![\"Two](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032344\/CarraciCerasiChapelSm.jpg\")
Figure 2. View of the Cerasi Chapel in Santa Maria del Popolo in Rome with Annibale Carracci's altarpiece, The Assumption of the Virgin<\/em>, 1600\u201301, oil on canvas, 96 in \u00d7 61 inches and to the right, Caravaggio's Conversion of Saint Paul (Conversion of Saul)<\/em>, 1601, 91 in \u00d7 69 inches[\/caption]\r\nThe Art of Persuasion: To Instruct, to Delight, to Move<\/h2>\r\nWhile the Protestants harshly criticized the cult of images, the Catholic Church ardently embraced the religious power of art. The visual arts, the Church argued, played a key role in guiding the faithful. They were certainly as important as the written and spoken word, and perhaps even more important, since they were accessible to the learned and the unlearned alike. In order to be effective in its pastoral role, religious art had to be clear, persuasive, and powerful. Not only did it have to instruct, it had to inspire. It had to move the faithful to feel the reality of Christ\u2019s sacrifice, the suffering of the martyrs, the visions of the saints.\r\n\r\n[caption id=\"attachment_409\" align=\"aligncenter\" width=\"560\"]![\"All](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032346\/caravaggio-crowning-560.jpeg\")
Figure 3. Caravaggio, The Crowning with Thorns<\/em>, 1602\u201304, oil on canvas, 165.5 \u00d7 127 cm (Kunsthistorisches Museum, Vienna). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nThe Church\u2019s emphasis on art\u2019s pastoral role prompted artists to experiment with new and more direct means of engaging the viewer. Artists like Caravaggio turned to a powerful and dramatic realism, accentuated by bold contrasts of light and dark, and tightly-cropped compositions that enhance the physical and emotional immediacy of the depicted narrative. Other artists, like Annibale Carracci (who also experimented with realism), ultimately settled on a more classical visual language, inspired by the vibrant palette, idealized forms, and balanced compositions of the High Renaissance. Still others, like Giovanni Battista Gaulli, turned to daring feats of illusionism that blurred not only the boundaries between painting, sculpture, and architecture, but also those between the real and depicted worlds. In so doing, the divine was made physically present and palpable. Whether through shocking realism, dynamic movement, or exuberant ornamentation, seventeenth-century art is meant to impress. It aims to convince the viewer of the truth of its message by impacting the senses, awakening the emotions, and activating, even sharing the viewer\u2019s space.\r\n\r\n[caption id=\"attachment_410\" align=\"aligncenter\" width=\"560\"]![\"This](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032347\/GesuFrescoSm.jpg\")
Figure 4. Giovanni Battista Gaulli, also known as il Baciccio, The Triumph of the Name of Jesus<\/em>, Il Ges\u00f9 ceiling fresco, 1672\u20131685[\/caption]\r\nThe Catholic Monarchs and Their Territories<\/h2>\r\nThe monarchs of Spain, Portugal, and France also embraced the more ornate elements of seventeenth century art to celebrate Catholicism. In Spain and its colonies, rulers invested vast resources on elaborate church facades, stunning, gold-covered chapels and tabernacles, and strikingly-realistic polychrome sculpture. In the Spanish Netherlands, where sacred art had suffered terribly as a result of the Protestant iconoclasm (the destruction of art), civic and religious leaders prioritized the adornment of churches as the region reclaimed its Catholic identity. Refurnishing the altars of Antwerp\u2019s churches kept Peter Paul Rubens\u2019 workshop busy for many years. Europe\u2019s monarchs also adopted this artistic vocabulary to proclaim their own power and status. Louis XIV, for example, commissioned the splendid buildings and gardens of Versailles as a visual expression of his divine right to rule.\r\n\r\n[caption id=\"attachment_411\" align=\"aligncenter\" width=\"560\"]![\"A](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032348\/RubensAlteSm.jpg\")
Figure 5. View of paintings by Peter Paul Rubens in the Alte Pinakothek, Munich[\/caption]\r\nThe Protestant North<\/h2>\r\n[caption id=\"attachment_412\" align=\"alignright\" width=\"351\"]![\"Leyster](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032350\/Leyster-Self-Portrait.jpeg\")
Figure 5. Judith Leyster, Self-Portrait<\/em>, c. 1630, oil on canvas, 651 \u00d7 746 cm (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nIn the Protestant countries, and especially in the newly-independent Dutch Republic (modern-day Holland), the artistic climate changed radically in the aftermath of the Reformation.\r\n\r\nTwo of the wealthiest sources of patronage\u2014the monarchy and the Church\u2014were now gone. In their stead arose an increasingly prosperous middle class eager to express its status, and its new sense of national pride, through the purchase of art.\r\n\r\nBy the middle of the seventeenth\u00a0century a new market had emerged to meet the artistic tastes of this class. The demand was now for smaller scale paintings suitable for display in private homes. These paintings included religious subjects for private contemplation, as seen in Rembrandt\u2019s poignant paintings and prints of biblical narratives, as well as portraits documenting individual likenesses.\r\n\r\n[caption id=\"attachment_414\" align=\"aligncenter\" width=\"560\"]![\"An](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032351\/HedaSm.jpg\")
Figure 6. Willem Claesz Heda, Banquet Piece with Mince Pie<\/em>, 1635, oil on canvas, 42 \u00d7 43-3\/4 inches (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nBut, the greatest change in the market was the dramatic increase in the popularity of landscapes, still-lifes, and scenes of everyday life (known as genre painting). Indeed, the proliferation of these subjects as independent artistic genres was one of the seventeenth\u00a0century\u2019s most significant contributions to the history of Western art. In all of these genres, artists revealed a keen interest in replicating observed reality\u2014whether it be the light on the Dutch landscape, the momentary expression on a face, or the varied textures and materials of the objects the Dutch collected as they reaped the benefits of their expanding mercantile empire. These works demonstrated as much artistic virtuosity and physical immediacy as the grand decorations of the palaces and churches of Catholic Europe.\r\nBaroque<\/em>: The Word, the Style, the Period<\/h2>\r\n[caption id=\"attachment_415\" align=\"alignright\" width=\"300\"]![\"A](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032353\/zurburan-st-francis.jpeg\")
