The Life & Art of Hilma Af Klint: A Short Art History Lesson on the Pioneering Abstract Artist

Like many artists whose abstrac­tions cement­ed their lega­cy, Hilma af Klint was trained to paint por­traits, botan­i­cals, and land­scapes.

The nat­u­ral­ist works of her ear­ly adult­hood depict bour­geois, late-19th cen­tu­ry Swedish life, and, by asso­ci­a­tion, the sort of sub­ject mat­ter and approach that were deemed most fit­ting for a female artist, even in a soci­ety where women were allowed to work along­side men.

But some­thing else was afoot with Hilma, as artist and edu­ca­tor Paul Priest­ley points out in the above episode from his Art His­to­ry School series.

Her 10-year-old sister’s death from the flu may have caused her to lean into an exist­ing inter­est in spir­i­tu­al­ism, but as Iris Müller-West­er­mann, direc­tor of Mod­er­na Museet Malmö told The Guardian’s Kate Kell­away, the “math­e­mat­i­cal, sci­en­tif­ic, musi­cal, curi­ous” teen was like­ly moti­vat­ed by her own thirst for knowl­edge as by this fam­i­ly tragedy:

 You have to under­stand this was the age when nat­ur­al sci­ences went beyond the vis­i­ble: Hein­rich Hertz dis­cov­ered elec­tro­mag­net­ic waves [1886], Wil­helm Rönt­gen invent­ed the x‑ray [1895]…Hilma is like Leonar­do – she want­ed to under­stand who we are as human beings in the cos­mos.

Her inter­est in the occult did not make her an out­sider. Spir­i­tu­al­ism was con­sid­ered a respectable intel­lec­tu­al pre­oc­cu­pa­tion. Abstract painters Vasi­ly Kandin­skyPiet Mon­dri­anKasimir Male­vich and Fran­tisek Kup­ka were also using their art to try and get at that which the eye could not see.

All but Hilma were hailed as pio­neers.

The New York Times review of Los Ange­les Coun­ty Muse­um of Art’s 1986 exhib­it The Spir­i­tu­al in Art: Abstract Paint­ing 1890–1985, men­tions some of their spir­i­tu­al bona fides:

They were gen­er­at­ed by such ven­tures into mys­ti­cism as Theos­o­phy, Anthro­pos­o­phy, Rosi­cru­cian­ism, East­ern phi­los­o­phy, and var­i­ous East­ern and West­ern reli­gions. Spir­i­tu­al ideas were not periph­er­al to these artists’ lives, not some­thing that hap­pened to pop into their minds as they stood by their can­vas. Kup­ka par­tic­i­pat­ed in seances and was a prac­tic­ing medi­um. Kandin­sky attend­ed pri­vate fetes involved with mag­ic, black mass­es and pagan rit­u­als. Mon­dri­an was a mem­ber of the Dutch Theo­soph­i­cal Soci­ety and lived briefly in the quar­ters of the French Theo­soph­i­cal Soci­ety in Paris. He said once that he ”got every­thing from the Secret Doc­trine” of Theos­o­phy, which was an attempt by its founder Hele­na Petro­v­na Blavatsky to do noth­ing less than read, digest and syn­the­size all reli­gions. It has been known for some time how much of Mon­dri­an’s sym­bol­ism — includ­ing the ubiq­ui­tous ver­ti­cal and hor­i­zon­tal lines — and how much of his utopi­anism, was shaped by Theo­soph­i­cal doc­trine.

Review­er Michael Bren­son devotes one sen­tence to Hilma, “a pre­vi­ous­ly unknown Swedish artist whose some­what mechan­i­cal abstract paint­ings and draw­ings of organ­ic, geo­met­ri­cal forms were marked by Theos­o­phy and Anthro­pos­o­phy.”

Thir­ty-five years lat­er, she’s receiv­ing much more cred­it. As Priest­ley says in his video biog­ra­phy, Hilma, and not Kandin­sky, is now hailed as the first painter to exper­i­ment with abstrac­tion.

Would Hilma have wel­comed such a dis­tinc­tion?

She main­tained that she was but a receiv­ing instru­ment for Amaliel, a “high mas­ter” from anoth­er dimen­sion, who made con­tact dur­ing the séances she par­tic­i­pat­ed in reg­u­lar­ly with four friends who met week­ly to prac­tice auto­mat­ic draw­ing and writ­ing.

Amaliel charged her with cre­at­ing the art­work for the inte­ri­or of a tem­ple that was part of the high mas­ters’ vision. The Guggenheim’s class­room mate­ri­als for The Paint­ings for the Tem­ple note that her friends warned Hilma against accept­ing this oth­er­world­ly com­mis­sion, “that the inten­si­ty of this kind of spir­i­tu­al engage­ment could dri­ve her into mad­ness.”

But Hilma threw her­self into the assign­ment, pro­duc­ing 111 paint­ings dur­ing a one-and-a-half year peri­od, claim­ing:

The pic­tures were paint­ed direct­ly through me, with­out any pre­lim­i­nary draw­ings and with great force. I had no idea what the paint­ings were sup­posed to depict; nev­er­the­less, I worked swift­ly and sure­ly, with­out chang­ing a sin­gle brush­stroke.

