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This Mythical Painting Still Puzzles Art Historians

Dare you enter this enigmatic scene?

An Allegory of Venus and Cupid (1540–1545) by Bronzino. Oil on panel. 146 x 116 cm. National Gallery, London,

A painting like this deserves to be looked at for more than just a few moments. It is at once a puzzle, a warning and work of eroticism.

At the centre of the image, a boyish youth clasps a woman’s breast whilst leaning forward to kiss her. They are, in fact, mother and son.

Several features about this painting are immediately striking. The way the boy — Cupid — sticks out his buttocks provocatively; the unadulterated smile on the lips of the woman; or what about the young girl in green behind, under whose dress it’s possible to see the scaly body of a lizard?

As for what the painting is trying to say, historians have long debated the exact meaning — and the conclusions are striking.

Mother and son kiss

The two central figures are both naked. They are supposed to be Venus and her son Cupid.

The two figures are locked in an embrace, with Venus coyly stealing one of Cupid’s arrows. Their kiss is pleasurable, their desire unrestrained.

It’s possible to recognise Venus, goddess of love and beauty, by the golden apple she is holding in her left hand, given to her by Paris when he judged her to be the most beautiful of all goddesses in a contest. A pair of doves — her traditional attribute — sit at the corner of the painting.

Detail of ‘An Allegory of Venus and Cupid’ (1540–1545) by Bronzino. Oil on panel. 146 x 116 cm. National Gallery, London

Her son Cupid is shown as a winged child. His attributes are a bow, arrow and quiver. When Cupid fires his arrows, those who are hit become lovers — or occasionally, as romance can sometimes go, sworn enemies.

Detail of ‘An Allegory of Venus and Cupid’ (1540–1545) by Bronzino. Oil on panel. 146 x 116 cm. National Gallery, London

This strange image is made even more curious by way that the two figures are posed, with each adopting a twisted, winding posture. It is most likely an influence of the Mannerist ideal of figura serpentinata, an idealised style of depicting figures that came into fashion in the late stages of the Renaissance. Originally formulated by the 16th century art theorist Giovanni Paolo Lomazzo, who compared the figura serpentinata to a burning flame, the serpentine shape was designed to emphasise bodily movement and potency.

One further detail in the foreground that catches our eye is a laughing child who is about to throw a bunch of rose petals over them — in celebration of their liaison.

Detail of ‘An Allegory of Venus and Cupid’ (1540–1545) by Bronzino. Oil on panel. 146 x 116 cm. National Gallery, London, UK

But look very closely and you’ll notice the laughing child is actually stepping on a twig of thorns and has pierced his foot. It is thought the child symbolises Foolish Pleasure or Folly — representing the lack of wisdom in the central characters.

And so, the meaning of this complex painting starts to become clear…

Love with a sting in the tail

It’s hard to look past the overt eroticism of this painting, most especially in the way Cupid grasps Venus’ breast and nipple. The painting was probably made at the request of the Florentine ruler Duke Cosimo de’ Medici. It is thought that he commissioned the artist, Bronzino, and had the painting sent on to King Francis I of France as a gift.

Notoriously lecherous in his appetites, the King of France would have taken pleasure in the conspicuous eroticism of the work, as well as the erudite puzzle it presented.

So, what is the deeper meaning?

Detail of ‘An Allegory of Venus and Cupid’ (1540–1545) by Bronzino. Oil on panel. 146 x 116 cm. National Gallery, London

It is thought that the whole painting is an allegory on the dangers of unbridled desire.

Take the girl in green with the scaly body hidden beneath her dress, for instance. She leans forward, proffering a sweet honeycomb in her right hand — whilst behind her back a long winding tail has a scorpion’s barb at its end. This dual-nature represents Deceit, or else the double-edged nature of love: pleasure and pain.

The other figures in the painting similarly emphasise the conflicts that might accompany unchaste romance.

