Wisdom of the East Exhibition

I'm very pleased to share the news that I've curated an exhibition now on view in the Wallach Study Center of Avery Architectural & Fine Arts Library at Columbia. The show, entitled Wisdom of the East: Buddhist Art from the J. G. Phelps Collection, brings together a group of Asian sculptures and ritual objects from Tibet, Nepal, Japan, and China, dating from the 12th to 19th centuries, in the permanent art collection at Columbia. The image you see above is one of the four cases, this one showcasing three Buddhist sculptures from Japan. The figure on the left is Manjusri, the Bodhisattva of Wisdom who rides a lion, carries religious texts, and defends the faith with his sword. The figures on the right are a Bodhisattva and Buddha associated with Mahayana Buddhist traditions of Japan. All three are gilded and lacquered wood. This exhibition brings together just a small selection of the 50+ sculptures and ritual objects that the NYC socialist politician James Graham Phelps Stokes (1872-1960) donated to Columbia the year before he died. I mentioned Stokes recently as the author of the observation on time and experience in his travel journal to Japan in 1892, an entry I discovered in doing research in anticipation of this exhibition. You can read a little more about the exhibition here. It will be up until September 14, 2018.

Happy 2018!

Happy New Year!! Well, yes, we are a bit late for the official, annual HNY message on bklynbiblio (here, here, and here, for instance), but this year we were doing something quite different and extraordinary, and we were traveling on January 1st as a result, so no chance to blog. We went to Ciudad de Mexico! The picture above is AA, his cousin GD, and me...after a few tequilas...ringing in the new year at the balcony bar of our hotel overlooking the Zócalo plaza and the main cathedral. We had a wonderful night, met some new people, ate a delicious multi-course dinner, and danced a bit too.

We had arrived on the previous Friday (after an exhausting red-eye flight), and after an early check-in and breakfast, headed to the Frida Kahlo House with timed tickets we purchased online (good thing too, as they had run out of tickets for the day as soon as we got there). The house-museum is a bit hagiographic, but considering it is meant to give you the sense of who Kahlo was, it does its job relatively well. You do come away sympathizing with her pain and anguish--seeing the wheelchair she used, the corsets and back-braces she wore, and the bed she lay in staring at the mirror on top while painting self-portraits--but I can't say you come away with a greater appreciation for her as an artist. The picture you see here is a photo I took in the exhibition room where some of her indigenous-style clothing was on display. Across from the vitrines were photographs of Kahlo taken by her father in some of these dresses, including this of the artist at age 25. I was pleasantly surprised by the unplanned mirror-effect of how her clothing appeared around her face. What struck me most about the numerous photographs of Kahlo on display was how much, in recent memory, Salma Hayek has come to dominate our impression of what Kahlo looks like and how she acted. It was refreshing to remove that veneer and actually see the "real Kahlo," albeit through her father's photographic eye.

We went for a stroll afterward in Coyoacán, where on a random street I found this beautiful sanctuary for Our Lady of Guadalupe. Other highlights of the weekend included a fantastic dinner at the San Angel Inn (NOT the one at Epcot Center at Disney World!), and a visit to the university art museum at UNAM (National Autonomous University of Mexico), where we saw an interest, compact exhibition about Yves Klein (and some brain-numbing exhibitions by conceptual contemporary artists...the same thing also when we visited Museo Jumex...). GD also took us to the fascinating Museo de El Carmen, a former Carmelite convent where you can see some of their cells, view colonial Catholic paintings and polychrome sculptures of saints, and visit the sepulcher where unknown individuals from the nineteenth century had been buried, but whose mummified bodies are now viewable in class-covered caskets. That particular bit of the weekend may seem an odd way to ring in the new year, but perhaps it was a personal, poetic experience we needed that reminded us about the cycle of life and the ongoing march of time. Or perhaps it was just creepy-fascinating. I'm still trying to decide.

Happy 2018!!

MWA XLV: Copley's Nativity

Merry Christmas! Yes, another year has passed, probably shocking all of our senses about how the days seem to be moving faster and faster... I decided on the image above as December's Monthly Work of Art, a rather unusual scene depicting the Nativity painted around 1776 by the Boston-born artist John Singleton Copley (1738-1815). This painting is in the collection of the Museum of Fine Arts, Boston, which holds the largest collection of Copley's works in the U.S. The picture measures approximately 24 x 30 in. and is oil on canvas. Copley likely painted this while he was in London, having traveled there in 1774 and spending 1775 in Paris, Rome, and Naples, where he would have been exposed to more Catholic-themed art than he would have seen in his homeland or in London at that time. The depiction reflects some influence of Italian and French Baroque art, with its use of shadows and lighting, but perhaps more so the influence of Benjamin West, another American who was on the rise to become one of London's leading History (i.e. narrative-scenes, not necessarily historical) painters of his day (West has appeared as an MWA too). The challenge Copley faced as an artist was that he, like all painters at this time, strove to become a History painter, which was considered at the time to be the top of the artistic hierarchy. Portraits, a format in which Copley had excelled in colonial America, was a way to make money. To be an Artist, one had to become a History painter. Although Copley had a few successes, by and large these pictures fail as compared to his portraits.

Take, for instance, the picture you see here, which is arguably one of the finest portraits of a child in all of Western painting. It is Copley's portrait of his younger half-brother Henry Pelham, entitled A Boy with a Flying Squirrel (1765). Copley able to capture his brother's likeness beautifully, but he also excelled in depicting drapery and clothing with different textures, and he had an uncanny ability to represent reflections (as in the veneer of the table) remarkably well. This picture was exhibited in London in 1766 and was a great success, largely because of his virtuoso skill in representing so many different types of surfaces. This success inevitably convinced Copley of the importance of making his way to London (then the art capital of the Western world) to develop his skills, but this would not happen for another decade.

The Nativity, unfortunately, fails, then, when seen compared to Copley's portraits. There is nothing "wrong" with it in terms of execution, and the same things that Copley excelled in back in Boston--drapery, physical likeness, veneer--are somewhat evident here. But it lacks the gravitas of a religious painting and thus lacks in spiritual feeling. It is possible he was trying to make the figures more naturalistic and of his day, something 17th-century painters had done (e.g. putting Biblical figures in modern-day dress). But somehow it just doesn't work here. There is theatricality in the presentiment that borders on the melodramatic. The hand gestures and surprised looks seem like something out of a stage performance. The representation of Mary and the baby is perhaps the one area where one can feel a sense of sentimentality, but with her hand on her head and her overall look seeming more like a portrait of an 18th-century Londoner, it just seems all wrong. I posted this painting as the background of my page on Facebook for December, and although a few people "liked" it (some even "loved" it), the best part were some of the comments some of my "FB friends" made about it:
JT: "That is a weird painting."
MP: "Mary needs a nerve pill! Joseph invited all his friends over without telling her and she's already made the unfortunate decision to wear white in a manger.
CoCr: "Clearly she shops in Manger, Stable and Beyond."
DPG: "She looks like I did after giving birth, thinking OMG what have I done, I'm not ready to be a mother!"
CaCo: "Yeah she's looking like 'three hours sleep and Joseph brings all his mates round...'"

