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Category: Pieter Bruegel the Elder

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The Adoration of the Magi in the Snow

Pieter Bruegel the Elder’s painting is still among the masterpieces of western art that move me most.

The Adoration of the Magi in the Snow, 1567, Pieter Bruegel the Elder

Pieter Bruegel’s birth was unrecorded, but it is thought to have been around 1525-30 in either Liège or Brabant. Just as there is ambiguity about his birthplace, there is no record of whether Bruegel died as a Protestant or Catholic. (He was shrewd; he asked his wife to burn his papers after his death.)

Bruegel’s youthful world was wholly Catholic. His training and early career were excellent and orthodox: apprenticeship to a leading Antwerp painter in the Italianate style (Pieter Coecke van Aelst), further studies with an artist-priest (Giulio Clovio) in Rome, a now-lost church altar in 1550-51. The anomaly was Coecke’s wife, Mayken Verhulst, an artist from Mechelin. This city was an early center for peasant genre painting, and she is sometimes credited with transmitting this idea to Bruegel. (She also trained his young sons after his early death in 1569; art history knows her mainly as the root of the Brueghel painting dynasty.)

Bruegel worked with three themes throughout his career: peasants, landscape and religion. In his early work, these converged and diverged in no particular pattern. As a member of a successful atelier family (he married the Coeckes’ daughter) he flourished; he had a high degree of skill as well. But his most brilliant paintings were at the end of his life. Was that simply because he had grown to maturity, or was he responding to the trials of his times?

The Census at Bethlehem, 1566, Pieter Bruegel the Elder
One of the decrees of the Council of Trent was that religious painting must be suitably elevated; saints must be set apart from mere mortals in dress, demeanor and activity. The Church recognized that saints with dirty feet were a dangerous endorsement of the Protestant concept of a priesthood of all believers.

By then, Reformation was smoldering in the Netherlands; Anabaptists and Calvinists met secretly and illegally. Bruegel left no record of what he thought of this or anything else. But from a Catholic standpoint, his paintings became positively impertinent. Of these paintings, three deserve mention. Bruegel located his Tower of Babel (1563) in a Flemish city and dressed Nimrod as a European king. The Sermon of St. John the Baptist (1566) is militant—subversive, actually—because it clearly depicts a contemporary Calvinist or Anabaptist service. In it he identifies the heretic Protestant preachers with John the Baptist. The Adoration of the Magi of 1564 is a straight-up Nativity scene, but anything but saintly. Notice Mary’s droopy veil, Joseph’s distraction, and the brutish faces of the peasants to his right.

One could ask whether these reflected the views of his patrons or his own religious convictions. I would guess that the two were so intertwined that the question is meaningless.

The Tower of Babel, 1563, Pieter Bruegel the Elder
How powerful art can be! In 1566, the Reformation ignited in the Low Countries. It did so over the issue of art, in the form of the Beeldenstorm (“picture storm”), in which church art was systematically destroyed throughout the Netherlands. Spain responded by sending the cruel Duke of Alba to Brussels (where Bruegel had settled) to extirpate the rebels. This reign of terror—in which thousands died and many more were dislocated—led directly to the Eighty Years’ War.

It was during the height of this terror that Bruegel painted The Adoration of the Magi in the Snow. It’s lovely, but it isn’t peaceful. The central stream of figures is very nearly on the march.

This weekend I uncrated a set of porcelain crèche figures. They are clichĂŠd and indistinguishable from millions of others worldwide. Our museums are full of similar Nativities—some brilliant, many not. Some religious art slipped over the line to idolatry, and much was commissioned for base reasons of power and prestige. The Beeldenstorm set out to destroy the fruits of these bad intentions, but it destroyed indiscriminately. In his last years, Bruegel was feeling his way along the narrow space between the Beeldenstorm and the Duke of Alba. Today we see his Adoration as quaint; we don’t remember that it was radical.

