Paper + People is a blog about the Smith College Museum of Art’s collection of over 18,000 prints, drawings, and photographs. Here you will find a diverse array of posts written by museum staff, students, scholars, and other paper enthusiasts about anything pertaining to the collection.
Any works you see featured here are available to view by appointment.
Monday, July 2, 2012
Jay Bolotin. American, 1949–. Jack and Eve on Stage,still from The Jackleg Testament Part I: Jack & Eve.2004-2005. Woodcut motion picture. Smith College Museum of Art. Purchased with the Carol Ramsay Chandler Fund and with the fund in honor of Charles Chetham. Photograph courtesy of the artist.
I vividly remember the first time I laid eyes on Jay Bolotin’s The Jackleg Testament Part I: The Story of Jack and Eveat the 2008 Editions and Artist’s Book Fair in New York. At a special early opening event for collectors and curators, I, like everyone else, was making a beeline for the coffee and muffins which were stationed at the end of a long row of booths. While walking, I noticed many people in front of me stop halfway down the aisle, turn to the right, and stand, transfixed and open-mouthed. I soon joined them in the same posture. What we were all looking at was fairly astonishing; the booth of the Carl Solway Gallerywhich was densely hung with vigorous black-and-white woodcuts. At the center of the installation hung a video monitor, where the figures in the woodcuts, now in color, cavorted, singing an operatic score. What on earth WAS this thing? The first woodcut movie, I was told. Jay Bolotin, the majordomo behind the production, not only designed and cut the woodcuts and assembled the movie; he also wrote the music and libretto for the 62-minute opera, and was one of the featured singers. While I was initially astonished by this idea, I quickly learned that for Jay Bolotin, such immersive, complex, and sprawling projects are more the rule rather than the exception. As an artist Bolotin wears many hats; he is a singer, songwriter, writer, printmaker, sculptor, theater collaborator, installation artist, etc. All these roles are necessary to achieve his true vocation: that of a compelling and consummate storyteller.
This amazing marriage of the earliest means of printed communication (woodcut) with the latest (digital media) seemed a natural for an educational institution, and we quickly snapped up a copy of the portfolio (which includes 40 woodcuts and a copy of the opera on disc) for the SCMA collection.
Jay Bolotin. American, 1949–. Jack’s Entrance into Edenfrom The Jackleg Testament Part I: Jack & Eve.2005-2007. Woodcut. Smith College Museum of Art. Purchased with the Carol Ramsay Chandler Fund and with the fund in honor of Charles Chetham. Photograph by Petegorsky/Gipe.
We are pleased to finally be able to share this work with SCMA visitors, as Jay Bolotin: The Jackleg Testamentopens on June 29 (and runs through September 9). Featured in the exhibition are the woodcuts from the portfolio, a viewing theater where the opera will be running continuously during open hours, and a special sneak preview of Bolotin’s progress on Part II of The Jackleg Testament(which he sees as a trilogy of linked films). Part II includes drawings (annotated with text written on the wall by the artist), new prints (woodcut and relief etching) and a video showing tests for the animations that will make up the next film.
Bolotin will return to Northampton on Friday July 13 to give an illustrated lecture on his work as part of SCMA’s Free Second Fridays Program. The Museum will be open from 4-8, and the lecture will take place in Stoddard Hall at 7 pm. This is a program not to be missed!
Jay Bolotin. American, 1949–. Nobodaddyfrom The Jackleg Testament Part I: Jack & Eve.2005-2007. Woodcut. Smith College Museum of Art. Purchased with the Carol Ramsay Chandler Fund and with the fund in honor of Charles Chetham. Photograph by Petegorsky/Gipe.
Jay Bolotin. American, 1949–. Puppet Show with Ostrich Vision 2010. Graphite on illustration board. Collection of Laura Lee Brown and Steve Wilson, 21c Museum, Louisville, Kentucky. Photograph by Tony Walsh.
Jay Bolotin. American, 1949–. The Puppeteer in his labyrinth,test sequence from the film The Jackleg Testament Part II: The Book of Only Enoch.2012. Lent by the artist, courtesy of Carl Solway Gallery, Cincinnati, Ohio. Photograph courtesy of the artist.
