On the fifth day of the Decameron’s stories, Fiammetta chose the theme of the adventures of lovers who survived calamities or misfortunes and reached a state of happiness. The first of those concerns Cimon (or Cymon) and Iphigenia, and was told by Panfilo. This has been painted more than any other story in the whole of the Decameron, by masters from Rubens to Frederic, Lord Leighton, none of whom attempts to tell any more than its opening. Also note that Iphigenia here isn’t the daughter of Agamemnon who had to be sacrificed to bring favourable winds for the Greek fleet to sail against Troy.

Cimon’s father was a wealthy Cypriot, but Cimon, a nickname given in honour of his apparent simplicity and uncouthness, was his problem child. He was exceedingly handsome and had a fine physique, but behaved like a complete imbecile. He appeared unable to learn anything, even basic manners, so was sent to live with the farm-workers on his father’s large estates.

One afternoon in May, Cimon was out walking when he reached a fountain in a clearing surrounded by tall trees. Lying asleep on the grass by that fountain was a beautiful young woman, Iphigenia, wearing a flimsy dress that left nothing to the imagination. Sleeping by her were attendants, two women and a man. Cimon was immediately enraptured, leaned on his stick, and stared at her. As he did so, his simple mind started to change.

As with many of Boccaccio’s stories, this is shown on a wedding cassone, here from about 1525. It’s relatively simple: there’s no sign of the attendants, but there is a second image of Cimon walking along a path at the far right.

In about 1617, Peter Paul Rubens joined with Frans Snyders (who painted the still life with monkeys at the lower right) and Jan Wildens (who painted the landscape background) in their marvellous Cymon and Iphigenia. This is accurate in its details too, with the correct quota of attendants, and a splendid fountain at the left. Cimon really looks like Boccaccio’s uncouth simpleton.

Willem Van Mieris’ Cymon and Iphigenia from 1698 treats the scene more in the vein of Poussin or Claude, and again remains faithful to Boccaccio’s details.

Benjamin West was more coy in both of his depictions of this scene. His earlier Cymon and Iphigenia from about 1766 (above) was well-received at the time. Six years later, in 1773, he reversed the composition, and was even more restrained in the display of flesh, as shown below.

A few years later, in about 1780, Angelica Kauffman painted this delightful tondo of Cymon and Iphigenia, another variation on the same theme. The cultural contrast between the young man and woman is not so stark.

When he was only eighteen, John Everett Millais painted what was to be his last work before he embraced Pre-Raphaelite style: Cymon and Iphigenia (1848). At first sight this bears little resemblance to Boccaccio’s story, which is to be expected, as Millais didn’t use the Decameron as his literary reference, but a later re-telling by the English poet John Dryden, to which this is more faithful.

In 1884, Frederic, Lord Leighton painted what must be the most luxuriant and sensuous version of this scene. This study shows Leighton confirming his composition and use of colour.

The finished painting, Cymon and Iphigenia from 1884, shows Iphigenia stretched out languidly in her sleep, in the warmth of the last light of the day; behind her the full moon is just starting to rise. Leighton has changed the season to autumn, with the leaves already brown but the days still hot. Cymon stands in shadow on the right, idly scratching his left knee, gazing intently at Iphigenia.

The story that follows those painted idylls is very different.

When Iphigenia finally awoke, she was surprised to see Cimon there, and recognised him immediately. He insisted on accompanying her to her house, then went to his family home, where he turned a new leaf, and over the following four years transformed himself into the best-dressed, most cultured and refined young man on Cyprus. Despite this transformation, Cimon was unable to persuade Iphigenia’s father to allow him to marry the young woman, but was told she was betrothed to a noble on the island of Rhodes.

When the time came for her marriage, Cimon took an armed vessel and gave chase to the ship carrying Iphigenia to Rhodes. He boarded her ship and abducted her.

With Iphigenia on board, Cimon headed for the island of Crete, where he and his crew had relatives and friends. But shortly after they had altered course, a storm blew up, so violent that it threatened to sink the ship. Unable to tell where they were heading, they ended up taking shelter off the coast of Rhodes, where they were caught up by the ship from which they had just abducted Iphigenia.

When their vessel ran aground, Cimon and his crew were forced ashore, where they were quickly rounded up and thrown into prison, and Iphigenia was returned to her family ready for her wedding. Iphigenia’s fiancé implored the chief magistrate of Rhodes, Lysimachus, to put Cimon to death, but he was held in custody with the rest of his crew.

