Three young British girls from around 1610


We don’t know who painted Three Young Girls; however, we do know that it was created between 1610 and 1620, and that it was painted in the style of William Larkin. William Larkin was an English artist who painted some of the most fashionable figures of his time. Until he was definitively identified in the 1900s, Larkin was simply known as the “curtain master” for his characteristic inclusion of curtains to frame the figures in his portraits.

Since Larkin was an active and very popular artist during the early 1600s, it seems likely that the anonymous painter of Three Young Girls purposely emulated Larkin’s distinctive style to please his patrons. Some features of Larkin’s style visible in this painting include strong lighting, polished treatment of flesh, and close attention to the details of rich fabrics, jewelry, and oriental carpets.

Three Young Girls was painted during what is known as the Jacobean period in England (1603-1625). This period corresponds to the rule of James I, son of Mary, Queen of Scots. Jacobean portraits are characterized by brilliant, jewel-like color and heavily decorated figures. Every detail of jewelry and fabric is meticulously delineated and recorded.

The girls’ matching earrings depict hunting-horns, or bugle-horns. These horns are a common motif in families’ coats of arms. Having a coat of arms was a symbol of status during this time because they had to be confirmed or granted by the king’s heralds. The hunting-horn motif suggests that the girls’ family were landowners and possibly members of the nobility or gentry (one class below the nobility).

The gold ring the middle girl wears could be either an engagement or a mourning ring. It’s possible that she had already become engaged and wears the symbol of her betrothal. At this time, stringing jewelry on black ribbon was popular. It’s also possible this ring belonged to the girl’s mother and she wears it as a symbol of mourning for her mother’s death.

The three unidentified girls in this painting are a mystery, but by carefully studying the details in the piece, we can learn several things about them. The girls are dressed in matching outfits, a sort of fashionable family uniform. Since fashions go in and out of style, the clothing worn by the figures helps us identify time period and status. The low necklines, lace collars, high waistlines, and yellow lace date the painting to somewhere around 1620. The expensive fabrics and gold, diamond, and coral jewelry the girls wear make it clear that they come from a wealthy family.

Certain details in this painting lead some art historians to theorize that it was painted after the death of the girls’ mother. The gold ring attached to a black string on the hand of the middle girl is one detail that could support this hypothesis. In addition to symbolizing an engagement, rings were used in the 1600s to symbolize mourning. The ring could have belonged to the girl’s mother, hence the large size, and she wears it in remembrance. The youngest girl’s “lady” or “fashion” doll is another clue that supports this theory. The doll is dressed in clothes that represent the style of clothing their mother would have worn. The black fabric of her dress, traditionally the color of death, would then be appropriate. The marigold, blue hyacinth, and periwinkle flowers the two youngest girls wear in their hair can represent, among other things, grief, despair, death, and mourning.

The red and yellow coral bracelets the oldest and youngest girls wear not only reaffirm their wealthy origins but may have been intended as powerful talismans (objects believed to have special powers). Coral beads were talismans of safety and good health, especially for children. Child mortality was high during this time, so perhaps these young girls were given coral to protect them from bad luck, illness, and death.

The Fruit: Traditionally in art, ripe fruit has represented fertility. However, the fruit held by the oldest and middle girls are only semi-ripe; they could be symbols of the girls’ immaturity and a suggestion of physical development in the future. In that light, the grapes and the pears may be symbols of the sisters’ future roles as mothers and wives. Grapes are symbolic of good luck. The pear is a celebration of a woman’s form.

The Flowers: The two youngest girls have marigolds, blue hyacinths, and blue-purple periwinkles in their hair; the eldest wears a red carnation. Although each flower has many meanings, marigolds traditionally symbolize affection and obedience; carnations symbolize betrothal; blue hyacinth, grief and mourning; and periwinkle, many things, from death to immortality to lovemaking. Although the individual flowers can be associated with love, affection, virginity, constancy, and marriage (all perhaps appropriate for a painting of young girls), they can all also represent grief, despair, death, and mourning.

Red, yellow, and green are the dominant colors in this painting. The artist probably chose these colors to make the painting vibrant and intense. The red can primarily be found in the dresses and the girls’ skin; the yellow in the lace, braiding, and ribbons on their dresses; and the green in the heavy drapes gathered behind the girls in the background.