The Protestant impulse forced a new way of painting. Artists couldn’t produce idols, so the pattern books of their faith—unchanged for a millennium—were closed to them. How, then, could they articulate their religious feelings? Bruegel actually painted three winter scenes of the Biblical Infancy Narratives. The others are The Slaughter of the Innocents (1565-66) and The Census at Bethlehem (1566).

Bruegel was addressing a problem which bedevils our own age: how can the artist tell an ancient, unchanging story in a new language? He solved the problem by quoting a traditional icon in the context of a new reality. In these three paintings, the new context was the Protestant priesthood of all believers, represented by the peasantry. Today we call this “appropriation art” and imagine it’s a new idea.
The Slaughter of the Innocents, c. 1565-67, Pieter Bruegel the Elder
The Nativity (particularly the Virgin and Child) is the most commonly painted subject in art. Even in our secular age, even among non-Christians, it is universal. Bruegel’s brilliance was in realizing that he didn’t need to spell out the scene inside the stable; everyone knew it. In fact, in not doing so, he allowed us to regain something mysterious and personal about that night.

I must mention Bruegel’s technical prowess. Since he invented the winter landscape, he can also be credited with chromatic modeling in snow, in the form of violet shadows and the warm highlights. Note how the roof in the building on the top left is shaped by these shifts in color rather than with darker grey shadows. (This was an artistic choice; the snow on a dark winter day is generally flat.) The dark mass of people sweeps in an arc to the Nativity, pulling it back up into importance. Bruegel emphasized this sweep by making it the busiest part of his painting, and by making the figures darker and in greater contrast than the surround. This arc of humanity plays off against the perfectly composed diagonal lines of the surround.

Bruegel was an acute observer of reality. I respond to his winter scenes because they are true to my own experience, even if the details have changed beyond all imagining. I respond to his religious vision because I spent decades feeling my way gingerly between Protestantism and Anglo-Catholicism.

(This was originally published on December 11, 2007.)
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The knotty question of brilliance

If you wait around for inspiration, you’ll wait forever. On the other hand, you can’t grind yourself into dust and expect to get good work done, either.

American Eagle at Owl’s Head (unfinished), by Carol L. Douglas

Friday I woke up profoundly uninspired. My back has been out, and I’ve been taking a mild narcotic. That makes it possible for me to stand upright, but it also reduces my interest in staying upright. Anyways, being in pain is exhausting.

My studio has been a mess, because I’ve been finishing a set of bookcases in it. Normally, this would have been a job for the garage, but it’s still too cold for paint to properly cure. The sky was dismal, and it was following a series of dismal days.

A cluttered workspace throws me, and these bookshelves were in the way.

At 11 AM, I curled up on the couch and took a nap. But I’m really too Puritan for that. I believe that days off should be doled out judiciously. The difference between success and failure in a competitive field is hard work. It is too easy for artists to fool themselves into thinking they’re working when they’re off task.

So at noon I was back at my easel doing what my friend Sari Gaby calls ‘border work.’ That’s all the background and edges that must be painted thoughtfully but are not central. In the process of limning out the clouds, I realized I wanted Owl’s Head shrouded in one of those localized rains so common on the coast. While it’s only 250 miles as the crow flies from Kittery to Eastport, there are 5,500 miles of Maine coast. That convoluted border between earth and sea has an intoxicating effect on Mother Nature, so it can be pouring in Camden when neighboring Lincolnville is fine.

Landscape with the Fall of Icarus, copy after Pieter Bruegel the Elder, c. 1558.

Pieter Bruegel the Elder had a genius for putting the action of the painting somewhere in the background. It’s a great trick to keep the viewer engaged. One has to hunt to find Icarus in the painting above. (That’s a fact remarked on by William Carlos Williams and W. H. Auden, among others. I’ve appended their poems on the subject here.) While I won’t go as far as dropping Icarus from the sky, I happily embraced the sea change in the weather. That idea wouldn’t have occurred to me had I taken the rest of the day off.

