Biblical paintings – my daily art display

Francis Danby. Part 2.

Financial problems, plagiarism and marital difficulties.

In 1821, Francis Danby fathered a fourth son, Thomas, and the family were still living in the Bristol suburb of Kingsdown. Aross the River Avon, on the south-west side of the Avon Gorge, was a large area of woodland known as Leigh Woods.

Rownham Ferry from the Somerset side in 1797 by John Hassell

This was a magnet for artists who had a large range of picturesque views to paint and sketch en plein air. However in the 1820’s, there was no Clifton Suspension Bridge which did not get built until 1864 and so, to cross the Avon Danby and fellow painters living in Bristol would have to traverse the river by means of the Rownham Ferry and then walk along the tow path before ascending Nightingale Valley.

A Scene in Leigh Woods by Francis Danby (1822)

Francis Danby completed his painting A Scene in Leigh Woods in 1822. This oil on panel painting measuring 35 x 50 cms is awash with many tones of green but such variation of tones and tints is well managed. The sunlight coming from the right hand side has struggled to penetrate the dens foliage and this results in the shadows not being so dense. The artist has moved away from his two companions who are busily sketching and by distancing himself from his friends he has been able to give us a very relaxed scene. The Revd. John Eagles, a writer and amateur artist, wrote about the friendship between artists when they descended on Leigh Woods and how Leigh Woods was the best painting-ground. In an article, he wrote about the colours one could find there:

“…they were of all shades, but rich as if every colour had by turns blended with them, yet unmixed, so perfect in predominance was the green throughout. So varied likewise was the texture, whether effected by distance, by variety of shade, by opposition, or by character of ground. There was much of emerald, not in colour only, but in transparent depth…”

View of the Avon Gorge by Francis Danby (1819)

Danby also completed another painting in 1822, View of the Avon Gorge, which is a companion piece to A Scene in Leigh Woods. This painting depicts a view looking downstream across the entrance to Nightingale Valley which was a favourite spot for the artists of the Bristol School. In the painting we can see a quarry barge moving slowly up the River Avon. In the distance you can just make out the Sea Walls and to the right you can just see the construction of the Bridge Valley Road which eventually ran around the riverbank on the right.

Boys Sailing a Little Boat by Francis Danby (c.1822)

Another of Danby’s captivating paintings was one he also completed in 1822 which was entitled Boys Sailing a Little Boat. It depicts four young boys and a young girl on a riverbank and a small stone bridge. They are fascinated watching their small model boat floating in the water. A basket of potatoes lies on the riverbank and presumably the children had been taxed to peel them but the thrill of watching their boat in the river has been a distraction. It should be remembered that at this time Danby had four sons and it is thought he could also have a daughter so this may have been his idea of portraying them all in this scene.

Sunset at Sea After a Storm by Francis Danby (1824)

In 1824, all was not well with Francis Danby. He was heavily in debt and he decided his only recourse was to take flight. He and his family left Bristol in April and headed to London where he believed he could make more money selling his work. The breakthrough for Danby came in July that year when he exhibited his painting, Sunset at Sea after a Storm at the Royal Academy which was then bought by the President of the Royal Academy, Sir Thomas Lawrence, who became Danby’s mentor. Not only did Lawrence buy Danby’s painting but he put him forward as an Associate of the Royal Academy. Danby was duly elected in November 1825.

Following the good reviews of his painting, Sunset at Sea after a Storm, he followed it up with An Enchanted Isle which had been commissioned by his patron, John Gibbons, and which was shown at the British Institution, to great acclaim.

Danby, Francis; The Delivery of Israel out of Egypt; by Francis Danby (1825)

However his next painting, The Delivery of Israel out of Egypt, which he exhibited at the 1825 Royal Academy Exhibition, was a veritable triumph and was immediately bought by the Marquis of Stafford who was the President of the British Institution for £500. The story of the sale of the work is fascinating. The Marquis saw the painting at a private viewing and immediately mounted his horse and rode of to Danby’s house and bought it. An hour later Lord Liverpool rushed into Danby’s house wanting to buy the work, only to be told he was too late.

