Armour, either in the form of plates of metal or chain mail with its many interlocked rings, is the primary attribute and symbol of the warrior. As such, several of the classical deities are often depicted wearing armour.

Peter Paul Rubens painted The Triumph of Victory in about 1614 for the Antwerp Guild of St George, its organisation of archers. Mars in his short suit of black armour dominates, his bloody sword resting on the thigh of Victoria, the personification of victory. She reaches over to place a wreath of oak or laurel on Mars, and holds a staff in her left hand. At the right, Mars is being passed the bundle of crossbow bolts that make up the attribute of Concord. Under the feet of Mars are the bodies of Rebellion, in the foreground, who still holds his torch, and Discord, on whose cheek a snake is crawling. The bound figure resting against the left knee of Mars is Barbarism.

Jacob Jordaens’ finished version of an original sketch by Rubens now known as The Golden Apple of Discord (1633) shows the wedding feast of the deities where Eris (Discord) makes her gift of the golden apple to set up the Judgement of Paris, leading to the Trojan War. At the left, Athena/Minerva, wearing her plumed helmet and a suit of ornate plate armour, reaches forward for that apple.

Just to confuse, the Roman goddess of war, Bellona (Greek Enyo), is also shown in or with armour by convention.

Peter Paul Rubens’ undated Portrait of Marie de’ Medici as Bellona shows her in the midst of cannon, arms and armour, with an exuberantly decorated helmet, a sceptre and a statue of a winged woman.

Armour inevitably plays a role in some of the events reported during the war against Troy. After his close friend Patroclus had been killed while wearing the armour of Achilles, he demanded a fresh suit made by Vulcan/Hephaestus before he would return to engage in battle.

Anthony van Dyck’s Thetis Receiving the Weapons of Achilles from Hephaestus from about 1630-32 shows the scene when Thetis is collecting her son’s new armour from Hephaestus, at the left.

Benjamin West’s Thetis Bringing the Armour to Achilles from 1804 shows the Greek warrior being presented with the armour and helmet by his mother Thetis.

When Achilles is killed in battle, in accordance with warrior tradition, his armour was handed on to the next in line, who could have been either Ajax or Odysseus.

Leonaert Bramer’s small painting on copper of The Quarrel between Ajax and Odysseus was made between about 1625-30. The pair stand in their armour, next to tents pitched at the foot of Troy’s mighty walls. At their feet is the armour of Achilles, and all around them are Greek warriors, some in exotic dress to suggest more distant origins.

Armour also leaked through into Christian religious paintings.

Lucas Cranach the Younger sets The Conversion of Saul (1549) in mediaeval northern Europe, with Paul and his party riding knightly chargers in their armour. Paul’s horse has fallen to the ground, with Paul still in the saddle rather than prostrate on the ground. Paul holds his hands up and looks to the heavens, where the figure of Christ is seen in a break in the clouds at the top left corner.

It was the young French martyr Joan of Arc, though, who is most often depicted wearing armour.

JAD Ingres painted Joan of Arc at the Coronation of Charles VII, in Reims Cathedral (1854). She stands close to the crown, resplendent in full armour and holding a standard, the two-pointed oriflamme embroidered for her by the women of Orléans, in her right hand.

The second scene in Jules Eugène Lenepveu’s Joan of Arc Murals (1886-90) shows Joan leading the French forces against the English, who were laying siege to the French city of Orléans. There had been controversy in Joan’s trial as to whether she had used weapons against the English; Lenepveu hedges here, showing her holding a sword in her right hand, but brandishing the Dauphin’s standard to rally the French, in the role that she described of herself. She’s wearing a suit of plate armour, which she was provided with in preparation for this operation. As this would have been designed to fit a man, this was part of the case against her for ‘cross-dressing’ in men’s clothes.

Lovis Corinth is one of several major painters who acquired themselves a suit of armour. This featured in two symbolic paintings made before and after the First World War.

When war broke out on 28 July 1914, Lovis Corinth and most of the other artists in Berlin shared an enthusiastic patriotism that initially gave them a buoyant optimism. He expressed this openly in his In Defence of Weapons from 1915.

Armour Parts in the Studio is Corinth’s summary of Germany’s defeat in 1918. The suit of armour is now empty, broken apart, and cast on the floor of his studio.

In the First Circle of Hell, Dante and his guide Virgil saw the souls caught in Limbo. From there they descend to the Second Circle, where they find those guilty of the sin of lust. They pass the figure of Minos, who extracts a confession from every sinner as they begin their descent, and directs them onward to the appropriate circle for their sins.

Here the light is dim, and there is an eternal storm blowing those in this circle, ensuring they never obtain any comfort or relief from its incessant blast. The first of those described by Virgil to Dante is Semiramis, who married her father and made such incestuous relationships legal. (This is now known to be a false legend recorded by Orosius, popular in Dante’s time.)

