Overcoming Temptations

The Temptation of Saint-Anthony, by Max Ernst

In 1946 the David L. Loew–Albert Lewin film production company held a contest for a painting on the theme of Saint Anthony’s Temptation, with the winner to be used in the film The Private Affairs of Bel Ami (Albert Lewin, 1947). The movie is in black and white except for the one shot of Max Ernst’s Temptation in color. Various artists produced paintings on this subject, and contest was won by Max Ernst, whose work was duly shown on-screen. However, the most well-known of these paintings is a failed contestant, Salvador Dalí‘s version. This was the only art contest in which Dalí participated during his lifetime.

The Temptation of St. Anthony, Salvador Dalí, 1946

Besides Dalí and Ernst, Ivan Albright, Eugene Berman, Leonora Carrington, Paul Delvaux, Dorothea Tanning, Leonor Fini, Louis Guglielmi, Horace Pippin, Abraham Rattner and Stanley Spencer, were also invited to create a work on the theme. Fini did not produce a painting, but the others were paid $500 for their submissions, with an additional $2,500 prize for the winner.

The Torment of Saint Anthony, attributed to Michelangelo, c. 1487–1488. Giorgio Vasari in his Lives of the Artists noted that Michelangelo had painted St. Anthony after a print by Martin Schongauer

The Temptation of St. Anthony, Hieronymus Bosch (triptych, c. 1501)

Throughout history, artists and authors (including Paul Cézanne and Hieronymus Bosch) have used the temptation of St. Anthony as subject matter for creative works. Dalí’s depiction is classical, erotic, and surrealist.

The Temptation of Saint Anthony (French La Tentation de Saint Antoine) is a book which the French author Gustave Flaubert spent practically his whole life fitfully working on, in three versions he completed in 1849, 1856 (extracts published at the same time) and 1872 before publishing the final version in 1874. It takes as its subject the famous temptation faced by Saint Anthony the Great in the Egyptian desert, a theme often repeated in medieval and modern art.

The temptations of Saint Anthony were:

Frailty
The Seven Deadly Sins
The Heresiarchs
The Martyrs
The Magicians
The Gods
Science
Food
Lust and Death
The Monsters
Metamorphosis

In September 1849, Flaubert completed the first version of a novel, The Temptation of Saint Anthony. He read the novel aloud to Louis Bouilhet and Maxime Du Camp over the course of four days, not allowing them to interrupt or give any opinions. At the end of the reading, his friends told him to throw the manuscript in the fire, suggesting instead that he focus on day-to-day life rather than fantastic subjects.

Flaubert exercised an extraordinary influence over Guy de Maupassant, Edmond de Goncourt, Alphonse Daudet, Émile Zola and Franz Kafka. Even after the decline of the Realist school, Flaubert did not lose prestige in the literary community; he continues to appeal to other writers because of his deep commitment to aesthetic principles, his devotion to style, and his indefatigable pursuit of the perfect expression.

He has been admired or written about by almost every major literary personality of the 20th century, including philosophers and sociologists such as Michel Foucault, Roland Barthes, Pierre Bourdieu and Jean-Paul Sartre whose partially psychoanalytic portrait of Flaubert in The Family Idiot was published in 1971. The Peruvian novelist Mario Vargas Llosa is another great admirer of Flaubert.

Feb 26

The Lush Growth of Spring

Primavera (also known as Allegory of Spring), Sandro Botticelli, c. 1482

Most critics agree that the painting, depicting a group of mythological figures in a garden, is allegorical for the lush growth of Spring. Other meanings have also been explored. Among them, the work is sometimes cited as illustrating the ideal of Neoplatonic love. The painting itself carries no title and was first called La Primavera by the art historian Giorgio Vasari who saw it at Villa Castello, just outside Florence, in 1550.