Figure 7. Francisco de Zurbar\u00e1n, Saint Francis of Assisi According to Pope Nicholas V's Vision<\/em>, c. 1640, oil on canvas, 110.5 \u00d7 180.5 cm (Museum Nacional d'Art de Catalunya, Barcelona). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nIn the context of European history, the period from c. 1585 to c. 1700\/1730 is often called the Baroque era. The word \u201cbaroque\u201d derives from the Portuguese and Spanish words for a large, irregularly-shaped pearl (\u201cbarroco\u201d and \u201cbarrueco,\u201d respectively). Eighteenth century critics were the first to apply the term to the art of the seventeenth\u00a0century. It was not a term of praise. To the eyes of these critics, who favored the restraint and order of Neoclassicism, the works of Bernini, Borromini, and Pietro da Cortona appeared bizarre, absurd, even diseased\u2014in other words, misshapen, like an imperfect pearl.\r\n\r\nBy the middle of the nineteenth\u00a0century, the word had lost its pejorative implications and was used to describe the ornate and complex qualities present in many examples of seventeenth-century art, music and literature. Eventually, the term came to designate the historical period as a whole. In the context of painting, for example, the stark realism of Zurbaran\u2019s altarpieces, the quiet intimacy of Vermeer\u2019s domestic interiors, and restrained classicism of Poussin\u2019s landscapes are all \u201cBaroque\u201d (now with a capital \u201cB\u201d to indicate the historical period), regardless of the absence of the stylistic traits originally associated with the term.\r\n\r\n[caption id=\"attachment_438\" align=\"aligncenter\" width=\"560\"]![\"Saint](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032355\/PoussinJohnSm.jpg\")
Figure 8. Nicolas Poussin, Landscape with St. John<\/em>, 1640, oil on canvas, 39-1\/2 \u00d7 53-5\/8 inches (Art Institute of Chicago). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nScholars continue to debate the validity of this label, admitting the usefulness of having a label for this distinct historical period, while also acknowledging its limitations in characterizing the variety of artistic styles present in the seventeenth century.","rendered":"![\"The](\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images-archive-read-only\/wp-content\/uploads\/sites\/1122\/2015\/10\/02032342\/Cathedra_Petri-560a.jpg\")
<\/p>\nFigure 1. Gian Lorenzo Bernini, Cathedra Petri (or Chair of St. Peter)<\/em>, gilded bronze, gold, wood, stained glass, 1647\u201353 (apse of Saint Peter’s Basilica, Vatican City, Rome)<\/p>\n<\/div>\nRome: From the \u201cWhore of Babylon\u201d to the Resplendent Bride of Christ<\/h2>\n
When Martin Luther tacked his 95 theses to the doors of Wittenburg Cathedral in 1517 protesting the Catholic Church\u2019s corruption, he initiated a movement that would transform the religious, political, and artistic landscape of Europe. For the next century, Europe would be in turmoil as new political and religious boundaries were determined, often through bloody military conflicts. Only in 1648, with the signing of the Treaty of Westphalia, did the conflicts between Protestants and Catholics subside in continental Europe.<\/p>\n
Martin Luther focused his critique on what he saw as the Church\u2019s greed and abuse of power. He called Rome, the seat of papal power, \u201cthe whore of Babylon\u201d decked out in finery of expensive art, grand architecture, and sumptuous banquets. The Church responded to the crisis in two ways: by internally addressing issues of corruption and by defending the doctrines rejected by the Protestants. Thus, while the first two decades of the sixteenth\u00a0century were a period of lavish spending for the Papacy, the middle decades were a period of austerity. As one visitor to Rome noted in the 1560s, the entire city had become a convent. Piety and asceticism ruled the day.<\/p>\n
By the end of the sixteenth\u00a0century, the Catholic Church was once again feeling optimistic, even triumphant. It had emerged from the crisis with renewed vigor and clarity of purpose. Shepherding the faithful\u2014instructing them on Catholic doctrines and inspiring virtuous behavior\u2014took center stage. Keen to rebuild Rome\u2019s reputation as a holy city, the Papacy embarked on extensive building and decoration campaigns aimed at highlighting its ancient origins, its beliefs, and its divinely-sanctioned authority. In the eyes of faithful Catholics, Rome was not an unfaithful whore, but a pure bride, beautifully adorned for her union with her divine spouse.<\/p>\n
<\/p>\nFigure 2. View of the Cerasi Chapel in Santa Maria del Popolo in Rome with Annibale Carracci’s altarpiece, The Assumption of the Virgin<\/em>, 1600\u201301, oil on canvas, 96 in \u00d7 61 inches and to the right, Caravaggio’s Conversion of Saint Paul (Conversion of Saul)<\/em>, 1601, 91 in \u00d7 69 inches<\/p>\n<\/div>\nThe Art of Persuasion: To Instruct, to Delight, to Move<\/h2>\n
While the Protestants harshly criticized the cult of images, the Catholic Church ardently embraced the religious power of art. The visual arts, the Church argued, played a key role in guiding the faithful. They were certainly as important as the written and spoken word, and perhaps even more important, since they were accessible to the learned and the unlearned alike. In order to be effective in its pastoral role, religious art had to be clear, persuasive, and powerful. Not only did it have to instruct, it had to inspire. It had to move the faithful to feel the reality of Christ\u2019s sacrifice, the suffering of the martyrs, the visions of the saints.<\/p>\n
