Tag Archives: Dutch Golden Age

#FineArtFriday: Winter Landscape with Brabrand Church, by Christian David Gebauer

 

The above painting, Winter Landscape with Brabrand Church, by Christian David Gebauer, is a perfect illustration of a day in the life of a Danish village as captured by the eye of an artist. One of the last paintings made before Gebauer’s death in 1831, it is considered a centerpiece work of the Danish Golden Age, a period of exceptional creative production in Denmark during the first half of the 19th century. Gebauer was heavily influenced by the works of the Dutch Golden Age, a period in Dutch history roughly spanning the 17th century, during and after the later part of the Eighty Years’ War (1568–1648) for Dutch independence.

If you are writing fantasy, which is often set in rural late-renaissance-era environments, you can find all the details you need in the art of the past.

Artists painted details, not visible from a distance, but which combine to give the mood of the piece. They painted not only what they saw, but what they felt. They gave us a hint of how people really lived, laughed, and loved before the industrial revolution transformed the world into the modern, technologically driven place we see today.

In Winter Landscape with Brabrand Church, Christian David Gebauer shows us villagers dressed for warmth, enjoying themselves on the ice. Others are working, bringing in sledges filled with hay. A hunter and and his dogs are returning, perhaps empty handed. A bag hangs at the hunter’s side but isn’t full. The ice-fishermen are having better luck.

A woodcutter admonishes a boy, perhaps his son, to stop fooling around. His machete hangs in his right hand, as he fights what he knows is a losing battle. It’s evening, the day has been long, and children who have worked all day just want to play and have fun.

The sky takes up fully half of the painting–the church and the people are small beneath it. Beneath the powerful sky, there is an air of busy enjoyment to the painting. The hilarity of those skaters unable to keep their balance is juxtaposed against the hard-working laborers and the cozy prosperity of horses pulling laden sleds.

The entire story of one winter’s evening in this village lives within this painting, all of it captured by an artist nearly two-hundred years ago.

Is there magic here? Maybe. Is there life and passion? Definitely. There is a story in this image. Certainly the details will emerge in my work in the form of setting and atmosphere.

Regardless of how I use it, this window opens onto a time I can now visualize more clearly, less blurred by my modern perspective.


Credits and Attributions:

Winter Landscape with Brabrand Church, Christian David Gebauer [Public domain], via Wikimedia Commons

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Keeping the Goliardic Spark Alive #amwriting #NaNoWriMo

This week has been a struggle, what with cooking a Thanksgiving feast for my extended family and trying to keep my wordcount output up for #NaNoWriMo, so today I am reprising an essay written in 2015, on irreverent humor, the Carmina Burana, and medieval frat boys. Enjoy!


Crazy humor at the expense of the establishment is nothing new. It’s part of the Human Condition. And to that end, I love goliardic poetry.

Carl Orff and his amazing cantata, Carmina Burana, catapulted me into the poetry of the Goliards. But who and what were the goliards?

During what we call the Middle Ages, noble and wealthy middle-class families had a tradition that the eldest son inherited everything, the second son went into the church, and the younger sons went to the crusades.

The old-fashioned practice of “primogeniture” or bestowing the rights of inheritance upon the eldest son, often leaving younger sons penniless, is responsible for some of the most ribald and hilarious poetry of the middle ages. This was because the church had far too many clergymen who weren’t all that enthusiastic about having been forced into taking the ecclesiastical path, and who became, for lack a better definition, medieval frat-boys.

There was such an abundance of well-educated clergy that most were unable to gain a decent appointment within the church, despite good family connections.

Having been educated at the finest universities of France, Germany, Spain, Italy, and England these men weren’t content to spend their lives hidden away in a rural monastery painstakingly copying the great books written by others when they could be writing their own.

Going indie (or rogue) is nothing new.

They took their show on the road, going from town to town, protesting the growing contradictions within the church through song, poetry, and performance.

The disillusionment and disappointment they experienced regarding the hypocritical, abusive, greedy state of the hierarchy of the Catholic Church of that time, was fertile soil for medieval mockery on a grand scale. 

Not unlike the current political climate here in the US.

Most goliardic poetry is written in Latin, as Latin was the language of commerce, and every educated person understood and read it. Remember, if someone could read, they were well off, and if they could read, they read Latin. Those were the people the indie was writing books for in the early Middle Ages.