Detail of ‘An Allegory of Venus and Cupid’ (1540–1545) by Bronzino. Oil on panel. 146 x 116 cm. National Gallery, London

In the upper section, an old man who represents Father Time (notice the hourglass on his shoulder) sweeps a rich undulating blue fabric across the scene. It is thought that the gesture implies the fleeting nature of time and how things may come to an end at any moment.

This interpretation is given added meaning by the figure shown opposite Time, who has eyeless sockets and a mask-like face, who is thought to signify Oblivion — the eternal nothingness that may face us after death.

The subject of death seems even more present when we turn our attention to the figure below on the left side of the painting. This hell-raised woman has been painted with extraordinary vigour.

Detail of ‘An Allegory of Venus and Cupid’ (1540–1545) by Bronzino. Oil on panel. 146 x 116 cm. National Gallery, London

It is believed she is a representation of Jealousy, or possibly Suffering with her expression of anguish. Alternatively, this tormented figure might represent the ravaging and sometimes deadly effects of syphilis — a disease that had reached epidemic levels during the 1500s, especially in France.

An Allegory of Venus and Cupid (1540–1545) by Bronzino. Oil on panel. 146 x 116 cm. National Gallery, London

And so, when seen altogether, this claustrophobic painting begins to lose some of its salaciousness and take on a somewhat darker, chilling tone.

The unpleasant consequences of illicit or wanton lust are revealed like a riddle solved, encouraged by Folly and aided by Deceit.

Dare you enter this pleasure palace?

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Michelangelo’s David-Looking for the Sublime

The most famous statue in the world still has the power to inspire

David (1501–1504) by Michelangelo. Marble. Galleria dell’Accademia, Florence, Italy

What tends to strike viewers when they first see Michelangelo’s David is its size: it stands at over 5 metres from top to bottom, so that when you’re standing beneath it, your only choice is to look upwards.

In this way, the statue looms. It rises like a column, dominating the environment of the Galleria dell’Accademia in Florence where it is currently housed.

Then, after a few more moments of looking, some people begin to sense that David’s proportions are a little off-kilter. For a heroic statue, his hips and legs are curiously narrow, whilst his neck and head are weighty and substantial.

The meddling of proportions was intentional. Michelangelo carved the statue to meet its original commission, to stand along the roofline of the east end of Florence Cathedral alongside a series of other prophets. As such, the statue would have been seen from street level; Michelangelo’s solution was to follow classical methods by enlarging the proportions upwards so that from below everything would look correct.

Yet there’s no escaping the fact that this is a sublime work from the hands of an exceptional artist. And it isn’t only art history that confers greatness on this marble sculpture: Michelangelo’s contemporaries thought it was far too good to place high on the roof of the cathedral and instead placed it in the busiest square of the city. In the Piazza della Signoria, where a copy still stands, it could hardly have been more prominent.

And then there is Giorgio Vasari’s famously gushing judgement: “Anyone who has seen Michelangelo’s David has no need to see anything else by another sculptor, living or dead.” Praise indeed from the first historian of art…

The young hero

The statue depicts the youthful David, the future king of Israel. Over his left shoulder he holds a slingshot with which he has (or is about to) fling a rock at Goliath, the Philistine giant. The rock will hit Goliath in the centre of his forehead and Goliath will fall to the ground, whereupon David will cut off his head to finish the fight.

Despite the valiant narrative, Michelangelo has given David a decidedly brooding posture. His distant gaze, and the way his arm hangs impassively at his side, seem to tip the scales away from heroic vigour towards a more introspective poise.

What we are looking at, then, is David in a moment of contemplation. Most interpretations conclude that the sculpture shows David before his battle with Goliath, sizing up his opponent. The furrowed brow, the thick stare, and the veins bulging from his lowered right hand, make the case for a man calmly sizing up his enemy.

