Pieter Bruegel and the Art of Laughter - AAAARG.ORG
Pieter Bruegel and the Art of Laughter - AAAARG.ORG
Pieter Bruegel and the Art of Laughter - AAAARG.ORG
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a bankrupt <strong>and</strong> his bruegels 73<br />
his friends would have appreciated <strong>Bruegel</strong>’s rustic revels as commentaries<br />
on <strong>the</strong> shortcomings <strong>of</strong> <strong>the</strong>ir own countrymen. 24<br />
Sullivan gives us a valuable account <strong>of</strong> Antwerp’s intelligentsia during<br />
<strong>Bruegel</strong>’s lifetime, 25 <strong>and</strong> her deciphering <strong>of</strong> <strong>the</strong> details <strong>of</strong> <strong>Bruegel</strong>’s two<br />
pictures is buttressed at every point by a wealth <strong>of</strong> texts <strong>and</strong> quite <strong>of</strong>ten<br />
with relevant images. But we are never quite certain if Sullivan underst<strong>and</strong>s<br />
this interpretation to have been deliberately contrived by <strong>the</strong> artist<br />
or if it existed only in <strong>the</strong> minds <strong>of</strong> his learned audience. 26 If <strong>the</strong> former,<br />
<strong>the</strong>n <strong>Bruegel</strong> would presumably have been “a highbrow urban intellectual,”<br />
as Herman Roodenburg puts it, 27 as well versed in classical literature<br />
as Ortelius <strong>and</strong> his colleagues. Conversely, he could have received<br />
detailed instructions from one <strong>of</strong> his patrons while he was executing <strong>the</strong>se<br />
two paintings. Our confusion on this point is fur<strong>the</strong>r complicated by Sullivan’s<br />
suggestion that <strong>Bruegel</strong> infused <strong>the</strong> values <strong>of</strong> his learned associates<br />
even into paintings intended for patrons outside Ortelius’s immediate<br />
circle, a suggestion that defies corroboration. 28 But Sullivan’s <strong>the</strong>sis<br />
raises more serious problems. It fails to take into su‹cient account not<br />
only what we know <strong>of</strong> <strong>Bruegel</strong>’s actual patrons but also what we know <strong>of</strong><br />
how people, including Ortelius, as we shall see, actually encountered <strong>the</strong><br />
peasantry on festive occasions. Sullivan’s picture <strong>of</strong> mealtime philosophizing,<br />
finally, is not <strong>the</strong> only, or perhaps not even <strong>the</strong> most common,<br />
way in which people conducted <strong>the</strong>mselves on such occasions.<br />
Let us begin with <strong>the</strong> question <strong>of</strong> patronage. Except for Ortelius, we<br />
do not know if anyone in Antwerp’s scholarly circles actually owned any<br />
<strong>of</strong> <strong>Bruegel</strong>’s paintings. This is true even <strong>of</strong> Hieronymus Cock, who published<br />
so many <strong>of</strong> his drawings, <strong>and</strong> Hans Franckaert, merchant <strong>and</strong><br />
member <strong>of</strong> <strong>the</strong> Antwerp Violieren, who, according to Van M<strong>and</strong>er, was<br />
<strong>Bruegel</strong>’s great friend. Franckaert seems to have been a merchant, possibly<br />
a dealer in small German wares, but we o<strong>the</strong>rwise know little about<br />
him. 29 <strong>Bruegel</strong>’s known patrons, on <strong>the</strong> contrary, seem to have been<br />
wealthy men who were prominent in public life. They included Cardinal<br />
Granvelle, archbishop <strong>of</strong> Malines <strong>and</strong> first councillor <strong>of</strong> Margaret <strong>of</strong><br />
Parma, regent <strong>and</strong> half sister <strong>of</strong> Philip II. Granvelle possessed <strong>the</strong> Flight