Those living in the country succeeded largely by self-help. Many skills were common knowledge, augmented by advice and help from the more experienced. If your roof was leaky, then you didn’t normally call in a roofing specialist, but repaired it yourself with the aid of family and friends.

It’s unlikely that the people working on the thatched roof of James Ward’s Overshot Mill (1802-1807) were specialist thatchers, whose services could only be afforded by the more wealthy.

Most tools were simple in design and construction, and rustic. Sharpening the blade of a heavy scythe used for mowing was performed by beating it with a hammer, as shown in Léon Augustin Lhermitte’s painting of The Haymakers from 1887. Finer blades were normally brought to a keen edge using a whetstone.

Working in iron and other metals required not only specialist skills but equipment possessed by the local blacksmith, who made and fitted shoes on horses, put rims on wooden wheels, and fashioned iron hinges for doors.

Francisco Goya’s Forge from 1817 is a superb depiction of the physically demanding work of the blacksmith. Its extensive use of black is also a herald of the Black Period to come in Goya’s paintings at the end of that decade.

These had changed little in the latter years of the nineteenth century, as seen in Alfred Sisley’s Forge at Marly-le-Roi from 1875, although a little more light is being cast in through its glass window.

Ernst Josephson’s Spanish Blacksmiths from 1882 shows a smith in the shredded remains of his white shirt, and his ‘striker’ to the right in his black waistcoat, with a horseshoe hanging below the roof of their forge in Seville.

Döme Skuteczky’s painting In the Smithy from 1897 shows another smithy, this time in Slovakia.

With the industrial revolution, hammers grew too large to be wielded by a man, and relied on first water- then steam-power. Joseph Wright of Derby’s An Iron Forge (1772) is one of his series of faithful portrayals of the small-scale technological advances of the day. It shows a group of workers forging a white-hot iron casting, using a tilt-hammer powered by a water-wheel. Also present is the wife and children of the iron-founder, stressing the family nature of these small forges at the time.

Not all metal-working was heavy and large-scale. Jean-Eugène Buland uses his Naturalist style to depict The Tinker (1908), who repaired damaged pots, pans, and domestic metal objects in a cottage industry that predated the Industrial Revolution.

After he has told us of the birth of Hercules, Ovid uses Alcmena’s link with Hercules’ former lover Iole to introduce several obscure stories, starting with the transformation of Dryope.

Iole tells the tale of her sister Dryope, the fairest in all Oechalia. She had been raped by Apollo, then married Andraemon, by whom she had a baby boy. When her son was only one and still at the breast, Dryope and Iole came to a lake, and picked crimson water-lotus flowers to please the infant. They were horrified to see drops of blood on the foliage; these later turned out to be from the nymph Lotis, who had been transformed into that bush after fleeing from Priapus.

As Dryope tried to run away, she found herself literally rooted to the spot as she was transformed into a Lotus Tree, as punishment for picking the lotus flowers. Her distraught husband came and took his son away to be cared for by a nurse.

Baur’s engraving from about 1639 shows Dryope and Iole distant, at the right. As Dryope transforms into a Lotus Tree, she’s still holding her son, and Iole is praying to the heavens. Presumably the two males in the foreground are Dryope’s husband and a friend.

By the end of Iole’s story, Alcmena is in tears. They are then interrupted by Iolaus, Hercules’ former charioteer who took part in the Calydonian boar hunt, who had just been rejuvenated as a result of the intervention of Hercules, now a god, and Hebe, his heavenly wife.

Ovid briefly mentions the sons of Achelous’ daughter Callirhoe, whose years were advanced by Hebe to allow them to avenge their father’s murder. This in turn resulted in discord among the gods over Iolaus’ rejuvenation. Ovid uses this aside to link to the story of Byblis and Caunus, twins born to Miletus and the beautiful nymph Cyanee, the first of two concerning ‘unnatural love’ concluding book 9 of the Metamorphoses.

Byblis was strongly attracted to her twin brother Caunus. At first this was nothing more than sisterly love, but it grew into something more passionate, if not obsessive, as demonstrated in her long soliloquies. Eventually, Byblis decided the best way ahead was to write to her brother confessing her love for him. She did this on wax tablets, but kept erasing her words, until she eventually arrived at a long and elaborate message, given in full by Ovid, that she signed with her signet ring and despatched to Caunus via a slave.

On starting to read his sister’s message, Caunus flew into a rage, threw the tablets to the ground, and angrily sent the slave back to Byblis, with a clear message that his sister’s proposition was shameful. In another soliloquy, Byblis blamed herself for getting it so badly wrong, saying she shouldn’t have put her feelings in writing, but should have told them orally to her brother. She then pondered whether the slave had made some error, or that her brother had mistaken her true love for him for simple lust.

