The Expulsion of Heliodorus from the Temple 1511-12 Fresco Stanza di Eliodoro, Palazzi Pontifici, Vatican Raphael's depiction of the Pope Julius II in the fresco is as penetrating as the London portrait of Julius. According to Vasari, the reason Raphael was so well-liked was probably because he portrayed so many people at the papal court to their satisfaction in these frescoes.Artist:RAFFAELLO Sanzio Title: The Expulsion of Heliodorus from the Temple (detail) Painted in 1501-1550 , Italian - - painting : religious
Måleriet Identifieringen :: 63792
5529 ago.
Konstnär: RAFFAELLO Sanzio Målning: The Expulsion of Heliodorus from the Temple Information: 1511-12 Fresco Stanza di Eliodoro, Palazzi Pontifici, Vatican Raphael's depiction of the Pope Julius II in the fresco is as penetrating as the London portrait of Julius. According to Vasari, the reason Raphael was so well-liked was probably because he portrayed so many people at the papal court to their satisfaction in these frescoes.Artist:RAFFAELLO Sanzio Title: The Expulsion of Heliodorus from the Temple (detail) Painted in 1501-1550 , Italian - - painting : religious
St Cecilia 220 x 136 cm Pinacoteca Nazionale, Bologna Raphael probably accompanied Leo X when he went to Bologna to meet the King of France, Francis I, in 1515. He may have passed through Florence, where Leo was welcomed with great enthusiasm by his fellow citizens. Leonardo da Vinci - who later accepted the French King's invitation to Paris - and Michelangelo - to whom Leo X commissioned the New Sacristy of San Lorenzo - also followed the Pope. A letter which Raphael sent to the painter, Francesco Francia, provides proof of this journey. According to a legend, Francesco Francia died after seeing the St Cecilia which Raphael painted for the Church of San Giovanni in Monte in Bologna. The story is almost credible, for the Bolognese artistic environment still revolved around the style of Perugino. The painting was commissioned by Elena Duglioli dall'Olio of Bologna. She was famous for having visions and ecstatic fits in which music played a great part, which is probably why she asked for a picture of St Cecilia, the patron saint of music. Raphael decided on a painting in the style of a Sacra Conversazione, with St Cecilia in the centre surrounded by saints. The altarpiece, which is now in the Museum of Bologna, was placed in San Giovanni in Monte in 1515. It was painted some time before, however. The glorification of purity is the central idea behind this painting. This is expressed by the figures seen on both sides of the principal figure: St John the Evangelist is the patron saint of the church, and St Paul symbolizes innocence, while St Augustine and St Mary Magdalene stand for purity regained through atonement after sinful aberration. The four saints who surround the protagonist form a niche which is strengthened by the poses and gestures of the figures (the glances of the Evangelist and St Augustine cross, St Paul's is lowered and the Magdalene turns hers toward the spectator). Only St Cecilia raises her face toward the sky, where a chorus of angels appears through a hole in the clouds. The monumentality of the figures, typical of Raphael's activity during this period, dominates the other figurative elements. In the legend of St Cecilia, too, the painter emphasizes her desire to preserve her purity. As they were escorting Cecilia to the house of her betrothed, to the accompaniment of musical instruments, in her heart she called out only to God, beseeching Him to preserve the chastity of her heart and her body. So runs the fifth-century legend, and accordingly in this picture Cecilia does not hear the profane music, her eyes raised toward the heavens connects her directly with the choir of angels. This much is in complete agreement with the story of the Roman martyr.Artist:RAFFAELLO Sanzio Title: St Cecilia Painted in 1501-1550 , Italian - - painting : religious
Måleriet Identifieringen :: 63785
5532 ago.