For what­ev­er rea­son, the paint­ings proved too much for Rudolph Stein­er, the founder of the Anthro­po­soph­i­cal Soci­ety, whom she had invit­ed to view them, pay­ing his trav­el expens­es in hope that he would pro­vide a detailed analy­sis and inter­pre­ta­tion of the images. Instead, he coun­seled her that no one would under­stand them, and that the only course of action would be to keep the paint­ings out of sight and out of mind for fifty years. To do oth­er­wise might endan­ger her health.

A dis­ap­point­ing response that ulti­mate­ly led to the paint­ings being socked away for an even longer peri­od.

Good news for Kandin­sky… and pos­si­bly for Stein­er.

At any rate, the com­pe­ti­tion was coerced into elim­i­nat­ing her­self, inad­ver­tent­ly plant­i­ng the seeds for some major, if delayed art world excite­ment. Hilma, who died more than forty years before the L.A. Coun­ty Muse­um show, was not able to bask in the atten­tion on any earth­ly plane.

For those curi­ous in a take that is not entire­ly root­ed in the art world, Light­forms Art Cen­ter in Hud­son, New York host­ed a recent Hilma Af Klint exhib­it. Their strong ties to the Anthro­po­soph­i­cal com­mu­ni­ty make for some inter­est­ing exhib­it com­men­tary.

Relat­ed Con­tent: 

The Com­plete Works of Hilma af Klint Are Get­ting Pub­lished for the First Time in a Beau­ti­ful, Sev­en-Vol­ume Col­lec­tion

New Hilma af Klint Doc­u­men­tary Explores the Life & Art of the Trail­blaz­ing Abstract Artist

Dis­cov­er Hilma af Klint: Pio­neer­ing Mys­ti­cal Painter and Per­haps the First Abstract Artist

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Fol­low her @AyunHalliday.

Watch the Tate Modern Restore Mark Rothko’s Vandalized Painting, Black on Maroon: 18 Months of Work Condensed Into 17 Minutes

“The peo­ple who weep before my pic­tures are hav­ing the same reli­gious expe­ri­ence I had when I paint­ed them. And if you, as you say, are moved only by their col­or rela­tion­ship, then you miss the point.” — Mark Rothko

In 2012, a Russ­ian artist call­ing him­self Vladimir Umanets wrote his name and the words “A poten­tial piece of yel­low­ism” in black mark­er on the cor­ner of Mark Rothko’s 1958 can­vas Black on Maroon. The dam­age to the paint­ing, housed at the Tate Mod­ern since 1970, was sub­stan­tial, and it turned out to be one of the museum’s most chal­leng­ing restora­tion projects, as well as one of its most suc­cess­ful — “far more suc­cess­ful than any of us dared hope,” said Tate direc­tor Nicholas Sero­ta. The paint­ing went back on dis­play in May of 2014.

Due to Rothko’s lay­ered tech­nique, the painting’s “sur­face is real­ly del­i­cate and it turned out that most of the sol­vent sys­tems that could dis­solve and remove the ink could poten­tial­ly dam­age the paint­ing as well.” Patri­cia Smithen, the Tate’s head of con­ser­va­tion, told The Guardian. The video above from the muse­um shows the art and sci­ence that went into restor­ing the famous work, an eigh­teen-month-long process that involved some reverse engi­neer­ing from a can­vas donat­ed by the Rothko fam­i­ly.

Black on Maroon seemed like an odd choice for a protest, as a blog­ger at Art His­to­ry Abroad wrote the fol­low­ing day: “‘Why Rothko?’. His paint­ings [are] often crit­i­cised by those who don’t favour their abstrac­tion, but rarely deemed polit­i­cal­ly or social­ly moti­vat­ed to a point that they might pro­voke van­dal­ism.” The pres­ence of Black on Maroon and oth­er Sea­gram Murals at the Tate, in fact, mark an act of protest by Rothko him­self (who com­mit­ted sui­cide the day the paint­ings arrived at the Lon­don muse­um).

The Sea­gram Murals were orig­i­nal­ly com­mis­sioned for the Four Sea­sons restau­rant in the Sea­gram build­ing in New York, designed by Mies van der Rohe and Philip John­son. Sev­en paint­ings were com­mis­sioned, Rothko made 30. He report­ed­ly told Harper’s edi­tor John Fis­ch­er he want­ed to cre­ate “some­thing that will ruin the appetite of every son-of-a-bitch who ever eats in that room.” When he final­ly got the chance to dine at the com­plet­ed restau­rant, he was dis­gust­ed, with­drew his work, and returned his com­mis­sion, writ­ing, “it seemed clear to me at once that the two were not for each oth­er.” He spent the next decade think­ing about how and where to dis­play the paint­ings.