David (1501–1504) by Michelangelo. Marble. Galleria dell’Accademia, Florence, Italy

Yet I always found David to be a lonely figure. He appears somewhat companionless, an outsider even. I take this ambiguity as part of the statue’s meaning. For this is really a portrait of a noble figure, intended to represent the psychological balance of the whole man rather than a moment in a narrative drama. David the warrior is easy to glorify, but David the honourable, worthy, distinguished yet also real, vulnerable, contemplative, is a much more complex prospect. And works of art that aim at such complexity tend to last the test of time.

The hardest block of marble

The statue of David was also an opportunity for the young Michelangelo to display his unprecedented skills as a sculptor. He was 26 at the time of the work’s commission, having just returned to Florence in 1501 after a period working in Rome. Famously, the statue was carved from a single piece of Carrara marble, a huge block of stone that had been rejected or abandoned by at least two other artists prior to Michelangelo’s undertaking.

The marble block had languished untouched for over a quarter of a century. Another Florentine sculptor by the name of Agostino di Duccio had been assigned the task originally. Beginning in 1464, Duccio wrestled with the massive piece of stone, getting as far as marking out the legs, feet and torso, perhaps even chiselling a hole between the legs. Ten years later another sculptor, Antonio Rossellino, was commissioned to take over from Agostino, who seems to have left the project midway. Rossellino didn’t last long either, and the unfinished sculpture remained untouched for the next 26 years.

The block that Michelangelo inherited was in rough condition. In September 1501, the church authorities settled on the 26-year-old as the next to try his hand at the imposing mass of marble. Michelangelo had recently proved his worth by carving the emotionally powerful Pietà, showing the body of Jesus on the lap of his mother Mary after the Crucifixion. By April 1504, the statue of David was complete.

Detail of ‘David’ (1501–1504) by Michelangelo. Galleria dell’Accademia, Florence, Italy

David’s languid pose

How does a person look when they are standing upright? In Egyptian sculpture, the answer to this question emphasised the natural symmetry of the human body. Egyptian sculpture was front-on, with level shoulders, symmetrical arms and hips.

These traits passed onto early Greek sculpture. Yet one of the most interesting aspects of the development of sculpture in Greece was the inception of a new type of posture. Known since the Renaissance as contrapposto, this nuanced but fundamental invention offered a turning point in the course of naturalistic representation.

The contrapposto technique can be readily seen in this sculpture, the so-called “Spear Carrier” attributed to the Greek sculptor Polykleitos. The image shown below is a marble Roman copy made after the bronze original, which has been subsequently lost.

Doryphoros by Polykleitos (Spear Carrier), Roman copy after bronze original of c. 450 BC. National Archaeological Museum, Naples, Italy

Notice the distribution of weight, being borne on one leg whilst the other is relaxed. The deliberate asymmetry of the legs instigates movement throughout the rest of the body. The hips tilt, thereby causing the torso to squeeze on one side and open on the other. In this way, broader symmetry gives way to a more flexible pose overall; one arm is raised (holding the missing spear) whilst the other hangs down to one side. The head is turned as if gazing into the distance. The sculpture can be viewed from many angles — seen “in the round” — and still deliver its full impact.

During the Italian Renaissance, this classical pose was explicitly revived. Taking inspiration from Roman sculptures that were being unearthed across Italy at the time, Italian sculptors reawakened and expanded the method. Indeed, contrapposto is an Italian word meaning “counterpoise” and was coined in the time of the Renaissance.

David (1501–1504) by Michelangelo. Galleria dell’Accademia, Florence, Italy

Michelangelo’s sculpture of David is probably the most famous statue that makes use of contrapposto. David’s left leg is emphatically relaxed, adding further weight onto the right leg. The important tilt of the hips is there; along with it the right arm hangs long, almost heavily, so that the entire torso and shoulders lean to one side. In all, the arrangement is asymmetrical yet harmonised, yielding a gentle S-shape in the body to give a sense of serene contemplation predicated on muscular strength.

