Andy Warhol’s Kiku Prints

Andy Warhol (American, 1928–1987)
Kiku, 1983 — Screenprint, 50 × 66 cm | Private Collection
Kiku, 1983 — Screenprint, 48 × 66 cm | Private Collection
Kiku, 1983 — Screenprint, 50 × 66 cm | Private Collection
Shapero Modern, London, UK https://news.artnet.com/art-world/spotlight-andy-warhol-chrysanthemum-prints-1991310

November brings the chrysanthemum, recognized in floral tradition as the flower of the month and long celebrated in art and poetry. Matsuo Bashō (1644–1694) captured its quiet beauty in his haiku: Chrysanthemums bloom— / the scent of old age / in the autumn dusk. More than three centuries later, Andy Warhol’s Kiku prints reimagine this iconic flower. In his series of three prints, he transforms the traditional symbol of autumnal reflection into a vibrant, modern meditation on color, repetition, and the persistence of life and memory. Warhol’s chrysanthemums echo the seasonal beauty that Bashō so delicately observed, bridging centuries of artistic contemplation around a single, enduring motif.

In 1983, Warhol was commissioned by Fujio Watanuki, a prominent figure in the Japanese avant-garde and founder of the Gendai Hanga Center in Tokyo, to create a series inspired by the chrysanthemum, or kiku in Japanese. This collaboration marked a significant intersection of Eastern and Western artistic sensibilities. Having previously visited Japan in 1956 and 1974, Warhol was invited to produce a body of work that resonated with Japanese culture, particularly focusing on flowers. The resulting Kiku series comprises three screenprints, each depicting the chrysanthemum in Warhol’s signature pop art style. Unusually small in scale, the prints echo the intimate proportions of Japanese hanging scrolls and screens. Warhol’s screenprinting technique involved layering vibrant colors onto Rives BFK paper, creating dynamic compositions that blend traditional Japanese motifs with his bold, graphic abstraction.

https://news.artnet.com/art-world/spotlight-andy-warhol-chrysanthemum-prints-1991310

Aesthetically, the Kiku prints are a striking fusion of delicate natural imagery and Warhol’s vibrant, modernist approach. Through the use of contrasting colors and layered repetition, the chrysanthemums are transformed into a visual rhythm that is both meditative and contemporary. Each print balances the flower’s elegance with the intensity of modern design, celebrating the chrysanthemum not merely as a botanical subject but as a symbol of cultural exchange, bridging centuries of artistic tradition from Japan to the Western pop art world.

The original prints created for Watanuki are part of a limited edition and are now held in private collections and select galleries worldwide. While not permanently on public display, they occasionally appear in exhibitions and auctions, offering glimpses into Warhol’s engagement with Japanese culture. Institutions such as the Gendai Hanga Center in Tokyo and galleries specializing in Warhol’s work may provide opportunities to experience these intimate yet powerful prints firsthand.

The chrysanthemum holds a special place in Japanese culture as the quintessential flower of autumn, symbolizing longevity, rejuvenation, and the quiet beauty of the season. Its bloom coincides with the cooling of the year, making it a central motif in art, poetry, and seasonal celebrations such as the Chōyō no Sekku (Festival of the Double Ninth) in September. In the West, the chrysanthemum was adopted into the floral calendar as the flower of November, representing respect, honor, and the transitional beauty of late autumn. This cross-cultural recognition highlights the universal appeal of the chrysanthemum’s form and symbolism, linking the seasonal reflections captured in Bashō’s haiku to the modern reinterpretation found in Warhol’s Kiku prints.

Matsuo Bashō (1644–1694) is considered the greatest master of Japanese haiku. He lived during the Edo period and elevated the short poem from a playful literary pastime into a deeply expressive art form. Bashō was born Matsuo Kinsaku in Ueno (now Iga, Japan) and trained in both classical Chinese and Japanese poetry before dedicating himself to haikai (the predecessor of haiku). He lived much of his life as a wandering poet, traveling through Japan on long journeys that inspired his most famous works, such as The Narrow Road to the Deep North (Oku no Hosomichi). His haiku often capture fleeting natural scenes, a frog jumping into an old pond, the sound of cicadas, the stillness of autumn evenings, with profound simplicity. He combined Zen Buddhist awareness, classical elegance, and keen observation of everyday life, making haiku both deeply spiritual and accessible.

For a Student Activity inspired by Ady Warhol’s prints oh Kiku, please… Check HERE!

Bibliography: https://news.artnet.com/art-world/spotlight-andy-warhol-chrysanthemum-prints-1991310 and https://www.poetryfoundation.org/poets/basho

Martial Reportage and Archaeological Revelation

Photographer: Ariel Lowe Varges, American, 1890–1972
Discovery of the ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions by the 8th Battalion, Royal Scots Fusiliers whilst digging trenches on part of the Birdcage Line defences between the villages of Aivatli and Laina (ancient Lete),April 1916, (in the Collection of the Archaeological Museum of Thessaloniki), Photo date: 1916– Photo Credit: Imperial War Museums, UK https://www.iwm.org.uk/collections/item/object/205297459
The ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions (in the Collection of the Archaeological Museum of Thessaloniki), Photo date: 1916– Photo Credit: Imperial War Museums, UK https://www.iwm.org.uk/collections/item/object/205297460
Photographer: Ariel Lowe Varges, American, 1890–1972
Lieutenant Commander Ernest Gardiner R.N.V.R. working on the ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions, Photo date: 1916Photo Credit: Imperial War Museums, UK https://www.iwm.org.uk/collections/item/object/205265524

In the context of the WWI Salonika campaign (1915–1918), Ariel Lowe Varges’s lens captured more than just Allied operations, it also glimpsed the buried threads of the classical past emerging within the conflict zone. This dual resonance is movingly preserved in three photographs now held by the Imperial War Museums: one records the 1916 discovery of an ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions, another depicts the plaque itself, and a third shows Lieutenant Commander Ernest Gardiner, R.N.V.R., carefully examining its inscription. Together, these images form a unique bridge between Martial Reportage and Archaeological Revelation, testifying to how the upheaval of war could uncover, preserve, and even reframe fragments of history long concealed beneath the surface.