This problem of inspiration is not unique to artists. My husband told me he’s been pondering a software problem for four weeks. “Last night the code came to me, I tried it, and it worked perfectly,” he said on Saturday.
Of course, he didn’t spend those four weeks waiting on his muse. He still puts in more than forty hours a week.
There has to be a balance. If you wait around for inspiration, you’ll wait forever. On the other hand, you can’t work seven days and grind yourself into fine dust and expect to get good work done, either. 
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Painting the Great White North

“Hayfields, Niagara County,” Carol L. Douglas

“Hayfields, Niagara County,” Carol L. Douglas
My bedroom is unheated. On a -3F morning like this I am not anxious to jump out of bed. Yes, I’ve painted outdoors on days like this and, no, I’m not not in any hurry to repeat the experience.
Among my painting fraternity, the two people out there painting last week are both watercolorists: Poppy Balser, who’s up in Nova Scotia using vodka in her wash cup to keep the paints moving, and Russel Whitten in Ocean Park, who just worked fast until his paint crystallized.
Oil paint will eventually stop moving in this weather as well, although it takes this kind of extreme cold to get there. The painting of hayfields, above, was done on a similarly frigid morning. It was so cold that my car battery died while I was painting. I trekked to a farmhouse to call for help. “I couldn’t figure out what you were doing out there on a day like this,” the woman answering the door said. “I thought you were watching coyotes.”
That year, I had committed to a plein air painting every day, six days a week, regardless of the weather, which in Rochester, NY can be wicked. I painted in gales along the Lake Ontario shore, blasting snow in a vineyard, lashing rain, and occasional electrical storms. That year made me into a painter, and it is also how I finally moved from being an amateur to a professional. I had so many paintings lying around, I had to sell them. It also proved to me that I could paint in any conditions, and that I didn’t need to ever again—unless I wanted to.
“Iceberg: Sledge Dogs, Greenland,” 1935-7 and 1952, Rockwell Kent

“Iceberg: Sledge Dogs, Greenland,” 1935-7 and 1952, Rockwell Kent
Rockwell Kent first visited Greenland in 1929, saying the visit â€œhad filled me with a longing to spend a winter there, to see and experience the far north at its spectacular worst; to know the people and share their way of life.”  In 1931, Kent built himself a hut in in the tiny settlement of Illorsuit (then called “Igdlorssuit”), a village north of the Arctic Circle. He wintered and painted there. As a socialist, Kent was enamored of Inuit society, considering their little village a kind of utopia.
Kent later said that his year in Illorsuit was the happiest and most productive time of his life. Among his other pursuits, he acquired a sled and team so that he could make even more remote painting and camping expeditions. In a witty aside, Kent painted himself painting this iceberg, surrounded by his sled dogs, here.
“The Sea of Ice,” 1823–24, Casper David Freidrich
“The Sea of Ice,” 1823–24, Caspar David Friedrich
As a German Romantic, Caspar David Friedrich could, I suppose, be described as a utopianist of a different stripe. His goal was to portray that sublime moment when the contemplation of nature causes a reawakening of our spiritual self.
Friedrich set out a manifesto for painters that still rings true: “The artist should paint not only what he sees before him, but also what he sees within him. If, however, he sees nothing within him, then he should also refrain from painting that which he sees before him. Otherwise, his pictures will be like those folding screens behind which one expects to find only the sick or the dead.”
“The Hunters in the Snow,” 1565, Pieter Bruegel the Elder

“The Hunters in the Snow,” 1565, Pieter Bruegel the Elder
Friedrich recognized winter as a still and dead time, and the only hint of human activity in The Sea of Ice, above, is the subtle, moralizing shipwreck. This is very different from Pieter Bruegel the Elder’s â€œâ€œThe Hunters in the Snow,” which is a panoply of everything we do in the wintertime. While the overwhelming sense is one of order and human industry, there are precursors of Friedrich’s wrecked ship in this painting: the hunters and their dogs are exhausted, and their bag is one measly red fox.
This painting was done during the Little Ice Age, when the threat of famine was real. It is both a medieval Labours of the Month painting and a Renaissance narrative painting.
“Winter Comes From The Arctic To The Temperate Zone,” 1935, Lawren Harris

