Insects in Art: The Busy Bee Has No Time for Sorrow

by Christine Cariati

Seest thou the little winged fly, smaller than a grain of sand?
It has a heart like thee, a brain open to heaven and hell,
Withinside wondrous and expansive; its gates are not closed;
I hope thine are not.                       — William Blake

While rather squeamish about actual insects, I am entranced by images of insects in art—in still-life, natural history illustration and design. As Albrecht Dürer (1471-1528) wrote:

It is indeed true that art is omnipresent in nature, and the true artist is he who can bring it out.

Albrecht Dürer, Stag Beetle, 1505
Watercolor on paper
Getty Museum

Dürer’s beautiful and dignified watercolor of a beetle is an early embodiment of the Renaissance respect for nature—Dürer was among the first of his contemporaries to give an insect center stage in a work of art. In antiquity, insects had been included in trompe l’oeil and memento mori paintings to demonstrate technical virtuosity and as symbols of evil and death, while butterflies represented transformation and resurrection. Insects in themselves were considered unworthy of consideration as subjects for painting.

By the 17th century, the obsession with natural history—and with insects as a miraculous part of the natural world—took precedence, and symbolism was left behind. Insects became subjects of study and fascination. Dürer, as always, ahead of his time, brings his masterful draughtsmanship to his watercolor, of a beetle—which he considered a finished work of art, not a study.

Francesco Stelluti‘s Melissographia, 1625, was the first scientific illustration done with the aid of a microscope and included three magnified views of a bee.

Wenceslaus Hollar, Forty-One Insects, Moths and Butterflies, 1646
Etching from Muscarum Scarabeorum
Metropolitan Museum of Art

Wenceslaus Hollar (1607-1677) was a Czech-born master printmaker, whose natural history illustrations have an elegant sense of pattern and design. Cabinets of curiosity were the rage among collectors of the day, and assemblages such as this would part of the display. Hollar’s illustrations were likely influenced the engravings that Jacob Hoefnagel did from his father Georg Hoefnagel‘s original drawings.

Like many still-lifes of the period, Hoefnagel’s natural history studies often had a somber message. The title of his piece, below, which features flowers, a chrysalis, insects and a moth above a dead mouse reads: Nasci. Patri. Mori. (I am born. I suffer. I die.)

Jacob Hoefnagel, Archetypa Studiaque Patris Georgii Hoefnagel, 1592
Engraving
Private collection, Switzerland

Alexander Marshal (c.1620-82) is famous for his beautifully drawn florilegium (flower-book) which he worked on for thirty years, until his death. This lovely butterfly study, above, was painted from one in the collection of naturalist, gardener and plant-hunter John Tradescant the Younger (1608-62) when Marshal was a guest at his house in London in 1641.

Robert Hooke, Ant, from Micrographia
London, 1665
The Huntington Library, San Marino, California

John Covel, Natural History and Commonplace Notebook, 1660-1713
Drawings and notations by Robert Hooke and others
The British Library

Robert Hooke, Eye of a Fly, from Micrographia, 1665
Engraving
The Huntington Library, San Marino, California

The work of Robert Hooke (1635-1703) is extraordinary in its detail and accuracy. Hooke’s Micrographia is a landmark work in natural history illustration. It contains thirty-eight copperplate engravings, his subjects all brilliantly translated from his keen observations under the microscope to an authentic, beautifully rendered two-dimensional image.

Mark Catesby, Nightjar and mole cricket, detail, c. 1722-6

Mark Catesby‘s (1682-1749) life work was his The Natural History of Carolina, Florida and the Bahama Islands. His work really captures the life force of his subjects, and in this case, the predatory demands of survival.

William Blake, The Sick Rose, from Songs of Innocence and Experience, 1789

No artist captured the contradictory aspects of nature with more force and beauty than the great visionary Romantic poet, illustrator and printmaker, William Blake (1757-1827.) Blake, who described the human imagination as “the body of God,” and died singing and clapping his hands at the vision of heaven that awaited him—was nevertheless able to beautifully describe the dark, destructive aspect of nature.