Art is supposed to create dialogue, so when it does it works. That doesn't always mean that the dialogue is positive. Sometimes even great painters make mediocre paintings. And on that note...Merry Christmas!

Art Details: 6 to 10

 

Image Credits: All images taken by bklynbiblio/Roberto C. Ferrari. Top to bottom:

1. Dying soldier from east pediment, Temple of Aegina, Greece, late 5th century BCE, marble, Glyptothek, Munich.
2. Frederic, Lord Leighton, The Music Lesson, 1877, oil on canvas, Guildhall Art Gallery, London.
3. Jean-Léon Gérôme, Moorish Bath, 1870, oil on canvas, Museum of Fine Arts, Boston.
4. Claude Monet, Boulevard des Capucines, 1873-74, oil on canvas, Nelson-Atkins Museum of Art, Kansas City.
5. Botticelli, Madonna of the Magnificat, late 15th century, oil on canvas, Uffizi Gallery, Florence.

Art Exhibitions of 2015

The end of each calendar year brings out all the art critics to write about the best art exhibitions they experienced that year. Because we live in the NYC area, with an incredibly rich cultural scene, we are fortunate that there is so much to see. Here, for instance, is the link to Holland Cotter and Roberta Smith's article on the best in the art world in 2015, which is quite comprehensive if thematic in its arrangement. Conscious of geography and its limitations to lists, I like that Hyperallergic does separate reviews for NYC and other parts of the world in their annual rankings, to create a more level playing field, it would seem. As for me, since I don't have the luxury, liberty, or time to see every exhibition in NYC, let alone in the world, I can only base my list on what I have been fortunate to see. This year I did see a lot, including a number of new museums and collections for the first time, listed at the end of this post. Below is my annual summary of what I felt were the best shows I saw this year (here is last year's post). And, for the record, I should note that I have not yet seen Picasso Sculpture at MOMA, partly because going to see an exhibition there is a total nightmare. Fortunately, it closes in about a month from now, so I still have time.

I still am surprised that no one I have encountered, read, or spoken to, ever saw what I consider to have been one of the best shows of 2015. Entitled Body and Soul: Munich Rococo from Asam to Günther, this exhibition (installation view above) brought together over 160 sculptures in polychrome wood, terracotta, silver, and stucco, as well as drawings and paintings and prints by a number of largely unknown sculptors based in Bavaria during the 1700s (hence the eponymous Asam brothers, Cosmas Damian and Egid Quirin Asam, working early in the century, to Ignaz Günther at the end). This exhibition was installed at the Kunsthalle in Munich, a space for rotating special exhibitions. The installations of many of these works was simply stunning. The exhibition was ecclesiastic in its focus (Bavaria, unlike the rest of Germany, historically remained Catholic), so one saw mostly angels and saints in the show. Normally installed in churches, cathedrals, and chapels, these works typically are part of elaborate, intricate architectural settings and interior spaces. Removing them and putting them on exhibition in this way, however, gave the viewer the opportunity to appreciate them as individualized works of art, with an emphasis on the sculptural quality of these figures, i.e. their materiality and craftsmanship, and occasionally their hyperrealistic theatricality. At the same time, removing them from their usually-ornate environments, the viewer appreciated how their contorted, exaggerated forms make them seem proto-surreal and modern. The image you see above was just one of the many rooms in which the stunning display of larger-than-life figures impressed viewers. It is unfortunate that this exhibition did not get more attention internationally. Despite the national focus, I suspect it is because it was largely religious in nature, and religion does not usually do so well with audiences today.

Two other sculpture shows that are high on my list derive from the ancient and contemporary art worlds. In Florence I saw at the Palazzo Strozzi the exhibition Power and Pathos: Bronze Sculpture of the Hellenistic World, which showcased intricate and often naturalistic works of art crafted from the period between Alexander the Great's death in 323 BCE and the foundation of the Roman Empire in 31 BCE (image left: Victorious Athlete, 300-100 BCE, bronze and copper, Getty). Drawn from collections worldwide, many of the objects were presented with interesting didactic panels that provided a broad context from how the bronze figures were made to their socio-economic and political uses. The exhibition was co-organized with The J. Paul Getty Center, and is currently still on show at present at the National Gallery in Washington, DC until March.

In contrast to this ancient survey, the exhibition of works by Doris Salcedo at the Guggenheim here in NYC was absolutely worth visiting. I was first introduced to Salcedo a few years ago when she did the infamous "crack" Shibboleth in the floor of the Tate Modern Turbine Hall, which had some interest but seemed to rely too much on the conceptual for my taste. This year, however, the exhibition of a selection of her work clearly revealed her focus on her heritage growing up in Colombia during turbulent years in its history. Her works address violence, racism, and misogyny, but they also fool the mind with their use of unusual materials and the juxtaposition of hard and soft media that confuses the mind. The installation view seen here shows a series of historical wooden pieces of furniture that have had concrete poured into them. Making them useless as furniture, they take on a new function as archaeological monoliths that question ideas about the domestic sphere. An installation piece that changes with each space, these incredibly heavy objects challenge one's ideas about what constitutes space itself, then, and in the spirit of sculpture-as-objects the viewer is forced to engage with them in a way that blocks your entry and exit. Their monumentality and gravitas were provocative and almost tangible. The two criticisms I had about this exhibition, however, was that it was spread out through the galleries at the Guggenheim in a way that I found disconcerting and fractured. Secondly, it was absurd of the designers not to make the wall texts and panels bilingual. In this day and age in America, curators and designers have a responsibility to create Spanish texts in addition to English texts whenever they exhibit a Latino/a artist. (Brooklyn Museum successfully did this with their Francisco Oller exhibition, but alas I was not as thrilled about that show overall.)

Shirin Neshat: Facing History was on exhibition at the Hirshhorn Museum in Washington, DC, when AA and I visited there in June. Like with Salcedo, I had seen a few of Neshat's photographs and one film in the past, and was intrigued by her work, but this retrospective was amazing. I would go so far as to say it is #2 on my list of the best exhibitions I saw this year. Born in Iran in 1957, Neshat left in 1975, and her art work since then has addressed the turbulent politics of Islam and Iran's relationship with the West. She has staged historical recreations of important political events, uses multiple cameras to personify the divided worlds of men and women, and hand-manipulates exquisite black-and-white and color photographs with Persian texts, all in to draw attention to the crises we face in our ongoing political battles between Iran and the West to this day. Neshat is one of those artists whose work continues to have more relevance with each passing year as jihadists in the Near East continue to strike fear in the hearts of everyone--Christian, Muslim, Jew, Buddhist, everyone--in the world. The image you see here is a manipulated photograph from her 1993 series I Am Its Secret (Women of Allah) [Photo: Plauto © Shirin Neshat].

