Belton House is a Carolean-style country house near Grantham, Lincolnshire, that belonged to the Brownlow family and their heirs for three centuries. Now owned by the National Trust, Belton House is surrounded by parkland and formal gardens that visitors can explore. The interior of the house reveals the rooms as they looked at various points in history, allowing individuals to imagine life in the grand building.
The Brownlow family purchased the Belton estate in 1609 for £4,100 (£11.4 million today), agreeing that the previous owners could live in the small manor house until their deaths. Unfortunately, the Pakenham’s lost a lot of money and could not afford to remain in their home, so sold the house to Richard Brownlow (1553-1638), the Chief Prothonotary of the Court of Common Pleas. The Brownlows did very little with the land, although Richard eventually erected a church tower in 1638, shortly before his death.
When Richard died, the Belton estate was passed down to his son, Sir John Brownlow (1590-1679). John served as the Sheriff of Lincolnshire and is remembered by a monument in the nearby church, along with his wife, Alice (1606-76). Unfortunately, the couple had no children, so Belton was inherited by John’s great-nephew, Sir John Brownlow, 3rd Baronet (1659-97). Known as the ‘Young’ Sir John to differentiate him from his great-uncle, Brownlow approached the architect William Winde (1642-1722) to design a new manor house to replace the now derelict building on the Belton estate. With the help of the master mason William Stanton (1639-1705), Winde designed a stately home based on Clarendon House in London. Clarendon House was demolished in 1683, a year before building work began at Belton.
The Palladian-style building focused on four central rooms: the Marble Hall, the Great Parlour, the Great Dining Room and the State Bedroom. The other rooms were placed in symmetrical fashion around the centre, with space for the domestic staff in the basement. The furnishings were initially simple, but Brownlow and his wife, Alice Sherard (d. 1721), purchased more opulent furniture in the future. The purchases may have coincided with a visit from William III (1650-1702), who granted the Brownlows permission to enclose the parkland. Brownlow immediately created an expanse of formal gardens and planted thousands of trees across the estate.
In 1697, ‘Young’ Sir John passed away at the age of 39. Some say this was the result of a shooting accident, and others claim he committed suicide after suffering from severe gout. John and Alice only had daughters, so Belton passed to his brother William (1665-1701), who died four years later. Williams eldest son, John (1690-1754), who incidentally married Eleanor (d.1730), the daughter of ‘Young’ Sir John, inherited the estate.
Sir John Brownlow, also known as Viscount Tyrconnel, served as an MP for Grantham, although records suggest he did not excel at politics. Tyrconnel spent his money on furnishing and decorating Belton House, including tapestries and paintings. Tyrconnel commissioned French artist Philippe Mercier (1689-1760) to paint a scene featuring the south facade of the house. In the centre stands Tyrconnel with his wife in an invalid chair, next to her cousin on a swing. It was one of the first informal portraits, known as conversation pieces, painted in Britain.
Tyrconnel’s wife, Eleanor, passed away in 1730, and two years later, he married Elizabeth Cartwright. The Viscount continued to spend money on the house, replastering the Marble Hall ceiling for £29 17s 4d (£51,000) in 1742. He also spent over £250 5s (£403,000) on the old parlour, added a bed and turned it into the most expensive bedroom at Belton.
Despite two marriages, Viscount Tyrconnel died childless, so Belton passed to his eldest nephew, Sir John Cust, 3rd Baronet (1718-70). Cust made little impact on the estate, focusing more on his career in politics. He served as Speaker of the House of Commons from 1761 until he died in 1770. His heir, the recently married Brownlow Cust (1744-1807), took up possession of Belton House and arranged for many repairs on the building.
Cust’s first wife, Jocosa Katherina Drury, passed away in 1772, and he married his second, Frances Bankes, in 1775. The following year, Cust was raised to the peerage as Baron Brownlow of Belton in the County of Lincoln. With the extra income this entailed, Cust decided to drastically alter the house, employing James Wyatt (1746-1813), a leading architect, to design the changes. Wyatt updated the building to the preferred Carolean or Restoration style, which involved altering the shape of the main entrance and bricking up some windows to create niches.
As well as external changes, Wyatt redecorated four interior rooms. On the first floor, he converted a bed-chamber into a dressing room and another chamber into a drawing-room, sacrificing the servants’ rooms in the attic to create a vaulted ceiling. Wyatt also designed the Yellow Bedroom in the southeast wing, as well as the Blue Bedroom on the floor below. In the latter room, only the chimney-piece, dado and cornice frieze survive, which are dominated by a towering state bed that was introduced to the house much later. Fans of Jane Austen (1775-1817) or Colin Firth (b. 1960) may recognise the bed and room from the 1995 British television drama Pride and Prejudice. The production team used Belton House as the filming location for Rosings Park, the home of Mr Darcy’s aunt, and the Blue Bedroom as Darcy’s private rooms.
When Baron Brownlow passed away in 1807, he left the estate to his eldest son, John (1779-1853), who became Earl Brownlow and Viscount Alford in 1815. The Earl is responsible for the large collection of silver and Italian books at Belton. He also employed James Wyatt’s nephew, Jeffry Wyatville (1766-1840), to make additional changes to the house. Wyatville designed the Orangery, stable courtyard and several cottages in the nearby village. He converted the old kitchen into a room to store the Earl’s growing collection of books and remodelled several other rooms, including the ceiling in the Marble Hall.
The Earl’s eldest son, John (1812-51), predeceased him by two years. As a result, the Earl bequeathed the estate to his grandson, John William Egerton Cust (1842-67). Since John, now the 2nd Earl Brownlow, was only 11-years-old, his mother, Lady Marian Alford (1817-88), oversaw the management of Belton until John came of age. Unfortunately, he had little time to enjoy his inheritance before passing away at 25. On his death, the estate and title passed on to his brother Adelbert Wellington Brownlow-Cust, the 3rd and final Earl Brownlow.
Lord Adelbert “Addy” Brownlow (1844-1921) spent a lot of time in London where he served as a volunteer Aide-de-Camp to Queen Victoria (1819-1901), Edward VII (1841-1910) and George V (1865-1936). He married Lady Adelaide Chetwynd-Talbot, although he never had any children. As a result, the Earldom of Brownlow and Viscountcy of Alford became extinct upon his death. Nonetheless, he spent a lot of money on Belton, restoring the house to its original Carolean appearance.
Addy and Adelaide rediscovered the tapestries purchased by Sir John Brownlow, Viscount Tyrconnel, in the 18th century. They converted a small dining room into an oak-panelled Tapestry Room, where the four woven scenes are still displayed today. Identified as Mortlake Tapestry, they come from a series of seven scenes depicting the life of the philosopher Diogenes of Sinope (412/403–324/321 BC). Famous as the founder of Cynicism, Diogenes aimed to live in virtue and agreement with nature.
One tapestry is titled Alexander Visiting Diogenes and depicts a scene described in the 3rd-century AD text The Lives of the Philosophers by Diogenes Laertius. At the meeting, which took place in Corinth, Alexander the Great (356-323 BC) asked the philosopher if he could do anything for him. Allegedly, Diogenes, who was sunbathing, replied, “Yes, stand out of my sunlight.” Next, Alexander, who was overawed in the philosopher’s presence, declared, “If I were not Alexander, then I should wish to be Diogenes.” To which Diogenes replied, “If I were not Diogenes, I would still wish to be Diogenes.”
When the 3rd Earl of Brownlow passed away, Belton went to his second cousin, Adelbert Cust, 5th Baron Brownlow (1867-1927). The family finances were depleted due to the previous renovations, so Cust sold many of his other holdings to keep Belton afloat. At the beginning of the 20th century, many country houses of great architectural value were demolished, and Belton House was lucky to survive.
Adelbert’s son, Peregrine Cust, 6th Baron Brownlow (1899-1978), inherited Belton House just under a decade before the abdication crisis of 1936. As a close friend of Edward VIII (1894-1972), Peregrine was appointed Lord in Waiting. When the government pressured the King’s mistress, Wallis Simpson (1896-1986), to leave the country, Peregrine feared the King would follow her and abdicate. In an attempt to prevent the inevitable, Peregrine invited Wallis to Belton to prevent the King from doing anything hasty. Peregrine advised Wallis to give up the King and helped her word a statement, which he read to the press. Unfortunately, it was too late, and Edward VIII’s abdication farewell was broadcast to the nation on the evening of 10th December 1936.
Peregrine and other friends of the former King were berated by the Archbishop of Canterbury for “consuming” Edward and causing his downfall. Following this, Peregrine retreated from public life and left Belton House to fend for itself. By the 1960s, the house needed urgent repair and received a grant from the Historic Buildings Council. After the renovations, Peregrine opened Belton to the public. Following his death in 1978, his son sold the estate to the National Trust.
The gardens at Belton developed over the centuries per the latest styles and the preferences of the owners. ‘Young’ Sir John landscaped the majority of the estate, but his descendants have added aspects over time. The 1st Baron Brownlow employed William Emes (1729-1803) to make some alterations, including an open pleasure ground. The 1st Earl added an Italian garden, and the 3rd Earl a Dutch garden.
When the 1st Earl inherited the estate, the land at the back of the manor house belonged to the kitchen gardener. When Jeffry Wyatville remodelled the house in 1816, he added an orangery and fountain, which led to the creation of the Italian garden. The 3rd Earl added boxed-edged parterres and planted several beds of violas. The herbaceous border and flowerbeds are full of colour from spring until late autumn.
The Dutch garden reflects the geometric style favoured in the Netherlands. It is part of the 3rd Earl’s aim to restore Belton to its former Carolean fashion. Forty flowerbeds once divided the garden, surrounded by golden and Irish yew hedges. Several beds have since merged, incorporating expanses of lavender and seasonal plants so that colour remains in the garden all year round.
Several statues feature around the estate, including a limestone sundial in the Dutch Garden. The dial, carved by Danish sculptor Caius Gabriel Cibber (1630-1700), depicts Eros, the Greek god of love, with Cronos, the Greek god of time. William III appointed Cibber the “carver to the king’s closet”. The sundial was purchased for Belton by Viscount Tyrconnel.
In 1987, author Helen Cresswell (1934-2005) brought attention to Belton when the sundial inspired her children’s novel Moondial. In the story, which was televised in 1988 and released on DVD in 2009, a young girl called Minty discovers the sundial (called a moondial in the book) has the power to take her back in time, where she meets children from the past, who need her help. Today, children from local schools enjoy re-enacting the story around the “moondial”.
The Pleasure Grounds look different from ‘Young’ Sir John’s original design. John intended the formal grounds for gentle walks amongst trees, but as time went on, the expanse of grass was adapted for modern pursuits and enjoyed by energetic children. Rather than maintain the grounds in the same manner as the Italian and Dutch gardens, the plants and trees are left to grow naturally. In 1685, John planted 21,400 ash trees, 9,500 oaks, 614 fruit-bearing trees, 260 lime trees, 2,000 roses and 100 gooseberry bushes. Some of these remain, along with snowdrops, primroses, daffodils and bluebells that bloom every year. The oldest tree is a beech and predates John’s ownership of Belton. It is located beside the Mirror Pond in the Pleasure Grounds.
As well as the Mirror Pond, the Pleasure Grounds include a lake, where many wildlife live. Often spotted in the area are water voles, nocturnal white-clawed crayfish, and several fish, which families at Belton enjoyed catching in the summer. On the lakeside sits a Boathouse designed by Anthony Salvin (1799-1881) in 1821. The Swiss chalet-style hut was once the centrepiece of the Pleasure Grounds, where the Brownlows often picnicked. Today, the Boathouse is rented out for special occasions.
As well as Belton House and gardens, the National Trust purchased the surrounding park, which is home to a herd of around 300 fallow deer. They are direct descendants of the wild herd that lived there when ‘Young’ Sir John enclosed the area in 1690. The park is open to the public daily between 9:30 am and 4 pm.
Visitors are often surprised at the size of Belton, of which the house and formal gardens only take up a small percentage. The National Trust protects the green areas from contemporary developers to preserve the historical estate and give visitors a glimpse of life at Belton House through periodical furnishings that are rotated every year. On one visit, the drawing-room may look how the room appeared during Wallis Simpson’s stay, and on the next visit, may resemble a room the 1st Earl would find familiar.
Amongst the many paintings at the Wallace Collection in London hangs a portrait titled The Laughing Cavalier. Whilst the man is unnamed, an inscription in the corner reads “aetatis suae 26, anno 1624,” which reveals the sitter was 26 at the time of painting in the year 1624. Despite its title, the sitter probably had no connection with the militia but was instead a wealthy civilian. He is also not laughing, but smiling. Some art historians suggest the sitter is the Dutch cloth merchant Tieleman Roosterman (1598-1673), who the artist painted in 1634 at the age of 36. Yet, who is the artist? It is, to quote the Wallace Collection, the “highly gifted portraitist, Frans Hals.”
Frans Hals the Elder was a 17th-century Dutch Golden Age painter known for his many portraits. Born in 1582 or 1583 in Antwerp, the Spanish Netherlands (now Belgium), Hals was the son of a cloth merchant who fled to Haarlem in the new Dutch Republic (the Netherlands) during the Fall of Antwerp between 1584 and 1585. While growing up in Haarlem, Hals received Mannerist artistic instruction under the Flemish émigré, Karel van Mander (1548-1606).
Few records about Hals exist until 1610 when he joined the Haarlem Guild of Saint Luke. The guild was formed in 1590 by professional painters, many of whom had fled from Antwerp, as a means of protecting the art market. In the year Hals joined, he had started working as an art restorer for the town council. When the Protestant Dutch Republic was formed in 1588, the Haarlem council confiscated all the Catholic artwork. They later decided some of the paintings were suitable for display in the town hall but many needed restoration.
Also, in 1610, Hals married a Catholic woman called Anneke Harmensdochter (1590-1615). Catholics could not marry in churches in the Dutch Republic, so the wedding took place in the city hall. Sadly, Anneke passed away following the death of their third child in 1615. Of the three, only Harmen (1611-1669) reached adulthood and followed his father’s footsteps to become a painter.
In 1611, Hals produced a portrait of the Catholic pastor Jacobus Zaffius (1534-1618). This is Hals’ earliest known portrait, but his breakthrough into the art world occurred the year after his wife’s death when he painted The Banquet of the Officers of the St George Militia Company in 1616. Hals served with the St George Militia between 1612 and 1615, so knew some of the men in the group portrait. Civilians were only allowed to serve for three years, which is why Hals was no longer serving at the time of painting. Due to the importance of the officers, the names of all the men are on record today. Holding the flag in the background is Jacob Cornelisz Schout (1600-27). Whilst little is known about Schout, only unmarried men could carry the flag, indicating he was a bachelor in 1616. Seated in the centre is Nicolaes Woutersz van der Meer (1575-1666), the future mayor of Haarlem, whose wife Hals painted in 1631.
In 1617, Hals married Lysbeth Reyniers in the small village of Spaarndam. They could not marry in Haarlem because Lysbeth was already eight months pregnant. A month after the wedding, they welcomed the first of their eight children. As well as his son Harmen from his first marriage, four of these children became painters: Frans Hals the Younger (1618-69), Jan Hals (1620-54), Reynier Hals (1627-72) and Nicolaes Hals (1628-86).
Following Hals success with The Banquet of the Officers of the St George Militia Company in 1616, he received several commissions for portraits, for example, Willem van Heythuyzen (c1590-1650), a cloth merchant and almshouse owner. Hals painted Heythuyzen at least twice, once in 1625 and again in 1634. The earlier of the two features the merchant leaning on a sword and wearing the typical rich clothing and broad-brimmed hat of the day. The painting inspired several artists, including Judith Leyster (1609-60), who copied the pose for her Standing Cavalier (1630). In 1897, the British politician Edgar Vincent, 1st Viscount D’Abernon (1857-1941), dressed up as Heythuyzen for a costume ball.
Another portrait commission came from Pieter van den Broecke (1585-1640) of the Dutch East India Company. Similar to Hals, Broecke was born in Antwerp but fled to the Dutch Republic after the Fall of Antwerp to the Spanish. During his career, Broecke visited Yemen, where he became one of the first Dutchmen to drink “something hot and black, a coffee.” When he retired, Broecke received a gold chain, which he wears in the portrait by Hals painted in 1633. Broecke spent his remaining years in the Indonesian Banda Islands, where his descendants live today.
Some of the portraits Hals produced were marriage pendants. Man and wife were painted on separate canvases that usually hung side-by-side in the family home. Traditionally, men stood angled towards their left whilst women turned towards their right.
Hals painted marriage pendants of Catharina Both van der Eem and her husband, Paulus van Beresteyn (1582-1666), in 1620. Beresteyn was a twice-widowed lawyer in Haarlem who married his third wife in 1619. Beresteyn and Catharina had six children, including Emerantia and Claes (1627-84), who appeared in paintings by Pieter Soutman (1593-1657) during the 1630s.
The portrait of Catharina is angled three-quarters to the left (her right), which gave the impression she turned towards her husband on the adjacent canvas. Catharina wears a wedding ring on her right forefinger, a lace ruff and wrist collars with gold bracelets. The fashion was typical of the 16th and 17th centuries, although the style of dress originated in Spain. The portrait of her husband featured similar lace material and black clothing.
Unconventionally, Hals broke away from marriage pendants to include both husband and wife on the same canvas. The Marriage Portrait of Isaac Massa and Beatrix van der Laen (1622) depicts the happy couple relaxing in a garden, which also went against the conventional style of 17th-century Dutch portraits. The clothing does not differ from the fashion of the day and the couple look over dressed in the setting to the contemporary eye.
Isaac Abrahamszoon Massa (1586-1643) sat for Hals several times for portraits, but only once with his wife, who he married in 1622. Massa was a Dutch grain trader, traveller and envoy to Russia who created some of the earliest maps of Eastern Europe and Siberia. The Isaac Massa Foundation established in his honour continues to stimulate scientific and cultural contacts between the Russian Federation and the Netherlands.
As well as commissioned portraits, Hals experimented with character portraits that captured expressions of merriment. The Lute Player (1623), for example, depicts a smiling jester playing the lute. He is smiling naturally and looking up to his right as though engaging with another musician or singer out of view.
Portraits of lute players was a new theme at the time, introduced to the Dutch Republic by Dirck van Baburen (1595-1624) in 1622. As well as the first Dutch artist to paint musicians, Baburen also painted card players, thus inspiring painters to move away from generic portraits and genre themes. As well as The Lute Player, Hals produced The Gypsy Girl (1628) and The Laughing Fisherboy (1628), both depicting relaxed, smiling individuals. Some art historians list the Marriage Portrait of Isaac Massa and Beatrix van der Laen amongst Hals more expressive artworks, although the latter was likely staged.
In 1627 , Hals was invited back to produce another banquet portrait of the St George Militia Company. Since civilian officers only served for three years, those featuring in The Banquet of the Officers of the St George Militia Company in 1627 did not appear in the earlier painting of 1611. The men in this version are celebrating the end of their tenure.
The man in the centre of the banquet portrait is Captain Michiel de Wael (1596-1659), who Hals painted separately in 1625. As well as his career with the St George Militia Company, Wael was a brewer and the grandson of one of the first Calvinists in Haarlem. Seated at the head of the table is Colonel Aart Jansz Druyvesteyn (1577-1627), a promising landscape painter and future mayor of Haarlem. One of the flag bearers, Boudewijn van Offenberg (1590-1633), had just resigned so that he could marry Beatrix de Laignier. As mentioned earlier, only bachelors could serve as flag bearers. On the far right is another flag bearer, Jacob Cornelisz Schout, who did appear in Hals previous painting from 1611. Unlike the officers, flag bearers and men of significant rank could serve for more than three years.
As well as the St George Militia, Hals painted The Officers of the St Adrian Militia Company in 1633. He first painted the company in 1627, seated around a table in a hall, but his second painting shows the men outside in the courtyard. The officers wear similar clothing to the St George Militia, with colours that resemble the oranje-blanje-bleu flag of the Dutch Revolution.
Whilst all the men in the portrait are named, only a couple earned enough fame to warrant a Wikipedia entry in the 21st century. Andries van Hoorn (1600-60), who stands on the right with the bow of the orange sash protruding from his back, later became the Mayor of Haarlem. He was captain at the time of painting but gained the rank of colonel before his time with the St Adrian Militia was up. Sitting with a book behind Van Hoorn is Hendrik Gerritsz Pot (1580-1657), a Dutch painter who received tuition from the same tutor as Hals. Pot painted a banquet portrait of the St Adrian Militia in 1633 before becoming an officer. Before then, Pot spent some time in London, where King Charles I and Queen Henrietta Maria commissioned him to paint their portraits in 1632.
In 1639, Hals returned to the St George Militia to paint another portrait of the officers. Rather than depicting them at a banquet, the men are standing in a line across the 4 meters wide canvas. Ensign Dirck Dicx carries the blue flag on the right, and Captain Michiel de Wael stands out by wearing a different colour coat to the other officers. Hals went one step further to make this painting different from the others by including past Militia officers in the background, including himself and Hendrik Gerritsz Pot. Whilst Hals served with the Militia, he never earned a rank, yet the company admired him as an important local artist.
In 1644, Hals became chairman of the Guild of St Luke, a privileged position that signified Hals’ reputation amongst other artists. Unfortunately, his prestige did not make him immune to money troubles. Unlike other painters, Hals did not adapt his technique to suit the fashions and preferences in the Dutch Republic. Instead, his artwork became less lively, focusing more on the stature and dignity of the people portrayed. As time went on, Hals work became darker until he was almost only using monochrome shades. Some art historians suggest this was because coloured paint was expensive, and Hals lost customers to more modern artists. Several times, Hals’ creditors took him to court. In 1652, he was forced to sell his belongings to settle a debt with a baker, leaving him destitute. Fortunately, the government started paying him an annuity of 200 florins in 1664.