Becoming more confused and upset all the time, Byblis beat herself, tore her clothing, and ran through the countryside, until she fell on the ground by a forest. The wood nymphs there tried to comfort her, to no avail, as she dissolved in her tears to form a spring.

Despite its sensitive subject of an incestuous relationship, the story of Byblis and Caunus has appeared in a few paintings. In each case, they show Byblis’ transformation into a spring, or rather they provide an opportunity to paint a young nude woman outdoors.

Jean-Jacques Henner includes a spring of sorts, and some garments that have been cast off, not exactly torn, in his Byblis Turning into a Spring (1867).

This is a smaller version of Bouguereau’s painting of Biblis from 1884, the larger one having been exhibited at the Salon in 1885. His spring is more substantial, but there’s nothing to suggest that this wasn’t just another carefully posed nude.

This undated account by Armand Point, Biblis Changed into a Spring, reads a little more faithfully to Ovid’s story, but this image of it is too poor to see other potential narrative elements such as the figures in front of the temple at the left.

Ovid then concludes Book 9 of his Metamorphoses with one of his most remarkably insightful tales. I have to keep reminding myself that he wrote this over two thousand years ago, but the issues he considers are thoroughly modern, and his approach to the story of Iphis and Ianthe is sensitive even by current standards.

Ligdus lived in Phaestos in Crete, not far from the great Knossos. Telethusa his wife was pregnant with their first child. They weren’t rich, and as a consequence Ligdus told her that she had to bear him a son, as they couldn’t afford to have a daughter. If she were to give birth to a girl, he said the child would have to die. Telethusa begged her husband to accept a daughter, but he wouldn’t budge.

Late in her pregnancy, Telethusa had a vision of the Egyptian goddess Isis, with attendant deities. Isis told her to keep and rear the baby, whether it was a boy or girl, if necessary by deception. The goddess promised that she would answer her prayers and help in times of need. Telethusa promptly went into labour that morning, and was delivered of a girl. She followed Isis’ instruction and declared the child to be a boy. The couple then raised their daughter as a son named Iphis, a name ambivalent in gender.

Thirteen years later, Ligdus found his son a bride, Ianthe, and their match appeared excellent, each falling in love with the other. Iphis, though, knew that she was a girl, and became upset that because of her gender, their marriage couldn’t happen. She postponed the wedding, delayed it further, but eventually ran out of excuses, and a final date had to be fixed.

The day before their marriage, Telethusa prayed to Isis, with Iphis at her side. As they walked back together, Iphis was transformed into a man who then married Ianthe, and lived happily ever after, remembering to make offerings to Isis in thanks for the remarkable transformation.

As you can imagine, few if any patrons in the past would have commissioned artists to paint this story, although it has been tackled by those illustrating this book of the Metamorphoses.

Bernard Picart’s engraving Isis Appears to Telethusa, from about 1732, dodges the real issues at stake by showing Telethusa’s vision of Isis and her entourage of Egyptian deities.

Johann Wilhelm Baur was braver in his engraving, showing Isis Changing the Sex of Iphis (c 1639) shortly before the wedding, although his composition keeps well away from any troublesome detail in the figure of Iphis.

One artist who did show an interest in this story is John William Godward, whose own lifestyle demonstrated he wasn’t afraid to shock. Sadly, his two paintings of Ianthe dodge the issues, and are only weakly narrative in any case, although they’re still rather beautiful. Godward’s Ianthe (1889) above simply shows the bride-to-be, and I can see no hint of Ovid’s story.

His undated painting, again of Ianthe below is more elaborate, but I still cannot see any references to the issues or events.

There is another painting which, in recent years, had become associated with the story of Iphis and Ianthe, and on some websites has been re-titled to make it appear to be about this story.

This is Angelica Kauffmann’s The Artist in the Character of Design Listening to the Inspiration of Poetry (1782), which has been misinterpreted as showing a pre-transformed Iphis embracing Ianthe, as if in a lesbian relationship. As its real title demonstrates, that suggestion would be a travesty of Kauffmann’s intent. I also suspect that George Bowles, for whom she painted it, would have been shocked if someone had suggested that this was actually Iphis and Ianthe.

Perhaps Latin poetry can remain subtle enough for Ovid to get away with such a remarkable story so long ago, whereas the visual explicitness of a painting could never have enjoyed such licence. We could do with more brave paintings now, to challenge some of modern society’s remaining prejudices.