The two works of Andrea Mantegna and Francisco de Zubaran demonstrate the symbolic meanings and biblical tales of two Saints found within the Christian mythos. Andrea Mantegna’s work is a portrayal of St. Sebastian, tied to a pillar, arrows protruding out of his body. The other focuses on the St. Francis and his spiritual ascension. These meanings are conveyed through stylistic and symbolic choices in order to portray the conceptual aspects of these two figures.
With the depiction of the human figure within the composition, the bodily depiction of St. Sebastian is within the use of classical antiquity with an importance on anatomy. As well, in the figures position and gesture there’s this elegance to his figure. However, his facial expression
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Andrea Mantegna’s painting assist the realization of human nature as depicted within biblical stories. This style, focusing heavily on proportion helps emphasize the theme of St. Sebastian’s importance. It also makes it seem almost real to the viewer of the painting, which also emphasizes the painting’s overall message. The formal style in St. Francis of Assisi communicates these ideas with conveying the figure in a realistic manner as St. Francis seems to be almost consumed by shadows, indicating the concept of intense prayer. His form indicates his deep contemplation, while the shadows emphasize his internal awakening as it allows the viewer to focus on the figure rather than the …show more content…
Sebastian displays any props used to enhance the theme. The halo displayed around St. Sebastian refers to his saintly status in the Christian mythos, aided with him being displayed in front of a Corinthian column, a reference to Greek antiquity. These two symbols suggest that he played an important role in Christian worship during the time the production of the painting. The arrows seen in the painting relate back to his saintly status accordingly with what it means in Christianity. St. Sebastian was the saint of athletes and the patron saint of archers hence he is depicted with arrows stemming from his body. Relating back to antique style it creates this image as being iconographic. Another symbolic object is the sculpted foot next to the saint’s own feet. This is to symbolize Christianity’s triumph over pagan beliefs through
Another example of Christian iconography is The Transfiguration. It is located in the Church of Saint Catherine’s monaster...
For example, Masaccio used the medium fresco. It dries quickly and requires the artist to work fast with color broadly applied. This medium enables Masaccio to create generalized forms over the precise details of oil and tempura painting. However, Campin used the oil medium. This gave him the ability to create jewel-like illusions of reality. Campin and others of this era were motivated to paint the external world and all the different facets that create it. On the other hand, Masaccio wanted to create a painting that is more realistic and wanted the people to be able to relate to the art. Also, both artists use light and shadow to highlight and emphasize different parts of the paintings. For instance, Campin lit the room with sunlight and put a focus on Mary’s dress. This lighting causes the dress to turn into a shape of a star. This can symbolize the presence of the star of Bethlehem. Many other religious symbols are found in the painting. The eyes are not drawn to a particular object. This is not the case in Masaccio’s painting. He does not particularly shine light on one object. Even though the eyes are drawn to Jesus, we get a sense of balance between all the objects. This portrays faith and it’s mysteries as well as the perfection symbolism that comes with God. Masaccio creates a three dimensional like form even though it is on a two-dimensional surface. The painting shows
Like the Lindisfarne Gospels, this representation of Saint Matthew takes a classical revival style appeared in the Carolingian world. Matthew’s attribute up in the upper-hand corner is a winged man. He looks energetic, very expressive and hunched over in contrast to more modeled images of even the same period and especially of late antique and classic painting. The painter uses a hard frenzied lines and bright colors to illustrate that he is writing frantically. His hair stands on end, his eyes are open wide and the folds of his drapery writhe and vibrate. The landscape behind him rears up alive and is very well conveyed. Cloths and hair of the figure is painted in detail. However, the monuments in the background are rather simplified comparing to other features in the painting. The painter even sets the page’s leaf border in motion. His face, hands, inkhorn, pen and book are focus of the composition. Artist struggles to raise the issues of perspective and tries to give us more three-dimensional view of Matthew. Painter does a terrific job in merging classical illusionism and the northern linear tradition. As the painter of the Lindisfarne Gospels Matthew transformed an important model into an original Hiberno-Saxon, so does the Ebbo Gospels artist transformed a classical prototype into a new Carolingian
In the two different depictions of the scene Betrayal of Christ, Duccio and Giotto show their different styles on how they compose their paintings. The first decision into the composure of the painting would be the comparison of the size of surface they chose to paint on. Duccio in comparison to Giotto chooses to work on a wooden panel no wider than a foot, and Giotto went with a plaster surface with a width of ten feet. This detail alone lets the viewer know that Giotto’s artwork is embedded in detail and visual consumption. The size difference is the factor between who see’s it and what they see; the fine details and symbolism of the narrative will be better understood if the viewer can see every detail.