O Rose thou art sick.
The invisible worm,
That flies in the night
In the howling storm:

Has found out thy bed
Of crimson joy:
And his dark secret love
Does thy life destroy.

Lens Aldous, Head of the Flea, c. 1838
Hand-colored lithograph, poster for Entomological Society of London
Hope Library, Oxford University Museum of Natural History

Two more impossibly detailed images of the heads of insects. Above, Lens Aldous was a specialist in micrographic illustration. The year this image was made, Charles Darwin was Vice-President of the Entomolgical Society of London.

Jan Swammerdam, The Book of Nature; Or, The History of Insects, 1758
Engraving
Cambridge University Library

The drawing, above, of the head of a male bee, is in a book from Charles Darwin’s personal library. Microscopic studies were extremely important to the development of Darwin’s theories about evolution.

R. Scott, Arachnides, Myriapoda, c.1840

This illustration, above, is not just an inventory of types of spiders, it also shows the predatory nature of these creatures—note the bird in the grasp of the giant spider.

Jan van Kessel, Insects and Fruit, c. 1636-1679
Oil on copper
Rijksmuseum, Amsterdam

Jan van Kessel, Insects on a Stone Slab, c. 1660-70
Oil on copper
Kunstmuseum, Basel

My favorite painter of insects is Jan van Kessel (1626-1679.) As with his bird tableaus, van Kessel created mini-universes teeming with life in his natural history scenes. His works are mostly small oil paintings on copper or wood. Often studies like these were made into prints for natural history collectors.

Justus Juncker, Pear with Insects, 1765
Oil on oakwood
Städel Museum, Frankfurt am Main

There are many 17th century still-lifes in which insects do not have center stage but instead play a supporting role. This beautiful painting by Justus Juncker (1703-1767) presents the pear as a sculptural form—the dramatic lighting and its isolation on the pedestal gives it a mysterious and monumental presence. Again, there are intimations of mortality—the plinth is chipped and cracked, and the small tears in the skin of the fruit has attracted insects.

Maria Sibyla Merian, Branch of guava tree with leafcutter ants, army ants, pink-toed tarantulas, c. 1701-5

I can think of no more intriguing examples of botanical art than the work of artist and naturalist Maria Sibylla Merian (1647-1717.) Merian began her entymological studies at thirteen, when she embarked on a study of flies, spiders and caterpillars.  In 1705, Merian published her stunning Metamorphosis, a folio of 60 engraved plates of the life cycle of the butterflies and insects of Surinam, where she’d been on expedition from 1699-1701. I love the way Merian plays with scale, conflates species and creates drama with her lively and energetic compositions.

Maria Sibylla Merian, Passion flower plant and flat-legged bug, c. 1701-5

Maria Sibylla Merian, Vine branch and black grapes, with moth, caterpillar and chrysalis of gaudy sphinx, 1701-5

Insects also fired the imagination of Victorian fairy painters. Their work was full of creatures that were half-human/half-insect—and elves and fairies ride around on the backs of butterflies and birds. This costume sketch, below, is from Charles Kean‘s production of a Midsummer Night’s Dream which was produced at Princess’s Theatre, London, in 1856. Shakespeare’s play was an abiding theme in paintings of this genre.

Joseph Noël Paton, The Quarrel of Oberon and Titania, detail, 1849
Oil on canvas
National Gallery of Scotland Edinburgh

John Anster Fitzgerald, Faeries with Birds, detail

In the area of design, textile designers have also made good use of insect imagery, for example, this charming and colorful insect design from France, c. 1810.

And, below, Dagobert Peche‘s vibrant Swallowtail design done for the Weiner Werkstätte c. 1913.

In 1926, master of French Art Deco design, Emile-Alain Seguy painted this beautiful pattern of butterflies and roses.

