As we all should really be on holiday, I’m taking a long weekend to look at the stories of three green pigments, starting today with the oldest and most elusive of them, the mineral malachite.

Because green is a secondary colour, it might seem better mixed from blue and yellow, as it has been in various recipes such as Prussian green. But the painter always prefers using single pigments for the purity of their chroma, and the fact that the more pigments that get mixed, the closer the colour comes to muddy grey.

Given the shortage of lightfast bright greens, it’s surprising how little-used malachite green is in European painting, despite its rich colour. For a while it rejoiced quietly under traditional names including chrysocolla, green verditer, and even green bice, but it only ever became popular in Japan and China.

As a natural mineral, malachite is not uncommon, and a reliable source of pure pigment, which is chemically basic carbonate of copper. Malachite green was known to the ancient Egyptians, who appear to have used it as eye-paint. Found abundantly in Japanese and Chinese paintings from the seventh century onwards, it wasn’t used much in Europe until the Renaissance. After that, it almost died out in Europe until the nineteenth century, when it enjoyed a brief revival.

Two versions of the painting by Watanabe Kazan 渡辺崋山 of Sato Issai 佐藤一斎（五十歳）像 show malachite green at its finest.

This version from 1824, now in the Freer in Washington, is known to use malachite green with a slightly blue shade and deep in colour.

This smaller and earlier version from 1821, now in Tokyo, is a lighter, more yellow shade. I’m not aware of its pigment having been analysed, but I’d be surprised if it was straight malachite green.

The biggest problem with its adoption in Europe was the popularity there of oil paint. The pigment worked well where it could be ground quite coarsely and used in water-based media like fresco and egg tempera, but the finer you grind it, the paler it becomes. Oil painters like smooth buttery paints with fine pigment particles, which sadly didn’t work for malachite green.

The rich, almost emerald green robes of Spinello Aretino’s Virgin Enthroned with Angels from about 1380 contain malachite green, here in tempera medium.

Among its earliest appearances in oil paint is this spectacular centre panel of the van Eyck brothers’ Ghent Altarpiece, famous in its own right as the Adoration of the Lamb (c 1425-1432).

Continuing use of egg tempera in the Southern Renaissance helped it survive. Piero della Francesca’s famous The Baptism of Christ (after 1437), made in egg tempera on poplar wood, relies on the pigment for its greens. Microscopic examination of the paint layer here shows coarse mineral particles typical of natural malachite.

In Francesco del Cossa’s Saint Vincent Ferrer from about 1473-75, it has been identified in the dark green grass at the foot of the painting. This too was made using egg tempera.

However, microscopy of this paint layer shows that these pigment particles don’t seem to have been fractured as if they have been ground, but are globular, as occurs when the malachite green has been made by a process of precipitation. Such artificial malachite green didn’t appear in European paintings until after about 1430, just in time for Francesco del Cossa.

Although he painted in oils, Tintoretto was an enthusiastic user of malachite green. To obtain the range of greens seen in the rich and varied colours of vegetation in his Saint George and the Dragon from about 1555, he used this pigment with copper resinate glazes, a technique found in other paintings of the period.

Tintoretto’s vast oil painting of The Last Judgment (1560-62) in the Chiesa della Madonna dell’Orto, Venice, has been found to contain malachite green, I suspect in the band of green depicting the Flood just below the centre. The detail below makes this a bit clearer.

When painting the frescoes formerly in the Villa Aldobrandini between 1616-18, Domenichino and his assistants relied heavily on malachite green. It has been formally identified in this section, showing Apollo pursuing Daphne, where it’s the mainstay colour remaining, and is suspected in most of the others.

Although only classed as moderately permanent, these and other examples of very old frescoes show how well malachite green has retained its colour after four centuries or more. But with the rise of oil painting in European art, it fell from favour.

One of those who participated in its revival in the nineteenth century was Pierre-Auguste Renoir, whose painting of Chrysanthemums from 1881-82 shows how it could still be used in oil paint. But by then there was a much wider choice of more modern green pigments; the revival was short-lived, and malachite green has hardly been used since.

