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Loki: Ransom, Theft and Escape
Loki kills Ótr, an otter who is secretly Hreidmar’s son, forcing the gods to pay ransom with a stolen hoard. Andvari warns that the gold and ring will cause death and conflict, and the curse soon turns Hreidmar’s sons against their father and each other. Loki and the Otter’s Ransom Loki struck an otter on the head with a stone and killed it as it sat on a riverbank, eating a salmon with its eyes closed. Odin, Hoenir and Loki carried the otter and salmon with them. They reached a byre and asked its owner, Hreidmar, for lodging for the night. Hreidmar was powerful and skilled in the black arts. When he saw the catch, he seized the three Æsir and demanded payment for the otter, who was his son Ótr. They had to fill the otterskin with gold and cover its outside with red gold. Loki borrowed Ran’s net and went to Andvara-falls. He cast the net in front of a pike, then jumped into it. The fish said that he was Andvari and that Oin had been his father. Loki demanded treasure as the price of his life. Andvari led him to the rock where he kept his gold and handed over the entire hoard. He had hidden one small ring in his hand. Loki saw it and demanded that as well. Andvari begged to keep it because it would let him increase his wealth again, but Loki took it. Andvari declared that the ring and the gold would bring death to two brothers and strife between eight princes. He said the treasure would be the bane of everyone who possessed it. Loki welcomed this and promised to ensure that the curse reached the person who received the hoard. He returned to Hreidmar and gave him the gold as ransom for Ótr. Hreidmar accepted it, and the curse became attached to the treasure. Hreidmar’s sons, Fafner and Regin, demanded their shares as payment for their brother. Hreidmar refused. The brothers agreed to kill their father for the gold. After Hreidmar’s death, Regin demanded half the hoard from Fafner. Fafner refused. He said that he had killed their father to obtain it, then ordered Regin to leave or suffer the same fate. The gold had brought death within the family, as Andvari had foretold. Source note: Primary text: the ancient sources. Loki Steals Brísingamen Loki entered Freyja’s locked room while she slept in Sessrumnir. The door was closed at the top and bottom, and its keyhole was too narrow for him to use. He searched the walls and found a tiny opening beneath the roof, at the highest point of a gable. He changed into a fly and slipped through it. Freyja lay on her back, with the clasp of Brísingamen beneath her neck. Loki could not reach it. He changed into a flea and bit her cheek. Freyja groaned and turned on her side. Loki resumed his own form, opened the clasp and took the necklace. He left through the door because he no longer needed to conceal himself. When Freyja awoke, her hand found no necklace at her throat. Heimdall pursued Loki, who had changed into a seal. The necklace lay on a rock in the sea called Vágasker, or Singasteinn. Loki’s disguise caused no suspicion because a seal might seek a resting place there. Heimdall took the same form and fought him on the rock. Loki had to withdraw, and Heimdall recovered Brísingamen. One account connects the theft with the necklace’s earlier history. Four dwarfs, Alfrig, Dvalin, Berling and Grer, made the ornament. Freyja saw it in their smithy and obtained it under conditions that conflicted with the fidelity she owed Odin. Loki learned what had happened and told Odin, who ordered him to take the necklace. Another account gives no such motive. In that version, Loki entered Freyja’s room by using his transformations. Loki Steals Brísingamen. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Teutonic Mythology: Gods and Goddesses of the Northland; Treasury of Norse Mythology. Loki Escapes as a Salmon After Baldr’s death, Loki fled from the gods and hid in the form of a salmon at the waterfall of Franangr. He built a house with four doors so that he could watch for anyone approaching. He spent his days in the waterfall, moving through the spray and fearing discovery. While he brooded, Loki made a fishing net. He considered how a salmon might escape such a trap. It could swim beneath the net, pass between stones or leap over it. When he saw the gods coming up the mountainside, he threw the net onto the fire. The Æsir found its ashes and wondered why Loki had made and destroyed a net just as they arrived. Kvasir reasoned that Loki had burned it so they could not use it to catch him. Thor understood that Loki must be hiding as a fish in the deep pool below the waterfall. The gods made a net like Loki’s and dragged it through the pool. Loki swam beneath it and slipped between two flat stones. The net passed over him. Thor had felt something push against it, so Kvasir ordered the gods to try again. This time they tied heavy stones to the lower edge, preventing anything from swimming underneath. Loki could not change into another form, and the weighted net left him fewer ways to escape. The Æsir dragged the net upstream towards the waterfall while Loki swam ahead of it towards the sea. He feared the deep water and turned back. He leaped over the net and returned upstream. The gods began again, with two groups holding the ends and Thor wading in the centre. Loki swam towards the sea once more, then turned and leaped over the net. Thor caught him in mid-air and held him fast. Source note: Primary text: the ancient sources.