Umanets did not seem to care much about the his­to­ry of the murals in the Tate’s Rothko Room and claims his choice had no mean­ing. “I didn’t sin­gle out Rothko to make my state­ment,” he wrote in a pub­lic let­ter of apol­o­gy pub­lished after he spent a year and a half in prison. “I would have done the same had the artist been Damien Hirst or Tracey Emin. It was a spon­ta­neous deci­sion and noth­ing per­son­al.” Like­wise, his Dada-esqe “Man­i­festo of Yel­low­ism” out­lines a pro­gram with a dis­tinct lack of con­cern for speci­fici­ty and a vague­ly satir­i­cal desire to flat­ten art into one col­or, one pur­pose, one mean­ing.

Even as he pub­licly abjured his act of protest (maybe by order of the court?), Umanets also expressed a gen­uine con­cern for the future of art, “Art has become a busi­ness, which appears to serve only the needs of the art mar­ket. As a result the art world no longer has rad­i­cal thinkers and polemi­cists will­ing to scythe new and dif­fer­ent path­ways. Every­one is play­ing safe.” He might have made his point more clear­ly by going after Jeff Koons. Rothko was a rad­i­cal thinker, and his Sea­gram Murals rep­re­sent a final refusal to com­pro­mise with the demands of the art mar­ket.

Relat­ed Con­tent: 

A Short Doc­u­men­tary on Artist Jeff Koons, Nar­rat­ed by Scar­lett Johans­son

Watch an Art Con­ser­va­tor Bring Clas­sic Paint­ings Back to Life in Intrigu­ing­ly Nar­rat­ed Videos

The MoMA Teach­es You How to Paint Like Pol­lock, Rothko, de Koon­ing & Oth­er Abstract Painters

Great Art Explained: Watch 15 Minute Intro­duc­tions to Great Works by Warhol, Rothko, Kahlo, Picas­so & More

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

How Caravaggio Painted: A Re-Creation of the Great Master’s Process

His dark, dra­mat­ic works incor­po­rate the kind of light­ing we asso­ciate with hor­ror films. Fig­ures, twist­ed and con­tort­ed in tor­tu­ous pos­es, emerge from deep, black shad­ows. Instead of beatif­ic smiles, his saints wear gri­maces and fur­rowed frowns, as in The Denial of St. Peter, one of the few Car­avag­gios in the U.S., and a can­vas depict­ing the weak­est moment in the life of the Gospel char­ac­ter whose name means “the rock.” Caravaggio’s work came to be called tene­brism after the Latin for “dark or obscure,” for both its style and its sub­stance.

There’s lit­tle evi­dence that Car­avag­gio (1571–1610) was a prac­ti­tion­er of the occult arts, but he was unafraid to look into the dark­est realms of the human psy­che, and to depict them on can­vas. He was also drawn to artist’s mod­els who looked weath­ered and worn down by life, and his hyper-real­is­tic Bib­li­cal scenes scan­dal­ized many peo­ple and thrilled more, and made him the most famous painter in Rome, for a time.

Car­avag­gio him­self was a scan­dalous char­ac­ter who brawled and for­ni­cat­ed his way through Rome, then in exile in Naples, where he died an ear­ly death at age 38, from either an unspec­i­fied fever or lead poi­son­ing. (A new film by Ital­ian actor and direc­tor Michele Placido imag­ines Car­avag­gio in 1600, “a bril­liant and sub­ver­sive artist who lives with the bur­den of a death sen­tence. The shad­ow of a mer­ci­less, occult pow­er is about to loom over him.”)

He left no writ­ing behind, the details of his life are sketchy at best, and he fell into obscu­ri­ty for many years after his death, but not before his paint­ings showed the way for­ward for Baroque painters who fol­lowed him as Car­avaggisti or tene­brosi (“shad­ow­ists”), includ­ing such great mas­ters as Peter Paul Rubins and Rem­brandt. So, how did he do it? How did Car­avag­gio invent mod­ern paint­ing, as some crit­ics have claimed?

“The tes­ti­monies of his con­tem­po­raries are scarce and impre­cise regard­ing the pro­ce­dure he adopt­ed to com­plete his work,” notes the Artenet video above, an explo­ration of Caravaggio’s tech­nique. We do know a few details: he worked from mod­els, who held the acro­bat­ic pos­es in his paint­ings while he worked; he had a stu­dio in which light streamed in from above; and he worked quick­ly — “He could paint up to three heads in a sin­gle day.”

The lack of unfin­ished work by Car­avag­gio has made it dif­fi­cult to trace his process back­ward, but some evi­dence remains. See Caravaggio’s “entire pic­to­r­i­al process” recre­at­ed, and learn how a painter called “the mas­ter of light” made his lumi­nous fig­ures by sur­round­ing them with dark­ness.

