15th c. wood panel painting conserved

The Detroit Institute of Art holds in its collection a small egg tempera on panel work by 15th century Venetian painter Antonio Vivarini. It’s a scene from the life of Saint Monica, long-suffering mother of Saint Augstine, in which she coverts her pagan husband Patricius on his deathbed. This was not originally a stand-alone panel painting. It was part of the predella (small action scenes in the footer of an altarpiece whose main panels feature large-scale individual figures) of a polyptych which is no longer extant. It was cut out of the frame leaving the bottom of panel is therefore wider than the top.

The original altarpiece is believed to have been in the Church of Santo Stefano in Venice. The church was extensively rebuilt in the early 15th century at a time when the cult of Saint Monica reached its zenith in popularity. When construction was completed around 1440, there was a chapel with an altar dedicated to St Monica in the left aisle. Francesco Sansovino, writing in 1581, noted that the altarpiece in the chapel had been painted by Giovanni and Antonio Vivarini (phrased as brothers, but Giovanni d’Alemagna was actually Antonio’s German brother-in-law). In the 17th century, art historian Carlo Ridolfi described Vivarini and his brother-in-law’s art in the chapel as a statue of Saint Monica standing surrounded by “picciole historiette” (wee historylets) depicting scenes from her life.

The chapel was moved to the right aisle in the 18th century but the altarpiece did not move with it. The new chapel got new art, and the old was given away to an Augustinian lay community who cut it up and sold it piecemeal. Art historians in the 20th century have traced the scattered components, identifying five panels of the lost altarpiece in museums around the world: The Marriage of St Monica is in Venice’s Gallerie dell’Accademia; The Birth of Saint Augustine is now in the Courtauld Institute of Art, London; Saint Monica at Prayer with Saint Augustine as a Child is in the Museum Amedeo Lia in La Spezia; Saint Monica Converts her Dying Husband is in the Detroit Institute of Art; Saint Ambrose Baptizes Saint Augustine in the Presence of Saint Monica is in the Accademia Carrara,  Bergamo.

The panel at the DIA is not on public view. (Well, technically nothing is right now, as the museum is closed. It reopens on July 10th.) Its condition is too delicate for display and requires conservation to keep the wood from splitting more and the prevent continuing paint loss. The DIA has posted a fascinating video about the panel conservation, the first episode of the museum’s new Conservator’s Corner series on its YouTube channel. It covers the recent history of conservation and the latest treatment and is a satisfyingly comprehensive glimpse into how the conservatorial sausage is made.

Stockholm museum will return stolen 16th-century painting to Poland

After an appeal from the Polish Ministry of Culture and National Heritage in Warsaw and a thorough investigation, the Nationalmuseum in Stockholm has formally recommended the repatriation of 16th century painting to Poland.

The Lamentation of Christ by the School of Lucas Cranach the Elder (ca. 1538) is believed to have originally belonged to the 12th century Lubiąż Abbey, about 35 miles northwest of Wrocław, the largest Cistercian abbey in the world. Lubiąż was part of the Holy Roman Empire when the painting was made, and part of Germany from 1871 until the end of World War II after which it became part of Poland along with most of Silesia. In 1880, the painting was acquired by what was then the Schlesische Museum der Bildenden Künste in Breslau (modern-day Wrocław), predecessor to the present-day Muzeum Narodowe we Wrocławiu. It was lost after the war.

The painting was purchased for Nationalmuseum’s collections at auction in Mariefred in 1970, for SEK 4,000.It was sold by the estate of Sigfrid Häggberg. At this date, prior to the fall of the Berlin Wall, there was no suspicion that the painting could have been stolen; there were no illustrations of it in the available literature about Cranach, nor had the lists of evacuated objects ever been made public. The provenance information in Nationalmuseum’s inventory states that the painting belonged to Director Häggberg in Mariefred and was previously in Polish ownership.

Nationalmuseum and experts from Poland have now conducted a detailed review of the painting’s history and discovered information that was not previously available. The painting was on a list drawn up in November 1945, with objects that were evacuated from the former Schlesische Museum der Bildenden Künste in Breslau (Wroclaw) and transferred for storage in Kamenz (now Kamieniec Ząbkowick) in Poland. When Soviet troops left the occupied area at the end of February 1946, hundreds of paintings on the list were missing, including this one. Following the painting’s fate more closely is not possible until it appears in Mariefred, Sweden, where it belonged to the Warsaw-Swede Sigfrid Häggberg. During World War II, he was director of L M Ericsson’s two Polish subsidiaries. In 1942 he was arrested by the Gestapo and sentenced to death, along with three other Swedes, after being accused of helping the Polish resistance movement. Among other things, he had smuggled out documents revealing the Nazi atrocities aimed at both the Jewish and Polish peoples. His punishment was commuted to a life sentence and, after a special plea from King Gustaf V, Häggberg was released in 1944. After the war he returned to Poland to restart work at L M Ericsson. According to Häggberg’s family, he did not buy the painting but was taking care of it for an individual who had given it to him for safekeeping. This person then never returned.

