Scholarly Article

Italian Paintings of the Sixteenth Century: The Worship of the Golden Calf, c. 1594

Part of Online Edition: Italian Paintings of the Sixteenth Century

Publication History

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Dozens of men, women, and a few children gather in groups amid a grassy landscape with a mountain in the distance in this horizontal painting. All of the people have pale or ruddy skin and wear flowing cloaks over long tunics or gowns. Warm light from the upper left illuminates the two groups closest to us, which cluster along the left and right edges of the canvas. Each group is set against a dark background suggesting cave walls or rocky outcroppings. On our left, an elderly man sits with his back to us as he looks across this shoulder to our right. He wears an amber-brown robe with darker brown stripes, and a denim-blue boot on the foot we can see. His head is wrapped in a white turban, and his tan face is framed by a salt-and-pepper beard. Steel-blue fabric drapes across his hips. A man and woman stand just beyond him, facing us. The young, bearded, dark-haired man wears a gleaming sea-blue cloak over a burgundy-red garment. The woman is wrapped in a rust-red cloak and holds an infant close to her cheek. Along the right edge of the painting, two blond women and a young child gather around a table covered with a white cloth. The woman seated on the far side of the table wears a velvety, chocolate-brown gown with a white kerchief around her shoulders, and rose-pink fabric drapes across her lap. She faces us with her upper body turned to our right as she gazes up and to our right with one hand raised. A youth cradling a silver bowl filled with fruit stands behind her with his head also turned to look in the same direction. Along the rightmost edge of the canvas, a woman sits facing us, wearing a coral-red gown with one breast exposed along a low neckline. Blush-pink fabric patterned with teal-blue diamonds drapes over one shoulder and across her lap. She tilts her head to our right and gazes down at the child standing by her side. The child wears a silver-gray tunic and has closely cropped brown hair. The woman offers the child an orange fruit. An elderly, balding man with a long silver-gray beard and hair stands behind the woman, at the top of the group. His arms cross his chest while he bows slightly. Between the rocky outcroppings behind both groups, a grassy meadow stretches to a hazy blue mountain in the distance. A narrow stream runs across the painting just beyond the outcroppings. Several people at the far side of the stream flank a tall man with a long beard who stands facing us. He wears a full-length, brick-red robe with a black mantle draped over his head, across his arms, and down his back. A headdress over the mantle has peaks like a narrow crescent moon. To his right, our left, a man also wearing a red tunic and spruce-blue leggings bends down to place a gold circle or dish on a pile of other gold objects on the ground. Two women and two men stand clustered to his left, our right. The women wear blue-green robes, and the men have lead-gray cloaks. About twenty-five men and women along with two small children sitting on the ground create a band across the landscape beyond the group at the stream. They wear gold, aquamarine-blue, canary-yellow, and scarlet-red garments. To the left beyond this group, a crowd circles around a tall narrow structure supporting a gold-colored calf. The people look up at the animal while four women kneel in front, playing instruments. To our right, in the distance, four men and women sit around a cloth-covered table under a tent-like canopy. There are dishes on the table and a fifth person stands nearby, presumably serving the group. On a hill that rises steeply behind the tent, another group of four people recline in a similar canopied structure. At the center of the painting, between the tents and the group around the calf, a single bearded man with white hair walks toward our right in profile, the arm we can see extended. The landscape beyond the people has a lake lined with trees at the foot of the hazy mountain, which almost reaches the top of the composition. Finally, in the upper right corner, atop the rocky outcropping close to us, a person, seen from the waist down, kneels, wearing a rose-pink garment. Golden yellow flames flicker out around and behind the person.
Italian 16th Century, The Worship of the Golden Calf, c. 1594, oil on canvas, Samuel H. Kress Collection, 1939.1.180

Entry

The painting depicts the events of Exodus 32, with the main events of the story appearing in the middle and background. In the center middle ground, the Israelites watch as the high priest Aaron collects golden ornaments for the making of an idol in the form of a golden calf, which he is shown casting in the far background. In the left background, the completed calf is displayed upon an altar, surrounded by worshippers; in the center right background are scenes of feasting and merrymaking. In the far upper right, the now-truncated figure of Moses on Mount Sinai (see Technical Summary) is bathed in a fiery light as he receives the Ten Commandments. In the foreground, to the left and right, are richly dressed revelers and observers. The man at the far upper left looking out of the scene appears to be a portrait.

Around the time of its purchase by the Kress Foundation in 1935, The Worship of the Golden Calf was attributed to Jacopo Tintoretto in manuscript opinions from Roberto Longhi, Giuseppe Fiocco, Raimond van Marle, August L. Mayer, F. Mason Perkins, Wilhelm Suida, Adolfo Venturi, and Bernard Berenson, most of whom considered it an early work. The autograph status of the work was affirmed in 1950 by Rodolfo Pallucchini, who dated it to circa 1555 or later, and by Berenson in 1957. Subsequent scholars have moved away from the early dating and seen signs of studio assistance. Pierluigi De Vecchi classified it as by Jacopo with collaboration from circa 1560. Fern Rusk Shapley, too, considered it a largely studio work from circa 1560, but because of the vigor of the underpainting, suggested that Jacopo laid in the principal figures and supervised the execution. Pallucchini and Paola Rossi acknowledged considerable studio assistance, while retaining the attribution to Jacopo and the date of circa 1555.