The photographs gain further significance when placed against the wider backdrop of the British Salonica Force’s archaeological work. Under the supervision of Gardiner, a professor at the University of London, systematic excavations were carried out at Karabournaki in Thessaloniki and at Tsaousitsa in Kilkis, revealing tombs and ancient artifacts. Initially stored in the White Tower, where one floor was converted into a “Museum of the British Force”, these finds were later transferred in 1918 to the army headquarters housed in the Papafio Orphanage. In 1919, the collection was shipped to the British Museum, where much of it remains today, though part of it was retained in Thessaloniki and is now held by the Archaeological Museum. Through Varges’s camera, the entanglement of military occupation, archaeological discovery, and cultural heritage are given rare visual form.

Among the finds made during this extraordinary phase of wartime archaeology was the marble memorial plaque of Manius Salarius Sabinus (Μάνιος Σαλάριος Σαβεῖνος), unearthed by the Royal Scottish Fusiliers near Liti in April 1916 while digging defensive trenches of the Birdcage Line. The inscription, dated to AD 121/122 under Hadrian, honors Sabinus, a wealthy landowner of Lete, possibly also a citizen of Thessaloniki, for his repeated generosity during times of famine, when he sold grain to both the local populace and the emperor’s troops at exceptionally low prices. The text itself preserves this civic gratitude in clear terms:

ἡ πόλις Μάνιον Σαλάριον Σαβεῖνον τὸν γυμνασίαρχον καὶ εὐεργέτην
ἐν [σι]-τηνδείαις πλειστάκις παραπεπρακότα τὰ σιτία
τοῖς στρατοῖς τοῦ κυρίου Καίσαρος ἐπ’ εὐτελεστάτοις τιμαῖς …

“The city [honors] Manius Salarius Sabinus, gymnasiarch and benefactor, who many times in times of grain-shortage sold grain to the armies of our lord Caesar at the very lowest prices …”

Praised as gymnasiarch and benefactor, he emerges from the inscription as a civic leader whose actions linked local welfare with imperial military needs. Initially stored in the improvised wartime museum of the White Tower, the plaque was fortunately retained in Greece after the dispersal of the British Salonica Force collection. Today it resides in the Archaeological Museum of Thessaloniki, illustrating how wartime excavations brought to light evidence of past shortages and civic benefaction, resonant with the conditions of Macedonia in the First World War.

The temporary exhibition “ARCHAEOLOGY BEHIND BATTLE LINES. In Thessaloniki during the turbulent years 1912-1922″ took place during the celebrations for the centenary of the city’s liberation and was incorporated into the A.M.Th. actions under the “Thessaloniki, Crossroads of cultures” programme of the Ministry of Culture, Thessaloniki Archaeological Museum, 24 November 2012 – 30 June 2014 https://www.amth.gr/en/exhibitions/temporary/archaeology-behind-battle-lines-thessaloniki-during-turbulent-years-1912-1922?utm_source=chatgpt.com 

Ariel Lowe Varges (1890–1972) was a pioneering American photographer and newsreel cameraman whose career spanned some of the most turbulent events of the early 20th century. Born in Chicago on June 11, 1890, he began as a photographer for the Chicago Examiner before joining William Randolph Hearst’s newspaper empire in New York around 1911. Among the first American still photographers to embrace motion picture cameras, Varges made his mark in 1914 when he filmed the Mexican War and soon after became the first foreign cameraman permitted to cover the war in Serbia, thanks to a connection with Sir Thomas Lipton.

During World War I, Varges served as an official cinematographer with the British Army, documenting campaigns in Salonika, the Middle East, and Mesopotamia. His vivid depictions of frontline conditions were instrumental in shaping how the war was seen by the public. For his contributions, he was made an honorary Member of the Order of the British Empire. After the war, he continued his globe-spanning career, becoming the first foreign cameraman to film Leon Trotsky and later covering conflicts in China and Ethiopia for Hearst newsreels. His adventurous assignments even included aerial cinematography over the pyramids with the Cairo–Baghdad Squadron.

By the 1950s, Varges had transitioned into a leadership role as head of the photographic laboratory for Hearst’s News of the Day newsreel program, retiring in 1952. He died on December 27, 1972, in Norwich, Connecticut, and was buried in Preston Cemetery. Remembered as a trailblazer in war cinematography and newsreel journalism, Varges helped shape modern visual reporting by bringing audiences closer than ever before to world events.

For a Student Activity, inspired by Ariel Lowe Varges’s photographs of the ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions, please… check HERE!

Bibliography: chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://ikee.lib.auth.gr/record/286234/files/Xydopoulos%20Euergetes%20AWE.pdf?utm_source=chatgpt.com and https://shootingthegreatwar.blogspot.com/search?q=Ariel+Varges&fbclid=IwY2xjawL7xP1leHRuA2FlbQIxMABicmlkETEyS2dKa2lvV0dTbGFITmc4AR7QWbi9QnOpTIhSeUIPyCnh1r83OdC4VnOGI-z6re858Ge4s2B6A71idjyk1g_aem_z-xs-iAmzHAZK5lxukZcjw

Empress Ariadne

Empress Ariadne (detail), around 500 AD, Ivory, Height: 36,5 cm,The Bargello Museum, Florence, Italy – Photo Credit: Marya Stamatiadi April 2025

In the heart of Late Antique Constantinople, luxury art served not only as decoration but as a statement of power and identity. Among these treasures are two exquisite ivory plaques, generally attributed to portray Empress Ariadne (r. 474–515), now housed in the Bargello Museum in Florence and the Kunsthistorisches Museum in Vienna. While scholars debate their exact identification, these delicate carvings offer a rare glimpse into the artistry and political symbolism of the early Christian Byzantine court.

Empress Ariadne, around 500 AD, Ivory, Height: 36,5 cm,The Bargello Museum, Florence, Italy – Photo Credit: Marya Stamatiadi April 2025
Empress Ariadne, around 500 AD, Ivory, Height: 26,5 cm,Kunsthistorisches Museum, Vienna, Austria
https://www.khm.at/en/artworks/kaiserin-ariadne-71782-1

The late 5th and early 6th centuries were a period of significant political and religious transformation. Ariadne, the daughter of Emperor Leo I and Empress Verina, became central to dynastic succession at a time when no male heir was available. Married first to Emperor Zeno, she played a mediating role during his often turbulent reign. After his death, Ariadne married Anastasios, a palace official (silentiarius) whom she helped elevate to the throne, securing imperial stability. If the ivory plaques do depict her, they present not only an image of an empress consort but also of a figure who embodied dynastic continuity and wielded real political influence in Constantinople.