On my list, I would next say that #3 is Archibald Motley: Jazz Age Modernist. On display at the new Whitney Museum of American Art, this show was an absolute delight. African-American of mixed-race heritage, Motley (1891-1981) was trained academically, but was influenced by modernist trends after World War I. His portraits of blacks, whites, and mixed-race people emphasize the wide array of complexions and social standings that exist in our world. He celebrated the advancements and opportunities that jazz gave to blacks in America and Paris, and clearly loved music and dance. The painting you see here, Tongues (Holy Rollers), 1929, is an exploration of the spirituality endemic in some black communities, but you also can see in the movement of their bodies that this is a dance, a paean to life-as-spirituality, and how jazz is influencing even how one can think about religion. This exhibition taught me about an American artist whose work I had little exposure to before now, and showed me beautiful paintings that made me go through the exhibition more than once to absorb all the colors, forms, compositions, and sensations. It made me appreciate yet again how incredibly fascinating the 1920s were in American art, a statement I have been making ever since I saw the incredible show Youth and Beauty: Art of the American Twenties at Brooklyn Museum in 2011. To wrap up this section, I should add that the Whitney Museum also deservedly gets kudos for the new Renzo Piano building in the Meatpacking District. They have done an amazing job of integrating public and private space, outdoor and indoor space, in one building, and in so doing have unexpectedly also created a charming new community in a neighborhood that culturally was on the rise but now has taken off.

To wrap up this post here are a few other honorable mentions from exhibitions I saw this year:

• I was delighted I had the opportunity to see Flaming June by Frederic, Lord Leighton, at The Frick (image right). This painting is one of those great pictures from posters and postcards that first inspired people to look anew at Victorian painting (even I had a poster of it!). Seeing this picture in person reminded me that Leighton is painterly and has a lush brushstroke, even though images make him seem to be a slick, linear classicist. Viewers love this painting for its sensual depiction of the young woman in her diaphanous draperies, and it does not disappoint in person. I also liked how the Frick installed the picture by two of their ladies by J. A. M. Whistler, cleverly demonstrating how the two were part of the Aesthetic Movement, which emphasized beauty in art without subject or moral meaning, but painted so differently.
• At the Metropolitan Museum of Art this year, one of their big successes has been Kongo: Power and Majesty, which I saw not too long ago. It is indeed an excellent installation and does a good job of not only showcasing beautiful examples of African art in numerous media, but also engaging well with issues such as slavery and post-colonialism with the Portuguese trade of this area from the 1600s to the 1900s. 
• Another great Met Museum exhibition was Sargent: Portraits of Artists and Friends, not because it was a wonderful installation, but because everyone just loves gazing at and revelling in John Singer Sargent's bravura of a brushstroke. 
• In contrast, Navigating the West: George Caleb Bingham and the River was not necessarily a beautiful exhibition, but it was very interesting learning more about this 19th-century painter based in Missouri drawn from scientific analysis of his paintings and looking more closely at his contemporary sources. 

I will close this post by noting that I was fortunate to visit a few museums for the first time this year. These were, in no particular order: the Nelson-Atkins in Kansas City; the Barnes Foundation and the Pennsylvania Academy of Fine Arts in Philadelphia; the Galleria Nazionale dell'Arte Moderna in Rome (amazing unknown 19th-century art); the Guildhall Art Gallery in London (Victorian pictures galore!); and Dia:Beacon in upstate New York (whole new appreciation for Sol LeWitt's wall murals). I also had a great research trip to Boston and visited for the first time the Isabella Stewart Gardner Museum and the reconstituted Harvard Art Museums, and revisited for the first time in almost twenty years the Museum of Fine Arts, Boston. Amazing art, collections, installations, and exhibitions in these places...2015 was quite a great year.

MWA XXXI: Duccio's Madonna

Duccio di Buoninsegna (died 1318) is one of those significant artists about whom we know very little, but whose artistic sensibility changed the development of Western art. He lived and worked during a time when named individuality in the creation and attribution of Christian art was only just coming into acceptance. He lived at the dawn of what we now think of as the Renaissance, a time when ideas of humanism and the rediscovery of classicism challenged the stylistic representations crafted previously by medieval artisans. His contemporaries included the writers Boccaccio and Dante, and in painting he was rivaled only by Giotto. While Duccio was from Siena, Giotto was from Florence, and although tourists today think of these two cities as must-see sights when visiting Tuscany, at the time they were rival city-states. Art historians today name these two men as the "grandfathers" of Renaissance art. Giotto's art is typically more linear and narrative, but Duccio's paintings are characterized by more humanistic emotion. This is evident in the work you see here by Duccio, Madonna and Child, which has been dated to ca. 1290-1300 with scientific analysis and stylistic comparisons against other works attributed to him.

This work is in the collection of the Metropolitan Museum of Art. It is rather diminutive in size, measuring about the size of a sheet of paper, and painted in tempera and gold on a wood panel. Unlike related works at this time, suggesting it should be part of an altarpiece, this panel in fact was intended to be an individual devotional piece. There is in fact evidence of candles burning the bottom edge, reinforcing its ecclesiastical intent. The gold surface and the subject of the Virgin Mary and the Christ Child suggest the influence of Byzantine art and religious icons on Duccio. Gold, then as now, was not cheap, so the use of it suggests it likely was a commission from a wealthy, private donor. The gold would have reflected candlelight and made for a serene object for personal devotion. This emphasis on gold is, perhaps, appropriate considering the painting's afterlife. This small work cost the Met a reported $45 million when they purchased it in a private sale in 2004. It was (and still is) the most money that museum ever spent on an acquisition. When one considers other works of art in recent years that have sold for record high prices, such as $135m for a Klimt and $250m for a Cézanne, the Met's purchase seems rather minimal, but at the time it was shocking news. It was quickly reported on in the press, The New York Times breaking the news in a November 2004 article by Carol Vogel, followed by Michael Kimmelman's assessment of its worth as a work of art the day, appearing the day before it was first shown to the public on December 21, 2004. Perhaps not surprisingly, the painting was declared a fake in 2006 by Columbia Professor James Beck, who said the museum should get its money back. Few, however, believed his assertions, and this masterpiece is still recognized as one of the Met's most important acquisitions.