Despite his money issues, Hals continued to paint, including a portrait of the board of trustees at the Oude Mannenhuis in Haarlem in 1664. In the same year, Hals painted The Regentesses of the Old Men’s Almshouse. The Old Men’s Almshouse, or Oude Mannenhuis, was a home for poor men over the age of sixty. It is likened to an early example of retirement home, providing the men with regular meals and somewhere clean and safe to sleep. The painting is an example of Hals’ later dark, loose style. Although fashions had changed by the 1660s, Hals painted the women in typical clothing from the 1640s.
Frans Hals passed away in Haarlem on 26th August 1666. He was buried in the Grote Kerk, a Reformed Protestant church. Despite his pension and the high esteem in which the city held him, his widow was forced to apply for financial aid and was admitted to the local almshouse. When Hals died, four of his sons were still alive and working as artists, although none of them achieved the status of their father.
Throughout his career, Hals inspired many Dutch artists and took on several students. Rather than teach his pupils how to paint like him, Hals let them develop their own styles and techniques. Today, historians are uncertain how many students Hals had because they cannot use the paintings as a way of identifying Hals as the teacher because the styles are so dissimilar.
Hals’ reputation waned after his death, but he reemerged in the 19th century when impressionist and realist painters studied his technique. Claude Monet (1840-1926), Édouard Manet (1832-83), Gustave Courbet (1819-77), James Abbott McNeill Whistler (1834-1903) and Vincent van Gogh (1853-90) all list Hals as one of their greatest influences. In a letter to his brother, Van Gogh wrote, “What a joy it is to see a Frans Hals, how different it is from the paintings – so many of them – where everything is carefully smoothed out in the same manner.”
In the 21st century, Hals’ paintings are found in cities all over the world, including Antwerp, London, Toronto and New York. Several works belong to Haarlem town council and hang in the Frans Hals Museum, established in 1862. The museum is located on the site of the Oude Mannenhuis, where Hals painted The Regents and Regentesses of the Old Men’s Almshouse in 1664, which hangs in the museum. As well as paintings by Hals, the museum displays artwork by other Dutch artists, including Judith Leyster, Karel van Mander, Hals’ brother Dirck Hals (1591-1656), and Jan Steen (1625-79).
In 1968, the Nederlandsche Bank issued a tien gulden (ten guilders) banknote featuring a portrait of Frans Hals. He remained on the note until 1997 when the bank commissioned new designs. After the Millennium, guilders were replaced by euros. Hals was also honoured by the International Astronomical Union (IAU), who named a 93-kilometre crater on Mercury ‘Hals’.
Until January 2022, the Wallace Collection is hosting the exhibition Frans Hals: The Male Portrait. Whilst it reveals little about the artist, the portraits perfectly demonstrate the subtle changes in Hals’ technique throughout his career. Tickets are available from the Wallace Collection website.
Two years ago, the former minister of Gants Hill United Reformed Church asked me to write a series of articles about the importance of certain colours in the Christian Bible. I posted about the colours red, crimson, scarlet and green two weeks ago. Here are the remaining colours in the original series.
Blue is the third primary colour, along with red and yellow. The word comes from the Middle English bleu, which means shimmering or lustrous. Of the colours on the visible spectrum of light, blue has one of the shortest wavelengths. As a result, when sunlight passes through our atmosphere, the blue waves are scattered more widely than other colours, making the sky appear blue. It would take a scientist to explain this theory, but as Einstein said it was true, we can accept it as thus.
Apart from naturally occurring blues, blue was not used in art or referenced in literature until much later than the other colours. This is because it was much harder to produce a blue dye, and the minerals from which it was made were much more expensive, for example, indigo, lapis lazuli and azurite. No ancient cave paintings contain blue pigment. One of the earliest uses is thought to be on the funeral mask of King Tutankhamun (1323 BC).
The Ancient Egyptians associated the colour blue with the sky and divinity. They believed the god Amun could turn his skin blue to fly, invisible, across the sky. They also believed blue could protect against evil, which is why many people in the Mediterranean wear blue amulets to protect them from misfortune.
The Romans often used blue for decorations. The walls of Pompeii were reportedly decorated with frescoes of blue skies. Later, in the Byzantine era, blue was often used in churches, and the Virgin Mary was usually depicted in dark blue clothing in artworks. In Islam, blue is Muhammad’s favourite colour.
In the Middle Ages, blue became the colour of poor people who used poor-quality dyes made from the woad plant to colour their clothes. In the western world, blue did not appear in churches until the 1130s, when the Saint-Denis Basilica installed a cobalt coloured stained glass window. This colour became known as bleu de Saint-Denis. Although the Byzantine Empire had depicted Mary in blue, the western church did not take up this practice until the 12th century. Before that, the Virgin wore blacks, greys and greens.
King Louis IX of France (1214-70), now known as Saint Louis, was the first king to dress in blue. After this, many nobles followed suit. As a result, paintings of the legendary King Arthur show him dressed in blue. In the years to follow, blue became a sign of the wealthy and powerful in Europe.
During the Renaissance, merchants devised a way to produce blue dyes more cheaply. This led to several blue dye industries in cities across Europe. Eventually, blue pigments became widely available, and the colour began to appear regularly in paintings. By the 18th and 19th centuries, blue had become a popular colour amongst artists, particularly impressionists.
In contemporary English, blue represents sadness, for example, “She was feeling blue.” Alternatively, blue can represent happiness or optimism, for instance, blue skies. On the other hand, in Germany, to be blue means to be drunk. Also, in Germany, a naïve person is said to look upon the world with a blue eye.
In Turkey and some parts of Asia, blue represents mourning. In China, blue is the colour of ghosts, torment and death. It is common in Chinese opera for the villain to wear blue face paint. In Thailand, the colour blue represents Friday.
Although some societies are trying to eradicate gender stereotypes, it is common to associate blue with boys and pink with girls. Yet, before the 1900s, it was the other way around. Blue was the colour for girls because it corresponded with the blue of the Virgin Mary’s clothes. Boys were pink due to its closeness to red, a masculine colour.
Many countries throughout the world use the colour blue on their flags. Countries include Scotland, Finland, Greece, Israel, Argentina, Uruguay, Estonia, Romania, Barbados, Russia, Serbia, Norway, Iceland, New Zealand, Thailand and the United Kingdom. In politics, blue represents the Conservative Party in the UK and the Democratic Party in the USA.
In Christianity, blue is associated with the Virgin Mary, although there is no evidence she wore this colour in the Bible. In Hinduism, many of the gods have blue skin, including Vishnu, the preserver of the world. In the Bible, the colour blue is mentioned several times, mostly in verses related to the Tabernacle. In Judaism, the colour blue represents God’s glory.
The colour blue first appears in Exodus 25:4, in which the Lord asks Moses to tell the Israelites to give him a gift of gold, silver and bronze; “blue, purple and scarlet yarn and fine linen; goat hair,” rams skins and so on. After this, between chapters 26 and 39, there are a further 33 mentions of the colour blue.
Exodus 26 contains God’s instructions for the construction of the Tabernacle. In the first verse, He requests ten linen curtains made from blue, purple and scarlet yarn, which have loops of blue material along the bottom (verse 4). Another curtain containing blue yarn is instructed in verse 31 and one more for the entrance to the tent in verse 36. Exodus 27 continues God’s instructions for the Tabernacle. The entrance to the courtyard of the tabernacle required “a curtain twenty cubits long, of blue, purple and scarlet yarn and finely twisted linen.” (verse 16)
Exodus 28 records God’s wishes for the priestly garments. These include a breast piece, an ephod, a robe, a tunic and a sash, all made from gold and blue, and purple and scarlet yarn. The breast piece and ephod were tied together with a blue cord, and the robe was made entirely from blue cloth but decorated with balls of blue, purple and scarlet yarn. A blue cord attached a seal onto the priest’s turban, which read, “Holy to the Lord”.
Exodus 35 requests the Israelites to donate gold, silver and bronze, and blue, purple and scarlet yarn and fine linen for the construction of the Tabernacle. The actual building of the Tabernacle commences in chapter 36. The Lord chose Bezalel, son of Uri, for the task of constructing the gold, silver and bronze elements, and Oholiab, son of Ahisamak, for the ability to teach others to work with the yarn and linen. The chapter goes on to record the production of the curtains mentioned earlier in the book.
Next, Exodus 38 records the construction of the courtyard, complete with a blue, purple and scarlet curtain for the entrance. Finally, Exodus 39 explains how the Israelites made priestly garments. The chapters are all rather repetitive, but they emphasise the importance of the colour blue, as well as purple and scarlet.
Blue continues to be important to the Israelites in the Book of Numbers. Chapter four records God’s instruction to Moses and Aaron to take a census of all the Levite clans. The Kohathite clan is responsible for covering the Tabernacle curtain with a “durable leather” and to “spread a cloth of solid blue over that and put the poles in place.” (verse 6). They are also instructed to lay a blue cloth over plates, dishes and bowls, the lampstand, the gold altar and any articles used for ministering in the sanctuary.
Finally, we move away from the Tabernacle when we reach Numbers 15:38: “Speak to the Israelites and say to them: ‘Throughout the generations to come you are to make tassels on the corners of your garments, with a blue cord on each tassel.’” The tassels, or tzitzit, are still worn by orthodox Jews today. There have been several opinions about the significance of this blue cord (tekhelet), including representing the noonday sky and that it is the colour of God’s glory.
The next mention of the colour blue occurs in 2 Chronicles. A large part of the book focuses on the construction of Solomon’s Temple. 2 Chronicles 2:7 states, “Send me, therefore, a man skilled to work in gold and silver, bronze and iron, and in purple, crimson and blue yarn, and experienced in the art of engraving, to work in Judah and Jerusalem with my skilled workers, whom my father David provided.” These are the same colours (except crimson instead of scarlet) used for the Tabernacle.
A man named Huram-Abi was sent to work on the Temple by Hiram. He was “trained to work in gold and silver, bronze and iron, stone and wood, and with purple and blue and crimson yarn and fine linen.” (verse 14) In the following chapter, a curtain of blue, purple and crimson yarn is recorded.
The next book of the Bible to feature the colour blue is Esther. Chapter one, which focuses on the deposition of Queen Vashti, also describes the citadel of Susa. Verse 6 tells us, “The garden had hangings of white and blue linen, fastened with cords of white linen and purple material to silver rings on marble pillars. There were couches of gold and silver on a mosaic pavement of porphyry, marble, mother-of-pearl and other costly stones.”
The book of Esther contains the story of Haman, the enemy of the Jews. By chapter 8, he has been defeated, and King Xerxes gives Queen Esther Haman’s estate. Mordecai was also rewarded by the king, and “When Mordecai left the king’s presence, he was wearing royal garments of blue and white, a large crown of gold and a purple robe of fine linen. And the city of Susa held a joyous celebration.” (Esther 8:15)
The book of Jeremiah mentions the colour once. On this occasion, the blue does not reference God as it may have done in the curtains of the Tabernacle. Instead, in chapter ten, God warns the Israelites of the dangers of false gods and idols. He reports that skilled workers hammer gold and silver, then “What the craftsman and goldsmith have made is then dressed in blue and purple”. (Jeremiah 10:9) God tells them that he is the true God and any other god or idol will perish.
Ezekiel 23 talks about Assyrian warriors “clothed in blue, governors and commanders, all of them handsome young men, and mounted horsemen.” (verse 6) In this instance, the colour blue has moved away from representing God’s glory and become an indication of importance – similar, in a way, to Mordecai’s garments in the book of Esther.
Yet, Ezekiel 27 reveals that clothing yourself in blue fabric does not give you the same status as God. In a lament, God reminds the people of Tyre that “Fine embroidered linen from Egypt was your sail and served as your banner; your awnings were of blue and purple from the coasts of Elishah.” (verse 7) Yet, Tyre has now fallen. “In your marketplace they traded with you beautiful garments, blue fabric, embroidered work and multicoloured rugs with cords twisted and tightly knotted.” (verse 24) Still, Tyre was destroyed.
This leaves one final mention of the colour blue. “The horses and riders I saw in my vision looked like this: Their breastplates were fiery red, dark blue, and yellow as sulphur. The heads of the horses resembled the heads of lions, and out of their mouths came fire, smoke and sulphur.” (Revelation 9:17)
Except for the latter, all fifty-odd references to the colour blue relate to God, the service to God and godly living. The building of the Tabernacle and construction of the Temple occurred when blue dyes were harder to come across, so they were only used for something special, and what is more special than God? As time went on, people began to use the colour blue to signify their rank and importance, but God put them back in their place.
With this meaning in mind, it is clear why artists chose to use blue for Mary’s clothing in the Nativity Scene. She was chosen by God to be the mother of his son and is, therefore, important in his eyes.
Today, the colour blue has lost this sacredness. No one looks at blue paint, blue curtains, blue books or a blue football shirt and thinks of God. Fortunately, unlike the people of Tyre, we are not attempting to elevate ourselves to God’s level by using this colour. We use it because it is now readily available.
Purple is a secondary colour made by combining red and blue. The word was first used in English in the year 975 AD, although it was spelt purpul. Many shades get confused as purple, for example, violet and lilac, but purple has its place on the traditional colour wheel. The confusion arises from the term Tyrian purple, which ranged from crimson to bluish purple. To make things more confusing, each country tends to have a different definition of purple, resulting in a variety of shades. In France, purple is described as “a dark red, inclined toward violet,” and in German, the word Purpurrot means “purple-red”.
Confusion aside, it is generally agreed that purple is the colour of kings, nobles, priests and magistrates. This idea formed as early as 950 BC, and it is believed the kings of Ptolemaic Egypt wore purple, as did Alexander the Great. The Roman custom of wearing purple togas may have stemmed from this or may have been introduced by the Etruscans. An Etruscan tomb painting from the 4th century BC shows a nobleman wearing deep purple.
The Byzantine Empire continued to use purple as the imperial colour. In Western Europe, Charles the Great, also known as Charlemagne, was buried in a purple shroud. After the fall of Constantinople to the Ottoman Empire, the colour lost its imperial status and was replaced with scarlet.
Throughout the medieval and Renaissance eras, purple was phased out of royal clothing and cardinals were no longer allowed to wear the colour on the orders of Pope Paul II (1417-71). On the other hand, purple robes became the standard among students of divinity.
The colour purple regained its popularity during the 18th and 19th centuries. Paintings of Catherine the Great (1729-96) show her wearing a light purple dress, although some may call this mauve. Queen Victoria (1819-1901) wore a gown of a similar colour to the Royal Exhibition of 1862, which encouraged factories to produce purple dyes, making them readily available to everyone and not just royalty.
Purple became a popular choice of colour amongst Pre-Raphaelite artists, and it was said to be the favourite colour of the Austrian painter Gustav Klimt (1862-1918). George VI (1895-1952) wore purple for his official portrait, and his daughter, Elizabeth II (b. 1926), used the colour on the invitations to her coronation.
At the beginning of the 20th century, the Suffragettes adopted purple, white and green as the colours of women’s liberation. On a less positive note, in Nazi concentration camps, non-conformist religious groups were required to wear a purple triangle.
Purple is less naturally occurring than other colours, but there are a few animals described as purple. These include purple frogs, purple queenfish, purple sea urchins, purple herons, purple finches, purple honeycreepers and one of the colours of the imperial amazon parrot. The latter is the national bird of Dominica and appears on their flag, making it the only flag to contain the colour purple. Purple plants include hydrangeas, pansies, copper beech trees, irises, alfalfa, alpine asters, wisteria and lavender.
There are several “Purple Mountains” around the world, some of which are so named due to the colour of the rock, and others because of the shade the clouds form at dawn and dusk. These mountains can be found in Nanjing (China), Ireland, Wyoming, Alaska, Oregon, Washington and Colorado.
Although the colour purple had been phased out of imperial families, the British Royal Family continues to use the colour on ceremonial and special occasions. In Roman Catholic Liturgy, purple symbolises penitence, and priests may wear a purple stole when they hear a confession. They also wear a purple stole or chasuble during the periods of Lent and Advent.
In other traditions, purple is associated with vanity and extravagance. This is because it is a colour that attracts attention. It is a colour associated with the artificial and unconventional due to the infrequency of its appearance in nature. It was also the first colour to be synthesised.
In the past, purple was a sign of mourning in Britain. The first year after a death, mourners traditionally wore black, and in the second year, they wore purple. This may have stopped being common practice after Queen Victoria decided to wear black for the rest of her widowhood.
In China, purple represents awareness, physical and mental wellbeing, strength, and abundance. In some cases, it also symbolises luck. In Japan, it is the colour of wealth and privilege. On the Thai solar calendar, it is associated with Saturday. Grieving widows in Thailand wear purple as a sign of mourning.
The colour purple is also significant in the Bible. It appears roughly thirty times in the book of Exodus when describing the decoration of the tabernacle. The Israelites were instructed to make several curtains “twenty cubits long, of blue, purple and scarlet yarn and finely twisted linen.” (Exodus 27:16)
Later, in the book of Numbers, the Kohathite tribe are instructed to “remove the ashes from the bronze altar and spread a purple cloth over it” (Numbers 4:13) every time the tabernacle is moved.
Purple also appears in the books of Esther and Jeremiah. The garden of the palace of Susa was decorated with blue linen and cords of white and purple. (Esther 1:6) When King Xerxes rewarded Mordecai after the death of Haman, Mordecai was dressed in royal garments of blue and a purple robe of fine linen. (Esther 8:15) In Jeremiah, we are told that people had started to dress in blue and purple, believing themselves to be as important as God, but God put them back in their place.
In the book of Judges, we are told that purple garments are the clothing of kings. In the book of Daniel, King Belshazzar announces that whoever interprets the strange writing on the wall will be awarded purple clothing.
Judges 8:26: The weight of the gold rings he asked for came to seventeen hundred shekels, not counting the ornaments, the pendants and the purple garments worn by the kings of Midian or the chains that were on their camels’ necks.
Daniel 5:7: The king summoned the enchanters, astrologers and diviners. Then he said to these wise men of Babylon, “Whoever reads this writing and tells me what it means will be clothed in purple and have a gold chain placed around his neck, and he will be made the third highest ruler in the kingdom.”
Daniel 5:29: Then at Belshazzar’s command, Daniel was clothed in purple, a gold chain was placed around his neck, and he was proclaimed the third highest ruler in the kingdom.
The epilogue of Proverbs 31 tells of the wife of a noble character. The chapter tells us she is worth more than rubies and should be honoured. She provides for her husband and looks after her household. She makes sure there is always something for her family to eat, but also, “she is clothed in fine linen and purple,” (Proverbs 31:22), a noble, respected colour.
On the other hand, the poem in Lamentations 4 reveals that wearing purple does not equate to godly status. The colour does not protect people from God’s wrath or entitle them to sin without punishment. “Those brought up in royal purple now lie on ash heaps.” (Lamentations 4:5) These self-important people, clothed in royal colours, have become the victims of God’s anger.
The most noteworthy use of purple occurs in two of the Gospels, Mark and John. Although purple is a royal colour, it is used negatively in these books. After Jesus was arrested, he was crowned with thorns and mocked for being the “King of the Jews.” What is often missed out of this story is the purple robe in which they dress him.
Mark 15:17: They put a purple robe on him, then twisted together a crown of thorns and set it on him.
Mark 15:20: And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.
John 19:2: The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe
John 19:5: When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man!”
Purple was the colour of kings, the colour of important people, but the Romans used the colour as a way to mock and torment Jesus.
Purple is also mentioned in the Gospel of Luke, however, not in relation to Jesus’ arrest and crucifixion. “There was a rich man who was dressed in purple and fine linen and lived in luxury every day.” (Luke 16:19) This is the opening line of one of Jesus’ teachings. A beggar named Lazarus died outside the rich man’s home. Later, the rich man died, but in the afterlife, or Hades, as the NIV states, the rich man notices Lazarus has been honoured with a place next to Abraham. When questioning why he did not also receive this honour, the rich man was told, “Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony.” (Luke 16:25) This is an example of the colour purple representing extravagance and vanity.
There are four more mentions of the colour purple in the Bible. They each indicate someone’s wealth and status, but only one has positive connotations:
Acts 16:14: One of those listening was a woman from the city of Thyatira named Lydia, a dealer in purple cloth. She was a worshiper of God. The Lord opened her heart to respond to Paul’s message.
Revelations 17:4: The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries.
Revelation 18:12: fine linen, purple, silk and scarlet cloth; every sort of citron wood, and articles of every kind made of ivory, costly wood, bronze, iron and marble
Revelation 18:16: Woe! Woe to you, great city,dressed in fine linen, purple and scarlet,and glittering with gold, precious stones and pearls!
Overall, the colour purple is symbolic of God. Although bad things happened to some people who wore purple, it is not the colour that was the cause but their actions. Purple is a colour that represents royalty, wealth and nobility, but unless we put God first, it does not matter what we wear.
Some may argue that black is not a colour, but Wikipedia describes it as the darkest colour. It is an achromatic colour, which means it has no colour hue. White and grey are two other achromatic colours. Symbolically, black is used to represent darkness, but there are several other meanings associated with the colour.
Black was the first colour used in cave paintings. Palaeolithic cave paintings produced between 18,000 and 17,000 years ago used charcoal or burnt bones to produce the colour black. The ancient Latin and Greek words for black also translate as “to burn”.
The Ancient Egyptians believed black was the colour of fertility due to the colour of the soil that had once been flooded by the River Nile. The Ancient Greeks, on the other hand, associated black with death and the underworld because they believed the waters of the River Acheron, that separated Hades from the living world, were black.
Initially, in Ancient Rome, craftsmen and artisans wore the colour black, but by the second century, the colour had been adopted by Roman magistrates when attending funeral ceremonies. Thus, black became a symbol of death and mourning.