“Winter Comes From The Arctic To The Temperate Zone,” 1935, Lawren Harris
Lawren Harris was one of the driving forces behind the Canadian Group of Seven, and the most plastic of those painters. He went from impressionism to art nouveau realism to complete abstraction in a matter of two decades. His break with realism occurred in the early 1930s, after he visited and painted in the Arctic.
Harris believed in the arctic as a living force: “”We are on the fringe of the great North and its living whiteness, its loneliness and replenishment, its resignations and release, tis call and answer, its cleansing rhythms. It seems that the top of the continent is a source of spiritual flow that will ever shed clarity into the growing race of America.”
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Dance of Death

The Triumph of Death, c. 1562, Pieter Bruegel the Elder
I admit that I’m fascinated by pandemics, and am morbidly curious to see how the Ebola epidemic works its way through the First World.
Doktor Schnabel von Rom, engraving by Paul FĂźrst, 1656. Plague doctors were hired by towns to control epidemic. Some wore a beak-like mask which was filled with aromatic herbs designed to prevent the spread of disease through “miasma” or putrid air.
The mother of all pandemics was the Black Death, which peaked in Europe in 1346–53. It killed between 75 and 200 million people at a time when the world’s population was only 450 million people. (Amazingly, it wasn’t until a few years ago that the pathogen responsible for it—the Yersinia pestisbacterium—was definitively identified.)
The Triumph of Death, c. 1446, fresco, Palazzo Abatellis, Palermo
Originating in the plains of central Asia—the ‘Stans’—it traveled down the Silk Road to the Crimea. From there, it was carried into Europe by fleas on the rats on merchant ships. It is estimated to have killed 30-60% of Europe’s population.
Knight, Death and the Devil, 1513, engraving by Albrecht DĂźrer
The plague returned repeatedly in Europe through the 14thto 17th centuries. It came to the United States as part of a 19thcentury pandemic that started in China. It is still active today, although treatable with antibiotics; each year a dozen or so Americans are diagnosed with it. Rather more worrisome, a drug-resistant form of the disease was found in Africa in the 1990s.
Murder of Archbishop Ambrosius in the Moscow Plague Riot of 1771, engraving by Charles Michel Geoffroy, 1845. The Archbishop had attempted to prevent citizens from gathering at the Icon of the Virgin Mary of Bogolyubovo in Kitaigorod as a quarantine measure.
The plague caused great social upheaval in Europe. Those with means left their urban homes and shut themselves off from the world—the first recorded ‘survivalists’. The dead received perfunctory attention, since their corpses were dangerous. Faith was bifurcated: some abandoned it in an ‘eat, drink and be merry’ hedonism, while others became more frenzied.  Local and global trade was frozen, resulting in shortages and spiraling inflation. On the other hand, the sudden, extreme shortage of laborers led to the end of the manorial system of serfdom and the beginning of a wage-based economy in Europe.
Danse Macabre, Bernt Notke, end of the 15th century, St. Nicholas’ Church, Tallinn, Estonia. The Danse Macabre is a medieval art genre which tells us that—no matter our station in life—Death unites us all. 
Message me if you want information about next year’s classes and workshops.
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Six Days of Advent: The Census at Bethlehem

The Census at Bethlehem, 1566, by Pieter Bruegel the Elder. If this looks a little cold even for December in Antwerp, bear in mind that he was painting at the beginning of the Little Ice Age.
In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. (This was the first census that took place while Quirinius was governor of Syria.) And everyone went to their own town to register.
So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child…” (Luke 2:1-5)

The ruined castle in the far distance of Bruegel’s painting was based on the towers and gates of Amsterdam. 
The Jewish writer Titus Flavius Josephus recorded that Quirinius (Cyrenius), Legate of Syria, and Coponius, Prefect of Iudaea, were assigned to do a tax census of their respective provinces for the Empire in 6-7 CE:
Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time into Syria, with a few others, being sent by Caesar to be a judge of that nation, and to take an account of their substance. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money…