On the two outside wings, the six enamel medallions, read from bottom to top. They provide a link to the Byzantine triptychs. These medallions tell the story leading up to the drama of the miracle of the Cross and the conversion of Constantine, the Roman emperor, who was the first to recognize Christianity. The medallions on the left-wing show how Constantine converted to Christianity based on a dream in which an angel points to the cross and tells him he will be victorious over Maxentius, under that symbol. The middle medallion is him along with his soldiers defeating Maxentius in the battle at Milvian Bridge. After this he becomes the sole ruler of the western empire. The upper medallion is when Constantine is baptized near his death. In this medallion the artists use dark enamel lines to accentuate the anatomical parts of Constantine, for example his muscles. From as early as this piece, there are signs of the development of naturalism in Roman art. On the other hand, the medallions on the right tell the story of Saint Helena, Emperor Constantine’s mother, who was believed to have discovered the True Cross. In the lower medallion, Helena questions the Jews. In the middle she digs up the cross and in the top she brings it back to the imperial court. The middle reliquaries, which are static and iconic images, are much more symbolic,
Campbell examines thirteen Venetian engravings and paintings, as well as an example of early poetry, to illustrate the grafting effect of different imagery sources within a single picture, along with poetic imagery and form used with poesia. Many examples of art that Campbell examines focuses on the nature of the works, such as the juxtaposition of “pagan opposites” in Christian subject matter, the idea of the gaze, juxtaposing two pictorial ...
The artists of the Baroque had a remarkably different style than artists of the Renaissance due to their different approach to form, space, and composition. This extreme differentiation in style resulted in a very different treatment of narrative. Perhaps this drastic stylistic difference between the Renaissance and Baroque in their treatment of form, space, and composition and how these characteristics effect the narrative of a painting cannot be seen more than in comparing Perugino’s Christ Delivering the Keys of the Kingdom to St. Peter from the Early Renaissance to Caravaggio’s Conversion of St. Paul from the Baroque.Perugino was one of the greatest masters of the Early Renaissance whose style ischaracterized by the Renaissance ideals of purity, simplicity, and exceptional symmetry of composition. His approach to form in Christ Delivering the Keys of the Kingdom to St.Peter was very linear. He outlined all the figures with a black line giving them a sense of stability, permanence, and power in their environment, but restricting the figures’ sense of movement. In fact, the figures seem to not move at all, but rather are merely locked at a specific moment in time by their rigid outline. Perugino’s approach to the figures’themselves is extremely humanistic and classical. He shines light on the figures in a clear, even way, keeping with the rational and uncluttered meaning of the work. His figures are all locked in a contrapposto pose engaging in intellectual conversation with their neighbor, giving a strong sense of classical rationality. The figures are repeated over and over such as this to convey a rational response and to show the viewer clarity. Perugino’s approach to space was also very rational and simple. He organizes space along three simple planes: foreground, middle ground, and background. Christ and Saint Peter occupy the center foreground and solemn choruses of saints and citizens occupy the rest of the foreground. The middle distance is filled with miscellaneous figures, which complement the front group, emphasizing its density and order, by their scattered arrangement. Buildings from the Renaissance and triumphal arches from Roman antiquity occupy the background, reinforcing the overall classical message to the
...ic meanings that still are puzzling art historians today. Some of the key symbols that Stokstad points out in the text is the dove, representing the Holy Spirit; the white lilies as a symbol of the Virgin Mary. She also points out, two rather unknown symbols to the sacrilegious, the date of the Annunciation in signs of the zodiac on the floor, as well as the lone stained glass window that is symbolizing God rising above the three windows that are placed in the background behind Mary. These three windows represent the Father, Son, and Holy Spirit.
...tism. The dove which has been tactfully placed above the Christ’s head, symbolizes the Holy Spirit. The other characters are angels who believed to be witnessing the baptism. The nakedness of the Christ on the other hand symbolizes humility. The general landscape in this picture displays an extraordinary naturalism. The Francesca’s work also marked the era of excessive antiquarian style of sculpturing and tactful use of oil in painting (Prescott, 2005).