Jay Bolotin and Aprile Gallant speaking to SCMA members in the installation of Jay Bolotin: The Jackleg Testament.June 28, 2012. Photograph by Louise Kohrman.
Friday, June 15, 2012
Guest blogger Julie Warchol was a participant in the 2011 Summer Institute in Art Museum Studies and is currently a curatorial volunteer in the Cunningham Center for Prints, Drawings, and Photographs.
The Adoration of the Magi,a recently acquired engraving by Cristofano di Michele (1462 – after 1534), simply known as Robetta, offers an intriguing and enlightening view of artistic influences and the painter-engraver relationship at the turn of the 16th-century. Robetta was born in Florence in 1462, the son of a hosier, or stocking maker. Like many men of his time, he worked in his father’s trade until 1498 when, at the age of 36, he decided to instead pursue a career as a goldsmith and artist. This kind of career change was quite unusual, as most Renaissance artists and craftsmen started apprenticing in their early teens for a lifelong career. While relatively little is known about his life, except for his public records and a brief mention in Vasari’s Lives of the Artists,we do know that he produced only about three dozen engravings, including his masterpiece The Adoration of the Magi.
Cristofano di Michele, called Robetta. Italian, 1462 – after 1534. The Adoration of the Magi.16th century. Engraving printed in black on beige, medium weight, moderately textured paper. Purchased with the Elizabeth Halsey Dock, class of 1933, Fund and the Josephine A. Stein, class of 1927, Fund in honor of the class of 1927.
The Adoration of the Magi was a popular subject for Italian artists because it allowed the artist to showcase their ability to create an elaborate composition filled with animals, sumptuously clothed figures, and often a vast landscape. While Robetta does all of these things somewhat successfully, a closer examination of the print reveals the unabashedly referential nature of his work. The composition and many of the figures are directly borrowed from Filippino Lippi’s Adoration of the Magi (1496), now in the Uffizi Gallery, in a manner which raises questions about the relationship between the painter, Filippino, and the engraver, Robetta. Rather than creating an exact copy of the entire painting, Robetta’s print contains several mirror-image imitations of Filippino’s figures — particularly the kneeling Kings and the long-haired figure on the right, thought to be a portrait Lorenzo de Medici, the young cousin of Lorenzo the Magnificent, from whom a crown is being removed (see details below). Other figures in the foreground are reminiscent of those in Filippino’s painting, but with slight variations of clothing, expressions, and gestures. Both works exhibit a centralized composition surrounding the Holy Family, yet Robetta creates a more unified arrangement by eliminating several figures seen in Filippino’s Adoration, including two members of the Medici family which appear in the left foreground of the painting. Although the painted Adoration was completed for the Convent of San Donato agli Scopeti at least five to ten years before Robetta’s print, scholars believe that these deliberate and discriminatory quotations of Filippino’s work point to the fact that Robetta worked from Filippino’s preparatory drawings rather than the finished painting. Whether Robetta worked in Filippino’s studio or acquired his drawings independently is unknown, but this shared relationship between painter and engraver was certainly not uncommon.
Detail from The Adoration of the Magi.Photograph by Julie Warchol.
Detail from The Adoration of the Magi.Photograph by Julie Warchol.
Detail from The Adoration of the Magi.Photograph by Julie Warchol. This figure is thought to be a portrait of Lorenzo de Medici, the cousin of Lorenzo the Magnificent.
Robetta was an artist with diverse influences; he not only culled figures from many of Filippino’s paintings throughout his career, but also integrated elements of Northern printmaking, which was beginning to impact Italian artists at this time. In his Adoration, Robetta references Albrecht Dürer in his landscape of rolling hills and bulbous tree forms. A more subtle allusion is the small hat at the bottom of the print, directly above Robetta’s signature (see detail below), which is a direct quotation from Martin Schongauer’s engraving of the same subject. Although Robetta’s work is often deemed stylistically amateurish and naïve because of the late start to his artistic career, the true value of his engravings lie in how they illuminate the popular tastes at the beginning of the 16th-century, and offer modern viewers insight into the liberties of quotation taken by Renaissance artists.