<\/p>\nFigure 3. Caravaggio, The Crowning with Thorns<\/em>, 1602\u201304, oil on canvas, 165.5 \u00d7 127 cm (Kunsthistorisches Museum, Vienna). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nThe Church\u2019s emphasis on art\u2019s pastoral role prompted artists to experiment with new and more direct means of engaging the viewer. Artists like Caravaggio turned to a powerful and dramatic realism, accentuated by bold contrasts of light and dark, and tightly-cropped compositions that enhance the physical and emotional immediacy of the depicted narrative. Other artists, like Annibale Carracci (who also experimented with realism), ultimately settled on a more classical visual language, inspired by the vibrant palette, idealized forms, and balanced compositions of the High Renaissance. Still others, like Giovanni Battista Gaulli, turned to daring feats of illusionism that blurred not only the boundaries between painting, sculpture, and architecture, but also those between the real and depicted worlds. In so doing, the divine was made physically present and palpable. Whether through shocking realism, dynamic movement, or exuberant ornamentation, seventeenth-century art is meant to impress. It aims to convince the viewer of the truth of its message by impacting the senses, awakening the emotions, and activating, even sharing the viewer\u2019s space.<\/p>\n
<\/p>\nFigure 4. Giovanni Battista Gaulli, also known as il Baciccio, The Triumph of the Name of Jesus<\/em>, Il Ges\u00f9 ceiling fresco, 1672\u20131685<\/p>\n<\/div>\nThe Catholic Monarchs and Their Territories<\/h2>\n
The monarchs of Spain, Portugal, and France also embraced the more ornate elements of seventeenth century art to celebrate Catholicism. In Spain and its colonies, rulers invested vast resources on elaborate church facades, stunning, gold-covered chapels and tabernacles, and strikingly-realistic polychrome sculpture. In the Spanish Netherlands, where sacred art had suffered terribly as a result of the Protestant iconoclasm (the destruction of art), civic and religious leaders prioritized the adornment of churches as the region reclaimed its Catholic identity. Refurnishing the altars of Antwerp\u2019s churches kept Peter Paul Rubens\u2019 workshop busy for many years. Europe\u2019s monarchs also adopted this artistic vocabulary to proclaim their own power and status. Louis XIV, for example, commissioned the splendid buildings and gardens of Versailles as a visual expression of his divine right to rule.<\/p>\n
<\/p>\nFigure 5. View of paintings by Peter Paul Rubens in the Alte Pinakothek, Munich<\/p>\n<\/div>\n
The Protestant North<\/h2>\n<\/p>\nFigure 5. Judith Leyster, Self-Portrait<\/em>, c. 1630, oil on canvas, 651 \u00d7 746 cm (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nIn the Protestant countries, and especially in the newly-independent Dutch Republic (modern-day Holland), the artistic climate changed radically in the aftermath of the Reformation.<\/p>\n
Two of the wealthiest sources of patronage\u2014the monarchy and the Church\u2014were now gone. In their stead arose an increasingly prosperous middle class eager to express its status, and its new sense of national pride, through the purchase of art.<\/p>\n
By the middle of the seventeenth\u00a0century a new market had emerged to meet the artistic tastes of this class. The demand was now for smaller scale paintings suitable for display in private homes. These paintings included religious subjects for private contemplation, as seen in Rembrandt\u2019s poignant paintings and prints of biblical narratives, as well as portraits documenting individual likenesses.<\/p>\n
<\/p>\nFigure 6. Willem Claesz Heda, Banquet Piece with Mince Pie<\/em>, 1635, oil on canvas, 42 \u00d7 43-3\/4 inches (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nBut, the greatest change in the market was the dramatic increase in the popularity of landscapes, still-lifes, and scenes of everyday life (known as genre painting). Indeed, the proliferation of these subjects as independent artistic genres was one of the seventeenth\u00a0century\u2019s most significant contributions to the history of Western art. In all of these genres, artists revealed a keen interest in replicating observed reality\u2014whether it be the light on the Dutch landscape, the momentary expression on a face, or the varied textures and materials of the objects the Dutch collected as they reaped the benefits of their expanding mercantile empire. These works demonstrated as much artistic virtuosity and physical immediacy as the grand decorations of the palaces and churches of Catholic Europe.<\/p>\n
Baroque<\/em>: The Word, the Style, the Period<\/h2>\n<\/p>\nFigure 7. Francisco de Zurbar\u00e1n, Saint Francis of Assisi According to Pope Nicholas V’s Vision<\/em>, c. 1640, oil on canvas, 110.5 \u00d7 180.5 cm (Museum Nacional d’Art de Catalunya, Barcelona). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nIn the context of European history, the period from c. 1585 to c. 1700\/1730 is often called the Baroque era. The word \u201cbaroque\u201d derives from the Portuguese and Spanish words for a large, irregularly-shaped pearl (\u201cbarroco\u201d and \u201cbarrueco,\u201d respectively). Eighteenth century critics were the first to apply the term to the art of the seventeenth\u00a0century. It was not a term of praise. To the eyes of these critics, who favored the restraint and order of Neoclassicism, the works of Bernini, Borromini, and Pietro da Cortona appeared bizarre, absurd, even diseased\u2014in other words, misshapen, like an imperfect pearl.<\/p>\n
By the middle of the nineteenth\u00a0century, the word had lost its pejorative implications and was used to describe the ornate and complex qualities present in many examples of seventeenth-century art, music and literature. Eventually, the term came to designate the historical period as a whole. In the context of painting, for example, the stark realism of Zurbaran\u2019s altarpieces, the quiet intimacy of Vermeer\u2019s domestic interiors, and restrained classicism of Poussin\u2019s landscapes are all \u201cBaroque\u201d (now with a capital \u201cB\u201d to indicate the historical period), regardless of the absence of the stylistic traits originally associated with the term.<\/p>\n
