Edition commentée de ce poème latin de 549 vers sur l'art de la peinture qui connut un succès considérable aux XVIIe et XVIIIe siècles.

Ovid tells the story of Latona, the mother by Jupiter of Apollo and Diana. In her flight from the jealous Juno, she arrives faint and parched on the coast of Asia Minor. Kneeling to sip from a pond, Latona is met by the local peasants, who not only deny her effort but muddy the water in pure malice. Enraged, Latona calls a curse down upon the stingy peasants, turning them to frogs. In his masterful study, Thomas F. Hedin reveals how and why a fountain of this strange legend was installed in the heart of Versailles in the 1660s, the inaugural decade of Louis XIV’s patronage there. The natural supply of water was scarce and unwieldy, and it took the genius of the king’s hydraulic engineers, working in partnership with the landscape architect André Le Nôtre, to exploit it. If Ovid’s peasants were punished for their stubborn denial of water, so too the obstacles of coarse nature at Versailles were conquered; the aquatic iconography of the fountain was equivalent to the aquatic reality of the gardens. Latona was designed by Charles Le Brun, the most powerful artist at the court of Louis XIV, and carried out by Gaspard and Balthazar Marsy. The 1660s were rich in artistic theory in France, and the artists of the fountain delivered substantial lectures at the Académie royale de peinture et de sculpture on subjects of central concern to their current work. What they professed was what they were visualizing in the gardens. As such, the fountain is an insider’s guide to the leading artistic ideals of the moment. Louis XIV was viewed as the reincarnation of Apollo, the god of creativity, the inspiration of artists and scientists. Hedin’s original argument is that Latona was a double declaration: a glorification of the king and a proud manifesto by artists.

My greatest debt in the writing of this book is to my teacher Dr. Ulrich Middeldorf, who taught me the methodology of research in art history, and who guided my studies of art theory and criticism. This study, which in an earlier form was accepted as a doctoral dissertation by the University of Chicago, was begun under Dr. Middeldorf's guidance, and during all stages of its preparation I benefited from his invaluable suggestions and criticism. A United States Government Grant enabled me to complete my researches on Rembrandt in the Netherlands, where I studied at the Rijksuniversiteit te Utrecht with Dr. J.G. van Gelder, who was particularly generous with his knowledge and time. He read the manuscript and proofs, and offered numerous suggestions and additions which have been of great benefit to me. Special acknowledgement is made to the Kunsthistorisch lnstituut der Rijksuniversiteit te Utrecht for generously finding a place for this study in the Utrechtse Bij dragen tot de Kunstgeschiedenis. I am also much indebted to Dr. H. Schulte Nordholt of the Kunsthistorisch lnstituut for his valuable advice and his help inseeing the book through the press.

The basis for our understanding of Leonardo’s theory of art was, for over 150 years, his Treatise on Painting, which was issued in 1651 in Italian and French. This present volume offers both the first scholarly edition of the Italian editio princeps as well as the first complete English translation of this seminal work. In addition, It provides a comprehensive study of the Italian first edition, documenting how each editorial campaign that lead to it produced a different understanding of the artist’s theory. What emerges is a rich cultural and textual history that foregrounds the transmission of artisanal knowledge from Leonardo’s workshop in the Duchy of Milan to Carlo Borromeo’s Milan, Cosimo I de’ Medici’s Florence, Urban VIII’s Rome, and Louis XIV’s Paris.

For the first time, a critical selection of the Académie Royale de Peinture et de Sculpture’s highly influential conférences is available in English. Between 1667 and 1792, the artists and amateurs of the Académie Royale de Peinture et de Sculpture in Paris lectured on the Académie’s conférences, foundational documents in the theory and practice of art. These texts and the principles they embody guided artistic practice and art theory in France and throughout Europe for two centuries. In the 1800s, the Académie’s influence waned, and few of the 388 Académie lectures were translated into English. Eminent scholars Christian Michel and Jacqueline Lichtenstein have selected and annotated forty-two of the most representative lectures, creating the first authoritative collection of the conférences for readers of English. Essential to understanding French art of the seventeenth and eighteenth centuries, these lectures reveal what leading French artists looked for in a painting or sculpture, the problems they sought to resolve in their works, and how they viewed their own and others’ artistic practice.