Relat­ed Con­tent:

A Short Intro­duc­tion to Car­avag­gio, the Mas­ter Of Light

Liv­ing Paint­ings: 13 Car­avag­gio Works of Art Per­formed by Real-Life Actors

The Largest & Most Detailed Pho­to­graph of Rembrandt’s The Night Watch Is Now Online: Zoom In & See Every Brush Stroke

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Hiroshige, Master of Japanese Woodblock Prints, Creates a Guide to Making Shadow Puppets for Children (1842)

Even if the name Uta­gawa Hiroshige does­n’t ring a bell, “Hiroshige” by itself prob­a­bly does. And on the off chance that you’ve nev­er heard so much as his mononym, you’ve still almost cer­tain­ly glimpsed one of his por­tray­als of Tokyo — or rather, one of his por­tray­als of Edo, as the Japan­ese cap­i­tal, his home­town, was known dur­ing his life­time. Hiroshige lived in the 19th cen­tu­ry, the end of the clas­si­cal peri­od of ukiyo‑e, the art of wood­block-print­ed “pic­tures of the float­ing world.” In that time he became one of the for­m’s last mas­ters, hav­ing cul­ti­vat­ed not just a high lev­el of artis­tic skill but a for­mi­da­ble pro­duc­tiv­i­ty.

In total, Hiroshige pro­duced more than 8,000 works. Some of those are account­ed for by his well-known series of prints like The Fifty-three Sta­tions of the Tōkaidō, The Six­ty-nine Sta­tions of the Kisokaidō, One Hun­dred Famous Views of Edo. But his mas­tery encom­passed more than the urban and rur­al land­scapes of his home­land, as evi­denced by this much hum­bler project: a set of omocha‑e, or instruc­tion­al pic­tures for chil­dren, explain­ing how to make shad­ow pup­pets.

Hiroshige explains in clear and vivid images “how to twist your hands into a snail or rab­bit or grasp a mat to mim­ic a bird perched on a branch,” writes Colos­sal’s Grace Ebert. “Appear­ing behind a translu­cent sho­ji screen, the clever fig­ures range in dif­fi­cul­ty from sim­ple ani­mals to spar­ring war­riors and are com­plete with prop sug­ges­tions, writ­ten instruc­tions for mak­ing the crea­tures move — ‘open your fin­gers with­in your sleeve to move the owl’s wings’ or ‘draw up your knee for the fox’s back’ — and guides for full-body con­tor­tions.” The dif­fi­cul­ty curve does seem to rise rather sharply, begin­ning with pup­pets requir­ing lit­tle more than one’s hands and end­ing with full-body per­for­mances sure­ly intend­ed more for amuse­ment than imi­ta­tion.

But then, kids take their fun wher­ev­er they find it, whether in 2021 or in 1842, when these images were orig­i­nal­ly pub­lished. Though it was a fair­ly late date in the life of Hiroshige, at that time mod­ern Japan had­n’t even begun to emerge. The chil­dren who enter­tained them­selves with his shad­ow pup­pets against the sho­ji screens of their homes would have come of age with the arrival of Unit­ed States Com­modore Matthew C. Per­ry’s “black ships,” which began the long-closed Japan’s process of re-open­ing itself to world trade — and set off a whirl­wind of civ­i­liza­tion­al trans­for­ma­tion that, well over a cen­tu­ry and a half lat­er, has yet to set­tle down.

Relat­ed Con­tent:

Down­load 1,000+ Beau­ti­ful Wood­block Prints by Hiroshige, the Last Great Mas­ter of the Japan­ese Wood­block Print Tra­di­tion

1,000+ His­toric Japan­ese Illus­trat­ed Books Dig­i­tized & Put Online by the Smith­son­ian: From the Edo & Meji Eras (1600–1912)

Wagashi: Peruse a Dig­i­tized, Cen­turies-Old Cat­a­logue of Tra­di­tion­al Japan­ese Can­dies

The Ground­break­ing Sil­hou­ette Ani­ma­tions of Lotte Reiniger: Cin­derel­la, Hansel and Gre­tel, and More

Jim Hen­son Teach­es You How to Make Pup­pets in Vin­tage Primer From 1969

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Intimacy of Frida Kahlo’s Self-Portraits: A Video Essay

“Cul­ture has come to prize this qual­i­ty in cre­ative work: the abil­i­ty to grab peo­ple quick­ly,” and “above pret­ty much any­thing else” at that. So says Evan Puschak, who should know: as the Nerd­writer, he runs a pop­u­lar epony­mous chan­nel on Youtube, where every­thing depends on get­ting and hold­ing the view­er’s increas­ing­ly fleet­ing atten­tion. Even under such pres­sures, Puschak has man­aged to main­tain one of the most thought­ful cul­tur­al chan­nels around, pre­vi­ous­ly fea­tured here on Open Cul­ture for its video essays on every­thing from the films of Jean-Luc Godard to the paint­ings of Edward Hop­per to the music of Fleet­wood Mac.

But it is Fri­da Kahlo whom the Nerd­writer cred­its as a mas­ter manip­u­la­tor of audi­ence atten­tion. “Yes, there’s a sen­sa­tion­al­is­tic obses­sion with the dra­ma of her life, but that would­n’t arouse near­ly as much inter­est if it weren’t for the dra­ma of her art — which is also sen­sa­tion­al, but in the good way.”