<\/p>\nFigure 8. Nicolas Poussin, Landscape with St. John<\/em>, 1640, oil on canvas, 39-1\/2 \u00d7 53-5\/8 inches (Art Institute of Chicago). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nScholars continue to debate the validity of this label, admitting the usefulness of having a label for this distinct historical period, while also acknowledging its limitations in characterizing the variety of artistic styles present in the seventeenth century.<\/p>\n\n\t\t\t \n\t\t\t Candela Citations<\/h3>\n\t\t\t\t\t \n\t\t\t\t\t\t \n\t\t\t\t\t\t\t CC licensed content, Shared previously<\/div>- The Baroque: Art, Politics & Religion in 17th-century Europe. Authored by<\/strong>: Dr. Esperanca Camara. Provided by<\/strong>: Khan Academy. Located at<\/strong>: https:\/\/web.archive.org\/web\/20140215033011\/http:\/\/smarthistory.khanacademy.org\/1600-1700-the-Baroque.html<\/a>. License<\/strong>: CC BY-NC-SA: Attribution-NonCommercial-ShareAlike<\/a><\/em><\/li><\/ul><\/div>\n\t\t\t\t\t\t <\/div>\n\t\t\t\t\t <\/div>\n\t\t\t <\/section>","protected":false},"author":78,"menu_order":3,"template":"","meta":{"_candela_citation":"[{\"type\":\"cc\",\"description\":\"The Baroque: Art, Politics & Religion in 17th-century Europe\",\"author\":\"Dr. Esperanca Camara\",\"organization\":\"Khan Academy\",\"url\":\"https:\/\/web.archive.org\/web\/20140215033011\/http:\/\/smarthistory.khanacademy.org\/1600-1700-the-Baroque.html\",\"project\":\"\",\"license\":\"cc-by-nc-sa\",\"license_terms\":\"\"}]","CANDELA_OUTCOMES_GUID":"","pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"chapter-type":[],"contributor":[],"license":[],"class_list":["post-406","chapter","type-chapter","status-publish","hentry"],"part":401,"_links":{"self":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters\/406","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/users\/78"}],"version-history":[{"count":9,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters\/406\/revisions"}],"predecessor-version":[{"id":437,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters\/406\/revisions\/437"}],"part":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/parts\/401"}],"metadata":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters\/406\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/media?parent=406"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapter-type?post=406"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/contributor?post=406"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/license?post=406"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Figure 5. View of paintings by Peter Paul Rubens in the Alte Pinakothek, Munich[\/caption]\r\nThe Protestant North<\/h2>\r\n[caption id=\"attachment_412\" align=\"alignright\" width=\"351\"] Figure 5. Judith Leyster, Self-Portrait<\/em>, c. 1630, oil on canvas, 651 \u00d7 746 cm (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nIn the Protestant countries, and especially in the newly-independent Dutch Republic (modern-day Holland), the artistic climate changed radically in the aftermath of the Reformation.\r\n\r\nTwo of the wealthiest sources of patronage\u2014the monarchy and the Church\u2014were now gone. In their stead arose an increasingly prosperous middle class eager to express its status, and its new sense of national pride, through the purchase of art.\r\n\r\nBy the middle of the seventeenth\u00a0century a new market had emerged to meet the artistic tastes of this class. The demand was now for smaller scale paintings suitable for display in private homes. These paintings included religious subjects for private contemplation, as seen in Rembrandt\u2019s poignant paintings and prints of biblical narratives, as well as portraits documenting individual likenesses.\r\n\r\n[caption id=\"attachment_414\" align=\"aligncenter\" width=\"560\"] Figure 6. Willem Claesz Heda, Banquet Piece with Mince Pie<\/em>, 1635, oil on canvas, 42 \u00d7 43-3\/4 inches (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nBut, the greatest change in the market was the dramatic increase in the popularity of landscapes, still-lifes, and scenes of everyday life (known as genre painting). Indeed, the proliferation of these subjects as independent artistic genres was one of the seventeenth\u00a0century\u2019s most significant contributions to the history of Western art. In all of these genres, artists revealed a keen interest in replicating observed reality\u2014whether it be the light on the Dutch landscape, the momentary expression on a face, or the varied textures and materials of the objects the Dutch collected as they reaped the benefits of their expanding mercantile empire. These works demonstrated as much artistic virtuosity and physical immediacy as the grand decorations of the palaces and churches of Catholic Europe.\r\nBaroque<\/em>: The Word, the Style, the Period<\/h2>\r\n[caption id=\"attachment_415\" align=\"alignright\" width=\"300\"] Figure 7. Francisco de Zurbar\u00e1n, Saint Francis of Assisi According to Pope Nicholas V's Vision<\/em>, c. 1640, oil on canvas, 110.5 \u00d7 180.5 cm (Museum Nacional d'Art de Catalunya, Barcelona). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nIn the context of European history, the period from c. 1585 to c. 1700\/1730 is often called the Baroque era. The word \u201cbaroque\u201d derives from the Portuguese and Spanish words for a large, irregularly-shaped pearl (\u201cbarroco\u201d and \u201cbarrueco,\u201d respectively). Eighteenth century critics were the first to apply the term to the art of the seventeenth\u00a0century. It was not a term of praise. To the eyes of these critics, who favored the restraint and order of Neoclassicism, the works of Bernini, Borromini, and Pietro da Cortona appeared bizarre, absurd, even diseased\u2014in other words, misshapen, like an imperfect pearl.\r\n\r\nBy the middle of the nineteenth\u00a0century, the word had lost its pejorative implications and was used to describe the ornate and complex qualities present in many examples of seventeenth-century art, music and literature. Eventually, the term came to designate the historical period as a whole. In the context of painting, for example, the stark realism of Zurbaran\u2019s altarpieces, the quiet intimacy of Vermeer\u2019s domestic interiors, and restrained classicism of Poussin\u2019s landscapes are all \u201cBaroque\u201d (now with a capital \u201cB\u201d to indicate the historical period), regardless of the absence of the stylistic traits originally associated with the term.