Workshop of Bartholomeus SPRANGER (Antwerp, 1546 - Prague, 1611) 
Study for Adam…
Description

Workshop of Bartholomeus SPRANGER (Antwerp, 1546 - Prague, 1611) Study for Adam. Pen and brown ink, brown wash, white gouache highlights, very diluted, on paper (watermark: double V surmounted by a cross) 192 x 125 mm. Stylet marks on the figure's contours and musculature. Annotated lower left: "Spranger". On the back, handwritten label, probably dating from the 19th century: Barthélémy Spranger / Antwerp (1546-1628) / N°126 (Small folds, small stains, pinhole). A fine example of Mannerist drawing, our study for Adam is to be compared with the engraving of "Adam and Eve" by Hendrick Goltzius in 1585, based on a painting by Spranger, now considered lost (a copy of the engraving in London, The British Museum, inv. F,1.149). "Adam et Eve" would have been composed around 1576, quite early in Spranger's career, when he was in Vienna, having just lost his main sponsor, Emperor Maximilian II, and awaiting the arrival in the imperial capital of his successor, Rudolf II. This theme, here rather wisely composed and inspired by Dürer's "Adam and Eve" (1504), would be reinterpreted by the artist several times later in his career, with a much more sensual twist ("The Fall of Paradise", ca. 1593-1595, oil on panel, 126 x 79 cm.; Vienna, KunstHistorisches Museum, inv. GG_2417; "Adam and Eve", ca. 1593, pen and black ink on white chalk, brown wash, 241 x 117 mm, Staatliches Museum Schwerin, inv. 1209HZ.). Goltzius's engraving shows Eve gathering the apple from the serpent's mouth, while Adam stretches out his arm to seize it in turn. Our drawing, which features a mixed media technique and a format found in several other Spranger drawings, differs from the engraving in its narration: here, Adam already has the apple in his hand. Other compositional differences are to be noted: the position of the right hand, the muscularity of the bust, and the vegetation acting as a sexual cover. It is interesting to note in our drawing the presence of a compositional trick characteristic of Spranger's graphic writing: what Sally Metzler calls "his typical backward number seven", which the artist uses to add modelling to the knees, a detail visible on "Venus and Love" (London, The British Museum, inv. SL,5226.143), but also on "Adam and Eve" (Staatliches Museum Schwerin, inv. 1209HZ.) Comparative works : Ill.1 Love and Psyche Pen and brown ink, brown wash and white highlight, 168 x 138 mm, London, The British Museum, inv. SL,5226.144 Ill.2 Venus and Love Pen and brown ink, brown wash and white highlights, 194 x 193 mm. London, The British Museum, inv. SL,5226.143 Ill.3 Adam and Eve Pen and black ink over white chalk, brown wash, 241 x 117 mm. Staatliches Museum Schwerin, inv. 1209HZ. Documentary sources : - S. Metzler, Bartholomeus Spranger: Splendor and Eroticism in Imperial Prague, cat. exp. New-York, Metropolitan Museum publications, 2014.

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Workshop of Bartholomeus SPRANGER (Antwerp, 1546 - Prague, 1

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Attributed to BARTHOLOMEUS SPRANGER (Antwerp, 1546 - Prague, 1611). "Holy Family". Oil on copper. It has a frame of bone and lapis lazuli with iron support. Measurements: 30 x 24,5 cm; 37,5 x 31 cm (frame). The Virgin and Child, St. Joseph, and St. John form a closed and intimate group in this baroque painting. Gestures and gestures converge towards the center of the scene where Jesus stands with an open book, pointing to one of the pages under the watchful eye of his cousin. The figure of St. Joseph is in the background, but even so, his monumentality reflects his relevance both in the image and in the biblical portrait. The light also has an intense effect on the maternity, so that the flesh tones of Mary and Jesus are almost pearly, while the other faces are more atheistic. The naturalism printed in the expressions and garments stands out: the aged skins of some, while others are characterized by their vivid freshness. Likewise, the fabrics combine the smoothness of silk with the roughness of coarse cloths. A whole play of qualities that increases the sumptuousness with which the author has immortalized this scene, to which he adds the presence of a procession of angels with colorful wings and garments. The scene abandons the manger of the biblical story to inhabit a classical architecture of great monumentality that harmonizes with the rotundity of the figures. Stylistically the work is close to the painting of Bartholomeus Spranger in fact there is a later engraving by Jan Sadeler I in which this same model of Bartholomeus Spranger is collected. Flemish painter, draughtsman, sculptor and engraver. He worked in Prague as court artist to the Holy Roman Emperor Rudolf II, and responded to the aesthetic preferences of his patron by developing a version of the artistic style known as Northern Mannerism. Spranger's style, which combined elements of Netherlandish painting and Italian influences, particularly from the Roman Mannerists, exerted a great influence on other artists in Prague and elsewhere, especially in the Dutch Republic, as his paintings were widely disseminated through prints and artists who had worked with him, such as Karel van Mander. In the most common sense of the expression, the Holy Family includes the closest relatives of the Child Jesus, i.e. mother and grandmother or mother and nurturing father. In both cases, whether it is St. Anne or St. Joseph who appears, it is a group of three figures. From the artistic point of view, the arrangement of this terrestrial Trinity poses the same problems and suggests the same solutions as the heavenly Trinity. However, the difficulties are fewer. It is no longer a question of a single God in three persons whose essential unity must be expressed at the same time as diversity. The three personages are united by a blood bond, certainly, but they do not constitute an indivisible block. Moreover, the three are represented in human form, while the dove of the Holy Spirit introduces into the divine Trinity a zoomorphic element that is difficult to amalgamate with two anthropomorphic figures. On the other hand, this iconography was traditionally, until the Counter-Reformation, a representation of the Virgin and Child to which the figure of St. Joseph was added in the foreground. It was not until the reforms of Trent when St. Joseph began to take center stage as protector and guide of the Infant Jesus. It has a bone and lapis lazuli frame with iron support.