After telling the tragedy of Orpheus and Eurydice, Ovid relates a series of shorter myths involving transformations. He introduces these by listing each tree that gave Orpheus shade as he sang in mourning with his lyre, from ash to willow. He then adds two species that were the result of transformations: the Italian pine and cypress. The former he attributes to Attis, who had been consort to Cybele, known to the Romans as the Great Mother goddess.

Ovid’s main story here is of Cyparissus, a youth who had been the love of Apollo. A majestic giant stag had become quite tame in that area, and was a favourite of Cyparissus, who used to lead the stag to pasture, and ride it around on occasion. In the middle of a hot summer’s day, when the stag was asleep, Cyparissus accidentally killed it with his javelin. The youth was heartbroken, and was transformed into a cypress tree. Ever since that tree has grown in and by cemeteries and other places of grief.

Surprisingly, this overtly pederastic relationship between Apollo and Cyparissus has been shown in several paintings, of which Claude-Marie Dubufe’s Apollo and Cyparissus (1821) is perhaps an early example. Cyparissus here rests against the stag, but there’s no sign of its wounding or death, although the god is comforting the youth.

There’s no ambiguity in Alexander Andreyevich Ivanov’s Apollo, Hyacinthus and Cyparissus Making Music and Singing (1834). While Hyacinthus plays the pipes, Apollo embraces Cyparissus. The stag lies sleeping on a rock at the right.

By far the most complete depiction of this myth is that painted by Domenichino and his assistants in the Villa Aldobrandini, Frascati, as part of the Stanza di Apollo in its garden pavilion. He has wisely kept the god out of this section of the fresco, and shows the stag dead on the ground, although killed by an arrow rather than a javelin. Next to the animal’s body, a distraught Cyparissus is already changing into a cypress tree.

While considering the cypress as a companion of grief, I cannot ignore the greatest paintings of cypresses of all time, particularly in the context of Vincent van Gogh’s imminent fate.

He may not have known of this myth, but this painting is surely about the grief of Cyparissus, and that of Vincent van Gogh himself.

Orpheus then takes over the narration, telling briefly of Jupiter’s shameful passion for the Trojan prince, Ganymede, and how the god, in the form of an eagle, abducted him to Olympus, where the young man became his cupbearer, to Juno’s evident displeasure.

Ganymede was one of the early citizens of Troy. One day during his youth, he was tending the family flock of sheep near Mount Ida, well inland from the city of Troy, when Jupiter abducted him using an eagle; the bird has been variously described as Jupiter himself or his agent. Ganymede was taken to Mount Olympus, the home of the gods, where he was given eternal youth and immortality, and served as the cupbearer to the gods. Jupiter compensated Ganymede’s father by having Hermes deliver him fine horses.

According to Pliny, writing in his Natural History in 77-79 CE, depictions of the story of Ganymede, and his abduction in particular, changed in about 325 BCE, when Leochares cast a wonderful bronze sculpture showing Ganymede being carried off by an eagle. Sadly the original is long lost, but this marble copy remains in the Vatican.

This copy of a drawing by Michelangelo (1475-1564) sets the precedent for many later paintings: an eagle as large as, or larger than, Ganymede bears him up to Zeus. Ganymede’s posture is shameless in revealing the purpose of the abduction.

Correggio’s The Abduction of Ganymede (1520-40) introduces two new features: Ganymede’s dog, left barking at the departing eagle, and the woodland from which he is abducted. The youth looks younger here, and is less flagrantly sexualised.

Rembrandt’s Abduction of Ganymede (1635) makes him little older than a large toddler, no longer fitting with the story about him tending the family flocks. His face, though, is wonderfully expressive.

Peter Paul Rubens’ The Rape of Ganymede (1636-37) is a surprise in using this story with profane humour, with the placement of both ends of Ganymede’s quiver. Clearly this wasn’t intended for viewing by polite mixed company.

Le Sueur’s The Abduction of Ganymede by Jupiter (1644) is more respectable, although still not free from pederastic taint.

Nicolaes Maes, in his Portrait of George Bredehoff de Vicq as Ganymede, must have been extremely naive to have chosen the story for a portrait of an infant.

There followed further paintings of the abduction of Ganymede, although its popularity in narrative painting waned.

Then in 1886, Gustave Moreau painted this watercolour which retold the new version, complete with barking dog and the surrounding wood. With his detailed knowledge of classical times, it’s hard to believe that Moreau didn’t understand its connotation.

Around the start of the twentieth century, Frank Kirchbach made a drawing that was turned into an engraving, and came to inspire still more bizarre connections.

In 1904, Kirchbach’s print was borrowed for an advertisement for Budweiser beer. The advertiser’s ‘modern vision of Ganymede’ is taken almost directly from Leochares sculpture of 325 BCE, over two millennia earlier. It’s hard to believe that no one recognised its associations with pederasty, then becoming known as paedophilia and recognised for the crime that it is today.