The girls stand in a row holding each others’ hands and arms, indicating they have a close relationship. Their dresses and jewelry are identical and their headdresses are very similar. Each girl wears her hair in the same style, and they all have the same blue-gray eyes, red lips, pale skin, rosy cheeks, and long, slender noses.

The info above and more can be found at https://www.denverartmuseum.org/en/edu/object/three-young-girls

An odd painting at the Denver Art Museum

The painting is one of a pair illustrating an allegory of male naiveté and the slyness of women. “Civetta” is the Italian word for “screech-owl” but is also used informally to describe a flirtatious woman, or coquette. In the painting male birds are caught in traps set by women using an attractive woman as bait.

Personally I know from my years of living in Florence that a coquettish woman is colloquially called a Civetta in Italy. Perhaps this began as referring to flirtation with large eyes? Whatever it was, that’s the slang.

I’ve never seen a depiction of a game in which owls had men’s heads, but I remembered this 2 part sculptural group in Florence called Il Gioco della Civetta. It still doesn’t seem to be the same game being played in the painting, but until I can get back to Italy, it will remain a mystery to me.

The sculptural group of the The Owl Game (Gioco della Civetta) is located in the Boboli Gardens and consists of two white marble statues depicting two young men while playing. The aim of this game was to take the hat off to the other player who, in order to try to escape, had to bend over continuously (in Italian ‘fare civetta’). Therefore, one character is outstretched to grab the hat, while the other is attempting to deftly dodge the opponent’s move. The jacket of one of the two players is unbuttoned, precisely because of the abrupt movement that he makes by throwing himself backwards, and both figures are supported by tree stumps.

The Owl Game was originally commissioned to a sculptor known as ‘Matteo scultore’ in 1618 and its execution, which lasted for several years, was completed by different artists. The modelling was probably done by Orazio Mochi, who took inspiration from Giambologna’s Uccellatori. The statues were then sculpted by Romolo Ferrucci del Tadda, who left the group unfinished at his death, missing one figure. After various assignments, the work was finally completed by Bartolomeo Rossi in 1622. Unfortunately, The Owl Game in stone deteriorated quickly and got destroyed.

In 1775, Grand Duke Peter Leopold entrusted sculptor Giovanni Battista Capezzuoli with the task of remaking the work and the artist decided to sculpt it out of white marble instead of bigia stone. From the panel of the Giuochi rusticali (Rustic games) made by Vascellini in 1788, the group appeared to be consisting of three figures, while only two figures have survived to present days. When looking at the 18th-century replica, it is no longer possible to distinguish the hands of the various sculptors who worked on the original group in stone: Pizzorusso (1989) attributes the original of the figure on the left to Bartolomeo Rossi and the one on the right to Romolo Ferrucci del Tadda. The realisation in marble of the original group diluted the stylistic features of previous artists. The copyist was inspired by 16th-century representations of ‘peasants’, relying on the narrative and playful style that was typical of 17th-century genre painting.

At any rate, the painting is strange!

The secret garden in my neighborhood

Not far from my home in Florence lies a secret garden, the Orti del Parnaso, filled with lots of symbolism, including a ferocious snaked-shape fountain (water not playing in my pictures).

The garden’s name refers to Mt. Parnassus in central Greece.

The “snake” winds along the staircase leading to the lower garden and into the Giardino orticultura and its Tepidarium by Giacomo Roster.

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You can enter the secret garden off via Trento, where an elegant iron gate leads to a beautiful belvedere.  This takes you into the Orti del Parnaso, the highest part of Florence’s wonderful horticultural garden.  Once inside, you find yourself on a splendid terrace overlooking a gorgeous panorama of the city of Florence.

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Parnassus of course refers to the famous Greek mountain, which in ancient times was considered sacred to the god Apollo and the nine Muses who headquartered there. The mountain was the source of the river Castalia, which provided passage in mythology to the underworld and was a source of purification.

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The fountain in this secret garden completed in 1990 based on a design by Marco Dezzi Bardeschi. It is meant to represent the myth of Python, the monstrous snake son of Gea.  According to the legend, Python was covered with the mud of the Flood and could wrap  the city of Delphi 7 times round with its coils. Python’s breath was so pestilential as to dry out all the plants with which he came into contact (in ancient Greek the verb “pyzein” means “to rot”). Apollo eventually killed Python on Mount Parnassus, near the Oracle of Delphi, and in its honor the pythic games were established. These games were some of the sacred holidays of ancient Greece.