Chaos at the government office… the more things change, the more they stay the same.
In the Roman Empire, the natives were frequently revolting. Censuses—with the inevitable taxes that followed—caused rebellion from Gaul to Pannonia to Cappadocia. In Judea one Judas of Galilee led a violent resistance. His group, which Josephus labelled “The Zealots,” preached that God alone was the leader of Israel and urged a tax rebellion against Rome.
Citizen and provincial censuses were conducted differently, but that sacrificial bull at the right in the Census Frieze from Altar of Domitius Ahenobarbus (2nd century BC) might give some clue as to why the Jews found the practice so annoying.
In 2 Samuel 24, the young King David decided to take a census of his people over the objection of his general, Joab. God was clearly angered by this, but why? The answer may lie in David’s need to number his own strength instead of relying on God. However, a census is often a tool of a totalitarian government, as was certainly true with the Romans.
Bruegel painted the actors as his friends and contemporaries, underscoring the universality of the story. But to us, the Flemish Renaissance peasant seems as strange and marvelous as would Biblical-era Bethlehem.
The genealogies in Luke and Matthew are meant to spell out the Jesus’ legitimacy for the throne of David on both sides of his family. That is reinforced in the passage above, which also brings us (and the Holy Family) back to Micah 5:
But you, Bethlehem Ephrathah,
    though you are small among the clans of Judah,
out of you will come for me
    one who will be ruler over Israel,
whose origins are from of old,
    from ancient times.
Bruegel hid the main actors in his play in plain sight. Now that I’ve shown you the Holy Family, you can find them in the painting.
When it comes to artistic representations of the Holy Family’s arrival at Bethlehem, one painting stands above all others: Pieter Bruegel the Elder’s Census at Bethlehem, 1566. As always, Bruegel hid the main figures of the play in plain sight. He subsumed them in the greater action of life, neatly reflecting that the drama at Bethlehem concerned an unknown family at the farthest outposts of the Empire. The players were not exotic; they were the faces of his friends and neighbors.

Arrival of the Holy Family in Bethlehem, 1543, Cornelis Massijs. Same schtick, totally different outcome.
Let me know if you’re interested in painting with me in Maine in 2014 or Rochester at any time. Click here for more information on my Maine workshops!
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The Corn Harvest (alt. the Harvesters), 1565

This week I’m on the road. I’ve left you with six landscape paintings that should be on everyone’s Top Ten list, but probably aren’t (for the simple reason that there are way too many great paintings out there).
The Corn Harvest (alt. the Harvesters), Pieter Bruegel (Brueghel) the Elder, 1565
Bruegel’s great device is in putting important action of his painting into a seemingly unimportant corner—in this case, in the far distance, a group of villagers are cock throwing, a blood sport  in which a rooster was tied to a post and people took turns throwing coksteles (special weighted sticks) at the bird until it died.

This is one of a series of six paintings depicting the change of the seasons, the most famous of which is The Hunters in the Snow.

Join me in October, 2013 at Lakewatch Manor—which is selling out fast—or let me know if you’re interested in painting with me in 2014. Click here for more information on my Maine workshops!
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Sixteen scurvy navvies

The Halve Maen passing Hudson Highlands, 40X30, oil on canvas (also available in GiclĂŠe print)
This painting is hanging in Sea and Sky: A Personal Journey, now through October 18 at Lakewatch Manor, 184 Lakeview Drive, Rockland, Maine (call 207-593-0722 for more information).

I painted it to commemorate the 400th anniversary of Henry Hudson’s 1609 voyage in the Halve Maen. He and a small crew of sixteen scurvy navvies sailed from Amsterdam to Newfoundland. From there they turned south, skimming along the Atlantic coast until they eventually made landfall at Cape Cod.

They then sailed to Chesapeake Bay, after which they worked their way north along the coast, poking into bays and inlets. Much of the Hudson River is a tidal estuary of brackish water, so Hudson and his crew must have been thrilled as they headed north, believing they had finally found the fabled Northwest Passage. They sailed up to modern-day Albany before realizing their mistake.