Konstnär: RAFFAELLO Sanzio Målning: St Cecilia Information: 220 x 136 cm Pinacoteca Nazionale, Bologna Raphael probably accompanied Leo X when he went to Bologna to meet the King of France, Francis I, in 1515. He may have passed through Florence, where Leo was welcomed with great enthusiasm by his fellow citizens. Leonardo da Vinci - who later accepted the French King's invitation to Paris - and Michelangelo - to whom Leo X commissioned the New Sacristy of San Lorenzo - also followed the Pope. A letter which Raphael sent to the painter, Francesco Francia, provides proof of this journey. According to a legend, Francesco Francia died after seeing the St Cecilia which Raphael painted for the Church of San Giovanni in Monte in Bologna. The story is almost credible, for the Bolognese artistic environment still revolved around the style of Perugino. The painting was commissioned by Elena Duglioli dall'Olio of Bologna. She was famous for having visions and ecstatic fits in which music played a great part, which is probably why she asked for a picture of St Cecilia, the patron saint of music. Raphael decided on a painting in the style of a Sacra Conversazione, with St Cecilia in the centre surrounded by saints. The altarpiece, which is now in the Museum of Bologna, was placed in San Giovanni in Monte in 1515. It was painted some time before, however. The glorification of purity is the central idea behind this painting. This is expressed by the figures seen on both sides of the principal figure: St John the Evangelist is the patron saint of the church, and St Paul symbolizes innocence, while St Augustine and St Mary Magdalene stand for purity regained through atonement after sinful aberration. The four saints who surround the protagonist form a niche which is strengthened by the poses and gestures of the figures (the glances of the Evangelist and St Augustine cross, St Paul's is lowered and the Magdalene turns hers toward the spectator). Only St Cecilia raises her face toward the sky, where a chorus of angels appears through a hole in the clouds. The monumentality of the figures, typical of Raphael's activity during this period, dominates the other figurative elements. In the legend of St Cecilia, too, the painter emphasizes her desire to preserve her purity. As they were escorting Cecilia to the house of her betrothed, to the accompaniment of musical instruments, in her heart she called out only to God, beseeching Him to preserve the chastity of her heart and her body. So runs the fifth-century legend, and accordingly in this picture Cecilia does not hear the profane music, her eyes raised toward the heavens connects her directly with the choir of angels. This much is in complete agreement with the story of the Roman martyr.Artist:RAFFAELLO Sanzio Title: St Cecilia Painted in 1501-1550 , Italian - - painting : religious
The Triumph of Galatea 1511 Fresco, 295 x 225 cm Villa Farnesina, Rome The Sienese Banker, Agostini Chigi, played a very important role in the cultural and artistic activities which flourished around Julius II. His house was built on the outskirts of Rome in 1509-1510, and was designed as a model of luxury and elegance. He commissioned the most famous artists of the time, Baldassarre Peruzzi, Sebastiano Luciani (later called Sebastiano del Piombo) and Raphael himself to decorate it. All three painted frescoes based on classical mythology in Chigi's house (which was later acquired by the Farnese family and came to be known as "La Farnesina"). As subject Raphael chose a verse from a poem by the Florentine Angelo Poliziano which had also helped to inspire Botticelli's 'Birth of Venus'. These lines describe how the clumsy giant Polyphemus sings a love song to the fair sea-nymph Galatea and how she rides across the waves in a chariot drawn by two dolphins, laughing at his uncouth song, while the gay company of other sea-gods and nymphs is milling round her. Raphael's fresco shows Galatea with her gay companions; the giant is depicted in a fresco by Sebastiano del Piombo which stands to the left of Raphael's Galatea. However long one looks at this lovely and cheerful picture, one will always discover new beauties in its rich and intricate composition. Every figure seems to correspond to some other figure, every movement to answer a counter-movement. To start with the small boys with Cupid's bows and arrows who aim at the heart of the nymph: not only do those to right and left echo each other's movements, but the boy swimming beside the chariot corresponds to the one flying at the top of the picture. It is the same with the group of sea-gods which seems to be 'wheeling' round the nymph. There are two on the margins, who blow on their sea-shells, and two pairs in front and behind, who are making love to each other. But what is more admirable is that all these diverse movements are somehow reflected and taken up in the figure of Galatea herself. Her chariot had been driving from left to right with her veil blowing backwards, but, hearing the strange love song, she turns round and smiles, and all the lines in the picture, from the