Reference

Rutherford J Gettens and Elisabeth West Fitzhugh (1993) Artists’ Pigments, vol 2, edited by Ashok Roy, Archetype. ISBN 978 1 904982 75 3.

Dante lost consciousness just before he was expecting to be ferried across the River Acheron in Charon’s boat, from Hell’s Gate to its First Circle.

Botticelli’s Map of Hell from 1480-90 shows these stages of their descent at the very top: highest are the woods through which Dante was wandering when he encountered the three wild beasts. At the left, Virgil led Dante down to the area in which the cowards are trapped, neither being allowed admittance to Heaven, nor to Hell. Charon’s boat then crosses the River Acheron, shown in blue, taking Dante and his guide Virgil to the First Circle of Limbo.

Dante is woken by thunder, and realises that he’s on the edge of the abyss that is Hell. Virgil leads him down into darkness, where there is no grief or pain, and explains that the multitude there never sinned at all, but none was baptised in faith as they had lived before the Christian era. This is where Virgil’s ghost now inhabits, for despite his merit and attainments, he never revered the Christian God.

Dante asks whether any of those in Limbo, as this circle is known, have ever been blessed and been able to leave. This allows Virgil to explain the Harrowing of Hell by Christ after his crucifixion. This occurred not long after Virgil’s death: following his crucifixion, Jesus Christ descended into Hell, where he reached the First Circle, blessed and liberated from it the many Old Testament figures who had been faithful to the God of the Jews, also known as Anastasis.

The descent of Christ into Limbo and his Harrowing of Hell was a popular theme in religious painting until the end of the Renaissance, and would have been familiar to Dante’s readers. Here is a small selection of some of the finest paintings of this, from 1530 to 1600.

Virgil then introduces the great classical writers: Homer, Horace the satirist, Ovid and Lucan. Together with Virgil, these five invite Dante to join them as the sixth among the ranks of great writers, in an ambitious piece of self-promotion.

The group walk on to the Dome of Light, and further to a castle surrounded by seven curtain walls and a moat. When they enter that they see many ancient heroes, including Electra, Hector, Aeneas, and other figures from classical history and legend. Next Dante notices a group of philosophers, including Socrates, Plato and others. Finally, he sees other learned figures from the past, including Euclid, Ptolemy and Hippocrates.

Here Dante and Virgil bid farewell to the spirits of those great figures as they move onward to the next circle.

The artists

Domenico di Pace Beccafumi (1486–1551) was one of the last of the Sienese School of Painting, which contrasted with the better-known Renaissance painting of Florence. He has been aptly summarised as “a mediaeval believer of miracles awaking in Renaissance reality.”

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.

Sandro Botticelli (1445–1510) was one of the leading painters of the early Southern Renaissance, working in his native city of Florence. In addition to his huge egg tempera masterpieces of Primavera (c 1482) and The Birth of Venus (c 1485), he was a lifelong fan of Dante’s writings. He produced drawings that were engraved for the first printed edition of the Divine Comedy in 1481, but those weren’t successful, most copies only having two or three of the 19 that were engraved. He later began a manuscript illustrated edition on parchment, but few pages were ever fully illuminated.

Jan Brueghel the Elder (1568–1625) was the son of Pieter Brueghel the Elder, who specialised in floral still lifes. The painting shown above was made in collaboration with the figure painter Hans Rottenhammer, a relationship that lasted between 1595-1610. At the time of this painting, Brueghel had returned to Antwerp, and Rottenhammer was in Venice.

Pablo de Céspedes (1538–1608) was a Spanish polymath from Córdoba, who was an accomplished painter, poet and architect who worked for twenty years in Italy, largely because he fell foul of the Inquisition of Valladolid in Spain. He was also a linguist and theologian.

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, that were first published in 1857 and continue to be used. These were followed in 1867 by more illustrations for Purgatorio and Paradiso. This article looks at his paintings.

Hans Rottenhammer (1564–1625) was a German figure painter who worked in Italy from 1593-1606. Later during that period, when he was in Venice, he collaborated with Jan Brueghel the Elder on the work shown above. He was probably responsible for the early training of Adam Elsheimer, and for introducing him to the technique of painting on a small scale using oil on copper plate.