By the 12th century, black was the traditional colour of Benedictine monks as a sign of humility and penitence. Yet, two centuries later, the meaning of black changed once again. Due to more expensive processes of producing black dyes, the colour became common amongst the wealthy and signified their importance and position in society. This change spread from Italy to France, eventually reaching England during the reign of Richard II (1367-1400). By the end of the 16th century, almost all monarchs and royal courts in Europe wore black.
Although black was the colour worn by members of the Catholic clergy, it later became the colour of the Protestant Reformation and the English Puritans. John Calvin (1509-64), amongst other Protestant theologians, denounced the richly coloured interiors of Catholic churches, claiming they represented luxury and sin. Ironically, around the same period, the colour became associated with witchcraft and the devil. People feared that the devil would appear at midnight during a ceremony known as Black Mass or Black Sabbath in the form of a goat, dog, wolf or bear, accompanied by black creatures, such as cats or snakes.
During the Industrial Revolution, black became associated with the colour of dirt, coal and smog. In literature, it became the colour of melancholy, and in politics, the colour of anarchism. In the 20th century, it was adopted by fascism and intellectual and social rebellion. On the other hand, it had an alternative meaning in fashion. Black became the colour of evening dress for men, and Coco Chanel popularized the little black dress.
The Black Power movement and the slogan “Black is Beautiful” fought for equal rights for African Americans during the 1950s. In the 1990s, the Black Standard became the banner of many Islamic extremists groups. Black is also associated with subcultures, such as Goths.
Today, the colour black has different meanings all over the world. In China, it represents water, which is one of their five fundamental elements. It also represents the direction north, which is symbolised by a black tortoise. In Japan, black means mystery, the night, the supernatural, the invisible and death. A black belt in Japanese martial arts symbolises experience. In Indonesia, black represents demons, disaster and the left hand.
In Islam, Muhammad’s soldiers carried a black banner, hence, the Black Standard of some Islamic groups. In Hinduism, the goddess of time and change is called Kali, which means “the black one”. According to mythology, she destroys anger and passion.
With so many variants on the meaning of the colour black, what does it represent in the Bible? In Christian mythology, black was the colour of the universe before God created light. Occasionally, the devil is known as “the prince of darkness”, a term that was used in John Milton’s Paradise Lost and Shakespeare’s King Lear.
The colour black appears less than twenty times in the Bible, and, on some occasions, the NIV translates the word as “dark” or “darkness”. These Bible verses tend to refer to famines, wars and sorrow. An example of this is Job 30:30: “My skin grows black and peels”. Job is lamenting his fate and refers to “blackness” many times throughout the book; however, it is only in reference to the colour of his skin as a result of lack of nourishment that he uses the word “black”.
The colour black also represents the deceitful treatment of Job’s friends, although the NIV quotes “darkness”. Similarly, black or darkness symbolises God’s judgement and punishment of sins. A handful of times, black horses were used as a symbol of sorrow and famine. In Zechariah 6, four chariots are pulled by different coloured horses. Each travels in a different direction, the black one going north, i.e. Babylon, where punishment will be given out. Verses involving black horses include:
Zechariah 6:2: The first chariot had red horses, the second black.
Zechariah 6:6: The one with the black horses is going toward the north country, the one with the white horses toward the west, and the one with the dappled horses toward the south.
Revelation 6:5: When the Lamb opened the third seal, I heard the third living creature say, “Come!” I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand.
Another symbol of God’s judgement is the darkening of the sky.
Deuteronomy 4:11: You came near and stood at the foot of the mountain while it blazed with fire to the very heavens, with black clouds and deep darkness.
1 Kings 18:45: Meanwhile, the sky grew black with clouds, the wind rose, a heavy rain started falling and Ahab rode off to Jezreel.
Revelation 6:12: I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red.
In the latter example, the black sun would result in total darkness, like the universe before God created light. It is an absence of God.
Not all references to the colour black have negative connotations. In some instances, black represents good health. Whilst, yellow hair in a wound was a sign of uncleanliness or leprosy, a black hair, i.e. a natural coloured hair, gave the afflicted a clean bill of health. “If, however, the sore is unchanged so far as the priest can see, and if black hair has grown in it, the affected person is healed. They are clean, and the priest shall pronounce them clean.” (Leviticus 13:37)
If a wound contains no black hair, the priests were instructed to isolate the person in case an illness developed. “But if, when the priest examines the sore, it does not seem to be more than skin deep and there is no black hair in it, then the priest is to isolate the affected person for seven days.” (Leviticus 13:31) Deuteronomy 14:12-13 states the same virtually word for word.
There are many black animals in the world, including, bears, spiders, snakes, panthers and birds. Two black birds are listed as unclean animals that the Israelites were unable to eat. “These are the birds you are to regard as unclean and not eat because they are unclean: the eagle, the vulture, the black vulture, the red kite, any kind of black kite.” (Leviticus 11:13-14) Another black bird is mentioned in Song of Songs as a simile to describe the hair colour of “the beloved”. (Song of Songs 5:11)
A final mention of black hair occurs during the Sermon on the Mount. Jesus warns people not to break an oath or even make an oath in the first place. “All you need to say is simply ‘Yes’ or ‘No’.” It is wrong to swear things on heaven for it belongs to God. Jesus also instructs people to not swear by their head. “And do not swear by your head, for you cannot make even one hair white or black.” (Matthew 5:36)
So, what does black represent in the Bible? Most examples relate to sin, judgement and “dark times”. There is no getting away from the fact that black has negative connotations. On the other hand, the other verses show that not all black things are bad. There are naturally occurring black things in the world that have not come about due to sin, for example, ravens and hair. We must not be quick to judge something by its colour; we should not be so black and white (pardon the pun) about the world. This way of thinking can debunk many thoughts, ideas and stereotypes about the world, for instance, assumptions about a Goth’s choice of clothing, and no one should ever be judged by their skin colour.
Like black, white is an achromatic colour. The word derives from the same roots as “bright” and “light”, which describe the colour white. Along with black, white was one of the first colours used in cave paintings. Palaeolithic artists used chalk or calcite to produce white markings.
In Ancient Egypt, white was connected with the goddess Isis who, according to myth, resurrected her dead husband. The priestesses of Isis dressed only in white linen, and Egyptians used the same material to wrap mummies. In Ancient Greece, white represented life and nourishment, particularly concerning a mother’s milk. The Ancient Greeks and other civilisations also saw white as a counterpart to black in terms of light and darkness.
In Ancient Roman, Vesta, the goddess of the hearth and family, was said to wear white linen robes. Thus, white became a symbol of purity, loyalty and chastity. White was also worn at ceremonial occasions by Roman citizens between the ages of 14 and 18. A man who wished to be elected to public office wore a white toga known as a toga candida. This is from where the word candidate originates.
The early Christian church adopted the Roman concept of white representing purity and virtue. Priests were expected to wear white during mass, and it became the colour of the Cistercian Order and the official colour worn by the Pope. Similarly, in the secular world, a white unicorn was used as a symbol of purity, chastity and grace. Legend said only a virgin could capture a unicorn.
Whereas black is the traditional colour of mourning today, before the 16th century, widows commonly wore white. Later, in the 18th century, white became a fashionable colour for both men and ladies. White wigs and stockings became a typical part of male dress for the upper classes. There was also an unwritten rule that all underwear and bed linen must be white. These items were washed more than others, so more likely to fade and wear out.
According to science, we see the colour white when an object reflects all light and colour wavelengths. Snow is white because the ice reflects the sunlight. Clouds are white because the water droplets do not absorb any wavelengths. The White Cliffs of Dover are white because they are made of limestone, which reflects lights. White beaches occur when the sand is made up of limestone or quartz particles, from which light is reflected.
Many animals use the colour of their skin, fur or feathers as a means of camouflage. White animals are particularly good at hiding in the winter when the land is covered in snow. White animals include ermine, stoats, polar bears, the Beluga whale, and white doves. The latter have become an international symbol of peace.
There are many interpretations of the meaning and symbolism of the colour white. In Western cultures, white usually represents innocence and purity. It is also associated with beginnings and is why babies and children are usually baptised wearing white. Queen Elizabeth II wears white at the opening of each British Parliament session. Debutantes wear white at their first ball. White has been the traditional colour of wedding dresses since the 19th century.
White is a sign of cleanliness. Objects to be kept clean are typically white, for example, dishes, refrigerators, toilets, sinks, bed linen, towels, doctors’ coats and chefs’ outfits. White can also mean peace or surrender. Originating during the Hundred Years’ War, a white flag is used to request a truce or indicate surrender.
In the Bible, white is also a symbol of purity, innocence, honesty and cleanliness; but there are other meanings. One repeated representation is illness, particularly concerning skin disease. When someone is ill, they usually look pale or white, particularly in the hands and face. Verses that refer to this idea include:
Exodus 4:6: Then the Lord said, “Put your hand inside your cloak.” So Moses put his hand into his cloak, and when he took it out, the skin was leprous—it had become as white as snow.
Leviticus 13:4: If the shiny spot on the skin is white but does not appear to be more than skin deep and the hair in it has not turned white, the priest is to isolate the affected person for seven days.
Leviticus 13:10-26: (10) The priest is to examine them, and if there is a white swelling in the skin that has turned the hair white and if there is raw flesh in the swelling… (13) the priest is to examine them, and if the disease has covered their whole body, he shall pronounce them clean. Since it has all turned white, they are clean… (16-17) If the raw flesh changes and turns white, they must go to the priest. The priest is to examine them, and if the sores have turned white, the priest shall pronounce the affected person clean; then they will be clean… (19-21) and in the place where the boil was, a white swelling or reddish-white spot appears, they must present themselves to the priest. The priest is to examine it, and if it appears to be more than skin deep and the hair in it has turned white, the priest shall pronounce that person unclean. It is a defiling skin disease that has broken out where the boil was. But if, when the priest examines it, there is no white hair in it and it is not more than skin deep and has faded, then the priest is to isolate them for seven days.
Leviticus 13:38-43: (38-39) When a man or woman has white spots on the skin, the priest is to examine them, and if the spots are dull white, it is a harmless rash that has broken out on the skin; they are clean… (42-43) But if he has a reddish-white sore on his bald head or forehead, it is a defiling disease breaking out on his head or forehead. The priest is to examine him, and if the swollen sore on his head or forehead is reddish-white like a defiling skin disease.
Numbers 12:10: When the cloud lifted from above the tent, Miriam’s skin was leprous—it became as white as snow. Aaron turned toward her and saw that she had a defiling skin disease.
2 Kings 5:27: Naaman’s leprosy will cling to you and to your descendants forever.” Then Gehazi went from Elisha’s presence and his skin was leprous—it had become as white as snow.
Joel 1:7: It has laid waste my vines and ruined my fig trees. It has stripped off their bark and thrown it away, leaving their branches white.
The example from Joel talks about plants rather than humans. Joel speaks about a plague of locusts that have destroyed his vines and fig trees, stripping them of their bark. The inner layers of many trees are white, as mentioned in the book of Genesis: “Jacob, however, took fresh-cut branches from poplar, almond and plane trees and made white stripes on them by peeling the bark and exposing the white inner wood of the branches.” (Genesis 30:37)
Sometimes, the writers of the Bible used the colour white to describe something’s appearance. In these cases, they may not contain hidden meanings but rather a way of helping the reader picture the scene.
Genesis 49:12: His eyes will be darker than wine, his teeth white from milk.
Exodus 16:31: The people of Israel called the bread manna. It was white like coriander seed and tasted like wafers made with honey.
Leviticus 11:18: the white owl, the desert owl, the osprey
Deuteronomy 14:16: the little owl, the great owl, the white owl
Judges 5:10: You who ride on white donkeys, sitting on your saddle blankets, and you who walk along the road.
There are many examples of white as a symbol of purity. A couple of these refer to the repentance of sin, for example:
Ecclesiastes 9:8: Always be clothed in white, and always anoint your head with oil.
Isaiah 1:18: “Come now, let us settle the matter,” says the Lord. “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson,they shall be like wool.”
Other references to white as a symbol of purity appear in verses about Jesus, particularly after his resurrection or during his transfiguration.
Matthew 17:2: There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light.
Matthew 28:3: His appearance was like lightning, and his clothes were white as snow.
Mark 9:3: His clothes became dazzling white, whiter than anyone in the world could bleach them.
Mark 16:5: As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed.
John 20:12: and saw two angels in white, seated where Jesus’ body had been, one at the head and the other at the foot.
Acts 1:10: They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them.
In the Book of Esther, the gardens of the palace of Susa contained white hangings and, later, Mordecai was clothed in blue and white. This also refers to purity as well as peace.
Esther 1:6: The garden had hangings of white and blue linen, fastened with cords of white linen and purple material to silver rings on marble pillars. There were couches of gold and silver on a mosaic pavement of porphyry, marble, mother-of-pearl and other costly stones.
Esther 8:15: When Mordecai left the king’s presence, he was wearing royal garments of blue and white, a large crown of gold and a purple robe of fine linen. And the city of Susa held a joyous celebration.
The remaining examples of the colour white all relate to prophesy. White horses symbolise truth and righteousness. The other prophetic uses of the colour likely refer to similar things, although scholars have debated at length over their exact meaning. The majority appear in the book of Revelation.
Daniel 7:9: As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool.
Zechariah 1:8: During the night I had a vision, and there before me was a man mounted on a red horse. He was standing among the myrtle trees in a ravine. Behind him were red, brown and white horses.
Zechariah 6:3: the third white, and the fourth dappled—all of them powerful.
Revelation 1:14: The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire.
Revelation 2:17: Whoever has ears, let them hear what the Spirit says to the churches. To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it.
Revelation 3:4-5: Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels.
Revelation 3:18: I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see.
Revelation 4:4: Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads.
Revelation 6:2: I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest.
Revelation 7:9: After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands.
Revelation 7:13-14: Then one of the elders asked me, “These in white robes—who are they, and where did they come from?” I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.”
Revelation 14:14: I looked, and there before me was a white cloud, and seated on the cloud was one like a son of man with a crown of gold on his head and a sharp sickle in his hand.
Revelation 19:14: The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean.
Revelation 20:11: Then I saw a great white throne and him who was seated on it. The earth and the heavens fled from his presence, and there was no place for them.
So ends the brief introduction to The Importance of Colours in the Bible.
Two years ago, the former minister of Gants Hill United Reformed Church asked me to write a series of articles about the importance of certain colours in the Christian Bible. How often are colours mentioned, and do they have a particular meaning in scripture? We know that a rainbow of colours was symbolic. In Genesis 9:13, a rainbow symbolised God’s promise that he would never flood the earth again. In Ezekiel 1:27, a rainbow represented the glory of God. Revelation 4:3 records John’s witness of the same rainbow as Ezekiel, but he also saw one above the head of a “mighty angel” who carried a book about the events to occur at the end of time.
The modern understanding of a rainbow was established by Isaac Newton (1643-1727), who divided up the visible wavelengths of light (colours) into seven groups. These are red, orange, yellow, green, blue, indigo and violet. Yet, there is a continuum of colours that fall between these categories.
Red is one of the three primary colours (the others are yellow and blue) and appears on 75% of national flags. In contemporary times, red is associated with several things; for example, when seen on a traffic light or road sign, it means “stop”. Red is one of the colours used to describe fire, which can have both positive and negative connotations. Fire brings warmth and a means of cooking, but on the other hand, it can also signify danger.
In astronomy, Mars is known as the Red Planet, and on Jupiter, there is a Great Red Spot. There are stars known as red giants, red supergiants and red dwarfs. The sky occasionally turns red during sunset or sunrise. This has led to the saying, “Red sky at night, shepherd’s delight; red sky in the morning, shepherd’s warning.” It was believed a red sky signified an approaching storm. The original phrase, however, comes from the Gospel of Matthew:
“He replied, “When evening comes, you say, ‘It will be fair weather, for the sky is red,’ and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.” (Matthew 16:2-3, NIV)
Red is one of the autumnal colours that appear on leaves during the lead up to winter. This associates the colour with the end of life; however, it can also represent new life with its appearance in fruit, such as cranberries, apples, cherries and raspberries. Elsewhere in nature, the colour red appears on many woodland creatures, for example, red foxes, red squirrels, robins, grouse, redwings and red setters.
Human blood is red, which symbolises both life (i.e. we need blood to live) and death (in terms of blood being spilt). Two per cent of the world’s population has naturally red hair. The term redhead, or redd hede as it was originally spelt, has been in use since around 1510.
In human and animal behaviour, red sometimes indicates dominance. Wearing red has been linked with success and enhanced performance, especially in sport. Although a more controlled test of this theory suggests this is not entirely true.
Other meanings that the colour red connotes are love (i.e. red roses on Valentine’s day), celebration and ceremony (red carpet), Christmas (Santa Claus), anger (“seeing red”), seduction (red lipstick) and sexuality (red-light district).
In the New International Version of the Bible, the word “red” appears at least fifty times, although some translations use “red” more broadly. There is a wide spectrum of colours, and red is only one small section. Either side of red are similar colours, such as scarlet and crimson, which have separate mentions and meanings in the Bible – at least in the NIV.
On more than one occasion, the colour red is used symbolically to indicate sin or sinfulness. When Israel attacked the wicked Moabites, the “water looked red – like blood.” (2 Kings 3:22) When the city of Nineveh fell, Nahum tells us, “The shields of the soldiers are red.” (Nahum 2:3).
The prophet Ezekiel wrote about a prostitute, a sinner who lusted after a group of men of whom a sketch was drawn on a wall in red. “But she carried her prostitution still further. She saw men portrayed on a wall, figures of Chaldeans portrayed in red.” (Ezekiel 23:14) An interesting thing to note here is the colour red was the first pigment to be used in art. In this instance, it may be a coincidence that the drawing was in the same colour as one representative of sin.
In Zechariah 1, the prophet heard the Lord was very angry with his ancestors. Later on that day, Zechariah had a vision: “During the night I had a vision, and there before me was a man mounted on a red horse. He was standing among the myrtle trees in a ravine. Behind him were red, brown and white horses.” (Zechariah 1:8) The prophet recorded another vision of red horses in Zechariah 6:2.
Another red horse is mentioned in Revelation 6:4 as a sign of war, bloodshed and the end times: “Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make people kill each other. To him was given a large sword.”
A red dragon is used as a similar symbol but also represents Satan’s power and determination to bring about destruction: “Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads.” (Revelation 12:13)
Other mentions of red in relation to the end times are:
Revelation 6:12: I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red.
Revelation 9:17: The horses and riders I saw in my vision looked like this: Their breastplates were fiery red, dark blue, and yellow as sulphur. The heads of the horses resembled the heads of lions, and out of their mouths came fire, smoke and sulphur.
Proverbs 23:31 says, “Do not gaze at wine when it is red, when it sparkles in the cup, when it goes down smoothly!” This is a warning about the temptation of sin. It may look good but it will have its repercussions. In the book of Job, the colour red is a sign of sorrow, grief and distress. “My face is red with weeping, dark shadows ring my eyes.” (Job 16:16)
Red is also a symbol of death. The Red Sea, which lies between Africa and Asia on the edge of the Indian Ocean, has claimed many people’s lives. Today, the Red Sea is bordered by Egypt, Sudan, Eritrea, Djibouti, Saudi Arabia and Yemen. It is approximately 1400 miles in length and about 220 miles wide.
The most famous Bible passage involving the Red Sea takes place in the book of Exodus. Moses rescued the Israelites from Egypt by parting the waters of the Red Sea. When Pharaoh and his army tried to cross, God caused the waters to return to normal, drowning the entire army.
Exodus 13:18: So God led the people around by the desert road toward the Red Sea. The Israelites went up out of Egypt ready for battle.
Exodus 15:4: Pharaoh’s chariots and his army he has hurled into the sea. The best of Pharaoh’s officers are drowned in the Red Sea.
The Red Sea is also mentioned in the books of Numbers, Deuteronomy, Joshua, Judges, 1 Kings, Nehemiah, Psalms, Isaiah, Jeremiah, Acts and Hebrews.
On a couple of occasions, Biblical characters are given names that mean “red”. “The first to come out was red, and his whole body was like a hairy garment; so they named him Esau.” (Genesis 25:25) “He said to Jacob, “Quick, let me have some of that red stew! I’m famished!” (That is why he was also called Edom.)” (Genesis 25:30)
At least three verses of the Bible mention items being dyed or decorated red. The significance of this, if there is one, is uncertain.
Exodus 25:5: ram skins dyed red and another type of durable leather; acacia wood.
Exodus 26:14: Make for the tent a covering of ram skins dyed red, and over that a covering of the other durable leather.
Jeremiah 22:14: He says, ‘I will build myself a great palace with spacious upper rooms.’ So he makes large windows in it, panels it with cedar and decorates it in red.
In the Roman Catholic Church, the colour red is associated with the fire of Pentecost and the Holy Spirit. It has also been the colour worn by the Cardinals since 1295. In general, red is the colour of Christ’s blood and, therefore, a symbol of his crucifixion. At Christmas, red tape or ribbon is used during Christingle services to represent the blood. The flags of some historically Christian nations still bear a red cross.
The New International Version of the Bible frequently uses the words “crimson” and “scarlet” when other newer versions may use “red”. In the original Hebrew text, there were several other ways to describe a reddish hue. Three of these words are now translated as “crimson”. They are karmity, which means deep red; tola, the maggot from which the dye is derived; and shaniy. The term “scarlet” is a translation of the Greek word Kokkinos, which refers to the shape of the insect from which the dye is extracted.
Crimson is a strong red colour that slightly inclines towards purple on the colour wheel. The colour was originally produced using the dried bodies of the kermes insect found in Mediterranean countries.
In Polish, crimson or Karmazyn is another name for a nobleman. People of high nobility often wore crimson robes. Poland is also one of two countries that have the colour crimson on their national flags – the other country is Nepal. In Denmark, the Grand Hussar Regiment wears a crimson jacket as part of its ceremonial uniform. The King’s Royal Hussars in the British Army still wear crimson trousers, giving themselves the nickname “Cherrypickers”. Likewise, in the USA crimson is the colour of the Ordnance Corps.