The history of the painting is not certainly known, though it seems to have been commissioned by one of the Medici family. The painting overall was inspired by a description the Roman poet Ovid wrote of the arrival of Spring (Fasti, Book 5, May 2), though the specifics may have been derived from a poem by Angelo Poliziano. As Poliziano’s poem, “Rusticus”, was published in 1483 and the painting is generally held to have been completed around 1482, some scholars have argued that the influence was reversed.

Another inspiration for the painting seems to have been the Lucretius poem De rerum natura (On the Nature of Things), which includes the lines, “Spring-time and Venus come, and Venus’ boy, / The winged harbinger, steps on before, / And hard on Zephyr’s foot-prints Mother Flora, / Sprinkling the ways before them, filleth all / With colors and with odors excellent.”

Various interpretations of the figures have been set forth, but it is generally agreed that at least at one level the painting is, as characterized by Cunningham and Reich (2009), “an elaborate mythological allegory of the burgeoning fertility of the world.” Elena Capretti in Botticelli (2002) suggests that the typical interpretation is thus:

The reading of the picture is from right to left: Zephyrus, the biting wind of March, kidnaps and possesses the nymph Chloris, whom he later marries and transforms into a deity; she becomes the goddess of Spring, eternal bearer of life, and is scattering roses on the ground.

This is a tale from the fifth book of Ovid’s Fasti in which the wood nymph Chloris’s naked charms attracted the first wind of Spring, Zephyr. Zephyr pursued her and as she was ravished, flowers sprang from her mouth and she became transformed into Flora, goddess of flowers. In Ovid’s work the reader is told ’till then the earth had been but of one colour’. From Chloris’ name the colour may be guessed to have been green – the Greek word for green is khloros, the root of words like chlorophyll – and may be why Botticeli painted Zephyr in shades of bluish-green.

In addition to its overt meaning, the painting has been interpreted as an illustration of the ideal of Neoplatonic love popularized among the Medicis and their followers by Marsilio Ficino. The Neoplatonic philosophers saw Venus as ruling over both earthly and divine love and argued that she was the classical equivalent of the Virgin Mary; this is alluded to by the way she is framed in an altar-like setting that is similar to contemporary images of the Virgin Mary.

Botticelli’s Pallas and the Centaur (1482) has been proposed as the companion piece to Primavera

In this interpretation, as set out in Sandro Botticelli, 1444/45-1510 (2000), the earthy carnal love represented by Zephyrus to the right is renounced by the central figure of the Graces, who has turned her back to the scene, unconcerned by the threat represented to her by Cupid. Her focus is on Mercury, who himself gazes beyond the canvas at what Deimling asserts hung as the companion piece to Primavera: Pallas and the Centaur, in which “love oriented towards knowledge” (embodied by Pallas Athena) proves triumphant over lust (symbolized by the centaur).

It is, on the other hand, possible that, rather than her having renounced carnal love, the intense emotional expression with which she gazes at Mercury is one of dawning love, proleptic of the receipt of Cupid’s arrow which appears to be aimed particularly at her; which emotion is being recognised with an expression both quizzical and apprehensive by the sister immediately to her left.

The origin of the painting is somewhat unclear. It may have been created in response to a request in 1477 of Lorenzo de’ Medici, or it may have been commissioned somewhat later by Lorenzo or his cousin Lorenzo di Pierfrancesco de’ Medici. One theory suggests Lorenzo commissioned the portrait to celebrate the birth of his nephew Giulio di Giuliano de’ Medici (who would one day become Pope), but changed his mind after the assassination of Giulo’s father, his brother Giuliano, having it instead completed as a wedding gift for Lorenzo di Pierfrancesco de’ Medici, who married in 1482.

Feb 1

The Nymph’s Apotheosis and The Birth of a Goddess

“Raphael did not mean for Galatea to resemble any one human person, but to represent ideal beauty.”

Giorgio Vasari

Il Trionfo di Galatea (The Triumph of Galatea), Raphael, c. 1514

The fresco is a mythological scene of a series embellishing the open gallery of the building, a series never completed which was inspired to the Stanze per la giostra of the poet Angelo Poliziano.