Some of the goliards’ more popular church services when they would arrive in a new town included celebrating the annual Feast of Fools, a brief social revolution, where roles were reversed, and power, dignity, and impunity were briefly conferred on the lowest of the social order. Thus, the town drunk or the local fool would be made mayor for a day, feted and given the status of a lord for a day.

As you might imagine, the nobility was unimpressed with that particular “holy” festival, and rarely participated.

Even less popular with those in power was the Feast of the Ass. From Wikipedia, the holy fount of all knowledge: A girl and a child on a donkey would be led through town to the church, where the donkey would stand beside the altar during the sermon, and the congregation would “hee-haw” their responses to the priest.

So, I guess you could say the goliards were a traveling Monty Python type of show, painfully hilarious and sometimes too good at what they did for the censor’s comfort.

Their point was that too much emphasis was placed on the pageantry and trappings of faith in Medieval Europe.

But the disaffected goliards couldn’t run forever. Their satires were almost always directed against the church, attacking even the pope, and the church didn’t take that well. Heresy, during the Middle Ages, was not something you wanted to be accused of, as the famous heretic and collector of goliardic poetry, Peter Abelard would tell you. Yet, though he was harshly punished, he remains one of the most respected philosophers and freethinkers of the Middle Ages.

By the 14th century, the word goliard had become synonymous with minstrel, no longer referring to this group of rebellious clergymen. However, a century after the overabundance of bored poor-little-rich-boy clergymen that spawned the goliards had been squashed by the church, that tradition of irreverence was carried on by Geoffrey Chaucer in his Canterbury Tales.

For me, Orff’s cantata was a ‘gateway drug.’ From first becoming intrigued by the libretto to  Carmina Burana, I moved on to “the hard stuff,” studying modern translations of the works of an author who was highly influenced by goliardic poetry, Geoffrey Chaucer.

Of course, that meant I had to go to the source, learning a great deal about the roots of our modern English language at the same time.

Chaucer was unique, in that he wrote in Middle English, the vernacular of his time, rather than in Latin. Because of this, and the enduring hilarity of his works, Chaucer is considered the Father of English Literature.

The goliardic works that survive to this day still surprise us with how relevant the concepts put forth in those poems and tales are to contemporary society.

It is through the surviving literature and song that the truth of a past culture is discovered. The true nature of the common medieval man and woman survives in the rebellious, ribald literary tradition of the naughty clergy, the goliards.

We may be separated in time by centuries, but we are not too different from those ancestors of ours who survived the Dark and early Middle Ages by getting drunk and singing bawdy songs and poking fun at the establishment.


Credits and Attributions:

Keeping the Goliardic Spark Alive, by Connie J. Jasperson, first appeared on Life in the Realm of Fantasy on September 28th, 2015.

Wikipedia contributors, “Feast of the Ass,” Wikipedia, The Free Encyclopedia, https://en.wikipedia.org/w/index.php?title=Feast_of_the_Ass&oldid=796169305

(accessed November 24, 2017).

Image, The Fight Between Carnival and Lent, Pieter Bruegel the Elder, ca 1559  PD|100 via Wikimedia Commons

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#FineArtFriday: River View by Moonlight, Aert van der Neer

 

River View by Moonlight, Aert van der Neer [Public domain], via Wikimedia Commons

Aert van der Neer, or Aernout or Artus (c. 1603 – 9 November 1677), was a landscape painter of the Dutch Golden Age, specializing in small night scenes lit only by moonlight and fires, and snowy winter landscapes, both often looking down a canal or river.

Description:
View of a village on a river by moonlight. In the foreground two horse and carriage on a dirt road. To the right a fisherman on a small boat on the water. On the horizon two windmills.
Date: Circa 1640-1650
Medium: oil on panel

Credits and Attributions:

River View by Moonlight, Aert van der Neer [Public domain], via Wikimedia Commons / Wikimedia Commons contributors, “File:Rijksmuseum neer.jpeg,” Wikimedia Commons, the free media repository,  https://commons.wikimedia.org/w/index.php?title=File:Rijksmuseum_neer.jpeg&oldid=194438646 (accessed October 27, 2017).

Wikipedia contributors, “Aert van der Neer,” Wikipedia, The Free Encyclopedia, https://en.wikipedia.org/w/index.php?title=Aert_van_der_Neer&oldid=770891498 (accessed October 27, 2017).

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