love-gods' arrows to the reins she holds, converge on her beautiful face in the very centre of the picture. By these artistic means Raphael has achieved constant movement throughout the picture, without letting it become restless or unbalanced. It is for this supreme mastery of arranging his figures, this consummate skill in composition, that artists have admired Raphael ever since. Just as Michelangelo was found to have reached the highest peak in the mastery of the human body, Raphael was seen to have accomplished what the older generation had striven so hard to achieve: the perfect and harmonious composition of freely moving figures. There was another quality in Raphael's work that was admired by his contemporaries and by subsequent generations - the sheer beauty of his figures. When he had finished the 'Galatea', Raphael was asked by a courtier where in all the world he had found a model of such beauty. He replied that he did not copy any specific model but rather followed "a certain idea" he had formed in his mind. To some extent, then, Raphael, like his teacher Perugino, had abandoned the faithful portrayal of nature which had been the ambition of so many Quattrocento artists. He deliberately used an imagined type of regular beauty. If we look back to the time of Praxiteles, we remember how what we call an "ideal" beauty grew out of a slow approximation of schematic forms to nature. Now the process was reversed. Artists tried to modify nature according to the idea of beauty they had formed when looking at classical statues - they "idealized" the model. It was a tendency not without its dangers, for, if the artist deliberately "improves on" nature, his work may easily look mannered or insipid. But if we look once more at Raphael's work, we see that he, at any rate, could idealize without any loss of vitality and sincerity in the result. There is nothing schematic or calculated in Galatea's loveliness. She is an inmate of a brighter world of love and beauty - the world of the classics as it appeared to its admirers in sixteenth-century Italy.Artist:RAFFAELLO Sanzio Title: The Triumph of Galatea Painted in 1501-1550 , Italian - - painting : mythological
Måleriet Identifieringen :: 63783
5532 ago.
Konstnär: RAFFAELLO Sanzio Målning: The Triumph of Galatea Information: 1511 Fresco, 295 x 225 cm Villa Farnesina, Rome The Sienese Banker, Agostini Chigi, played a very important role in the cultural and artistic activities which flourished around Julius II. His house was built on the outskirts of Rome in 1509-1510, and was designed as a model of luxury and elegance. He commissioned the most famous artists of the time, Baldassarre Peruzzi, Sebastiano Luciani (later called Sebastiano del Piombo) and Raphael himself to decorate it. All three painted frescoes based on classical mythology in Chigi's house (which was later acquired by the Farnese family and came to be known as "La Farnesina"). As subject Raphael chose a verse from a poem by the Florentine Angelo Poliziano which had also helped to inspire Botticelli's 'Birth of Venus'. These lines describe how the clumsy giant Polyphemus sings a love song to the fair sea-nymph Galatea and how she rides across the waves in a chariot drawn by two dolphins, laughing at his uncouth song, while the gay company of other sea-gods and nymphs is milling round her. Raphael's fresco shows Galatea with her gay companions; the giant is depicted in a fresco by Sebastiano del Piombo which stands to the left of Raphael's Galatea. However long one looks at this lovely and cheerful picture, one will always discover new beauties in its rich and intricate composition. Every figure seems to correspond to some other figure, every movement to answer a counter-movement. To start with the small boys with Cupid's bows and arrows who aim at the heart of the nymph: not only do those to right and left echo each other's movements, but the boy swimming beside the chariot corresponds to the one flying at the top of the picture. It is the same with the group of sea-gods which seems to be 'wheeling' round the nymph. There are two on the margins, who blow on their sea-shells, and two pairs in front and behind, who are making love to each other. But what is more admirable is that all these diverse movements are somehow reflected and taken up in the figure of Galatea herself. Her chariot had been driving from left to right with her veil blowing backwards, but, hearing the strange love song, she turns round and smiles, and all the lines in the picture, from the love-gods' arrows to the reins she holds, converge on her beautiful face in the very centre of the picture. By these artistic means Raphael has achieved constant movement throughout the picture, without letting it become restless or unbalanced. It is for this supreme mastery of arranging his figures, this consummate skill in composition, that artists have admired Raphael ever since. Just as Michelangelo was found to have reached the highest peak in the mastery of the human body, Raphael was seen to have accomplished what the older generation had striven so hard to achieve: