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Culture

The Art of Looking Down: Why bother looking at the floor of paintings?

Hans Holbein the Younger, The Ambassadors, 1533, oil on wood, 207 cm by 209.5 cm, The National Gallery

By Lily Whewell

The precise meaning of The Ambassadors by Hans Holbein the Younger has been subject to scrutiny by art historians and art aficionados alike for centuries. 

On the one hand, the various elements which make up the composition are straightforward enough. It depicts Jean de Dinteville, Francis I’s ambassador to England, on the left, and his friend Georges de Selve, a bishop, on the right, standing either side of a table cluttered with objects. On the top shelf are a celestial globe and astronomical instruments whilst the bottom shelf displays a Lutheran hymn book and a collection of musical instruments in disarray; close observation of the flute case reveals a missing flute, and one of the lute’s strings is broken. The upper level of the table has been interpreted by critics as representing the unity of the heavens in contrast to the disorder on earth on the lower level. Many aspects of the work supply an underlying atmosphere of unease, the most obvious being the large and distorted skull which occupies the foreground, a memento mori or reminder of the fragility of life. In reading the rich symbolism of the work, art historians have tended to interpret The Ambassadors as a manifestation of Reformation-anxiety, the fear that Catholicism would be overturned by a new Protestant world order. 

Although religious instability is an undeniable aspect of the message conveyed by Holbein, Dr Bendor Grosvenor’s discussion of the work in the podcast Waldy and Bendy’s Adventures in Art supplies further understanding through his observation of one, easily overlooked detail: the floor. 

Grosvenor points out that the geometric pattern of the floor is the Cosmati pavement, which was completed in 1268 on the order of Henry III and found before the High Altar at Westminster Abbey. The floor also holds Holbein’s signature and the date of the work (1533), concealed by the shadow of Jean de Dinteville. Considering these details, Grosvenor argues that Holbein is transporting us to Westminster Abbey where Anne Boleyn was crowned that year, an occasion Jean de Dinteville attended. Subsequently, he suggests that The Ambassadors specifically reflects an anxiety over Anne Boleyn’s ‘reformist sympathies’, rather than a more general fear of Protestantism. This more nuanced interpretation, derived from an observation of the floor, is compelling. 

Much great art encourages the viewer to look up, but after Grosvenor’s revelation, I began to question what happens when we start looking down? How many other works of art could we further decode by simply paying attention to what is going on beneath the subject’s feet? 

Steven van der Meulen, Portrait of Elizabeth I (The Hampden Portrait), c. 1563, oil on panel, transferred onto canvas, recently exhibited at Philip Mould & Company

The floor in early modern portraiture proves to be often enriched with symbolism. The Ditchley Portrait of Elizabeth I, painted circa 1592 by Marcus Gheeraerts the Younger, is an obvious example. In the portrait, Elizabeth stands on a globe of the world with her feet firmly planted in Oxfordshire. In this instance, the floor alludes to the patron of the work, Sir Henry Lee, who likely commissioned the work to commemorate a performance he had held in the Queen’s honour at his home in Ditchley, Oxfordshire. In another portrait of Elizabeth, the earliest surviving full-length painting of the monarch painted by Steven van der Meulen, the floor is sumptuously covered by rugs to amplify the status of the subject. Oriental rugs and carpets originating from the Islamic world were frequently depicted in European artwork from the fourteenth century onwards, initially in works of religious themes, but subsequently co-opted by elite portraiture as a means of conveying wealth and high-status. 

Attributed to Jan van Belcamp, The Great Picture, 1646, oil on canvas, 254 cm by 358 cm, Abbot Hall. Image credit: Lakeland Arts

A less famous example of how an artist could utilise the floor for both symbolic and practical purposes can be found in The Great Picture, attributed to the artist Jan van Belcamp. This triptych painting is a visual history of the Clifford family, commissioned by Lady Anne Clifford in 1646 to commemorate her inheritance of the family estates after a forty-year legal battle with her uncle and his heirs. The central panel depicts Anne’s parents, George Clifford, 3rd Earl of Cumberland and his wife Margaret, with their two sons before Anne was born. Upon the death of the Earl of Cumberland in 1605, Anne was set to inherit the vast Clifford estates after her two older brothers had died in their youth, but she was instead disinherited by her father who controversially named his brother as heir. The left panel presents Anne aged fifteen after she had been disinherited, whilst the right panel depicts Anne, twice married, having finally secured her rightful inheritance. 