Jacopo Tintoretto (c 1518-1594) was one of the three grand masters working in Venice in the middle and late sixteenth century, alongside the more senior figure of Titian, and Paolo Veronese. Primarily a religious painter, I have looked in detail at his major works and biography. His painting shown above was made to accompany his Crucifixion for the church of San Cassiano in Venice.

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.

The Renaissance modernised the art of the late Middle Ages with realistic images that strived to resemble what we actually see, rather than presenting a world of stereotypes and symbols. This is best seen by comparing paintings of a common theme spanning the period, here those of the Madonna and Child.

Cimabué’s Maestà was painted in egg tempera for the main altar of the church of Santa Trinita in Florence, between 1280-90. Little attempt is made to distinguish surface textures, although some use is made of lightness and pattern in fabrics to depict their folds. Faces are uniform and devoid of expression or emotion, most turned in directions determined by its structured composition. There’s no sign of any landscape or other background, and no impression of reality.

While Ghirlandaio’s Madonna and Child from about 1470-75 was still painted in egg tempera, it’s much more realistic in its approach to the figures and the folds in fabrics. Modelling of the figures is still restrained, and there’s no natural background, but its intent is clearly to resemble a real mother and her infant.

Raphael’s Madonna della Sedia (Madonna of the Chair) from 1513-14 shows a thoroughly real and natural mother with two infants, every surface texture rendered as in life, with wisps of hair, differentiation between types of fabric, and convincing expressions and postures.

Many of the changes seen here in the Renaissance can be elaborated as follows:

• surface texture of skin, hair and fabrics;
• individual faces expressing emotions;
• telling stories using body language;
• individual natural posture;
• realistic landscape backgrounds;
• three-dimensional perspective projection with controlled vanishing points;
• varied composition;
• the air of reality;
• use of oil paints;
• increasing production of easel paintings;
• references to both secular and classical literature;
• introduction of new genres such as landscapes and secular paintings;
• direct patronage;
• independent and secular masters.

Technically the Renaissance provided the painter with all the tools for painting anything that might be seen in life. However, the great majority of paintings were commissioned for religious use, so depicted motifs drawn from the Bible and other Christian writing.

One of the early and most skilled practitioners of oil painting was the brilliant but short-lived Venetian master Giorgione, who has the added distinction of painting what was probably the first landscape painting of the southern Renaissance.

Giorgione’s revolutionary landscape The Tempest from just after 1500 remains enigmatic today, and may have religious references, but it marked the start of a new and wholly secular genre.

Late in the Italian Renaissance, emphasis shifted from its birthplace Florence to other centres such as Bologna and, most of all, Venice, where the effects of colour (Italian colore) came to dominate form and design (Italian disegno).

Jacopo Tintoretto’s Crucifixion from 1565 is over 5 metres (17 feet) high, and 12 metres (40 feet) across, larger than many frescoes of the Renaissance. He makes use of this space with a narrative technique based on the popular ‘multiplex’ form: its single image shows events at more than a single point in time, in an ingenious and modern manner.

Naturally, the painting centres on Christ crucified, but the two thieves executed beside him are not shown, as would be traditional, already hanging from their crosses. Instead, to the right of Christ, the ‘bad’ thief is still being attached to his cross, which rests on the ground. To the left of Christ, the ‘good’ thief is just being raised to the upright position.

Tintoretto’s Annunciation is thought to have been painted even later, 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.

If any single workshop brought the Renaissance to a close and moved on to what has become termed the Baroque it’s that of the Carraccis, initially in Bologna, then in Rome.

Annibale Carracci’s Latona and the Lycian Peasants, probably from 1590-1620, is the first truly masterly painting of this myth told in Ovid’s Metamorphoses, and for once an easel painting on canvas rather than a fresco. Although not a religious theme, this drew on the other acceptable source of narratives at the time, classical myth.

If there’s one artist who clearly defined the start of a new era it was Caravaggio, who began his career in Milan, but transformed art when he was painting in Rome.

His portrait of Narcissus from 1594-96 demonstrates how the tools of realism could be used in thoroughly secular paintings, but still of classical myth.