the perfect and harmonious composition of freely moving figures. There was another quality in Raphael's work that was admired by his contemporaries and by subsequent generations - the sheer beauty of his figures. When he had finished the 'Galatea', Raphael was asked by a courtier where in all the world he had found a model of such beauty. He replied that he did not copy any specific model but rather followed "a certain idea" he had formed in his mind. To some extent, then, Raphael, like his teacher Perugino, had abandoned the faithful portrayal of nature which had been the ambition of so many Quattrocento artists. He deliberately used an imagined type of regular beauty. If we look back to the time of Praxiteles, we remember how what we call an "ideal" beauty grew out of a slow approximation of schematic forms to nature. Now the process was reversed. Artists tried to modify nature according to the idea of beauty they had formed when looking at classical statues - they "idealized" the model. It was a tendency not without its dangers, for, if the artist deliberately "improves on" nature, his work may easily look mannered or insipid. But if we look once more at Raphael's work, we see that he, at any rate, could idealize without any loss of vitality and sincerity in the result. There is nothing schematic or calculated in Galatea's loveliness. She is an inmate of a brighter world of love and beauty - the world of the classics as it appeared to its admirers in sixteenth-century Italy.Artist:RAFFAELLO Sanzio Title: The Triumph of Galatea Painted in 1501-1550 , Italian - - painting : mythological
St Michael and the Satan 1518 Oil transferred from wood to canvas, 268 x 160 cm Mus?e du Louvre, Paris The painting was a gift from the pope to the French king, Francis I. It was generally accepted that the painting is the work of Giulio Romano with the contribution of Raphael. It is now debated whether the work may not in fact be by Raphael after all, the stylistic anomalies being attributable to poor restoration techniques.Artist:RAFFAELLO Sanzio Title: St Michael and the Satan Painted in 1501-1550 , Italian - - painting : religious
Måleriet Identifieringen :: 63778
5532 ago.
Konstnär: RAFFAELLO Sanzio Målning: St Michael and the Satan Information: 1518 Oil transferred from wood to canvas, 268 x 160 cm Mus?e du Louvre, Paris The painting was a gift from the pope to the French king, Francis I. It was generally accepted that the painting is the work of Giulio Romano with the contribution of Raphael. It is now debated whether the work may not in fact be by Raphael after all, the stylistic anomalies being attributable to poor restoration techniques.Artist:RAFFAELLO Sanzio Title: St Michael and the Satan Painted in 1501-1550 , Italian - - painting : religious
The Three Angels Appearing to Abraham 1726-1729 Fresco, 4000 x 2000 cm Palazzo Patriarcale, Udine Abraham kneels in prayer, awed by the appearance of the three angels, who float on a very solid-looking white cloud. The scene illustrates both the promise to make Abraham "a father of many nations" and the favour shown by God towards him, as described in the book of Genesis. Although the divine origin of the angels is made clear by their being placed in the upper portion of the picture, Tiepolo has portrayed them with very human features.Artist:TIEPOLO, Giovanni Battista Title: The Three Angels Appearing to Abraham Painted in 1701-1750 , Italian - - painting : religious
Måleriet Identifieringen :: 63769
5534 ago.
Konstnär: Giovanni Battista Tiepolo Målning: The Three Angels Appearing to Abraham Information: 1726-1729 Fresco, 4000 x 2000 cm Palazzo Patriarcale, Udine Abraham kneels in prayer, awed by the appearance of the three angels, who float on a very solid-looking white cloud. The scene illustrates both the promise to make Abraham "a father of many nations" and the favour shown by God towards him, as described in the book of Genesis. Although the divine origin of the angels is made clear by their being placed in the upper portion of the picture, Tiepolo has portrayed them with very human features.Artist:TIEPOLO, Giovanni Battista Title: The Three Angels Appearing to Abraham Painted in 1701-1750 , Italian - - painting : religious
John the Baptist Preaching 1732-33 Fresco, 350 x 300 cm Cappella Colleoni, Bergamo The impressive figure of John the Baptist, delivering his sermon with raised forefinger from the top of a rock in the landscape, dominates the right-hand side of the picture. His cross staff and the lamb at his feet refer to the fate of Christ. The left-hand side of the picture is almost completely taken up by men, women and children, who listen spellbound to the sermon. The young woman placed in the very centre of the picture breast-feeding her child, who thus conforms to the standardized portrayal of the Madonna and Child, can be understood as an allusion to the birth of Christ, which is the subject of John's sermon.Artist:TIEPOLO, Giovanni Battista Title: John the Baptist Preaching Painted in 1701-1750 , Italian - - painting : religious
Måleriet Identifieringen :: 63765
5534 ago.