Ultimately, it is irrelevant what the painting is worth, or even if it is genuinely by a specific man named Duccio. What is most beautiful about the painting is how it transcends its religious context and shows a very human scene. The infant Jesus reaches up toward his mother's face and moves aside her veil to gaze into her eyes, a sign of recognition and awareness that arguably only an infant and his/her mother can understand. Rather than smile, however, Mary is sad, symbolically aware of the suffering her son will endure when he is crucified at a later age. But her sadness transcends the Biblical story. Her face reveals a sense of sadness that every mother understands, the awareness that this innocence of childhood is the beginning of an adult experience. The innocence she holds in her arms is, indeed, very, very brief. That humanistic touch and that existential awareness make this painting a profound work of art.

MWA XXIX: Cranach's Salome

Northern Renaissance art is one of those areas in art history where, one day, I will give myself a crash course (recommendations on survey texts greatly appreciated!). Whenever I see works by masters such as Jan van Eyck, Petrus Christus, Gerard David, Lucas Cranach the Elder (ca.1472-1553), and others, I am astounded at their talent, their handling of oil paint, particularly on wood panels, and the often haunting beauty evident in their figures. But I always feel as if I'm missing something, as if there is more going on, beyond what you see, and I struggle to know what it is. I believe part of the challenge in understanding most Renaissance art from the German states has to do with the rise of Protestantism under Martin Luther and how that change altered the development of painting itself. Exquisite Madonnas and Nativities gradually gave way to peasant scenes and still life subjects, more acceptable forms of art that focused less on religious ritual and more on word and action. Cranach was one of those artists who successfully bridged the transition between the Catholic and the Protestant in art.

I've chosen for this Monthly Work of Art Cranach's painting of Salome, ca. 1530, oil on panel (Szépművészeti Múzeum, Budapest; image: Web Gallery of Art), in part because it's an eye-catching painting, but also because the rather disturbing image seemed appropriate for the upcoming Halloween season. The subject is from the New Testament (Mark 6:21-29 and Matthew 14:6-11). It is the story of Salome, the daughter of Herodias and step-daughter of Herod, who performed the so-called Dance of the Seven Veils and so entranced her step-father that he promised to give her anything she wanted. Her mother, angry at the accusations weighed against her by John the Baptist, made her ask for the prophet's head on a silver platter. Herod was forced to comply, and the cousin of Jesus was beheaded. The legend of Salome of course developed over time. In fact, she is not named in the Bible, but only given her name by Josephus, the first-century historian, decades later. Salome herself evolved over time in cultural history. Early references make her a naive child, but over time she became a femme fatale, a creature whose beauty is so powerful she destroys men. You can see that effect taking place in this painting. Cranach depicts with gore the decapitated head oozing blood while blank, dead eyes stare at the viewer. Salome seems almost devilish, grinning in delight at what she has accomplished. She has long golden braids and wears Renaissance finery (that feathered hat is incredible!), and she clutches with ease the heavy silver platter with the decapitated head as if it weighed nothing. For a Renaissance audience, this type of Salome was a daughter of Eve, a temptress and destroyer of man's innocence from the time of the Garden of Eden. But not every artist over time depicted Salome in this way. If you just do a Google Image search, you can quickly see the varying ways artists have depicted her holding the head of John the Baptist. In some, she looks away in horror (humility?), in others she seems to be in a daze (entranced?). But there are many others where Salome is depicted as in Cranach's painting, an active participant, one who kills, using her dancing and beauty to entrance mankind to her will, and to his demise.

Portal 5

Portal 5: San Francisco (30 August 2013)
(For other works in my Portals series, click here.)

  After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter.
  And immediately I was in the Spirit: and, behold, a throne was set in heaven, and one sat on the throne.
  And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
-- from Revelations 4:1-3, King James Bible

MWA XXV: Bernini's Teresa

It's been some time in my Monthly Work of Art posts since I wrote about sculpture, so I thought I would return to that medium by writing about one of my favorite works of Baroque sculpture, The Ecstasy of Saint Teresa, 1647-52, by GianLorenzo Bernini (1598-1680) [image: Web Gallery of Art]. The sculpture itself is located in the Cornaro Chapel, Santa Maria della Vittoria, in Rome. I've been fortunate to visit this church twice in order to see this work, and I will return to see it again the next time I am there. The subject is taken from the autobiography of Saint Teresa of Avila (1515-1582), who wrote about spiritual ecstasy in the form of an angel visiting her and piercing her heart with an arrow. Here is an excerpt from her text that describes the experience (which I sheepishly admit I've ripped from Wikipedia):

I saw in his hand a long spear of gold, and at the iron's point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it. It is a caressing of love so sweet which now takes place between the soul and God, that I pray God of His goodness to make him experience it who may think that I am lying.


Bernini's sculpture is breathtaking to behold, as Teresa lies half-asleep on a cloud as the grinning angel holds an arrow aloft like a spear about to stab her. We clearly have caught them in medias res because we can see from the way her face writhes and her mouth moans in ecstasy that the angel has already been piercing her. The scene is truly nothing less than a representation of a woman experiencing an orgasm. The talents of Bernini's studio workers and the master himself in the carving of these dynamic figures in marble is incredible. Their stone bodies undulate like waves of water, fooling the viewer into thinking this isn't stone at all. But Bernini's talents lie not only in his skills as a sculptor but also in his use of a theatrical tableau to frame his work (see the full installation of this work below). Above the figures are gilded wood rays that emanate the light coming from an unseen window, suggesting divine light from God, and on the left and right are balconies in which members of the Cornaro family--all male--gaze with varying degrees of emotion at the scene before them. Saint Teresa's ecstasy is a performance, arguably not unlike the performance art of Marina Abramovic and others in contemporary art today. The saint's spiritual contortion serves to entertain the Cornaro men, and all men who enter the church and stare along with them at the saint in ecstasy. This is artistic voyeurism at its finest, the spying on a female body in one of its most private moments.


In 2009, I included Bernini in my Top 10 Favorite Things About Rome series of posts. As I noted in that post then, you cannot avoid Bernini and his influence on Rome. He defined Baroque sculpture, and he made Rome the center of that artistic universe. The contortions and vibrancy of his sculpture and architecture is everywhere, whether it's the baldacchino and Cathedra Petri in St. Peter's, Vatican City, or Saint Teresa in Ecstasy at Santa Maria della Vittoria. Bernini is just one of the many reasons why it is worth visiting Rome.

UPDATE 9/24/14: My dear friend MT recently took a trip to Rome and, although she had been there before, it was the first time she saw Bernini's St. Teresa. She described to me in an email her experience in seeing it, and I've decided to record it here for posterity because I found her words and experience so moving. Seeing this work for the first time in-person is an incredible experience: "I had been in Rome in 1979 and 1989 but missed the St. Teresa both times because I was trying to cross reference my guide books with my art books and missed the crucial info of the location of the chapel in the church. But this time I was armed. Who says Google is a bad thing? And we went to the chapel almost directly from the airport. I was so struck by how small the saint is. I had expected her to be monumental in scale. But she looks so tiny and delicate, yet life-like. She brought tears to my eyes. I also wished that I had never seen photographs because I felt that I had to work hard to have a direct encounter with the sculpture. It is as if her fame had  changed her meaning for me."