A Florentine emblem

With its imposing naturalism and understated sense of self-confidence, the figure of David soon began to attract attention. A 30-strong committee gathered to reconsider its purpose — including venerable artists such as Leonardo da Vinci, Sandro Botticelli and Giuliano da Sangallo. Given that the six-tonne statue was probably too heavy to lift to the roof of the cathedral, the committee considered several alternative locations, with the Piazza della Signoria — the political heart of Florence — eventually selected.

David in the Piazza della Signoria, with the leaf loin covering added by 16th-century city officials. Photo taken between 1860–1870 by John Brampton Philpot

First, the great statue had to be moved the half-mile from Michelangelo’s workshop behind Santa Maria del Fiore Cathedral to the piazza. The event was captured in a diary entry from a local herbalist Luca Landucci:

“It was midnight, May 14th, and the Giant was taken out of the workshop. They even had to tear down the archway, so huge he was. Forty men were pushing the large wooden cart where David stood protected by ropes, sliding it through town on trunks. The Giant eventually got to Signoria Square on June 8th 1504, where it was installed next to the entrance to the Palazzo Vecchio, replacing Donatello’s bronze sculpture of Judith and Holofernes”.

The statue soon became a symbol of the Republican ideals of Florence. Fearless, sovereign and self-sufficient, it seemed to say so much about the independent spirit of the city.

It remained in the Piazza della Signoria until 1873, when it was moved into the Galleria dell’Accademia to protect it from weathering. A replica was placed in the Piazza della Signoria in 1910.

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Repoussoir-To Push Back

Can You Spot What All these Paintings Have in Common?

A powerful trick that so many paintings employ

Paris Street; Rainy Day (1877) by Gustave Caillebotte. Oil on canvas. Art Institute of Chicago, Illinois, United States.

It’s a rainy day in Paris. The street teems with umbrellas, hats and frock coats.

On the right side of the image, a couple walks toward us. Meanwhile on the left the street opens out, giving us a view of modern Paris in the late 19th century.

The question is: can you spot the similarity between Paris Street; Rainy Day — painted by Gustave Caillebotte in 1877 — and the painting shown below, The Roman Campagna, painted by another French artist Claude Lorrain in around 1639?

Pastoral Landscape: The Roman Campagna (c.1639) by Claude Lorrain. Oil on canvas. The Metropolitan Museum of Art, New York.

The landscapes of Claude Lorrain were some of the first images to consciously use this particular effect, which has since become a favourite technique of painters.

Notice the contrast between the glowing light in the background and the shadowy trees in the foreground. Take a moment to let your eyes roam around each image. Try to notice where your gaze is drawn to…

Here’s another image that shares the same attribute. It was painted in 1871 by Frederic Edwin Church, the American artist and member of the Hudson River School of landscape painters.

The Parthenon (1871) by Frederic Edwin Church. Oil on canvas. The Metropolitan Museum of Art, New York, United States.

The painting looks over the famous ruins of the Parthenon, located at the Acropolis, the ancient citadel above the Greek city of Athens. Notice again how the foreground lies in shadow — a shadow that runs diagonally upwards from left to right. Also take note of the column on the right-hand side, which again sits in shadow. The effect is to elevate the temple both visually and symbolically, as it is uniquely bathed in this glowing light.

So what’s happening in all of these paintings?

Well, they all utilise a powerful technique that helps to draw the viewer’s eye into the painting.

The word for this technique is repoussoir, and it refers to an object in a painting that is positioned in the foreground and to one side. It comes from the French verb répousser, meaning “to push back”. (The word is pronounced reh-poo-swahr if it helps.)

In art, the meaning of repoussoir is “a thing or person that emphasises another by contrast”.

Often this contrast is made by setting near and far against one another. A spatial contrast is generated, often helped along by casting the foreground area in shadow, thereby serving to direct the viewer’s attention toward the main subject of the work.

Chalk Cliffs on Rügen (1818) by Caspar David Friedrich. Oil on canvas. Kunst Museum Winterthur.