The Bargello plaque, cataloged as part of a larger pentittico (five-panel composition), presents a standing female figure dressed in imperial robes and facing frontally. Executed in carved and incised ivory with traces of paint, it has been compared to major works such as the Barberini Ivory, and scholars have proposed that it may once have formed part of the same ensemble as the Vienna plaque. Stylistic affinities with consular diptychs, such as those of Aerobindus and Anastasius, suggest a date around 500 AD. While rival identifications have been proposed, the attribution to Ariadne remains the most recurrent. The ivory entered the Bargello in the 19th century through an exchange, further adding to its layered history as both a Byzantine and a modern collectible.

Empress Ariadne, around 500 AD, Ivory, Height: 36,5 cm,The Bargello Museum, Florence, Italy – Photo Credit: Marya Stamatiadi April 2025
Empress Ariadne, around 500 AD, Ivory, Height: 26,5 cm,Kunsthistorisches Museum, Vienna, Austria
https://www.khm.at/en/artworks/kaiserin-ariadne-71782-1

By contrast, the Vienna plaque shows the empress enthroned beneath a shell-shaped baldachin, flanked by eagles, symbols of imperial authority. Dated to around 500 AD, the ivory portrays the ruler richly adorned, holding a sphaira topped with a cross in her left hand while raising her right in a gesture of blessing. The throne, the globe and cross, and the orant-like pose emphasize divine sanction and ceremonial majesty over individual portraiture. Classified as Early Byzantine, the plaque passed from the Riccardi collection in Florence into the Kunsthistorisches Museum, where it remains a centerpiece of the Antikensammlung.

Empress Ariadne, around 500 AD, Ivory, Height: 36,5 cm,The Bargello Museum, Florence, Italy – Photo Credit: Marya Stamatiadi April 2025
Empress Ariadne, around 500 AD, Ivory, Height: 26,5 cm,Kunsthistorisches Museum, Vienna, Austria
https://www.khm.at/en/artworks/kaiserin-ariadne-71782-1

Taken together, the two plaques, one depicting the empress standing in ceremonial presence, the other enthroned in majesty, illustrate complementary aspects of imperial power. They exemplify the Constantinopolitan fusion of classical forms with emerging Christian symbolism, and, if indeed they represent Ariadne, they also illuminate the ways in which an empress could embody both dynastic continuity and divine legitimacy during a pivotal moment in Byzantine history.

Early Christian Ivory Treasures in The Bargello Museum, Florence, Italy – Photo Credit: Marya Stamatiadi April 2025

Today, the Bargello and Vienna ivory plaques continue to captivate scholars and visitors alike, not only for their exquisite craftsmanship but also for the historical questions they raise. Whether or not they truly portray Ariadne, they stand as rare survivals of Constantinopolitan ivory carving, embodying the fusion of imperial image-making and Christian symbolism. Through them, we glimpse both the artistry of a vibrant court and the enduring allure of an empress whose legacy shaped the transition of power at a crucial moment in Byzantine history.

For a Student Activity, please… Check HERE!

Bibliography: https://link.springer.com/chapter/10.1007/978-1-137-04469-3_4 and https://catalogo.beniculturali.it/detail/HistoricOrArtisticProperty/0901395336 and https://www.khm.at/en/artworks/kaiserin-ariadne-71782-1

Tomb of Hunting and Fishing

Etruscan Tomb of Hunting and Fishing, 520-510 BC,Necropoli dei Monterozzi, near Tarquinia, Lazio, Italy Photo Credit: Amalia Spiliakou, April 2025

The Etruscans, a powerful and enigmatic civilization of central Italy, played a vital role in shaping the cultural foundations later adopted by the Romans. Renowned for their elaborate funerary customs, they believed in providing for the dead in ways that reflected both status and the joys of earthly life, leading to the creation of richly decorated tombs that serve as lasting testaments to their artistry and worldview. The Necropoli dei Monterozzi near Tarquinia exemplifies this tradition, as one of the most important burial grounds of the ancient Mediterranean, where hundreds of painted chambers offer a vivid glimpse into Etruscan society. Among these, the Tomb of Hunting and Fishing, dating to around 520–510 BC, stands out for its lively frescoes that celebrate nature, leisure, and the afterlife, making it a masterpiece of Etruscan funerary art.

The Necropoli of Monterozzi – Photo Credit: Xanthippi Glavopoulou

The Necropoli of Monterozzi holds immense archaeological significance as it preserves the largest collection of painted Etruscan tombs, offering unparalleled insight into the beliefs, daily life, and artistic achievements of this ancient culture. Discovered in the early nineteenth century, the site quickly became a focal point for antiquarian interest, with early excavations often driven more by the desire to uncover treasures than by scientific methods. Over time, however, more systematic archaeological approaches have revealed the necropolis’ historical depth, documenting over 6,000 tombs ranging from simple chamber burials to elaborately decorated family vaults. The frescoes, in particular, have transformed scholarly understanding of Etruscan society, as they preserve vibrant scenes of banquets, rituals, and natural landscapes that rarely survive in other contexts, making Monterozzi a cornerstone in the study of pre-Roman Italy.

Etruscan Tomb of Hunting and Fishing, 520-510 BC,Necropoli dei Monterozzi, near Tarquinia, Lazio, Italy – Photo Credit: Amalia Spiliakou, April 2025

The Tomb of Hunting and Fishing, discovered in 1873 during a period of intensive investigation at the Necropoli of Monterozzi, represents one of the most significant finds of late nineteenth-century Etruscan archaeology. Documentation from the time, however, provides only fragmentary information regarding the circumstances of its excavation, the personnel involved, and the precise condition of the monument upon opening. Despite these gaps, contemporary commentators consistently remarked upon the striking preservation of the painted decoration, noting with particular interest the unprecedented imagery of fishermen, hunters, and divers that expanded the known repertoire of Etruscan funerary art. Although anecdotal testimony concerning local responses or early interventions is scarce, the tomb rapidly entered scholarly discourse and has since been recognized as an essential source for understanding the interplay of ritual, daily life, and conceptions of the afterlife in Etruscan culture.