A Burial at Ornans: Courbet Makes Ordinary Life Monumental
Gustave Courbet transformed nineteenth-century French painting by depicting a small-town funeral on a canvas over six metres wide. By granting ordinary provincial citizens the monumental scale reserved for history painting, Courbet redefined the scope of artistic subjects. Courbet and the Return to Ornans Gustave Courbet was born in 1819 in Ornans, a provincial town near Besançon and the Swiss border. His father, a former peasant, was a prosperous landowner and vintner. Courbet moved to Paris in 1839 to study painting. By the late 1840s, he became a prominent figure in the bohemian cafés of the Left Bank. There he met writer Charles Baudelaire, socialist journalist Pierre-Joseph Proudhon, and art critic Champfleury. Under Proudhon's influence, Courbet adopted socialist views, while Champfleury directed his attention toward Realism. Champfleury collected popular prints, broadsides, and children's art, urging Courbet to paint the rural life of his home region. In the autumn of 1849, Courbet returned to Ornans to paint A Burial at Ornans. He worked in his family attic, inside a small studio barely wider than the canvas itself. The completed oil painting measures approximately ten feet high by twenty-two feet wide, extending over six metres in length. Rather than painting classical legends or historical battles, Courbet selected a local, everyday event. He rendered every figure at life-size scale, applying the monumental format of traditional academic history painting to ordinary provincial citizens who would otherwise leave no official record in history. The Structure of the Provincial Ceremony The painting portrays a funeral gathering in a bleak landscape featuring overcast skies, barren cliffs, and the Roche du Mont. Over fifty local residents attended the service and posed for Courbet. The artist arranged forty-six identified citizens across the canvas in a wavering horizontal line, viewing them at eye level. This wall of figures blocks deep perspective, creating a simple composition. In the centre foreground, an open grave pit cuts directly into the viewer's space, accompanied by a skull that marks human mortality. Courbet grouped his subjects strictly according to local social roles and gender. On the left, four pallbearers in wide-brimmed hats carry the coffin, turning their heads away from the smell of decay. Beside them stand a verger carrying a cross, two servers, and the priest Bonnet reading the Prayer for the Dead. Two scarlet-clad beadles follow: the long-nosed shoemaker Clément and the wine-grower Muselier. A gravedigger kneels in shirt sleeves near the pit. To the right stand local patricians, including Courbet's father Régis, the plump mayor, and deputy Justice of the Peace Pierre-Joseph Proudhon. Separated from the men, the local women complete the gathering on the right side of the canvas. Among them are Courbet's sisters: Juliette crying into a handkerchief, Zoé covering her face, and Zélie lost in thought. On the far right edge, Courbet's mother holds a small child by the hand. Two veterans of the 1793 revolution stand near the grave in Jacobin attire. On the far left edge stands Courbet's grandfather, Jean-Antoine Oudot, a republican veteran who died in 1848. Though Oudot's death may have prompted the work, Courbet depicted him alive as a witness to his own funeral. Enterrement à Ornans (détail de deux femmes). Public domain; source: Wikimedia