Here is a painting by the German Romantic artist Caspar David Friedrich in which the repoussoir technique is most apparent. Chalk Cliffs on Rügen was painted in 1818 on the island of Rügen in the Baltic Sea.

The other aspect of repoussoir that the Friedrich painting makes clear is how it can be used to frame the main motif of the image. The darker shades of the foreground act as a kind of window frame through which we peer outwards.

(Apart from the brilliant clarity of this painting, I also like the detail at the front where the man appears to have dropped something over the edge of the cliff; the woman points downwards whilst he scrambles on his knees in vain.)

The Supper at Emmaus (1601) by Caravaggio. National Gallery, London.

The repoussoir technique is not confined to landscapes. Take this memorable Caravaggio painting. The subject is a biblical scene as told in the Gospel of St. Luke: three men are sitting eating at a table when one of them reveals himself to be Christ. Like many of Caravaggio’s paintings, he achieves a powerful sense of tension by means of light and shadow.

Detail of ‘The Supper at Emmaus’ (1601) by Caravaggio. National Gallery, London.

Notice the disciple on the left-hand side, who has been identified as Cleophas. See how he thrusts out his elbow towards us, painted with brilliant foreshortening, thereby giving us something to look beyond toward the figure of Jesus in the middle.

Finally, to round up this exploration of the repoussoir technique, here is a painting by Johannes Vermeer called The Art of Painting, completed in 1668.

The Art of Painting (1666–1668) by Johannes Vermeer. Oil on canvas. Kunsthistorisches Museum, Vienna.

In the image, a tapestry hangs along the left-hand side. Notice how it has been drawn aside like a drape and is also held back by a chair pushed up against it. The effect of the drape is, or course, to reveal the scene in front of us, almost like a curtain lifted in front of a stage at the theatre.

In this painting, Vermeer’s use of the drape is emphatic: it successfully pulls us into the space beyond it, emphasising the depth of the room and encouraging us to feel as if we are peering into this most private and intimate of spaces.

The Artist’s Models who made the Renaissance Masterpieces Possible

And their controversial relationships with their maestros

When viewing art, we are often only aware of two individuals — subject and artist. There is, for example, Mona Lisa and Leonardo DaVinci. And for simple portraits, this is as far as it goes. But there is often a third hidden figure in art, one we know very little about — the artist’s model.

By the very nature of their work, their identities are mostly erased, but we do know something about these people drawn from the highest and lowest rungs of society. Perhaps it’s time to take a fresh look at the faces that made the masterpieces of the renaissance possible.

Caravaggio

Caravaggio, Judith Beheading Holofernes, c. 1598–1599 or 1602

Michelangelo Merisi da Caravaggio was a complicated individual. He was one of the most celebrated painters of his age, but he was also a volatile and lustful man, spending the last years of his life on the run following a murder.

Caravaggio’s choice of models could also be controversial. Firstly, Mario Minniti. A fellow artist and one of Caravaggio’s go-to models, Minniti appears in Boy with a Basket of Fruit, 1593Bacchus, 1596 and Boy Bitten by a Lizard, 1593–1594Their working relationship lasted from around 1592 and 1600, though they seem to have been friends until Caravaggio’s death in 1610. He even provided shelter to the artist in Sicily during his time on the run. The flower behind the ear of Minniti in Boy Bitten by a Lizard, a common symbol of a prostitute,and the ‘close relationship’ between the two men have led some to speculate that they were lovers, but there is relatively little hard evidence to support this theory.

Two women often painted in tandem by Caravaggio were Anna Bianchini and Fillide Melandroni. In Martha and Mary Magdalene, 1598, Anna (right) can be seen as Mary Madelene, being convinced to give up her sinful life by her sister Martha (left), portrayed here by Fillide. The scene is a masterful study of light and emotion, typical of Caravaggio and the religious intensity of the scene is not undercut by the fact that Anna and Fillide were both courtesans.