‘Both knowledge and truth are beautiful things, but the Good is other and more beautiful than they.’ — Plato, Republic, 508e. This book traces the multiple meanings of art back to their historical roots, and equips the reader to choose between them. Art with a capital A turns out to be an invention of German Romantic philosophers, who endowed their creation with the attributes of genius, originality, rule breaking, and self-expression, directed by the spirit of the age. Recovering the problems that these attributes were devised to solve dispels many of the obscurities and contradictions that accompany them. What artists have always sought is excellence, and they become artists in so far as they achieve it. Quality was the supreme value in Renaissance Italy, and in early Greece it offered mortals glimpses of the divine. Today art historians avoid references to beauty or Quality, since neither is objective or definable, the boundaries beyond which scholars dare not roam. In reality subject and object are united and dissolved in the Quality event, which forms the bow wave of culture, leaving patterns of value and meaning in its wake.

Historical Writing in Britain, 1688-1830 explores a series of debates concerning the nature and value of the past in the long eighteenth century. The essays investigate a diverse range of subjects including art history, biography, historical poetry, and novels, as well as addressing more conventional varieties of historical writing.

Representing Belief provides a detailed discussion and analysis of the forms and meanings in religious art of nineteenth-century France. This genre, usually assigned minimal importance by writers on the period, turns out to occupy a central place in the cultural history of the era, touching the core of the century's conflict between tradition and modernity, science and faith, ultramontanism and naturalism. Although it was generally assumed that this kind of art was of little importance in the evolution of modern painting, Driskel demonstrates that in reality it played a crucial role. Many of the artists discussed are firmly installed in the present canon (Delacroix, Ingres, Manet, Gauguin), while others (Flandrin, Orsel, Gleyre, Cazin) were major figures in their own time, though largely forgotten today. Writing from an interdisciplinary perspective and employing concepts derived from structuralist and poststructuralist theory, Driskel moves beyond simple formalism to restore a category of once-important works to a meaningful context, thereby offering others a model by which to discuss and interpret these paintings. Carefully charting the genealogies of hieraticism and naturalism, he demonstrates that a dramatic shift occurred in the 1860s and 1870s as naturalism gained acceptance among ultramontanes and the hieratic mode began to attract the interest of adherents to the belief system of modernism. Representing Belief is the first book to situate this art in its social and historical contexts and to approach it from this point of view.

How did the classical tradition survive on the North Sea shores? This richly illustrated book explores the interplay between art and erudition in the seventeenth century. It analyses the sources, editions, and reception of Franciscus Junius’s writings to chart how ideas about Northern European painting, from Van Dyck to Rembrandt, developed as a counterweight to the Italian tradition. Thus the language of art in Junius’s The Painting of the Ancients appears to be related to his seminal work in the field of Germanic linguistics and his discovery of the shared pre-Christian civilization of Holland and England. Junius’s innovative pairing of scholarship to the painter’s practice illuminates the reception of antiquity and the creation of an Anglo-Dutch artistic Arcadia.

A stylish critique of literary attitudes towards painting, TextualVision explores the simultaneous rhetorical formation and empirical fragmentation of visual reading in enlightenment Britain. Beginning with an engaging treatment of Pope's Rape of the Lock, Timothy Erwin takes the reader on a guided tour of the pointed allusion, apt illustration, or the subtle appeal to the mind's eye within a wide array of genres and texts, before bringing his linked case studies to a surprising close with the fiction of Jane Austen. At once carefully researched, theoretically informed and highly imaginative, Textual Vision situates textual vision at the cultural crossroads of ancient pictura-poesis doctrine and modernist aesthetics. It provides reliable interpretive poles for reading enlightenment imagery, offers vivid new readings of familiar works, and promises to invigorate the study of Restoration and eighteenth-century visual culture.