Detail from The Adoration of the Magi.Photograph by Julie Warchol.
Monday, June 4, 2012
The art of dying well
In our youth-obsessed Western society death has become taboo, hidden away in sterile funeral homes and shiny caskets. Death, a friend only to the old and the sick, not to be talked about, not to be seen. Death throughout history was never a welcome visitor. However, in times of war, famine, or disease, when death was personal, undiscriminating, and close, visual representations of death in many forms were more commonplace. A long life was for the few and fortunate, and so the emphasis was placed on the one thing inevitable in a poor soul’s life: death.
Käthe Kollwitz. German (1867 - 1945). Tod (Death); Plate II from the series Ein Weberaufstand (A Weavers' Rebellion),1897. Lithograph on yellow-brown chine collé mounted on thick white wove paper. Purchased. SC 1958:44
The Ars Moriendi was an originally Rhenish (German) “manual” on the art of dying well. The Cunningham Center owns an illustrated page from this intriguing piece of human history. The work highlights the medieval culture of death, which sprung up in Northern Europe around the time of the black Plague. The page in question is a 15th-century woodcut mounted on an oak panel. The book originally contained six chapters, which addressed the various elements of a good Christian death, from what to feel, how to behave, and which prayers to choose. The work was very popular at the time, widely distributed and translated in many languages. It clearly fulfilled a practical need in dire times.
Unknown. Rhenish. The Temptation by Avarice, Plate IX from Ars moriendi. 1460-1470. Woodcut printed in grey-brown ink on paper mounted to oak board. Purchased with the Elizabeth Halsey Dock, class of 1933, Fund. SC 2005:20.
The virtuous dead
While the Ars Moriendi was written for the literate few, the illiterate would find their comfort in the churches. Catholic churches were filled with examples of “good deaths” all centered around the crucified Christ. Venerable martyrs would cover the walls, often depicted in their moment of (mostly gruesome) death or portrayed with the actual instruments of their demise by their side. Unlike saints whose lives would serve as examples, the martyr found his or her glory solely in their moment of death.
Death and the Maiden
In the 16th and 17th centuries the image of death remained present in art. However, death took on many new guises. German artists like Hans Baldung Grien (whose work is displayed below) turned death into a “seducer” and lover of young maidens. The virginal pallid white female is “kissed” or actually bitten by death. In Dutch there is an old saying that something has suffered from “de tand des tijds” (the tooth of time). Here death’s “kiss” could be a kiss of aging or a kiss of death. A beautiful contemporary print from our collection titled “Death and the Maiden” clearly finds its inspiration in this age-old theme.
Jiri Anderle. Czech (1936 - ). Death and the Maiden,1983. Soft-ground etching and drypoint printed in black and red on paper. Gift of Andrew Carron and Cathy McDonnell Carron, class of 1979. SC 2007:53-1
Hans Baldung. German, 1485 - 1545. Death and the Maiden, 1518/20. Oil on panel. Kunstmuseum Basel.
Vanity and death were also a favorite pairing. In this Hans Thoma print from 1912 this old theme is repeated. Death holds up a mirror to the young woman reminding her of her own mortality. In turn the young fancy man in his plumed hat in this 16th century engraving by Lucas van Leyden reminds the viewer of his own mortality by pointing at the skull kept under his cloak. There is some debate among scholars regarding the true meaning of these vanitas portraits. I believe that since Christian virtues of modesty were highly praised in Protestant Dutch society the wealthy had to account somehow for their wealth by advertising their humility. While the Protestant Church believed one was already predestined to go either to heaven or hell at birth, it did not stop people from demonstrating their virtues and modesty to convince others that they were among the elect. The vanitas portrait could therefore be regarded as a sort of 16th/17th century afterlife insurance.
Lucas van Leyden. Early Netherlandish (1494 - 1533). Young Man with Skull,n.d. Engraving on paper. Gift of the estate of Mrs. Charles Lincoln Taylor (Margaret Rand Goldthwait, class of 1921). SC 1994:20-16.
Hans Thoma. German (1839 - 1924). Reminder,1912. Drypoint on ivory wove paper. Gift of Lessing J. Rosenwald. SC 1951:41