The Nature Of Fear Nicola Samori __top__ ●

The result is a portrait that looks like it is suffering. Faces emerge from the darkness only to be slashed open, revealing the white canvas beneath as if it were bone. This technique—called sfumato ’s evil twin—creates a visceral response. We do not simply see a damaged face; our own skin sympathizes. We wince. Perhaps even more disturbing than the slashed paintings are Samorì’s “relics.” He often applies gold leaf to his wooden panels—the traditional Byzantine ground for halos and holiness. But he then scrapes the figures off entirely, leaving only a ghostly imprint, a shadow burned into the gold.

And yet, because of the painter’s devotion to the material—the rich oil, the dramatic lighting—the ugliness becomes sacred. Samorì forces us to ask: If we cannot look at suffering, can we truly understand compassion? Fear is the gateway to empathy. We are afraid of the flayed figure because we recognize that we, too, are flayed beneath our clothes. Collectors often describe a strange phenomenon when living with a Samorì. Unlike a peaceful landscape or an abstract color field, a Samorì painting does not become “furniture.” At night, in the dim light, the scraped faces seem to move. The gold backgrounds pulse. The scratches look like fresh wounds. the nature of fear nicola samori

Not the jump-scare fear of a horror film, but a deeper, existential dread—the kind that medieval peasants must have felt when gazing upon a crucifixion scene bleeding through the soot of a candlelit chapel. Samorì, an Italian painter born in Forlì in 1977, has built a career on dissecting this specific emotion. To understand his work is to understand that fear is not the opposite of beauty; it is its most honest form. To grasp the nature of fear in Samorì’s work, one must first look backward—way back to the 17th century. Samorì is a classically trained painter; his technical skill rivals Caravaggio, Ribera, and Bernini. He can paint a silken fold of fabric or a translucent layer of skin with the precision of an Old Master. But he uses that virtuosity as a trap. The result is a portrait that looks like it is suffering

This proximity is deliberate. The nature of fear is intimacy with the grotesque. By forcing you to bring your face inches from a decapitated head rendered in hyper-realistic oil, Samorì collapses the boundary between viewer and victim. You are not looking at a horror; you are breathing the same air as it. Here is the philosophical crux of Samorì’s project. We live in an age of anesthesia. We filter our pain through screens. We retouch our photos to erase blemishes. Samorì suggests that this avoidance of decay is the real pathology. Fear, in his world, is a necessary sacrament. We do not simply see a damaged face;

The Baroque period understood fear intimately. Caravaggio’s David with the Head of Goliath doesn’t just show a victory; it shows the vacant, terrifying stare of the decapitated giant—the horror of the object. Bernini’s Damned Soul captures the exact micro-second a person realizes they are lost forever.

Samorì takes this vocabulary and pushes it into seizure. He asks: What happens when the painting begins to decay while you are still looking at it? That is the nature of his fear: . The Anatomy of Samorì’s Fear Let us break down the specific mechanisms Samorì uses to bypass our intellectual defenses and attack the nervous system directly. 1. The Flaying of the Surface Most painters want to preserve the image. Samorì wants to destroy it. In works like Le Tentazioni di San Girolamo or his series of Saints , he applies thick layers of black, brown, and crimson oil paint. Then, while the paint is still wet, he scrapes it away with palette knives, spatulas, or even his fingernails.