Crucial to the legacy of the Tomb of Hunting and Fishing are the watercolours produced by the artist Gregorio Mariani soon after its discovery. His meticulous reproductions, later published in chromolithograph form, captured the vibrant hues and delicate details of the frescoes at a moment when they were far fresher than today. These images not only provided scholars with reliable records of motifs that have since deteriorated, but also played a vital role in popularizing the tomb’s significance within the wider field of Etruscan studies. Original Mariani watercolours are preserved in the archives of the German Archaeological Institute in Rome, while facsimile reproductions can be found in the Ny Carlsberg Glyptotek in Copenhagen. In this way, Mariani’s work serves as both an artistic achievement and a scientific tool, bridging the gap between nineteenth-century discovery and modern scholarship.

The Tomb of Hunting and Fishing is a two-chambered burial space whose walls are adorned with some of the most dynamic and evocative frescoes in Etruscan art. The imagery vividly depicts scenes of everyday leisure and subsistence: Dionysian figures dancing in a sacred grove, hunters chasing game, fishermen casting nets, youths diving into clear waters, and birds in flight above lush landscapes.

Gregorio Mariani, Tomba della Caccia e Pesca, Facsimile olio su tela, Ny Carlsberg Glyptotek HIN 0091-3 -© Ny Carlsberg Glyptotek, Copenaghen; foto Ole Haupt https://journals.openedition.org/mefra/8455
Etruscan Tomb of Hunting and Fishing, 520-510 BC,Necropoli dei Monterozzi, near Tarquinia, Lazio, Italy – Photo Credit: Amalia Spiliakou, April 2025

In the antechamber, the frescoes depict nearly naked figures engaged in what appears to be a Dionysian ritual dance, set within a grove adorned with ribbons, wreaths, mirrors, and cistae. Reclining satyrs holding rhytoi occupy the gable of the entry wall, underscoring the influence of the cult of Dionysus on Etruscan religion and funerary practices. On the back wall, a hunting scene unfolds, with hunters and dogs returning with their quarry through a lush, almost tropical landscape filled with vibrant vegetation. This juxtaposition of ritual and daily activity illustrates both spiritual and worldly dimensions, highlighting the Etruscans’ belief in the continuation of life’s pleasures beyond death.

Gregorio Mariani, Tomba della Caccia e Pesca, Facsimile olio su tela, Ny Carlsberg Glyptotek HIN 0091-3 -© Ny Carlsberg Glyptotek, Copenaghen; foto Ole Haupt https://journals.openedition.org/mefra/8455

In the main burial chamber, the frescoes shift focus from activity to celebration, illustrating scenes that suggest both ritual and leisure. Youths are depicted diving and swimming in carefully delineated waters, while birds and aquatic creatures populate the surrounding environment, emphasizing a harmonious interaction between humans and nature. The figures are arranged in continuous sequences that convey narrative flow, as if time itself is unfolding across the walls. Here, the painter employs brighter pigments and more elaborate detailing, particularly in the depiction of musculature, drapery, and facial expressions, giving the scenes a remarkable sense of immediacy and life. Together, the two chambers combine to create a vision of an idealized Etruscan existence, where work, sport, and the pleasures of the natural world coexist with an underlying sense of spiritual continuity.

The composition is notable for its sense of movement and rhythm, as figures and animals are arranged in continuous, flowing sequences that suggest both narrative and ritual significance. Bright ochres, reds, and blues bring the scenes to life, while careful attention to proportion and perspective conveys depth and realism unusual for the period. Beyond their aesthetic appeal, the frescoes offer a profound insight into Etruscan conceptions of the afterlife, suggesting a vision in which the pleasures and activities of earthly existence continue beyond death, making the tomb not only a funerary monument but also a celebration of life itself.

For a Student Activity inspired by the frescoes in the Antechamber of the Tomb of Hunting and Fishing, please… Check HERE!

Bibliography: Abundance of Life: Etruscan Wall Painting, by Stephan Steingräber https://books.google.gr/books?id=K25ydBTGhbkC&pg=PA95&redir_esc=y#v=onepage&q&f=false and Anni 1880: Tomba della Caccia e Pesca e Tomba degli Auguri https://journals.openedition.org/mefra/8455

Robert Spear Dunning’s Apples

Robert Spear Dunning, American Artist, 1829-1905
Apples, 1869, Oil on Canvas, 50.2 x 64.1 cm, Private Collectionhttps://www.christies.com/en/lot/lot-6519615?ldp_breadcrumb=back

When I look at Robert Spear Dunning’s Apples, I can’t help but think of Robert Frost’s words… But I am done with apple-picking now. / Essence of winter sleep is on the night, / The scent of apples: I am drowsing off… from After Apple-Picking. The painting, like the poem, holds that quiet pause between abundance and rest, when the harvest is gathered in and time itself seems to slow. Yet it also makes me think about World Food Day, held each year on October 16, when more than 150 countries come together to raise awareness of hunger and poverty. Dunning’s apples, so rich and full, remind me how easily we take such everyday nourishment for granted, and how vital it is that food and beauty alike are shared more widely. https://www.poetryfoundation.org/poems/44259/after-apple-picking

Robert Spear Dunning (1829–1905) was an American painter best known as a leading figure of the Fall River School, a circle of artists in Massachusetts devoted to still-life painting. Born in Brunswick, Maine, he studied at the National Academy of Design in New York under Daniel Huntington, where he developed both academic discipline and a meticulous eye for detail. By the late 1850s, Dunning had settled in Fall River, and in 1859 he helped establish the Fall River School, transforming southeastern Massachusetts into an unexpected hub for still-life painting. Over his long career, he exhibited widely and gained recognition for elevating the still life, particularly fruit compositions, into a respected and celebrated genre of American art.

In 1870, Dunning expanded his influence further by co-founding the Fall River Evening Drawing School with fellow artist John E. Grouard. Created to make art education accessible to the city’s working population, many of whom toiled in the textile mills, the school emphasized drawing as the essential foundation for artistic practice. It quickly became a cultural center for aspiring painters and helped solidify the identity of the Fall River School, whose members became known for their luminous and painstakingly detailed still lifes. By offering structured training outside the major urban art centers, the Evening Drawing School broadened the reach of American art education and left a lasting imprint on the cultural life of the region.