The Opening of the Sixth Seal by Francis Danby (1828)

In 1828, Danby completed a somewhat different painting from his light and airy Bristol landscapes. It was entitled The Opening of the Sixth Seal. He actually started the painting in 1825 but gave up on it accusing fellow painter, John Martin, of plagiarising the depiction with his Deluge work. It caused quite a controversy at the time. He returned to the work two years later and completed it in 1828. The depiction was based on the biblical text from the Book of Revelations (6:12-17):

“…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, and the stars in the sky fell to earth, as figs drop from a fig tree when shaken by a strong wind. The heavens receded like a scroll being rolled up, and every mountain and island was removed from its place. Then the kings of the earth, the princes, the generals, the rich, the mighty, and everyone else, both slave and free, hid in caves and among the rocks of the mountains. They called to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can withstand it?…”

It tells of the opening by God of the sixth seal on a scroll, the earth is rent and mankind descends into disarray. The sun becomes black and the heavens collapse; a king slumps among now worthless symbols of his sovereignty (crown and sceptre), people cower in fear of the wrath of God, and a city falls to rubble in the background.

It is interesting to note that Danby added to his depiction a topical reference to slavery. If you look to the left of the painting you can make out a crouching figure, similar to that adopted as the symbol of the abolitionist movement, and at the centre of the painting there is the figure of a liberated slave, who has broken the shackles that were wrapped around his wrists. This liberated figure in some way answers the question at the end of the biblical text. So why did Danby choose to paint this very different depiction? The answer probably lies with the fact that the slave trade had been discontinued in 1807 in Britain but the Bill for the abolition of slavery itself was not passed until 1833. Danby was not known to have had any particularly strong feelings for the religious subject in his works, but was opposed to slavery and was conscious that there was a prevailing appetite for the apocalyptic in art. In this work he has excelled at depicting dramatic phenomena in nature, from spectacular sunsets to lightning storms. The painting proved the most popular work at the Royal Academy in London in 1828. It was a triumph, loved by public and critics alike. Danby had been elected as an Associate of the Royal Academy in November 1825 and now, following the success at the Academy exhibitions, he had high hopes that he would be elected a full member of the Academy. However there was one problem. The other candidate who stood for election was John Constable and Danby began to fear the worse as he anxiously awaited the result of the ballot, saying:

“…the awful moment is coming…..if Constable is put in, I think I will run out…”

As a full member of the Academy he could apply for funds and he knew that Constable would have no reason to ask for money as his wife had just inherited £30,000 and thus Danby believed that the Academy may look on that factor as a reason for choosing Constable. Danby’s fears were well founded and in February 1829 Constable beat Danby by one vote. Danby was both furious and bitter. He accused Constable as being underhanded and that the Academy had chosen the rich over the poor adding:

“…for the Academy I have much cause to be ashamed as it lowers their value when it is so evident that the have elected Constable for his money…”

His accusation against the Academy held some credence with the National Press, which must have hurt Constable. Even worse for Constable the President of the Academy, Sir Thomas Lawrence, was openly disappointed with the Academy’s choice.

A Study for The Golden Age (pencil and bodycolour on grey paper) by Francis Danby (1827)

A Danby painting of around this time had an interesting tale to it. Around 1826 when Danby was working on a Cleopatra painting for John Gibbons he mentioned to his patron that he had conceived an idea for a large work. It was to be called The Golden Age but he promised it would not hinder the Cleopatra painting although that work was causing him problems. Lord de Tabley, a patron of Turner, had shown an interest in buying one of Danby’s paintings and so Danby sent him a preliminary study of The Golden Age (above), but unfortunately Lord de Tabley was too ill to look at it and so Danby turned to his patron, Gibbons. In a letter to Gibbons in January 1827 Danby included a small sketch of his ideas for The Golden Age. He had to temper his enthusiasm for this new venture with the promise that Cleopatra had not been forgotten. He also once again told his patron he was in financial difficulty and in danger of debtor’s prison and asked for a loan of £300. Gibbons gave Danby more money and agreed to take the finished Golden Age painting.

Boy Fishing, Stapleton by Francis Danby (1823)

Despite the money, Danby’s life became even more problematic and turbulent. It was anxious times on two fronts for Danby as he had both financial and marital problems to contend with. Despite selling his paintings he was continually asking his patron John Gibbons for money to pay off his debts which were mounting. In December 1829 Danby left London for Paris in order to escape his creditors only returning briefly the following January to attend the funeral of his friend, the President of the Royal Academy, Sir Thomas Lawrence, but he had to make a hasty return to the French capital when his creditors were about to serve him with writs.