Although this is a painting rife with encoded messages, it is – unsurprisingly – the floor I wish to draw your attention to. Under the feet of the young and disinherited Anne, the floor is plain and nondescript, simply scattered with a couple of books suggestive of her learnedness. The right-hand panel presents an obvious contrast; having now repossessed her family estates, Anne stands on an oriental rug to emphasise her status as a wealthy widow. The central panel does something entirely different. Belcamp has co-opted a chequerboard floor to imbue the room with a sense of depth, a device of perspective developed by the artists of the Italian Renaissance. An especially clear example of this effect can be seen in Juan Bautista del Mazo’s depiction of Queen Mariana of Spain in mourning. Whilst looking at the floor in The Great Picture does not provide an entirely new appreciation of the message of the work as it does in The Ambassadors, it does play a fundamental role in creating perspective and enhancing the symbolism of each panel. 

This article has provided just a couple of examples, largely focused on early modern English portraiture, of how our appreciation of figurative art can become more acute when we take time to look at what is going on, quite literally, under our noses. I challenge you to consider the floor, whether it holds an artist’s signature, a recognisable geometric pattern or a clever rendering of space, next time you find yourself in front of a work of art; it can be a surprisingly fruitful exercise. 

Juan Bautista Martínez del Mazo, Queen Mariana of Spain in Mourning, 1666, oil on canvas, 196.8 cm by 146 cm, The National Gallery.

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Reviews

Turn that light out!: Zurbarán at the National Gallery  

 

By Lily Whewell

The Zurbarán exhibition at the National Gallery pays homage to the genius of one of Spain’s greatest master painters, Francisco de Zurbarán (1598-1664). Including works from private collections that have never before been brought into public view, the exhibition provides a comprehensive display of Zurbarán’s most prolific works as the first exhibition in the UK to be dedicated to the artist.

Zurbarán was born in 1598 in Fuente de Cantos, Extremadura, Spain and worked as an apprentice to Pedro Díaz de Villanueva in Seville from 1614 until 1617. After returning to his native region of Extremadura and setting up his first workshop in the town of Llerena, Zurbarán went back to Seville in the 1620s. The 1620s and 1630s subsequently saw Zurbarán at the zenith of his career. Primarily a painter of religious subjects, Zurbarán received his commissions from the Dominicans, Carthusians and Mercedarians. These religious orders had established themselves in Seville to benefit from the city’s prosperous position as a major hub of international trade, having been in possession of the royal monopoly on trade since 1503. The result was that Seville was a flourishing centre of artistic patronage of religious works of which Zurbarán was master.

Zurbarán’s genius rests in his ability to craft seemingly tangible subjects from paint. When faced with Zurbarán’s works, one cannot help but feel overcome by the paintings’ brooding power and stirred by the emotional intensity with which the artist conveys religious themes. That is not to suggest, however, that you have to be religious to appreciate the art. Throughout the exhibition you are enveloped in the sumptuous, ornately decorated and exquisitely detailed textiles donned by Zurabarán’s sitters. Zurbarán’s unrivalled capability to depict fabric is best epitomised by Saint Casilda (c.1635), one of the most popular works of his saint series. The daughter of an Arab king, Casilda converted to Christianity and supplied her father’s Christian prisoners with bread. Upon being discovered by her father, the bread Casilda had hidden in her skirt miraculously turned into roses and she was subsequently martyred in 1087. 