With the Age of Enlightenment, former associations of butterflies became obscure, and they were most often included in increasingly faithful paintings of natural history.

Painted in 1804, Johann Amandus Winck’s magnificent still life of Flowers and Fruits on a Stone Ledge with Butterflies and Mice makes good use of two butterflies, a housefly (perhaps a vanitas reference), a mouse and a snail.

For William Holman Hunt, in his Our English Coasts, 1852, native species of butterfly were a symbol of the British countryside. Composed from several passages from different motifs, it was assembled in a similar way to the Pre-Raphaelites’ figurative works. Hunt went to great lengths to work from nature: the peacock butterflies at the lower left were one of the last details to be completed, and were painted from a single live specimen the artist examined indoors after the rest of the painting was all but complete.

One of the few paintings that captures the experience of dense clouds of butterflies is Gustave Doré’s Summer from about 1860-70. Set in what appears to be an upland or alpine meadow, its butterflies look like large flowers that have taken to the air.

In Charles Edward Perugini’s undated Ephemeral Joy, a young woman who has been picking flowers in a garden pauses with a brimstone butterfly on the back of her hand. This species was seen as quintessentially British, although it’s widespread throughout Europe, Asia and North Africa.

Although numerous paintings of butterflies had been made from dead specimens, some of the earliest to attempt to show them in realistic environments appeared in the late nineteenth century, thanks to new wildlife artists like the masterly Bruno Liljefors. Redstarts and Butterflies, from 1885, shows what the artist called ‘five studies in one frame’, five separate studies from nature combined into a single image, including this very dark small tortoiseshell butterfly, which is about to become a meal for one of the insectivorous redstarts.

Late in his career, Vincent van Gogh painted the largest European species of moth, the giant peacock moth, in 1889. Its wingspan can reach 20 cm (8 inches).

The following year, van Gogh painted Butterflies and Poppies (1890), showing what are probably two clouded yellow butterflies rather than brimstones. This appears to have been painted on unprimed canvas.

The Japanese Western-style artist Fujishima Takeji 藤島武二 painted Butterflies in 1904, just before he travelled to Paris to study at the École des Beaux-Arts. Like Doré’s painting above, this shows a dense cloud of butterflies gathering around flowers.

In the twentieth century, butterflies provided an opportunity for artistic invention to take flight. Odilon Redon’s Butterflies, from around 1910, shows a highly imaginative collection of butterflies, flowers, plants, and rocks, many being outlined to emphasise their form.

In Anastasiya Markovich’s recent Effect of Butterfly, the insect’s wings are breaking up into shreds of unreality.

My final painting of this selection is in many ways the most fascinating, based on scenes from one of William Shakespeare’s plays set in faerie style by Richard Dadd during his confinement in London’s Bethlem hospital for the mentally ill.

Dadd’s Contradiction: Oberon and Titania from 1854-8 develops his early faerie paintings into a new and unique style, and was painted for the hospital’s first resident Physician-Superintendent, William Charles Hood.

Dadd takes its theme from Shakespeare’s Midsummer Night’s Dream, and there’s hardly a square millimetre of canvas into which he hasn’t squeezed yet another curious detail. Like other great imaginative painters such as Bosch before, Dadd’s dense details dart about in scale: there are tiny figures next to huge leaves and butterflies, and towards the top of this tondo these distortions of scale generate an exaggerated feeling of perspective.

The contradiction of the title refers to the battle of wills between Oberon and Titania centred on an Indian boy. Titania, inevitably somewhat masculine, stands just to the right of centre, the boy bearing her skirts. To the left of centre is the bearded figure of Oberon, an elfin lad holding him back by his right arm. At the right are Helena and Demetrius whose love remains unrequited despite Helena’s efforts. Beyond those central figures is an overwhelming mass of detail, miniature scenes and stories involving hundreds of extras, flowers (including the ‘Morning Glory’ convulvulus at the feet of Titania), leaves, an ornate swallowtail butterfly, a floating jade egg, fungi, and far more.

I think that’s the best place to end.

One important staple crop has been largely forgotten from both agricultural and rural history: the humble potato. First imported from South America to Europe in the latter half of the sixteenth century, for the first couple of centuries it was considered exotic eating. It quietly became increasingly important during the eighteenth century, and is now widely credited as the food that enabled the population boom in much of Europe in the nineteenth century.

For several years from 1845, a fungus-like organism late blight caused widespread crop failure in the poorer parts of Ireland, Scotland and elsewhere, causing the Great Irish Famine, with at least a million dying from starvation.