It happened that Lysimachus was deeply in love with a young woman of Rhodes, who was betrothed to Iphigenia’s future brother-in-law. To Lysimachus’ relief, that marriage had been postponed several times, but it was then decided to hold both weddings in the same ceremony. Lysimachus was aggrieved by this, and decided the only way he could marry the Rhodian woman that he loved was to abduct her. In order to do so, he needed the help of Cimon and his crew, who would undoubtedly be delighted to be able to abduct Iphigenia again.

Lysimachus offered Cimon a deal whereby they would together make off with their partners from the scene of the joint wedding, and they agreed to proceed with that.

Two days later, at dusk, as the weddings were just getting under way, Lysimachus, Cimon and his crew entered the house of the two bridegrooms and seized their brides. Unfortunately, it turned out that both grooms were armed and mounted a determined resistance. Cimon killed Iphigenia’s fiancé with a single blow to the head, and the other woman’s intended husband fell dead following a blow by Lysimachus.

Lysimachus, Cimon, their crew and the two abducted brides then fled to a ship which they sailed to exile in Crete, where the two couples were married, amid great and joyous celebrations. In time, the people of Cyprus and Rhodes forgave them for the violent way they had stolen their brides; Lysimachus and his wife were able to return to Rhodes, and Cimon and Iphigenia returned to live happily ever after on Cyprus.

Sadly, none of the masters who had painted Cimon and Iphigenia seems to have been tempted to depict any of the rest of Panfilo’s story.

Some stories in Boccaccio’s Decameron attained fame less in the original, more in their later retelling. A good example is the tragic tale of Lisabetta related by Filomena on the fourth day, when it was the fifth about those whose love ended unhappily.

In 1818, the British poet John Keats (1795-1821) wrote his version, titled Isabella, or the Pot of Basil, which was published two years later, shortly after the poet’s untimely death at the age of just twenty-five, and it quickly became one of his most popular works. Here I will tell Boccaccio’s original, using his version of the names, being mindful that Keats called his leading lady Isabella rather than Boccaccio’s Lisabetta. Her lover’s name, common to both accounts, is Lorenzo.

Following the death of a rich merchant of Messina, his three sons inherited his riches, while their sister remained unmarried despite her beauty and grace. Lisabetta and Lorenzo, a Pisan who directed operations in one of the family’s trading establishments, fell in love with one another, and their relationship was consummated.

The couple tried to keep their affair secret, but one night one of her brothers saw her making her way to Lorenzo’s bedroom, and Lisabetta remained unaware of her discovery. Her brother was distressed, but decided to keep quiet, and to discuss it with his brothers next morning.

The following day, the brothers decided that they would also keep quiet until the opportunity arose to end their sister’s relationship. Some time later they pretended they were going to the country for pleasure, and took Lorenzo with them. When they reached an isolated location, they murdered Lorenzo and buried his body. They then told their sister that they had sent him away on a trading mission.

Lisabetta was anxious for her lover’s return, and persistently asked her brothers for news of him. Eventually, one of them rebuked her for this nagging, so she stopped mentioning him altogether, but each night kept repeating his name and pining for him. One night, having finally fallen asleep in tears, she saw him in a dream, in which he said that her brothers had murdered him, and revealed where his body was buried.

In her grief, Lisabetta obtained the permission of her brothers to go to the country for pleasure. Once she had located where she thought Lorenzo was buried, she quickly found his corpse, which remarkably showed no signs of decay. As she couldn’t move his whole body for more appropriate burial, she cut off his head and concealed it in a towel.

When she returned home, Lisabetta cried greatly over Lorenzo’s head, washing it with her tears, then wrapped it in cloth and put it in a large pot. She covered it with soil and in that planted some sprigs of basil. These she watered daily with her tears, as she sat constantly beside the pot in between bouts of crying over it. As a result, the basil grew strong and lush, and richly fragrant.

William Holman Hunt’s Isabella and the Pot of Basil from 1867 is intricately detailed, with several references to the story, such as the relief of a skull on the side of the pot, a red rose on a tray by Lisabetta’s left foot, and a silver watering can at the bottom right. Behind her is the image of a bedroom, possibly showing Lorenzo coming to her in a flashback to their affair.

Joseph Severn’s Isabella, or the Pot of Basil from 1877 appears remarkably high in chroma, and shows Lisabetta fondly embracing the pot and crying over the basil. Severn had been a personal friend of John Keats, and painted this just a couple of years before his own death.