Caravaggio wasn’t alone. Among those who adopted and developed his style, the Caravaggists, was Lavinia Fontana, who came from Bologna and worked at the height of her career in Rome. Her Judith with the Head of Holofernes from 1600 also contrasts completely with the tondo Madonna by Raphael at the start of this article.

There was, of course, much more to the Baroque than Caravaggism. In 1604-06, Annibale Carracci and Domenichino (also from Bologna) joined forces in the Palazzo Farnese in Rome to paint this fresco of Perseus and Phineas. As Perseus stands in the centre brandishing the Gorgon’s face towards his attackers, Andromeda and her parents shelter behind, shielding their eyes for safety. The Renaissance was in the past, and Florence was no longer the beacon that it had been.

Signs of change occurred earlier in the north, where the first tentative steps were made towards a broadening of genres.

It was probably Hans Memling (c 1340-1494) who painted one of the first still lifes, on the back of a panel bearing a portrait of a young man praying, in about 1485. It has been proposed that this was part of a diptych or triptych, and could have formed its back cover when folded.

His choice of jug and flowers confirms its religious nature: Christ’s monogram is prominent on the body of the jug, and each of the flowers has specific references. Lilies refer to the purity of the Virgin Mary, the irises to her roles as Queen of Heaven and in the Passion, and the small aquilegia flowers have associations with the Holy Spirit. The eastern pattern on the rug is so distinctive of the artist that these became referred to as Memling rugs.

Coming closer to what was soon to become the Dutch Republic, Pieter Bruegel the Elder founded a dynasty of Flemish artists who broke from the Renaissance mould and started depicting the everyday.

Two of his major paintings from 1565 were formative influences on what was to come in the Dutch Golden Age. The Harvesters is a complete account of the grain harvest in the Low Countries, and Winter Landscape with Skaters and Bird Trap below is a pure landscape.

There are no figures particularly close by, and those on the ice are not demonstrating the many different activities they could be undertaking. It also happens that this was one of the first paintings to show Netherlandish people on the ice in the winter, a theme that shortly became very popular, and whose influence extended throughout Europe, across centuries and styles.

By 1600 the techniques of depicting the real world were well understood, and all it required was an abundant trade in art materials including drying oils and pigments, an increasingly wealthy population, seemingly insatiable demand for paintings, and an army of painters. Those all came in the Dutch Republic.

As a primary colour, red is essential to most palettes, but it has also proved technically challenging to find pigments that are both intense and lasting. This weekend I look at the history of two contenders, in vermilion and crimson, names also steeped in history.

There’s one red that looks as brilliant today as when it was first brushed out five hundred or even two thousand years ago. It’s a pigment known to, and used by, the Romans, and in ancient China was not only used extensively in art, but was scattered in graves. Vermilion is one of the most toxic pigments, and over the last century has been displaced by cadmium red and more novel organic pigments. Look at many paintings made before 1870, and their reds are likely to be dominated by vermilion.

For a long time, vermilion paint was made using powdered cinnabar, naturally-occurring mercuric sulphide, and is then technically known as cinnabar rather than vermilion. Its manufacture from liquid mercury was probably brought from China to Europe, since when much of the vermilion pigment used in Europe has been synthetic.

The main source of cinnabar, and of the metal mercury, in Europe were the mines at Almadén in Spain. These were used by the Romans, and until their closure in 2000 had produced more cinnabar and mercury than any other location. In 1563, deposits were discovered in Huancavelica in Peru, and they were the second largest source over the following three hundred years. Other important sources have been located in China, Slovenia, Italy, Mexico, and the USA.

The mining of cinnabar has long been recognised as hazardous due to its great toxicity, something known as far back as the Romans. Locked in pigment particles in oil paint it’s less hazardous than in water-based paints such as egg tempera; it’s wisest not to use cinnabar or vermilion in dry form, as in pastels, even with good respiratory and skin protection. Even with careful handling, pigment residues pose a serious threat to the environment.

The brightest of the reds in Duccio’s Transfiguration, from the Maestà Predella Panels painted in 1307-11, have the distinctive colour of vermilion. It is often associated with holy people, and holy objects, and contrasts with the other brilliant pigment of ultramarine, which is conventionally used in the clothing of the Virgin Mary.