MWA XX: David's Nativity

Although I've never had the opportunity to study in-depth "Northern Renaissance art" (i.e. paintings by Netherlandish painters such as Jan van Eyck and Hans Memling), like others I find them to be some of the most beautiful paintings in the history of art. The crisp linearity and precision of draftsmanship is complemented by rich jewel-like colors, making so many of these paintings among the most precious in European art. Many of the works are altarpieces and Catholic in nature, as they pre-date the spread of the Protestant Reformation and thus the removal of Christian imagery (idolatry as it was called) in favor of the Word (Bible) alone. The Metropolitan Museum of Art holds a number of these works, largely because they were collected by Gilded Age industrialists at a time when a number of these early painters were barely known. Gerard David (ca. 1455-1523), born in the Netherlands and active in the now-Belgian city of Bruges, was but one of these highly-respected and talented painters of their day.

His scenes, such as this work from the Met, The Nativity with Donors and Saints Jerome and Leonard, ca. 1510-15, focus on traditional Christian imagery, but often reveal the secrets of his own interest in landscape painting. Just look in this detail over the shoulder of Joseph and you can see the shepherds peering through the window with an exquisite landscape stretching into the distance. The birth of Christ is the subject of the triptych, but the angels positioned beside the open window together echo the connections between God and nature. It's a powerful image, with many layers of meaning. According to the curators, "despite the joyful moment depicted, the figures all wear somber expressions, foreshadowing Christ's eventual suffering and sacrifice." The saints on the two end panels are Jerome and Leonard, but the donors kneeling before them remain unidentified, reminding us how much more we have to learn about the history and reception of these gems in Western painting. Gerard David himself was lost to history and only rediscovered in the mid-1800s. For more about his extensive life and work, see the Met's Heilbrunn Timeline of Art History.

And to all my bklynbiblio readers, MERRY CHRISTMAS!!

Portal 3

Portal 3: Vizzola Ticino (12 July 2005)
(For others in my portal series, click here.)

Thirty spokes share the wheel's hub;
It is the center hole that makes it useful.
Shape clay into a vessel;
It is the space within that makes it useful.
Cut doors and windows for a room;
It is the holes which make it useful.
Therefore benefit comes from what is there;
Usefulness from what is not there.

-- Laozi, Tao Te Ching, 6th century BCE (chap. 11, trans. Gia-Fu Feng & Jane English)

MWA II: Vatican Shepherd

Following up on last month's Tulips in a Vase by Paul Cézanne, I've decided to select as the second MWA (Monthly Work of Art) the statue you see here, The Good Shepherd, from the collections at the Vatican Museums. The statue is 39 1/8 in. in height, carved from marble, and dates from the late 3rd century. Scholars refer to this period as Late Antiquity to distinguish it from the heyday of classical sculpture, such as 5th-century B.C. Athens or early 1st-century Imperialist Rome. The implication is that the quality of this work is less impressive than these early masterworks, and it borders on the beginning of the medieval period (no one says "Dark Ages" anymore). This is the time when Christianity had spread far and wide through the Roman Empire. Emperor Constantine converted to Christianity in 312, then issued the Edict of Milan the following year, effectively ending the persecution of Christians. Hence, art from this period reflects a growing interest in Christian subjects, but it has similarities to ancient Greco-Roman precedents. For instance, this shepherd bears some resemblance to figures of the sun god Apollo, with his youthful facial features and curls of hair. Iconographically, however, the statue traditionally has been interpreted by Christians as representing Christ and his parable of the Good Shepherd, who abandons seeks out the one sheep who is lost and return him to the flock (Matthew 18:12-14; Luke 15:3-7; John 10:11-16). Of course, shepherds were a relatively common appearance in Greco-Roman art, so the figure was simply adapted as a Christian icon.

It may seem as if I've chosen this work as April's MWA because tomorrow is Easter. In fact, this statue has had great meaning for me most of my life. Art historians often reflect about the work that first inspired them to pursue the study of art. For me, it was this statue, and it makes me realize how I've come full circle in many ways, specializing in sculpture as I am. In 1983 this statue and numerous other works traveled to The Metropolitan Museum of Art here in NYC for a special exhibition entitled The Vatican Collections: The Papacy and Art. The Pater and the Mater took me to see this show. It was my very first trip to an art museum, and I am almost positive that we went because it was my 13th birthday. I don't know why I would have known about the show, but I suspect the nuns in my school probably encouraged us to see it. I remember being completely overwhelmed by the beauty of the Met building, and I remember waiting on a long line to see the show. But in going through the rooms of Vatican art from ancient through modern periods, it was this statue that left its mark on me. One would think it might have been the Apollo Belvedere or some other magnificent ancient statue on display, but I suspect I may have been bashful about that work's provocative nudity. Instead, The Good Shepherd resonated with me as an adolescent, interested at that time in my Catholic faith, and from birth always instinctively interested in caring for animals. I simply loved how he carried over his shoulders his lamb as a pet with such genuine concern. He was a savior for both humans and animals.

Curiously, I've been to the Vatican Museums twice, and I cannot recall ever seeing this statue there. In looking up more information about it, I was surprised to discover that most of it is 18th-century restoration work, although his torso and upper body and head, and most of the lamb, are 3rd century. I didn't realize that it may have been part of a column or a segment from a high-relief sculpture either. And looking at the work now in reproduction, I cannot say that it is an exquisite work of art, certainly nowhere near as idealistically beautiful as the Apollo Belvedere. This just may be one of those moments where you can never return home again. But maybe that's okay. My memory of the statue and first encountering it led me on a path that has taken me to where I am today. It is my statue, fragmented and restored, misinterpreted and misunderstood. In short, it is human in its most natural, imperfect way.

Solomon's Shame-Free Art

The September/October issue of The Gay and Lesbian Review features an article co-authored by me and my friend/colleague Carolyn Conroy entitled "Simeon Solomon's Shame-Free Art."  I wrote the first part, encompassing his early life and career from 1840-1873, while Carolyn wrote the second half covering his arrest for attempted sodomy, and subsequent life and career until his death in 1905.  If you have a subscription to the Review, you can read the article online; otherwise, check your local library or bookstore, or order a copy online.  As bklynbiblio readers know, I've been working on the art of this Jewish Victorian painter since the 1990s and have published a few articles about him, including most recently an account of his first trip to Italy in 1866.  Carolyn and I also manage the Simeon Solomon Research Archive. 