Edward Reginald Frampton’s Isabella, or the Pot of Basil was probably painted towards the end of the nineteenth century, or possibly in the early twentieth. Lisabetta is kneeling before her pot of basil at an altar, with a crucifix behind.

Ricciardo Meacci’s watercolour of Isabella and the Pot of Basil from 1890 shows Lisabetta embracing her pot of basil, as her three brothers watch with growing anger at her behaviour.

Her brothers began to suspect something, so had the pot removed from her room. This deepened their sister’s grief, and she kept asking after the pot.

John Melhuish Strudwick’s Isabella from about 1886 shows Lisabetta staring in grief at the stand on which her pot of basil had stood. Through the window, two of her brothers are seen making off with the pot, and looking back at her.

The brothers examined its contents and discovered Lorenzo’s head. Scared that his murder might cause them problems, they reburied the head, wound up their business, and left Messina for Naples. Lisabetta’s grief only grew deeper, and destroyed her health completely. Still asking for her pot of basil, she finally cried herself to death. Although the brothers had done everything to keep these events secret, eventually they became widely known, and were celebrated in folk verse.

The first and still greatest depiction of Keats’ retelling is John Everett Millais’ Isabella (Lorenzo and Isabella) from 1848-49, completed before he was twenty, and one of the earliest examples of Pre-Raphaelite art. This is a composite of references to Keats’ poem and Boccaccio’s story, set at an imaginary family meal which the three brothers, Lisabetta and Lorenzo are taking together.

Lorenzo is sharing a blood orange with Lisabetta, white roses and passion flowers climbing from behind their heads. The dog, acting as a surrogate for Lorenzo, is being petted by Lisabetta, but one of her brothers aims a kick at it. Other symbols are shown of the plot to kill Lorenzo: a brother staring at a glass of red wine, spilt salt on the table, and a hawk pecking at a white feather. The pot of basil is already on the balcony, awaiting Lorenzo’s head. When exhibited at the Royal Academy in 1849, it was accompanied by verses 1 and 21 of Keats’ poem.

Until the Industrial Revolution brought the wide availability of iron, and even well into the twentieth century, the carpenter who worked wonders in wood was one of the key trades. It’s thus odd that remarkably few paintings show carpenters at work, at least until the middle of the nineteenth century.

They also play no role in the best-known classical myths, with the exception of one painting by Piero di Cosimo.

Piero sometimes assembled his own mythical narratives, such as that in Vulcan and Aeolus from about 1490. From the left the figures are a river god, Vulcan forging a horseshoe, a figure (possibly Aeolus, keeper of the winds) riding a horse, a man curled asleep in a foetal position, a couple and their infant son, and four carpenters erecting the frame of a building. Among the animals are a giraffe and a camel. It’s thought this shows early humans developing crafts at the dawn of civilisation.

Christian religious painting has a better opportunity, with Joseph, husband of the Virgin Mary, the most famous carpenter in European history.

Tintoretto’s Annunciation is thought to have been painted in about 1582. Its composition is unusual by any contemporary standards, with natural rendering of brickwork, a wicker chair, and a splendidly realistic carpenter’s yard at the left. This is coupled with an aerial swarm of infants, at the head of which is the dove of the Holy Ghost in a small mandorla. Christ’s origins are here very real, tangible, and contemporary, in stark contrast to most traditional depictions of this scene.

John Everett Millais’ painting of Christ in the House of His Parents, also known as The Carpenter’s Shop, is one of the foundational paintings of the Pre-Raphaelite Brotherhood, from 1849-50. It was exhibited at the Royal Academy in 1850 with a quotation from the Old Testament book of Zechariah 13:6: “And one shall say unto him, What are those wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.” It shows an entirely imagined scene, one not even alluded to in the Gospels, in which the young Jesus Christ is being comforted by his kneeling mother, after he has cut the palm of his left hand on a nail.

It’s rich with symbols of Christ’s life and future crucifixion: the cut on his palm is one of the stigmata, and blood dripped from that onto his left foot is another. The young Saint John the Baptist has fetched a bowl of water, indicating his future baptismal role. A triangle above Christ’s head symbolises the Trinity, and a white dove perched on the ladder is the Holy Spirit. A flock of sheep outside represents the Christian flock.