Its one unfortunate habit is a tendency to blacken, by forming the black version of cinnabar known as metacinnabar. This tends to happen more often in the thinner, less protective paint films of aqueous media, particularly egg tempera, as shown in Nardo di Cione’s Saint John the Baptist, Saint John the Evangelist and Saint James from 1363-65. The lining of the clothing of the saint at the right uses vermilion, and has darkened in patches as a result.

Masaccio’s panel of Saints Jerome and John the Baptist from the Santa Maria Maggiore Altarpiece, from 1428-29, is another fine example of the use of a lot of vermilion (as cinnabar). The robes of Saint Jerome, on the left, may also show a little darkening in patches, but contrast well with the paler and pinker red of Saint John the Baptist at the right.

Cinnabar saw extensive and highly effective use by the van Eycks in The Ghent Altarpiece (c 1432). Because this was painted in oils, the chances of discolouration are much lower.

Botticelli used cinnabar in several passages in his Mystic Nativity (1500), where its persistent colour contrasts with his use of other red pigments, which haven’t retained their colour as well.

All the Masters and most other significant artists of the past used cinnabar, or vermilion when it was being manufactured in Europe by the early seventeenth century. Tintoretto was no exception, as shown in these two examples: Jupiter and Semele (1545) above, and The Origin of the Milky Way (c 1575), below.

Peter Paul Rubens’ centre panel of the Descent from the Cross (1612-14) in the huge triptych in Onze-Lieve-Vrouwekathedraal, in Antwerp, is one of the most spectacular demonstrations of the use of vermilion, and its lasting chromatic brilliance.

Rembrandt is another Master who used vermilion to great effect, here in the dress of the woman at the right, in his Belshazzar’s Feast (c 1635-38). The colour draws attention to her as she is so shocked as to empty the goblet she is holding in her right hand. A duller colour might have allowed this dramatic action to pass unnoticed by the viewer.

Aelbert Cuyp’s Hilly River Landscape with a Horseman talking to a Shepherdess from about 1655-60 is one of the few oil paintings in which darkening of cinnabar has become obvious. The pigment serves well in the huntsman’s coat, but has darkened in patches.

William Hogarth played on another common association of the colour red in the third painting, The Inspection, from his series Marriage A-la-Mode (c 1743). Although in English we usually refer to a scarlet woman, rather than a vermilion one, his use of vermilion here is effective in portraying the woman as a prostitute.

Vermilion remained popular well into the latter half of the nineteenth century, long enough for it to grace the paintings of the Pre-Raphaelite movement and the French Impressionists.

Although Claude Monet used just a few dabs and strokes of vermilion in his landmark painting Bathers at la Grenouillère (1869), he continued to use it well into the latter years of his career. By that time, though, the new cadmium reds were replacing vermilion, a process that is almost complete today, with cadmiums now being superceded by modern organic pigments.

Reference

RJ Gettens, RL Feller & WT Chase (1993) Artists’ Pigments, vol 2, ed Ashok Roy, Archetype. ISBN 978 1 904982 75 3.

This is the second of four articles providing brief summaries and contents for this series of paintings telling myths from Ovid’s Metamorphoses, and covers parts 19-36, from Perseus’ rescue of Andromeda to Theseus killing the Minotaur.

Perseus in mid-flight over North Africa with the head of Medusa. Atlas refuses his request for lodging and transformed into a mountain. Perseus finds Andromeda chained to a rock, frees her and kills the sea-monster. Blood from Medusa’s head transformed into coral.

19 Perseus rescues Andromeda

Perseus marries Andromeda. In his wedding speech, Perseus gives his account of killing Medusa. Medusa had been raped by Neptune and punished by Minerva in the transformation of her hair into snakes.

20 Perseus kills Medusa

The wedding feast disrupted by Phineus, who claims Andromeda was stolen from him. They fight, Perseus turning them into statues using Medusa’s face. The couple return to Argos, and Minerva to Helicon, where the Muses tell her of a spring created by the hoof-print of Pegasus. The Pierides challenge the Muses to a story contest.