That is not to say that using courtesans as models for religious figures came without controversy though. In his Death of the Virgin, 1505–6Caravaggio used the high-class courtesan Fillide Melandroni as the model for the mother of God. A controversial move for sure, though he was by no means the first to do so. She was also the model for Judith in Judith Beheading Holofernes, c. 1598–99 or 1602and as such is perhaps the most recognisable figure in Caravaggio’s art.

Botticelli

Sandro Botticelli, The Birth of Venus (c. 1484–1486)

Sandro Botticelli is one of the greatest artists of the Renaissance and his most famous work, The Birth of Venus, 1484–86 owes a great debt to the tragically short life of one woman — Simonetta Vespucci. Married to the cousin of Amerigo Vespucci, Simonetta became a favourite at the Florentine court of the newly resurgent Medici family and as such became a favourite of numerous artists. Botticelli here depicts her as the face of the Goddess of Love.

Given the nickname, La Bella Simonetta (the beautiful Simonetta), she is present in many of Botticelli’s paintings, such as Venus and Mars, 1485 and La Bella Simonetta, 1480–85. Sometimes, she can even appear multiple times in the same painting, as appears to be the case in Primavera, 1482.

As ever, such affinity for one woman has led many to believe that Botticelli may have harboured feelings for Simonetta, and while this is possible, there is no evidence that these were acted upon by either of them. Perhaps he had simply found a woman he believed to be the height of beauty and everything he stood for, as Beatrice was for Dante. Much like Beatrice though, Simonetta would die tragically young at the age of 23, from an unclear cause, though her beauty lives on as the face of Love itself today.

DaVinci

Leonardo DaVinci, Saint John the Baptist, 1513–1516 (?)

Perhaps it’s only fitting that the most famous artist model is associated with the quintessential artist of the Renaissance — Leonardo DaVinci. That model’s name was Gian Giacomo Caprotti da Oreno, a student and servant of Leonardo’s from the age of ten, who is remembered by history as Andrea Salaì or just Salaì.

While famous for his detailed studies of anatomy for his art, Leonardo also used models to great effect. Salaì is most strikingly rendered in the celebrated Saint John the Baptist, 1513–1516 (?), as well as Bacchus, 1510–15. It has also been erroneously claimed that Salaì is the real model for the Mona Lisa and her enigmatic smile, though this is disputed by most mainstream art critics and theorists. There is some similarity between the soft features of Salaì and Lisa del Giocondo (the suspected subject of the Mona Lisa). The letters of ‘Mona Lisa’ can also be rearranged into Mon Salaì (‘my Salaì’ in French). Neither the slight similarity of their features nor the apparent anagram has convinced most experts that Salaì is the Mona Lisa’s true subject, however.

Once again, the relationship between the two men has frequently been called into question. Leonardo was charged with homosexuality when apprenticed to Verrocchio, but he was acquitted. He is not recorded as having had a relationship with any woman, but there remains little compelling evidence of his relationship with men either.

The Face Behind the Art

Researching and understanding exactly who these models were can be challenging. Many wealthy patrons had portraits done of themselves, but many of the names behind the faces we today associate with the Renaissance have been lost to history. But understanding who these individuals are is crucial to understanding the art world of the Renaissance.

Even the most traditional of art can be made radical by understanding more about artists’ models, many of whom came from the lower classes. There is something wonderful in knowing that many of the faces we associate with sainthood and religious zeal belonged to people who in their real lives were prostitutes and ‘sinners’.

It could be argued that it doesn’t matter who the artist’s model is. Once they strike a pose, they are erased, becoming instead a character on the canvas.

But I think there’s more to it than that. We, as viewers, can enrich our appreciation of even these masterpieces by understanding the world they came from and the often simple, ordinary people that made them possible.

Narcissus—Caravaggio

The Italian artist explains the Greek myth through his traditional play of light and shadow.

‘Narcissus’ (c.1599) by Caravaggio. Oil on canvas. 110 cm × 92 cm. Galleria Nazionale d’Arte Antica

The human being is a well-oiled machine, but it has flaws.