In William Holman Hunt’s later painting of The Shadow of Death from 1870-73, the young Jesus Christ is seen in his father’s carpentry workshop, holding his arms up to savour the bright sunlight. His cast shadow on the rack of tools and wall behind shows him crucified on the cross, with his mother Mary already on her knees, as shown in so many paintings of the crucifixion.

Christian allusions to carpentry became more popular from the start of the nineteenth century.

William Blake’s The Christ Child Asleep on the Cross, or Our Lady Adoring the Infant Jesus Asleep on the Cross from 1799-1800 is among the few of his glue tempera paintings that has retained its colours. This shows at best an apocryphal if not invented scene, in which the young Jesus anticipates his eventual fate by sleeping on a wooden cross, surrounded by the carpenter’s tools, including compasses or dividers.

Fritz von Uhde’s A Difficult Journey from 1890 imagines Joseph and the pregnant Mary walking on a rough muddy track to Bethlehem, in a wintry European village. Joseph has his carpenter’s saw on his back as the tired couple move on through dank mist.

There’s a more complex story behind Hans Andersen Brendekilde’s People by a Road from 1893. The group at the left are old road-workers, breaking larger rocks into coarse gravel. They lived out under the wooden shelter behind them, as they made their way slowly around the country roads. The woman holds what is either a small shovel or spade used in their work. Standing and apparently preaching to them is a cleanly dressed carpenter, his saw held in his left hand. The building behind them, on the opposite side of the road, is a church, from which a large congregation has just emerged.

This association with the Holy Family may extend to Erik Henningsen’s Evicted from 1892 with its family of four being evicted into the street in the winter snow. With them are their meagre possessions, including a saw suggesting the father may be a carpenter. In the background he is still arguing with a policeman.

It was only then, at the end of the nineteenth century, that artists started to paint portraits of carpenters at work.

In 1891 Laurits Andersen Ring painted these Workers at a Water Pipe at Søndersø, in the north of the central Danish island of Fyn (Funen). Two are skilled carpenters, who are sawing a plank of wood to be used in the construction work in progress behind them. The third worker, in his light blue jacket, wears rubber overboots on his wooden clogs, implying he has been working down in the trench. This is one of a series painted by Ring showing trades and crafts.

Many great literary works are compilations of shorter tales, set in a framing story. Among the best known are One Thousand and One Nights and Sanskrit epics including Mahabharata. Among the most enduring in post-classical Europe is Boccaccio’s Decameron, whose stories have also proved popular with painters. Over the next couple of months I’m going to summarise those that have been well depicted in this new series, and show those paintings.

Despite the number of scholars who have researched Giovanni Boccaccio’s life over the last seven hundred years, much of it remains vague. He was either born in Florence, or perhaps near the village of Certaldo to the south-west of the city. His father worked for the Bardi bank, but he is thought to have been illegitimate and his mother hasn’t been identified.

We do know that he was born on 16 June 1313, and while still a child his father married a woman from a rich family, then moved to Naples. At the time, that was a major cultural centre, and as a young man Boccaccio immersed himself in that. His father expected him to become a banker, and Giovanni started work as an apprentice in his father’s bank in the city.

Boccaccio had no interest in banking though, and persuaded his father to let him study canon (ecclesiastical) law at the city’s university. When he was in his twenties, his father introduced him to the Neapolitan court and cultural circles around Robert the Wise, King of Naples. Among Boccaccio’s most important influences at this time was the scholar Paolo da Perugia, who had amassed much information about classical myths. Boccaccio became a scholar, particularly of the classical world, a writer rather than an ecclesiastical lawyer, and his future started to crystallise when he wrote his first poetry.

His early works became sources for Chaucer’s Troilus and Criseyde (Troilus and Cressida), and the Knight’s Tale.

Boccaccio left Naples in 1341, as tensions were growing between its king and the city-state of Florence, and returned to live mainly in Florence, although he also spent time in Ravenna. He developed great admiration for the work of Dante Alighieri, who had died in Ravenna twenty years earlier, and the great poet Francesco Petrarca (Petrarch) (1304-1374), whom he regarded as his teacher.

Giorgio Vasari is now more famous for his biographies of the important painters of the Renaissance and earlier, but was also an accomplished artist himself. His tribute to some of the greatest writers of the period is Six Tuscan Poets from 1544. From left to right, I believe these to be Dante Alighieri, Francesco Petrarca (Petrarch), Guido Cavalcanti, Giovanni Boccaccio, Cino da Pistoia, and Guittone d’Arezzo.

