St. John Baptist Oil on Canvas - XVII-XVIII Century
Work title: San Giovanni Battista
Subject: Figures of Saints
Artistic technique: Pittura
Technical specification: Oil on canvas
Description : San Giovanni Battista
Oil on canvas. John the Baptist was represented, wrapped in the traditional animal skin, seated on a rock contemplating the crucifix; at the bottom right, a source of water, a baptismal symbol, gushes out of the rock. His traditional iconographic signs then appear, witnesses of his missionary peculiarities, although the pose of the saint is atypical, more contemplative than that of a preacher. The pictorial modalities are close to the Spanish school of derivation to Murillo, the greatest Spanish artist of the religious baroque, who permeated his figures with an intense psychological interpretation. The painting, restored and relined, is presented in an ancient coeval frame, with small shortcomings.
Product in good condition, with small signs of wear.
frame Size (cm):
work dimensions (cm):
Time: 17th century - from 1601 to 1700
Subject: Figures of Saints
Artistic technique: PitturaLa pittura è l'arte che consiste nell'applicare dei pigmenti a un supporto come la carta, la tela, la seta, la ceramica, il legno, il vetro o un muro. Essendo i pigmenti essenzialmente solidi, è necessario utilizzare un legante, che li porti a uno stadio liquido, più fluido o più denso, e un collante, che permetta l'adesione duratura al supporto. Chi dipinge è detto pittore o pittrice. Il risultato è un'immagine che, a seconda delle intenzioni dell'autore, esprime la sua percezione del mondo o una libera associazione di forme o un qualsiasi altro significato, a seconda della sua creatività, del suo gusto estetico e di quello della società di cui fa parte.
Technical specification: Oil on canvasThe oil painting is a painting technique using powder pigments mixed with bases in inert and oils.
The product is visible at Cambiago
Oil on canvas. Tuscan school of the late 1500s - early 1600s. The canvas is part of a large sacred production, which exalted the glory of Mary and the saints close to the client. In the center, Mary sits on a throne with her little son in her arms, while above, from the open skies, the Eternal Father blesses her, with the terrestrial globe in her hands, a symbol of her power over the world; He is flanked by two angels. On either side of the throne there are two Saints: on the left, San Domenico di Guzman, dressed in the habit of a Dominican and holding a lily and a book in his hands; on the right, in his characteristic habit, Saint Francis of Assisi, holding the cross in the shape of a Tau and a book, and on whose hands the signs of the stigmata can be seen. The whole scene is characterized by the static nature of the figures still typical of the Renaissance period, by bright colors and by composed and delicate features of the faces. Restored and relined, the painting is presented in an antique frame.
Oil on canvas. Lombard school of the late 17th-early 18th century. The rich composition offers a large bouquet of colorful flowers in an embossed vase, next to two large pumpkins and mixed fruit (grapes and peaches): with different intensities of color, the various naturalistic elements emerge from the completely dark background, creating effects of lights and shadows. Restored and relined, the painting is presented in an early 20th century frame.
Oil on canvas. Lombard school of the late 17th-early 18th century. The rich composition offers a large bouquet of colorful flowers in an embossed vase, next to a bowl full of porcini mushrooms and a bunch of grapes: with different intensities of color, the various naturalistic elements emerge from the completely dark background, creating effects of lights and shadows. Restored and relined, the painting is presented in an early 20th century frame.
Oil on canvas. The Immaculate Conception is a Catholic dogma, proclaimed by Pope Pius IX on December 8, 1854, which states that the Virgin Mary was preserved immune from original sin from the first moment of her conception. The historical path that led to its definition lasted for at least four centuries, during which furious theological disputes were intertwined, especially between Franciscans and Dominicans. The theme of the Immaculate Conception began to appear in art since the debate was heated, Initially the theme was approached by Gothic artists in a cryptic way, referring to the viewer the conclusion, perhaps putting a series of symbols and metaphors easily decodable. In the fifteenth century the works of art became more evident, but it is from the seventeenth century, with the Counter-Reformation, that the most famous iconographic image of this dogma was established. The essential characters are those of the woman of the Apocalypse: an ever-young woman - because she was chosen and conceived before all humanity - clothed in the sun (the light that radiates from behind), crowned by twelve stars surmounted by an apotheosis of cherubim, Who rests her feet on a crescent moon and often, as in this depiction, crushing the head of the defeated apocalyptic dragon; She has her eyes turned to heaven, in a contemplative attitude, her hands often joined in prayer, other times wide open and stretches upwards in a gesture of momentum. The pictorial production of this subject became very wide and extremely varied, in the wake of the disputes that concerned it. Similar productions to the one proposed here are found, at the end of the '500, above all between Lombardy and Genoa. As an example from Lombardy can be cited Stefano Maria Legnani, called the Legnanino (1660-1715). In the Ligurian context, in particular in Genoa, where the image of the Immaculate Conception had an extraordinary diffusion from the end of the sixteenth century to the whole Baroque age, becoming the central theme through paintings and sculptures in the decorative programs of the city buildings, this subject is very close to the one proposed, in the production of Paolo Gerolamo Piola (1666-1724). The painting in question had been restored and displayed in a revival frame.
