Andachtsbilder

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Veil of Veronica by the Italian Baroque painter Domenico Fetti

Andachtsbilder (singular Andachtsbild, German for devotional image) is a German term often used in English in art history for Christian devotional images designed as aids for prayer or contemplation. The images "generally show holy figures extracted from a narrative context to form a highly focused, and often very emotionally powerful, vignette".[1]

The term is especially used of Northern

Virgin of Sorrows became extremely popular.[a]

Subjects and genres

Man of Sorrows, Geertgen tot Sint Jans, Dutch, 1486, 25 x 24 cm, Museum Catharijneconvent, Utrecht.[2]

Traditional subjects from the narrative of the

Ecce Homo and the Crucifixion of Jesus were also treated in the same way. Though the Crucifix had been treated as an intense, isolated image for centuries, at least as far back as the 10th century Gero Cross in Cologne, many images showed a new emphasis on graphically depicted streaming blood, wounds and contorted poses. This process started around 1300, so the influence appears to be from the Crucifixion to other subjects.[3]

The traditional Ecce Homo is a very crowded scene, in which the figure of Christ is often less prominent than those of his captors, but in the andachtsbilder versions the other figures and complex architectural background have vanished, leaving only Christ, with a plain background in most painted versions (see the example by Antonello da Messina in the gallery below).[4][b]

Andachtsbilder have a strong emphasis on the

German mysticism in late medieval Europe, which promoted affective meditation on the sufferings of Christ by intense mental visualization ("imitation") of them and their physical effects.[5] The most extreme, even gruesome, examples often came from the eastern edge of the Holy Roman Empire and beyond in Poland, Lithuania and the Baltic states, where large carved gobbets of congealed blood can cover the body.[c] But the style spread all over Europe, including Italy, although the extremes of emotionalism were avoided there until the Baroque
.

Scope

Early Bohemian Pietà of 1390–1400

Sculptures

The term was first devised for a group of mainly sculptural subjects, including the Pietà and Pensive Christ, that were thought to have emerged in convents in south-western Germany in the 14th century, although their history is now believed to be more complicated.[6]

In churches such images were often given a

Easter Sunday.[7]

Paintings, carvings, and prints

The term is often used specifically for small works intended for personal contemplation in the home. By the 15th century the emerging urban middle classes of Northern Europe were increasingly able to afford small paintings or carvings. The depiction was often very "close-up", with a half-length figure occupying nearly the whole picture space.[8] Andachtsbilder subjects were also very common in prints. However larger works for churches or outdoor display are also covered by the term.

By the mid-15th century andachtsbilder were influencing large monumental works, a process James Snyder discusses in relation to major works such as

Mass of St Gregory, which included a vision of the Man of Sorrows, was a composition often used on altarpieces
which took a common andachtsbilder subject and expanded it into a subject suitable for more monumental works.

The art historian

prayer cards
, especially those featuring a portrait-like image rather than a narrative scene.

Gallery

Notes

  1. ^ Snyder (1985) and, much more fully, Schiller (1972) cover these passim, see their indexes. Schiller's translator always translates the German term to "devotional images" etc.
  2. ^ There are other small types with just two or three figures - see the Mantegna in the gallery.
  3. National Museum, Warsaw

References

  1. ^ Ross (1996), p. 12.
  2. ^ Discussed by Snyder (1985), pp. 176–78
  3. ^ Schiller (1972), pp. 146–148.
  4. ^ Schiller (1972), pp. 75–76.
  5. ^ Schiller (1972), pp. 179–180, 190–191, 197–198.
  6. ^ a b Hamburger (1997), p. 3.
  7. ^ Schiller (1972), p. 180–181.
  8. ^ Elkins (2001), pp. 154–161.
  9. ^ Snyder (1985), pp. 128.
  10. ^ Snyder (1985), pp. 348–50.
  11. ^ Snyder (1985), pp. 306.
  12. ^ Discussed by Snyder (1985), p. 86

Sources

  • Elkins, James (2001). Pictures and Tears: A History of People Who Have Cried in Front of Paintings. New York: Routledge.
  • Hamburger, Jeffrey F. (1997). Nuns as artists: the visual culture of a medieval convent. Berkeley: University of California Press.
  • Ross, Leslie (1996). Medieval Art: a topical dictionary. Westport, Connecticut: Greenwood Press.
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