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In 2003 the Florentine Parnaso Garden became the seat of the Giardino dei Giusti, or the Garden of the Righteous, a place dedicated to the memory and commemoration of all those ordinary people who tried to save other human beings from persecution, genocide and acts of violence.

In recognition of this status, in the upper part of the park there is a Carob tree about 60 years old. This tree is symbol of the Garden of the Righteous of Jerusalem, dedicated to the memory of Chico Mendes, a Brazilian trade unionist killed in 1988 for his defense of the Indians of the Amazon.

In the same area there is also a 40 year old crepe myrtle, dedicated to the memory of the Tuscan cyclist Gino Bartali, who during the Nazi occupation courageously helped the Jews persecuted by the regime, an action that in 2013 earned him the appointment of  “Just among the nations. ”

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And, finally, here’s a video I found on Youtube:

Théâtre Laurette, Paris

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So seldom, in my lifetime, have I come across my first name, that when I do, I take note.  I was very surprised to see this theatre in Paris.  I want to attend a program there!

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LE LAURETTE THEATRE – PARIS36, Rue Bichat, 75010 PARIS

 

I found this on the internet:

AU LAURETTE THÉÂTRE ACCÈS

Notre envie de partager avec les artistes, compagnies, producteurs et toutes professions qui subliment autour du spectacle, est née d’une rencontre exceptionnelle.
Laurette est généreuse, attentive et amoureuse des autres.
C’est tout ce qu’elle nous a communiqué qui fait de cette salle de spectacle, un lieu charmant, intimiste et chaleureux.
C’est dans chacun de vos pas (spectateurs, comédiens, chanteurs, auteurs…) que l’on retrouve Laurette, notre Laurette,
et dans chacun de vos applaudissements que l’on retrouve son sourire.
Merci à tous ceux qui nous aide à exister chaque jour.

En hommage à Laurette, notre amie passionnée de théâtre, cinéma et elle-même actrice…
In English:

AT THE LAURETTE THEATER
Our desire to share with artists, companies, producers and all professions that sublimate around the show, was born from an exceptional meeting.
Laurette is generous, attentive and in love with others.
It’s all that she communicated to us that makes this performance hall a charming, intimate and warm place.
It is in each of your steps (spectators, actors, singers, authors …) that we find Laurette, our Laurette,
and in each of your applause that we find his smile.
Thank you to everyone who helps us exist every day.

In tribute to Laurette, our passionate friend of theater, cinema and herself an actr

Carnevale a Firenze

In ancient times, the Carnevale of Florence was among the most brilliant and noisy on the Italian peninsula.  From the Medici times forward, members of the same noble families wore the same kind of masks and went through the city until all hours, singing and carrying so many torches it was “as if it were full day.”

The carriages courses had not yet been invented, but the revelry and the noise that was made in the streets in those days made Florence the most carefree and gay city in the world.

Carnival goers would go to the Mercato Nuovo (where the silk merchants and drapery shops were located) with flasks, and also to the Mercato Vecchio, between ferrivecchi and pannilani sellers. The young of all the leading families all took part in this gazzarra of the ball, going around disguised in creative ways and playing pranks on the unsuspecting.

More than anything, however, they tried to throw big balls into the shops so that the merchants were forced to close and send their workers out to have fun too. As long as the matter remained within these limits, people enjoyed at it, especially when in the Old Market they were throwing a ball into the workshop of a iron smith, bringing down pans, tripods and jugs, with a deafening noise.

But, over time, the revelry became excessive and caused riots. When the young nobles threw out balloons that had been soaked in mota, they ruined the fabrics and drapes of the merchants, creating great economic damages.

Hence, quarrels arose and the people objected. If the nobles were creating such problems, the plebs wanted to give them a taste of their own medicine. The commoners  used bunches of rags that were drenched in pools and rivulets. These filthy bundles dirtied everything. Violence ensued in retribution.

After hundreds of arrests, the Eight of Guardia and Balìa issued a ban ordering, with the threat of severe penalties, that no one could get out with the ball before 10 pm and before the trumpets of the City had gone on the streets playing the trumpets to warn the merchants.

(Taken from Old Florence by Giuseppe Conti).