Dunning’s aesthetic is marked by clarity, precision, and a refined sense of order. His canvases often feature fruit arranged with deliberate symmetry, their surfaces rendered in luminous detail that balances realism with quiet idealization. Apples, grapes, peaches, and plums are polished to near perfection, often set against dark or neutral backgrounds that heighten their rich colors and tactile presence. This combination of natural abundance and painterly restraint gives his work both elegance and restraint, transforming everyday objects into meditations on beauty, transience, and plenty.

Robert Spear Dunning’s Apples (1869) stands as a quintessential example of American still-life painting in the 19th century, showcasing the artist’s unrivaled precision and luminous treatment of everyday subjects. The composition places apples at the center of attention, their polished surfaces glowing with quiet richness against a subdued background. This balance between meticulous detail and atmospheric harmony reflects Dunning’s mastery of elevating simple fruit into a timeless meditation on abundance and beauty. Works like Apples helped establish the reputation of the Fall River School, positioning Dunning as one of the foremost still-life painters of his generation.

The painting has also enjoyed a distinguished journey through the art world. Originally in a private Massachusetts collection, it was sold at Christie’s New York in 1985, later entering the renowned Manoogian Collection before passing through Michael Altman Fine Art in New York. Its reappearance at Christie’s in January 2025, in the sale American Sublime: Property from an Important Private Collection, confirmed its enduring appeal: estimated at $100,000–150,000, Apples realized $100,800. Both as a work of art and as an object of collecting, Dunning’s Apples remains a striking testament to the lasting value of beauty captured with honesty and care.

Just as Robert Frost’s apple-picking drifts toward sleep, Robert Spear Dunning’s Apples seems to pause time, the fruit perfectly gathered, yet on the verge of passing. It’s a reminder that the beauty of harvest is always fleeting, and that food, so ordinary in appearance, is in fact precious. On World Food Day, as nations unite to face hunger and poverty, this simple still life becomes more than art: it becomes a quiet call to gratitude, and to generosity.

For a PowerPoint Presentation of Robert Spear Dunning’s oeuvre, please… Check HERE!

Bibliography: https://www.christies.com/en/lot/lot-6519615?ldp_breadcrumb=back and https://www.godelfineart.com/artists/robert-spear-dunning

Guido Mazzoni’s Portrait of an Old Man

Guido Mazzoni, c. 1445-1518
Head of a Man, 1480s, Polychrome Terracotta, Height: 26 cm, Galleria Estense, Modena, Italy – Photo Credit: Amalia Spiliakou, April 2025

Among the many treasures of Renaissance Modena, Guido Mazzoni’s Portrait of an Old Man stands out as a striking testament to the artist’s gift for capturing human presence in all its fragile dignity. Unlike the idealised faces often associated with the period, this work confronts the viewer with unmistakable signs of age, including wrinkles, sagging skin, and weary eyes, rendered with sculptural intensity. It is a portrait that resists flattery, instead offering an unvarnished meditation on mortality and memory, reminding us that true artistry lies not only in beauty but in truth.

Guido Mazzoni (c. 1445–1518), also known as Il Modanino, was an Italian sculptor celebrated for his extraordinary terracotta figures that combined lifelike detail with deep emotional resonance. Born in Modena, he trained in the local artistic traditions before developing a distinctive style that blended Renaissance naturalism with theatrical intensity. His talent for capturing individuality and human vulnerability is especially evident in his devotional groups, such as the famous Lamentation over the Dead Christ in Modena, where each figure is imbued with unique gestures and striking realism.

Mazzoni’s reputation spread beyond his native city, earning him commissions in Ferrara, Naples, and even at the French court of Charles VIII, where he created funerary monuments that secured his international acclaim. Though he worked in an era dominated by marble and bronze, his masterful use of painted terracotta gave his sculptures an immediacy and humanity that resonated deeply with contemporary audiences. Today, he is remembered as a pioneer of Renaissance naturalism, a sculptor who elevated humble clay into a medium of profound psychological and spiritual depth.

Mazzoni’s terracotta portraits hold a special place within Renaissance art, bridging devotional practice and the emerging culture of individual likeness. Unlike the idealised forms of classical revival, his works present faces lined with age, grief, or quiet dignity, revealing a concern for truthful representation rarely achieved in sculpture of the time. These portraits not only embodied the Renaissance fascination with humanism and personal identity but also offered a powerful medium for viewers to confront mortality and faith in profoundly tangible form. Through his clay figures, Mazzoni expanded the role of portraiture from commemoration to intimate encounter, leaving behind works that still speak with raw immediacy across centuries.

Guido Mazzoni, c. 1445-1518
Head of a Man, 1480s, Polychrome Terracotta, Height: 26 cm, Galleria Estense, Modena, Italy https://www.facebook.com/groups/203138520642/posts/10168057091855643/

Mazzoni’s Portrait of an Old Man, formally titled Head of a Man, is a strikingly naturalistic polychrome terracotta bust dating to the 1480s and currently housed in Modena’s Galleria Estense. What appears today as a standalone head was likely cut from a larger Passion-group sculpture, either a Lamentation or adoration scene, functioning perhaps as the representation of a donor within a devotional tableau. The life-sized head, richly painted and finely modelled, reveals Mazzoni’s remarkable ability to render individual features, the drooping jawline, deeply incised wrinkles, stippled beard, and even the weathered texture of aged skin, in a way that seems to echo the direct observation, almost like a moulded life cast sculpted into clay. The sitter’s berettone (a type of upper-class hat) further hints at his social status, lending an air of quiet dignity rather than theatrical grandeur.

What makes this terracotta portrait especially compelling is its unvarnished realism. Mazzoni does not smooth away the signs of ageing; instead, he embraces them, allowing each line, sagging plane, and subtle blemish to coexist with a steady, penetrating gaze, a gaze that forges an intimate, psychologically charged connection with the viewer. Smarthistory underscores how the painted surface, though now restored, would have once enhanced the illusion of living flesh, infusing the clay with lifelike presence and emotional resonance. In the Renaissance context, such individuality marked a departure from idealised portrayals. It connected deeply with humanist ideals: the acknowledgement of personal identity, wisdom that comes with age, and the blending of spiritual humility with worldly reality. As part of a devotional ensemble, this head may have invited viewers to see the donor, and by extension themselves, as active participants in spiritual reflection and empathy, all rendered in a medium both accessible and profoundly expressive.