In June 1830, Danby with four of his seven children, moved to Bruges. He once again contacted John Gibbons expressing his parlous situation and also informing him that his marriage to his wife Hannah was at an end due to her infidelity with a Bristol artist, Paul Falconer Poole and her having also abandoned their children. In later letters to John Gibbons, Danby stated that he only married Hannah out of kindness and implied that she was already pregnant. He ended by saying that the marriage had resulted in a precarious and unhappy life. Ironically, Danby was now living with his mistress, Ellen Evans, who would give him three more children.

The last painting of Danby’s that I am showcasing is his monumental work, The Deluge, which he completed in 1840. It measures 285 x 452cms and is one of the largest works Danby ever painted. He had been away from England for eleven years, living in Europe but had, in 1839, returned to London. The subject of the painting could well have been chosen as to compete directly with his nemesis John Martin who had also exhibited two of his trilogy of Deluge themed paintings at the Royal Academy in 1840. Martin had decided to depict the story of the deluge in a number of paintings whereas Danby decided that the story should be depicted in a solitary work. The writer and critic William Makepeace Thackery wrote about the painting in in Fraser’s Magazine a literary journal published in London, praising Danby’s treatment of the subject, which he considered to be superior to those by John Martin, Turner and even Poussin, :

“…He has painted the picture of “The Deluge”; we have before our eyes still the ark in the midst of the ruin floating calm and lonely, the great black cataracts of water pouring down, the mad rush of the miserable people clambering up the rocks…”

The painting which is now housed at Tate Britain, London is described by the Gallery as:

“…As well as such meteorological portents as lightning, a comet, and a blood-red setting sun, Danby has also extended his theme by the use of symbolic references to destruction, in particular the juxtaposition of the serpent and the drowning lion, and the angel weeping over the dead giant. This giant may have been included by Danby on account of the references to venerable giants and heroes that occur in Genesis vi, 4, at the beginning of the account of the Deluge…”

The background is believed to have been derived from the coast of Brittany, a place Danby is known to have visited in 1838. The picture also shows the effects of Danby’s three years stay in Paris, such as the rising pinnacle of figures struggling up the rocky promontory which could have been inspired by a similar compositional form of Gericault’s Raft of the Medusa and Poussin’s Deluge painting which we know he copied during visits to the Louvre in 1837. The national press liked the work but the public were less impressed in comparison to the notable success he had had with his Opening of the Sixth Seal work.

Landscape near Clifton by Francis Danby (1823)

Danby remained in England for most of the rest of his life. He lived in London until 1842 and then moved to Kent. In 1846 he was living in Exmouth, Devon where he not only painted but enjoyed sailing and boat building. His ever-loyal patron John Gibbons died in August 1851 and in 1856 Francis Danby took a long lease on Shell House on the Maer. where he devoted time to boatbuilding. He constructed his yacht ‘Dragonfly’ on the Maer. This boat was shipwrecked off the coast at Axmouth in 1860. It is thought that his studio in Exmouth was just off Exeter Road where he would have had a good view of the river Exe. Francis Danby died at home on February 10th, 1861, aged 67. He was buried at St John -in-the-Wilderness at Withycombe, Exmouth.

What Our Lord Saw from the Cross by James Tissot

My blog today is the first of a two part look at the life and art work of Jacques-Joseph Tissot, later to be known as James Tissot. In this first part I will look at his life and a religious painting with a difference, which was one of a series he completed between 1886 and 1894. In my next blog I will introduce you to the “love of his life”, who featured in a number of his later works.

Jacques-Joseph Tissot was born in 1836, in Nantes, a French seaport on the north-west coast of France. Tissot was the second of four sons born to Marcel Théodore Tissot, an affluent linen merchant and successful businessman, who owned a country house, Château de Buillon, close to the town of Besançon and Marie Tissot, née Durand, a clothes and hat designer who helped in her husband’s business. Tissot was brought up in a very religious household with both his parents being devout Roman Catholics. At the age of twelve he was sent away to a Jesuit boarding school in Belgium, in the town of Brugelette, which in those days was one of the leading seats of learning for children of the Roman Catholic faith and attracted many pupils from different countries. In her 1985 biography, Tissot by Krystyna Matyjaszkiewicz, she points out that it was at this college that Tissot first came into contact with English children. She wrote:

“…Pupils at Brugelette included Catholics from England, and it may have been through friendships at Brugelette that Tissot became interested in all things English and began to style himself James, the name he was using by 1854. When new laws enabled the Jesuits in 1850 to open a college at Vannes in Brittany Tissot returned to France and attended school there, subsequently moving to another in Dôle (near Besançon), a bastion of Catholicism….”