According to Ovid‘s Metamorphoses, Acis was the son of Faunus and the river-nymph Symaethis, daughter of the River Symaethus. His version of the tale occurs nowhere earlier and may be a fiction invented by him, “suggested by the manner in which the little river springs forth from under a rock”. According to Athenaeus, ca 200 CE the story was first concocted as a political satire against the Sicilian tyrant Dionysius I of Syracuse, whose favourite concubine, Galatea, shared her name with a nereid mentioned by Homer. Others claim the story was invented to explain the presence of a shrine dedicated to Galatea on Mount Etna.

Raphael did not paint any of the main events of the story. When asked where he had found a model of such beauty, Raphael reportedly said that he had used “a certain idea” he had formed in his mind. He chose the scene of the nymph’s apotheosis (Stanze, I, 118-119). Galatea appears surrounded by other sea creatures whose forms are somewhat inspired by Michelangelo Buonarroti, whereas the bright colors and decoration are supposed to be inspired by ancient Roman painting. At the left, a Triton (partly man, partly fish) abducts a sea nymph; behind them, another Triton uses a shell as a trumpet. Galatea rides a shell-chariot drawn by two dolphins.

La Naissance de Vénus, William-Adolphe Bouguereau, 1879.

The subject matter, as well as the composition, resembles a previous rendition of Sandro Botticelli’s The Birth of Venus, as well as Raphael’s The Triumph of Galatea.

Jan 18

Pierced by Arrows

Anonymous Nuremberg (XV cent) : St Sebastian (c. 1440). Bibilothèque Nationale (Paris, France). Woodcut.

Saint Sebastian is commonly depicted in art and literature tied to a post or tree and shot with arrows. This is the most common artistic depiction of Sebastian; however, according to legend, he was rescued and healed by Irene of Rome. Sometimes Sebastian is known as the saint who was martyred twice.

The earliest representation of Sebastian is a mosaic in the Basilica of Sant’Apollinare Nuovo (Ravenna, Italy) dated between 527 and 565. The right lateral wall of the basilica contains large mosaics representing a procession of 26 martyrs, led by Saint Martin and including Sebastian. The martyrs are represented in Byzantine style, lacking any individuality, and have all identical expressions.

As protector of potential plague victims (a connection popularized by the Golden Legend) and soldiers, Sebastian occupied an important place in the popular medieval mind. He was among the most frequently depicted of all saints by Late Gothic and Renaissance artists, in the period after the Black Death. The opportunity to show a semi-nude male, often in a contorted pose, also made Sebastian a favourite subject.

His shooting with arrows was the subject of the largest engraving by the Master of the Playing Cards in the 1430s, when there were few other current subjects with male nudes other than Christ.

Andrea Mantegna

It has been suggested that the first picture was made after Mantegna had recovered from the plague in Padua (1456–1457). Probably commissioned by the city’s podestà to celebrate the end of the pestilence, it was finished before the artist left the city for Mantua. According to Battisti, the theme refers to the Book of Revelation. A rider is present in the clouds at the upper left corner (pic. 1). As specified in John’s work, the cloud is white and the rider has a scythe, which he is using to cut the cloud. The rider has been interpreted as Saturn, the Roman-Greek god: in ancient times Saturn was identified with the Time that passed by and all left destroyed behind him.

Giovanni Bellini (1460-64)

Sandro Botticelli (1474)

Albretch Dürer

Giovanni Antonio Bazzi “Il Sodoma” (1525)

The saint is ordinarily depicted as a handsome youth pierced by arrows. Predella scenes when required, often depicted his arrest, confrontation with the Emperor, and final beheading. The illustration in the infobox is the Saint Sebastian of Il Sodoma, at the Pitti Palace, Florence.

