As today is the first day of April, it’s a double danger: as the first of the month you should say rabbit or white rabbit when you first wake up, and it’s All Fools’ Day as well. I have no hoaxes for you this year, I promise, but I do have rabbits, some of them white, and a few hares as well. Rabbits and hares are relatively infrequent in paintings, and where they do occur they seldom have any deeper reading.

Because they’re so familiar, they appear in animal gatherings.

In the left panel of Hieronymus Bosch’s Garden of Earthly Delights (c 1495-1505) is a curious mixture of real and imaginary creatures. There’s an elephant and a giraffe, both early depictions of those species, together with monkeys, brown bears, rabbits, and more, even a white unicorn drinking at the lake on the left.

Among the many superb animal paintings of Paulus Potter, Orpheus and Animals from 1650 is one of his most unusual, showing a wide range of different animal species, some of which weren’t well-known at that time, and one of which (the unicorn) didn’t even exist. Those seen include a Bactrian camel (two humps), donkey, cattle, ox, wild pig, sheep, dog, goat, rabbit, lions, dromedary (one hump), horse, elephant, snake, deer, unicorn, lizard, wolf, and monkey.

In Tintoretto’s Creation of the Animals, the first of his Old Testament cycle for the Scuola della Trinità in Venice, God flies along as he creates pairs of different species of bird, fish, and animal, from cormorants to rabbits.

Among their leading roles is in Elihu Vedder’s delightful painting of the unfortunate Marsyas.

Late in 1877, Carrie Vedder, the artist’s wife, recorded in a letter that her husband had been thinking about Marsyas, and considered that, before the contest with Apollo, Marsyas must have proved his skill with the aulos. He therefore came up with the idea that this must have at least been charming hares with the instrument. He started this painting early in 1878, setting it in the New England winter. This was shipped to Paris for show at the Exposition Universelle later that year, but Vedder was disappointed that it didn’t do well there.

The hare is known from fable for its speed, although not so much when racing against a tortoise.

At some time during the first half of the seventeenth century, Frans Snyders painted the still popular Fable of the Hare and the Tortoise. The tortoise and the hare disputed which of the two was the faster, so agreed to run a race against one another. Although the hare was much faster when running, he laid down beside the path and slept. The tortoise, being aware of his relative slowness, ran as fast as he could, past the sleeping hare, until he won. Snyders shows the hare at full pelt, and the tortoise crawling away in the distance, giving little clue as to the surprising outcome or its cause.

JMW Turner alludes to this fable in his Rain, Steam and Speed – The Great Western Railway from 1844.

Running ahead of this very early steam locomotive as it crosses the River Thames at Maidenhead is a hare, barely visible at the lower right.

Perhaps the most famous painted hare appears in one of Albrecht Dürer’s watercolour masterpieces, dated to 1502.

Following this tradition, one of Bruno Liljefors’ favourite species was the elusive hare. This page of Hare Studies from 1885 shows a tiny part of the image library he assembled, as well as their spring antics.

Unlike the common rabbit, some hares become white for the winter. This is one of the many paintings that Liljefors made of a Winter Hare, here from 1910.

Both hares and rabbits have been traditional meats, and there are several still life and hunting paintings depicting them dead and being prepared for a meal.

Several of Chardin’s small output of about 200 paintings included hanging game, here an undated Rabbit and Copper Pot, elsewhere hares and others.

The rise of the sciences during the nineteenth century didn’t spare rabbits from being used in physiological experiments.

Following the death of the physiologist Claude Bernard, the Sorbonne (where he had taught) commissioned Léon Lhermitte to paint his portrait in 1886. Sadly I’ve been unable to trace an image of the original, but Claude Bernard and His Pupils is a faithful copy of the painting that Lhermitte exhibited at the Salon in 1889. This shows Bernard in the midst of performing an experiment on a rabbit, his students discussing its results, and one writing the experimental observations in the laboratory daybook.

Rabbits have been favourites with children, and kept as domestic pets. From there they appear in some of the most surprising places.

Johann Eleazar Zeissig shows A Family Making Chinese Shadows in his painting from the late 1700s. A family are entertaining themselves late in the evening with the aid of a lamp as a point source of light. An older boy is tracing the silhouette of his mother on a sheet of paper which he holds on the wall behind her. At the upper right are examples of his ‘shadowgraph’ drawings. Three younger children are holding up their hands to form the silhouettes of a rabbit and a cat, clichés of childhood.

August Macke’s Little Walter’s Toys from 1912 includes two of the favourite family pets, a rabbit and guinea pig.

My last guest appearance of a white rabbit is the most curious of all.

JMW Turner painted this narrative landscape of The Bay of Baiae, with Apollo and the Sibyl in 1823. Apollo is on the left, with his lyre, and the dark-haired Sibyl has adopted an odd kneeling position. She’s holding some sand in the palm of her right hand, asking Apollo to grant her as many years of life as there are grains. Opposite the couple, on the other side of the path, under the trees, is a white rabbit.

Maybe it was just the first day of the month.

In this week’s two articles about reading paintings, I tackle one of the greatest challenges in narrative art: how to depict the purpose or intent of an inanimate object, specifically here a poisonous liquid? In this series of examples drawn from paintings largely of classical myth and history, I’ll show the image of each before explaining its story.

The Greek hero Theseus was the estranged son of King Aegeus of Athens. As a young man, his mother dispatched him in search of his father. When Theseus arrived in his father’s court, the king didn’t recognise him. The sorceress Medea tried to keep the king to herself, so prepared a poisonous drink of aconite for the king to unwittingly give to Theseus. At the last minute, just as his son is about to drink the aconite, Aegeus recognises that the sword borne by Theseus is his, knocks the cup away, and saves his son’s life.