The plant rhubarb is poetically referred to as “crimson stalks” for obvious reasons. The crimson sunbird is the national bird of Singapore. In Australia, there is a species of parrot known as the crimson rosella. Occasionally, in places such as Mexico and Florida, a crimson tide occurs when certain algae turn the water red.
In some religions, such as the Bahá’í Faith, crimson stands for tests and sacrifice. But where does it appear in the Bible?
The Second Book of Chronicles, chapter two, tells us about King Solomon’s plans to build a temple in Jerusalem. He requested the help of King Hiram of Tyre, with whom he wished to continue the friendly relationship King David had established. The people of Tyre were known for their dyeing industry, particularly for using crimson and purple dyes. Solomon requested Hiram to send him a man who could assist with the decoration of the temple.
2 Chronicles 2:7: Send me, therefore, a man skilled to work in gold and silver, bronze and iron, and in purple, crimson and blue yarn, and experienced in the art of engraving, to work in Judah and Jerusalem with my skilled workers, whom my father David provided.
2 Chronicles 2:14: whose mother was from Dan and whose father was from Tyre. He is trained to work in gold and silver, bronze and iron, stone and wood, and with purple and blue and crimson yarn and fine linen. He is experienced in all kinds of engraving and can execute any design given to him. He will work with your skilled workers and with those of my lord, David your father.
2 Chronicles 3:14: He made the curtain of blue, purple and crimson yarn and fine linen, with cherubim worked into it.
Thus, the colour crimson is associated with the Temple and praising God.
There are only two other mentions of the word “crimson” in the NIV Bible, and they are both found in the book of Isaiah. In chapter 63, Isaiah writes about God’s day of vengeance and redemption. The first verse says: “Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendour, striding forward in the greatness of his strength? ‘It is I, proclaiming victory, mighty to save.’” In this verse, crimson is a sign of splendour and victory, but in an earlier chapter, crimson means something entirely different. It is also an example that distinguishes crimson and scarlet as two separate colours:
Isaiah 1:18 (NIV): “Come now, let us settle the matter,” says the Lord. “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.
In this example, both crimson and scarlet represent sin. It may not be the colours themselves that denote sin but rather the fact they have obscured the purity of the original whiteness of the snow and wool.
Scarlet lies somewhere between red and orange on the colour wheel, making it weaker than crimson. Nonetheless, the same insects originally produced the scarlet dye. Synthetic scarlet is often called cadmium red and was the standard red of many artists during the 19th and 20th centuries.
In the 20th century, scarlet became associated with revolution. It appeared on revolutionary emblems as a symbol of the blood of martyrs in the French Revolution. It also became the colour of communism, used on the Soviet Union’s flag and is still used on the Chinese flag. In China, red is also a symbol of happiness.
Scarlet is the colour of the traditional academic dress of doctorate students in the United Kingdom. The Foot Guards and Life Guards also wear scarlet for ceremonial purposes. Army regiments across the world use the colour scarlet on their uniforms too. The countries that do this include Australia, Jamaica, New Zealand, Fiji, Canada, Kenya, India, Singapore, Sri Lanka, Pakistan, Brazil and the USA.
In the Roman Catholic Church, scarlet symbolises the blood of Christ and Christian martyrs. In Lutheran tradition, scarlet decorations are displayed from Palm Sunday until Maundy Thursday. Other Christians often associate scarlet with prostitution. This is partly due to the description of an adulterous woman in the Book of Revelations, sometimes referred to as the Great Scarlet Whore.
Revelation 17:3-4: Then the angel carried me away in the Spirit into a wilderness. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries.
As a result, cities in which prostitutes work are named “red-light districts”, and sex worker organisations have titles such as the Scarlet Alliance. The scandalous novel The Scarlet Letter by Nathaniel Hawthorne (1804-64) uses the colour to denote adultery.
Other negative connotations of scarlet in the book of Revelation include:
Revelation 18:12: cargoes of gold, silver, precious stones and pearls; fine linen, purple, silk and scarlet cloth; every sort of citron wood, and articles of every kind made of ivory, costly wood, bronze, iron and marble.
Revelation 18:16: and cry out: “Woe! Woe to you, great city, dressed in fine linen, purple and scarlet, and glittering with gold, precious stones and pearls!”
The first time the word “scarlet” is used in the NIV is in Genesis 38 when Tamar gave birth to twins. A scarlet thread was tied around the wrist of the eldest so that they could differentiate between the two.
Genesis 38:28 (NIV): As she was giving birth, one of them put out his hand; so the midwife took a scarlet thread and tied it on his wrist and said, “This one came out first.”
Genesis 38:30 (NIV): Then his brother, who had the scarlet thread on his wrist, came out. And he was named Zerah.
The colour is most frequently used in the book of Exodus concerning the construction of the Tabernacle. This connects scarlet with God, giving it an entirely different meaning in comparison to the final book of the New Testament. Between Exodus 25 and Exodus 39, the colour scarlet is mentioned over 25 times. Examples include:
Exodus 26:1: Make the tabernacle with ten curtains of finely twisted linen and blue, purple and scarlet yarn, with cherubim woven into them by a skilled worker.
Exodus 26:31: Make a curtain of blue, purple and scarlet yarn and finely twisted linen, with cherubim woven into it by a skilled worker.
Exodus 28:15: Fashion a breastpiece for making decisions—the work of skilled hands. Make it like the ephod: of gold, and of blue, purple and scarlet yarn, and of finely twisted linen.
Exodus 35:25: Every skilled woman spun with her hands and brought what she had spun—blue, purple or scarlet yarn or fine linen.
Leviticus 14 mentions scarlet yarn at least five times in the instructions for the cleansing of defiling skin diseases:
Leviticus 14:4: the priest shall order that two live clean birds and some cedar wood, scarlet yarn and hyssop be brought for the person to be cleansed.
Leviticus 14:6: He is then to take the live bird and dip it, together with the cedar wood, the scarlet yarn and the hyssop, into the blood of the bird that was killed over the fresh water.
Leviticus 14:49: To purify the house he is to take two birds and some cedar wood, scarlet yarn and hyssop.
Leviticus 14:51: Then he is to take the cedar wood, the hyssop, the scarlet yarn and the live bird, dip them into the blood of the dead bird and the fresh water, and sprinkle the house seven times.
Leviticus 14:52: He shall purify the house with the bird’s blood, the fresh water, the live bird, the cedar wood, the hyssop and the scarlet yarn.
Twice, scarlet is mentioned in the book of Numbers:
Numbers 4:8: They are to spread a scarlet cloth over them, cover that with the durable leather and put the poles in place.
Numbers 19:6: The priest is to take some cedar wood, hyssop and scarlet wool and throw them onto the burning heifer.
The second of these is also referenced in Hebrews 9:19. “When Moses had proclaimed every command of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people.”
Potentially the most famous mention of scarlet in the Bible occurs during the story of Rahab and the Spies. This is found in the second chapter of the book of Joshua. Rahab was a prostitute but in this story, the colour scarlet is not a reflection of her occupation. Rahab helped Joshua’s spies escape, and in return, they told her to tie a scarlet cord in her window so that when Joshua’s soldiers attack the city, she would be spared.
Joshua 2:18: unless, when we enter the land, you have tied this scarlet cord in the window through which you let us down, and unless you have brought your father and mother, your brothers and all your family into your house.
Joshua 2:2: “Agreed,” she replied. “Let it be as you say.” So she sent them away, and they departed. And she tied the scarlet cord in the window.
Other mentions of the colour scarlet in the Bible are:
2 Samuel 1:24: “Daughters of Israel,weep for Saul,who clothed you in scarlet and finery,who adorned your garments with ornaments of gold.”
Proverbs 31:21: When it snows, she has no fear for her household; for all of them are clothed in scarlet.
Song of Songs 4:3: Your lips are like a scarlet ribbon; our mouth is lovely. Your temples behind your veil are like the halves of a pomegranate.
Jeremiah 4:30: What are you doing, you devastated one? Why dress yourself in scarlet and put on jewels of gold? Why highlight your eyes with makeup? You adorn yourself in vain. Your lovers despise you; they want to kill you.
Nahum 2:3: The shields of the soldiers are red; the warriors are clad in scarlet. The metal on the chariots flashes on the day they are made ready; the spears of juniper are brandished.
Generally, scarlet is a colour associated with wealth and opulence. This meaning is supported with the only mention of the colour in the Gospels. “They stripped him and put a scarlet robe on him.”(Matthew 27:28) The “him” in this verse is Jesus, and the soldiers in the Praetorium are mocking him. They dressed him in a scarlet robe to make him look like a king. As we all know, the soldiers then crowned him with a crown of thorns and put a staff in his right hand whilst jeering, “Hail, king of the Jews!”
Despite the unfortunate connection to prostitution, both crimson and scarlet represent wealth and power, both politically and religiously. Even the verses in Revelation refer to this. By the end times, people were worshipping their wealth and power rather than God.
According to surveys across Europe and the UK, scarlet is also associated with courage, force, passion and joy. Combining this with Biblical meaning, it is ascertained that scarlet is a powerful and positive colour – crimson, too.
There is no mention of the word orange in the Bible. The closest the Bible comes to mentioning the colour in the NIV is Revelation 21:20, which states: “the fifth onyx, the sixth ruby, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth turquoise, the eleventh jacinth, and the twelfth amethyst.” According to the AUV Bible (An Understandable Bible), [sard]onyx is “an orange-coloured stone similar to chalcedony”.
Yellow is the second of the primary colours. It is the colour of canaries, daffodils, lemons, egg yolks, buttercups and bananas. There are yellowtail fish, yellow-fever mosquitos, yellowjackets (wasps), yellow birches and yellow poplars.
The history of the colour yellow is rather intriguing. In Ancient Egypt, yellow was associated with gold, thus considered eternal and indestructible. The skin of gods was believed to be yellow, so the Egyptians used the colour yellow extensively in their tomb paintings. The ancient Romans followed suit, using yellow to represent gold and skin tone.
The meaning of yellow in artwork changed sometime in the centuries following the crucifixion of Jesus. In paintings of Jesus’ disciples, Judas Iscariot often wears yellow, thus the colour has become associated with betrayal, envy, jealousy and greed. From this, the tradition of depicting Jews or other non-Christians in yellow began. Whilst this practice fell out of use, it was briefly reinstated during the 20th-century when Jews living in German-occupied countries were required to wear a yellow badge featuring the Star of David.
In China, the colour yellow represents happiness and wisdom. The first Chinese emperor was known as the Yellow Emperor, and all subsequent emperors were considered a child of heaven. Only the emperor was allowed to wear yellow and, instead of a red carpet, distinguished guests were honoured with a yellow carpet.
In politics, yellow represents liberalism. In the UK, the Liberal Democrats, UKIP, and SNP all use yellow in their campaign materials. In the US, the Libertarian Party is recognised by the colour yellow. In Chinese history, a Daoist sect was known as the Yellow Turbans; they staged a rebellion against the Han Dynasty (202 BC-220 AD).
Yellow has been and continues to be used to represent optimism and pleasure. It is a colour that attracts attention. Yellow is the most visible colour from a distance, and many countries have used the colour on their emergency vehicles. The RAF rescue helicopter is yellow, as are the vehicles used by the Royal Danish Air Force. The colour is frequently used as a warning; for instance, yellow (amber) traffic lights mean slow down, and a yellow card in football is a caution but not expulsion.
The colour yellow is prevalent on national flags across the world. The flags of three of the five most populous countries feature yellow: China, India and Brazil. Other countries include Germany, Bhutan, Ukraine, Belgium, Lithuania, Spain, Colombia, Brunei, Vietnam, Malaysia, Mozambique, Romania, Sweden, the Vatican, the Philippines, Chad and the European Union.
Buddhist and Hindu monks usually wear yellow or saffron robes. The Hindu divinity Krishna was often portrayed in yellow, as is Lord Ganesha. In Islam, yellow is a symbol of wisdom. In the various religions of the islands of Polynesia, yellow is a sacred colour associated with the food of the gods.
In Christianity, yellow is both positive and negative. The latter relates to Judas Iscariot and the former concerns wealth and gold. Similarly, there are both negative and positive connotations of the colour yellow in the Bible. Yellow is used to describe two things; one is gold or something valuable, the other is leprosy.
In Leviticus 13, God gave Moses and Aaron regulations about diagnosing skin diseases, i.e. leprosy. This was the job of the priest, in this case, Aaron, who had to examine all suspected cases of the disease and determine whether the sufferers were unclean.
Leviticus 13:30: the priest is to examine the sore, and if it appears to be more than skin deep and the hair in it is yellow and thin, the priest shall pronounce them unclean; it is a defiling skin disease on the head or chin.
Leviticus 13:32: On the seventh day the priest is to examine the sore, and if it has not spread and there is no yellow hair in it and it does not appear to be more than skin deep.
Leviticus 13:36: the priest is to examine them, and if he finds that the sore has spread in the skin, he does not need to look for yellow hair; they are unclean.
For examples of yellow representing gold or valuable objects, you have to compare the NIV with other versions of the Bible. Take Psalm 68:13, for instance. the NIV says: “Even while you sleep among the sheep pens, the wings of my dove are sheathed with silver, its feathers with shining gold.” The King James Version, on the other hand, says: “Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.”
Often, the word yellow is not cited. Instead, yellow objects or items are named. Frankincense is an off-yellow colour and is mentioned approximately 25 times in the Bible. In Matthew 2:11, one of the gifts Jesus received from the magi was Frankincense.
Many precious jewels are referenced throughout scripture. Chrysolite, a yellow gemstone, is mentioned ten times. In Revelation, chapter 21 tells us about the New Jerusalem. The city’s walls are made of jasper and the city itself from pure gold. There are to be twelve foundations, each one a different gemstone. It is here that chrysolite gets mentioned for the tenth and final time. “The foundations of the city walls were decorated with every kind of precious stone. The first foundation was jasper, the second sapphire, the third agate, the fourth emerald, the fifth onyx, the sixth ruby, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth turquoise, the eleventh jacinth, and the twelfth amethyst.” (Revelation 21:19-20, NIV)
The book of Revelation also contains one mention (in the NIV) of the word yellow. This occurs in chapter nine, in which John writes about the riders of the apocalypse. Verse seventeen describes the breastplates of the riders, which were “fiery red, dark blue, and yellow as sulphur”.
Sulphur is mentioned elsewhere in the Bible, although without the colour yellow attached. As well as Revelation, the yellow chemical element appears in the books of Job, Isaiah and Luke. In each of these cases, sulphur is an indication of destruction, thus giving the colour yellow another negative connotation.
Yellow is a difficult colour to attach meaning to due to its connection with both positive and negative things. In terms of emotion, yellow is generally considered a happy, optimistic colour. Chris Martin, the lead singer from the band Coldplay, said the band wrote the song “Yellow” to reflect “the mood of the band. Brightness and hope and devotion.”
“Look at the stars/Look how they shine for you/And everything you do/Yeah they were all yellow.”
Combining all versions of the Bible, there are almost ninety mentions of the colour green, but only half of them appear in the NIV. The translator of the NIV decided that the word “pasture” was as good as “green field”, and it was not necessary to write “green trees” when “trees” would suffice.
The colour green is between yellow and blue on the visible spectrum. It is a secondary colour produced by mixing two primary colours – blue and yellow. The word “green” comes from the old English word grene, which has the same root as the words “grass” and “grow”. The majority of green we see in the world comes from nature, such as grass, trees, vegetation and so forth.
Green is common in plants because they contain a chemical called chlorophyll, which gives them this colour. Many fish, birds and reptiles are also green and use the chlorophyll green of their surrounding environment as a means of camouflage. Green creatures include frogs, parrots, snakes and the green huntsman spider.
In Ancient Egypt, green was associated with regeneration and rebirth, but it was rarely used in their artworks. The Romans, on the other hand, connected the colour green with Venus, the goddess of gardens, vegetables and vineyards, amongst other things. As a result, green, earthy pigments featured in their artworks. By the second century AD, the Romans had at least ten different words for varieties of greens.
In the Middle Ages and Renaissance era, colour determined people’s rank and profession. Red was reserved for nobility and browns for peasants. Green was used for merchants, bankers, gentry and their family. For this reason, Leonardo da Vinci’s (1452-1519) Mona Lisa wears green in her famous portrait, as does the woman in the Arnolfini portrait by Jan van Eyck (1390-1441).
Green is used as a symbol for a variety of things. In terms of traffic and safety, green grants permission and announces that it is safe to proceed. In most countries, the colour is also associated with nature, health, life, springtime, freshness and hope. Due to this, it has been adopted by organisations, such as Greenpeace and the Green Party. Bins specifically for garden waste are green, and areas in cities designated as a garden or park are referred to as green areas.
In China, green is associated with the east, sunrise, life and growth. In Thailand, they connect the colour with something a little more obscure: a child born on a Wednesday. Many places relate green with youth; for instance, an inexperienced person may be called “green”. Underripe fruit is usually green.
Surveys undertaken around the world reveal that people mostly think of calmness, nature and freshness when confronted with the word green. Other suggestions are less positive, for example, jealousy and envy. William Shakespeare (1564-1616) was the first to use the term “green-eyed monster” in his play, Othello, about jealousy.
Other phrases that include the word green are:
Having a green thumb – being good at gardening
Greenhorn – an inexperienced person
Greenroom – a room in a theatre where actors can rest when not on stage. This term originated from the colour of this room at the Theatre Royal in London.
Green around the gills – someone who is looking a little ill
Going green – a company or person who is participating in activities to preserve the environment, i.e. recycling
The colour green has a few significances in religion. According to Islamic tradition, the robes and banner of Muhammad were green. Al-Khidr, who supposedly met and travelled with Moses, was known as “The Green One”.
In Christianity, clergy may wear green during “ordinary time”, i.e. a Sunday that does not fall within a particular holiday or festival season. In Eastern Catholic Churches, green is usually the colour of Pentecost. Many associate green with Christmas, for instance, Christmas trees and holly leaves. Interestingly, in Scotland and Ireland, green is used to represent Catholics. This is how Catholics are symbolised on the Irish flag, with orange representing Protestants.
In the Bible, there does not appear to be any particular meaning connected to the use of the word “green”. It is mostly used to describe the colour of grass, trees or plants.
Genesis 1:30: “And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so.
Genesis 9:3: Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything.
Psalm 23:2: He makes me lie down in green pastures,he leads me beside quiet waters
Psalm 105:35: they ate up every green thing in their land, ate up the produce of their soil.
Joel 2:22: Do not be afraid, you wild animals, for the pastures in the wilderness are becoming green. The trees are bearing their fruit; the fig tree and the vine yield their riches.
Mark 6:39: Then Jesus directed them to have all the people sit down in groups on the green grass.
The greenness of nature is a positive thing, but many verses in the Bible talk about the lack of green. Exodus 10:15 talks about the result of the plague of locusts sent by God to the land of Egypt: “They covered all the ground until it was black. They devoured all that was left after the hail—everything growing in the fields and the fruit on the trees. Nothing green remained on tree or plant in all the land of Egypt.”
In Job 39:8, God speaks to Job about the animals he created. God tells him he gave the donkey the salt flats as its natural habit where “It ranges the hills for its pasture and searches for any green thing.” Isaiah 15 records a prophecy against Moab. As a punishment, the land will be ruined, destroyed overnight. Verse 6 states, “The waters of Nimrim are dried up and the grass is withered; the vegetation is gone and nothing green is left.”
God reminds Ezekiel of His powers in Ezekiel 17:24: “All the trees of the forest will know that I the Lord bring down the tall tree and make the low tree grow tall. I dry up the green tree and make the dry tree flourish. I the Lord have spoken, and I will do it.” Later, in chapter 20, God speaks via Ezekiel, revealing a prophecy against the South. Verse 47 says, “Say to the southern forest: Hear the word of the Lord. This is what the Sovereign Lord says: I am about to set fire to you, and it will consume all your trees, both green and dry. The blazing flame will not be quenched, and every face from south to north will be scorched by it.”
Of course, the best place to find verses about destruction is in the book of Revelation. In the NIV, the word green only appears once in the book. It concerns the end of the world, thus a distinct lack of green. Revelation 8:7: “The first angel sounded his trumpet, and there came hail and fire mixed with blood, and it was hurled down on the earth. A third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.”
In the Gospel of Luke, there is one example of a positive connotation of the colour green, yet used in a negative context. This occurs shortly before the crucifixion of Jesus when he tells the “Daughters of Jerusalem” not to weep for him but their children, predicting devastating times in the future. He ends this short speech with the line: “For if people do these things when the tree is green, what will happen when it is dry?” (Luke 23:31) The green tree in this riddle refers to Jesus himself, the Son of God, the one who came to Earth to save. If people are doing wicked things while he is alive, what will they do once he is dead?
Green plants are often used as an analogy in the Bible. Most commonly, it describes people or entire societies. In some instances, the metaphor talks about people flourishing or bouncing back after a disaster. On the other hand, some refer to the destruction of communities as a punishment for their sins.
2 Kings 19:26: Their people, drained of power, are dismayed and put to shame. They are like plants in the field, like tender green shoots, like grass sprouting on the roof, scorched before it grows up.
Psalm 92:14: They will still bear fruit in old age, they will stay fresh and green
Proverbs 11:28: Those who trust in their riches will fall, but the righteous will thrive like a green leaf.
Isaiah 37:27: Their people, drained of power, are dismayed and put to shame. They are like plants in the field, like tender green shoots, like grass sprouting on the roof, scorchedbefore it grows up.
Jeremiah 17:8: They will be like a tree planted by the waterthat sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit.
Psalm 37:2: for like the grass they will soon wither, like green plants they will soon die away.
