The Rape of Proserpina by Bernini. When Marble Comes Alive

I’ve been to the Galleria Borghese twice, and both times I found myself standing in front of The Rape of Proserpina far longer than I expected. The first time, I didn’t really know much about Bernini — I’d heard the name before, but it didn’t mean much to me. That changed the moment I saw this sculpture up close. It was only then that I started noticing the details: the way Pluto’s hand presses into Proserpina’s thigh, the twist of their bodies, even the tears on her face. Back home, I looked more closely at the photos I’d taken, zooming in on things I hadn’t seen in person — and that’s when Bernini’s name truly stuck. Since then, I’ve promised myself that next time I’m in Rome, I’ll go back just to see this piece again — and take even more photos.

The Galleria Borghese is one of those places that stays with you — not because it’s large (it isn’t), but because almost every room contains something unforgettable. Housed in a 17th-century villa within the Borghese Gardens, the gallery was originally the private collection of Cardinal Scipione Borghese, an early and enthusiastic patron of Bernini. Today, it holds several of Bernini’s masterpieces — including Apollo and Daphne, David, and The Rape of Proserpina. There’s also an outstanding collection of paintings by Caravaggio, Raphael, and Titian. The Rape of Proserpina is displayed in Room IV, also known as the Room of the Emperors.

If you’re curious, I’ve shared more thoughts, tips and photos from the gallery in other entries on this blog (see buttons below).

Gian Lorenzo Bernini was one of the central figures of Baroque art in 17th-century Rome — a sculptor, architect, and all-round creative powerhouse. He worked for both the Catholic Church and secular patrons, including none other than Louis XIV of France.

Bernini was incredibly young when he created The Rape of Proserpina — just 23 years old. The sculpture was commissioned by Cardinal Scipione Borghese, the man who in fact commissioned and assembled the collection that became the Galleria Borghese. It was made between 1621 and 1622, at a time when Bernini was already gaining a reputation for making marble appear soft and alive. The piece became part of his private collection — and remains one of its most impressive works. (Like another one made by 15 years old Bernini.)

The story comes from Roman mythology, adapted from the Greek myth of Persephone and Hades. (The Romans adopted many of the Greek gods and stories, often giving them different names — so Hades becomes Pluto, and Persephone becomes Proserpina.) Proserpina, the daughter of Ceres (goddess of the harvest), is abducted by Pluto, god of the underworld, who falls in love with her and carries her off to be his queen. Her mother’s grief causes the world to go cold and barren — a mythical explanation for the changing of the seasons.

The theme of abduction was often used in Baroque art, not only for its dramatic potential, but also because it allowed artists to explore movement, struggle, contrast, and emotion — all key elements of the style. In Bernini’s hands, the myth becomes something almost painfully real: not just a story, but a moment frozen in motion. And Bernini was a master of using marble to imitate different textures: flesh, fabric, hair, even tears.

One of the most striking things about The Rape of Proserpina is how physical it feels. The sculpture isn’t just dramatic — it’s tactile. Pluto’s fingers press into Proserpina’s thigh with such convincing softness that it’s easy to forget you’re looking at solid stone. Her hand pushes against his face, her hair flies back, her foot twists as she’s lifted — every detail adds to the sense of motion and struggle. There’s even a tear on her cheek (though I didn’t manage to capture it in my photos). Pluto’s body is full of tension — defined muscles, a strong stance, even a vein on his thigh standing out as if pulsing. And then there’s the drapery, barely covering their bodies, adding both modesty and theatrical tension. It clings and flows at once — heightening the drama of the scene.

Nothing is flat or static — the figures spiral upward, locked in movement. From some angles, the sculpture looks as if it might tip over or keep turning. That’s exactly what Baroque art often aimed to do: capture a single moment in all its energy and tension, and make it feel alive. The drama is heightened further by how the sculpture is displayed — raised on a pedestal, so you look up at it. That slight upward gaze gives it even more presence and intensity.