William Bell Scott’s undated painting of Boccaccio’s Visit to Dante’s Daughter shows the writer paying indirect homage to his illustrious predecessor. Boccaccio wrote the first biography of Dante, at about the same time he was writing the Decameron.

During the 1340s Boccaccio appears to have been developing the idea of a book in which seven characters take it in turns to tell stories. When the Black Death struck Florence in 1348, killing Boccaccio’s stepmother, this provided him with its framing story. He was already building his collection of tales to form the bulk of the book, and it’s thought he started its writing shortly after the Black Death. What is more doubtful is whether Boccaccio was living in Florence when the epidemic struck. However, as it raged through the whole of Tuscany in that year, hardly sparing a village, it’s most unlikely that he didn’t observe its effects somewhere, perhaps in Ravenna.

In 1349, Boccaccio’s father died, leaving Giovanni as the head of the household. In spite of that, he pressed on and had largely completed the first version in 1352. He revised it in 1370-71, and ever since it has been widely read, translated into all major languages, and its stories have inspired many works of art.

Egide Charles Gustave Wappers painted Boccaccio Reading from the Decameron to Queen Johanna of Naples in 1849. Queen Joanna I of Naples (1328-1382) had a reputation that was more than controversial, but Boccaccio was a supporter, and wrote a complementary account in his collection of biographies of famous women, De Mulieribus Claris (On Famous Women).

This miniature by the Master of 1482 and Follower conflates Boccaccio, the Black Death in Florence, and the framing story of the Decameron: Giovanni Boccaccio and Florentines who have Fled from the Plague was painted in about 1485 on vellum, in what must have been one of its first illustrated editions.

The Decameron opens with a description of the horrific conditions and events that overwhelmed Florence when the Black Death struck, then takes us to a group of seven young women who are sheltering in one of its great churches. They decide to leave the city rather than waiting amid its rising pile of corpses, to spend some time in the country nearby. They take some servants and three young men to accompany them there.

Once settled in an abandoned mansion, the ten decide that one of the means they will use to pass their self-imposed exile is to tell one another stories. Over the next two weeks, each tells one story on every weekday, delivering a total of one hundred, hence the title of the book.

Raffaello Sorbi show the group of ten during one of the story-telling sessions in The Decameron from 1876, with the city of Florence in the distance.

Salvatore Postiglione’s undated, ornate and almost illustrative Scene of the Narration of the Decameron is unusual for omitting one of the seven young women, but links visually to their other musical and craft activities.

Relatively few of the hundred tales in the Decameron have been committed to paint. Some are little more than brief fables, or what used to be known as shaggy dog stories. Others are more lengthy novellas with intricate twisting plots. But many have been painted from the Renaissance until well into the twentieth century, and were particularly popular with the Pre-Raphaelites.

The tale of Griselda has cropped up in folk stories across Europe before it was told as the final tale (Day 10, Story 10) of the Decameron. It was then taken up by Chaucer in the Clerk’s Tale, and by Charles Perrault. Francesco Pesellino painted it in this Scene from the Life of the Griseldis from around 1450.

One of the most significant series of paintings of the Decameron is Sandro Botticelli’s Story of Nastagio Degli Onesti, of which this is the first. Boccaccio includes this horrific tale as the eighth story on Day 5, shown by Botticelli in four panels that were commissioned as a wedding gift for a couple whose marriage was partly arranged by Lorenzo the Magnificent (Lorenzo de’ Medici), ruler of the Florentine Republic in the late fifteenth century, and Botticelli’s patron.

One of the earliest and greatest examples of Pre-Raphaelite painting is John Everett Millais’ Isabella (Lorenzo and Isabella) from 1848-49. When exhibited at the Royal Academy in 1849, it was accompanied by lines from John Keats’ poem Isabella or the Pot of Basil, referring to the story of the ill-fated love of Lisabetta for Lorenzo, the fifth told on Day 4.

Later in the nineteenth century, Marie Spartali Stillman painted The Enchanted Garden of Messer Ansaldo (1889), showing a scene from the fifth story of Day Ten. This was also painted by John William Waterhouse in 1916-17.

Perhaps the most popular of all the stories in the Decameron with visual artists has been the romance of Cymon and Iphigenia, here shown in Frederic, Lord Leighton’s luscious and languid painting from 1884.

I hope that you will join me in looking at many more wonderful paintings exploring Boccaccio’s stories from the Decameron in the coming weeks.