The full power of Donatello first appeared in two marble statues, “St. Mark” and “St. George” which were completed in 1415. “St. George” has been replaced and is now in the Bargello. For the first time the human body is rendered as a functional organism. The same qualities came in the series of five prophet statues that Donatello did beginning in 1416. The statues were of beardless and bearded prophets as well as a group of Abraham and Isaac in 1416-1421 and also the “Zuccone” and “Jeremiah”. “Zuccone” is famous as the finest of the campanile statues and one of the artist’s masterpieces. Donatello invented his own bold new mode of relief in his marble panel “St. George Killi...
As explained by Leigh Teabing to Sophie Neveu (in the Da Vinci code), the figure at the right hand of Jesus is supposedly not the apostle John, but Mary Magdalene. According to the book, Mary Magdalene was the wife of Jesus Christ and was in fact pregnant with his child when Jesus was crucified. The absence of a chalice in the painting supposedly indicates that Leonardo knew that Mary Magdalene was actually the Holy Grail (the bearer of Jesus' blood). The letter “V” that is created with the bodily positions of Jesus and Mary, as “V” is the symbol for the sacred feminine, represents this (Allen1). The apparent absence of the "Apostle John", under this interpretation, is explained by identifying John as "the Disciple Jesus loved", allegedly code for Mary Magdalene.
According to the text in the book “Culture and Values: A Survey of Humanities” the statue, which was quite rare before the fourth century, is a classic Greaco-Roman depiction of Christ as the Good Shepherd (142). This statue, unlike the mosaic by the same name, only shows a single sheep, the lost sheep which Christ seeks out. In the parable from Luke 15 vs 3-7, Christ reveals that a good Shepherd will, if losing one sheep, he drops everything to find that one sheep. The Statue is a literal depiction of the good shepherd searching for his lost sheep. The mosaic, on the other hand, does not show Christ searching for his flock, but rather it shows his flock calm and secure in his presences. They are at rest and at peace, and all are gazing at their master. The statue, much like the mosaic...
The masculine and idealized form of the human body is an ever-present characteristic of Michelangelo’s sculpture. Many people over the years have speculated why this may be, but there has never been a definitive answer, and probably never will be. Through all of his sculpture there is a distinct classical influence, with both his subject matter and his inclination to artistically create something beautiful. In most cases, for Michelangelo, this means the idealized human figure, seeping with contraposto. This revival of classical influences is common for a Renaissance artisan, but the new, exaggerated form of the human body is new and unique to Michelangelo’s artistic style.
This essay will reflect on how body is represented in the portraiture art within the Renaissance’s golden period detailing specifically Botticelli’s paintings and how this experience have broadened and enhanced my knowledge towards the future interest. This period arise when the medieval dark ages come to its end and artist and their patronage reinvented and represented the ideas of the classical mythology, particularly of the ancient Greek and Rome. It is a time when outstanding numbers of paintings, sculptures, alfresco were born and a human body was exposed as the centre of the universe. An epoch where the dominate themes were no longer pure religious devotions but it shift its focus primarily towards the anatomical beauty of the bodies, ideally represented. Furthermore, I will detail Botticelli’s paintings “The Birth of Venus” and briefly reflect on other two “Venus and Mars” and “Primavera” paintings. All three include the mythic figure of the Venus, who signifies both passionate love and intellectual love that still culturally lives in today’s world. In my view a real portrait signifies the components of the individuality and also can translates the ideal impression of the truth embodied within human body and soul.
The title of the piece, Madonna of the Clouds, implies setting; however, Mary’s robes blend in with the surrounding cherubs, creating a mass of folds. Donatello shows perspective through subtle changes in the depths of carving – stiacciato relief – a technique that he devised (Britannica). This varying strength of line utilizes shadows to enhance emotion, as seen with the Virgin Mary. The concern that she shows for her son in her arm foreshadows his fateful end. This expression though, is not only demonstrated within the facial features of her profile, but also in the ever-present shadow under her chin, directly above Christ’s head. Stiacciato relief depends on the reflection off of pale materials, like marble, in order to manipulate light to enhance or detract from the forms themselves (Britannica). Donatello controls his medium to work with his audience’s position, casting shadows to be where they are most meaningful. Awareness of his viewers’ angle ceased to allude Donatello as his earlier marble masterpieces, the sculptures at the Or San Michele, employed their alleviated situations to accentuate his subject’s personalities as seen with Saint