Seguy was perhaps most famous for his amazing series, Insectes, done in collotype with pouchoir.

Contemporary artist Jennifer Angus creates large-scale installations made from petrified insects that are reminiscent of Victorian cabinets of curiosities. Angus’ work, with its kaleidescopic imagery, is an amalgam of science and art. It is highly decorative but is also meant to educate the viewer about the important role of insects in our environment.

Jennifer Angus, Grammar of Ornament, 2004
Installation, University of Wisconsin

Angus gets most of her bugs through harvesters in Southeast Asia, and recycles insects from piece to piece. A link to a podcast about Angus’ 2008 show at the Newark Museum, Insecta Fantasia, is below:

[youtube=http://www.youtube.com/watch?v=bTF6-AlcS4A]

Before humans drew plants, landscapes or images of themselves—they drew animals and insects. The fascination with the natural world and the creatures that share our planet is ancient and enduring. I am grateful to the artists whose sustained intense observation and attention to detail have brought these creatures to life on the page.

The busy bee has no time for sorrow.
The hours of folly are measur’d by the clock; but of wisdom,
No clock can measure…
—from The Marriage of Heaven and Hell by William Blake

Mathias Grünewald’s Isenheim Altarpiece

by Christine Cariati

Mathias Grünewald, Crucifixion, Isenheim Altarpiece, c.1512/15
Musée d’Unterlinden, Colmar

I’ve been thinking lately about the transformative power of art and its relevance in our troubled world. In medieval times, through its connection to the church, art held a more central place in people’s lives, as it sought to enlighten, instruct and relieve suffering.

This brought to mind the Isenheim Altarpiece by German painter Mathias Grünewald (c. 1475-1528). The Isenheim Altarpiece embodies the human condition laid bare—from the extremes of catastrophic darkness to the rapture of resurrection and eternal life. The graceful, linear quality of the drawing and the vibrant, expressionist use of color would be enough to set this work apart—but Grünewald’s individualistic iconography and the intense emotional impact of the Isenheim Altarpiece make it completely unique.

There is also another aspect of the Isenheim Altarpiece which intensifies its powerful spiritual presence—it was commissioned by the monks of a medieval hospital in the tiny hamlet of Isenheim to help lessen the suffering of their patients afflicted with a terrible skin disease called St. Anthony’s fire, or ergotism, which was caused by rye fungus. In a time before painkillers, the patients meditated on Christ’s intense suffering and resurrection to help them cope with their own agonies.

Crucifixion: Mary, John and Mary Magdalene (detail)

The Isenheim Altarpiece, painted on nine hinged panels, contains twelve images, including two sets of folding wings. It can be viewed in three ways. In its closed position—the way it would have been viewed originally on weekdays at the hospital—the central panel shows the Crucifixion, with side panels of St. Anthony and St. Sebastian. The second view shows the Annunciation, the Angelic Concert, the Madonna and Child and the Resurrection. In the third view, a pre-existing carved and gilded wooden altarpiece is flanked by Grünewald’s paintings of the Temptation of St. Anthony and the Meeting with Anthony and Paul.

The Annunciation

Madonna and Child

Resurrection

As the panels of the altarpiece were unfolded, the enormous scope of the intense, riveting drama was revealed. Grünewald’s image of the crucified Christ is imbued with a visceral and emotional intensity. Christ, his skin a grayish green, covered with wounds—has clearly writhed in agony, his limbs twisted, his hands distorted, his head with its crown of thorns hanging painfully on his chest. This is a portrait of a brutal, solitary death—the sense of immediacy, agony and isolation is palpable. By contrast, the resurrected Christ, surrounded by light, is a triumphant image of the rapture of eternal life.