Psalm 58:9: Before your pots can feel the heat of the thorns—whether they be green or dry—the wicked will be swept away.
There are, of course, many more instances of the colour green in other versions of the Bible, but they tend to refer to plants, grass or fields rather than anything of significance.
Unlike other comics that focus on superheroes protecting the law, The Beano is about the joy of breaking them. As the longest-running weekly comic, The Beano has entertained children for over 80 years with characters who refuse to obey the laws. This is the inspiration for the current exhibition at Somerset House in London, curated by artist Andy Holden (b.1982). Holden works by the philosophy that “You cannot make art if you stick to the rules.” He did not want to create an art exhibition; instead, he wanted visitors to walk directly into TheBeano world and experience life as a comic book character. By bending the rules (and waiting for other rules to lift, e.g. COVID-19 regulations), Holden created a spectacular exhibition that takes people on a journey from 1938 until the present day.
Many characters have come and gone throughout The Beano’s production, most notably Dennis the Menace, Minnie the Minx and Roger the Dodger. The majority of characters are human, but the first edition, published on 30th July 1938, introduced Big Eggo, the ostrich. The big bird was the first character to appear on the front page of the comic and remained there until 1948. Each strip began with the words “Somebody’s taken my egg again!” followed by Big Eggo’s comical attempt to retrieve it.
The Beano, published by DC Thomson, aimed to replicate American weekly comic strips on a larger scale. They also wanted to appeal to children, so asked themselves, “What would a child find funny?” After much discussion, the publishers and illustrators agreed that children did not like being told what to do, which sparked several ideas for rule-breaking characters. The first edition of The Beano sold 443,000 copies, forecasting the comic’s success for the future.
The name “Beano” is a short form of “bean-feast”. During the 19th century, a bean-feast was usually part of a celebratory meal, often held during the summer. It derived from the Twelfth Night feast celebrated in January, during which an object or “bean” was hidden within a cake for one lucky participant, who earned the title “Bean King”. Whilst The Beano stories did not revolve around food, the final panels often depicted the characters tucking into a meal: usually a pile of mashed potato with sausages poking out. In some ways, food was the ultimate reward at the end of a day of breaking rules, particularly when the characters got away with it.
Readers of The Beano in the 1940s and early 50s related to the characters’ love of food. In the aftermath of the Second World War, certain foods were difficult to obtain, and families were only entitled to a small portion of their favourite items. Bacon, butter, sugar, jam and sweets were rationed, so having any of these items was a real treat.
One of the most memorable Beano characters is Dennis the Menace, who first appeared in the 452nd issue on 17th March 1951. The eternal 10-year-old has caused havoc and broken rules for over 70 years, often with the help of a slingshot and faithful pet dog. Gnasher, the Abyssinian wire-haired ‘tripehound’, joined Dennis in 1961 and has not left his side since.
Cartoonist David “Davey” Law (1908-1971) created Dennis the Menance and gave him his iconic red-and-black-striped jumper, large shoes, and impish grin. George Moonie (1914-2002), the editor at the time, suggested the name after hearing the British music hall song I’m Dennis the Menace from Venice sung by Eddie Pola (1907-95).
Dennis is the archetypal badly-behaved schoolboy and often finds himself in trouble with his parents. The bully often goes out of his way to tease “softies” (well-behaved boys), especially his next-door neighbour, Walter. The Beano does not condone bad behaviour and often shows Dennis’ punishments for picking on other boys. On occasion, Walter gets the last laugh when Dennis’ plans backfire.
Contrasting with Dennis’ deliberately awful behaviour, Roger “the Dodger” Dawson does not intend to cause trouble. Instead, Roger goes out of his way to avoid responsibilities, punishments and rules. By dodging all the things he does not want to do, Roger often creates much more work for himself.
Roger the Dodger, first drawn by Ken Reid (1919-87), appeared in 1953 and has featured in most of The Beano issues ever since. Over time, his appearance has altered to suit contemporary styles, but Roger remains recognisable from his red-and-black chequered jumper. Roger remains the second-longest-running character in The Beano, behind Dennis the Menace.
Following Roger the Dodger’s success, The Beano introduced a character to appeal to female readers. Minnie the Minx burst onto the scene in December 1953 with illustrations by Leo Baxendale (1930-2007). Minnie showed girls that they could stand up for themselves and take no notice of silly boys. With her flaming red hair and red and black jersey, Minnie is the perfect rival for Dennis the Menace and even stole his much-loved slingshot.
Minnie is a typical tomboy who hates being told what to do. In her first appearance, The Beano described Minnie as “wild as wild can be”, and she has lived up to this ever since. Her mother’s attempt to get Minnie to explore her creative side quickly backfired when Minnie misunderstood the purpose of a “scrapbook”. Minnie certainly got into a lot of scraps, beating her classmates up with the book instead of using it for its intended purpose.
As well as Minnie the Minx, Leo Baxendale created The Bash Street Kids, who first appeared in Issue 604 in February 1954. The nine children attend Class 2B of Beanotown’s local school, although they would rather be doing anything but classwork. Baxendale wanted to create “a surreal school, unlike any school that existed in real life” and achieved this by including dangerous antics that no child would ever pull off in reality.
When Baxendale left The Beano in 1962, David Sutherland (b.1933) took over, incorporating Baxendale’s style into contemporary settings throughout his long career. Each Bash Street Kid has a name and unique characteristics, such as the leader of the gang, Daniel “Danny” Deathshead Morgan, who always wears a skull and crossbones jumper and a floppy red school cap. When the comic strip characters overlap, Danny emphasises his dislike of Dennis the Menace, Roger the Dodger and Minnie the Minx.
The least mischievous of The Bash Street Kids is ‘Erbert, full name Herbert Henry Hoover. Resembling a human mole, ‘Erbert wears thick-rimmed glasses and is often teased by the other students. Any mischief involving ‘Erbert is usually accidental and caused by his inability to see. Freddy is also teased for his appearance and his love of eating. The obese character went by the name Fatty until May 2021, when it changed to Freddy to stop children from using the name as an insult for overweight classmates.
The nicest member of The Bash Street Kids is a tall, gangly boy with protruding ears, two buck teeth and a wide nose called Percival Proudfoot Plugsley. Known as Plug, the boy is sympathetic towards the others when they are unfairly treated. Despite his exaggerated facial features, Plug thinks he is the most handsome boy in Beanotown. Similarly, James Jasper Cameron, nicknamed Spotty, is proud of the 976 black spots covering his face and is not embarrassed by his appearance.
Kate “Toots” Pye is the only female member of the original gang. She and her twin brother, Sydney, both wear blue and black striped jumpers and have dark hair. Unlike the others, Toots is nice to Minnie the Minx and has a crush on Dennis. In 2021, two other girls were introduced to the class, Harsha Chandra and Mandira “Mandi” Sharma. The latter often advocates for mental health charities, but Harsha is more of a prankster.
The quietest and smallest member of the gang is Wilfrid John Wimble, who resembles a tortoise in his high-necked green jumper. Wilfrid suffers from social anxiety and often hangs around with those who can speak on his behalf, such as ‘Erbert and Spotty. The last of the original members is Aristotle John Smiffy, who is usually known by his surname. Whilst Smiffy is sometimes kind and intuitive, he is not very bright. He often cannot remember what the colour of the sky is and, instead of answering “Present, Sir” during roll call, he says, “Gift, Miss.”
The Bash Street School is located in Beanotown, a settlement located on the side of Mount Beano. Everyone in The Beano lives in Beanotown, next to Nuttytown and just along from Cactusville. The town is “ten minutes away from every town… on a very fast skateboard!” Maps of Beanotown over the years have not been consistent, with houses moving locations and shapes to suit the storylines.
The buildings in Beanotown tend to have similar physical characteristics to their inhabitants. Dennis, for instance, either lives in a red and black striped house or a thatched building that resembles his hair, depending on what map is used. Regardless of the shape, size and number of houses on the map, there is always a castle at one end of the town.
Lord Marmaduke Bunkerton, more commonly known as Lord Snooty, is the young inhabitant of Bunkerton Castle. The Eton-educated schoolboy, drawn by Dudley D. Watkins (1907-69), appeared in the first issue of The Beano in 1938. Lord Snooty had a regular slot in the comic until 1991, after which he appeared more sporadically. Despite his upbringing, Snooty is jealous of the freedom of working-class children, whereas they envy his enormous castle.
Lord Snooty often snuck out of the castle to play with the local children. His suit, waistcoat and bow tie made him stand out from the crowd, and Snooty regularly became the butt of jokes. Occasionally, Snooty invited his friends to his castle. Whilst he felt at home, his friends quickly decided the life of a Lord was not for them.
Unlike the other main characters in The Beano, Lord Snooty does not have parents. Instead, he is looked after by his guardian, Aunt Matilda, and relies on servants to keep the castle tidy. The other children are expected to complete household chores, which frequently results in a battle between parent and child. Characters, such as Roger the Dodger, attempt to “dodge” these chores or make them easier and quicker to achieve. Unfortunately, these schemes usually backfire, either at the child or adult’s expense.
One regular comic strip focuses on keeping the head clean and functioning, rather than the house. Known as The Numbskulls, they first appeared in The Beezer and The Dandy magazines before joining The Beano in 1993. The strip takes place inside Edd’s head, which is controlled by several small creatures called Numbskulls.
Five Numbskulls live in Edd’s head (and allegedly everyone’s heads) that control the brain and four of the basic human senses. Brainy is the leader of the Numbskulls, and as his name suggests, works in the Brain Department. Blinky works in the Eye Department, Radar controls the ears and hearing, Snitch works in the nose, and Cruncher controls the mouth and tongue. The Numbskulls have to work quickly to react to Edd’s movements and surroundings, but frequent misunderstandings result in some hilarious consequences.
Although The Numbskulls suggest people are not completely in control of their thoughts and actions, The Beano encourages readers to embrace their differences and discover their true identity and self. In recent years, The Beano introduced characters with special abilities or disabilities to emphasise it is okay not to be perfect at everything but to focus on specific skills and interests.
One of the most recent characters to join The Beano is Rubidium “Rubi” von Screwtop, who relies on a wheelchair. Her disability is never discussed or focused on in the comic strips, instead, the other children are in awe of her intelligence and technical genius. Her father, Professor von Screwtop, runs Beanotown’s Top Secret Research Centre, and Rubi follows in his footsteps by researching on her tablet.
Some characters have particular interests, such as Ball Boy, who plays football for Beanotown United Juniors at Cold Trafford. Similarly, Billy Whizz loves to run and is allegedly faster than Usain Bolt. He claims he is too fast to enter the Olympics, and the soles of his trainers are made from Formula 1 tyres. Yet, having an interest does not require anyone to be an expert. Take, for instance, Les Presley Pretend, who likes to dress up and pretend to be whatever or whoever he wants. In one strip, Les may dress up as a martian, and in the next, he is a bumblebee. He has even dressed up as his mother. Whilst this is amusing, Les is showing readers they can become whoever or whatever they want.
The exhibition, Beano: The Art of Breaking the Rules, looks at The Beano through the eyes of an artist. As well as introducing all the characters, there are examples of original drawings and strips that reveal how each character developed. The exhibition is also about breaking the rules, which many characters do regularly. Even the artists and illustrators break the rules, occasionally engaging with the storylines and talking to characters through speech bubbles.
The curator has collaborated with many artists to create a modern art exhibition alongside displays of The Beano drawings and paraphernalia. Some are old works that were inspired by The Beano and others were commissioned for the exhibition. All artworks are by artists who “break the rules” to create their contemporary pieces, including Phyllida Barlow, Martin Creed, Ryan Gander and Philippe Parreno.
Ironically, an art exhibition is something none of The Beano children would find interesting, except perhaps for Lord Snooty. With that in mind, Andy Holden curated the exhibition to cater for the mischievous characters. Comic strips around the exhibition show the characters enjoying their visit to Somerset House, and anything they find slightly “boring” is labelled “Warning!!! Things your parents might like”.
Beano: The Art of Breaking the Rules is suitable for The Beano fans as well as people who are unfamiliar with the comic. Those who know and love the characters will enjoy a trip down memory lane, and other people will experience the joy of discovering the mischievous characters and stories. Ultimately, this exhibition will prove there is no age limit on the art of breaking the rules.
The Sistine Chapel in the Vatican City is one of the most visited chapels in the world due to its impressive fresco paintings by the Renaissance painter Michelangelo Buonarroti (1474-1564). In 1505 Pope Julius II (1443-1513) asked Michelangelo to paint the ceiling, which at 68ft high was a daunting task. Initially, Michelangelo refused. He wanted to be known as a sculptor rather than a painter but eventually agreed to the job in 1508. For four years, Michelangelo stood on high platforms, painting the ceiling above his head with Biblical scenes and characters. After completion, Michelangelo happily returned to his sculptures, only returning to the chapel to paint a fresco above the altar in 1536.
For a limited time, people in London can see a life-sized, close-up of Michelangelo’s paintings. Those who have visited the Sistine Chapel will know that it is impossible to study the ceiling in detail because of the height of the building. This unique exhibition brings copies of the paintings down to ground level, where visitors can appreciate them for their unique features and grandeur. Located at the Cannon Factory near Tottenham Hale, London, the COVID-safe experience provides a never-before-seen perspective of Michelangelo’s timeless masterpieces.
The central section of the ceiling is made up of nine paintings depicting scenes from the Book of Genesis. Whilst they are not in chronological order, the paintings are grouped into three themes: Creation, Downfall, and Fate of Humanity. The exhibition positioned the paintings in the order they appear when entering the chapel, meaning the Book of Genesis appears to read backwards. Some historians suggest Michelangelo chose to paint them in this order to symbolise a return to a state of grace as people approach the altar.
The first three ceiling panels closest to the entrance of the chapel (and exhibition) tell the story of Noah, from the sixth to ninth chapters of Genesis. Noah was the 10th and final patriarch of the Bible before the Great Flood. God wanted to return the Earth to “its pre-creation state of watery chaos and then remake it in a reversal of creation.” All except Noah and his family were corrupt and violent, so God instructed Noah to build an Ark to save themselves and two of every animal from the oncoming deluge.
The scene nearest the door depicts Noah after the flood. According to Genesis 9, Noah grew drunk on the wine produced from the newly cultivated vines. As a result, he passed out and exposed his nakedness. Two of his sons, Shem and Japheth, discreetly covered their father with a cloak to protect his modesty. Ham, the third son, mocked his father instead. When Noah found out about this, he cursed Ham, saying that Ham’s descendants would serve Shem and Japheth’s descendants forever. Some Christian theologians interpret Ham’s mockery of Noah as a projection of the mockery of Jesus in the New Testament.
The second panel concerning Noah depicts the Great Flood, which is the largest punishment God inflicted on man. After instructing Noah to build an Ark, God sent 40 days of rain to flood the earth, destroying all life in the process. Michelangelo’s painting illustrates the onset of the flood. Noah’s ark is floating away in the background, where a single white dove sits in one of the hatches. Noah later sent out the dove to search for land, and it returned holding an olive branch. Since then, the dove has symbolised peace and hope. While Noah and his family sail away, the people in the foreground frantically search in vain for shelter as the flood levels rise.
The third scene comes chronologically after the flood but before the drunkenness of Noah. When Noah and his family eventually found land, the first thing Noah did was build an altar and sacrifice some of the animals to the Lord. Seeing this, God said, “Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood. And never again will I destroy all living creatures, as I have done.” Christian Theologians suggest all three panels forecast events of the New Testament – the mockery of Christ (Noah’s drunkenness), baptism (Great Flood), and Christ’s death on the cross (Noah’s sacrifice).
The second group of paintings tell the story of Adam and Eve, from their creation until their expulsion from the Garden of Eden. When approaching the middle of the chapel from the entrance, the first panel is the last chronologically and combines two scenes: the fall of man and the expulsion from paradise. On the left-hand side, Eve reaches up to take the fruit of knowledge from the serpent. When God created the first man and woman, He told them they could eat the fruit of any trees, except the tree of knowledge of good and evil. By accepting the fruit from the serpent, depicted as Lilith, Eve is going against God’s will. According to Genesis 3, Eve gave some of the fruit to Adam, but in Michelangelo’s depiction, Adam reached out to take the fruit from the tree. Most Western Christian artists use an apple tree to symbolise the forbidden fruit, but Michelangelo chose a fig tree instead.
On the right-hand side, the archangel Michael expels Adam and Eve from Eden. His sword represents the flaming sword that prevented the couple from returning to the garden. Michael is not mentioned in the account in Genesis, but Michelangelo included the angel to emphasise the man and woman were banished from the presence of God. Adam and Eve were forced to fend for themselves and eventually die in the wilderness.
In the centre of the chapel ceiling is a panel depicting the creation of Eve. Due to its position, the composition is smaller than the rest of the scenes from Genesis. Using inspiration from paintings by other Italian artists, Michelangelo portrayed Adam in a deep sleep, whilst Eve stands up and reaches towards her God and creator, who Michelangelo represents as an elderly man. According to Genesis 2:21-22, “God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs and then closed up the place with flesh. Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man.”
The third scene in the Adam and Eve story is perhaps the most famous painting in the Sistine chapel and art history. Once again, God is depicted as an elderly man, who reaches out to touch Adam to impart the spark of life. Surrounding God are twelve figures about whose identities are often argued. The woman under God’s left arm is generally accepted as Eve due to her resemblance to Eve in Michelangelo’s other paintings and her gaze toward Adam.
Christian theologians have analysed The Creation of Adam in great depth. As a sculptor, Michelangelo was familiar with human anatomy. When discussing the painting in a medical journal, someone pointed out that the proportions of Adam’s torso were slightly off to encompass an extra rib – the rib God later used to create Eve. Others suggest the red cloak surrounding God represents the human womb and the twelve figures, the future human race. Another medical hypothesis concerns the shape of God’s head in comparison to Adam’s smoother brow. The shape of the head Michelangelo gave God is more anatomically accurate to house a brain. This means Adam, who had not yet eaten from the tree of knowledge, did not have a fully formed brain.
The last three scenes before reaching the altar come from the first chapter of Genesis, during which God created the world in six days. In the first painting, Michelangelo depicts God breaking through the background to represent the separation of the waters from the heavens – the second day of creation. The movement of God’s body and his outstretched hands suggest His elemental powers and strength.
The next scene illustrates days three and four of creation. On the left, God faces away from the viewer, pointing His hand towards some green plants. On the third day, God created dry land and commanded, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” On the right, God’s outstretched arms point towards the sun and moon, which He placed in the sky on the fourth day “to separate the day from the night, and let them serve as signs to mark sacred times, and days and years.” The way Michelangelo paints God’s robe and hair suggest God is moving at speed across the sky.
Despite being the last scene displayed on the ceiling, the final painting depicts the first stage of the creation narrative. “God said, ‘Let there be light,’ and there was light. God saw that the light was good, and he separated the light from the darkness. God called the light ‘day’, and the darkness he called ‘night’.” Michelangelo depicts God from below amidst swirling black and white clouds to demonstrate the separation of night and day. Some theologians liken the image to the Last Judgement, with the light representing God’s chosen people and the dark, the condemned.
As well as the nine scenes from Genesis, the Sistine Chapel ceiling contains pendentives (triangular sections) featuring figures from the Bible and mythology. Twelve of these are categorised as prophetic figures, twelve people who prophesied the coming of a Messiah. Seven are male prophets from the Bible, and the remaining five are female prophetesses or Sibyls from classical mythology.
Above the altar sits Jonah, a reluctant prophet famously swallowed by a large fish. Some Bible scholars believe the Book of Jonah is fictional, but whether it is a story or not, Jonah is considered a foreshadowing of Christ. Between the crucifixion of Jesus and his resurrection, He spent three days in the tomb. This is the same length of time that Jonah spent in the belly of the fish. Michelangelo includes the image of a large fish beside the sitting figure of Jonah, although it does not look large enough to swallow a man whole.
The prophet Jeremiah sits on the left side of the altar with his head bowed in anguished meditation. Known as the “weeping prophet”, Jeremiah was called by God to proclaim Jerusalem’s coming destruction. According to Jewish tradition, Jeremiah wrote the Book of Jeremiah, the Books of Kings and the Book of Lamentations. The latter is a collection of his laments for the destruction of Jerusalem in 586 BC. Michelangelo captures Jeremiah’s emotional pain and reflects the same emotions in the two figures standing behind the prophet. It is suggested that Jeremiah is a self-portrait of Michelangelo lamenting his fate as a painter when he would rather earn a reputation as a sculptor.
Michelangelo depicts the prophet Ezekiel as an elderly man. Like Jeremiah, Ezekiel prophesied the destruction of Jerusalem, but he also spoke of the restoration of the land of Israel. The figure of Ezekiel twists in his seat to look at a smaller figure, who is pointing upwards, either towards God or at the painting of the fall of man. Art historians suggest Ezekiel’s open hand demonstrates his amazement and readiness to receive a message from God.
Joel is also represented as an elderly man. The prophet is only mentioned once by name in the Hebrew Bible, in the introduction to the Book of Joel. No one knows for sure when Joel lived and what events he witnessed. In his writings, Joel told people to repent of their sins and promised their safety on “the great and dreadful day of the Lord.” Michelangelo painted Joel with his brow furrowed as he concentrates on his words of wisdom. Some believe Michelangelo based the prophet’s face on the Italian architect Donato Bramante (1445-1514), who helped Michelangelo design the Basilica of Saint Peter in the Vatican.
Sitting above the entrance to the chapel is the prophet Zechariah, who proclaimed, “Behold, your King is coming to you … Lowly and riding on a donkey…”(Zechariah 9:9). This prophesied the entry of Jesus into the city of Jerusalem, which is celebrated annually on Palm Sunday. His position over the door is symbolic of the entrance the Pope enters in the Palm Sunday procession. Traditionally, Zechariah is portrayed as a young man, but Michelangelo chose to depict him in his old age. This helps to emphasise Zechariah’s profound prophetic abilities.