The sen­sa­tion­al­is­tic qual­i­ty of Kahlo’s paint­ings owes to the “inti­ma­cy of the images” they depict, espe­cial­ly when they com­mu­ni­cate “her vul­ner­a­bil­i­ty, her phys­i­cal and emo­tion­al pain, but also her defi­ance and self-con­fi­dence, and the pride she so clear­ly has in her cul­ture.” This comes through with spe­cial clar­i­ty in the self-por­traits she cre­at­ed quite pro­lif­i­cal­ly, and in so doing defined her­self as well as the new 20th-cen­tu­ry Mex­i­can cul­ture with which she came of age.

“I real­ly, real­ly hes­i­tate to bring up the word self­ie,” says Puschak, but “inso­much as her self-por­traits are always simul­ta­ne­ous­ly a record­ing and a per­for­mance of iden­ti­ty, they’re bound to be relat­able to mod­ern audi­ences.” In the first half of the 20th cen­tu­ry dur­ing which Kahlo lived, paint­ing was a rel­a­tive­ly effi­cient way to pro­duce images of one­self. Today, many of us do it dozens of times a day, at the touch of a but­ton, mar­shal­ing few artis­tic resources in the process. But if self­ies lack the impact of Kahlo’s self-por­traits, it may owe to the iron­ic rea­son that the self­ies look too good. Kahlo’s paint­ing “has a bit of an ama­teur­ish qual­i­ty to it, in its flat­ten­ing of depth and skewed per­spec­tives and anato­my.” But she used that style on pur­pose, pay­ing homage to the folk art of her home­land and also mak­ing you feel as if “some­one you know” paint­ed these works. Puschak, who refers to her on a first-name basis, seem­ing­ly feels that way; but then, he’s far from the only Fri­da fan to do so.

Relat­ed Con­tent:

A Brief Ani­mat­ed Intro­duc­tion to the Life and Work of Fri­da Kahlo

What the Icon­ic Paint­ing The Two Fridas Actu­al­ly Tells Us About Fri­da Kahlo

Vis­it the Largest Col­lec­tion of Fri­da Kahlo’s Work Ever Assem­bled: 800 Arti­facts from 33 Muse­ums, All Free Online

Take a Vir­tu­al Tour of Fri­da Kahlo’s Blue House Free Online

Dis­cov­er Fri­da Kahlo’s Wild­ly Illus­trat­ed Diary: It Chron­i­cled the Last 10 Years of Her Life, and Then Got Locked Away for Decades

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Conspiracy Behind the Iconic Statue, the Venus de Milo

The Venus de Milo is one of art’s most wide­ly rec­og­nized female forms.

The Mona Lisa may be the first stop on many Lou­vre vis­i­tors’ agen­das, but Venus, by virtue of being unclothed, sculp­tur­al, and promi­nent­ly dis­played, lends her­self beau­ti­ful­ly to all man­ner of sou­venirs, both respect­ful and pro­fane.

DelacroixMagritteDali, and The Simp­sons have all paid trib­ute, ensur­ing her con­tin­ued renown.

Renoir is that rare bird who was imper­vi­ous to her 6’7” charms, describ­ing her as the “big gen­darme.” His own Venus, sculpt­ed with the help of an assis­tant near­ly 100 years after the Venus de Milo joined the Louvre’s col­lec­tion, appears much meati­er through­out the hip and thigh region. Her celebri­ty can­not hold a can­dle to that of her arm­less sis­ter.

In the Vox Almanac episode above, host Phil Edwards delves into the Venus de Milo’s appeal, tak­ing a less deliri­ous approach than sculp­tor Auguste Rodin, who rhap­sodized:

…thou, thou art alive, and thy thoughts are the thoughts of a woman, not of some strange, supe­ri­or being, arti­fi­cial and imag­i­nary. Thou art made of truth alone, out­side of which there is nei­ther strength nor beau­ty. It is thy sin­cer­i­ty to nature which makes thee all pow­er­ful, because nature appeals to all men. Thou art the famil­iar com­pan­ion, the woman that each believes he knows, but that no man has ever under­stood, the wis­est not more than the sim­ple. Who under­stands the trees? Who can com­pre­hend the light?

Edwards opts instead for a Sharpie and a tiny 3‑D print­ed mod­el, which he marks up like a plas­tic sur­geon, draw­ing view­ers’ atten­tion to the miss­ing bits.

The arms, we know.

Also her ear­lobes, most like­ly removed by loot­ers eager to make off with her jew­el­ry.

One of her mas­sive mar­ble feet (a man’s size 15) is miss­ing.

And so is a por­tion of the plinth on which she once stood.

Inter­est­ing­ly, the plinth was among the items dis­cov­ered by acci­dent on the Greek island of Milos in 1820, along with two pil­lars topped with busts of Her­cules and Her­mes, the bisect­ed Venus, and assort­ed mar­ble frag­ments, includ­ing — maybe — an upper arm and hand hold­ing a round object (a gold­en apple, may­haps?)

Edwards doesn’t delve into the con­flict­ing accounts sur­round­ing the wheres and whys of this dis­cov­ery. Nor does he go into the com­pli­ca­tions of the sculp­ture’s acqui­si­tion, and how it very near­ly wound up on a ship bound for Con­stan­tino­ple.