This was the beginning of the end for Henry Hudson (he would be set adrift in a James Bay ice field a mere two years later) but the beginning of European hegemony over what would eventually become New York.
The Last Voyage Of Henry Hudson, John Collier, 1881. I prefer to believe they made it to the south end of James Bay and walked back to habitable climes, stopping at a Tim Horton on the way.
 Had Hudson wandered just a few miles west, he would have come face-to-face with the New World’s greatest military power, the Iroquois Confederacy. It’s fun to speculate whether they would have squashed his small force like bugs, feted them, or merely ignored them.
As far as we know, however, they didn’t encounter the Mohawks. They might have seen the Mohicans near Albany, but I chose to represent them with Lenape men.
The Halve Maen itself is a mere speck in the painting. That tiny speck is the first inflamed node of the Black Plague, the first stomach twinge of a cholera epidemic. It was so small, and so inconsequential, but it represented the ultimate destruction of their Eden. 

Hudson wasn’t the first European the natives had encountered; Albany had a French trading fort in 1540. Verrazzano had encountered the Lenape when he sailed in Hudson harbor in 1524. But these people were not the forerunners of colonists in the way Hudson was. The Dutch, English and Iroquois inexorably displaced the Lenape and Mohicans in the Hudson Valley. Where they failed, smallpox succeeded.

I turned the natives’ faces from the viewer because I don’t want to presume their reaction—probably because I have no idea what my own reaction would be. In making the boat so tiny, I was taking a page from Pieter Bruegel the Elder, who frequently put the significant action of his paintings in a corner of an otherwise panoramic canvas.

Headwaters of the Hudson (Lake Tear of the Clouds), 40X30, Oil on Canvas (Private Collection)

I also painted Lake Tear of the Clouds (which is the headwater of the Hudson) for the same show. Although I used a misty Adirondacks highland setting for it, it is not in fact a pool in which a canoe would likely be abandoned. The canoe in the painting was inspired by one I saw in a tidal pool at the Passamaquoddy Pleasant Point Reservation near Eastport, Me. The connection between the Adirondacks and Maine is deep and not easily fathomed.

Pieter Bruegel the Elder’s Landscape with the Fall of Icarus, ca. 1590-95. Bruegel frequently put the significant action of his paintings in a corner of an otherwise panoramic canvas, and it’s an idea I love to borrow.

 Join us in October, 2013 at Lakewatch Manor—which is selling out fast—or let me know if you’re interested in painting with me in 2014. Click here for more information on my Maine workshops!

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Seven Deadly Sins

Justicia, left, and Veritas, right, by Walter Seymour Allward, c. 1920. Cast for the never-finished memorial to King Edward VII, which was interrupted by the onset of WWII, they were found buried in 1969 and installed in front of the Supreme Court of Canada in Ottawa in 1970. (Photos by Carol L. Douglas)