If you walk around the back of the sculpture, you’ll spot Cerberus — the three-headed dog of the underworld — curled behind Pluto’s leg. It’s easy to miss, but it’s a quiet reminder that this isn’t just a struggle between two people, but a story about the boundary between worlds. At the base, partly hidden, lies Pluto’s sceptre — a small but meaningful symbol of his role as ruler of the underworld. It adds a calm note of control beneath the chaos above.

But words can only go so far. Let’s let Bernini speak for himself — below are a few photos of this incredible sculpture taken from different angles.

Even after seeing the Rape of Proserpina twice on site, I still feel like I haven’t fully taken it in. It’s the kind of sculpture that reveals something new each time — a fold, a gesture, a tiny detail you didn’t notice before. Photos can’t replace standing in front of it, but they can help you see more than you did the first time.

The Rape of Proserpina by Bernini. When Marble Comes Alive

St. John Sarkander Chapel in Olomouc

When I went on a brief business trip to the Czech city of Olomouc last year, I didn’t expect that I would take so many photos in the short breaks between meetings. The weather was favorable, albeit very hot. Olomouc captivates with its baroque architecture, evident in several churches and chapels around the old town, as well as in votive columns and fountains. I photographed one such chapel just before our return home, but I did not have time to read about it. It is a beautiful small baroque chapel located in a narrow street leading to the Upper Square. The chapel is dedicated to Saint John Sarkander and is built on the site where St. John Sarkander was imprisoned and tortured to death in 1620. The chapel is open to visitors, but its interior can only be viewed through a grate.

The John Sarkander chapel was erected in the early 18th century (between 1708 and 1710) to honor Sarkander’s martyrdom and is located near the former city walls, precisely at the spot of the former prison. Its architecture and interior decoration reflect the baroque style, characterized by elaborate ornamentation. Inside the chapel, there is an altar with a depiction of Sarkander’s torture, and the crypt houses a glass coffin containing a wax figure of the saint, surrounded by relics and artifacts associated with his life and death.

John Sarkander (1576–1620) was a Moravian priest who became a notable figure in the history of the Catholic Church, especially within the Czech Republic and Poland, for his steadfast adherence to the seal of confession and his subsequent martyrdom. Born in Skoczow, Poland, after his ordination in 1607, he served in several parishes. His life took a dramatic turn in 1618, following the outbreak of the Thirty Years’ War. In 1620, after the death of his wife, he moved to Moravia and served in the parish of Holesov. Sarkander was accused by some members of the Protestant community of conspiring with Catholic forces. The accusations were largely based on his interactions with a Catholic army that had passed through the area, but the primary charge against him was his refusal to break the seal of confession when pressured to reveal the confessions of those involved in anti-Habsburg activities. Sarkander was imprisoned in Olomouc, where he was subjected to severe torture. Despite this, he refused to divulge any information he had received during confession, upholding the confidentiality that is central to the Catholic understanding of the sacrament. He died from his injuries on March 17, 1620, without having been convicted of any crime. Sarkander was beatified in 1859 and canonized a saint by Pope John Paul II in 1995.

St. John Sarkander Chapel in Olomouc

Votive Columns of Olomouc. Baroque Landmarks in the Heart of Czechia

While travelling, you sometimes come across things that seem obvious because you’ve seen something similar somewhere before. However, it’s only when you’re back home and want to find additional information by looking at photos that you discover the item has its own symbolism and was a widely practiced tradition. This is especially true when your last history lesson was a very long time ago. This year in Olomouc (Czechia), I took a closer look at the tradition of erecting votive columns.

Votive columns, also known as votive pillars, are religious or symbolic structures that are erected as an expression of gratitude or devotion to a deity or higher power. These columns are typically set up to commemorate a vow or to give thanks for a favor granted, a prayer answered, or a miracle received. The tradition of erecting votive columns has ancient roots and can be found in various cultures and religions around the world. The votive columns themselves vary widely in design and construction. They can range from simple wooden or stone pillars to more elaborate structures adorned with carvings, inscriptions, or religious symbols. In some cases, votive columns may be placed in or near religious sites, such as temples, churches, or shrines. While the specific practices and customs associated with votive columns may vary across cultures and religions, the underlying theme remains a desire to express gratitude and devotion through the creation of a physical structure dedicated to the divine.