Konstnär: Giovanni Battista Tiepolo Målning: John the Baptist Preaching Information: 1732-33 Fresco, 350 x 300 cm Cappella Colleoni, Bergamo The impressive figure of John the Baptist, delivering his sermon with raised forefinger from the top of a rock in the landscape, dominates the right-hand side of the picture. His cross staff and the lamb at his feet refer to the fate of Christ. The left-hand side of the picture is almost completely taken up by men, women and children, who listen spellbound to the sermon. The young woman placed in the very centre of the picture breast-feeding her child, who thus conforms to the standardized portrayal of the Madonna and Child, can be understood as an allusion to the birth of Christ, which is the subject of John's sermon.Artist:TIEPOLO, Giovanni Battista Title: John the Baptist Preaching Painted in 1701-1750 , Italian - - painting : religious
Education of the Virgin 1732 Oil on canvas S. Maria della Consolazione (Fava), Venice The figures in this altarpiece are portrayed more as the heroines of noble dramas than as saints. They combine true pathos with elegant sensuality, as if they were creatures of some higher human species. At the same time, however, they are firmly linked to our sense of everyday life through the descriptive details which are so naturalistic as to border on trompe-l'oeil. In the centre of the representation, in front of a magnificent architectural backdrop, stands Mary as a young girl, reading from an open book, and instructed by her mother, who sits next to her. Her father, standing to her right, is deep in prayer and has his eyes raised towards Heaven. What is striking about the composition, is the diagonal line which runs from the three angels' heads beneath the book to the three large angels above Mary, and which symbolizes the way to the Kingdom of Heaven.Artist:TIEPOLO, Giovanni Battista Title: Education of the Virgin Painted in 1701-1750 , Italian - - painting : religious
Måleriet Identifieringen :: 63764
5534 ago.
Konstnär: Giovanni Battista Tiepolo Målning: Education of the Virgin Information: 1732 Oil on canvas S. Maria della Consolazione (Fava), Venice The figures in this altarpiece are portrayed more as the heroines of noble dramas than as saints. They combine true pathos with elegant sensuality, as if they were creatures of some higher human species. At the same time, however, they are firmly linked to our sense of everyday life through the descriptive details which are so naturalistic as to border on trompe-l'oeil. In the centre of the representation, in front of a magnificent architectural backdrop, stands Mary as a young girl, reading from an open book, and instructed by her mother, who sits next to her. Her father, standing to her right, is deep in prayer and has his eyes raised towards Heaven. What is striking about the composition, is the diagonal line which runs from the three angels' heads beneath the book to the three large angels above Mary, and which symbolizes the way to the Kingdom of Heaven.Artist:TIEPOLO, Giovanni Battista Title: Education of the Virgin Painted in 1701-1750 , Italian - - painting : religious
Jupiter and Dana 1736 Oil on canvas Universitet Konsthistoriska Institutionen, StockholmArtist:TIEPOLO, Giovanni Battista Title: Jupiter and Dana? Painted in 1701-1750 , Italian - - painting : mythological
Måleriet Identifieringen :: 63759
5535 ago.