In reading Trollope over Christmas I was startled to realize that the Victorians thought of Purity as a virtue rather than a state. It was a trait to be nurtured, rather than preserved. In discussing this, my friend John Nicholson, pastor of Siloam Baptist Churchin Marion, Alabama, suggested that he and I each ask young people we know to name and discuss the Four Cardinal Virtues of antiquity.
The Four Cardinal Virtues originated with Plato’s Republic. Although they were amplified in turn by the Church Fathers, they are not exclusively religious, and should be attainable by all men. These virtues are Prudence, Justice, Temperance and Courage.
Tomb of Sir John Hotham, 1st Baronet, of Scorborough (died 3 January 1645), featuring the Four Cardinal Virtues and his wonderfully desiccated skeleton.
These are in contrast to the three theological virtues of 1 Corinthians 13—Faith, Hope and Charity—which are unique to the Christian moral worldview. The pairing of these sets of virtues comes down to us as the Seven Virtues, often set against the Seven Deadly Sins.
John’s informal poll was a complete bust on my end. Only one of the college-educated, church-going youngsters I asked had any clue what the Cardinal Virtues are. The exception knew the answer not because of any superior moral education, but because she is an art historian. She recognized the Four Cardinal Virtues from Giotto’s Allegories of the Vices and the Virtues in the Scrovegni Chapel in Padua.
Pride, as exemplified by the building of the Tower of Babel, 1563, by Pieter Bruegel the Elder
Until the early 20th century the Four Cardinal Virtues  were commonly represented as female allegorical figures on public buildings and tombs; prior generations would have had no trouble answering John’s question.
We’re accustomed to artists of the past taking on the great questions of morality, but virtue and vice have been absent from the painter’s vernacular since the 19th century, unless they were to be dealt with ironically, surrealistically, or not at all. So imagine how intrigued I was by Jamie Wyeth’s Seven Deadly Sins at the Farnsworth Museum in Rockland, ME. I thought it brilliant at the time and have not changed my opinion.
Anger, 2008, Jamie Wyeth
We have gulls here in Rochester, and they’re noisy, nasty creatures, perfectly suited for the depiction of sin. But perhaps more important, the Seven Deadly Sins themselves—wrath, greed, sloth, pride, lust, envy, and gluttony—are all reflections of our animal state.
The question that’s turned in my mind since has been what Wyeth meant by these paintings. There’s no irony in them, but the context of his life and overall work would not lead an outside observer to believe he understands those sins in the same way I do. On the other hand, I don’t see myself having the moral intelligence to paint this subject. An interesting conundrum, indeed.
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The Adoration of the Magi in the Snow

The Adoration of the Magi in the Snow (1567)

Pieter Bruegel the Elder
Oil on wood panel, dimensions not available
Oskar Reinhart Collection, Switzerland
This Nativity by Pieter Bruegel the Elder is the second picture I am considering with my pastor friend John Nicholson at The Shepherd’s Staff. John’s from Alabama, where today they expect a high of 78° F and sun. Here in Rochester we winter under a perpetually gray sky with much snow. The gloom and the oddly trudging figures swathed in black look natural to me but probably seem exotic to John.

My students have spent a lot of time in the past two months talking about composition. They would tell you that it is passing strange to have that Nativity on the edge of the canvas, partially obscured. Many critics have noted this and concluded that this is really a just a Flemish village scene with a Nativity tossed in. I disagree.

Pieter Bruegel’s birth was unrecorded, but it is thought to have been around 1525-30 in either Liège or Brabant. Just as there is ambiguity about his birthplace, there is no record of whether Bruegel died as a Protestant or Catholic. (He was shrewd—he asked his wife to burn his papers after his death.)

Bruegel’s youthful world was wholly Catholic. His training and early career were excellent and orthodox: apprenticeship to a leading Antwerp painter in the Italianate style (Pieter Coecke van Aelst), further studies with an artist-priest (Giulio Clovio) in Rome, a now-lost church altar in 1550-51. The anomaly was Coecke’s wife, Mayken Verhulst, an artist from Mechelin. This city was an early center for peasant genre painting, and she is sometimes credited with transmitting this idea to Bruegel. (She also trained his young sons after his early death in 1569; art history knows her mainly as the root of the Brueghel painting dynasty.)

Bruegel worked with three themes throughout his career: peasants, landscape and religion. In his early work, these converged and diverged in no particular pattern. As a member of a successful atelier family (he married the Coeckes’ daughter) he flourished; he had a high degree of skill as well. But his most brilliant paintings were at the end of his life. Was that simply because he had grown to maturity, or was he responding to the trials of his times?

One of the decrees of the Council of Trent was that religious painting must be suitably elevated; saints must be set apart from mere mortals in dress, demeanor and activity. The Church recognized that saints with dirty feet were a dangerous endorsement of the Protestant concept of a priesthood of all believers.