In Europe, Marian columns and Holy Trinity columns are distinct forms of religious monuments that flourished in Catholic countries, particularly during the 17th and 18th centuries. While both share the columnar structure and serve as expressions of faith, they have different emphases in terms of symbolism and purpose.

Marian columns, also known as plague columns, are religious monuments depicting the Virgin Mary at the top. They were often erected in response to the devastating impact of plagues as a gesture of thanksgiving for the end of the plague and as a means of seeking solace and divine protection. The Virgin Mary atop these columns symbolizes hope, intercession, and divine intervention during times of crisis.

Holy Trinity columns, while sharing the columnar structure with Marian columns, serve a broader purpose. They are erected to celebrate the Christian faith and the church, emphasizing the Holy Trinity – Father, Son, and Holy Spirit. Holy Trinity columns are manifestations of public faith, affirming the importance of religious devotion in the community.

Examples of both a Marian Column and a Holy Trinity Column may be found in the Czech city of Olomouc.

Located at the Lower Square (Dolní náměstí) in Olomouc, the Virgin Mary Column was built between 1716 and 1720. It was erected in gratitude for the protection of the city during the plague. In the 18th century, Olomouc, like many other European cities, faced several devastating plagues. One notable epidemic was the plague that struck in 1713. This outbreak was part of a larger pandemic known as the Great Northern War plague, which occurred during the conflict between the Northern European powers. The column features a statue of the Virgin Mary on a Corinthian column.

Following the construction of Virgin Mary Column, a much bigger and elaborate column was errected in the Upper Square (Horní náměstí). The Holy Trinity Column was built between 1716 and 1754 not only as an expression of gratitude for the end of the epidemic, but also as a broader expression of religious faith and gratitude within the context of the Counter-Reformation — a period marked by efforts to strengthen Catholicism in response to the Protestant Reformation.

The column is an elaborate Baroque structure designed by the architect Wenzel Render and the sculptor Ondřej Zahner. At its zenith, the column boasts gilded copper sculptures of the Holy Trinity, presided over by the Archangel Gabriel, with the poignant scene of the Assumption of the Virgin beneath.

The base of the column unfolds in three levels, each intricately decorated with statues and reliefs of saints deeply rooted in regional religious heritage. The uppermost level features figures connected to the earthly life of Jesus: Saint Anne, Saint Joachim, Saint Joseph, and Saint John the Baptist, accompanied by Saint Lawrence and Saint Jerome, patrons of the Olomouc town hall chapel. The second tier focuses on saints significant to Moravia and Bohemia, including Saints Cyril and Methodius, pioneers of Christianity in Great Moravia, as well as Saint Blaise, Saint Adalbert of Prague, and Saint John of Nepomuk, prominent figures in Czech Catholic tradition. The lowest level introduces Saint Maurice (patron of Austria), Saint Wenceslas (patron of Bohemia), Saint Florian (protector against disasters), and Saint John of Capistrano, a Franciscan preacher who once spoke in Olomouc. It concludes with Saint Anthony of Padua, linked to the city’s Franciscan monastery, and Saint Aloysius Gonzaga, the patron of students — a reflection of Olomouc’s academic legacy.

Seeing both columns in Olomouc — the more modest Virgin Mary Column and the grand Holy Trinity Column — helped me notice something I might have overlooked before. These monuments aren’t just decorative relics from the past; they reflect how people once turned to faith during times of crisis, and how entire communities expressed hope, gratitude, and identity in public space.

I’ve probably walked past similar columns in other cities without giving them much thought. But after taking the time to learn more here, I know I’ll look at them differently the next time I come across one — not just as historical objects, but as part of a larger, living tradition that still leaves a mark on the places we visit.

Votive Columns of Olomouc. Baroque Landmarks in the Heart of Czechia