What he’s most inter­est­ed in is that plinth, which would have giv­en the lie to the long-stand­ing asser­tion that the Venus de Milo was cre­at­ed in the Clas­si­cal era.

This incor­rect des­ig­na­tion made the Lou­vre’s newest res­i­dent a most wel­come replace­ment for the loot France had been com­pelled to return to the Vat­i­can in the wake of Napoleon’s first abdi­ca­tion.

The plinth may have been “lost” under mys­te­ri­ous cir­cum­stances, but its inscrip­tion was pre­served in a sketch by A. Debay, whose father had been a stu­dent of Jacques-Louis David, Napoleon’s now-ban­ished First Painter, a Neo-Clas­si­cist.

(David’s final paint­ing, Mars Dis­armed by Venus and the Three Graces, com­plet­ed a cou­ple of years after Venus de Milo was installed in the Lou­vre, was con­sid­ered a bust.)

Debay’s faith­ful recre­ation of the plinth’s inscrip­tion as part of his study of the Venus de Milo offers clues as to her cre­ator — “ …andros son of …enides cit­i­zen of …ioch at Mean­der made.”

It also dates her cre­ation to 150–50 BCE, cor­rob­o­rat­ing notes French naval offi­cer Jules d’Urville had made in Greece weeks after the dis­cov­ery.

The birth of this Venus should have been attrib­uted to the Hel­lenis­tic, not Clas­si­cal peri­od.

This would have been prob­lem­at­ic for both France and the Lou­vre, as art his­to­ri­an Jane Ursu­la Har­ris writes in The Believ­er:

Had her true author been known, she like­ly would’ve been locked away in the museum’s archive, if not sold off. Hel­lenis­tic art had by then been den­i­grat­ed by Renais­sance schol­ars who re-con­ceived it in anti-clas­si­cal terms, find­ing in its expres­sive, exper­i­men­tal form and emo­tion­al con­tent a provoca­tive real­ism that defied every­thing their era stood for: mod­esty, intel­lect, and equanimity…It helped that the Venus de Milo pos­sessed sev­er­al clas­si­cal attrib­ut­es. Her strong pro­file, short upper lip, and smooth fea­tures, for exam­ple, were in keep­ing with Clas­si­cal  fig­ur­al con­ven­tions, as was the con­tin­u­ous line con­nect­ing her nose and fore­head. The par­tial­ly-draped fig­ure with its atten­u­at­ed sil­hou­ette – which the Regency fash­ion of the day imi­tat­ed with its empire bust-line – also recalled clas­si­cal sculp­tures of Aphrodite, and her Roman coun­ter­part, Venus. Yet despite all these clas­si­cal iden­ti­fiers, the Venus de Milo flaunt­ed a defin­i­tive Hel­lenis­tic influ­ence in her provoca­tive­ly low-slung drap­ery, high waist line, and curve-enhanc­ing contrapposto—far more sen­su­al and exag­ger­at­ed than clas­si­cal ideals allowed.

It took the Lou­vre over a hun­dred years to come clean as to its star sculpture’s true prove­nance.

What hap­pened to the plinth remains any­one’s guess.

The only mys­tery the museum’s web­site seems con­cerned with is one of iden­ti­ty — is she Aphrodite, god­dess of beau­ty, or Poseidon’s wife, Amphitrite, the sea god­dess wor­shipped on the island on which she was dis­cov­ered?

For a deep­er dive into the Venus de Milo’s com­pli­cat­ed jour­ney to the Lou­vre, we rec­om­mend Rachel Kousser’s arti­cle, “Cre­at­ing the Past: The Venus de Milo and the Hel­lenis­tic Recep­tion of Clas­si­cal Greece,” which can be down­loaded free here. Or do as Vox’s Edwards sug­gests and 3‑D print a tiny Venus de Milo in a decid­ed­ly non-Clas­si­cal col­or using MyMiniFactory’s free pat­tern.

Relat­ed Con­tent: 

Hun­dreds of Clas­si­cal Sculp­tures from the Uffizi Gallery Now Dig­i­tized & Put Online: Explore a Col­lec­tion of 3D Inter­ac­tive Scans

The Mak­ing of a Mar­ble Sculp­ture: See Every Stage of the Process, from the Quar­ry to the Stu­dio

3D Scans of 7,500 Famous Sculp­tures, Stat­ues & Art­works: Down­load & 3D Print Rodin’s Thinker, Michelangelo’s David & More

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

Vincent Van Gogh’s “The Starry Night”: Why It’s a Great Painting in 15 Minutes

I had always want­ed to see Van Gogh’s “The Star­ry Night” in per­son and many years ago I got a chance when I vis­it­ed the Muse­um of Mod­ern Art in New York. How­ev­er, two dozen oth­er peo­ple, who also want­ed that chance, were there too, and my vision of Van Gogh’s mas­ter­piece was one behind a pha­lanx of cell phones all try­ing to grab a “been there, done that” pic. For­tu­nate­ly, the video above from the Great Art Explained YouTube chan­nel takes you clos­er to the paint­ing that an in-per­son view­ing could with­out set­ting off an alarm. In 15 min­utes, narrator/creator James Payne lays out the his­to­ry, the cre­ation, and the tech­nique of “Star­ry Night” in great detail.

