christ’s resurrection from the dead, is man’s rescue from the Apocalypse. In view of these coming events, the physical placement of these panels prompts the viewer to appropriate for himself Christ’s sacrifice.

Secondly, the reverse of the panels—scenes from the lives of Old and New Testament figures—argues for the ability of humans to react properly to the revelation of God’s Word.

  • Panel 2 references the conversion of Saul of Tarsus when confronted with the crucified Christ. The presence of the Holy Spirit as the dove and the holding of the slain Christ by God the Father clearly teaches the unity of the Trinity: Saul’s persecution of followers of Christ is persecution of the God that his pharisaical upbringing revered. The panel directly challenges the viewer to answer the Trinity in the same way Saul did: “What would you have me to do, Lord?”
  • Panel 4 is the Woman Clothed with the Sun. She is labeled in the Revelation as a sign (12:1), but not included in the medieval list of signs. The artist portrays the Woman just as the Scripture does: “clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” Though many critics identify this Woman as the Virgin Mary, a continued reading of the biblical text—and a careful examination of the panel—shows that this Woman symbolizes the nation Israel whose annihilation the Dragon seeks in the Last Days. Note the dragon tail just visible at the bottom of the panel. The Jewish child is Christ who escapes the Dragon. But “the woman fled into the wilderness, where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days” (12:6). Mary is not present at the end of the world, but the nation that brought forth the Messiah is. This panel, too, points to Christ as the provision of salvation from destruction of the Last Days.

Like the Pricke of Conscience, a series of stained-glass windows also based on the Signs of the Last Days, M&G’s panels challenge the viewer to consider the Apocalypse from a personal point of view.

 

Dr. Karen Rowe Jones, M&G board member

 

Published 2023

Picture Books of the Past: Marietta Robusti

Enjoy this series of segments highlighting Picture Books of the Past: Reading Old Master Paintings, a loan exhibition of 60+ works from the M&G collection. The exhibit has traveled to The Museum of the Bible in Washington, D.C. and the Orlando Museum of Art in Florida.

Marietta Robusti’s Allegory of Wisdom is replete with both Christian and mythological symbols. (Following your video viewing click HERE to access the additional information provided on the exhibition’s text panels.)

Carved Walnut Relief

St. John the Evangelist on Patmos

Carved Walnut Relief

Below the image, click play to listen.

 

Picture Books of the Past: Unknown Dutch

Enjoy this series of segments highlighting Picture Books of the Past: Reading Old Master Paintings, a loan exhibition of 60+ works from the M&G collection. The exhibit has traveled to The Museum of the Bible in Washington, D.C. and the Orlando Museum of Art in Florida.

As this compelling 17th-century work by an unknown painter illustrates, the Dutch were especially adept at still life painting. (Following your video viewing click HERE to access the additional information provided on the exhibition’s text panels.)

Jacopo de Carolis

Madonna and Child with Angels

Jacopo de Carolis

Below the image, click play to listen.

Object of the Month: August 2023

St. Margaret, St. Ursula, and St. Agnus

Oil on panel

Unknown Rhenish School

Rhenish, active c. 1500

In last month’s article on the companion panel by this Rhenish Master, we discovered that context reveals a wealth of information. We also learned that although there are common symbols in Christian iconography, most saints have one or more distinct attributes that alert us to their identity. Such clues are particularly important when seeking to determine saints with common names like Catherine—or Margaret.

There are two Margaret’s mentioned in traditional hagiographies: St. Margaret of Antioch and St. Margaret of Scotland. The far-left figure in this panel is most likely St. Margaret of Scotland. How do we know? According to legend, Margaret of Antioch was a young beauty who endured several harrowing ordeals before being martyred, including being swallowed by a dragon. The absence of this mythical beast, which became Margaret of Antioch’s distinguishing attribute, provides the first clue. In addition, there are no accompanying symbols indicating that the figure in this panel was martyred (e.g., no laurel wreath, sword, etc.). This elegantly posed Margaret simply points to the cross she holds. The cross is, of course, a universal symbol of Christianity but it is also an integral part of Margaret of Scotland’s life and legacy.