His early family life would later have a bearing on some of his paintings such as his beautifully crafted depictions of ships which he would have seen in the local harbour of Nantes and his devout religious upbringing would have given him an interest in religious paintings.

By the time he was seventeen years of age, Tissot had decided to become an artist, much to the annoyance of his father, who had hoped his son would follow in his footsteps and run the family business. His father eventually relented and in 1855, aged 19, Tissot went to Paris, lodging with an artist friend of his mother, Jules-Élie Delaunay. He then worked in the studios of the French academic painters, Jean-Hippolyte Flandrin and Louis Lamothe who had learnt their trade as pupils of Ingres. During his stay in Paris, he would, like many aspiring artists, spend a great deal of time at the Louvre copying the works of the Old Masters and it was around this time that he met other contemporary artists such Degas, who also had once studied under Lamothe, the American artist, James McNeill Whistler and Édouard Manet. Four years after arriving in Paris, Tissot exhibited five of his works at the 1859 Paris Salon.

Within a relatively short time he became an admired painter and received a number of commissions for wealthy patrons. There was also a change in Tissot’s painting style from his medieval-styled works to everyday life seen through his portraiture. He would depict modern Parisian women as they went about the city and its suburbs and he would spend time perfecting the way he depicted their style of dress, and such an interest in this aspect probably harked back to the days spent with his family clothing business and admiring his mother’s talents as a designer. Much later in his life, in 1885, there was a major exhibition of his work at the Galerie Sedelmeyer, Paris, where he showed 15 large paintings in a series called La Femme à Paris. These paintings represented different types and classes of women, shown in their professional and social contexts.

Because I want to save the middle part of Tissot’s life and his love affair with Kathleen Newton, until my next blog, I am going to skip to the year 1885 which is the year in which the artist experienced a re-conversion to Catholicism. It is said that one day, during a church service, he had a vision of Jesus tending to people in a ruined building. It was, Tissot believed, his Road to Damascus. It was this return to his Roman Catholic beliefs which led him to spend the rest of his life illustrating the Bible. It is not unusual for us to hear of people being struck by this “born again Christian” phenomena but in the case of James Tissot many of his friends found his sudden return to Roman Catholicism, at a time when there had been a French Catholic revival and a coinciding surge in purchasing religious paintings, just too much of a fortuitous coincidence !! Nevertheless, from then on Tissot devoted himself to painting religious subjects. He totally immersed himself in all things religious and painted works connected with bible. His biographer, Krystyna Matyjaszkiewiczn wrote of Tissot’s religious fervour:

“…Tissot set off for Palestine on 15 October 1886, his fiftieth birthday. He returned to Paris in March 1887 with sketchbooks full of drawings and a burning compulsion to illustrate the life of Christ. The idea developed into publishing images of events, places, people, and incidental detail, with extracts from the Gospels and biblical commentaries. Tissot made further visits to Jerusalem in 1888 and 1889. By April 1894 he had completed 270 watercolours, which were displayed at the Champ de Mars, Paris, to awe and amazement…”

Tissot travelled to the Holy Land and this marked the beginning of a 10-year campaign to illustrate the New Testament. He would return to Palestine and back to Jerusalem and the surrounding area in 1888 and 1889 to make further studies of the landscape and the people. The culmination of the project resulted in his The Life of Christ collection which was a compilation of 350 watercolours that depicted detailed scenes from the New Testament, from before the birth of Jesus through to the Resurrection, in a chronological narrative. Two hundred and seventy of them were exhibited at the Paris Salon of 1894. It is reported that these works of art caused a sensation. Men were described as reverently doffing their hats whilst women wept and knelt before the pictures. Some women even crawled like penitents through the show. The exhibition of his biblical works moved to London in 1896 and New York at the end of 1898 before the entire collection was purchased by the Brooklyn Museum in 1900. In 1897 a French version of the profusely illustrated Tissot Bible was published and a year later an English version was available. This further enhanced the artistic reputation of Tissot and made him very wealthy. In the last few years of his life, Tissot worked on paintings depicting scenes from the Old Testament, eighty of which were exhibited in Paris. He had, by this time, retired to Château de Buillon, the residence he inherited on the death of his father. Tissot was never to complete the series of Old Testament works as he died at his chateau in Doubs, France in 1902, aged 66.