The work you see here is one of my favorite paintings by him: A Deacon, 1863 (image: Birmingham Museums & Art Gallery).  Solomon was fascinated by the mysticism of religion, and here he captures a beautiful youth entranced by the ritual of the Mass.  One can read pictures like these as his exploration of same-sex desire as the (implied male) viewer gazes at the youth and shares in the rapture that the youth himself feels about God and/or the priest before him.  The myrtle in the background is a recurring motif in his pictures and represents love in both its carnal and spiritual forms, so the picture can be seen as a paean to the sacred and sexual.  Solomon arguably was one of the most innovative painters of his day.  His arrest for homosexual crimes may have ended his public career, but as Carolyn and I show in our article it did not temper his interest in pursuing a life and art that celebrated alternative love and identity.

Anne Rice and Christ(ianity)

There was a time in my life when Anne Rice was my absolute favorite author. I was a huge fan of her vampire books, although I preferred brooding moralist Louis over renegade extremist Lestat. Rice is arguably responsible for the cultural resurgence of vampire fiction from the 1980s on. Stephenie Meyer's Twilight series and Elizabeth Kostova's The Historian of course reach back to Bram Stoker's Dracula (1897), but both owe their popularity in our society to Rice's work as well. Rice also wrote about the Mayfair witches, another series that was fascinating in its genealogical construct and magical lore. She also wrote erotica and S&M fiction, but few people realize that she wrote historical fiction too. Her book Cry to Heaven, for example, was about 18th-century Italian castrati and was written with such lush language that it read like an Italian Rococo painting. I was privileged at one point to meet her at a book signing and asked for an interview about that book because I was presenting a conference paper on it. She agreed, and I had the unique opportunity to talk to her for 30 minutes on the telephone. She truly brought New Orleans to life in much of her writing, and people (me included) flocked from all over to find her house in the Garden District.

Then came the death of her husband and her diabetic coma. It's too easy to attribute these things alone to her conversion, but thereafter Rice became what one might suggest was a born-again Christian. She wrote two novels about the life of Christ, and a confessional of sorts about why she was leaving the supernatural behind her and rededicating herself to Christ. Her fans were devastated, including the numerous gay fans among her following. I won't say I was as distraught as others, because by this time my literary taste had begun to move in other directions (although I do still collect her work and read it at times). What always struck me about her Christian conversion was how this related to her relationship with her son, novelist Christopher Rice, who is openly gay.

Things, however, are ever evolving. Yesterday, news broke on some gay blogs that Rice had posted on her Facebook page that she was leaving Christianity behind. This is what she wrote: "In the name of Christ, I refuse to be anti-gay. I refuse to be anti-feminist. I refuse to be anti-artificial birth control. I refuse to be anti-Democrat. I refuse to be anti-secular humanism. I refuse to be anti-science. I refuse to be anti-life. In the name of Christ, I quit Christianity and being Christian. Amen." Of course there has been a flurry of activity on her page with hundreds of comments (which I'm ignoring), but her latest post, from about 5 hours ago, clarifies where she stands on her faith at this time: "My faith in Christ is central to my life. My conversion from a pessimistic atheist lost in a world I didn't understand, to an optimistic believer in a universe created and sustained by a loving God is crucial to me. But following Christ does not mean following His followers. Christ is infinitely more important than Christianity and always will be, no matter what Christianity is, has been, or might become."

I have to admit, I'm fascinated by this. It's not that I'm happy she's denigrating Christianity, because that isn't it at all. But I do like that she is nuancing the very specific idea of Christ and his teachings from the religious doctrine that has spawned from his words for over 2000 years, interpreted and reinterpreted by humans--like you and me--who simply saw things in their own way and then convinced others of the righteousness of their way, to the exclusion of all other possibilities, and in the process the obfuscation of Christ's simple teachings. All you have to do is read the Gospels of the New Testament to see very clearly that Christ was, above all things, about love. Not judgment, punishment, or anything that signifies hate or pain. Just love. So kudos to Anne for recognizing this and reminding all of us not to judge but to love. Hm, maybe I will read Christ the Lord: Out of Egypt now.

Brooklyn Botanic Garden Revisited

On Thursday morning, I decided to relax at the Brooklyn Botanic Garden and took the pictures you see here. The BBG is turning out to be one of my favorite places in NYC (you may recall from a few months ago my pictures of the cherry blossoms). As you can see, the lilies are in full bloom. At the Japanese Hill-and-Pond Garden, I sat in the bamboo pavilion and watched the koi for quite some time. It's fascinating to see them swim about, their enormous heads, eyes, and mouths bubbling from just below the surface of the water. They move in and out among one other like a form of synchronized swimming. Most are black, but others are gold, white, orange, or a motley of colors combined. Their eating habits can be a bit bizarre. Every so often a group will swarm with their mouths opening and closing above the water. It can look like a scene of sucker monsters from a horror movie if it weren't so funny to watch. I discovered that they make noise too. At first I thought it was a water filtration system, but then I was startled to realize some of the koi were actually eating algae off the wooden posts along the water bank. They were making this loud brushing-sucking noise as they used their lips to brush the algae off the posts and take it in. Who knew they had such powerful lips!?

This Torii gate points to a Shinto shrine nestled in the pine trees above the pond, dedicating the area to the god of the harvest. The characters on the gate read "Dai-myo-jin," Great Illuminating Deity, or Spirit of Light (according to the sign outside the bamboo pavilion; I can't read Japanese).

Just nearby the Japanese garden is the Celebrity Path. This is a trail with stepping-stones inscribed with the names of famous Brooklynites past and present. There are stones for poets like Walt Whitman, artists like Lee Krasner, actors like Marisa Tomei, and then of course there is one of the most important Brooklynites...


The lotus blossoms were also in bloom. In Eastern religions, the lotus plant is associated with the Buddha's teachings. Buddhas and Bodhisattvas are often shown in art sitting on a lily pad and holding flowering lotus buds. The lotus shows how the teaching of the Buddha grows out from the murky mud of the materialistic world, but rests above this on the water's surface, then blossoms and points to the great spiritual heavens of Nirvana.

Do you know how hard it is to get a dragonfly to sit still and pose for a picture? I'm very happy this one came out.

Rome 2009 - Part 2

Continuing the countdown of my Top 10 Favorite Things about Rome 2009...