The potato is unusual for storing large amounts of starch in its tuber. Although starch is only about one fifth of the potato by weight, the remainder being water, it came be the staple food for much of the working population, in both country and city. Overton has calculated using estimated crop yields from the early nineteenth century that an acre of potatoes would have provided about 2.5 times as many calories as an acre of wheat.

Like wheat, growing potatoes is a process of amplification. Tubers from the previous crop are sown in the ground, and multiply to yield many times the weight originally sown. Production is thus not dependent on conventional seed, but on seed potatoes with a more limited life. If a whole crop is destroyed by blight, not only is there nothing to eat that year, but the seed potatoes for the following year are also lost. Blight remains in the soil, and once affected that land has to be used for crops other than potatoes.

However, potatoes had other advantages in a war-torn and taxed Europe. While troops rampaging in foreign countryside would often raid or burn fields of grain, damaging or stealing potatoes proved more resistant to invaders. They were also likely to escape taxes or charges levied on other arable crops.

During the eighteenth century, labourers fortunate enough to have a little land they could farm for themselves started to grow potatoes, to supplement their limited diet. Small potato patches sprung up in the countryside, and around towns. Production at scale remained unusual until the following century, when some English counties including Lancashire and Middlesex devoted significant areas to supply the growing cities. That in turn depended on transport such as canals and then railways to deliver sacks of potatoes to urban consumers.

When Vincent van Gogh was living in Borinage in Belgium, he was among labourers whose staple food was potatoes, in one of the areas that had grown them for longer than most. His Still Life with Potatoes, painted in September 1885, is his tribute to the humble vegetable.

Potato production was painted extensively by social realists including Jean-François Millet, in the middle of the nineteenth century.

Millet shows this back-breaking work in his Potato Planters from about 1861.

The Potato Harvest from 1855 is another more substantial work developed from Millet’s drawings. In the foreground, a man and woman are working together to fill sacks with the harvested potatoes, to be loaded onto the wagon behind them. The other four work as a team to lift the potatoes using forks and transfer them into wicker baskets, a gruelling task. Although the fields in the left distance are lit by sunshine, the dark scud-clouds of a heavy shower fill the sky at the right. Being poor, none of the workers has any wet-weather gear. The soil is also poor, full of stones, and yields would have been low despite the full sacks shown at the right.

Millet’s most famous single work, The Angelus, was completed around 1857-59. This had been commissioned by the American collector Thomas Gold Appleton, as Prayer for the Potato Crop, but underwent modification before Millet renamed it. At some stage, it’s thought to have included a child’s coffin, but that was overpainted.

It shows a couple, praying the Angelus devotion normally said at six o’clock in the evening, over the potatoes they have been harvesting. It’s dusk, and as the last light of the day fades in the sky, the bell in the distant church is ringing to mark the end of work, and the start of the evening. Next to the man is the fork he has been using to lift potatoes from the poor, stony soil; his wife has been collecting them in a wicker basket, now resting at her feet. Behind them is a basic wheelbarrow with a couple of sacks of potatoes on it, ready to be taken home.

Twenty years later, Jules Bastien-Lepage painted what’s now sometimes known as October or Potato Gatherers (1878), but was originally shown as October: Potato Gatherers.

Vincent van Gogh painted Woman Lifting Potatoes (1885) and similar scenes during his time living with his parents in Nuenen, in North Brabant, the Netherlands.

János Pentelei Molnár’s The Potato Harvest from 1901 takes this theme into the early years of the twentieth century, in Hungary.

Laurits Andersen Ring’s A Man Digging Potatoes from 1901 is pure social realism, as this smallholder uses his spade to lift the potatoes that are his staple diet. I believe that the plants shown here have suffered from potato blight, which also swept Europe periodically causing more famine and death.

Although the girls shown in Léon Frédéric’s Three Sisters from 1896 are clean and well dressed, they’re sat together peeling their staple diet of potatoes in a plain and barren farmhouse. A glimpse of the shoes of the girl at the left confirms that they’re neither destitute nor affluent.

Vincent van Gogh’s The Potato Eaters (1885) is another revealing insight into the lives of poor labourers in Nuenen, who are about to feast on a large dish of potatoes under the light of an oil lamp.

Émile Friant’s The Frugal Meal (1894) continues the social theme, as a poor family with four daughters sits down to a meal consisting of a bowl piled high with potatoes, and nothing else. More worryingly, the pot on the floor at the left is empty.

Further reading

Christopher Shepherd’s brilliant essay on the history of the potato in The Oxford Handbook of Agricultural History (2024), ed. Jeannie Whayne, Oxford UP, ISBN 978 0 19 092416 4.

Wheat and cereals were by no means the only crops grown at scale by farmers, although the acreage devoted to them accounted for the majority of arable land in most parts of Europe until the nineteenth century. Other crops were adopted for two main benefits: to sell for profit as a ‘cash crop’, or to improve the soil, often as part of a crop rotation system.