Crucifixion: Head of Christ (detail)

Resurrection: Head of Christ (detail)

Mathias Grünewald’s real name was Mathis Gothardt Neihardt—the name Grünewald was mistakenly attributed to him 150 years after his death. For a painter who was so well-thought of in his own time, remarkably little information about him has been passed down and few of his works survive—only about ten paintings (including multi-paneled altar pieces) and 35 drawings. All the work that remains is religious in nature. Unlike Albrecht Dürer and the other great German artists of the time, who excelled at woodcarving and other forms of print making, Grünewald only made paintings and drawings, which in itself is very unusual. So little was known about Grünewald, that until the 19th century, it was believed that the Isenheim Altarpiece was painted by Albrecht Dürer.

Study for Isenheim Altarpiece, c. 1512

What we do know is that by 1509, Grünewald was court painter to the Archbishop of Mainz, and that he was commissioned to paint the Isenheim Altarpiece around 1512-15.  Art historians disagree as to interpretations and influences—for example, one categorically states that Grünewald, because of his clear knowledge of Italian painting, must have traveled widely—another asserts he never left Germany. Personally, I don’t think the facts of Grünewald’s life can really do much to explain the expressive, luminous intensity of the work or how he pushed his artistic skill to the point where he could capture so powerfully the tension and emotion of this transformative  work.

Crucifixion: St. Sebastian (detail)

The complex and unusual iconography of the Isenheim Altarpiece is puzzling. The imagery in religious art of the Middle Ages and the Renaissance may seem mysterious to many of us today, but can be easily deciphered by art historians—the reason and background behind every element depicted can be traced, parsed and explained. Not so with Grünewald. Some of his iconography appears to be related to the work of the 14th century mystic, St Bridget of Sweden, whose Revelations was widely read in Germany at that time, but that does not explain all of the unusual visual references. It seems that Grünewald took an eclectic approach not only stylistically, but as regards subject matter as well.

Crucifixion: John the Baptist and the Lamb

Altarpieces were created for one purpose: to embody a specific aspect of generally recognized religious truth. In the process of spiritual meditation the barrier between the viewer and the artistic creation is broken. The Isenheim Altarpiece, in its intensity, tenderness and majesty is the power of this transformation made visible. Like Hieronymous Bosch, Grünewald infuses his work with a highly personal imagination that elicits a strong reaction from the viewer.

Monsters from the Temptation of St. Anthony panel

Grünewald clearly had a knowledge of Central European art from the late Gothic to the beginning of the 16th century, and incorporates elements from these various time periods in a highly original and independent way. There are links to Bosch and Netherlandish painting, as well as intimations of the naturalism of the Renaissance in Italy. Grünewald, on the cusp of the German Reformation, embodies aspects of both medieval and Renaissance art. Unlike the masters of the Italian Renaissance—whose work Grünewald may or may not have seen personally—Grünewald’s heavenly creatures are conjured from light, they are clearly not of this world. Painters of the Italian Renaissance incorporated spiritual beings into the known world. As an example, see the work of Michaelangelo who was painting the Sistine Chapel at the same time Grünewald was painting his altarpiece. In Grünewald, the supernatural world exists outside the human realm.

The Angelic Concert

Angels of the Annunciation

Grünewald’s masterpiece, forgotten for centuries, was rediscovered by a wider public following the horrors of World War I. At the outbreak of war, the Isenheim Altarpiece was moved from the Musée d’Unterlinden and sent for safe-keeping to Munich. After the war it was restored and exhibited for a time in the Alte Pinakothek before returning to Colmar. The Expressionists, then dominating the art scene in Germany, looked to Grünewald as their forerunner and to the Isenheim Altarpiece as the confirmation of their philosophy. The world, traumatized and overwhelmed by the death and destruction of the war, turned to the Isenheim Altarpiece for solace and inspiration.

Wider Connections

The Isenheim Altar: Suffering and Salvation in the Art of Grunewald by Gottfried Richter
Mathias Grünewald
by Horst Ziermann
Musée d’Unterlinden, Colmar