A relative of Edward the confessor, Margaret and her brother were forced to flee England when William the Conqueror invaded the realm. They took refuge in Scotland at the court of King Malcolm Canmore where Margaret “as beautiful as she was good and accomplished” soon captured the heart the king. The two were married in 1070. Alban Butler notes, “This marriage was fraught with great blessing for Malcolm and for Scotland. He was rough and uncultured but his disposition was good, and Margaret through the great influence she acquired over him, softened his temper, polished his manners, and rendered him one of the most virtuous kings who ever occupied the Scottish throne. . . . What she did for her husband Margaret also did in a great measure for her adopted country” (Butler, p. 182). She encouraged (and in some cases spearheaded) much needed reforms in the arts, education, and religion. She would die just four days after her husband, who had been slain while trying to stave off an attack on their castle. In addition to a cross, Margaret is often shown wearing her crown as in the stained-glass panel to the right from the Royal Collection Trust. (For a more detailed overview of Margaret’s life and times see David McRoberts historical essay, “St. Margaret Queen of Scotland.”)

Unlike Margaret of Scotland, there is considerable doubt regarding the historicity of the center figure St. Ursula. According to legend Ursula was the daughter of a Christian monarch who caught the eye of a pagan king. Upon his proposal Ursula asked (and was granted) a three-year delay. During this time of reprieve, she sailed off to visit the shrines of the saints. Accompanying her on the journey were ten noble ladies-in-waiting and several thousand companions of “lower birth.” At the end of the grace period, this formidable entourage turned toward home. However, a storm-tossed sea drove them off course forcing them to disembark at Cologne. While awaiting favorable winds, they crossed the Alps to visit the tombs of the apostles in Rome. Unfortunately when the sojourners returned to Cologne, they found the city besieged by the Huns—whose chieftain demanded that Ursula become his wife. When she refused, she and her fellow travelers “were set upon and massacred for their Christianity by the heathen Huns. Then the barbarians were dispersed by angels, the citizens buried the martyrs, and a church was built in their honor” (Butler, 130).

In this panel, Ursula is pictured holding a heart pierced with the three arrows the Chieftain supposedly used to kill her. In addition to this distinguishing attribute Ursula is also sometimes painted surrounded by her martyred entourage. The painting to the left by Vittore Carpaccio is a good illustration. Carpaccio’s rendering of Ursula is part of a famous cycle in the Gallerie dell’ Accademia in Venice—which is currently undergoing restoration. The cycle consists of nine paintings from Ursula’s life. You can read more about the history and preservation of this impressive undertaking at Save Venice: Conserving Art, Celebrating History.

The third figure, St. Agnes, has always been extremely popular in the lexicon of saints. According to the eminent church father Augustine, she was just thirteen when martyred. Her death likely occurred in Rome at the outset of Diocletian’s persecution which began in March of 303 AD. Though just a girl, “her riches and beauty excited the young noblemen of the first families in Rome to contend as rivals for her hand” (Butler, p. 96). But Agnes had resolved not to marry and when her suitors failed to persuade her otherwise, they went as one before the governor to accuse her of being a Christian. The wily politician at first endeavored to procure her recantation through seductive promises of worldly treasure. To no avail. “He then made use of threats, . . .terrible fires were made, and iron hooks, racks and other instruments of torture displayed before her, with threats of immediate execution. The heroic child surveyed them undismayed” (Butler, p. 96). The profligate politician then sent her to a house of prostitution, but any who sought to harm her, “were seized with such awe at the sight of the saint that they durst not approach her” (Ibid, p. 96). She was sent back to the governor unscathed which so stoked his rage that he had her beheaded, making the sword one of her defining attributes. She is also often pictured with a lamb (relating her name to the word agnus which is Latin for lamb).  M&G’s St. Michael the Archangel and St. Agnes by the Flemish painter Colijin de Coter highlights this symbol. Although modern authorities tend to dismiss many of the particulars of Agnes’s story, there is little doubt that she was martyred during the Roman persecution and that she was subsequently buried in one of the catacombs just outside of Rome along the Via Nomentana.

 

Donnalynn Hess, Director of Education

 

Reference:

One Hundred and One Saints: Their Lives and Likenesses Drawn from Butler’s “Lives of the Saints and Great Works of Western Art.” A Bulfinch Press Book: Little, Brown and Company (Compilation Copyright 1993).

 

Published 2023

 

Picture Books of the Past: Jusepe de Ribera, called Lo Spagnoletto

Enjoy this series of segments highlighting Picture Books of the Past: Reading Old Master Paintings, a loan exhibition of 60+ works from the M&G collection. The exhibit has traveled to The Museum of the Bible in Washington, D.C. and the Orlando Museum of Art in Florida.

This work by Jusepe de Ribera is one of the most compelling portraits of Christ of the 16th century. (Following your video viewing click HERE to access the additional information provided on the exhibition’s text panels.)