Some of the key take­aways from the video include:

1. A re-eval­u­a­tion of asy­lums in the 19th cen­tu­ry. While cer­tain­ly many asy­lums for those with men­tal ill­ness were despair­ing places, not so the small one in Saint-Rémy, in Provence. Though there were bars on the win­dows, Van Gogh’s views were of lush coun­try­side and the small town near­by; views that would soon become the sub­ject of his paint­ings. And the doc­tors real­ized that paint­ing, and the free­dom to work on his art, was the best thing for Van Gogh’s men­tal health. Dur­ing his one-year stay at the asy­lum, he fin­ished at least 150 paint­ings. “The Star­ry Night,” paint­ed on June 18, 1889, was one of them.

But there were many mas­ter­pieces before that, includ­ing “Iris­es,” paint­ed in the asylum’s walled gar­den before lunch one day; and many of the sur­round­ing coun­try­side once doc­tors decid­ed he was safe to be let out alone.

2. The for­ma­tive effect of Impres­sion­ism and Japan­ese ukiyo‑e on his work. From Mon­et and oth­ers, Van Gogh took the atten­tion to nat­ur­al light, the vis­i­ble brush­strokes, and the pointil­list col­or­ing that would form new col­ors in the viewer’s eye. From the Japan­ese he took bold, bright col­ors and rad­i­cal com­po­si­tion.

We can pin­point the exact time and date of “Star­ry Night” and see what Van Gogh saw from his win­dow (thanks to Grif­fith Park Obser­va­to­ry). And what we learn is…the man was an artist. He col­laged the best bits of what he want­ed us to see, from con­stel­la­tion and plan­ets, to the vil­lage below (tak­en from a dif­fer­ent view­point), to the cypress tree, which he brought for­ward in the com­po­si­tion. Van Gogh was tak­ing a cue from Paul Gau­guin, who encour­aged him to use his imag­i­na­tion more, and find­ing the asy­lum led to a more active and more crit­i­cal way of think­ing about paint­ing.

3. The “unap­pre­ci­at­ed-in-his-life­time” myth. Yes, Van Gogh died too young. But no, he wasn’t an obscure artist. As Payne sends us off, he points out that Van Gogh was very much a part of the impres­sion­ist art scene, showed his paint­ings *and* sold them, and even had crit­ics write about him. So, it might be bet­ter to call him a ris­ing star, snuffed out too ear­ly. We can only won­der where he would have gone in his art, and what he would have cre­at­ed.

Relat­ed con­tent:

Great Art Explained: Watch 15 Minute Intro­duc­tions to Great Works by Warhol, Rothko, Kahlo, Picas­so & More

1,000+ Art­works by Vin­cent Van Gogh Dig­i­tized & Put Online by Dutch Muse­ums: Enter Van Gogh World­wide

Rare Vin­cent van Gogh Paint­ing Goes on Pub­lic Dis­play for the First Time: Explore the 1887 Paint­ing Online

Down­load Vin­cent van Gogh’s Col­lec­tion of 500 Japan­ese Prints, Which Inspired Him to Cre­ate “the Art of the Future”

In a Bril­liant Light: Van Gogh in Arles–A Free Doc­u­men­tary

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the Notes from the Shed pod­cast and is the pro­duc­er of KCR­W’s Curi­ous Coast. You can also fol­low him on Twit­ter at @tedmills, and/or watch his films here.

The Pulp Tarot: A New Tarot Deck Inspired by Midcentury Pulp Illustrations

Graph­ic artist Todd Alcott has endeared him­self to Open Cul­ture read­ers by retro­fitting mid­cen­tu­ry pulp paper­back cov­ers and illus­tra­tions with clas­sic lyrics from the likes of David BowiePrinceBob Dylan, and Talk­ing Heads.

Although he’s dab­bled in the abstrac­tions that once graced the cov­ers of psy­chol­o­gy, phi­los­o­phy, and sci­ence texts, his over­ar­ch­ing attrac­tion to the visu­al lan­guage of sci­ence fic­tion and illic­it romance speak to the pre­mi­um he places on nar­ra­tive.

And with hun­dreds of “mid-cen­tu­ry mashups” to his name, he’s become quite a mas­ter of bend­ing exist­ing nar­ra­tives to his own pur­pos­es.

Recent­ly, Alcott turned his atten­tion to the cre­ation of the Pulp Tarot deck he is fund­ing on Kick­starter.