For a PowerPoint Presentation of Guido Mazzoni’s oeuvre, please… Check HERE!

Bibliography: https://smarthistory.org/guido-mazzoni-head-of-a-man/ and https://www.artsupp.com/en/artists/guido-mazzoni/testa-di-vecchio and https://gallerie-estensi.beniculturali.it/blog/longform/guardare-all-anima-delle-opere/

Poliochne on Lemnos

Poliochne on Lemnos, one of the earliest European settlements (Early Bronze Age, c. 3200–2100 BCE), with its maze-like houses and public squares revealing the social organization and daily life of its inhabitants. – Photo Credit: Amalia Spiliakou, July 2025

Visiting the ancient settlement of Poliochne on Lemnos offered a rare opportunity to step directly into the early stages of European urban history. Walking among the remains of its carefully planned streets and multi-roomed houses, I was struck by how vividly the site conveys the ingenuity and social organization of its Bronze Age inhabitants. Poliochne, often regarded as one of Europe’s earliest towns, reveals a level of architectural and cultural sophistication that challenges modern assumptions about prehistoric life. Through the photographs I captured on-site, I hope to share both the tangible traces of this remarkable settlement and the sense of awe that comes from encountering a place where history feels immediately present.

Poliochne, on the eastern coast of Lemnos, flourished as a major urban center of the Early Bronze Age. Established around the mid-fifth millennium BC and occupied until the end of the second millennium BC, it prospered thanks to its strategic location between Asia Minor and the Aegean, with safe anchorage, fertile land, and abundant freshwater. Archaeological evidence reveals a sophisticated settlement with strong fortifications, public squares, paved streets with drains, wells, and both modest houses and large mansions, reflecting a complex social and civic structure. Its development unfolded through successive cultural phases, marked by advances in architecture, pottery, metallurgy, and trade, while its decline in the late third millennium was likely triggered by a devastating earthquake. Closely connected to Troy, Thermi on Lesbos, and other centers of the Northeast Aegean, Poliochne was a hub of commerce and innovation, leaving a lasting imprint on early urban life in the wider region.

Opened in the west side of the settlement at Poliochne is the main gate, terminus also of the central thoroughfare 102. Both the street and the gateway appear to have been part of the first urban plan of the settlement, which is dated to the Blue period, and were kept unchanged throughout almost its entire existence, with some additions and local interventions. 
Photo Credit: Amalia Spiliakou, July 2025

Poliochne, first established during the Final Neolithic period, developed through successive architectural phases that archaeologists have identified by color. In the earliest Black Period (3700–3200 BC), a modest cluster of oval huts built of wood and straw stood at the hill’s center. The following Blue Period (3200–2700 BC) saw dramatic growth: the settlement expanded, a fortification wall was erected on the mainland side, and the urban plan became more organized. Oval huts gave way to apsidal and oblong houses, and public buildings began to appear, including the so-called Bouleuterion, likely a meeting hall for civic leaders, and a large communal granary capable of storing vast quantities of food. By the Green Period (2700–2400 BC), the city expanded further northward with new retaining walls, extended defenses, redesigned gates, and a carefully laid-out road system with squares and wells, reflecting a thriving and increasingly complex urban society.

One of the most intriguing aspects of Poliochni is the evidence of democratic structures within its society. Central to this is the “Bouleuterion,” a communal meeting space that points to the practice of collective decision-making, It served as a gathering place for the city’s inhabitants to discuss and decide on matters of common interest, reflecting an early form of democratic governance.
https://www.thearchaeologist.org/blog/poliochni-of-lemnos-the-oldest-city-in-europe-and-a-cradle-of-democracy and Photo Credit: Amalia Spiliakou, July 2025

In the Red and Yellow Periods (2400–2100 BC), Poliochne contracted in size but reached a peak in monumental architecture. This was the era of the first megarons, rectangular halls that may have served as proto-palatial residences or civic buildings, such as Megaron 832 and Megaron 317. The city’s centerpiece in the Yellow Period was Megaron 605, a grand structure with storerooms situated on a central square, thought to have been the seat of a ruler or elite household. The discovery nearby of a golden hoard, comparable to treasures unearthed at Troy, underscores Poliochne’s wealth and regional importance. A well-preserved network of streets, including a main north–south thoroughfare, demonstrates advanced urban planning. Yet, around 2100 BC, a devastating earthquake destroyed much of the settlement, leading to its gradual decline. Later phases, the Brown and Purple Periods (2100–1200 BC), saw only sparse occupation without the monumental scale of earlier centuries, marking the fading of one of Europe’s earliest urban centers.

Archaeological excavations at Poliochne began in the 1930s under the direction of the Italian School of Archaeology at Athens, led by Alessandro Della Seta, who uncovered nearly two-thirds of the site between 1931 and 1936. These pioneering investigations revealed the multi-phased settlement and established Poliochne as one of the earliest urban centers in Europe. Further campaigns were carried out between 1951 and 1956 by Luigi Bernabò Brea, whose detailed publications systematized the site’s stratigraphy and architectural sequence. Renewed work in the late 20th century, under Sandro Tiné, combined excavation with architectural restoration and conservation, re-examining earlier findings with modern methods. Today, the site remains an exemplary case of early Aegean archaeology, where stratigraphic precision and long-term international collaboration have illuminated the development of urban life in the prehistoric Aegean.

For a PowerPoint Presentation of the Bronze Age Seplement of Poliochne, please… Check HERE!

Bibliography: http://odysseus.culture.gr/h/3/eh351.jsp?obj_id=2534 and https://www.greeknewsagenda.gr/poliochne-on-the-island-of-lemnos-the-earliest-evidence-of-social-and-civic-structure-in-europe/ and https://sites.dartmouth.edu/aegean-prehistory/lessons/lesson-7-narrative/

Morning Glories by Suzuki Kiitsu

Morning Glories by Suzuki Kiitsu, Japanese Edo period artist (1796–1858), six-panel folding screens with ink, color, and gold leaf on paper, The Met Museum, New York, USA
https://www.metmuseum.org/art/collection/search/48982

Morning Glories by Suzuki Kiitsu, a stunning pair of early 19th-century six-panel folding screens housed in The Met, exemplifies the lyrical elegance of the Rinpa school. Against a backdrop of luminous gold leaf, the Morning Glory vines unfurl in rhythmic cascades, their delicate blooms appearing both vibrant and contemplative. Kiitsu’s masterful use of space, color, and pattern invites a meditative gaze, blurring the boundary between nature and design. The screens evoke a quiet moment suspended in time, one that inspired the haiku: Bound in gilded calm, / the morning glories whisper / secrets to the sun. Through this intricate dialogue between natural form and artistic restraint, Kiitsu offers more than decorative beauty, he captures the ephemeral grace of a single September morning made eternal.