Buckwheat was a traditional local crop where the land rises up from the bog of Teufelsmoor, an artists’ colony to the north of Bremen, in Lower Saxony. In Fritz Overbeck’s Buckwheat Fields at Weyerberg from about 1897, he catches a small field of the pseudocereal in full flower, the upper parts pale gold in the light of the setting sun. Buckwheat isn’t a grass at all, but is more closely related to sorrel and rhubarb, with edible triangular seeds. It thrives on the poor, acid soils in this area, provided they are well-drained. Because it has a short growing period of only 10-12 weeks, it can suppress summer weeds, and thrives best in soil with low nitrogen content.

Theodor von Hörmann’s oil sketch of a Sainfoin Field at Znaim II from about 1893 shows a crop now little-known: sainfoin, a chalk-loving forage crop which used to be important for working horses. Sainfoin is a legume, so not only feeds the farm’s horses, but also increases the nitrogen content in soil. It’s equally good food for cattle and sheep.

I’m not sure where Mykhaylo Berkos painted these Flax Blooms in 1893; they’re a particularly appropriate theme for an accomplished oil painter, as flax is the source of linseed oil, one of the major drying oils used as a binder in many oil paints, and its fibres can be used for ‘canvas’ too.

The common flax appears to have been first domesticated in the Middle East, and has spread steadily across Europe, reaching northern Europe around five thousand years ago. Unlike other sources of drying oils, it prospers in the cool and wetter climates of northern Europe. It has been used widely for the production of fabrics for clothing and many other purposes, and its seed as a foodstuff, used as an edible oil and ground into flour.

Emile Claus here shows Flax Harvesting in 1904, near his cottage in East Flanders, Belgium. Below are some flax seeds ready for pressing to make linseed oil.

Vincent van Gogh’s painting after Millet shows a Peasant Woman Bruising Flax (1889), an early part of the process of transforming it into linen. Below, Max Liebermann shows a later stage as flax fibres are spun into yarn, in The Flax Barn at Laren (1880-90).

Although grown in more limited quantities, crops used for the manufacture of dyes became important in some regions. Among those was madder, used widely to dye clothing and, after processing, in artists paints.

Jan Vermeer’s Christ in the House of Martha and Mary from about 1654-56 is a good example of the use of Madder Lake by one of the Dutch Masters.

One of the early challenges in the history of art materials was the transformation of vegetable dyes into pigments, in many cases, the process of laking. The need was simple: take a vegetable dye such as the Crimson derived from Madder plants, and fix it into pigment particles which can be dispersed in gum solution (watercolour) or a drying oil medium.

Neither the Romans nor the Greeks appear to have solved this on any scale, but at some time between the Classical civilisations and the pre-Renaissance, someone discovered that aluminium salts would combine with the colourants in Madder extract and make a pigment which was suitable for fine art painting: Madder Lake.

Over time, many different recipes for the preparation of Madder Lakes evolved. By using different species of Madder plant, adjusting the method of extracting the colourants from its root, and using different salts for the laking process, Madder Lakes covered a broad range of hues from pale purples through pinks to brilliant scarlet.

Another important crop was clover, a legume that fixes nitrogen in the soil, so increasing its fertility for subsequent food crops.

Jules Breton’s Blessing of the Wheat in Artois from 1857 shows more than fields of wheat. As the artist wrote to his then fiancée Élodie:
Against a dazzling background of light in which the gold of the wheat combines with the emerald green of the clover, losing itself finally in the sky in a warm, transparent vapour, a solemn and silent procession of country folk moves slowly and piously along, with the sun at their backs and their shadows in front.

Farmers in much of Britain and France didn’t appear to grow many of these alternatives until the eighteenth century, but in the Low Countries of what is now the Netherlands and Belgium they were locally common even before the previous century. This helped build the Low Countries into a great trading nation and bring on the Dutch Golden Age with its fine paintings.

Jan Bieleman has given figures for the percentage of arable land devoted to different types of crop in West-Zeeuws-Vlaanderen between 1670-1795. Throughout those two centuries, wheat and pulses (peas, beans) were most popular at 24-30% each, with barley in third place. Flax was grown on 4% until it decreased after 1720, rapeseed (a brassica crop still grown widely for its oil) on 2-4%, with madder, potatoes and carrots on even less land. Only about 15% of the area was lying fallow at any time, making it highly productive for the period. That leads us to look at crop rotation in the next article, where paintings can be particularly useful as historical records.

Reference

Jan Bieleman (2010), Five Centuries of Farming, a short history of Dutch agriculture 1500-2000, Wageningen Academic, ISBN 978 90 8686 133 0.