April 4, 2016 | by Dominic Smith
Judith Leyster and the overlooked women painters of the Dutch Golden Age.
In 1892, a painting that had been attributed to Frans Hals for more than a century became the subject of a dispute between two English art dealers. The 1630 painting, known at various times in English as The Happy Couple or Carousing Couple, was typical Hals and Dutch Golden Age territory—a genre scene of a couple making merry in a tavern. Pink-cheeked, bemused, the woman raises a glass while her male companion sings and plays the violin. When the painting changed hands for forty-five hundred pounds, the buyer sued after discovering a signature other than Frans Hals right below the violinist’s shoe. It was a monogram nobody seemed to recognize: a conjoined J and L, struck through with a five-pointed star.
As a result of the court case’s publicity—the media has always loved it when art experts get it wrong—a Dutch collector and art historian, Cornelis Hofstede de Groot, recognized the monogram as belonging to Judith Leyster, one of the first women painters to be admitted to a Guild of Saint Luke in the Netherlands during the seventeenth century. Though she’d been praised by the observers and historians of her era, Leyster had essentially been erased from art history since her death in 1660. In 1648, when Leyster was not yet forty, the Dutch commentator Theodore Schrevel had noted, “There also have been many experienced women in the field of painting who are still renowned in our time, and who could compete with men. Among them, one excels exceptionally, Judith Leyster, called ‘the true Leading star in art.’ ” Since leyster means “lodestar” in Dutch, Schrevel enjoyed a pun to underscore his point. Read More »
March 17, 2016 | by Erik Morse
Wonder in the age of Matthias Buchinger.
Though he had neither arms nor legs and was only twenty-nine inches tall, Matthias Buchinger spent his sixty-five years variously as a magician, a musician, a carver, and an inventor, among other vocations. But his most astounding talents were in micrography—that is, literally, small writing. Since his death in 1740, his renown has been relegated to an obscure niche between print design and outsider art. “Wordplay: Matthias Buchinger’s Inventive Drawings from the Collection of Ricky Jay,” showing now at the Metropolitan Museum of Art, rescues him from a seventeenth-century German wunderkammer of conjurers, carneys, witches and “freaks” endemic to early modernity. Accompanying the exhibition is the equally eccentric art-history and antiquarian memoir Matthias Buchinger: The Greatest Living German by Ricky Jay, Whose Peregrinations in Search of the “Little Man of Nuremberg” are herein Revealed, in which Jay, something of a sleight-of-hand artist, reconstructs Buchinger’s exotic life and oeuvre. Read More »
March 16, 2016 | by Madison Mainwaring
Looking for Proust’s muse in Paris.
After making a careful study of contemporary fashion plates, Baudelaire came to the conclusion that one couldn’t examine clothes apart from the individual wearing them. “You might as well admire the tattered rags hung up as slack and lifeless as the skin of St. Bartholomeu,” he wrote in his essay “In Praise of Cosmetics.” In order to “recover the light and movement of life,” clothes needed to be animated by a living body, and it was only on this living body that they were to be understood. One wonders what he would’ve made of the nascent trend of the fashion exhibition, in which the fashions of yesteryear appear on mannequins, those motionless abstractions of the human figure.
“La Mode retrouvée,” now at the Musée de la Mode in Paris, and coming in September to New York, uses clothes as a sort of Pompeiian ash in order to sketch the person who once filled them out. In this case, it’s the Comtesse Élisabeth Greffulhe (1860–1952), who was by reputation the most fashionable woman of her time. At her salon on the Rue d’Astorg, an integral part of the political and artistic milieux, she arranged for what was thought to be the impossible Russian-Franco alliance, as well as the reception of Fauré, Wagner, Isadora Duncan, and the Ballets Russes in Paris. Historians of the era have argued that no patron did more for music than she. And this at a time when, no matter the fact that she was married into wealth and rank, she had neither rights nor property as her own, as was the case for all women under the civil code of the Third Republic. Read More »
February 23, 2016 | by Michelle Stacey
The enduring mystery of Keats’s last words.