Then they see Cleopatra, Achilles, Paris and Tristan. Dante tells the story of Francesca in most detail, and possibly for the first time in literature. She appears, blown in the wind, with her lover Paolo, but it’s Francesca who speaks to Dante.

Francesca da Rimini was the aunt of Dante’s host when he lived his later years in Ravenna. In about 1275, she married Gianciotto of the ruling family in Rimini, for political reasons. There’s strong suspicion that she had been tricked into this: her husband turned out to be disfigured and uncouth, but pre-nuptial negotiations were conducted by his handsome and eloquent brother Paolo, suggesting she was duped.

Soon after the marriage, Paolo and Francesca became lovers, apparently inspired by the story of Lancelot and Guinevere. Gianciotto suspected the couple, and one day caught them together in his wife’s bedroom.

Paolo had become stuck when trying to escape through a trapdoor. Francesca was unaware of that, and let her husband in, who then attacked his brother with his sword. But Francesca stepped in between them to save her lover and was killed; Gianciotto then killed his brother, and after his own death had descended further into Hell for that double murder.

Dante’s story has inspired a succession of masterly paintings.

It was William Blake’s Whirlwind of Lovers that transformed these depictions.

This story is told in Dante Gabriel Rossetti’s watercolour triptych: at the left, the lovers are reading the legend of Lancelot and Guinevere. In the centre are Dante and Virgil, and at the right Paolo and Francesca are being blown in the storms of the Second Circle of Hell.

Dante faints at the tragic story that Francesca has told him, and collapses as if dead.

The artists

William Blake (1757–1827) was a British visionary painter and illustrator whose last and incomplete work was an illustrated edition of the Divine Comedy for the painter John Linnell. Most of his works shown in this series were created for that, although he did draw and paint scenes during his earlier career. I have a major series on his work here.

Umberto Boccioni (1882–1916) was an Italian painter and sculptor whose tragically short career was a major influence over the development of Futurism. Drafted into the Italian Army during the First World War, he was thrown from his horse and trampled to death when he was only thirty-three.

Alexandre Cabanel (1823–1889) was a major French painter of history in an academic style, and a precocious artist. He won the Prix de Rome in 1845, and was appointed a professor at the École des Beaux-Arts in Paris in 1864, teaching many successful pupils including Jules Bastien-Lepage. This article summarises his career and work.

Gustave Doré (1832–1883) was the leading French illustrator of the nineteenth century, whose paintings are still relatively unknown. Early in his career, he produced a complete set of seventy illustrations for translations of the Inferno, first published in 1857 and still being used. These were followed in 1867 by more illustrations for Purgatorio and Paradiso, and this painting was highly praised when shown at the Paris Salon in 1863. This article looks at his paintings.

Giuseppe Frascheri (1809–1886) was an Italian painter in fresco and oils who has been almost completely forgotten.

Jean Auguste Dominique Ingres (1780–1867) was a major French painter in Neoclassical style, best known for his history and other narrative paintings. He was a pupil of Jacques-Louis David, and continued much in his tradition, and in opposition to the more Romantic painting of Eugène Delacroix. His work extended from portraits to Orientalism.

Gaetano Previati (1852–1920) was an Italian painter who worked mainly in Divisionist style, but is now known for his Symbolism. He was most famous in the period 1880-1920, during which he was involved in the Venice Biennale and exhibitions in Italy and Paris.

Dante Gabriel Rossetti (1828–1882) was of Italian descent but born in London. In 1848, he co-founded the Pre-Raphaelite Brotherhood, and was a major figure in British painting until his early death in 1882. A published poet and author himself, many of his paintings were in response to literature, particularly the poems of John Keats. He had a succession of relationships with his models and muses, including Elizabeth Siddal, Fanny Cornforth, and William Morris’s wife Jane. The triptych shown here is the earliest of at least three paintings of his showing Paolo and Francesca, another similar triptych being from 1862.

Ary Scheffer (1795–1858) was a major narrative painter of the first half of the nineteenth century, born in the Netherlands but trained and working in Paris. Among his favourite literary themes were Goethe’s Faust, and the story of Paolo and Francesca. This article looks at his narrative work.

George Frederic Watts (1817–1904) was a major British painter and sculptor in the middle and late nineteenth century who was associated with several artistic circles and movements including the Pre-Raphaelites, but who worked independently in more Symbolist style. This article looks at his career and paintings.

References

Wikipedia
Danteworlds

Robin Kirkpatrick (trans) (2012) Dante, The Divine Comedy, Inferno, Purgatorio, Paradiso, Penguin Classics. ISBN 978 0 141 19749 4.
Richard Lansing (ed) (2000) The Dante Encyclopedia, Routledge. ISBN 978 0 415 87611 7.
Guy P Raffa (2009) The Complete Danteworlds, A Reader’s Guide to the Divine Comedy, Chicago UP. ISBN 978 0 2267 0270 4.
Prue Shaw (2014) Reading Dante, From Here to Eternity, Liveright. ISBN 978 1 63149 006 4.