Francisco de Zurbarán, Saint Casilda, circa. 1635, Museo Nacional Thyssen-Bornemisza, Madrid

In Zurbarán’s presentation of the saint, Casilda holds her voluminous skirt, richly embroidered and trimmed with precious stones, to partially conceal the roses she is carrying. The folds in the skirt’s fabric are great and deep so that you can imagine its weight. Just in case you somehow miss it, the vivid red of her sleeve draws your eye towards her obnoxiously large armband, at the centre of which is a large, black stone – possibly an onyx symbolic of remembrance and divine strength and guidance in the bible – enclosed by a border of pearls. Nonetheless, for me the most impactful element of her attire is her cape. It appears to be constructed from stiff satin with an ornate gold trim, rendered so naturalistically you feel as if you could scrunch it up in your hands and it would hold the creases. Even in Zurbarán’s depictions of the Crucifixion, the most morbid scene of Christian iconography, Christ’s loincloth is presented as an excess of stark white fabric, with crisp folds and a haunting quality when contrasted with the black abyss of the background.

Nonetheless, the ability of Zurbarán’s paintings to exert their full power on their onlooker was hindered by the lighting of the exhibition space. Before visiting the exhibition, I anticipated the gallery space to be dimly lit to emphasise Zurbarán’s practice of chiaroscuro – the Italian term for creating three-dimensional forms through contrasting lightness and darkness. However, the exhibition space shared the same brightness and natural lighting as the rest of the gallery. Subsequently, whilst Zurbarán had meticulously and masterfully manipulated shadows and highlights to imbue his subjects with a sculptural quality, the brilliance of his execution of this technique could not be fully appreciated. Instead, I often found myself viewing the works from various angles in an attempt to escape the artificial glare.

This was apparent from the moment you entered the exhibition space when you are confronted with The Crucifixion (1627), the first of four in the exhibition and Zurbarán’s first signed and dated work. Christ is depicted with the upmost naturalism, his head hanging in a quiet but devastating solemnity. Outstretched on the cross, his elongated torso and limbs look almost as if they have been carved from marble. This sculptural quality of the work is key to understanding its power. The Crucifixion, which stands tall at 339.1cm by 212.1cm when framed, was commissioned by the Dominican Monastery of San Pablo el Real in Seville as part of a cycle of religious paintings. Of particular interest is that the work was originally placed behind a grill in the monastery so that, in the words of seventeenth-century art historian Antonio Palomino,

“Everyone who sees it, and does not know it, believes it to be sculpture”. 

It therefore struck me as a bit of an oversight that the curation of the exhibition did not reflect this fundamental aspect of its original display. Why prompt people to imagine what the work would look like to contemporary observers when the effect could be very easily recreated?

Francisco de Zurbarán, The Crucifixion, 1627, Art Institute, Chicago

In contrast, the Wallace Collection’s recent exhibition of Caravaggio’s Victorious Cupid (finished in April of this year) seized the darkness. Caravaggio’s Victorious Cupid (also known as Amor Vincit Omnia, Amor Victorious amongst other names) formed the finale of the short exhibition which showed the masterpiece along with two ancient Roman sculptures, all of which historically belonged to the collection of the Marchese Vincenzo Giustinani (1564-1637) in Rome. Painted by Caravaggio in 1601-1602, the work was backdropped by paragone “comparison”, a Renaissance debate between artists and collectors which questioned whether painting or sculpture were the superior artform. Caravaggio’s cupid, in the same manner as Zurbarán’s figures, combines both; it is a painting with a sculptural quality. Set in a near-pitch black room which echoed the work’s black background, the onlooker could easily appreciate the three-dimensionality of Caravaggio’s cheeky subject in contrast to the set-up at the National Gallery.

However, the issue with the lighting cannot ‘overshadow’ what was otherwise a wonderfully curated exhibition. From smaller commissions such as the devastating Agnus Dei and still-lifes by both Zurbarán and his son, to an appreciation of scale through the partial reconstruction of a fifteen-metre altarpiece and the giant, ominous head attributed to the artist, the exhibition provides a unique and unmissable opportunity to be fully immersed in the drama and theatricality of Zurbarán’s art.

The Zurbarán exhibition is on at the National Gallery, London, until the 23rd August, 2026. 