21 The fate of Phineus, and the Muses on Helicon

The story of Proserpine sung by Calliope the Muse. Venus uses Cupid to make Pluto fall for the young Proserpine. He abducts her to Hades. The nymph Cyan fails to stop them and melts away into a pool of tears. Ceres, Proserpine’s mother, told by Arethusa of her abduction, and appeals to Jupiter. As the girl had nibbled a pomegranate while in Hades, she can’t be freed, so spends winter with Pluto in Hades, and summer with Ceres.

22 Proserpine’s fate

Calliope tells of Arethusa’s attempted rape by Alpheus, and her transformation into a stream joined by Alpheus’ river to Diana’s island of Ortygia. Ceres visits Triptolemus to give him seed for unproductive land. Lyncus tries to kill him when he’s asleep, and transformed into a lynx.

23 Arethusa, Lyncus and the magpies

Arachne boasts that she’s a better weaver than Minerva, so they compete. Arachne shows images critical of the gods, so Minerva tears up her work and strikes her. Arachne tries to hang herself, and Minerva transforms her into a spider.

24 Arachne’s fate

Niobe boasts she’s more worthy than Latona, who tells her children Apollo and Diana to punish the mortal. The pair slaughter Niobe’s seven sons and seven daughters. Niobe transformed into marble on a mountain peak, forming the River Achelous.

25 The slaughter of Niobe’s children

Pregnant with Apollo and Diana, Latona goes to Lycia to give birth. Afterwards she seeks water, but locals prevent her, so are turned into frogs as punishment.

26 Latona and the Lycian peasants

The satyr Marsyas challenges Apollo to a music contest judged by the Muses. The god wins, and exacts the penalty of flaying the satyr alive. Tears of satyrs and fauns create a new river.

27 The music contest

King Tereus of Thrace rapes his sister-in-law Philomela, cuts out her tongue and abandons her in a forest cabin. She tells her story in her weaving, is rescued, and with Tereus’ wife they kill and cook the king’s son, and trick Tereus into eating his own son. The sisters transformed into swallows, and Tereus into a hoopoe.

28 Philomela’s revenge

The north wind Boreas abducts his betrothed Orithyia.

29 Boreas and Orithyia

Medea falls in love with Jason and helps him in the three tasks he must perform to win the Golden Fleece. They sail home with their prize.

30 Jason, Medea and the Golden Fleece

Jason asks Medea to rejuvenate his ageing father Aeson, which she does successfully.

31 Rejuvenating Aeson

Medea tricks the daughters of Pelias into rejuvenating their father, but instead they boil him alive. Medea flees, is abandoned by Jason, murders her two sons, and marries King Aegeus of Athens.

32 Medea’s murder by proxy

King Aegeus makes Aethra pregnant and returns to Athens. His son Theseus grows up and travels to Athens to prove his paternity. Medea tries to trick the king into poisoning his son. When that fails, she flees, leaving Theseus to become a hero.

33 The origins of Theseus

War between King Aegeus of Athens and King Minos of Crete. Juno’s reprisal against the nymph Aegina in a plague, killing the people of Aegina, then repopulated from ants transformed into warriors, the Myrmidons, who later fight in the Trojan War.

34 Minos and the Myrmidons

Cephalus, envoy from Athens, tells how he accidentally killed his wife Procris with his javelin. She had suspected him of infidelity with an imaginary zephyr, so was following him when he was hunting. He mistook her for a wild beast that had been eating the livestock of Thebes.

35 The tragedy of Cephalus and Procris

King Minos attacks the city of King Nisus, whose daughter Scylla betrays Nisus leading to his defeat. She fails to win the love of Minos. Nisus changed into an osprey, Scylla into a seabird. Minos returns to Crete where he can’t escape the shame of his wife’s bestiality with a bull and birth of the Minotaur. Minos gets Daedalus to build a maze to contain the Minotaur, then feeds it every nine years with young Athenians. Minos’ daughter Ariadne helps Theseus kill the Minotaur. Theseus abducts her to Naxos, where he abandons her. She meets Bacchus and marries.

