SHARE
COPY LINK

WOMEN

Artemisia Gentileschi, an Italian Baroque heroine for our time

At 17, Italian artist Artemisia Gentileschi accused her mentor of sexual harassment and became the talk of the Baroque art world. Art historian Christopher R. Marshall explains how the 17th-century painter has become a symbol for the #MeToo movement.

Artemisia Gentileschi, an Italian Baroque heroine for our time
Detail from Artemisia Gentileschi’s Self-Portrait as Saint Catherine of Alexandria, c. 1616. Wikimedia

Artemisia Gentileschi’s 17th-century painting, Self Portrait As Saint Catherine Of Alexandria, became only the 21st work by a female artist to enter the London National Gallery’s collections in July 2018.

In a collection totalling 2,300 works, this speaks volumes about Gentileschi’s exceptionality – both now and in her own day.

READ ALSO: Newly discovered Artemisia painting sells for record €4.8 million

The painting depicts St Catherine of Alexandria, an early Christian martyr whose theological skills were said to have been so great that she was able to beat 50 of the Roman emperor’s shrewdest philosophers in a debate on the merits of Christianity versus Paganism. 


Artemisia Gentileschi, Self-Portrait as Saint Catherine of Alexandria, c. 1616. 

Raphael’s celebrated painting, from a century earlier, shows St Catherine looking upwards towards Heaven.

Gentileschi’s saint, by contrast, gazes directly out at the viewer while gripping the wheel of her martyrdom – an image of astonishing confidence and resoluteness that makes other treatments of the subject seem to pale in comparison.

Even more startling is the fact that the likeness is a self-portrait of the artist assuming the identity of St Catherine – making this an early form of role playing self-imagery that predates by centuries the preoccupations of contemporary artists like Cindy Sherman.

Born into the patriarchal oppression of late-16th century Papal Rome, Gentileschi transcended the path of utter obscurity that was the lot of her female peers to become, instead, one of the most famous painters of the day.


Artemisia Gentileschi, Self-portrait as a Female Martyr, circa 1615.

This achievement came at a cost. At the age of 17 she was entrusted by her father – also an artist – into the specialist care of a fellow painter who returned the favour by sexually harassing and abusing her to the extent that her father brought a charge of rape against him in the Papal courts.

The ensuing trial – with its salacious details and airing of the seamy side of the Baroque art world – became the talk of the town and tarnished her reputation with a sexual frisson from then on.

The trial also played out – it should be remembered – within the context of an unremittingly hostile male culture that was many worlds removed from the empowering possibilities of the current #MeToo movement.

At the trial’s conclusion, Gentileschi’s only recourse to redress from this undeniably crushing experience was to seek a fresh start in a new city and agree to an arranged marriage engineered by her father – a marriage of convenience that did not last. Within a few years, Gentileschi had become a fully independent artist – both personally as well as financially.

READ ALSO: Six inspiring Italian women who changed the world

Artemisia Gentileschi, Death of Cleopatra, 1613 or 1621-1622.

Judith and Holoferenes

Gentileschi’s paintings continue to attract intense scholarship and admiration, tinged with occasional controversy and debate. Perhaps most famous is her signature depiction of Judith and Holofernes, painted in the immediate aftermath of the by now infamous rape trial.

It depicts the Old Testament heroine, Judith, decapitating the Assyrian general Holofernes, the villainous leader of an invading army that was at that stage poised to capture the Jewish city of Bethulia. The general lies spreadeagled on the bed on which he had hoped to seduce Judith.

But Judith and her maidservant have got him drunk so that they are now able to bear down upon him from above, holding him still while cleaving his head from his body with the cool precision of a butcher slicing prosciutto. As Holofernes’ eyes glaze over and his defensive grip on the servant’s neck starts to weaken, the bed receives rivers of his blood and his half severed head begins to slide off from his torso.


Artemisia Gentileschi, Judith Slaying Holofernes, 1614–20.

You don’t have to be a psychotherapist to be able to read this painting as an obvious declaration of psychic revenge and empowerment against the injustice and humiliation perpetrated on female victims by would-be sexual predators.

It also constitutes one of the most unflinching depictions of extreme physical violence in the history of art and still retains its power to shock – even in today’s era of constant mass media horror.

A disputed legacy

But Gentileschi’s status as the triumphant heroine of Italian Baroque art has come under fire recently as our understanding of her output has deepened. A group of late paintings have come to light that appear to cast a shadow over her earlier works. One example is a large canvas of Susanna and the Elders now in the Pinacoteca Nazionale, Bologna.

This painting is signed by Artemisia Gentileschi and dated 1652. But it has been associated with a recently discovered document that records Gentileschi’s collaboration with a younger and totally obscure (male) artist named Onofrio Palumbo.

The recent suggestion that Palumbo may have contributed to the Bologna Susanna – a painting nonetheless signed as being by Gentileschi’s hand alone – raises a host of unresolved questions about the nature of the latter’s late career and workshop arrangements.


Artemisia Gentileschi, Susanna and the Elders, 1652. 