\r\n\r\n[caption id=\"attachment_438\" align=\"aligncenter\" width=\"560\"] Figure 8. Nicolas Poussin, Landscape with St. John<\/em>, 1640, oil on canvas, 39-1\/2 \u00d7 53-5\/8 inches (Art Institute of Chicago). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nScholars continue to debate the validity of this label, admitting the usefulness of having a label for this distinct historical period, while also acknowledging its limitations in characterizing the variety of artistic styles present in the seventeenth century.","rendered":"<\/p>\nFigure 1. Gian Lorenzo Bernini, Cathedra Petri (or Chair of St. Peter)<\/em>, gilded bronze, gold, wood, stained glass, 1647\u201353 (apse of Saint Peter’s Basilica, Vatican City, Rome)<\/p>\n<\/div>\nRome: From the \u201cWhore of Babylon\u201d to the Resplendent Bride of Christ<\/h2>\n
When Martin Luther tacked his 95 theses to the doors of Wittenburg Cathedral in 1517 protesting the Catholic Church\u2019s corruption, he initiated a movement that would transform the religious, political, and artistic landscape of Europe. For the next century, Europe would be in turmoil as new political and religious boundaries were determined, often through bloody military conflicts. Only in 1648, with the signing of the Treaty of Westphalia, did the conflicts between Protestants and Catholics subside in continental Europe.<\/p>\n
Martin Luther focused his critique on what he saw as the Church\u2019s greed and abuse of power. He called Rome, the seat of papal power, \u201cthe whore of Babylon\u201d decked out in finery of expensive art, grand architecture, and sumptuous banquets. The Church responded to the crisis in two ways: by internally addressing issues of corruption and by defending the doctrines rejected by the Protestants. Thus, while the first two decades of the sixteenth\u00a0century were a period of lavish spending for the Papacy, the middle decades were a period of austerity. As one visitor to Rome noted in the 1560s, the entire city had become a convent. Piety and asceticism ruled the day.<\/p>\n
By the end of the sixteenth\u00a0century, the Catholic Church was once again feeling optimistic, even triumphant. It had emerged from the crisis with renewed vigor and clarity of purpose. Shepherding the faithful\u2014instructing them on Catholic doctrines and inspiring virtuous behavior\u2014took center stage. Keen to rebuild Rome\u2019s reputation as a holy city, the Papacy embarked on extensive building and decoration campaigns aimed at highlighting its ancient origins, its beliefs, and its divinely-sanctioned authority. In the eyes of faithful Catholics, Rome was not an unfaithful whore, but a pure bride, beautifully adorned for her union with her divine spouse.<\/p>\n
<\/p>\nFigure 2. View of the Cerasi Chapel in Santa Maria del Popolo in Rome with Annibale Carracci’s altarpiece, The Assumption of the Virgin<\/em>, 1600\u201301, oil on canvas, 96 in \u00d7 61 inches and to the right, Caravaggio’s Conversion of Saint Paul (Conversion of Saul)<\/em>, 1601, 91 in \u00d7 69 inches<\/p>\n<\/div>\nThe Art of Persuasion: To Instruct, to Delight, to Move<\/h2>\n
While the Protestants harshly criticized the cult of images, the Catholic Church ardently embraced the religious power of art. The visual arts, the Church argued, played a key role in guiding the faithful. They were certainly as important as the written and spoken word, and perhaps even more important, since they were accessible to the learned and the unlearned alike. In order to be effective in its pastoral role, religious art had to be clear, persuasive, and powerful. Not only did it have to instruct, it had to inspire. It had to move the faithful to feel the reality of Christ\u2019s sacrifice, the suffering of the martyrs, the visions of the saints.<\/p>\n
<\/p>\nFigure 3. Caravaggio, The Crowning with Thorns<\/em>, 1602\u201304, oil on canvas, 165.5 \u00d7 127 cm (Kunsthistorisches Museum, Vienna). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nThe Church\u2019s emphasis on art\u2019s pastoral role prompted artists to experiment with new and more direct means of engaging the viewer. Artists like Caravaggio turned to a powerful and dramatic realism, accentuated by bold contrasts of light and dark, and tightly-cropped compositions that enhance the physical and emotional immediacy of the depicted narrative. Other artists, like Annibale Carracci (who also experimented with realism), ultimately settled on a more classical visual language, inspired by the vibrant palette, idealized forms, and balanced compositions of the High Renaissance. Still others, like Giovanni Battista Gaulli, turned to daring feats of illusionism that blurred not only the boundaries between painting, sculpture, and architecture, but also those between the real and depicted worlds. In so doing, the divine was made physically present and palpable. Whether through shocking realism, dynamic movement, or exuberant ornamentation, seventeenth-century art is meant to impress. It aims to convince the viewer of the truth of its message by impacting the senses, awakening the emotions, and activating, even sharing the viewer\u2019s space.<\/p>\n
<\/p>\nFigure 4. Giovanni Battista Gaulli, also known as il Baciccio, The Triumph of the Name of Jesus<\/em>, Il Ges\u00f9 ceiling fresco, 1672\u20131685<\/p>\n<\/div>\nThe Catholic Monarchs and Their Territories<\/h2>\n
The monarchs of Spain, Portugal, and France also embraced the more ornate elements of seventeenth century art to celebrate Catholicism. In Spain and its colonies, rulers invested vast resources on elaborate church facades, stunning, gold-covered chapels and tabernacles, and strikingly-realistic polychrome sculpture. In the Spanish Netherlands, where sacred art had suffered terribly as a result of the Protestant iconoclasm (the destruction of art), civic and religious leaders prioritized the adornment of churches as the region reclaimed its Catholic identity. Refurnishing the altars of Antwerp\u2019s churches kept Peter Paul Rubens\u2019 workshop busy for many years. Europe\u2019s monarchs also adopted this artistic vocabulary to proclaim their own power and status. Louis XIV, for example, commissioned the splendid buildings and gardens of Versailles as a visual expression of his divine right to rule.<\/p>\n
