This is the third of four articles providing brief summaries and contents for this series of paintings telling myths from Ovid’s Metamorphoses, and covers parts 37-54, from the fall of Icarus to King Midas.

Daedalus and his son Icarus try to escape Crete using wings of feathers and wax. Icarus flies too near the sun, his wings melt and he falls to his death. Daedalus’ nephew is transformed into a partridge.

37 The fall of Icarus

Calydon troubled by a wild boar. Many heroes hunt the animal, and Meleager is successful. He shares the glory of his prize with Atalanta, but his uncles take the prize, so Meleager kills them both.

38 The Calydonian Boar Hunt

Meleager’s mother Althaea avenges the deaths of her brothers by throwing a log on the fire, causing her son’s death. His sisters are turned into birds. Theseus travels home from the boar hunt and is entertained by Achelous, who explains how nymphs were transformed into the islands of the Echinades.

39 The feast of Achelous

Lelex tells of Jupiter and Mercury seeking hospitality when visiting Phrygia. Only the humble and poor couple Philemon and Baucis entertain them. The gods save them from a flood that drowns everyone else. They’re later transformed into intertwining oak and lime trees.

40 Hospitality to strangers and virtue rewarded

Achelous tells those at his banquet of three shape-shifters: Proteus the old man of the sea, Erysichthon who sold his daughter to assuage his hunger until he consumed his own body, and Achelous himself.

41 Shape-shifters and the Old Man of the Sea

Achelous and Hercules wrestle for the hand of Deianira. Achelous turns himself into a bull, and Hercules wrenches off one of his horns, which becomes cornucopia, the Horn of Plenty.

42 Wrestling for the Horn of Plenty

Hercules marries Deianira, but the centaur Nessus tries to abduct her, so Hercules kills him. Nessus gives Deianira some of his blood, and tricks her later into impregnating one of Hercules’ shirts with it, causing him to incinerate himself on a pyre. He is then turned into a god.

43 The death of Hercules

The birth of Hercules made difficult by Juno and Lucina. Other myths of Hercules as an infant.

44 The birth of Hercules

Dryope picks lotus flowers, and is punished by transformation into a Lotus Tree. Byblis dissolves into a spring after falling in love with her twin brother. A daughter raised as Iphis, a boy, who was transformed into a man immediately before marrying the woman Ianthe.

45 Dryope, Byblis and Iphis

Orpheus marries Eurydice, who is bitten by a snake and dies. He travels to the underworld and pleads for her to be allowed to return with him. That’s approved, provided he doesn’t look back. Near the end of their return journey, he does look back, and she fades away back into the underworld. He then shuns women for three years in his grief.

46 Orpheus and Eurydice

Cyparissus befriends a stag, then accidentally kills it, and in his grief is transformed into a cypress tree, now grown near cemeteries. Orpheus tells of the young Ganymede, who was abducted by Jupiter and taken to Mount Olympus to be cupbearer to the gods.

47 The cypress tree, and the abduction of Ganymede

Hyacinthus, lover of Apollo, is killed by the god’s discus, and transformed into the purple hyacinth flower.

48 Killed by Apollo’s discus

Pygmalion rejects libidinous behaviour in women, and remains celibate. He carves a statue of a woman in ivory, and asks Venus for a bride like her. His statue is transformed into a woman, they marry, and have a daughter Paphos.

49 Galatea transformed from a statue

Myrrha is made pregnant by her father following a deception. He tries to kill her, but she flees and calls on the gods, who transform her into a myrrh tree. Nevertheless, her baby is born, and becomes Adonis.

50 The making of myrrh and birth of Adonis

Venus tells Adonis of the story of Atalanta, who had been told not to marry, and became a fast runner. Hippomenes challenges her to a race for her hand in marriage. He tricks her during that by dropping three golden apples provided by Venus, and beats her to the finish as a result. He didn’t thank Venus for her help, so the couple make love in a shrine to Cybele. As punishment they are transformed into lions to draw Cybele’s chariot.

51 The race between Hippomenes and Atalanta

Despite the warnings of his lover Venus, Adonis goes hunting, is gored in the groin by a wild boar, and dies. His blood is turned into the red anemone.

52 Death of Adonis

Orpheus is attacked by a mob of Bacchantes, torn limb from limb, and dies. His remains are dispersed into rivers, and his soul reunited with Eurydice. The Bacchantes are transformed into an oak wood.

53 The death of Orpheus

Bacchus grants the wish of King Midas, and everything he touches is transformed into gold. This proves a disaster, so Bacchus removes that gift. Midas loses a music contest with Apollo, for which he is given ass’s ears.

54 How Midas got his touch and his ears

The use of colour to add meaning to images is longstanding practice, and can be traced back to ancient Egyptians, who tended to use it to distinguish males from females. Most probably the result of their belief system, females were often depicted with paler or even white skin, while men were more swarthy in appearance.

In this fresco of a funeral procession from the tomb of Ramose, dating from about 1353–1336 BCE, there’s a clear distinction in skin colour between the central group of women, and the men on the left and right.

This passed through into the Renaissance.

This can be most apparent in paintings of Adam and Eve, here that made by Maerten van Heemskerck in about 1550, where Eve is as white as ivory.

Annibale Carracci’s Latona and the Lycian Peasants, probably from 1590-1620, shows the near-white goddess Latona placing her curse on the swarthy-skinned locals.

After the Renaissance, this colour-coding largely disappeared, only to return at the end of the nineteenth century.

Evelyn De Morgan’s Boreas and Orithyia from about 1896 shows the darker Boreas, the north wind, bearing the paler Athenian princess Orithyia aloft.

In the early twentieth century, the former Nabi artist Félix Edouard Vallotton painted a series of narrative works, including his Perseus Killing the Dragon, from 1910, a thoroughly contemporary interpretation with a marked contrast in skin colour. This is most evident where their feet are close together at the lower edge of the painting.

Independent of that coding, paintings of hell and devils developed their own colour schemes.

This detail from Giotto’s fresco of The Last Judgment in the Scrovegni Chapel in Padua, Italy, was painted in 1306. It follows the early convention that its humanoid demons are colour-coded blue, with some in brown, in contrast to its densely-packed and near-white victims seen undergoing punishment. There’s no colour-based distinction between men and women here, though.

Luca Signorelli’s large fresco in the San Brizio Chapel in Orvieto shows the seething mass of The Damned (1499-1502). His colour-coding is richer, and there’s precious little sign of flames, fire, or even rocks, just a dense mass of people being tormented.

Bonifazio Veronese’s St Michael Vanquishing the Devil from 1530 shows a dark-skinned humanoid with draconian wings, which may have descended from older images in which the Devil (with the definite article) is shown as a straight dragon. This artist isn’t the great Paolo Veronese, but a Venetian painter whose work influenced Tintoretto.

This visual distinction extends to more recent paintings, including Henry Fuseli’s The Nightmare from 1781. The daemonic incubus seen squatting on the torso of a young woman is swarthy in colour compared to his victim’s pallor.

Ary Scheffer used clear colour coding in his Temptation of Christ, from 1854, where the fallen angel is trying to get Christ to jump from a pinnacle so that he could rely on angels to break his fall.

Most recently, some have tried to interpret this as racialism, but these codings have older origins, and only appear in skin colour, not overall appearance. It would be nonsense to suggest that any of these devils were intended to represent North Africans, for instance.