Cesare Da Sesto (1523)

El Greco

San Sebastiano curato da un angelo (St Sebastian Healed by an Angel), Giovanni Baglione, c. 1603

Anton Van Dyck (1621-1627)

Peter Paul Rubens

José de Ribera (1651)

St Sebastien Attended by St Irene, Georges de La Tour, (c. 1649)

Honoré Daumier, 1849-52

A mainly 17th-century subject, though found in predella scenes as early as the 15th century, was St Sebastian tended by St Irene, painted by Georges de La Tour, Trophime Bigot (four times), José de Ribera, Hendrick ter Brugghen and others.

The Martyrdom of Saint Sebastian, by Ángel Zárraga (1911)

This may have been a deliberate attempt by the Church to get away from the single nude subject, which is already recorded in Vasari as sometimes arousing inappropriate thoughts among female churchgoers. The Baroque artists usually treated it as a nocturnal chiaroscuro scene, illuminated by a single candle, torch or lantern, in the style fashionable in the first half of the 17th century. There exist several cycles depicting the life of Saint Sebastian. Among them are the frescos in the “Basilica di San Sebastiano” of Acireale (Italy) with paintings by Pietro Paolo Vasta.

Antonio Bellucci, c. 1716-8

Saint Roch with Saint Jerome and Saint Sebastian (after a picture attributed to Alessandro Oliverio), John Singer Sargent, circa 1880-1881

Egon Schiele painted a self-portrait as Saint Sebastian in 1915

During Salvador Dalí’s “Lorca (Federico García Lorca) Period”, he painted Sebastian several times, most notably in his “Neo-Cubist Academy”

While Lorca was not a practicing Catholic, he was fascinated by Catholic liturgy and ritual, leading him to seek inspiration from religious themes such as the lives of saints which he would have studied while reading The Golden Legend by Jacobus de Vorgine. Sebastian relate to Lorca’s poetics as well as his relationship to Salvador Dalí.

Gabriele d’Annunzio come S. Sebastiano, A. Salvini. In 1911, the Italian playwright Gabriele d’Annunzio in conjunction with Claude Debussy produced a mystery play on the subject.

St. Sebastian with St. Irene and Attendant,Eugène Delacroix, 1858

The American composer Gian Carlo Menotti composed a ballet score for a Ballets Russes production which was first given in 1944. In his novella Death in Venice, Thomas Mann hails the “Sebastian-Figure” as the supreme emblem of Apollonian beauty, that is, the artistry of differentiated forms; beauty as measured by discipline, proportion, and luminous distinctions. This allusion to Saint Sebastian’s suffering, associated with the writerly professionalism of the novella’s protagonist, Gustav Aschenbach, provides a model for the “heroism born of weakness”, which characterizes poise amidst agonizing torment and plain acceptance of one’s fate as, beyond mere patience and passivity, a stylized achievement and artistic triumph.

Sebastian’s death was depicted in the 1949 film Fabiola, in which he was played by Massimo Girotti.

In 1976, the British director Derek Jarman made his debut film, Sebastiane, which caused controversy in its treatment of the martyr as a homosexual icon. However, as several critics have noted, this has been a subtext of the imagery since the Renaissance.

Also in 1976, a figure of Saint Sebastian appeared throughout the American horror film Carrie, directed by Brian de Palma

Pietro Vannucci Perugino’s painting (c. 1495) of Saint Sebastian is featured in the movie Wit (Mike Nichols, 2001) starring Emma Thompson. Thompson’s character, as a college student, visits her professor’s office, where an almost life-size painting of Saint Sebastian hangs on the wall. Later, when the main character is a professor herself, diagnosed with cancer, she keeps a small print of this same painting of Saint Sebastian next to her hospital bed. The allusion appears to be to Sebastian’s stoic martyrdom – a role the Thompson character has willingly accepted for the betterment of all mankind. There may be a touch of authorial (or directorial) cynicism in making this “saintly” connection.