One of them affects that concept as ethereal and mysterious as the soul. Psychology, some call it. If we stick to the latter, the problems of the human psyche are practically endless.

Vanity, for example, would not fall within that group of problems; however, it can be a double-edged sword. Greek mythology taught us this danger through the myth of Narcissus.

The myth

In the Hellenic mythological narrative, we are presented with a very proud and insensitive young man in its cosmogony. A guy who keeps rejecting suitors so that sooner or later, the divine punishment had to come for such a braggart.

Narcissus was not going to be an exception.

Among his many suitors who took a good cut was Aminias; the poor man loved Narcissus deeply, but that did not prevent him from rejecting him in nasty manners and with malice. Among these taunts, he gives him a sword, with which the same Aminias will commit suicide in front of the house of Narcissus himself (did he think anything else was going to happen?). While the suitor was dying, he had time to beg the goddess Nemesis to give him an exemplary chastisement Narcissus, making him suffer the suffering of unrequited love in his flesh. Having launched the supplication, Aminias died.

As expected, Narcissus spent enough of that death in front of his house. The guy continued with his business until, one day, he came to a pond.

He saw his own reflection in its waters, falling in love with it. Intoxicated by this attraction, he did not realize that he saw himself. He leaned towards the water’s surface to kiss that attractive young man, recognizing the tremendous deception.

At that moment, shocked by the discovery, he fell into the water and drowned. Saddened by this pitiful spectacle, the gods decided that his body would become a flower, the daffodil we all know.

The painting

Knowing the myth, we can better understand Caravaggio’s painting, which shows us the moment in which Narcissus is engrossed contemplating his reflection in the pond water.

When contemplating the painting, we can make a mythological reading (what it tells the story of Narcissus, the specific passage of the myth that shows us and that is clear) and another more allegorical reading, the messages that the artist wanted to convey through this representation.

We see in the upper part the real character, who looks down on his aquatic antagonist. Two parts divide the work, an upper and a lower one, that is opposed both in presentation and composition.

Above (the real Narcissus), we see the well-defined light in the arms, neck, and face and some flashes here and there. On the contrary, the lower part (the reflection) is very dark, with a very attenuated image that transmits fragility, which seems to foreshadow the fatal outcome of the myth.

The figure of Narcissus, the luminous one, has his left hand coming out of the frame, and we do not see the tips of his fingers; the lower reflection as well, but also part of his back disappears from the painting beyond the margins.

This technique enlarges the figure of the protagonist and promotes the sensation of proximity. A very distant anteroom to the three dimensions, of which there are many other examples throughout the History of Art.

It is as if we could almost reach out and touch Narcissus.

This technique was prevalent in Caravaggio, who liked his paintings to create an impact. Spontaneity and closeness are two common aspects of his works. He wanted the viewer to feel that the characters were about to fall at his feet.

If we look at the painting again, and as mentioned before, we can see that the reflection of Narcissus is somewhat different. It seems older and worn out. In the shoulder canvas, we can appreciate Caravaggio’s mastery in playing with lighting in his works. The ability to put darkness into light was a revolution in his time, so much so that this technique ended up having its name: tenebrism.

Detail of ‘Narcissus’ (c.1599) by CaravaggioYear. Oil on canvas. 110 cm × 92 cm. Galleria Nazionale d’Arte Antica. Image source Wikipedia

Some interpret this luminous contra-position between the upper and lower parts as the visualization of the Ego confronting one’s self-consciousness.

Some even venture to theorize that Narcissus can be read as an explanation of Caravaggio’s psyche, a man of great vanity.

Focusing on the reflection again, we can consider it as that dark place we all have and where aspects such as excessive self-contemplation or selfishness nest.

Above is the conscious, luminous, beautiful, and evident self; below is the egocentric subconscious, which is what we want to hide and which is the shadow of any human being.