It’s an unusual story for an artwork looted in World War II, as the man who spirited it out of the country appears to have done it on behalf of someone trying to protect it from being pillaged. It depends on who he was “taking care of it” for, I suppose.

The Nationalmuseum’s collection belongs to the country, so the final decision on repatriation belongs to the Swedish Government. Given the evidence that the last legal owner of The Lamentation of Christ was the Muzeum Narodowe we Wrocławiu, it’s almost certain that Sweden’s Ministry of Culture will follow the Nationalmuseum’s recommended course of action and return to the painting to Poland.

London’s first public theater unearthed

Archaeologists have discovered remains of London’s earliest purpose-built theater. The site at 85 Stepney Way was being excavated in advance of development when the team discovered a rectangular timber structure 40 by 31 feet made of 144 timbers. There were postholes around it, likely left by the structural posts that sustained the gallery seating. The dimensions of the structure and the evidence of the galleries closely matches the precise descriptions of the Red Lion playhouse found in two surviving legal records from a lawsuit filed by the carpenters who built it.

The Red Lion was originally a farmhouse built in about 1500. Within a few decades it had developed into a sort of speakeasy, an unofficial drinking establishment. In 1567, John Brayne made a deal with the farm owner to build the Red Lion playhouse next to the pub. It was London’s first dedicated public theater — as opposed to a home or inn or fair where theatrical productions were staged on occasion — since Roman times.

Concessions must have been a big money-maker even back then, because ten years after he built the Red Lion, John Brayne and his brother-in-law, actor John Burbage, would go on to build The Theater in Shoreditch, the playhouse where Shakespeare’s plays were first staged. It was built on the site of St John the Baptist Priory and Brayne converted its former alehouse into a tap house for the theater.

After The Theater was constructed, the Red Lion appears to have no longer staged plays. The farmer found another use for the space: a dog-fighting venue. Archaeologists have an unearthed a sad testament to this activity: the bones of dozens of dogs, some with bite marks to their skulls and legs severe enough to be fatal. The teeth of many of the dogs had been filed down, a despicable practice that continues today in dog fighting.

In Tudor London, theatres were politically and culturally ultra-controversial ventures. Indeed, they could only be built outside the jurisdiction of the City of London – partly because the extreme Protestant puritans who often ran the City considered theatres to be “an offence to the godly”, a “hindrance to the Gospel” – and schools “for all wickedness and vice”. Theatre-goers were seen as “the worst sort” of “evil and disordered people” who skipped work “to mis-spend their time”.

In a sentiment that resonates with our own times, they also thought that crowded theatrical events were plague infection risks.

As far as is known, most or possibly all of the plays performed at the Red Lion have been lost. That is partly because many plays in Tudor times were never published in printed form. Indeed the Red Lion’s opening drama – The Story of Samson (playwright unknown) – was almost certainly never printed, possibly because London’s monopoly printing organisation (a guild known as the Stationers Company) refused to print it, potentially on the grounds that a religious topic was being over-visually portrayed.

Indeed, they had extraordinary legal powers of censorship and could even seize unsuitable publications and haul their unfortunate authors before the ecclesiastical courts.

The site was disturbed when a warehouse was built on in the 1960s, but all around the thick concrete foundation (13×10 feet) significant archaeological remains have survived. The only specifically theatre-related artifacts are large quantities of green-glazed ceramic fragments from the characteristic money boxes used to collect the price of a ticket and then smashed at the end of the performance to divvy up the spoils among the company.

16th c. castle remains found in Kyoto

A massive stone wall from a 16th century castle built by warlord Toyotomi Hideyoshi has been unearthed on the grounds of the Kyoto Imperial Palace. The remains of the wall and a filled-in moat were discovered under the foundations of the Kyoto Sento Imperial Palace, the compound within the palace complex where emperors lived after they abdicated.

One section of castle wall, constructed in a north-south direction, measures about eight meters in length. The wall measured between 1 meter and 1.6 meters high in places and was comprised of three to four stone layers. Although the upper portion had collapsed, the wall in its prime was likely around 2.4 meters high.

The techniques used to construct the castle wall likely date to the Azuchi-Momoyama Period (1568-1600) based on the careful manner in which blocks of stone were placed.

Researchers theorized that the moat was originally at least three meters wide and 2.4 meters deep.

Its age and owner were confirmed by the discovery of gold-plated roof tiles bearing Toyotomi’s crest in the fill of the moat.