Suzuki Kiitsu was a prominent Japanese painter of the Edo period and a leading figure of the Rinpa school of painting. Born in Edo, modern-day Tokyo, Kiitsu was a devoted student of Sakai Hōitsu, who revived and expanded the decorative Rinpa tradition established by artists like Ogata Kōrin and Tawaraya Sōtatsu. After Hōitsu’s death, Kiitsu continued his teacher’s legacy while developing a distinct personal style. He became known for his screen paintings and nature studies that combined bold design with subtle naturalism. Despite being less internationally known than his predecessors, Kiitsu is celebrated in Japan for refining the Rinpa aesthetic with a fresh sensitivity and technical finesse.

Kiitsu’s work is characterized by luminous color, rhythmic composition, and a heightened attention to seasonal motifs such as flowers, birds, and flowing water. His celebrated screen paintings, including Morning Glories, demonstrate his skill in transforming natural subjects into elegant, almost abstract patterns while maintaining a sense of stillness and harmony. He often employed gold or silver leaf backgrounds, setting ephemeral flora against timeless, radiant fields, a hallmark of Rinpa visual poetry. Kiitsu’s legacy rests in his ability to balance reverence for tradition with individual innovation, securing his place as a master of Japanese decorative painting.

The Rinpa school of art, sometimes spelled Rimpa, originated in early 17th-century Kyoto and is one of the most influential styles in traditional Japanese painting. It began with Tawaraya Sōtatsu, who was known for his elegant, stylized depictions of classical literature and nature, often painted on folding screens and fans. A century later, Ogata Kōrin revitalized the style, blending Sōtatsu’s decorative sensibility with a more dramatic use of color, form, and rhythm. Rinpa artists were not part of a formal lineage but were connected by shared aesthetic values, including the use of gold or silver leaf backgrounds, flattened perspective, and an emphasis on seasonal or poetic themes drawn from classical Japanese literature and waka poetry.

The term “Rinpa” itself combines “Rin” from Kōrin and “pa”, meaning “school”, coined much later to describe this loosely associated group of artists. Rinpa works often merge painting, calligraphy, and design, revealing a sophisticated balance between abstraction and representation. While the style was deeply rooted in Japanese tradition, it also showed openness to Chinese and Korean influences in brushwork and composition. Suzuki Kiitsu, working two centuries later, was part of a later Edo-period revival of Rinpa led by Sakai Hōitsu. Though removed in time, Kiitsu embraced and expanded Rinpa’s visual language, ensuring its continued vitality and influence into the modern era.

Morning Glories is a monumental pair of six‑panel folding screens, a byōbu, crafted with ink, color, and gold leaf on paper. The work creates a vivid, expansive field in which rich blues and greens of Morning Glory blossoms emerge from a radiant gold-leaf ground. Kiitsu omits any spatial context or background elements, concentrating instead on the lush proliferation of flowers and leaves. The blossoms on the right screen rise upward from the ground, while those on the left cascade down, as if held by an invisible trellis, a composition that balances exuberance with careful orchestration.

This screen set reflects Kiitsu’s dual influences: trained as a textile dyer and a pupil of Sakai Hōitsu, he skillfully merges decorative pattern sensibility with naturalistic rendering. The thick, mineral pigments against the gold leaf evoke the luxurious surface of textiles, while subtle attention to botanical form ensures each petal and vine feels believable and dynamic. The tension between decorative abstraction and natural realism is characteristic of Rinpa aesthetics, yet in this work Kiitsu brings a fresh vision, his Morning Glories are botanical yet stylized, rhythmic yet alive. As a signature masterpiece of the Edo‑period Rinpa revival, these screens embody both opulent décor and quiet botanical poetry.

As a fitting close to this meditation on Suzuki Kiitsu’s Morning Glories, it is worth noting that the morning glory is the traditional birth flower of October, a symbol of fleeting beauty, affection, and renewal. In Kiitsu’s masterful screens, this humble bloom becomes a grand subject, elevated through shimmering gold and rhythmic composition into something timeless. The flower’s delicate form and brief bloom are captured in suspended motion, embodying both the transience of nature and the elegance of Edo-period design. In this radiant work, Kiitsu not only honors the spirit of the Rinpa school but also transforms a seasonal motif into a lasting celebration of life’s quiet, impermanent grace.

For a Student Activity, inspired by the MET folding screen titled Morning Glories by Suzuki Kiitsu, please… Check HERE!

Bibliography: https://www.metmuseum.org/art/collection/search/48982

John George Brown’s Sunshine

John George Brown, American Artist, 1831-1913
Sunshine, 1879, Oil on Canvas, 35.6 x 50.8 cm, Private Collection https://www.christies.com/en/lot/lot-6519604?ldp_breadcrumb=back

As the golden light of summer begins its slow retreat, John George Brown’s Sunshine offers a final, tender embrace of those lingering warm rays. With its lyrical depiction of Victorian leisure, the oil-on-canvas scene captures a young woman bathed in radiant light, an atmosphere that echoes the fading warmth of long, sun-drenched days. Through ‘brilliant light, casual composition, and broad technique,’ Brown evokes both the romantic freedom and gentle nostalgia of the season, recalling the delicate balance between exuberance and quiet reflection. As we bid adieu to summer’s glow, Sunshine becomes more than a visual reverie, it’s a timeless farewell, a glowing testament to moments that warm us before they fade.

Beyond its seasonal resonance, John George Brown’s Sunshine exemplifies the artist’s broader role in shaping American genre painting during the Gilded Age. Though Brown is most often celebrated for his sympathetic portrayals of New York’s working-class children, this work demonstrates his ability to adapt genre traditions toward more idealized, pastoral subjects. Painted at a moment when American collectors were increasingly drawn to images of leisure and natural light, Sunshine reflects both Victorian tastes and the transatlantic influence of European Realism. Its luminous treatment of the figure, suffused with warmth, captures not only the immediacy of a passing season but also the cultural desire to preserve beauty and repose in an era marked by rapid urban and industrial transformation.