<\/p>\nFigure 5. View of paintings by Peter Paul Rubens in the Alte Pinakothek, Munich<\/p>\n<\/div>\n
The Protestant North<\/h2>\n<\/p>\nFigure 5. Judith Leyster, Self-Portrait<\/em>, c. 1630, oil on canvas, 651 \u00d7 746 cm (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nIn the Protestant countries, and especially in the newly-independent Dutch Republic (modern-day Holland), the artistic climate changed radically in the aftermath of the Reformation.<\/p>\n
Two of the wealthiest sources of patronage\u2014the monarchy and the Church\u2014were now gone. In their stead arose an increasingly prosperous middle class eager to express its status, and its new sense of national pride, through the purchase of art.<\/p>\n
By the middle of the seventeenth\u00a0century a new market had emerged to meet the artistic tastes of this class. The demand was now for smaller scale paintings suitable for display in private homes. These paintings included religious subjects for private contemplation, as seen in Rembrandt\u2019s poignant paintings and prints of biblical narratives, as well as portraits documenting individual likenesses.<\/p>\n
<\/p>\nFigure 6. Willem Claesz Heda, Banquet Piece with Mince Pie<\/em>, 1635, oil on canvas, 42 \u00d7 43-3\/4 inches (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nBut, the greatest change in the market was the dramatic increase in the popularity of landscapes, still-lifes, and scenes of everyday life (known as genre painting). Indeed, the proliferation of these subjects as independent artistic genres was one of the seventeenth\u00a0century\u2019s most significant contributions to the history of Western art. In all of these genres, artists revealed a keen interest in replicating observed reality\u2014whether it be the light on the Dutch landscape, the momentary expression on a face, or the varied textures and materials of the objects the Dutch collected as they reaped the benefits of their expanding mercantile empire. These works demonstrated as much artistic virtuosity and physical immediacy as the grand decorations of the palaces and churches of Catholic Europe.<\/p>\n
Baroque<\/em>: The Word, the Style, the Period<\/h2>\n<\/p>\nFigure 7. Francisco de Zurbar\u00e1n, Saint Francis of Assisi According to Pope Nicholas V’s Vision<\/em>, c. 1640, oil on canvas, 110.5 \u00d7 180.5 cm (Museum Nacional d’Art de Catalunya, Barcelona). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nIn the context of European history, the period from c. 1585 to c. 1700\/1730 is often called the Baroque era. The word \u201cbaroque\u201d derives from the Portuguese and Spanish words for a large, irregularly-shaped pearl (\u201cbarroco\u201d and \u201cbarrueco,\u201d respectively). Eighteenth century critics were the first to apply the term to the art of the seventeenth\u00a0century. It was not a term of praise. To the eyes of these critics, who favored the restraint and order of Neoclassicism, the works of Bernini, Borromini, and Pietro da Cortona appeared bizarre, absurd, even diseased\u2014in other words, misshapen, like an imperfect pearl.<\/p>\n
By the middle of the nineteenth\u00a0century, the word had lost its pejorative implications and was used to describe the ornate and complex qualities present in many examples of seventeenth-century art, music and literature. Eventually, the term came to designate the historical period as a whole. In the context of painting, for example, the stark realism of Zurbaran\u2019s altarpieces, the quiet intimacy of Vermeer\u2019s domestic interiors, and restrained classicism of Poussin\u2019s landscapes are all \u201cBaroque\u201d (now with a capital \u201cB\u201d to indicate the historical period), regardless of the absence of the stylistic traits originally associated with the term.<\/p>\n
<\/p>\nFigure 8. Nicolas Poussin, Landscape with St. John<\/em>, 1640, oil on canvas, 39-1\/2 \u00d7 53-5\/8 inches (Art Institute of Chicago). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\nScholars continue to debate the validity of this label, admitting the usefulness of having a label for this distinct historical period, while also acknowledging its limitations in characterizing the variety of artistic styles present in the seventeenth century.<\/p>\n\n\t\t\t \n\t\t\t Candela Citations<\/h3>\n\t\t\t\t\t \n\t\t\t\t\t\t \n\t\t\t\t\t\t\t CC licensed content, Shared previously<\/div>- The Baroque: Art, Politics & Religion in 17th-century Europe. Authored by<\/strong>: Dr. Esperanca Camara. Provided by<\/strong>: Khan Academy. Located at<\/strong>: https:\/\/web.archive.org\/web\/20140215033011\/http:\/\/smarthistory.khanacademy.org\/1600-1700-the-Baroque.html<\/a>. License<\/strong>: CC BY-NC-SA: Attribution-NonCommercial-ShareAlike<\/a><\/em><\/li><\/ul><\/div>\n\t\t\t\t\t\t <\/div>\n\t\t\t\t\t <\/div>\n\t\t\t <\/section>","protected":false},"author":78,"menu_order":3,"template":"","meta":{"_candela_citation":"[{\"type\":\"cc\",\"description\":\"The Baroque: Art, Politics & Religion in 17th-century Europe\",\"author\":\"Dr. Esperanca Camara\",\"organization\":\"Khan Academy\",\"url\":\"https:\/\/web.archive.org\/web\/20140215033011\/http:\/\/smarthistory.khanacademy.org\/1600-1700-the-Baroque.html\",\"project\":\"\",\"license\":\"cc-by-nc-sa\",\"license_terms\":\"\"}]","CANDELA_OUTCOMES_GUID":"","pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"chapter-type":[],"contributor":[],"license":[],"class_list":["post-406","chapter","type-chapter","status-publish","hentry"],"part":401,"_links":{"self":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters\/406","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/users\/78"}],"version-history":[{"count":9,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters\/406\/revisions"}],"predecessor-version":[{"id":437,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters\/406\/revisions\/437"}],"part":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/parts\/401"}],"metadata":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapters\/406\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/media?parent=406"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/pressbooks\/v2\/chapter-type?post=406"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/contributor?post=406"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-arthistory2\/wp-json\/wp\/v2\/license?post=406"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Figure 7. Francisco de Zurbar\u00e1n, Saint Francis of Assisi According to Pope Nicholas V's Vision<\/em>, c. 1640, oil on canvas, 110.5 \u00d7 180.5 cm (Museum Nacional d'Art de Catalunya, Barcelona). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nIn the context of European history, the period from c. 1585 to c. 1700\/1730 is often called the Baroque era. The word \u201cbaroque\u201d derives from the Portuguese and Spanish words for a large, irregularly-shaped pearl (\u201cbarroco\u201d and \u201cbarrueco,\u201d respectively). Eighteenth century critics were the first to apply the term to the art of the seventeenth\u00a0century. It was not a term of praise. To the eyes of these critics, who favored the restraint and order of Neoclassicism, the works of Bernini, Borromini, and Pietro da Cortona appeared bizarre, absurd, even diseased\u2014in other words, misshapen, like an imperfect pearl.\r\n\r\nBy the middle of the nineteenth\u00a0century, the word had lost its pejorative implications and was used to describe the ornate and complex qualities present in many examples of seventeenth-century art, music and literature. Eventually, the term came to designate the historical period as a whole. In the context of painting, for example, the stark realism of Zurbaran\u2019s altarpieces, the quiet intimacy of Vermeer\u2019s domestic interiors, and restrained classicism of Poussin\u2019s landscapes are all \u201cBaroque\u201d (now with a capital \u201cB\u201d to indicate the historical period), regardless of the absence of the stylistic traits originally associated with the term.\r\n\r\n[caption id=\"attachment_438\" align=\"aligncenter\" width=\"560\"] Figure 8. Nicolas Poussin, Landscape with St. John<\/em>, 1640, oil on canvas, 39-1\/2 \u00d7 53-5\/8 inches (Art Institute of Chicago). View this painting up close in the Google Art Project.<\/a>[\/caption]\r\n\r\nScholars continue to debate the validity of this label, admitting the usefulness of having a label for this distinct historical period, while also acknowledging its limitations in characterizing the variety of artistic styles present in the seventeenth century.","rendered":"<\/p>\nFigure 1. Gian Lorenzo Bernini, Cathedra Petri (or Chair of St. Peter)<\/em>, gilded bronze, gold, wood, stained glass, 1647\u201353 (apse of Saint Peter’s Basilica, Vatican City, Rome)<\/p>\n<\/div>\n When Martin Luther tacked his 95 theses to the doors of Wittenburg Cathedral in 1517 protesting the Catholic Church\u2019s corruption, he initiated a movement that would transform the religious, political, and artistic landscape of Europe. For the next century, Europe would be in turmoil as new political and religious boundaries were determined, often through bloody military conflicts. Only in 1648, with the signing of the Treaty of Westphalia, did the conflicts between Protestants and Catholics subside in continental Europe.<\/p>\n Martin Luther focused his critique on what he saw as the Church\u2019s greed and abuse of power. He called Rome, the seat of papal power, \u201cthe whore of Babylon\u201d decked out in finery of expensive art, grand architecture, and sumptuous banquets. The Church responded to the crisis in two ways: by internally addressing issues of corruption and by defending the doctrines rejected by the Protestants. Thus, while the first two decades of the sixteenth\u00a0century were a period of lavish spending for the Papacy, the middle decades were a period of austerity. As one visitor to Rome noted in the 1560s, the entire city had become a convent. Piety and asceticism ruled the day.<\/p>\n By the end of the sixteenth\u00a0century, the Catholic Church was once again feeling optimistic, even triumphant. It had emerged from the crisis with renewed vigor and clarity of purpose. Shepherding the faithful\u2014instructing them on Catholic doctrines and inspiring virtuous behavior\u2014took center stage. Keen to rebuild Rome\u2019s reputation as a holy city, the Papacy embarked on extensive building and decoration campaigns aimed at highlighting its ancient origins, its beliefs, and its divinely-sanctioned authority. In the eyes of faithful Catholics, Rome was not an unfaithful whore, but a pure bride, beautifully adorned for her union with her divine spouse.<\/p>\n Figure 2. View of the Cerasi Chapel in Santa Maria del Popolo in Rome with Annibale Carracci’s altarpiece, The Assumption of the Virgin<\/em>, 1600\u201301, oil on canvas, 96 in \u00d7 61 inches and to the right, Caravaggio’s Conversion of Saint Paul (Conversion of Saul)<\/em>, 1601, 91 in \u00d7 69 inches<\/p>\n<\/div>\n While the Protestants harshly criticized the cult of images, the Catholic Church ardently embraced the religious power of art. The visual arts, the Church argued, played a key role in guiding the faithful. They were certainly as important as the written and spoken word, and perhaps even more important, since they were accessible to the learned and the unlearned alike. In order to be effective in its pastoral role, religious art had to be clear, persuasive, and powerful. Not only did it have to instruct, it had to inspire. It had to move the faithful to feel the reality of Christ\u2019s sacrifice, the suffering of the martyrs, the visions of the saints.<\/p>\n Figure 3. Caravaggio, The Crowning with Thorns<\/em>, 1602\u201304, oil on canvas, 165.5 \u00d7 127 cm (Kunsthistorisches Museum, Vienna). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\n The Church\u2019s emphasis on art\u2019s pastoral role prompted artists to experiment with new and more direct means of engaging the viewer. Artists like Caravaggio turned to a powerful and dramatic realism, accentuated by bold contrasts of light and dark, and tightly-cropped compositions that enhance the physical and emotional immediacy of the depicted narrative. Other artists, like Annibale Carracci (who also experimented with realism), ultimately settled on a more classical visual language, inspired by the vibrant palette, idealized forms, and balanced compositions of the High Renaissance. Still others, like Giovanni Battista Gaulli, turned to daring feats of illusionism that blurred not only the boundaries between painting, sculpture, and architecture, but also those between the real and depicted worlds. In so doing, the divine was made physically present and palpable. Whether through shocking realism, dynamic movement, or exuberant ornamentation, seventeenth-century art is meant to impress. It aims to convince the viewer of the truth of its message by impacting the senses, awakening the emotions, and activating, even sharing the viewer\u2019s space.