Yet do I sometimes feel a languishment
For skies Italian ...
—John Keats, “Happy is England! I Could Be Content,” 1817
Among the dozens of fountains in Rome, the Trevi may be the most famous, but the Barcaccia in the Piazza di Spagna arguably has a lock on the most poignant. Commissioned in 1629, it sits at the foot of the Scalinata, or Spanish Steps, swarmed by hordes of tourists in high season. Boat shaped to commemorate the spot where, in the historic flood of 1598, the Tiber River reached its highest level and improbably deposited a river barque in the square, the Barcaccia now seems a light-hearted way station, an oasis on a hot Latin day.
But nearly two centuries ago, the fountain played a far different role for one particular admirer, a transplant from England who roomed in an apartment above the steps and listened incessantly to the murmurings of its waters. To this visitor, the Barcaccia was a temporary lifeline during a few dark winter months at the turn of 1821, as he coughed and spluttered his way to a tragically early death. That doomed young man, as devotees of English Romantic poetry know, was John Keats, and the apartment where the poet, barely twenty-five, breathed his last from tuberculosis, on February 23, 1821, is now the Keats-Shelley House, a meticulously kept museum and scholarly library founded in 1909. It’s there, in the room where Keats died, that you will find the key to a misapprehension—one could almost say a lie—about his life and death that has been promulgated, literally written in stone, since 1823. Read More »
January 18, 2016 | by Dan Piepenbring
Any Joe with a Twitter account will tell you that today is Blue Monday, the most depressing day of the year. It’s a claim that rests mostly on a bunch of pseudoscience and a dubious 2005 ad campaign for a travel agency. Even so, a whole cottage industry has risen up around our apparent mid-January slump—especially in the UK, where people are always kind of miserable anyway. Tesco superstores are giving away free fruit; the BBC’s Scotland bureau has urged citizens to stay cheery by reminding themselves that the ski forecast is good and that the Spice Girls may soon reunite.
Though claims as to our collective depression have long been debunked, I wondered about the origin of the phrase “Blue Monday,” which clearly predates this latest usage. There was that great New Order song from 1983, for starters, and the subtitle to Vonnegut’s Breakfast of Champions (or Goodbye, Blue Monday) and the Gershwin opera well before that. Evidence from eighteenth-century books suggests that Blue Monday was once just an excuse for working people to get drunk, and it happened every Monday, because our ancestors have long known what any casual reader of Garfield does: Mondays are for the birds. Read More »
December 16, 2015 | by Alison Kinney
Christmas trees have served as political lightning rods for nearly as long as Americans have been decorating them.
In 1937, the Federal Writers’ Project interviewed Junius Quattlebaum, who’d grown up enslaved in South Carolina, about his Christmas memories. He spoke of gathering around the Christmas tree to take his share of the
candy, apples, raisins, and nuts for all de chillum … Christmas morning, marster would call all de slaves to come to de Christmas tree. He made all de chillun set down close to de tree and de grown slaves jined hands and make a circle ’round all … missus would stand in de middle of the de ring and raise her hand and bow her head in silent thanks to God. All de slaves done lak her done.
Frederick Douglass denounced such parties as being “among the most effective means in the hands of the slaveholder in keeping down the spirit of insurrection … These holidays serve as conductors, or safety-valves, to carry off the rebellious spirit of enslaved humanity.” The white South Carolinian William J. Grayson rhapsodized in his 1856 poem “The Hireling and the Slave” about the “smile and bow” and “abundant cheer” of the slave’s Christmas: “No ennui clouds, no coming cares annoy, / Nor wants nor sorrow check the Negro’s joy,” for “In all his master’s joys he claims a part.” Yet for all their paternalism, slave owners betrayed a suspicion that the pleasure in Christmas wasn’t mutual, and that slaves might not be satisfied with raisins: Christmas was the time when white Southerners spread the wildest rumors of slave insurrection, restocked their ammunition, and built hiding places in the woods. Read More »