Isaiah is portrayed as a younger figure who has just been disturbed from his reading by two small figures. Each painting of the prophets features two figures that may represent the conveyors of God’s message. Isaiah foretold the death of the coming Messiah. Many of his prophecies are repeated in the New Testament, particularly concerning the death and resurrection of the “Suffering Servant”. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.” (Isaiah 53:5)
Even younger in appearance is Daniel, who spent many years working as a scribe for King Nebuchadnezzar (642-562 BC). The open book on Daniel’s lap may reference his career or allude to his ability to interpret dreams. Michelangelo used scrolls and books to highlight the prophets’ intellect, but Daniel is the only one who appears to be writing, as though recording his interpretations and prophecies for future generations. Unlike Jonah, whose famous encounter with a giant fish is documented in the painting, there is no reference to Daniel’s experience in the lion’s den, where he was thrown after disobeying the rule that forbade prayer.
Michelangelo included five Sibyls from classical mythology to emphasise the Messiah came for both Jews and Gentiles (non-Jews). The Persian Sibyl, also known as the Babylonian, Hebrew or Egyptian Sibyl, may have authored the Sibylline Oracle, although some scholars believe the Persian Sibil was more than one person. Michelangelo alluded to this theory by portraying the Sibyl with a book in her hands. The Sibylline Oracles contained information about pagan mythology and Old Testament events, including the Garden of Eden, Noah, and the Tower of Babel. Fragments surviving from the 7th century AD also contain details about the Roman Empire and early Christian writings.
The Erythraean Sibyl came from modern-day Turkey, where she prophesied the coming of the Messiah through an acrostic, which read “Jesus Christ, God’s Son, Savior, Cross” in Greek. The Sibyl forecast other events in the life of Jesus, and St. Augustine (354-430), the bishop of Hippo, referenced her prophecies in his book The City of God. Michelangelo acknowledged the Sibyl’s wisdom by portraying her reading a book. He also depicted divine enlightenment by including a small figure lighting an oil lamp above her head.
The Delphic Sibyl looks up from her scroll with a slightly worried look upon her face, as though she has just envisioned an unpleasant future event. The Delphic Sibyl predated the Trojan War (11th century BC) and made several prophecies about events written about in classical mythology. She also foresaw that the Messiah would be mocked with a crown of thorns.
Michelangelo depicted the Cumaean Sibyl as an elderly lady. She presided over a Greek colony located near Naples, Italy. According to the poet Ovid, she lived for at least 1000 years. Ovid claimed the god Apollo offered her longevity in exchange for her virginity. She agreed, and taking a handful of sand, asked to live for as many years as the grains she held. Unfortunately, eternal youth did not come as part of the bargain. During her long life, the Cumaean Sibyl foretold the coming of a Messiah.
The Libyan Sibyl may not have mentioned Christ directly when presiding over the Siwa Oasis in the Libyan Desert, but the Church has interpreted many of her prophesies as connected to the Messiah. For instance, she foretold the “coming of the day when that which is hidden shall be revealed.” The ancient Greeks claimed the Libyan Sibyl, sometimes known as Phemonoe, was the daughter of the Greek god Zeus, and Lamia, a daughter of Poseidon, god of the sea. According to Plutarch (46-119 AD), she also told Alexander the Great (356-323 BC) that he was a divine individual and the legitimate Pharaoh of Egypt.
In each corner of the Sistine Chapel ceiling is a triangular pendentive depicting Biblical stories associated with the salvation of Israel. These are four examples of the more violent ways the People of Israel were saved from their enemies and sinful ways. One illustrated the story of The Brazen Serpent as told in Numbers 21:4–9. Moses had rescued the Israelites from Egypt, but it was a long journey to the Promised Land. They began to complain and turn against God, saying, “Why have you brought us up out of Egypt to die in the wilderness? There is no bread! There is no water! And we detest this miserable food!” As punishment, God sent venomous snakes to attack and kill many of the Israelites. Michelangelo depicted the Israelites’ frantic battle with the serpents. In the background, he included an image of a bronze serpent on a pole. To save the Israelites’, God instructed Moses, “Make a snake and put it up on a pole; anyone who is bitten can look at it and live.” This spectacle, whilst violent, taught the Israelites to trust and obey Moses and the Lord.
Another pendentive illustrates three scenes from the Book of Esther. Rather than telling the story chronologically from left to right, Michelangelo placed the final scene in the middle of the triangle. Esther was the wife of a Persian king who did not know that she came from a Jewish background. The king’s chief vizier, Haman the Agagite, hated the Jews and proposed a massacre to rid Persia of all people of Jewish descent. Haman particularly hated Esther’s cousin, Mordecai, who refused to bow down to the vizier. As a result, Haman persuaded the king to have Mordecai hanged. This part of the narrative is illustrated on the righthand side of the painting. Mordecai begged Esther to intervene by talking to the king, which she is seen doing on the lefthand side. Realising Haman’s plan would also result in Esther’s death, the king hanged Haman instead, as shown in the centre of the pendentive. Thus, the people of Israel were saved from death.
Michelangelo’s painting of David and Goliath only illustrates one scene: Goliath’s death. David, an unlikely hero, defeated the giant warrior of the Philistine army with a slingshot, which ended the war between the Israelites and the Philistines. According to the Book of Samuel, chapter 17, after David knocked Goliath out, he “took hold of the Philistine’s sword and drew it from the sheath. After he killed him, he cut off his head with the sword.” Michelangelo’s interpretation is slightly different, with Goliath trying to scramble to his feet while David methodically carries out his task in the name of the Lord. David appears much stronger than the little shepherd boy written about in the Bible and more like the powerful king he later became.
The fourth story comes from the apocryphal Book of Judith, which is not included in most Bibles. Judith was a Jewish woman living in Bethulia around 600 BC. At the time, the city was under attack by King Nebuchadnezzar’s army, led by the Assyrian general, Holofernes. To protect her city and the Israelites who lived there, Judith tricked her way into the enemy encampment where she seduced and intoxicated Holofernes. While he lay in a drunken stupor, Judith cut off his head. Michelangelo’s painting shows Judith and her maid carrying the severed head out of the tent where the headless body of Holofernes remains sprawled on the bed. Having lost their leader, the army dispersed, and the Israelites were saved.
In between the paintings of prophets and Sibyls are eight spandrels (triangular spaces) featuring small families. These are known collectively as the Ancestors of Christ. Whilst Michelangelo labelled each one with a name from the genealogy of Christ mentioned in the Gospels of Matthew and Luke, it is not clear which figure in each artwork is the named individual. Some suggest the ancestor is the child because the scenes are reminiscent of paintings of the Holy Family of Mary, Joseph and Jesus. The woman or mother in each spandrel is more noticeable than the man or father, which also reflects the order of importance within the Holy Family, at least within the Catholic faith.
It is generally accepted that both Jesus’ parents descended from King David, whose father was Jesse, also known as Ishai. Jesse is one of the eight ancestors Michelangelo chose to depict. Jesse was a descendant of Shem, one of the three sons of Noah. Another ancestor is Asa, the third King of Judah and the fifth king of the House of David, who ruled between 913 and 873 BC. Michelangelo also portrayed Asa’s father, Rehoboam, the grandson of King David. Rehoboam became king after the death of his father, King Solomon. He ruled between 932 and 915 BC, during which the kingdom was divided into northern and southern tribes.
Josiah became King of Judah in 640 BC at the age of eight following the assassination of his father, Amon. Josiah was killed in 609 BC during a battle against the Egyptians. According to 2 Chronicles 35:25, the prophet Jeremiah lamented for Josiah, although there is no mention of the king in the Book of Lamentations. There are other connections between Jesus’ ancestors and the prophets, such as Ezechias, also known as Hezekiah, who often consulted the prophet Isaiah for advice. During Ezechias’ reign as King of Judah between 752 and 687 BC, he witnessed the destruction of the northern Kingdom of Israel by the Assyrians (722 BC) and the siege of Jerusalem by Sennacherib, the king of the Neo-Assyrians (701 BC).
Jeremiah stated that no offspring of “Coniah” would sit on the throne of Judah. Scholars assume the prophet meant King Jeconiah, who was taken into captivity in Babylon. His grandson, Zerubbabel was one of the first Jews who returned from this exile and began rebuilding the Temple in Jerusalem. Michelangelo may have chosen to depict Zerubbabel because the Sistine Chapel bore a resemblance to the Temple in size and dimensions. The other two ancestors Michelangelo chose were Uzziah and Salmon. Uzziah was the tenth king of Judah who often sought the advice of the prophet Zechariah. Salmon, on the other hand, was the great-great-grandfather of David. He was the father of Boaz and potentially the husband of Rahab, who famously assisted the Israelites in capturing the city of Jericho.
Twenty-five years after completing the Sistine Chapel ceiling, a reluctant Michelangelo returned to paint the altar wall. He began painting in 1536, by which time Michelangelo was in his early sixties. Despite his age, Michelangelo spent five years painting 390 individual figures to depict the last judgement and second coming of Christ. According to the Book of Revelation in the New Testament, Christ will appear and judge the living and dead. The “chosen” people will enter heaven to live eternally with God, and the sinners will be sent to the fires of Hell.
In the centre of the fresco is Christ, whose crucifixion wounds are still visible. His face is turned towards the damned, who are destined for Hell. His mother, the Virgin Mary, stands on his right with her face turned towards the Saved. Positioned around Christ are some of His disciples, such as Peter, who holds the keys to the Kingdom of Heaven. Opposite Peter is John the Baptist, recognised by his animal skin cape.
Some of the disciples are recognisable from their attributes or deaths. Saint Thomas, for instance, holds a carpenter’s square, referencing his profession. Saint Bartholomew, on the other hand, holds his old skin, alluding to being skinned alive. Some believe the face on the skin is a self-portrait of Michelangelo.
Michelangelo included a group of angels on clouds. Seven are blowing trumpets, as mentioned in the Book of Revelation. Other angels hold books in which to record the names of the Saved and Damned. Rather than depicting Satan, Michelangelo turned to Classical mythology for his representation of Hell. Charon, the ferryman of Hades, transports the Damned across the river to Hell, where they are received by King Minos, a judge of the Underworld.
In the bottom left corner, the resurrected dead arise from their graves and float up towards the angels and Heaven. Some of the Damned struggle against the devils who pull them towards Hell and others are paralyzed with horror.
On completion, Catholics were divided over the suitability of the painting. Whilst The Last Judgement often appeared in churches, it was unusual to see it over the altar. Others took offence at the nudity of the figures and accused Michelangelo of being insensitive to proper decorum. The Vatican council quickly hired the Mannerist painter Daniele da Volterra (1509-66) to paint discrete drapery over the exposed genitalia. These additions were added after the original paint had dried, so fifteen of them were easy to remove during restoration work between 1990 and 1994. Today, the fresco is a combination of Michelangelo’s intended design and Volterra’s alterations.
Whilst it is no replacement for the real thing, the Sistine Chapel exhibition allows people to look at each section of the ceiling in detail and learn about the history and Biblical significance of each figure and scene. At a time when travel is uncertain due to COVID-19, the exhibition brings the Sistine Chapel to those who cannot visit the Vatican. London is one of the first cities to host Michelangelo’s Sistine Chapel: The Exhibition and Londoners only have until 2nd January 2022 to visit before it jets off to another location around the world. Cities currently on the waiting list include Madrid, Paris, Lisbon, Sydney, Singapore, New York and São Paulo. Book now to avoid disappointment.
Tickets are available online starting at £11 per adult and £8 per child. Whilst it is open to children, some paintings contain nudity which may be unsuitable for younger visitors.
Until January 2022, visitors to the National Gallery in London have the opportunity to view several paintings by the leading painter of the classical French Baroque style, Nicolas Poussin. Each artwork demonstrates Poussin’s unique methods of depicting the movement of dance whilst also bringing to life the classical world of the Olympian gods. Contemporary wax-work models attempt to replicate the evolution of Poussin’s ideas and provide an insight into his love of ancient marble sculptures.
Before the advent of Impressionism in the 19th century, Poussin was the most important artist in French history. Born near Les Andelys in Normandy in 1594, Poussin grew up learning Latin but spent much of his schooling drawing in his sketchbooks. Although his parents disapproved of a painting career, Poussin ran away to Paris in 1612 to search for work as an artist. At first, Poussin could not get a job as a painter because he did not belong to the guild of master painters and sculptors. Fortunately, his early work caught the attention of the Flemish painter Ferdinand Elle (1570-1637), who invited Poussin into his studio for three months.
After leaving Elle’s studio, Poussin found a position in the workshop of the French artist Georges Lallemand (c.1575–1636). Here, he studied anatomy and perspective but preferred to work alone and at his own pace rather than follow Lallemand’s instruction. While in Paris, Poussin had the opportunity to visit the Royal Collection, which introduced him to paintings by the Italian artists Giulio Romano (1499-1546) and Raphael (1483-1520). This sparked within Poussin the longing to visit the Italian capital, Rome.
Poussin attempted to travel to Rome in 1617 but only made it as far as Florence. He thus returned to France and made another attempt in 1622, this time not even making it out of the country. Back in Paris, Poussin received his first major commission from the Order of Jesuits to paint a series of paintings to honour the canonization of the order’s founder, Saint Francis Xavier (1506-1552). Now making a name for himself, Poussin received further commissions, including illustrating Ovid’s Metamorphoses for the court poet Giambattista Marino (1569-1625) and decorations for Marie de Medici’s (1575-1642) residence, the Luxembourg Palace.
At the age of 30, Poussin finally made it to Rome, the artistic capital of Europe, in 1624. He joined the Academy of Domenichino and the Academy of St Luke to study the art of painting nudes and took many opportunities to visit churches to examine the works of Raphael, Caravaggio (1571-1610), whose work Poussin hated, and other well-known Italian painters. Poussin fell in love with the architecture and statues around Rome, particularly the figures on ancient marble friezes.
One of the antiquities Poussin most admired was The Borghese Vase, also known as Krater with a Procession of Dionysus (1st century BCE). Sculpted in Athens from marble, the monumental vase became a garden ornament in Rome. A procession of dancers winds around the vase, overseen by the Greek god Dionysus. Many of the movements and fluidity of the characters are replicated in Poussin’s work, as are other ancient sculptures and friezes.
In 1626, Poussin found lodgings with the French sculptor François Duquesnoy (1597-1643), whose work also inspired Poussin. Before his death, Giambattista Marino, Poussin’s patron, frequently found him commissions from notable Italians, including Cardinal Francesco Barberini (1597-1679), the nephew of Pope Urban VIII (1568-1644). Yet, after Marino died, Poussin found it difficult to establish himself in the city.
Not only did Poussin lose Marino, but the Cardinal also moved to Spain as a papal legate, taking with him some of Poussin’s other sponsors. Poussin fell ill with syphilis and could not paint for several months. He survived by selling some of his old paintings until the French Dughet family took Poussin in and cared for him until he recovered. Poussin regained most of his health by 1629 and married Anne-Marie Dughet the following year. Her brother, Gaspard Dughet (1615-75), became Poussin’s pupil and signed his paintings “Gaspard Poussin”.
During the latter stages of his illness, Poussin completed a few commissions, which helped him afford to purchase a small house on Via Paolina. The Cardinal returned to Rome and Poussin painted several artworks for him, starting with The Death of Germanicus in 1627. Following the success of this work, Poussin gained many patrons, including the art dealer Fabrizio Valguarnera for whom he painted The Realm of Flora between 1630 and 1631.
The National Gallery displayed The Realm of Flora, which usually resides at the Staatliche Kunstsammlungen Dresden, next to Poussin’s pen-and-ink study for the painting. Both painting and drawing show Flora, the Roman goddess of flowers, holding her skirts and dancing with putti (winged infants). Within her kingdom are several characters from Roman mythology, including Narcissus, who gazes at his reflection in a vase while Echo sits beside him. According to the Roman poet Ovid (43 BC – 18 AD), the handsome youth Narcissus fell in love with his own reflection and rejected the amorous advances of anyone else. This was his punishment for spurning the nymph Echo, who attempted to talk to Narcissus but could only repeat the words he said.
Other characters in The Realm of Flora include the warrior Ajax falling on his sword, the athletic Hyacinthus, the beautiful Adonis, the mortal Crocus, the nymph Smilax, and the water nymph Clytia gazing at the sun. According to the myths, all these figures turned into flowers after their deaths. The physiology of each mythological person resembles the style of sculpture from the first century BCE that Poussin so admired.
As well as studying ancient sculptures, Poussin fashioned figurines out of wax, moulding them into the desired pose. While lodging with Duquesnoy in 1626, Poussin learnt a lot about modelling and frequently used wax figures when live models or classical sculptures were unavailable. Later in his career, Poussin modelled entire scenes from wax, placing the figures in a grande machine, a large box that resembled a toy theatre. Holes in the box allowed Poussin to control the lighting, which helped him choreograph his painted outcome.
Unfortunately, none of Poussin’s wax models survive, but the National Gallery commissioned modern reproductions for the exhibition. These examples demonstrate how Poussin studied the movement of the body, proportions and the effects of lighting. Other artists also used this technique, but historical evidence suggests Poussin was devoted to using wax figures more than anyone else.
Evidence of Poussin’s studies of wax models and Borghese sculptures are in his preparatory sketches for many of his paintings. Several of Poussin’s paintings feature dancing figures, such as The Adoration of the Golden Calf (1633-4), which depicts an Old Testament scene. The Israelites are dancing around and worshipping the golden calf made by Aaron in chapter 32 of the Book of Exodus. Moses went up Mount Sinai, and the people feared he would not return, so Aaron made them a new idol to worship. In the distance, a furious Moses smashes the tablets containing the Ten Commandments he has just received from God.
The Adoration of the Golden Calf was one of two paintings commissioned by the Marchese di Voghera of Turin. The other painting, The Crossing of the Red Sea, was separated from its pair in 1945 when it was purchased by the National Gallery of Victoria in Australia. The National Gallery in London bought the Golden Calf for £10,000 and it has remained in the collection ever since.
Another example of Poussin’s study of classical sculpture and wax figures is A Bacchanalian Revel before a Term (1632-3), which the National Gallery purchased in 1826. The term is a carved bust of a bearded and horned man around which wild men and women dance. Dancing revellers were often depicted in classical art concerning the rites of Bacchus, the god of wine. Poussin was familiar with the ancient Roman symbols for the god and festivals, including grapes and dancing.
Poussin’s painting can almost be read from left to right, as though a sculpted frieze. On the left, a woman squeezes juice from a bunch of grapes into a small dish held by a putto, and on the right, a woman has stumbled, presumably intoxicated with wine. A lustful satyr draws the woman into an embrace. Whilst these figures resemble classical art, the landscape contains similarities to other artists Poussin admired, such as Titian (1488-1576) and Giovanni Bellini (1430-1516).
As Poussin’s reputation grew, he gained patrons and admirers, including from his home country, France. One of his most prestigious clients, Cardinal de Richelieu (1585-1642), worked for Louis XIII (1601-43), who was one of the most powerful people in Europe. In 1635, Richelieu commissioned Poussin to paint three Triumphs: The Triumph of Pan, The Triumph of Bacchus and The Triumph of Silenus. Several preparatory drawings exist for The Triumph of Pan, which reveal Poussin experimented with different poses, presumably manipulating wax models until happy with the composition. Many of his figures also resemble characters on The Borghese Vase.
Although titled The Triumph of Pan, there is some discussion whether the red-faced statue represents Pan, the Greek god of shepherds and herdsmen, or Priapus, the god of gardens. The shepherd’s crook and musical pipes attributed to Pan are in the foreground, but the statue wears a floral garland and exposes its genitalia, which usually symbolise Priapus. Nevertheless, both gods were followers of Bacchus, and the painting depicts a traditional Bacchanalian festival.
The muscular figures and draped garments recall ancient statues and the frieze-like arrangement make the scene look like actors on a stage. The painting is similar to the work of Renaissance artists studied by Poussin, particularly the tranquil landscape and distant mountains that may represent Pan’s native land of Arcadia.
Of Poussin’s surviving sketches, his preparatory drawing for The Triumph of Pan is his most detailed. Unlike other sketches that reveal the bare bones of the final painting, Poussin tried out the full effect of the composition with the figures in their final positions. There are a few minor differences between the sketch and the painting. The proportions of the artwork also changed, forcing Poussin to compress the group into a tighter huddle.
Whereas the figures dance around a statue in The Triumph of Pan, the rowdy revellers form part of a procession in The Triumph of Bacchus. Half-human-half-horse creatures called centaurs pull Bacchus’ chariot as he makes his way back to Rome after his triumphant victory in India, where he successfully taught the people of Asia how to cultivate the vine and make wine.
Poussin conveyed as much dynamic movement as possible in The Triumph of Bacchus with rearing centaurs, dancing women and other mythological characters playing instruments. Amongst the figures is Pan playing his pipes, and the muscular Hercules. In the background, Apollo, the sun god, drives the sun across the sky. In the bottom right corner, a river god lounges on the ground, watching the procession. He is a representation of India and the River Indus.
With one leg slung over a tiger, the naked Silenus partakes in a drunken celebration in Poussin’s The Triumph of Silenus. Silenus, the old god of wine-making and drunkenness, was the foster-father of Bacchus. Silenus was once captured by King Midas, but instead of being used as a slave, Midas treated the old man with hospitality. Bacchus rewarded the king by granting him the ability to turn everything he touched into gold. Poussin depicted Silenus as described in Greek and Roman myths: bald and naked.
Many of the dancers are naked or in the process of removing their clothes. Their muscular bodies are similar to those of Greek statues, and the setting is similar to works by Titian. Parts of the scene, such as the wreath lowered onto Silenus’ head, are mentioned in the Eclogues, a series of poems by Latin poet Virgil (70-90 BCE).