John George Brown (1831–1913) was an English-born American painter whose career epitomized the rise of genre painting in the United States during the late 19th century. Trained at the Newcastle-on-Tyne School of Design and later at the Trustees’ Academy in Edinburgh, Brown immigrated to New York in 1853, where he continued his studies at the National Academy of Design. Settling in a rapidly industrializing city, he soon gained recognition for his sympathetic yet idealized depictions of street urchins, bootblacks, and newspaper boys, subjects that resonated with both middle-class sentiment and a growing market for accessible, narrative art.

Over the course of his career, John George Brown became one of the most commercially successful and widely collected American artists of his generation. Elected a full Academician of the National Academy of Design in 1861, he exhibited regularly at major venues, including the Brooklyn Art Association and the Pennsylvania Academy of the Fine Arts. His sympathetic depictions of New York’s street children, bootblacks, newsboys, and flower sellers, proved especially popular, combining technical polish with moral uplift in ways that resonated deeply with middle-class audiences. Frequently reproduced in engravings and widely circulated prints, these works extended his reach beyond elite collectors, making Brown a household name and helping to shape the visual culture of the Gilded Age. While some critics dismissed his art as overly sentimental, his keen eye for character and his ability to elevate humble subjects into enduring images of resilience secured his place in American art history.

Yet Sunshine reveals another, often overlooked facet of Brown’s career: his turn toward more pastoral and idealized visions. In contrast to the grit and industriousness of his urban street children, the painting presents a figure suffused with warmth and leisure, bathed in radiant light. This departure demonstrates not only Brown’s versatility as a genre painter but also his sensitivity to the shifting tastes of his audience. At a time when collectors increasingly sought images of repose and natural beauty, Sunshine offered a vision of serenity and seasonal transience, echoing both Victorian ideals of leisure and the transatlantic influence of European Realism. Whereas his street children embodied perseverance amid hardship, here Brown captures a more reflective mood, an image less about survival and more about savoring a fleeting moment, marking his ability to balance sentiment with subtle lyricism.

By capturing this delicate interplay between seasonal reflection and artistic innovation, Sunshine not only broadened the scope of American genre painting but also exemplifies Brown’s responsiveness to the evolving tastes of Gilded Age collectors. The work stands as a testament to his enduring versatility, balancing sentiment and refinement while securing his place among the most celebrated figures of nineteenth-century American art.

For a PowerPoint Presentation of John George Brown’s oeuvre, please… Check HERE!

Bibliography: https://www.christies.com/en/lot/lot-6519604?ldp_breadcrumb=back and https://www.questroyalfineart.com/artist/john-george-brown/

Head of Aphrodite of the Aspremont-Lynden/Arles type 

Head of Aphrodite of the Aspremont-Lynden/Arles type, 1st c. AD copy of an original 4th century BC work by Praxiteles, Marble, possibly Parian (Marathi), Height: 32 cm, National Archaeological Museum, Athens, Greece
https://blogs.getty.edu/iris/the-christian-empire-that-grew-from-classical-roots/

The Head of Aphrodite of the Aspremont-Lynden/Arles type, housed in the National Archaeological Museum in Athens, offers a compelling glimpse into the classical ideals of beauty and divinity shaped by the legacy of Praxiteles. As a copy of a lost 4th-century BC original, possibly the first known depiction of Aphrodite with a nude upper body, this sculptural type reflects the evolving representation of the goddess, bridging the serene sensuality of the Aphrodite of Knidos with the more voluptuous forms of later works like the Aphrodite of Melos. The surviving head, now divorced from its torso, carries echoes of a refined, yet idealized femininity that would influence Roman and Renaissance aesthetics alike. Its later restoration by François Girardon, under the patronage of Louis XIV, introduced symbolic elements like the mirror and apple, both deeply charged with mythological meaning, underscoring not just Aphrodite’s divine allure, but also the enduring power of classical art to adapt to new cultural narratives. An incised cross on her forehead, likely added in the early Christian era, marks a moment when pagan imagery was recontextualized within a new religious worldview.

Carved from Parian marble, the Head of Aphrodite once belonged to an over-life-size statue of a clothed Aphrodite, though some scholars have suggested it may instead portray the famed courtesan Phryne due to its individualized features. The face, turned slightly to the right, is serene and harmonious, with soft, fleshy contours and delicately incised features: a smooth triangular forehead framed by parted curls, a broad nose (now broken), full lips, and a rounded chin. A thick bun gathers the hair at the nape, secured by a wide band. The eyes, beneath gently curved brows, show signs of deliberate Christian-era defacement, likely part of an effort to “close” the eyes and “silence” the mouth. A small, incised cross on the forehead reinforces this reinterpretation of pagan art within a Christian context, suggesting the statue may have been reused as a sacred image. Despite the damage, most notably to the nose and facial extremities, the head remains in relatively good condition and serves as a compelling testament to both the endurance of classical ideals and their transformation in later religious and cultural landscapes.

Head of Aphrodite of the Aspremont-Lynden/Arles type, 1st c. AD copy of an original 4th century BC work by Praxiteles, Marble, possibly Parian (Marathi), Height: 32 cm, National Archaeological Museum, Athens, Greece
https://x.com/ArysPan/status/1513155769000247301/photo/1

The statue’s discovery near the Clock of Andronikos Kyrrhestes in the Roman Agora of Athens further grounds it in the layered urban fabric of ancient Athens, where temples, markets, and later churches coexisted and often repurposed one another’s remains. This setting, close to the sanctuary of Aphrodite and Eros on the north slope of the Acropolis, reinforces the likelihood that the statue originally served a votive or cultic function. The artistic style—marked by its naturalistic modeling, graceful asymmetry, and subtle anatomical details like the “Venus rings” on the neck—embodies the Praxitelian ideal of ethereal beauty softened by human warmth. In this way, the head is not only a remnant of a once-complete devotional image but also a rare survivor of artistic transitions: from Classical to Hellenistic, pagan to Christian, and ultimately, from sacred object to museum artifact.

For a Student Activity, please… Check HERE

Bibliography: https://blogs.getty.edu/iris/the-christian-empire-that-grew-from-classical-roots/ and https://collections.louvre.fr/en/ark:/53355/cl010277986