Oil on canvas. Venetian school of the seventeenth-eighteenth century. On the back there is a label from the Di Rosa Art Gallery, which attributes the work to the "Venetian School of 1600". The great scene, rich in figures and very animated in the intertwining and superimposition of the bodies, tells the episode of the Gospel of John in which a woman caught in adultery is brought before Jesus by scribes and Pharisees to find out his opinion about the his sentence to be stoned. Jesus, while writing on the ground with his finger, urges his interlocutors to be merciful with the phrase "Let him who is without sin cast the first stone", thus saving the woman from the death sentence and leaving her free to go, with the exhortation not to sin anymore. The subject has been extensively re-proposed in art, with different views on the characters. In this painting, the woman is in a central position, but all the other characters around her make the gaze converge downwards, towards the hand with which Jesus, crouched, is writing on the ground; both the face and the right arm of the woman are practically parallel to those of Christ, as if they followed and conformed to the direction that Jesus indicates to her. In the other numerous figures curiosity dominates, the intent to understand, the question that Jesus raises with his question, represented in multiple expressive variants of both faces and bodies; curious is the detail of the lenses - the glasses of the priest whose head comes out behind the woman and the magnifying glass of the crouched figure on the left in the background - which two figures use to "see better" what is happening. The pictorial and interpretative modalities of the painting recall the Venetian production close to Girolamo Brusaferro (1677 - 1745), the Venetian artist whose painting represents the median way between the great tradition of late Baroque painting similar to Luca Giordano and the innovative coloristic sensitivity typical of eighteenth-century grace. Restored and relined, the painting is presented in a coeval frame, in carved, stuccoed and lacquered wood.
Feast day in the Village
Feast day in the Village
Oil on canvas. On the back of the painting there are some labels: one from an English market (probably an auction from the early 1900s) bearing the title; a second from a Milanese gallery in via Montenapoleone (from the 1930s) and finally a label from an important private collection. The scene proposes a moment of celebration in a Nordic village: in the center of the street men and women dance and chat, while others sit at tables drinking and playing, children and animals chase each other around; the atmosphere is lively and cheerful. The pictorial style and the methods of execution are compatible with the production of David Teniers III (son of David Teniers II the Younger), a Flemish painter who in his production includes various scenes of festivity and village life. Restored and relined at the end of the 19th century, with a frame from the same period.
Oil on canvas. Italian school of the seventeenth century. The large scene depicts the Three Fates, or the three deities of Roman mythology, called Moire in Greek mythology, who presided over the destiny of man: the first spun the thread of life, the second dispensed destinies, assigning one to each individual, establishing them even the duration, the third, the inexorable, cut the thread of life at the appointed moment. Their decisions were immutable: not even the gods could change them. Sometimes depicted as three elderly women, others as young, they appear in this painting with female features of various stages of life: in the center the goddess who spins is of adult age, on the right there is a young goddess who decides the length of the thread, or the duration of life, on the left an old woman who is preparing to cut the thread with a pincer. In reality, from this work it is clear how the three divinities worked in symbiosis and how the three tasks were actually shared, because all three together represented Fate, the Destiny of man. The canvas, previously restored and relined, needs further restoration due to small diffuse drops of color and a patina of dirt. It is presented in a contemporary relacquered frame.
S. Agata in Carcere Visited by S. Pietro
S. Agata in Carcere Visited by S. Pietro
Oil painting on canvas. The theme of the suggestive scene is the central moment in the life of St. Agatha, a young martyr patroness of Catania who, according to legend, converted to Christianity first refused the flattery of the governor Quinziano and then to renounce her faith and sacrifice to the pagan gods; imprisoned, she was subjected to the torture of amputation of the breasts. While she was in prison, a gray-haired old man entered her cell to medicate her, who revealed himself as St. Peter sent directly by God to alleviate the young woman's pains. This episode became a favorite subject of painting for the richness of pathos and the possibility of theatrical interpretation it offered. In particular, in the first half of the seventeenth century, six types of interpretations of the scene have been identified: St. Agatha asleep while St. Peter enters the cell, the woman frightened and surprised by the unexpected, modest sight that refuses the care of the man, who converses with him almost in a theological dispute, absorbed and asleep while allowing himself to be healed and finally in ecstasy receiving the cures by returning to the Most High; finally there is the scene of the saint who is now alone in her cell surrounded by angels. The work presented here proposes the scene of the saint in an ecstatic attitude, comforted by an angel holding a candle while Peter approaches her with a jar of ointment and his right hand raised: the use of candlelight as a source stands out in the composition. of light, internal to the scene itself and that radiates on Agata's faces and breasts, together with the composure of the figures, even in the pathos of the moment, which underlines the ecstatic concentration and the spiritual significance of the episode. This representation is found almost identical in a group of six works, located in different locations, whose attribution has been the subject of academic study and discussion: the most accredited hypothesis was for a long time that of Sergio Benedetti, who attributed them all to Rustichino, stage name of the painter Francesco Rustici. We also discussed a possible Caravaggesque derivation of the work, but the compositional modality with the figures locked in an ecstatic dimension, together with the use of a light source inside the scene, do not seem to be attributable to the powerful dynamism and use of lights outside the scene that distinguish Caravaggio. The critic Luigi Agus, in a detailed study, instead comes to define the six works as replicas, all by different hands, coming rather from a single field, rather than a workshop, but certainly not all attributable to Rustichino, although it would seem the most reliable candidate for the paternity of at least one of them. According to Agus, some pictorial peculiarities refer the original prototype (now lost) to a Nordic artist, Joachim von Sandrart (1606-1688), active in Rome between 1629 and 1635, while the replicas, almost certainly dating back to the 1940s , due to the non-homogeneous qualities (chromatic differences, different details, above all different stylistic settings) would suggest a small group of artists gravitating to Rome in the same fields as the German painter. The replica proposed here comes from a private collection and was auctioned in 1999 and 2002. Restored and relined, it is presented in a period frame.