Palumbo’s contribution to Gentileschi’s later works might go some way to explaining differences between her earlier and later paintings. Gentileschi’s late paintings seem stylistically inconsistent both as a group and in terms of the diversity of approaches occasionally detected within single compositions. To some writers, this has suggested a significant lack of quality control in her late output.

Others have argued the need to reconsider Gentileschi’s late works in light of her attempts to advance herself during the latter stages of her career. Gentileschi evidently considered her rate of pay during this period to be an important factor contributing to the quality of a painting.

She wrote to a patron: “But I can tell you for certain that the higher the price, the harder I will strive to make a painting that will please Your Most Illustrious Lordship.”

'The spirit of Caesar'

This frank admission of the importance of financial considerations for her art was evidently not something Gentileschi felt ashamed of.

It was part and parcel of the strategies she used to promote herself as an independent female artist who maintained a successful artistic enterprise during the latter stages of a career in a cut-throat, competitive art world otherwise dominated entirely by men.

Elsewhere in the same letter, Gentileschi wrote: “Your Most Illustrious Lordship will not lose out with me … you will find [in me] the spirit of Caesar in this soul of a woman.”

Strong words that have much to tell us about the complex, real-life concerns underpinning this artist’s extraordinary life and career.

READ ALSO: The story of Maria Agnesi, the Italian mathematician who helped pave the way for women in STEM

Christopher R. Marshall, Associate Professor of Art History, Curatorship and Museum Studies, University of Melbourne

This article is republished from The Conversation under a Creative Commons license. Read the original article.

HISTORY

Italian archaeologists uncover slave room at Pompeii in ‘rare’ find

Pompeii archaeologists said Saturday they have unearthed the remains of a "slave room" in an exceptionally rare find at a Roman villa destroyed by Mount Vesuvius' eruption nearly 2,000 years ago.

Archaeologists in Pompeii who discovered a room which likely housed slaves. 
Archaeologists said the newly-discovered room in Pompeii likely housed slaves charged with maintaining chariots.  Photo: Archaeological Park of Pompeii press office.

The little room with three beds, a ceramic pot and a wooden chest was discovered during a dig at the Villa of Civita Giuliana, a suburban villa just a few hundred metres from the rest of the ancient city.

An almost intact ornate Roman chariot was discovered here at the start of this year, and archaeologists said Saturday that the room likely housed slaves charged with maintaining and prepping the chariot.

READ ALSO: 8 things you probably didn’t know about the Romans

“This is a window into the precarious reality of people who rarely appear in historical sources, written almost exclusively by men belonging to the elite,” said Pompeii’s director general Gabriel Zuchtriegel.

Photo: Archaeological Park of Pompeii press office.

The “unique testimony” into how “the weakest in the ancient society lived… is certainly one of the most exciting discoveries in my life as an archaeologist,” he said in a press release.

Pompeii was buried in ash when Mount Vesuvius erupted in 79 AD, killing those who hadn’t managed to leave the city in time. They were either crushed by collapsing buildings or killed by thermal shock.

The 16-square metre (170-square feet) room was a cross between a bedroom and a storeroom: as well as three beds – one of which was child sized – there were eight amphorae, stashed in a corner.

Photo: Archaeological Park of Pompeii press office.

The wooden chest held metal and fabric objects that seem to be part of the harnesses of the chariot horses, and a chariot shaft was found resting on one of the beds.

The remains of three horses were found in a stable in a dig earlier this year.

“The room grants us a rare insight into the daily reality of slaves, thanks to the exceptional state of preservation of the room,” the Pompeii archaeological park said.

READ ALSO: Four civilizations in Italy that pre-date the Roman Empire

Image: Archaeological Park of Pompeii press office.

Experts had been able to make plaster casts of the beds and other objects in perishable materials which left their imprint in the cinerite — the rock made of volcanic ash — that covered them, it said.

The beds were made of several roughly worked wooden planks, which could be adjusted according to the height of the person who used them.

The webbed bases of the beds were made of ropes, covered by blankets.

While two were around 1.7 metres long, one measured just 1.4 metres, and may therefore have belonged to a child.

The archaeological park said the three slaves may have been a family.

Archaeologists found several personal objects under the beds, including amphorae for private things, ceramic jugs and what might be a chamber pot.

The room was lit by a small upper window, and there are no traces or wall decorations, just a mark believed to have been left by a lantern hung on a wall.

“This incredible new discovery at Pompeii demonstrates that today the archaeological site has become not only one of the most desirable visitor destinations in the world, but also a place where research is carried out and new and experimental technologies are employed,” said Italian Culture Minister Dario Franceschini.

“Thanks to this important new discovery, our knowledge of the daily life of ancient Pompeians has been enriched, particularly of that element of society about which little is known even today. Pompeii is a model of study that is unique in the world.”

READ ALSO: Why is Italy called Italy?

The excavation is part of a programme launched in 2017 aimed at fighting illegal activity in the area, including tunnel digging to reach artefacts that can be sold on illicit markets.

The Villa of Civita Giuliana had been the target of systematic looting for years. There was evidence some of the “archaeological heritage” in this so-called Slave Room had also been lost to looters, the park said.

Damage by grave robbers in the villa had been estimated so far at almost two million euros ($2.3 million), it added.

SHOW COMMENTS