36 Theseus and the Minotaur

The scales of justice are of ancient origin. In ancient Egypt, the heart of a dead person was weighed against the feather of truth in the judgement of their soul. That transferred to the Greek goddess of justice Dike, who judged using a set of scales, and so into the personification of justice in ancient Rome, Iustitia, and her modern descendant Lady Justice, whose statue is mounted on many courts of law.

This triple allegorical portrait of The Virtues: Justice, Charity, and Prudence (Wisdom) (1664) is one of Elisabetta Sirani’s more complex works. This shows Charity nursing children, Justice brandishing a sword and holding a set of scales, while Prudence draws attention to their own images.

Elihu Vedder’s most prominent and lasting achievements are the murals in the Lobby to the Main Reading Room of the Library of Congress in Washington, DC. Among them, Corrupt Legislation (1896) is an elaborate composition looking at the consequences of poor government. The central figure is more floozy than goddess, holding a set of scales in her left hand. At the right of the painting, and on that left hand, is a lawyer, with an open book labelled The Law. At his feet, banknotes fall out of an urn, there are small sacks of grain, and a small portable ‘safe’. At the left, apparently pleading with the central figure, is a young girl holding any empty distaff and bobbin for spinning. Behind her are shards from a broken pot, and a broken-down wall.

George Frederic Watts’ Time, Death and Judgement (1900) evolved over a series of versions first started around 1870. Surprisingly, he retained the same composition in all of them, and they differ only in small details. The figure of Time is at the left, holding the traditional scythe; unusually, Watts depicts Time as a young and muscular man, rather than the more conventional ‘Father Time’ with white hair and beard. At the right, Death is a young woman, the lap of her dress containing fading flowers. Time and Death are linked by holding hands. Behind, and towering over them, is the figure of Judgement, holding the scales of justice in her left hand, and brandishing a fiery sword.

Although justice is generally taken to be secular, the concept of weighing the souls of the dead has passed down into some paintings of Christian paradise.

This huge painting of Paradise in the Palazzo Ducale in Venice is seven metres (almost twenty-three feet) high and twenty-two metres (over seventy feet) across, and was probably designed by Jacopo Tintoretto and largely entrusted to his son Domenico and their workshop to paint. In conformity with the rules of the commission, its composition focusses on the Coronation of the Virgin, inspired by Dante’s Paradise, as shown in the detail below.

At the top, the Virgin Mary, behind whom is her traditional symbol of the white lily, stands with Jesus Christ, in their matching red and blue robes. Between them is the white dove of the Holy Ghost, and all around are cherubic heads of infant angels. To the right are the scales of justice, also for the weighing of souls.

This reappears three centuries later in Léon Frédéric’s polyptych All Things Die, But All Will Be Resurrected through God’s Love, painted over the period 1893-1918. Three panels at its right represent Heaven, a pastoral landscape densely packed with a multitude of naked mothers and children. A pair of women in priestly clothing stand at the wings. The figure on the right is holding a stone tablet on which a single word appears: LEX (law), and near her children are playing with the scales of justice. Near the woman at the left two children are swinging censers to generate the smoke of burning incense. Above them all is a double rainbow, and floating in the air the figure of Christ, his arms reaching out over still more figures of children, this time clothed in white robes.

Scales occasionally play a part in legendary history, including the siege of Rome by the Gauls. Conditions drove the Romans trapped in the Capitol to make peace with the Gauls besieged in the rest of the city. Rome was to pay the Gauls a thousand pounds of gold, but even there the Gauls cheated the Romans and tampered with the scales. While this was going on, Camillus entered Rome as its appointed leader, and told the Gauls to quit without any gold, as Rome delivered its city with iron instead.

Francesco de’ Rossi shows this in composite form in his fresco of the Attack on the Gauls who Sacked Rome. In the foreground, the Gauls and Romans are still arguing about the weight of gold, as Camillus’ forces start to take possession of the ruins of what had been Rome.

Finally, scales can appear in their everyday role for weighing out produce in shops and markets.

Léon Augustin Lhermitte’s detailed painting of an Apple Market, Landerneau, Brittany from about 1878 shows sellers ready with their scales in this quiet country town.