Commons. Technique and Artistic Departure Courbet abandoned the idealised formulas of academic art and traditional history painting. He omitted Baroque dramatic effects, emotional theatricality, and classical pyramidal compositions such as those used in Benjamin West's The Death of General Wolfe. Instead, he used a democratic compositional structure without a central heroic figure. Every element carries equal weight, making a village dog in the foreground as prominent as the mayor or priest. Courbet derived his simple arrangement from popular art forms, including song sheets, broadsides, and almanacs. The painting relies on a restrained palette dominated by black, white, and dirty grays, fractured by the bright red robes of the beadles. Courbet applied pigment using a palette knife to quickly place and unify large daubs of paint across the surface. This technique created a roughly wrought texture that departed from traditional academic illusionism. Traditional contemporaries viewed these direct methods as crude and unrefined, describing Courbet as a primitive who committed brutalities against established technique. Courbet maintained that painting is a concrete art that must deal only with real, existing things visible on the retina. Salon Reception and Scandal When exhibited at the Paris Salon of 1850-51, A Burial at Ornans caused immediate outrage among traditional viewers and critics. The public objected to the coarse depiction of provincial figures. Courbet documented unkempt hair, bulbous noses, grotesquely wrinkled faces, and the red faces of the beadles without idealisation. Critics accused him of pursuing a cult of ugliness and producing an undignified, godless caricature. The core of the controversy was Courbet's decision to treat a village genre scene with the monumental scale reserved for state events and heroic narratives. The painting also carried political implications under the Second Republic. Critics viewed the unvarnished depiction of the provincial bourgeoisie as a political threat, recognizing the voting power of rural populations. Conservative reviewers labelled the work as overly socialist. Courbet defended his approach in 1851, stating that he was a Realist because Realist meant a sincere lover of the honest truth. He rejected academic depictions of invisible subjects, famously noting that he had never seen angels and would only paint one if shown an angel. The Pavilion of Realism In 1855, the academic jury for the Exposition Universelle rejected two paintings submitted by Courbet: A Burial at Ornans and The Stone Breakers. The jury deemed the works too large and politically coarse. In response, Courbet withdrew all his accepted works and constructed a private exhibition building outside the official grounds. Calling his space the Pavilion of Realism, Courbet staged the first independent one-man exhibition in art history. Inside, he presented his works alongside a written manifesto defining his philosophy of Realism. Courbet's rejection of academic theatricality influenced younger artists, including future Impressionists like Claude Monet and Auguste Renoir, who observed his bold palette and heavy pigment application. In 1857, the art critic Champfleury defended A Burial at Ornans, writing that while it represents a small-town funeral, it reproduces the funerals of all small towns. By capturing the unadorned realities of daily existence in rural France, Courbet established a new path for modern painting.
