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A Source for Rubens's Modello of the Assumption and Coronation of the Virgin in Leningrad: A Case Study in the Response to Images 鲁本斯《列宁格勒圣母升天与加冕》模型的来源——对意象的回应个案研究
IF 0.2 2区 艺术学 Q3 Arts and Humanities Pub Date : 1978-01-01 DOI: 10.7916/D84Q8173
D. Freedberg
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引用次数: 2
The Representation of Martyrdoms During the Early Counter-Reformation in Antwerp 安特卫普早期反宗教改革时期的殉道表现
IF 0.2 2区 艺术学 Q3 Arts and Humanities Pub Date : 1976-01-01 DOI: 10.7916/D8HX1JX3
D. Freedberg
N O one who has passed through those rooms in the Antwerp Gallery which contain the works of the generation before Rubens can fail to have been impressed by a group of vivid and often gruesomely depicted martyrdoms. They are, notably (and for the time being I give the current Gallery attributions) : The Marbrdom of Saints Crispin and Crispinian, by Hieronymus Francken (Fig.2 ;centre panel of an altar-piece), The ChariQ and Marordam of Saints Cosmas and Damian (Fig.3; wings of an altar-piece) ,Diocletiancondemns St Sebastian to Death and St Sebastian beaten with Rods (Figs.8 and 9; reverse of the wings of an altar-piece), and Two Scenes from the Ilfartyrdom of St George (Fig. 10; wings of an altar-piece), all by Ambrosius Francken. As far as I know, the taste for martyrdoms in Antwerp at the closing of the sixteenth century has not yet been specifically discussed nor has the context in which they were produced received much attention. These are the matters I wish to deal with here, posing questions rather than answering them : not all of the documents which may throw light on these paintings have been discovered, and only a few of the attributional problems are capable, at this stage, of definitive solutions. Two important historical events may be mentioned first. The wave of iconoclasm which swept the Low Countries in 1566 (in Antwerp on 2 1st and 22nd August of the same year) has been the subject of much research by historians1 but has been undeservedly neglected by historians of art2. Much was destroyed, but some works of art were saved. Catholic services were soon restored. Artistic reputations and in particular that of Martin de Vos3 were made on the basis of altar-pieces, or parts of altar-pieces, commissioned to replace those which had been lost in the iconoclasm. Immediately after the outburst a number of theological writers sprang to the defence of images, seeking to eliminate abuses in order to counter a t least some of the Protestant criticism of image worship. The fact that three years earlier the Council of Trent had recommended the ecclesiastical supervision of images was used to the same end by these writers. The second event is the more peaceful iconoclasm which took place in Antwerp in 1581, when the recently elected Calvinist Town Council ordered the systematic removal of images from the local c h u r c h e ~ . ~ This took place behind
在安特卫普美术馆里,陈列着鲁本斯之前那一代人作品的展厅里,任何一个走过的人都不会对一群生动的、往往是可怕的殉道者留下深刻的印象。值得注意的是(暂时我给出了目前画廊的归属):耶罗尼米斯·弗兰肯的《圣徒克里斯平和克里斯平尼安的马布罗姆》(图2;祭坛作品的中央面板),《圣徒科斯马斯和达米安的查理和马布罗姆》(图3;戴克里先判处圣塞巴斯蒂安死刑,并用棍棒殴打圣塞巴斯蒂安(图8和9;《圣乔治庄园的两个场景》(图10;祭坛的翅膀),都是安布罗修斯·弗兰肯的作品。据我所知,在16世纪末的安特卫普,对殉道的兴趣还没有被特别讨论过,它们产生的背景也没有得到太多关注。这些是我希望在这里处理的问题,提出问题而不是回答问题:并不是所有可能阐明这些画的文件都被发现了,在现阶段,只有少数归属问题能够得到明确的解决。首先可以提到两个重要的历史事件。1566年席卷低地国家(同年8月21日和22日在安特卫普)的圣像破坏浪潮一直是历史学家们研究的主题,但却被艺术史学家们忽视了。许多艺术品被毁,但有些艺术品被保存了下来。天主教礼拜很快就恢复了。艺术声誉,特别是马丁·德·沃斯的声誉,是建立在祭坛作品或祭坛作品的一部分的基础上的,这些祭坛作品被委托代替那些在偶像破坏运动中丢失的作品。在爆发之后,一些神学作家立即站出来为图像辩护,试图消除对图像的滥用,以对抗至少一些新教对图像崇拜的批评。事实上,三年前安理会的遄达曾建议教会监督的图像是用来同样的目的,由这些作家。第二件事是1581年发生在安特卫普的更为和平的圣像破坏运动,当时刚刚当选的加尔文主义镇议会下令系统地从当地教堂移除圣像。这事发生在后面
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引用次数: 14
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BURLINGTON MAGAZINE
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