The highlight and final artwork in the National Gallery exhibition is Poussin’s painting A Dance to the Music of Time (1634). It is on loan from the Wallace Collection for the first time and is Poussin’s most celebrated dance scene. It was commissioned by Giulio Rospigliosi (1600-69), who later became Pope Clement IX. Rospigliosi requested a painting containing four dancers representing Poverty, Labour, Wealth and Pleasure. The four allegorical figures are dancing to the music of the lyre played by Time in the right-hand corner.
Each of the four dancers is dressed appropriately for their station in life. Poverty, the only male dancer, is barefoot and dressed in green. Labour wears a simple orange gown, whereas Wealth wears pearls in her hair and golden sandals. Finally, Pleasure wears luxurious blue silk and a floral crown. Time, on the other hand, wears nothing, revealing his elderly but muscular body. Beside him, a putto holds an hourglass, and on the other side of the painting, another putto blows bubbles, representing the fleeting nature of life.
As well as the figures in the foreground, Poussin includes mythological characters in the sky, including the sun god Apollo. Before Apollo’s carriage flies the goddess Dawn, and behind the carriage are the Hours or Horae, who represent the seasons. Some interpretations of the painting mistook the four dancing figures as Autumn, Winter, Spring and Summer. As a result, when it was sold to Sir Richard Wallace’s (1818-90) father in 1845, it had the title La Danse des Saisons, ou l’Image de la vie humaine (The Dance of the Seasons, or the Image of Human Life).
Although A Dance to the Music of Time does not depict a Bacchanalian revel like Poussin’s other paintings of dancers, his figures still resemble those on Greek friezes and statues. His preparatory drawings look similar to his other sketches, and infrared reflectography has revealed the same style of figures under the layers of paint. Poussin tended to draw naked figures from marble sculptures then add clothing and draperies during the painting process, presumably after studying his wax models. As well as using wax, Poussin wrapped his models in silk cloth to examine the way the fabric draped over the body.
The National Gallery does not venture into Poussin’s later years, during which time he stopped painting Bacchanalian scenes in favour of religious themes. In December 1640, he briefly returned to Paris to take up the position of First Painter to the King. He soon found himself inundated with commissions, which he struggled to complete. Poussin preferred to paint slowly and carefully, so he found life in the royal court overwhelming. In 1642, he returned to Rome.
With fewer patrons, Poussin lived a comfortable life, working at his preferred pace. French painter Charles Le Brun (1619-90) joined Poussin in his study for three years, learning and adapting Poussin’s style. In 1650, Poussin’s health began to decline, and his drawings suggest he had a tremor in his hand. Nevertheless, Poussin continued painting, returning to mythological themes. He continued working until 1664, the same year his wife died. The following year, on 19th November, Poussin passed away and was buried in the church of San Lorenzo in Lucina, Rome.
The exhibition Poussin and the Dance focuses on Poussin’s ability to depict dancing figures, expertly demonstrating movement and revelry. Today, cameras allow artists and photographers to capture physical actions, but artists during the 17th century did not have access to futuristic technology. Studying sculptures, friezes and wax models was Poussin’s only option, and it certainly paid off. Whilst all his figures may appear to have stepped out of ancient Greek and Roman art, Poussin’s paintings are delicate, precise and beautiful.
Poussin and the Dance is open until January 2022. Standard admission tickets cost £12, but members of the National Gallery can visit for free. Tickets must be booked in advance.
Over 150 years since Lewis Carroll published Alice’s Adventures in Wonderland, the storyline and characters are still a global phenomenon. As the Victoria and Albert museum demonstrates in their exhibition Alice: Curiouser and Curiouser, the fantasy world of Wonderland continues to inspire artists, writers and members of the public. The immersive display takes visitors on a journey to discover the evolution of Alice’s Adventures in Wonderland, from its humble beginnings in the 19th century to its worldwide celebrity.
Lewis Carroll is the pen name of Charles Lutwidge Dodgson (1832-98), an Oxford don, logician, writer, poet, Anglican clergyman, and photographer. Although Carroll is most famous for his literary works, he did not deliberately set out to become an author. Carroll’s career path changed one afternoon in July 1862, when he took a boat trip and picnic with the daughters of Henry Liddell (1811-98), the Dean of Christ Church College. Affectionately remembered as a “golden afternoon”, Carroll kept the three girls, Alice, Edith, and Lorina, entertained during the boat trip by making up fantasy stories about a girl called Alice and her adventures underground. The “real Alice” begged Carroll to write the story down, and Alice’s Adventures in Wonderland was born.
The “real Alice”, Alice Pleasance Liddell (1852-1934), was only five years old when she met Charles Dodgson for the first time. Dodgson often asked Alice and her sisters to sit for photographs, so that he could experiment with his new camera. The Victorian era was a period of change, particularly in technology, science, art and politics, all of which inspired the story of Alice’s Adventures in Wonderland. Of course, the character Alice was based on Alice Liddell, a girl with a stubborn, curious nature who bullied Dodgson into writing the story down. He presented Alice with a handwritten manuscript called Alice’s Adventures Under Ground as a Christmas present in 1864.
Before giving the manuscript to Alice, Dodgson researched the natural history of animals to make some of his characters, for instance, a dodo, as accurate as possible. Of course, some creatures in the story are entirely fictional. Dodgson also sought the opinion of his friend and mentor George MacDonald (1824-1905), a minister and author who loved the story and suggested Dodgson publish it. By the time Alice received her copy, Dodgson was already preparing the manuscript for publication and extending it from the original 15,500-words to 27,500 words.
Not wanting to publish under his real name, Dodgson decided to create a pseudonym. Inspired by the Latin version of his real name, Carolus Ludovic, he chose two other English names that derived from the same words: Lewis Carroll. Dodgson also wished to change the book title and toyed with Alice’s Hour in Elf-land and other options before settling on Alice’s Adventures in Wonderland. Finally, Dodgson/Lewis was ready for Alexander Macmillan (1818-96), a co-founder of Macmillan Publishers, to print his work. For the illustrations, he approached John Tenniel (1820-1914), who worked tirelessly alongside The Brothers Dalziel, a wood-engraving business in London. By November 1865, the book was published.
Both children and adults enjoyed the “delicious nonsense”, which inspired Carroll to work on a second book. The production time took much longer because Tenniel had other jobs but managed to work on the illustrations from 1869 onwards. Carroll named the sequel Through the Looking-Glass, and What Alice Found There, which was eventually published on 6th December 1871. It rekindled the nation’s love of Alice and the odd characters, as well as introducing new and bizarre creatures.
Most people are familiar with the story of Alice who follows a white rabbit down a rabbit hole. She finds herself in a hall with a tiny door, which she is far too large to fit through. She then discovers a bottle of liquid labelled “DRINK ME”, which she obligingly does, which causes her to shrink in size. Unfortunately, she can no longer reach the key to the small door, which rests on a table far above her head. Yet, she quickly discovers a cake labelled “EAT ME”, and grows to the size of the room. After flooding the room with her tears, Alice picks up a fan and shrinks back down.
Now Alice can fit through the door, where she meets several peculiar characters, including the Dodo, who starts a Caucus-Race, which consists of everyone running in a circle with no clear winner. Whilst Alice is based on Alice Liddell, Carroll based the Dodo on himself. Carroll spoke with a stutter and often introduced himself as “Dodo-Dodgson”. Carroll also referenced Alice’s sisters, Lorina and Edith, by mentioning birds called Lory and Eaglet.
Next, Alice meets the Duchess, who Tenniel based on Quentin Matsys’s (1466-1530) The Ugly Duchess (c. 1513). The painting is said to be a portrait of Margaret, Countess of Tyrol (1318-69), who had the reputation of the ugliest woman who ever existed. Since Matsys painted the portrait 150 years after her death, there is no proof that she looked as grotesque as the caricature. Nonetheless, Tenniel felt inspired by the painting and made the Duchess look equally ugly.
The Cheshire Cat, who belongs to the Duchess, has a distinguishing feature – his grin – and the ability to gradually disappear until only his mouth remains. The phrase “grinning like a Cheshire Cat” predates the Alice books, and according to A Classical Dictionary of the Vulgar Tongue, Second, Corrected and Enlarged Edition compiled by Francis Grose (1731-91), means “one who shows his teeth and gums in laughing.” Carroll may have based the character on Edward Bouverie Pusey (1800-82), the Patristic Catenary (expert on the fathers of the Church) and professor of Hebrew at Oxford University.
There are other characters in Alice’s Adventures in Wonderland and its sequel who may be based on real people. Whether Carroll intended this is uncertain, but Tenniel’s drawing of the Lion and the Unicorn looks remarkably like his Punch illustrations of Prime Ministers William Gladstone (1809-98) and Benjamin Disraeli (1804-88). Whilst the appearance of the Lion and the Unicorn may be Tenniel’s input, Carroll’s reference to a conga eel that taught “Drawling, Stretching, and Fainting in Coils” certainly alludes to the art critic John Ruskin (1819-1900), who instructed the Liddell children in drawing, sketching, and painting in oils.
One of the most memorable scenes in Alice’s Adventures in Wonderland is the Mad Tea-Party, where Alice discovers the Hatter having tea with the March Hare and the Dormouse. Carroll instructed Tenniel to base his illustration on Theophilus Carter (1824-1904), an eccentric British furniture dealer. Carter used to wear a top hat and stand in the doorway of his shop, watching the world pass by. While at the party, the sleepy Dormouse tells Alice a story about three sisters called Elsie, Lacie, and Tillie. This is yet another reference to Alice and her sisters. Lacie is an anagram of Alice; Elsie sounds like “L.C., Lorina Charlotte’s initials; and Tillie is short for Matilda, Edith Liddell’s nickname.
Carroll loosely based the Queen of Hearts on Queen Victoria (1819-1901) because he thought children would recognise her authority. He may also have taken inspiration from the Wars of the Roses (1455-87) because the Queen is angry that the gardeners have planted white roses instead of red.
Not all characters have real-life human counterparts. Through the Looking-Glass has many referenced to nursery rhymes, such as Humpty Dumpty, and features pieces from the game of chess. Dodgson even took inspiration from buildings in Oxford; for example, the “Rabbit Hole” symbolises the stairs at the back of the main hall in Christ Church.
By the end of the Victorian era, the Alice stories and characters extended beyond the books. Products and merchandise containing Tenniel’s illustrations were much sought after, and the stories found new life on stage as part of dance performances and pantomimes. Before his death, the English novelist Walter Besant (1836-1901) said Alice’s Adventures in Wonderland “was a book of that extremely rare kind which will belong to all the generations to come until the language becomes obsolete.” Besant’s statement proved correct, and Alice continues to be a positive role model.
In 1903, Lewis Carroll’s famous book was adapted for film for the first time. With the title Alice in Wonderland, the silent film squeezed as many scenes into a ten-minute slot. At the time, this was the longest film made in Britain. Directors Percy Stow (1876-1919) and Cecil Hepworth (1874-1952) used all the available technology to create live versions of Tenniel’s famous drawings. Twelve years later, American director W. W. Young produced a 50-minute version of the film, albeit still silent.
The first “talkie” version of Alice in Wonderland appeared on screens in 1931, starring Ruth Gilbert (1912-93) as Alice. The following year, the “real Alice”, now married to English cricketer Reginald Hargreaves (1852-1926), visited America to take part in the centenary celebrations of Lewis Carroll’s birth. Although Alice had kept herself out of the public eye for most of her life, her presence in America inspired “Alice Fever”, and the books, merchandise, and films soared in popularity.
The following year, Paramount Pictures produced their version of Alice in Wonderland, which combined the storyline from both Alice’s Adventures in Wonderland and Through the Looking Glass. Previously, Lewis Carroll forbade stage productions to combine the two books, but since his death, producers disregarded his wishes. The film featured Charlotte Henry (1914-80) as Alice, Cary Grant (1904-86) as the Mock Turtle, and W.C. Fields (1880-1946) as Humpty Dumpty.
Without a doubt, the most iconic Alice in Wonderland film to date is Walt Disney’s 1951 animated adaptation. Mary Blair (1911-78) developed the concept for the illustrations, modernising Tenniel’s drawings with bold and unreal colours. Today, Alice is recognisable from her long, bright blond hair, blue dress and “Alice band”, a hair accessory named after the character. The lively script and music earned the film a nomination for an Academy Award for Best Scoring of a Musical Picture, but it lost to An American in Paris.
In 2010, Walt Disney Pictures reproduced Alice in Wonderland as a live-action film directed by Tim Burton (born 1958). It is a much darker, fantasy version of the story, which serves as an unofficial sequel to the original. Alice is now 19 and thought her adventures in Wonderland were all a dream. She soon learns they were not when she falls down a rabbit hole for the second time in her life. The creatures of Wonderland need Alice’s help to defeat the Red Queen, not to be confused with the Queen of Hearts and slay the Jabberwocky, a dragon-like beast written about in Through the Looking Glass.
Burton’s Alice in Wonderland starred many leading actors, such as Johnny Depp (Mad Hatter), Mia Wasikowska (Alice), Helena Bonham Carter (Red Queen), Anne Hathaway (White Queen), Matt Lucas (Tweedledee and Tweedledum), Michael Sheen (White Rabbit), Alan Rickman (Caterpillar), Stephen Fry (Cheshire Cat) and Barbara Windsor (Dormouse). At its release, critics were torn between loving the computer-generated imagery (CGI) and hating that it “sacrifices the book’s minimal narrative coherence—and much of its heart.” Many fans of the original Alice complained the film ruined Lewis Carroll’s work. Having said that, Alice in Wonderland (2010) won an Academy Award for Best Art Direction and Best Costume Design.
The Alice in Wonderland franchise was initially aimed at children, but in the 1960s, the stories began to appeal to artists, particularly those affiliated with the Surrealist movement. Surrealism, as a cultural movement, developed in the aftermath of the Second World War. Artists within the group aimed to change people’s perceptions of the world and explored the desires of the unconscious mind. The founder of the movement, André Breton (1896-1966), claimed: “everyone has the power to accompany an ever more beautiful Alice to Wonderland.” Encouraged by this, several Surrealist artists used Lewis Carroll’s dreamlike characters and storylines as inspiration for their creations.
One Surrealist artist, Salvador Dalí (1904-89), provided illustrations for a limited edition of Alice’s Adventures in Wonderland in 1969. These illustrations are a stark contrast to Tenniel’s original images. Each full-page artwork needs studying carefully to understand and appreciate the scene. Many contained typical Surrealist motifs, such as a melting clock, as seen in The Mad Tea-Party illustration. Alice appears as a stick-figure-like girl wearing a full-length skirt, playing with a skipping rope. On each page, Alice differs in size but is usually tiny in comparison to other elements in the artwork.
The Alice stories and themes also inspired the Psychedelic movement in the mid-1960s. In the United Kingdom, artists combined Wonderland with politics and social issues, and in the US, the stories inspired hallucinogenic artwork and multi-sensory experiences involving sound, images and movement.
Joseph McHugh (b.1939), the founder of the poster design company East Totem West, created kaleidoscopic prints based on characters from Alice’s Adventures in Wonderland. One features the White Rabbit standing on a chequered floor surrounded by objects from the story. Yet, all these elements are difficult to see due to the psychedelic pattern of blues, reds, greens and browns. Through his work, McHugh aimed to appeal to the hippie and freethinker generation of the 1960s.
Whilst Wonderland lent itself to the more abstract forms of art, it also appealed to more traditional artists, such as the Ruralists. Ruralism aimed to revive and update former painting styles, such as those by English landscape artists and the Pre-Raphaelites. The movement wanted to focus on typically English themes, including cricket and classic novels by English authors. They particularly admired the works of Thomas Hardy (1840-1928) and music by Edward Elgar (1857-1934).
Pop Artist Peter Blake (b.1932) and his contemporaries formed the Brotherhood of Ruralists in 1975 after becoming disillusioned with London and their former art styles. Their aims were “to paint about love, beauty, joy, sentiment and magic. We still believe in painting with oil paint on canvas, putting the picture in the frame and hopefully, that someone will like it, buy it and hang it on their wall to enjoy it.”
After forming the Ruralists, Blake’s work frequently included literary subjects, such as works by William Shakespeare (1564-1616) and Lewis Carroll. During the 1970s, Blake produced a series of illustrations called Through the Looking Glass and What Alice Found There. Rather than replicate the Victorian-style illustrations by Tenniel, Blake painted Alice as a modern (seventies) girl. In one picture, titled ‘Well, this is grand!’ said Alice, Queen Alice stares out at the audience while a typically English country garden unfolds behind her.
During the 1950s and 60s, commercial artists used Alice, Wonderland and other characters to advertise brands and products. The release of the Disney film increased the popularity of Alice in Wonderland and companies fought to partner with the franchise. Sweet manufacturer Barratt’s used the Disney illustrations to advertise their Christmas crackers, and Ford Motor Company used coloured versions of Tenniel’s drawings to promote their new Falcon Wagons. The Irish brewery Guinness also partnered with the Alice franchise – one of the most peculiar pairings. The company hired artists to produce illustrations that loosely resembled Tenniel’s illustrations, combined with some Lewis Carroll-esque text. One poster reads: “He thought he saw a Dome that held Discoveries galore; He looked again and saw it was A Guinness by Thames Shore. ‘We know it’s Good for You,’ he said, ‘Need man discover more?'”
Although Tenniel and Disney created the two most popular visual versions of Alice and the other characters in Wonderland, every artist and designer has different visions and competes to develop new interpretations. This is particularly the case in theatrical and dance performances. The costumes and scenery need to stick close enough to Carroll’s original descriptions for the audience to recognise the familiar story, but they cannot be copies of previous designs. As technology has developed, the stage settings and special effects have become very ambitious, but there continues to be the issue of making fantastical costumes practical for the stage.
The V&A exhibition showcases several costumes worn on stage in various performances. Since Disney’s interpretation of the story, Alice is frequently depicted in blue, which many costume designers continue to replicate. To stand out from other stage shows, some designers look at Tenniel’s original illustrations, such as those in the young children’s book The Nursery Alice (1890), in which the main character wears a yellow dress. This is the colour the designers used for the costume in Alice, an opera performed in Hamburg in 1992.
Off the stage, fashion designers have used Alice in Wonderland as their inspiration for new clothing lines and one-off pieces on the catwalk. Designers include Christian Dior (1905-57), Vivienne Westwood (b.1944), Viktor&Rolf, Thom Browne (b.1965) and various Japanese-punk fashion houses.
Visiting the Alice: Curiouser and Curiouser exhibition at the V&A is almost like falling down a rabbit hole. From beginning to end, the installations look as wonderfully creative and psychedelic as Wonderland. Each section represents a different part of the Alice stories as well as various interpretations over the past century and a half. The further into the exhibition one travels, the “curiouser” it becomes until you start believing the Cheshire Cat that “We’re all mad here.”
The exhibition has more value for adults, who will appreciate the wealth of information and the opportunity to remember the stories and characters from childhood. Of course, it will also appeal to children, who will enjoy searching for the White Rabbit, watching film clips, and playing with fun-house mirrors and other interactive displays. The lights, sounds and twisting paths throughout the exhibition make visitors feel bewildered as Alice when she first entered Wonderland. You will likely exit the museum feeling entirely bonkers. “But I’ll tell you a secret: All the best people are.”
Alice: Curiouser and Curiouser is on now until Friday 31st December 2021. Tickets for the week ahead are released every Tuesday at 12.00. Adult tickets cost £20 but children under 12 can visit for free.
For the very first time, 103 drawings by the Japanese artist Hokusai are on display. The illustrations, recently acquired by the British Museum, were produced for an illustrated encyclopedia called The Great Picture Book of Everything. Yet, the book was never published. Hokusai specialised in printmaking during the Edo Period (1603-1867), which involved drawing a design on paper to be pasted onto a woodblock and used as a stencil. As a result, the original drawings were destroyed. To see 103 original illustrations is a very rare honour and highlights Hokusai’s skill and style.
Katsushika Hokusai lived between 1760 and 1849 in the Katsushika district of Edo (Tokyo). Not much is known about his childhood, except his father was an artisan who possibly taught his son to paint from a young age. Throughout his life, Hokusai went by over 30 names and pseudonyms. As a child, he was known as Tokitarō, but whether this was his birth name is uncertain.
At age 12, Hokusai started working in a library where he became familiar with illustrated books made from woodcut blocks. Two years later, he became an apprentice to a woodcarver until the age of 18, after which he joined the studio of Katsukawa Shunshō (1726-93). Renamed Shunrō by his master, he produced his first set of prints.
Between joining the studio and the end of the 18th century, Hokusai (or Shunrō) had two wives, both of whom died young. He fathered two sons and three daughters, the youngest of whom became his assistant. Known as Ōi (1800-66), she became an artist in her own right. Around the time of the birth of his children, Hokusai began exploring European styles, which ultimately resulted in his expulsion from the Katsukawa studio.
Away from the constraints of the Katsukawa studio, which primarily produced prints of courtesans and actors, Hokusai began focusing on landscapes and people of all levels of society. He joined the Tawaraya School of artists, changing his name to Tawaraya Sōri in the process. Hokusai mostly worked for private clients, producing prints for special occasions and book illustrations. He eventually broke away from Tawaraya School and set out as an independent artist under the name Hokusai Tomisa.
In the early 1800s, he changed his name to Katsushika Hokusai, by which he is known today. “Katsushika” refers to his district of birth in Edo, and “Hokusai”, literally meaning “north studio”, honours the North Star, a symbol of a deity in Nichiren Buddhism. As an independent artist, Hokusai took on over 50 pupils but continued focusing on his artwork and self-promotion. He also collaborated with the novelist Takizawa Bakin (1767-1848), producing illustrations for several novels, including Chinsetsu Yumiharizuki (Strange Tales of the Crescent Moon.