Categories
Perspective

Death, Memory and Portraiture: The Fayum Portraits and the fight against being forgotten

By Lily Whewell

“He had known that she would pass from his hands and eyes, but had thought she could live in his mind, not realising that the very fact we have loved the dead increases their unreality, and that the more passionately we invoked them the further they recede”

E.M. Forster, A Passage to India, p. 47

The first time I read this quote in A Passage to India, it shocked me profoundly. It uprooted all my beliefs and assumptions about death and memory by challenging sayings such as ‘they will be with you in your heart’, or ‘they may physically be lost, but your memories of them are not’. The thought that the more I tried to remember deceased loved ones the more they would slip away, terrified me. No one wants death to be absolute.

It is safe to say that reading this quote flung me into an existential crisis. Here, it is as if Forster is trying to suggest that being loved in life does not ensure that you – the real you – is remembered in death, but can taint the memories of you in the minds of those who knew and valued you. The greater the love, the greater the loss is a well is a commonly cited phrase. However, I always wanted to believe that this loss is only in a physical sense and not in a spiritual way.

So, as Forster suggests, if being loved cannot save us from being forgotten, then what can? The Fayum Portraits offer us an interesting perspective. Painted between the 1st and 3rd centuries and mostly found in the Fayum region in Egypt, these portraits capture people with an uncanny sense of reality and vitality ‘as if they have just tentatively stepped towards us’ (John Berger, Portraits, p. 9). They were placed on top of the coffins of the dead to act as a marker of identity for their journey to the kingdom of Osiris, and to serve as a remembrance tool for the family and friends they left behind. Although it is difficult to discern how far the artists of these portraits captured the likeness or ‘mimesis’ of their subjects in the absence of photographs to compare them to, their two-pronged function as an early ‘passport photo’ (Berger, p. 8) and an aid to memorialisation suggests that an accurate representation of reality was imperative. The Fayum portraits were produced centuries before the Renaissance, when the function of portraits underwent a major evolution to no longer simply depict an individual’s physical appearance but also their ‘charisma’ and inner virtues.

In the twenty-first century, we now have the ability to take photos which can capture the likeness of an individual to an accuracy arguably unachievable by painted or drawn portraiture. However, what is remarkable about the Fayum portraits in contrast to their digital descendants is their survival. This was a point highlighted by art historian Simon Schama in discussion of the question “Why portraits still matter?”, discussed during a Sotheby’s Talk in 2023. Schama suggested that in an age where images simply disappear after twenty-four hours on Snapchat and we are reliant on ‘the cloud’ for the storage of our photos, the worry is that the images we create and collate digitally will someday be lost. It is indeed common practice to put a photograph of the deceased on the front page of printed orders of service for funerals and memorials – maybe our modern-day equivalent to the Fayum portraits? Nonetheless, surely the innate value of works of art means that we are more inclined to ensure the survival of a painted or drawn portrait over a digital one?

Unfortunately, for everyone to have a portrait painted or drawn is an unattainable reality. However, a consideration of the Fayum portraits, at least to me, acts as a prompt to move away from a reliance on the digital to capture yourself and your loved ones in an analogue form. Portraiture is one way of eternalising your physical self whereas writing, specifically private, personal writing, offers a more accessible way of ensuring that your essence does not ‘recede’. Anything from poetry to quotidian prose can become a vehicle through which the recollections of the deceased can avoid slipping into ‘unreality’.

However, the effectiveness of using personal writing as a way of eternalising the reality of a person is contingent on two factors: the writing has to be contained in a physical body to increase its chances of survival, i.e. in a notebook or in a paper folder rather than stored digitally, and the writing has to be guided by ‘how it felt to me’ or the ‘implacable “I”’, as articulated by Joan Didion in her essay On Keeping a Notebook.

‘We are not talking here about the kind of notebook that is patently for public consumption, a structural conceit for binding together a series of pensees; we are talking about something private, about bits of the mind’s string too short to use, an indiscriminate and erratic assemblage with meaning only for its maker’,

Joan Didion, On Keeping a Notebook (1968)

Just as when portraits began to be co-opted by Renaissance rulers as a visual language through which they could articulate political messages and dynastic ties when put on public display, the “I” of a notebook is lost when it is written for others. Maybe, if we all engaged in more personal, analogue modes of reflection – whether a work of art or a piece of prose – we would be more likely to win the fight against being forgotten, the essence of our person is less likely to be blurred and retold in the minds of those who outlive us.

Featured Image: Louvre Museum