By then, Reformation was smoldering in the Netherlands; Anabaptists and Calvinists met secretly and illegally. Bruegel left no record of what he thought of this or anything else. But from a Catholic standpoint, his paintings became positively impertinent. Of these paintings, three deserve mention. Bruegel located his Tower of Babel (1563) in a Flemish city and dressed Nimrod as a European king. The Sermon of St. John the Baptist (1566) is militant—subversive, actually—because it clearly depicts a contemporary Calvinist or Anabaptist service. In it he identifies the heretic Protestant preachers with John the Baptist. The Adoration of the Magi of 1564 is a straight-up Nativity scene, but anything but saintly. Notice Mary’s droopy veil, Joseph’s distraction, and the brutish faces of the peasants to his right.

One could ask whether these reflected the views of his patrons or his own religious convictions. I would guess that the two were so intertwined that the question is meaningless. (One of Bruegel’s most important patrons was Cardinal Antoine Perrenot de Granvelle, a leading European statesman and Counterreformer, but if Caravaggio’s experience was an indicator, we shouldn’t read too much into that.)

How powerful art can be! In 1566, the Reformation ignited in the Low Countries. It did so over the issue of art, in the form of the Beeldenstorm (“picture storm”), in which church art was systematically destroyed throughout the Netherlands. Spain responded by sending the cruel Duke of Alba to Brussels (where Bruegel had settled) to extirpate the rebels. This reign of terror—in which thousands died and many more were dislocated—led directly to the Eighty Years’ War.

It was during the height of this terror that Bruegel painted The Adoration of the Magi in the Snow. It’s lovely, but it isn’t peaceful. The central stream of figures is very nearly on the march.

This weekend I uncrated a set of porcelain crèche figures. They are terribly clichéd and indistinguishable from millions of others worldwide. (I treasure them anyway.) Our museums are full of similar Nativities—some brilliant, many not. Some religious art slipped over the line to idolatry, and much was commissioned for base reasons of power and prestige. The Beeldenstorm set out to destroy the fruits of these bad intentions, but it destroyed indiscriminately. In his last years, Bruegel was feeling his way along the narrow space between the Beeldenstorm and the Duke of Alba. Today we see his Adoration as quaint; we don’t remember that it was radical.

The Protestant impulse forced a new way of painting. Artists couldn’t produce idols, so the pattern books of their faith—unchanged for a millennium—were closed to them. How, then, could they articulate their religious feelings? Bruegel actually painted three winter scenes of the Biblical Infancy Narratives. The others are The Slaughter of the Innocents (1565-66) and The Census at Bethlehem (1566).

Slaughter of the Innocents, detail (1565-66)
Pieter Bruegel the Elder
Oil on wood panel, dimensions not available

Bruegel was addressing a problem which bedevils our own age: how can the artist tell an ancient, unchanging story in a new language? He solved the problem by quoting a traditional icon in the context of a new reality. In these three paintings, the new context was the Protestant priesthood of all believers, represented by the peasantry. Today we call this “appropriation art” and imagine it’s a new idea.

The Nativity (particularly the Virgin and Child) is the most commonly painted subject in art. Even in our secular age, even among non-Christians, it is universal. Bruegel’s brilliance was in realizing that he didn’t need to spell out the scene inside the stable; everyone knew it. In fact, in not doing so, he allowed us to regain something mysterious and personal about that night.

I must mention Bruegel’s technical prowess. Since he invented the winter landscape, he can also be credited with chromatic modeling in snow, in the form of violet shadows and the warm highlights. Note how the roof in the building on the top left is shaped by these shifts in color rather than with darker grey shadows. (This was an artistic choice; the snow on a dark winter day is generally flat.) The dark mass of people sweeps in an arc to the Nativity, pulling it back up into importance. Bruegel emphasized this sweep by making it the busiest part of his painting, and by making the figures darker and in greater contrast than the surround. This arc of humanity plays off against the perfectly composed diagonal lines of the surround.

Bruegel was an acute observer of reality. I respond to his winter scenes because they are true to my own experience, even if the details have changed beyond all imagining. I respond to his religious vision because I myself am feeling my way along the narrow space between two religious traditions.

A blessed Advent to you all.