At the age of 51, Hokusai changed his name once again. Under the name Taito, he produced “Hokusai Manga” (Hokusai’s Sketches) about various subjects. This should not be confused with the story-telling manga of the 21st-century. Hokusai’s manga featured random drawings, such as his Quick Lessons in Simplified Drawing manual (1812). This book was both an easy way to make money and to attract new students.
In 1820, Hokusai changed his name to Iitsu. Under this new name, he published his most famous work, Thirty-six Views of Mount Fuji, which included the picture Great Wave off Kanagawa. The British Museum owns three copies of the Great Wave, which date to around 1831. As the scientific researcher Capucine Korenberg points out, there is no “original” copy of the drawing because between 5,000 and 15,000 were printed in the 1800s. Despite the significant output, only 111 or so survive today.
By studying the copies of the Great Wave, Korenberg identified subtle differences between each print. To create the print, Hokusai drew one copy with pen and ink, which he sent to his publisher, Nishimuraya Yohachi. The original drawing was pasted onto a block of cherry wood and given to a block cutter (hori-shi), who carved out the “white space” between the lines with a chisel. This resulted in the “key-block”, which could be used numerous times to produce prints.
Through her study of the Great Wave prints, Korenberg noted that some were printed using different key-blocks. She assumes new blocks were produced after the old ones wore down. Korenberg also suggests changes were made to the blocks to “improve” the print or make it more appealing to specific customers. In some prints, the outlines are stronger than others, and the colours brighter. To emphasise the differences, a modern reproduction of the print was made in 2017 by the sixth-generation proprietor of Takahashi Studio. They used the same colours, or as close to, as the “original” prints, which have faded over time. Aside from the colours, there are several subtle differences, such as the shape of some of the lines.
Whilst the Great Wave off Kanagawa is Hokusai’s most famous work, it is not the main focus of the exhibition at the British Museum. The original drawing of the Great Wave was destroyed during the printmaking process, as were those of all Hokusai’s other prints. The only surviving sketches are those that never made it to publication. Although some may consider these works “unfinished”, they provide an insight into Hokusai’s drawing ability, which gets lost during the printing process. The small size of the illustrations is also surprising, especially considering the intricate lines and detail in each drawing.
In 1849, Hokusai famously exclaimed from his deathbed, “If only Heaven will give me just another ten years … Just another five more years, then I could become a real painter.” Unfortunately, the 90-year-old passed away shortly afterwards, leaving over one hundred drawings intended for The Great Picture Book of Everything unprinted. The illustrations were placed in a purpose-made silk Japanese box and forgotten about for many years. In 1948, the drawings appeared in a Parisian auction, then disappeared from public once more. Finally, they resurfaced in 2019, and the British Museum used a grant from the Theresia Gerda Buch Bequest and Art Fund to purchase them. Nearly two hundred years since their creation, Hokusai’s hand-drawn illustrations are on display for the first time.
As well as demonstrating Hokusai’s illustration skills, the drawings explore ancient history and the natural world, as well as the desire to learn about unfamiliar countries and cultures. The Tokugawa government forbade the Japanese to travel abroad, which fueled their desire to learn about the world. Only those with special permits could leave the country, so Hokusai set out with the determination to sketch and document everything for those stuck back at home.
Despite the strict control over travel between different countries, trade between Japan and China flourished. Silk, ceramics and daily goods often came from China, and along with them, ancient Chinese lores and traditions. Several of Hokusai’s illustrations represent Chinese legends about the creation of the world and the beliefs of Chinese scholars, poets and Daoist philosophers. Hokusai explored the origins of the universe and human beings, including prehistoric deities, such as Kang Hui, who allegedly flooded the world in a rage.
In one illustration, Hokusai drew the mythological general Hou Yi, the greatest Chinese archer of all time. According to legend, he married the moon goddess, Chang’e, and shot down nine of the ten suns. The ten suns were making the temperature on Earth unbearably hot and causing widespread famine and drought. To save the planet, Hou Yi attempted to shoot all ten out of the sky. He hit all but one, which hid in a cave, plunging the Earth into unbearable darkness and cold. After much begging, the sun reemerged and remained the only sun in the sky.
Chinese myths explain the beginning of nearly all aspects of society and culture, including music, medicine, carpentry, and art. Most of these discoveries are associated with mythical emperors who were revered as gods, such as Fuxi, who the myths credit with the invention of music in the form of a transverse harp, hunting, fishing, domestication, and cooking with fire. Confucian scholars believe the origins of Chinese society derived from the Three Sovereigns and Five Emperors in around 2,000 BC. Fuxi was the first of the Three Sovereigns, and the first of the Five Emperors was the Yellow Emperor, who reigned for 100 years.
As well as Chinese mythology, Hokusai illustrated other East Asian legends, in particular Buddhist India. Buddha came from India and passed his teachings on to his disciples, who gradually spread Buddhism to neighbouring countries. Travelling storytellers wove sacred Buddhist texts into their tales and took them to China, from whence the myths made their way to Japan. Some narratives became part of popular culture, featuring in stage dramatizations and such-like. Hokusai looked at these well-known stories and explored the original myths.
One illustration depicts the moment the boatman Monk Decheng knocked Jiashan into the sea. According to the story, Decheng left monastic life to become a ferryman. While sailing his passengers across the river, he taught them about self-realisation. On one occasion, a man called Jiashan boarded the boat, and Decheng began his usual spiel. In the middle of the journey, Decheng knocked Jiashan overboard and hit him three times with his oar, upon which Jiashan reached enlightenment. Several versions of the myth exist, and according to one conclusion, Decheng named Jiashan as his successor, then jumped into the river and drowned.
Another illustration shows the fate of Virūdhaka, the king of Kosala who lived during the time of Buddha. Despite his mother coming from the Shaka clan, the same family as Buddha, Virūdhaka did not receive a warm welcome. As it turned out, the king was the son of a slave girl, which he took as a grave insult. Virūdhaka planned to annihilate the Shaka clan, despite warnings from Buddha that he would die in the process. Virūdhaka succeeded in destroying most of the Shaka clan, but during the victory banquet was struck by a bolt of lightning and killed.
Hokusai’s depiction of the lightning bolt striking Virūdhaka is an early version of modern manga, which developed a century later. Contemporary manga artists use lines of varying thickness and length to indicate speed, sound and physical impact. Hokusai surrounded Virūdhaka with a sunburst of lines to demonstrate the strength and direct hit of the lightning bolt.
Not all Hokusai’s illustrations for The Great Picture Book of Everything focused on mythical beings and stories. He demonstrated the typical clothing and costumes of men from different cultures and countries to fuel the Japanese people’s interest in other lands. He focused on East, Southeast and Central Asian countries, such as Vietnam, the Philippines, Ryūkyū (a chain of Japanese islands that once belonged to China), India, China and Korea. He also drew a Portuguese man who lived in Asia during the Edo period. At this time, the Japanese called Europeans “Southern barbarians”.
The majority of Hokusai’s illustrations for The Great Picture Book of Everything cover geographical features and nature. Several depict Japanese landscapes, mountains, seas and rivers, home to many animals and plant life. Rather than simply drawing each animal, Hokusai detailed the movement of fur, limbs and tails to create a sense of individual characterization and energy. His sketch of two street cats, for instance, demonstrates a standoff as one reprimands the other for stepping on his territory near the overgrown hibiscus plant.
Other animals Hokusai drew include otters, bears, tigers, leopards, deer, donkeys, porcupines, goats, camels, ostriches, and aquatic birds. As well as these, Hokusai sketched mythical beasts, for instance, kirin, a dragon-shaped like a deer with an ox’s tail, and baku, a nightmare-devouring beast created from the leftover pieces when the gods finished forming all other animals. Hokusai also drew a hairy rhinoceros with a tortoise-like shell on its back. This was probably not a mythical creature but based upon descriptions of the animal.
Hokusai occasionally drew natural animals alongside mythical beasts, for example, his sketch of a phoenix and peacock. In Chinese tradition, and subsequently Japanese, the peacock is a manifestation of the phoenix. The phoenix is one of the Twelve Symbols of Sovereignty, the others being the sun, moon, stars, mountain, dragon, goblets, seaweed, grains, fire, an axe head, and the “fu” symbol (representing the power of the emperor to distinguish evil from good and right from wrong.) According to the Ming Dynasty (1368 to 1644 AD), a peacock represented divinity, rank, power, and beauty. The eyes on its tail are associated with the goddess Guan Yin, whose name means “The One Who Perceives the Sounds of the World.” Buddhists believe when they die, Guan Yin places them in the heart of a lotus and sends them to the Pure Land of Sukhāvatī.
When Tim Clark, the former Head of the Japanese Section and now an Honourary Fellow at the British Museum, recommended the purchase of Hokusai’s drawings for The Great Picture Book of Everything, little did the museum know how popular they would prove with the public. Tickets sell out daily as people flock to see Hokusai’s preliminary drawings up close for the first time. The purchase has allowed the museum to collaborate with scholars across the globe to deepen their understanding of printmaking and Japanese culture and history. Just as the prohibitions on travel made the Japanese people of the late Edo period hungry for knowledge about history, foreign lands and the natural world, people of the 21st-century can discover the same things by studying Hokusai’s drawings. Displaying the drawings now, as the world comes out of lockdown, helps visitors relate to the desire to travel during the Edo period. Whereas the contemporary world resorted to digital technology to survive the pandemic restrictions, the Japanese used books, stories and drawings to learn about the world beyond their shores.
In the 1985 Encyclopaedia Britannica, Hokusai is recorded as having “impressed Western artists, critics and art lovers alike, more, possibly, than any other single Asian artist.” This entry proves true today as Hokusai: The Great Picture Book of Everything entices thousands of people to the British Museum. The exhibition runs until 30th January 2022 and tickets, priced at £9, are selling fast. So, book now to avoid disappointment!
This Sunday (24th October) marks the end of the UK’s largest and most comprehensive retrospective of Paula Rego. Thousands of people have visited Tate Britain to view the exhibition, with tickets regularly selling out each day. Yet, Paula Rego is not a well-known name amongst the average Londoner, so the popularity of the temporary display of work was surprising. Rego is a Portuguese-British visual artist whose work style has evolved from Abstract to Representational over her sixty-year career. Her imaginative power has revolutionised how women are represented in art, and her work often reflects feminism alongside folk themes from her native Portugal.
Paula Rego was born on 26th January 1935 in Lisbon, Portugal. At the time, the Estado Novo (New State) controlled the country, suppressing political freedom and drastically limiting the rights of women. Rego’s anti-fascist father and mother moved to England in 1936 for work, leaving the young Paula in Portugal with her grandmother. Rego learned many Portuguese folk-tales from her grandmother, many of which later made their way into her artwork.
Rego’s parents returned to Portugal in 1939 at the outbreak of the Second World War. They had become Anglophiles during their time in England and sent their daughter to the English-speaking Saint Julian’s School in Carcavelos. Rego attended Saint Julian’s from 1945 until 1951, after which her parents sent her to England to a finishing school in Sevenoaks, Kent.
Noticing Rego was unhappy at the finishing school, her British guardian, David Phillips, helped her gain a place at the Slade School of Fine Art in 1952, which she attended until 1956. Rego had started drawing as a child, but this marked a turning point in her life. Through her studies, Rego developed her skills as an artist. She also began an affair with a fellow student, Victor Willing (1928-88). Rego allegedly had several abortions during their affair because Willing, married to Hazel Whittington at the time, threatened to abandon her and return to his wife if she kept the child.
Following the conclusion of her studies, Rego moved to Ericeira, Portugal, in 1957, where she decided to carry her latest pregnancy to full term. Willing eventually joined her after the birth of their child and officially divorced his wife in 1959. The couple married the same year and had two more children. They divided their time between Portugal and Britain, where Rego purchased a house in Camden Town, London.
Rego’s art career officially began in 1962, when she began exhibiting with The London Group, an art society based in London. Founded in 1913, many British artists have joined as members, including Vanessa Bell (1879-1961), Sir Frank Bowling (b. 1934), Sir Jacob Epstein (1880-1959), Dame Barbara Hepworth (1903-75), David Hockney (b. 1937), L. S. Lowry (1887-1976), and Walter Sickert (1860-1942). In 1965, she took part in the Six Artists exhibition at the Institute of Contemporary Arts in London.
During the 1960s and 70s, Rego produced collages made from fragments of newspapers, magazines and drawings. She looked at newspaper articles, proverbs and children’s stories for inspiration, but also focused on her experiences. The Firemen of Alijo (1966), for example, was inspired by a group of firemen she saw in Alijo, Portugal, while staying with her parents in 1965. It was winter, her father was terminally ill with cancer, there was no heating in the house, and everyone felt grumpy. While wandering around the town, Rego noted how poor the area was and saw a group of firemen huddled together to keep warm. They were unpaid volunteers with soot-stained skin and no shoes on their feet. She produced The Firemen of Alijo in homage to them.
Most of the collaged fragments of The Firemen of Alijo are drawings, which Rego cut up and stuck onto a painted canvas. The abstract firemen have strange body features, such as a badger’s head and a seal’s tail. Bird-like figures represent fighting angels, which Rego included to represent the medieval history of the town of Alijo. For many people, the artwork looks like an abstract assortment of shapes and lines, but for Rego, it depicts human emotions, nightmares and desires. Rego paints “to give terror a face”.
Between 1971 and 1978, Rego produced artwork for seven solo shows in Portugal. These included a series of illustrations of traditional Portuguese folk tales. She continued the surrealist tradition of combining fragments, fine art and popular culture to create abstract scenes, which meant more to the artist than the viewer. Around this time, Rego experienced Jungian therapy, which made her more aware of the influences on human behaviour. Through her collages, she tried to show the emotions the characters were feeling as well as why they felt that way.
Rego abandoned collage in the 1980s and started making bold paintings with thick outlines. Many artworks from this era feature animals with human characteristics. Whilst the caricature-like figures appear more playful, they explore the darker, emotional side of human relationships. Several of Rego’s paintings from the early 1980s reflect her childhood and experiences.
Paula Rego once stated, “to do a picture I always need a story to start with, although as I go along the story may change or the picture may change.” Nanny, Small Bears and Bogeyman (1982) is based on the autobiography of Elias Canetti (1905-94), a German author who won the Nobel Prize for Literature in 1981. Canetti wrote about his childhood nanny, whose boyfriend threatened to cut out Canetti’s tongue. In Rego’s painting, the bogeyman, on the left, is the boyfriend, and the young Canetti is the small bear. The nanny holds the small bear, preventing him from escaping. Rego interpreted the nanny as the evil character in the story because she did nothing to protect the little bear from her boyfriend.
In 1984, Rego made independent and rebellious girls the main subjects of her artwork. Women in Portugal had very little freedom of expression under the fascist dictatorship of Prime Minister António de Oliveira Salazar (1889-1970). Rego depicted these women, some more subtly than others, rebelling against the oppression. She also expressed female sexual desire, which may stem from her husband’s many affairs during their marriage. During the 1980s, Victor Willing became increasingly unwell with multiple sclerosis and could no longer provide Rego with physical love.
During the 1980s, Rego had a series of solo exhibitions in London, Bristol and Portugal. Her paintings of rebellious women were featured in retrospectives at the Calouste Gulbenkian Foundation in Lisbon and the Serpentine Gallery in London in 1988. In the same year, Victor Willing passed away, and Rego completed one of her largest artworks, The Dance. Rego hoped to include The Dance in the exhibitions but, due to circumstances beyond her control, did not finish it on time.
As well as The Dance, Tate Britain displayed several preparatory drawings, which Rego donated to the gallery when they purchased the painting in 1989. Rego experimented with several combinations of dancing figures, including seven women jubilantly jumping around. The final composition features eight figures of various ages dancing on a moonlit beach. Several critics have developed explanations for the scene, including the cycle of femininity and Portuguese folk festivals. The fortress-like structure resembles a military fort on the Estoril coast in Caxias, used as a prison and torture site during the rule of Estado Novo.
In 1990, Rego became the first Associate Artist at the National Gallery, London. Eight years after her residency, the gallery asked her to produce something that responded to a painting in the National Gallery. Rego chose a cycle of paintings by William Hogarth (1697-1764) called Marriage-A-la-Mode, which told a tale of arranged marriage, betrayal and death. Rego reworked the story to resemble the Portuguese culture and memories of her youth. Whilst Hogarth’s narrative contained six canvases, Rego limited herself to three, creating a triptych for the National Gallery’s Encounters: New Art from Old exhibition in 2000.
The first panel of the triptych, The Betrothal, shows two mothers discussing the future marriage of their young children. The adolescent boy clutches at his mother as though scared about the prospect of marriage. The little girl, on the opposite side of the painting, slouches in her chair, bored with the conversation. Neither boy nor girl has any say in the matter about their future. The middle panel, Lessons, is based on Hogarth’s fourth panel, The Toilette. Instead of a dressing room, Rego painted a beauty parlour where the girl, now a teenager, watches her mother have her hair done. Rego described the scene as an apprenticeship in femininity, a lesson about how to be a woman.
The final panel, The Shipwreck, represents Hogarth’s fifth scene, The Bagnio. In Hogarth’s story, the husband falls to the ground after being shot by his wife’s lover. In Rego’s version, the boy, now a married man, has frittered away all his money. He is literally being supported by his wife, the girl in the previous paintings, whose meagre belongings are scattered around the room. The woman stares into the distance, contemplating an uncertain future as this destitute man’s wife.
Before appropriating Hogarth’s narrative paintings, Rego based many of her work during the early 1990s on nursery rhymes and stories. Her Nursery Rhymes series of prints was later published as a book. Following the traditions of earlier artists such as Beatrix Potter (1866-1943), Rego created a fantastic realistic illustration for each nursery rhyme, often dressing animals up as humans. Yet, as is the nature of some rhymes, there is a hint of the sinister in her drawings. Rego produced prints of 26 nursery rhymes, including Three Blind Mice, Baa Baa Black Sheep, Hey Diddle Diddle, Little Miss Muffet, The Grand Old Duke of York, and Polly Put the Kettle On.
As well as nursery rhymes, Rego explored the darker side of fairy tales, such as Pinocchio, Peter Pan and Snow White. When Rego watched Disney’s Snow White and the Seven Dwarfs (1937) as a child, she described it as “like discovering a new world”. Yet, it is also a frightening story for young viewers, where good and evil coexist in a disturbing atmosphere. Whilst the seven dwarfs are playful, the evil queen plots murder.
The stories of Pinocchio and Peter Pan are equally disturbing. Rego took inspiration from Disney’s version of The Adventures of Pinocchio by Carlo Collodi (1826-90), in which unruly children are punished, transformed into donkeys and sold into slavery. In Peter Pan, written by J. M. Barrie (1860-1937), lost children wind up on a desert island where pirates wish to kill their eponymous leader. Rego also produced artwork based on adult works of fiction, such as Haunted by Joyce Carol Oates (b.1938) and The Return of the Native by Thomas Hardy (1840-1928).
In 1994, Rego started focusing, once again, on female figures. Her style had drastically changed since the 1970s, going from collages to almost realistic paintings. With pastels, Rego painted independent women who broke stereotypes and did not cater for the male gaze. Rego began working with the model Lila Nunes and produced a series called Dog Women, in which the sitter demonstrated primal needs and emotions.
Another series, Bride, focused on the sexual side of a marital contract. Instead of Nunes, Rego used her daughter Victoria as the model. The paintings show a less aggressive emotional state than Dog Women. Still wearing her wedding dress, the bride waits for her husband after the wedding ceremony but with no sense of joy or anticipation.
Without collage or surrealism to hide behind, Rego’s artwork became more shocking and raw. In 1998, she painted an untitled series depicting women in the aftermath of illegal abortions in Portugal. At the time of painting, women were not allowed to have abortions except for medical reasons; those who did faced up to three years in prison. Around the same time, Rego painted a series based on The Crime of Father Amaro by José Maria de Eça de Queiroz (1845-1900), which portrayed women as the victims of abuse at the hands of men.
In the 2000s, Rego’s art style changed again. Using props, live models and handmade “dollies”, Rego set up scenes in her studio, which she then drew in pastel. Many works from this period return to Rego’s memories of Portugal, particularly dictatorship, war, and the treatment of women. Others were inspired by contemporary news items, such as the war in Iraq, which began in 2003. A photograph of a screaming girl in a white dress running from an explosion published in the Guardian newspaper at the beginning of the war inspired one of Rego’s paintings.
“I thought I would do a picture about these children getting hurt, but I turned them into rabbits’ heads, like masks. It’s very difficult to do it with humans, it doesn’t get the same kind of feel at all. It seemed more real to transform them into creatures.” Simply titled War, Rego transformed the Guardian‘s photo into a scene of rabbits and other hybrid creatures. This echoes some of her previous work, for instance, Nursery Rhymes, featuring anthropomorphic characters.
War was first shown at the Marlborough Gallery, London, as part of an exhibition called Jane Eyre and Other Stories, in October 2003. The following year, Royal Mail commissioned Rego to create a set of Jane Eyre stamps. These saw a return to the style of prints Rego produced in the early 1990s.
Rego’s most recent works focus on abusive acts, such as the trafficking of women, female genital mutilation, and other appalling news stories. These artworks are hard to look at and study for any length of time, which reflects people’s reactions to reading and hearing about such abuse. It is difficult to understand why people commit these horrific acts, and Rego wishes to open the public’s eyes, hoping someone, anyone, will do something about it.
The exhibition at Tate Britain is the largest and most comprehensive retrospective of Paula Rego’s work to date. Yet, at 86, Rego is still producing art, so there could well be a larger exhibition in the future. As a result of her work, Rego has received honorary degrees from the Winchester School of Art, the University of St Andrews, the University of East Anglia, the Rhode Island School of Design, the London Institute, the University of Oxford and Roehampton University. In 2010, Rego was made a Dame of the British Empire in the Queen’s Birthday Honours.