Oil on the table. Northern European school of the 17th century. The scene depicts an episode in the life of Scipio narrated by Tito Livio and Valerio Massimo. Publius Cornelius Scipio, later known as Scipio the African, in 209 BC. during the Spanish campaign, after the capture of Cartagena he received as a personal gift a beautiful virgin, who was in the group of hostages. But he, listening to the pleas of his family, respected her by sending her back to her parents and fiancé, with the only recommendation that her betrothed work for peace between Rome and Carthage. In the representation Scipio is in the center, seated on his throne, and turns to the left, to the suppliant parents of the girl, while with a merciful gesture, he indicates to them to take back his daughter, standing on the right, flanked by her boyfriend. All around, soldiers and followers of the king. The scene is full of figures, bright and colorful, and underlines the positivity of the king, a central and powerful character, but capable of meekness and clemency. The restored painting has been reinforced on the back with wooden strips. It is presented in a stylish frame.
Oil on canvas. In the beautiful composition you can see, resting on an inlaid wooden sideboard, a basket full of cherries, some of which are scattered on the top, and a plate full of red currants, mixed with leaves and a few cherry blossoms. A goldfinch rests on the handle of the basket; to frame the composition, on the right a large bouquet of multicolored flowers in a vase, on the left a red curtain. The bright colors of the fruits, the flowers and the curtain stand out, while the support cabinet blends into the dark background, as does the little bird, distinguishable from the dark background only by the white plumage on the wings and the red outline of the eyes. The work is part of the large 17th century Emilian production of this highly decorative type of subject. The painting, restored and relined, has a marked crack and drops of color along the edges.
Oil on canvas. French school of the seventeenth century. The scene is set in front of an open arch in a stone structure, which gives access to uninhabited and bare rooms. Two figures, a woman and a putto, are delighting with different instruments: she plays a mandolin and, scattered on the ground, there is a palette of colors, books, jewels, armor and weapons, other musical instruments, and a globe. on which the putto stands, producing soap bubbles; on the ground in the center, a cartouche mentions the saying \"Sic transit gloria mundi\". This is a famous Latin phrase, which in Italian means \"Thus passes the glory of the world\", used to emphasize the ephemeral value of the things of life, symbolized by various objects (arts, literature, wealth ...), destined to vanish like soap bubbles. The whole scene therefore has a strong allegorical / symbolic meaning: even the sunset, which can be glimpsed on the left, expresses the same concept, everything in the world is destined to end. The theme of the transience of life, always present in art, had its maximum development in the seventeenth century, closely related to the sense of precariousness that hit the European continent following the Thirty Years' War and the spread of plague epidemics. With allegorical scenes like this, rather than with the Vanitas or Memento mori, or scenes or still lifes with symbolic elements alluding to the theme of the transience of life (the skull, the candle that is consumed, a clock, a broken flower), we wanted precisely to emphasize the ephemeral condition of existence, of man and earthly goods. On the back of the work there is a cartouche that says a probable attribution to Simon Vouet. The painting, restored and relined, is presented in a re-adapted antique frame.
Oil on canvas. Northern European School. The painting in calm tones proposes to the viewer, personified by the figure of the man at the bottom right who observes climbing a tree branch, a scene of orgiastic entertainment between men and women in a landscape that evokes Eden with free animals and in peace (the peacock, the rabbits ..). Among the others, on the left a child is playing with soap bubbles: the intent to contrast the transience of life with the pleasures of the senses is evident; high up in the clouds, a deity observes the scene, Chronos, the god of time, who with his scythe underlines human mortality. A label on the frame attributes the work to the Flemish Philippe-Augustin Immenraet (1627-1679), due to the proximity of the landscape subject to his style. The work, restored and relined, has a central color drop. It is presented in a stylish frame.
An elegant porcelein centerpiece manufactured by Nanni Valentini in the late 1960s, with dark green decorations. Under the basement the manufacturer's trademark and a paper label are present. 'Arcore Ceramica' was founded in 1967 by Marco and Tina Terenzi, wife of the sculptor and ceramist Nanni Valentini. The object is coming from an important private collection in Milan.
Suitcase turntable, vinyl upholstery.
Metal "Amstel Beer" card holder.
Centerpiece in chromed metal.
Pocket emptier in plastic material.