Konstnär: Giovanni Battista Tiepolo Målning: Jupiter and Dana Information: 1736 Oil on canvas Universitet Konsthistoriska Institutionen, StockholmArtist:TIEPOLO, Giovanni Battista Title: Jupiter and Dana? Painted in 1701-1750 , Italian - - painting : mythological
The Adoration of the Trinity 1511 Oil on lindenwood Kunsthistorisches Museum, Vienna The landscape at the bottom of the panel stretches into the far distance. A lone figure stands on the land - the artist, who has depicted the earthly community being reunited with the realm of heaven. His hand rests on a panel which is inscribed: `Albrecht D?rer of Nuremberg made this 1511 years after the Virgin.'Artist:D?RER, Albrecht Title: The Adoration of the Trinity (detail) Painted in 1501-1550 , German - - painting : religious
Måleriet Identifieringen :: 63756
5535 ago.
Konstnär: Albrecht Durer Målning: The Adoration of the Trinity Information: 1511 Oil on lindenwood Kunsthistorisches Museum, Vienna The landscape at the bottom of the panel stretches into the far distance. A lone figure stands on the land - the artist, who has depicted the earthly community being reunited with the realm of heaven. His hand rests on a panel which is inscribed: `Albrecht D?rer of Nuremberg made this 1511 years after the Virgin.'Artist:D?RER, Albrecht Title: The Adoration of the Trinity (detail) Painted in 1501-1550 , German - - painting : religious
The Adoration of the Trinity 1511 Oil on lindenwood Kunsthistorisches Museum, Vienna To the right is a figure, easily identifiable from his armor, as Landauer's son-in-law, Wilhelm Haller, a mercenary captain. In the lower part of the painting, almost to contrast the suspended scores of saints and men and women, D?rer offers us, from a slightly raised perspective, the vision of a landscape passage. This one, even more than the one in the Heller Altar, disappears into an infinite background, illuminated by a most gentle evening light that also shimmers against the clouds. In this deserted terrestrial kingdom, D?rer painted himself, the only human being. He is set apart toward the right margin, dressed as usual in a rich fur cloak, and indicative of an ancient styled tablet with the inscription: ALBERTVS DVRER NORICVS FACIEBAT ANNO A VIRGINIS PARTV[M] 1511.Artist:D?RER, Albrecht Title: The Adoration of the Trinity (detail) Painted in 1501-1550 , German - - painting : religious
Måleriet Identifieringen :: 63754
5535 ago.
Konstnär: Albrecht Durer Målning: The Adoration of the Trinity Information: 1511 Oil on lindenwood Kunsthistorisches Museum, Vienna To the right is a figure, easily identifiable from his armor, as Landauer's son-in-law, Wilhelm Haller, a mercenary captain. In the lower part of the painting, almost to contrast the suspended scores of saints and men and women, D?rer offers us, from a slightly raised perspective, the vision of a landscape passage. This one, even more than the one in the Heller Altar, disappears into an infinite background, illuminated by a most gentle evening light that also shimmers against the clouds. In this deserted terrestrial kingdom, D?rer painted himself, the only human being. He is set apart toward the right margin, dressed as usual in a rich fur cloak, and indicative of an ancient styled tablet with the inscription: ALBERTVS DVRER NORICVS FACIEBAT ANNO A VIRGINIS PARTV[M] 1511.Artist:D?RER, Albrecht Title: The Adoration of the Trinity (detail) Painted in 1501-1550 , German - - painting : religious
The Adoration of the Holy Trinity 1511 Oil on lindenwood, 135 x 123,4 cm Kunsthistorisches Museum, Vienna This work was commissioned by the Nuremberg metal trader Matth?us Landauer. Also known as the Landauer Altarpiece, it was ordered for the chapel of the Twelve-Brothers House, which he endowed for a dozen impoverished artisans. In the centre of the painted panel at the top is the Trinity. God the Father is shown as emperor, holding Christ on the Cross and surmounted by the dove of the Holy Ghost. Around the figure of God are two rings of angels. Below them, to the right, are Old Testament figures and, to the left, followers of Christ bearing palm branches. Nearer the base of the picture are the slightly larger figures of the living, led by the Pope (with a blue tiara) and the Emperor (with a golden crown). The grey-haired figure of Matth?us Landauer, the donor, is depicted on the left, being welcomed into the