Toyotomi Hideyoshi was born in 1537, the son of a peasant and infantry grunt. Orphaned at seven, Hideyoshi made his way in the world working as a servant and later as a fighter for powerful daimyō Oda Nobunaga. Within 10 years, he was one of Nobunaga’s most successful generals. Nobunaga was assassinated by enemy samurai Akechi Mitsuhide in 1582. Hideyoshi fought Mitsuhide and won, cementing his power and influence in the Oda Clan and from there quickly rising in the military and political ranks.

In 1585 he attained the positions of Chancellor of the Realm and Imperial Regent (“kanpaku”). He ruled Japan in all but name by this point, wresting province after province from their local potentates to unify the country. He built a number of castles, including the massive Osaka Castle that is today one of Japan’s most important landmarks, and the Jurakudai in Kyoto.

The palace whose remains were just found was completed in 1591, the year before Hideyoshi’s death. The current Kyoto Imperial Palace was built in 1855, but it was eighth iteration to be built on the site, a common practice as palaces were constantly burning down and getting rebuilt. Hideyoshi’s castle was adjacent to the imperial palace.

The only surviving records of this castle were written by courtiers who refer to it as “Kyoto Shinjo,” meaning “new Kyoto Castle,” so a generic term rather the actual name of the building. The scant references suggested it was relatively unremarkable, a dwelling surrounded by a defensive wall, but the archaeological remains prove otherwise. The massive wall and the gold tiles point to this having been a grand, opulent structure.

“This is the greatest discovery this century related to an excavation of a Japanese castle,” [University of Shiga Prefecture professor and castle expert Hitoshi] Nakai said.

He added that Hideyoshi likely built it so Hideyori could succeed him to the court rank of “kanpaku,” the title for an individual who served as chief adviser to the emperor. […]

About a decade before constructing the Kyoto castle, Hideyoshi built the Jurakudai palace where he carried out his political duties as kanpaku and also resided. Hideyoshi turned over the Jurakudai palace and kanpaku rank to his nephew, Hidetsugu. But with the birth of Hideyori, Hidetsugu was compelled to commit suicide. Hideyoshi then ordered the Jurakudai palace to be demolished.

Kazuto Hongo, a professor of medieval Japanese history at the Historiographical Institute of the University of Tokyo, said the Kyoto castle showed that the ancient capital still held immense importance to Hideyoshi even after he tore down the Jurakudai palace. […]

Hongo speculated that Hideyoshi built the castle as a means of passing on the authority of the high court ranks he held to his successors. Hongo noted that Hideyoshi was concerned about Tokugawa Ieyasu (1543-1616) gaining control of the nation after his death.

He was right to be concerned because that’s exactly what happened.

Little but luminous in Basel

The Kunstmuseum Basel reopens on Tuesday, May 12th, allowing visitors to enjoy a little-known aspect of Renaissance art: small-format stained glass paintings created by Old Masters like Hans Holbein the Younger. Very few of these works survive today, but for a brief period in the 16th century they were wildly popular in Switzerland and southern Germany, donated by organizations and prominent individuals to adorn civic buildings, monasteries, churches, universities and guildhalls.

Beyond its immediate artistic appeal, the genre is of great interest in both a historical and a sociocultural perspective. Stained glass paintings were commissioned by institutions such as the estates of the Old Swiss Confederacy (today’s cantons), monasteries, and guilds as well as individuals. Donating such a work was a common and widely recognized act of social communication, lending lasting expression to alliances, friendships, and honors. That is why virtually every stained glass painting prominently features the donor’s coat of arms. The imagery surrounding this central element varies widely and includes depictions of religious themes as well as personifications and allegories, representations of professions, and motifs and scenes from Swiss history.

The Kunstmuseum Basel has more than 20 of these rare stained glass paintings in its permanent collection, and close to 400 of the preparatory drawings used to create the glass pieces. For the Luminous Figures: Drawings and Stained Glass Paintings from Holbein to Ringler exhibition, curators selected 20 of the most significant paintings and 70 preparatory drawings. Other museums — the Victoria and Albert in London, the Germanisches Nationalmuseum, Nuremberg, and the Schweizerisches Nationalmuseum, Zurich — loaned works for the exhibition as well.

On display are the earliest surviving preparatory drawing for a glass painting (dating to around 1470/80) and striking pen-and-ink prep drawings by Hans Holbein the Younger and other masters. The museum was able to pair up a few of the preparatory drawings with the finished glass paintings, bringing them back together again for the first time in five centuries.

As usual with museum exhibitions, there are a number of associated events on the calendar where people can learn more about stained glass in general and this very specific and localized expression of the medium. One extremely cool event really sets the “luminous figures” in their precise historical and cultural context. It’s a guided tour of Basel Town Hall (built between 1504 and 1514) and the Schützenhaus (the firing range built in the 1560s by Basel’s Riflemen guild that was in continuous use until 1899 and is now a restaurant that I very much want to patronize) which still have their original stained glass paintings in situ.