7. Palazzi. Everywhere in Italy there are palaces–palazzi–in a classical, Renaissance-style design. You see small signs on one building after another, identifying it as the "Palazzo Ugolino" (or some other such name) with the centuries of its construction. Occasionally you get to see through the main doors of some of these places to discover their inner courtyards with ancient fountains, sculpture, and gardens. Many of these palazzi are now apartments. Others, however, are museums, and I enjoyed going into some of these on this trip. They make for some of the best things to do in Rome, because they are practically empty. Only true art lovers find these places. The picture you see above is one I took of the Palazzo Barberini, constructed by various architects over time from the 1600s. Inside, the historic collection of paintings owned by the Galleria Nazionale dell’Arte Antica includes important works by Raphael, Caravaggio, and others. My interest in this place was that in the 19th-century the Danish sculptor Bertel Thorvalden lived and worked in the theater (later demolished in the 20th-century), and the American sculptor William Wetmore Story lived and worked here as well. I also visited the Palazzo Corsini, which houses another part of the collection of paintings owned by the Galleria Nazionale. The two most superb palazzi I visited on this trip were the Villa Farnesina and the Palazzo Doria Pamphilj. The former is not very large, so a visitor can see it in about 30 minutes. The most beautiful parts of this villa are the frescoes, all of which have been cleaned and conserved to reveal their original brilliance. Two rooms have frescoes by Raphael, including his famous water nymph Galatea. Upstairs the main bedroom has a series of frescoes from the life of Alexander the Great by the Sienese artist Giovanni Antonio Bazzi, better known as Sodoma, who proudly wore this sobriquet as an acknowledged homosexual. The one fresco of the Marriage of Alexander and Roxana is breathtaking with its bright colors and larger-than-life figures, in particular the ephebic, nearly-nude Hephaestion, Alexander’s lover, who reaches out as if to stop him from marrying Roxana (click here to see a picture). The Palazzo Doria Pamphilj is still owned by the same family after hundreds of years. They live in private quarters, but have available for tours many of the public and historic rooms, some dating back to the 1600s. I’m not a huge fan of audio tours, but the one for this palazzo narrated by the family is worth listening to, as they recount personal feelings on their home, art, and the historic events that have taken place in the palazzo. Their painting collection is enormous, although there aren’t too many major works. Most significant is Diego Velázquez’s Portrait of Pope Innocent X (1650), seen here courtesy of the Web Gallery of Art. It is a portrait so stunning in its psychological naturalism that when the Pope saw it, he hated it because it was too realistic. It’s no wonder this picture has influenced artists over the century, including most notably Francis Bacon, about whom I’ve written before on this blog, and on whom there is currently a fantastic exhibition at The Metropolitan Museum of Art.

6. The Jesuit Experience. It sounds like a ride at an amusement park or a diorama display at a Christian institution, but in fact I’m referring to the experience of the Church of Il Gesú (the Holy Name of Jesus). The Society of Jesus, or Jesuit Order, was founded by St. Ignatius of Loyola (1491-1556). He received his divine calling to teach and spread the word of God throughout the world. As a result, there are numerous Jesuit schools throughout the world (e.g. Georgetown University), many of which have a reputation for being among the most academically challenging institutions. From early on, the Jesuits also were the first missionaries who traveled to places as far-flung as China and the Americas, sending back to Europe some of the first detailed recordings of what these mysterious lands were like. This particular church, Il Gesú, was Ignatius’s church when he settled in Rome. Under his guidance, it was reconstructed, but not consecrated until 1584. It continued to be decorated in the ever-burgeoning Baroque fashion of the day, ultimately becoming not only the model for all Jesuit churches but also for many Counter-Reformation Catholic churches as well. When I was in Rome, I did not anticipate even going into this church. My friend Luca and I met up with his friend Marcello, and he brought us here. As it turns out, it was one of the best "churchy" afternoons of my trip. Marcello led us into the back rooms where we visited the austere chambers of St. Ignatius. It is the interior of the church, however, that is mind-boggling. The frescoed ceiling by Baciccia, painted 1672-85, incorporates incredible effects of perspective, displaying the apotheosis of the name of Jesus. (I had forgotten my camera that day, so the picture you see here of the ceiling and apse is by earthmagnified on Flickr.) Segments of the ceiling literally poke out as wooden panels, so that painted figures float, extending from the ceiling. Incorporated into this are sculptures of angels in the sinewy curvaceous forms that Bernini made famous. These angels become architectural components, reaching out and holding up what looks like segments of the ceiling, that is heaven itself. Even the architecture fools you with actual three-dimensional columns blend into painted columns and vice-versa. You cannot figure out where illusion begins or ends. And as if that weren’t enough, the entire church is gilded, dazzling you everywhere you walk. The best part, however, was that at 5:30pm on the day of our visit, we were able to watch the visual spectacle of the unveiling of the statue of St. Ignatius. This takes place in an elaborate side chapel where a panel painting about Ignatius and the Jesuits measuring at least 18 feet long is surrounded by sculpted angels, saints, and allegorical figures in marble, lapis lazuli, gold, and silver. A sculpted representation of the Holy Trinity (Father, Son, Holy Spirit) is at the very top of the display. Recorded music and choral singing begin, suggesting an angelic chorus. Suddenly, a voice resounds and tells the story of St. Ignatius in florid Italian. As each segment of the story is told, spotlights flash on one part of the altar after another. The choir continues to sing between each segment. All of this builds up to the climax, the grand finale, when suddenly in a boisterous exclamation of singing voices, the panel painting rolls downward and shining out from behind is a larger-than-life statue made out of silver and gold of St. Ignatius floating toward heaven. It was nothing less than a total theatrical experience. Mind you, it’s also the gaudiest, most ostentatious form of religious entertainment I’ve ever seen in my life. But you cannot help but get caught up in its theatricality. The combination of music, singing, lights, the dazzling display of art and gilding, and the climactic reveal at the end...it is true Baroque theater at its very best. If you’re fortunate to partake in the Jesuit experience, don’t forget also to visit the even-larger Basilica of St. Ignatius nearby, decorated with Andrea Pozzo’s enormous frescoed ceiling.

5. Hot Italian Men. You knew this was coming! What can I say? Rome has lots of HIMs (Hot Italian Men). You just have to be there and look around. In fact, you’ll get whiplash. And they know you’re looking at them, and they look back at you, longer than Americans usually feel comfortable, to the point that you’re not sure if they’re cruising or testing you, knowing you’re admiring them with their cocky grins and tanned complexions, smelling of some fragrance we haven’t even marketed yet in the States. Their dark hair is perfectly coiffed, their seemingly form-fitted bodies are decked out in Armani jeans, black Dolce & Gabbana belts, and white linen shirts. They saunter down Via del Corso and Via Veneto just waiting to be looked at by silly Americans, who desperately wish they had the guts to dress so confidently. (Note however that this look only works in Italy; dressing like that in America, and you’re a guido named Tony or Frankie who’s trying way too hard.) I could go on talking about HIMs, but let’s face it, if you’ve been there, you know what I mean. And if you don’t know what I’m talking about, then go there. Now.

The countdown will continue...