A self-described “clear-eyed skep­tic as far as para­nor­mal things” go, Alcott was drawn to the “sim­plic­i­ty and strange­ness” of Pamela Col­man Smith’s “bewitch­ing” Tarot imagery:

Maybe because they were sim­ply the first ones I saw, I don’t know, but there is some­thing about the nar­ra­tive thread that runs through them, the way they delin­eate the devel­op­ment of the soul, with all the choic­es and crises a soul encoun­ters on its way to ful­fill­ment, that real­ly struck a chord with me. You lay out enough Tarot spreads and they even­tu­al­ly coa­lesce around a hand­ful of cards that real­ly seem to define you. I don’t know how it hap­pens, but it does, every time: there are cards that come up for you so often that you think, “Yep, that’s me,” and then there are oth­ers that turn up so rarely that, when they do come up, you have to look them up in the lit­tle book­let because you’ve nev­er seen them before.

One such card for Alcott is the Page of Swords. In the ear­ly 90s, curi­ous to know what the Tarot would have to say about the young woman he’d start­ed dat­ing, he shuf­fled and cut his Rid­er-Waite-Smith deck “until some­thing inside said “now” and he flipped over the Page of Swords:

I looked it up in the book­let, which said that the Page of Swords was a secret-keep­er, like a spy. I thought about that for a moment; the woman I was see­ing was noth­ing like a spy, and had no spy-like attrib­ut­es. I shrugged and began the process again, shuf­fling and cut­ting and shuf­fling and cut­ting, until, again, some­thing inside said “now,” and turned up the card again. It was the Page of Swords, again. My heart leaped, I put the deck back in its box and qui­et­ly freaked out for a while. The next day, I asked the young lady if the Page of Swords meant any­thing to her, and she said “Oh sure, when I was a kid, that was my card.” Any­way, I’m now mar­ried to her.

The Three of Pen­ta­cles is anoth­er favorite, one that pre­sent­ed a par­tic­u­lar design chal­lenge.

The Smith deck shows a stone­ma­son, an archi­tect and a church offi­cial, col­lab­o­rat­ing on build­ing a cathe­dral. Now, there are no cathe­drals in the pulp world, so I had to think, well, in the pulp world, pen­ta­cles rep­re­sent mon­ey, so the obvi­ous choice would be to show three crim­i­nals plan­ning a heist. I could­n’t find an image any­thing close to the one in my head, so I had to build it: the room, the table, the map of the bank, the plan, the peo­ple involved, and then stitch it all togeth­er in Pho­to­shop so it end­ed up look­ing like a cohe­sive illus­tra­tion. That was a real­ly joy­ful moment for me: there were the three con­spir­a­tors, the Big Cheese, the Dame and The Goon, their roles clear­ly defined despite not see­ing any­one’s face. It was a real break­through, see­ing that I could put togeth­er a lit­tle nar­ra­tive like that.

Smith imag­ined a medieval fan­ta­sy world when design­ing her Tarot deck. Alcott is draw­ing on 70 years of pop-cul­ture ephemera to cre­ate a trib­ute to Smith’s vision that also works as a deck in their own right “with its own moral nar­ra­tive uni­verse, based on the atti­tudes and con­ven­tions of that world.”

Before draft­ing each of his 70 cards, Alcott stud­ied Smith’s ver­sion, research­ing its mean­ing and design as he con­tem­plates how he might trans­late it into the pulp ver­nac­u­lar. He has found that some of Smith’s work was delib­er­ate­ly exact­ing with regard to col­or, atti­tude, and cos­tume, and oth­er instances where spe­cif­ic details took a back seat to mood and emo­tion­al impact:

Once I under­stand what a card is about, I look through my library to find images that help get that across. It can get real­ly com­pli­cat­ed! A lot of times, the char­ac­ter’s body is in the right posi­tion but their face has the wrong expres­sion, so I have to find a face that fits what the card is try­ing to say. Or their phys­i­cal atti­tude is right, but I need them to be grip­ping or throw­ing some­thing, so I have to find hands and arms that I can graft on, Franken­stein style. In some cas­es, there will be fig­ures in the cards cob­bled togeth­er from five or six dif­fer­ent sources. 

These cards are eas­i­ly the most com­plex work I’ve ever done in that sense. The song pieces I do are a con­ver­sa­tion between the piece and the song, but these cards are a con­ver­sa­tion between me, Smith, the entire Tarot tra­di­tion, and the uni­verse. 

Vis­it Todd Alcott’s Etsy shop to view more of his mid-cen­tu­ry mash ups, and see more cards from The Pulp Tarot and sup­port Kick­starter here.

All images from the Pulp Tarot used with the per­mis­sion of artist Todd Alcott.

Relat­ed Con­tent:

Clas­sic Songs Re-Imag­ined as Vin­tage Book Cov­ers Dur­ing Our Trou­bled Times: “Under Pres­sure,” “It’s the End of the World as We Know It,” “Shel­ter from the Storm” & More

David Bowie Songs Reimag­ined as Pulp Fic­tion Book Cov­ers: Space Odd­i­ty, Heroes, Life on Mars & More

Songs by Joni Mitchell Re-Imag­ined as Pulp Fic­tion Book Cov­ers & Vin­tage Movie Posters

Four Clas­sic Prince Songs Re-Imag­ined as Pulp Fic­tion Cov­ers: When Doves Cry, Lit­tle Red Corvette & More

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

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