Persephone and the Flower Gathering
Zeus fathers Zagreus with Persephone and enthrones him as his successor, but the Titans lure the child from his guarded cave and tear him apart. Athena rescues his heart, and Zagreus returns to life in the Orphic account, where Dionysus is another name for him. The Birth of Zagreus Zeus secretly united with Persephone before she was taken to the Underworld by her uncle Hades. He sometimes approached her in the form of a serpent, while another account gives him the form of Hades. Persephone gave birth to Zagreus, whom the Orphic tradition also calls Dionysus. Zeus intended the boy to succeed him and enthroned him while he was still young. Zeus placed Zagreus in the Idaean Cave under the protection of Rhea’s sons. These guardians were the Cretan Curetes, or, in another account, the Corybantes. They leaped around his cradle and struck their weapons together, as they had done for Zeus at Dicte. Zeus’s enemies, the Titans, whitened themselves with gypsum so that they could not be recognised. They waited until the guardians slept, then lured Zagreus away with toys. These included a cone, a bull-roarer, golden apples, a mirror, a knuckle-bone, and a tuft of wool. When the Titans attacked, Zagreus changed his shape in an effort to escape. He became Zeus wearing a goat-skin coat, Cronus making rain, a lion, a horse, a horned serpent, a tiger, and finally a bull. The Titans seized him by the horns and feet, tore him apart, and ate his flesh. Another account says that they boiled the pieces in a cauldron. The Orphic story attributes the attack to Hera’s jealousy and says that she ordered the Titans to seize the child. The accounts also differ about what followed. Athena is said to have rescued Zagreus’s heart and given it to Semele to swallow, allowing the child to be born again. In another Orphic version, Persephone and, in some accounts, Demeter cared for Dionysus after his return to life. From the remains that were rescued and collected, Dionysus rose again. Source note: Primary text: Hesiod, Theogony. Corpus check: The Greek Myths; Greek religion. The Birth of Persephone Zeus fathered Persephone with Demeter, and Demeter gave birth to the maiden. She was also known as Kore, meaning Girl or Maiden, and as Cora and Phersephone. Her name appeared in the Attic form Pherrephatta. Persephone was the daughter of Zeus and Demeter, and she was a grain goddess like her mother. Demeter ruled the earth, harvest, and fertility, while Persephone grew up among flowers and fertile fields. Hades desired Persephone as his bride and queen. He went to Zeus, his brother, and asked for her hand in marriage. Zeus knew that Hades would care for her, but he feared Demeter’s anger and sorrow. He neither granted nor refused permission. Encouraged by this answer, Hades went to the place where Persephone gathered flowers. He seized her as she picked them, and a great chasm opened in the earth. Hades placed her under his arm, and his horses carried them into the dark world below. Demeter did not realise at once that Persephone had vanished. After many hours, she understood that her daughter was gone, and she began to search for her. She rejected Zeus, avoided the council of the gods, and wandered in grief and anger. On the tenth day, Hecate told her that Persephone had been abducted, but she did not know by whom. Helios then told Demeter that Hades had taken her. While Demeter searched and mourned, nothing grew. Seeds failed to sprout, people starved, and the gods received none of their customary offerings. Demeter found Persephone in the Underworld, but Persephone had eaten pomegranate seeds there. Zeus therefore arranged that she would marry Hades and live with him as queen of the Underworld for part of each year. The stories gave either four or six months for this stay. Persephone spent the rest of the year in the upper world with Demeter, and she and Hades acted together when she ruled among the dead. The Birth of Persephone. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: Hesiod, Theogony. Corpus check: Greek Myths & Tales. The Flower Gathering and Abduction Persephone gathered flowers with the Oceanids in a peaceful meadow. Gaia had prepared a beautiful bloom at Hades’ request, and its appearance drew Persephone towards it. As she bent to pluck the flower, the earth opened beneath her. Hades rose from the depths in a golden chariot drawn by horses. He seized Persephone despite her cries, held her beneath one arm, and carried her into the dark world below. Hades drove the chariot back into the earth and took Persephone into the land of the dead. There she became his queen. Hades had first asked Zeus for permission to marry her. Zeus knew that Hades would care for his daughter, but he feared Demeter’s anger and regretted losing Persephone to a world from which no mortal returned. He therefore said that he could neither grant nor deny his consent. Hades treated this answer as permission and carried out the abduction. Demeter heard Persephone’s cry. She realised that her daughter had vanished and refused to accept the loss. She shunned Zeus, left the assembly of the gods, and began searching across the whole world. She wandered over land and sea, driven by grief and anger. She fasted, wore her hair untied, and carried flaming torches as she travelled. In one telling, Demeter met different people in different lands, stayed in different places, and received news of Persephone from different informants. In another, the chasm opened near the Kyane spring beside Syracuse. Other tellings placed the meadow and the descent at Enna, Colonus, Hermione, Crete, Pisa, Lerna, Pheneus, Nysa, or Eleusis. Demeter continued her search for her vanished daughter. Source note: Primary text: Hesiod, Theogony. Corpus check: Greek Myths & Tales.