throng by the outstretched hand of a cardinal. The landscape at the bottom of the panel stretches into the far distance. A lone figure stands on the land - the artist, who has depicted the earthly community being reunited with the realm of heaven. His hand rests on a panel which is inscribed: `Albrecht D?rer of Nuremberg made this 1511 years after the Virgin.' D?rer also designed an ornate frame for the altarpiece. An early drawing for the frame and panel is dated 1508 and shows that they were a carefully designed ensemble. The frame still survives in the Germanisches Nationalmuseum, Nuremberg, although unfortunately it has long been separated from the painting. (The frame shown in the reproduction is an exact replica of the original.) Made of carved and painted wood, the top of the frame has a sculpted depiction of the Last Judgement, with God enthroned and surrounded by the kneeling figures of the Virgin and John the Baptist. An inscription on the base of the frame records: `Matth?us Landauer has finally completed the house of worship of the Twelve Bretheren including the donation of this panel. After Christ's birth, the year 1511.' D?rer's workshop also designed stained-glass windows for the Twelve-Brothers Chapel, but these were removed in 1810 and were destroyed in Berlin during the Second World War.Artist:D?RER, Albrecht Title: The Adoration of the Holy Trinity (Landauer Altar) Painted in 1501-1550 , German - - painting : religious
Måleriet Identifieringen :: 63753
5535 ago.
Konstnär: Albrecht Durer Målning: The Adoration of the Holy Trinity Information: 1511 Oil on lindenwood, 135 x 123,4 cm Kunsthistorisches Museum, Vienna This work was commissioned by the Nuremberg metal trader Matth?us Landauer. Also known as the Landauer Altarpiece, it was ordered for the chapel of the Twelve-Brothers House, which he endowed for a dozen impoverished artisans. In the centre of the painted panel at the top is the Trinity. God the Father is shown as emperor, holding Christ on the Cross and surmounted by the dove of the Holy Ghost. Around the figure of God are two rings of angels. Below them, to the right, are Old Testament figures and, to the left, followers of Christ bearing palm branches. Nearer the base of the picture are the slightly larger figures of the living, led by the Pope (with a blue tiara) and the Emperor (with a golden crown). The grey-haired figure of Matth?us Landauer, the donor, is depicted on the left, being welcomed into the throng by the outstretched hand of a cardinal. The landscape at the bottom of the panel stretches into the far distance. A lone figure stands on the land - the artist, who has depicted the earthly community being reunited with the realm of heaven. His hand rests on a panel which is inscribed: `Albrecht D?rer of Nuremberg made this 1511 years after the Virgin.' D?rer also designed an ornate frame for the altarpiece. An early drawing for the frame and panel is dated 1508 and shows that they were a carefully designed ensemble. The frame still survives in the Germanisches Nationalmuseum, Nuremberg, although unfortunately it has long been separated from the painting. (The frame shown in the reproduction is an exact replica of the original.) Made of carved and painted wood, the top of the frame has a sculpted depiction of the Last Judgement, with God enthroned and surrounded by the kneeling figures of the Virgin and John the Baptist. An inscription on the base of the frame records: `Matth?us Landauer has finally completed the house of worship of the Twelve Bretheren including the donation of this panel. After Christ's birth, the year 1511.' D?rer's workshop also designed stained-glass windows for the Twelve-Brothers Chapel, but these were removed in 1810 and were destroyed in Berlin during the Second World War.Artist:D?RER, Albrecht Title: The Adoration of the Holy Trinity (Landauer Altar) Painted in 1501-1550 , German - - painting : religious
Adoration of the Magi 1504 Oil on wood Galleria degli Uffizi, FlorenceArtist:D?RER, Albrecht Title: Adoration of the Magi (detail) Painted in 1501-1550 , German - - painting : religious
Måleriet Identifieringen :: 63739
5536 ago.
Konstnär: Albrecht Durer Målning: Adoration of the Magi Information: 1504 Oil on wood Galleria degli Uffizi, FlorenceArtist:D?RER, Albrecht Title: Adoration of the Magi (detail) Painted in 1501-1550 , German - - painting : religious