Hans Tietze, in 1948, took a different view, dating the picture late in the century and relating it to the style of Marco Tintoretto. More recently, Bert W. Meijer has attributed the landscape to Paolo Fiammingo (Pauwels Franck; 1540–1596); noting that the painting is usually dated to the 1550s and that Paolo was not documented in Venice before the 1570s, he commented that either the landscape was added later or the whole painting dates from some time after Paolo’s arrival. Robert Echols and Frederick Ilchman assigned the picture to the Tintoretto studio, 1592 or later, agreeing that the landscape suggests the work of a northern painter.

The judgment of the picture first made by Tietze (although not his specific link to the name of Marco Tintoretto) remains convincing. Like a number of works assigned in the past to Tintoretto in his early years or around 1555, The Worship of the Golden Calf is the work of a later, different hand. While the figure types are generically similar to those of Tintoretto, they lack the dynamism and convincing anatomy that appear in the master’s autograph paintings. The loose brushwork in the highlights is a weak imitation of Tintoretto’s fluid calligraphy. Moreover, a distinctive hand seems to be present here, one that cannot be identified in other works associated with Tintoretto. It is detectable in the principal faces, the overall pastel tonalities, the northern qualities of the landscape, and the shiny texture of the fabrics on the two principal figures.

The overall composition is loosely based upon the Gathering of the Manna of 1592/1594, still in the church for which it was created, San Giorgio Maggiore, and one of the last works produced by the Tintoretto studio during Jacopo’s lifetime . That painting also features repoussoir figures at either side, with a series of vignettes carrying the narrative into the background. Particularly close is the treatment of space in the upper center of the painting, with a round hillock and a view of figures in a covered area (a grotto in the San Giorgio Maggiore painting, a tent in the Gallery’s picture).

All of this evidence suggests that The Worship of the Golden Calf was painted in the Tintoretto studio around the time of Jacopo Tintoretto’s death in 1594, or possibly later, when the shop was headed by Domenico Tintoretto. The northern quality of the landscape, along with the sheen of the fabrics, suggests an artist from beyond the Alps. Meijer’s attribution of the landscape to Paolo Fiammingo seems apposite; however, the figure types and the technique used to render them differ from those in Paolo’s paintings. It is possible that Paolo painted the landscape, but it seems more likely, given the probable date, that the entire painting was executed by another northern artist, perhaps one who had also worked with Paolo. A number of northern artists seem to have come and gone in Tintoretto’s studio; however, the role of northern artists in the body of paintings associated with Tintoretto is a complicated question that has only recently begun to receive the attention it merits.

Technical Summary

The support consists of six pieces of a heavy, twill-weave fabric with four seams. Two vertical seams are located 75 centimeters from the left edge and 120 centimeters from the right edge, just in between the two repoussoir groups. The horizontal seam is located 39 centimeters from the top, through the arms of the standing figures on the left and just above the head of the balding man on the right. A seventh piece of fabric, a small strip at the bottom center, roughly 13 centimeters in height, is a later replacement. All the tacking edges have been removed, but cusping at the sides and bottom indicates that these dimensions are near the original. The lack of cusping at the top supports the visual evidence that the canvas has been cut there, severing the kneeling figure at the upper right.

The white ground is very thin, and the x-radiographs suggest it was applied with a palette knife or spatula. The artist laid in the central composition with a free, brushy sketch in black over the ground. A thin, dark imprimatura blocks in the area of the left repoussoir, which is then sketched with white. The brown imprimatura may extend over other parts of the composition, including the right-side repoussoir, which combines differently colored underpainting layers and white-paint sketching. The paint is applied freely, using a full range of applications, from glazes through impasted linear highlights. The preliminary sketching provided a guide for the painter but is not rigorously followed, and revisions are quickly sketched over broader paint layers. Just to the right of center, a male figure and an area of green landscape are partly covered by a transparent layer of blue paint. This appears to be the result of the mistaken removal during an old restoration of the top layers of paint that the artist had added over the figure, intending to cover it. The overall condition is good, although there is scattered flaking and some abrasion of the paint, especially in the darks. The abrasion allows the dark fabric to show through in some areas. There is also an old tear extending from the top edge at the center of the composition. Some retouching has become discolored, and there are stains and remnants of old, discolored varnishes on the surface. The paint on the inserted canvas is different in color and texture; this can be assumed to be a later replacement. In 1936 Stephen Pichetto relined the picture, removed a discolored varnish, and inpainted it. Mario Modestini inpainted the picture further and applied another layer of varnish in 1955.

Robert Echols and Joanna Dunn based on the examination report by Catherine Metzger

March 21, 2019