In 1832, the theme chosen for the prestigious Prix de Rome contest was the moment that Aegeus recognised Theseus, immediately before the latter could swallow any of Medea’s poison. Two of the contenders for that great prize remain accessible today.

In Antoine-Placide Gibert’s Theseus Recognised by his Father (1832) above, the three main actors are arranged almost linearly across the canvas. Just left of centre, Theseus stands, his head in profile, with the fateful cup in his left hand, and his father’s sword in his right. The king is just right of centre, looking Theseus in the eye, and appearing animated if not alarmed. At the far right is Medea, her face like thunder, sensing her plot to kill Theseus is about to fall apart.

It was Hippolyte Flandrin’s Theseus Recognized by his Father (1832) that won the Prix de Rome, with its more neoclassical look influenced by Jacques-Louis David. Flandrin establishes the scene as Athens with a view of the Acropolis in the background. His timing is different from Gibert: this painting shows the moment immediately after Aegeus has recognised his son, and the cup of aconite lies spilt on the table. Theseus stands in the middle of the canvas conspicuously naked, his father’s sword held rather limply in his right hand. Aegeus stands to the left of centre, talking to his son quite emotionally. But of all the characters shown in this painting, it is Medea who is the most fascinating. Stood at the far left, she appears to be on her way out.

Without knowing the full story, you’d be fortunate to guess from either of those paintings that it revolved around a cup of poison.

Jason, another classical hero, had challenged Pelias for his throne, and was given the quest for Poseidon’s Golden Fleece to win it. This took him and his Argonauts to Colchis, where they discovered the owner of the fleece was King Aeëtes, who set Jason three tasks to achieve before he could take possession of the fleece. To ensure his success, Jason enlisted the help of the king’s daughter Medea, already a proficient sorceress, and the inevitable happened when she fell in love with Jason, thanks to the divine intervention of Hera (Juno) through Aphrodite (Venus). In return for her assistance, Jason promised to marry Medea.

John William Waterhouse’s painting of Jason and Medea (1907) shows her preparing the potion given later by Jason to the dragon guarding the Golden Fleece. Medea wears a dress suggesting in its bold icons her role as a sorceress. In front of her, a flame heats ingredients for the potion, which she is adding to a chalice. Jason appears anxious, and is dressed and armed ready to go and fight the dragon.

Although identified as being The Etruscan Sorceress (1886), Elihu Vedder’s painting has all the symbolic associations of Medea. She’s holding a vial which Jason used to capture the fleece, and at her feet is an open fire which is associated with preparation of the potion for the vial.

Frederick Sandys shows Medea (1866-68) at work, preparing the magic potion for Jason’s mission. In front of her is a toad, and other ingredients. Behind her, in a gilt frieze, is Jason’s ship the Argo.

The presence of Medea in her role as sorceress and the liquid’s preparation are valuable clues here.

Socrates (470/469-399 BCE) was a major Greek philosopher known still for the Socratic Method, although none of his writings have survived. At the time when Athens was trying to recover from its defeat in the Peloponnesian War, Socrates was openly critical of Athenian politics and society, and made prominent Athenians appear foolish. He was tried, ostensibly for corrupting the minds of the young and for being impious, found guilty, and sentenced to death by drinking the poison hemlock.

Plato’s Phaedo describes Socrates’ execution. Although several encouraged him to escape, he refused. After drinking the hemlock from a bowl, he was told to walk around until his legs became numb. He then lay down, and the numbness slowly ascended until it reached his heart, and caused his death.

Jacques-Louis David shows Socrates half-sitting on a bed, his right hand over the bowl of hemlock, his left gesticulating with his index finger pointing upwards. His face is expressionless. By the head of the bed, five friends are distraught at what is happening, although only one shows grief on his face. Another friend (Crito) sits by Socrates, his right hand resting on Socrates’ left thigh.

The bowl of hemlock is held out by a young man, who is turned away, averting and shielding his eyes from the bowl. At the foot of the bed, an old man (Plato, who told the story) is sat, asleep, but behind him, under an arch, another of Socrates’ friends (Apollodorus) is pressing his face to the wall in his anguish. In the far distance, a small group of patricians are seen walking away, upstairs, the lowermost holding his right hand up as if to bid Socrates farewell.

Phocion was an incorruptible statesman in a Greece that had become all too corrupt. When he was wrongfully accused of treachery, he and his colleagues were sentenced to death by the mob. They were taken to prison, where they had to drink poisonous hemlock. There was sufficient to kill the colleagues, but not enough remained for Phocion, who had to arrange for a friend to pay for more hemlock so that he too could be executed.

In 1804, The Death of Phocion was the subject for the prestigious Prix de Rome competition. Charles Brocas’ unsuccessful entry shown above gives Plutarch’s account clearly. At the right, Phocion’s friends are dying as they drink their goblets of hemlock. In the centre, Phocion is arranging for the payment of the executioner so that he too can be killed. Behind Phocion stands another man, pointing to the empty bowl into which the hemlock plant was to be put to make the infusion.

Joseph Denis Odevaere’s winning painting shows Phocion standing in the middle, comforting his friends as they die. At the right, the executioner is being paid for the additional supply of hemlock. As with the previous paintings, the goblets and bowls containing the poison aren’t prominent, and you have to know what you’re looking for to see all the clues to the story.