<\/p>\n Figure 4. Giovanni Battista Gaulli, also known as il Baciccio, The Triumph of the Name of Jesus<\/em>, Il Ges\u00f9 ceiling fresco, 1672\u20131685<\/p>\n<\/div>\n The monarchs of Spain, Portugal, and France also embraced the more ornate elements of seventeenth century art to celebrate Catholicism. In Spain and its colonies, rulers invested vast resources on elaborate church facades, stunning, gold-covered chapels and tabernacles, and strikingly-realistic polychrome sculpture. In the Spanish Netherlands, where sacred art had suffered terribly as a result of the Protestant iconoclasm (the destruction of art), civic and religious leaders prioritized the adornment of churches as the region reclaimed its Catholic identity. Refurnishing the altars of Antwerp\u2019s churches kept Peter Paul Rubens\u2019 workshop busy for many years. Europe\u2019s monarchs also adopted this artistic vocabulary to proclaim their own power and status. Louis XIV, for example, commissioned the splendid buildings and gardens of Versailles as a visual expression of his divine right to rule.<\/p>\n Figure 5. View of paintings by Peter Paul Rubens in the Alte Pinakothek, Munich<\/p>\n<\/div>\n Figure 5. Judith Leyster, Self-Portrait<\/em>, c. 1630, oil on canvas, 651 \u00d7 746 cm (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\n In the Protestant countries, and especially in the newly-independent Dutch Republic (modern-day Holland), the artistic climate changed radically in the aftermath of the Reformation.<\/p>\n Two of the wealthiest sources of patronage\u2014the monarchy and the Church\u2014were now gone. In their stead arose an increasingly prosperous middle class eager to express its status, and its new sense of national pride, through the purchase of art.<\/p>\n By the middle of the seventeenth\u00a0century a new market had emerged to meet the artistic tastes of this class. The demand was now for smaller scale paintings suitable for display in private homes. These paintings included religious subjects for private contemplation, as seen in Rembrandt\u2019s poignant paintings and prints of biblical narratives, as well as portraits documenting individual likenesses.<\/p>\n Figure 6. Willem Claesz Heda, Banquet Piece with Mince Pie<\/em>, 1635, oil on canvas, 42 \u00d7 43-3\/4 inches (National Gallery of Art, Washington). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\n But, the greatest change in the market was the dramatic increase in the popularity of landscapes, still-lifes, and scenes of everyday life (known as genre painting). Indeed, the proliferation of these subjects as independent artistic genres was one of the seventeenth\u00a0century\u2019s most significant contributions to the history of Western art. In all of these genres, artists revealed a keen interest in replicating observed reality\u2014whether it be the light on the Dutch landscape, the momentary expression on a face, or the varied textures and materials of the objects the Dutch collected as they reaped the benefits of their expanding mercantile empire. These works demonstrated as much artistic virtuosity and physical immediacy as the grand decorations of the palaces and churches of Catholic Europe.<\/p>\n Figure 7. Francisco de Zurbar\u00e1n, Saint Francis of Assisi According to Pope Nicholas V’s Vision<\/em>, c. 1640, oil on canvas, 110.5 \u00d7 180.5 cm (Museum Nacional d’Art de Catalunya, Barcelona). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\n In the context of European history, the period from c. 1585 to c. 1700\/1730 is often called the Baroque era. The word \u201cbaroque\u201d derives from the Portuguese and Spanish words for a large, irregularly-shaped pearl (\u201cbarroco\u201d and \u201cbarrueco,\u201d respectively). Eighteenth century critics were the first to apply the term to the art of the seventeenth\u00a0century. It was not a term of praise. To the eyes of these critics, who favored the restraint and order of Neoclassicism, the works of Bernini, Borromini, and Pietro da Cortona appeared bizarre, absurd, even diseased\u2014in other words, misshapen, like an imperfect pearl.<\/p>\n By the middle of the nineteenth\u00a0century, the word had lost its pejorative implications and was used to describe the ornate and complex qualities present in many examples of seventeenth-century art, music and literature. Eventually, the term came to designate the historical period as a whole. In the context of painting, for example, the stark realism of Zurbaran\u2019s altarpieces, the quiet intimacy of Vermeer\u2019s domestic interiors, and restrained classicism of Poussin\u2019s landscapes are all \u201cBaroque\u201d (now with a capital \u201cB\u201d to indicate the historical period), regardless of the absence of the stylistic traits originally associated with the term.<\/p>\n Figure 8. Nicolas Poussin, Landscape with St. John<\/em>, 1640, oil on canvas, 39-1\/2 \u00d7 53-5\/8 inches (Art Institute of Chicago). View this painting up close in the Google Art Project.<\/a><\/p>\n<\/div>\n Scholars continue to debate the validity of this label, admitting the usefulness of having a label for this distinct historical period, while also acknowledging its limitations in characterizing the variety of artistic styles present in the seventeenth century.<\/p>\n\n\t\t\t Rome: From the \u201cWhore of Babylon\u201d to the Resplendent Bride of Christ<\/h2>\n
<\/p>\nThe Art of Persuasion: To Instruct, to Delight, to Move<\/h2>\n
<\/p>\n<\/p>\nThe Catholic Monarchs and Their Territories<\/h2>\n
<\/p>\nThe Protestant North<\/h2>\n
<\/p>\n<\/p>\nBaroque<\/em>: The Word, the Style, the Period<\/h2>\n
<\/p>\n<\/p>\nCandela Citations<\/h3>\n\t\t\t\t\t