Rome 2009 - Part 1

Ever since I returned from my trip, I've been thinking about what I should blog. After all, how does one describe Italia? Perhaps one just needs to experience it visually. (You can see my photos by clicking here.) But trying to write about Italy is always a challenge. In some ways, it's been done so many times by so many people, that it's almost impossible to say anything new. I read Nathaniel Hawthorne's The Marble Faun (1860) while I was there, and although the story is tedious with an overwrought Romantic plot, Hawthorne's descriptions about Italian culture in the mid-19th century are engaging, and with a city as old as Rome it's not surprising to discover that some of the sites he describes, from the Piazza Spagna to Via del Corso, actually haven't changed that much. And ever since the wealthy began taking Grand Tours to Italy in the 1700s, and the middle classes embarked on their Baedeker trips--I'm now thinking of E.M. Forster's superb book A Room with a View (1908)--it seems difficult to try to describe the country, its people, its food, its art, and its culture, with a freshness and vivacity to enthrall others. In truth, you simply have to experience it first-hand. The fact that I've been to Italy a few times also seems to have stripped away my objectivity to some extent. But I don't want to convey that there's nothing new to say. On the contrary, rather than go through a day-by-day recounting of my trip, I thought it might be more fun to give you a descriptive list of things I encountered, noticed, and took part in on this trip, keeping in mind that I've done many of the main touristy things like the Colosseum in the past, so I'm not counting those things on this list. There is still so much to see and enjoy in Rome, and there were things that I never got around to doing this time. All that means, of course, that I cannot wait to go back! For now, though, I present to you Part 1 of my Top 10 Favorite Things about Rome 2009, counting down from number 10.

10. Pantheon Oculus. Buildings are always covered with scaffolding in Italy because restoration work is ongoing, so the last two times I was in Rome, it was difficult to fully appreciate the Pantheon because of said scaffolding. This time, however, I was able to see the entire interior of the Pantheon gleaning in all its marble brilliance. The Pantheon was reconstructed in the 2nd century by Emperor Hadrian as a temple to all the gods, and later became a church. It is an architectural marvel in many ways, but specifically because of the stone dome that crowns the building. Most impressive about it, however, is the oculus, or eye, that is open to the sky in the middle of the roof. (The image you see here is by IceNineJon on Flickr.) For nearly 2,000 years, this oculus has allowed the elements to enter the temple, and at times it was a practical way of capturing rainwater in a reservoir. But what impressed me most this time about the oculus was the way the sun poured through the oculus. It shines down with a golden-white glow that gleans off the marble floor and walls. In the days before electricity, this was the only source of lighting in the Pantheon (aside from oil lamps), and as the sun shifted in the sky over the course of the day and seasons, it would have helped light one altar after another. Today, it's fascinating to watch people huddle in the glow of the sunshine as the oculus forms a large space on the floor that could hold about 100 people. I returned two other times, just to see the sun in a different location in the space. But the best part isn't the oculus itself, or the sunshine on the floor. It's the incredible light itself that pours down through the space in a spectacle that illuminates the marble and glistens off of natural dust particles filtering through the air. It is nature penetrating the marble mass of human construction, superimposing its power, reminding us of its control over us and our space. It is brilliant, architecturally, spatially, and naturally speaking.

9. Religious Fervor. Okay, so no surprise, Vatican City and the Pope are nestled in the heart of the capital of Italy. Naturally, Catholicism is going to dictate much about the way Italians live and what they believe. There must be over 200 Catholic churches in the center of Rome itself, and there are always people in them. I actually visited on this trip at least 15 churches (I lost count), from the awesomeness of St. Peter's Basilica to the charming simplicity of the early Christian Basilica of Santa Sabina. In many of these churches, there are confessionals with priests hidden in their recesses and signs representing different languages spoken, giving people from around the world opportunities to confess their sins and receive absolution. (Does receiving penance in Rome has a greater significance than doing it in Secaucus, New Jersey, I wonder?) And then there are all the chapels, most set up during the Renaissance and Baroque periods by wealthy families who hired the greatest artists to decorate them. There are more named saints in Rome than I ever encountered in my entire Catholic upbringing in elementary school. And, lest we forget, there are relics--body parts and whole corpses--enshrined in gold chests and glass caskets, and for a mere Euro you can illuminate the electric lighting and say a prayer to the dead saint's body. There are icons as well, like the statue of St. Peter in the Vatican that people have kissed and rubbed for centuries to the point that his bronze foot has morphed into a fin-like appendage. Now, if I seem cynical with all this, I don't mean to be. I was actually fascinated watching all of this. It intrigues me that people are still spiritually enthralled by all of this. You would think the Western world stopped needing relics of saints as symbols of God's power ages ago. And confession? Really...what can the old Italian woman in the confessional really be confessing...that she cheated the fishmonger by stealing an extra octopus for her calamari? But I should point out that this isn't just about Italians. The Americans are perhaps even more zealous. There were numerous groups of Catholic tour buses, and the people who come into these churches collectively pray aloud. I heard prayers spoken aloud in American English by groups of people at least four times during the week. The religious fervor in Rome is amazing. Go into any church and watch the rituals, and mantras, in action. It's worth it.

8. GianLorenzo Bernini. If Florence is a city of the Renaissance, then Rome is a city of the Baroque, and the artist who made it so was GianLorenzo Bernini (1598-1680). Everywhere you look, you will find sculptural and architectural monuments designed by this genius. In true Baroque form, they undulate and sway, they are dramatic, they show action, they draw you into their world and make you feel like they are alive, a frightening concept since so much of his work is larger than life. In the past I had visited the Villa Borghese, where some of his exquisite works are on display. David flings a rock at Goliath, and Apollo chases Daphne as she turns into a tree. Outside St. Peter's, the all-embracing colonnades that surround the piazza are by Bernini. They draw you into the fold of the Church. Inside the Vatican, he also designed the bronze baldacchino over the altar and the Cathedra Petri as a sculptural stage for the throne of St. Peter. He even designed the Fountain of the Four Rivers at Piazza Navona. Even things Bernini did not design show his influence, like the Trevi Fountain. But on this trip I made a point of spending time looking at what is one of the best Bernini experiences: The Ecstasy of St. Teresa in the Cornaro Chapel at Santa Maria della Vittoria, a church which just happened to be around the corner from my apartment. The angel prepares to pierce St. Teresa, just as her autobiography described it, the burning sensation of the angel's arrows entering her with a spiritual ecstasy transcending human sensibility. She floats on a cloud and her face glows in orgiastic delight. (The image you see here is by Nick in exsilio on Flickr.) But to see the sculpture in true Baroque form, one has to understand that it is framed by its own stage, and you realize you are watching a theatrical performance. You are not alone either. On each side, Bernini also carved balconies, and in these balconies are the patrons who commissioned the chapel. They too watch the performance, and once again you are drawn into their world. You are part of the spiritual spectacle. You are made to ache along with St. Teresa. You are invited to participate in her ecstasy. That is Baroque art. That is Bernini. That is Rome.

To be continued...