My featured painting today is one of the biblical scenes from the New Testament completed by James Tissot during the period 1886-1894. It is an opaque watercolour over graphite on gray-green woven paper entitled What Our Lord Saw from the Cross. It is regarded as one of the most memorable of the series of biblical images by the French painter. It is totally different from the normal crucifixion scene paintings when, in almost all cases, we look up at the figure of Christ hanging from the cross. In Tissot’s painting, we are the eyes of Christ and it us who looks down from the cross at the people below. By doing this Tissot has allowed us to imagine ourselves in Christ’s place and by doing so we are able to empathise with him and maybe we can imagine what was going through his mind as he looked down upon friends, who had come to lend their support, and his enemies who have participated in his death and had come to gloat at his predicament.

From our viewpoint we look downwards at the crowd. We see Mary Magdalene, in the immediate foreground, with her long red tresses swirling down her back, kneeling below the feet of Christ, which we can just see at the bottom centre of the painting. Further back we see the Virgin Mary clutching her breast, while John the Evangelist looks up with hands clasped. Some Roman soldiers are looking on, including a centurion who is clad in red. He has a downcast and remorseful expression on his face and Tissot has no doubt placed him at the scene reminding us of the passage in Luke’s Gospel 23:47 which stated:

“…Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man…”

The men on horseback in the right mid ground of the painting are Jewish scribes. They have a look of satisfaction on their faces for Christ was their rival. These were the very men who had put pressure on Pilate to have Christ crucified. Their plan had succeeded and their rival had been removed. Look towards the centre of the background and one can see that Tissot has depicted the entrance to a tomb, the very place in which the body of Christ will be laid to rest after he has been brought down from the cross.

This is truly a remarkable work of art and I would love to go to the Brooklyn Museum to see the complete series.

In my next blog I will tell you about Tissot’s beloved Kathleen Newton, an Irish divorcee, and look at some of his portraits of this woman, who was the love of his life.

Ruth in Boaz’s Field by Julius Schnorr von Carolsfeld.

5211267992_81d5013711 — Ruth in Boaz’s Field by Julius Schnorr von Carolsfeld (1828)

Today I am returning to a biblical work of art and one which I saw at the National Gallery in London a fortnight ago, and like a number of paintings I have recently reviewed, it was hanging in Room 41. There are a number of biblical events which seem to be favourites with the artistic fraternity, such as the Crucifixion, the Deposition, Susanna and the Elders, Lot and his daughters, just to mention a few. Today’s depiction of these two biblical characters is no different, as one or both have been seen in paintings by Michelangelo, Chagall, William Blake, William Morris, Fabritius, Nicolas Poussin and Rembrandt just to mention a few. The biblical characters in question are Ruth and Boaz and the painting I am featuring today is entitled Ruth in Boaz’s Field by the German painter, Julius Schnorr von Carolsfeld.

Julius Schnorr von Carolsfeld was born in Leipzig in 1794. His father, Johann Veit Schnorr was an engraver and painter and he gave his son his initial artistic training. When Julius was seventeen years of age he attended the Vienna Academy where he studied for four years under the German portrait and historical painter, Heinrich Füger. It was at this establishment that he made friends with fellow students, the German painter, Ferdinand Olivier and the Austrian painter Joseph Anton Koch. A couple of years prior to enrolling at the Vienna Academy, six of the students had formed an artistic cooperative in Vienna and called it the Brotherhood of St. Luke or Lukasbund, a name, which followed the tradition for medieval guilds of painters. In 1810 four of them, Johann Friedrich Overbeck, Franz Pforr, Ludwig Vogel and Johann Konrad Hottinger moved to Rome, where they occupied the abandoned monastery of San Isidro. Julius Schnorr von Carolsfeld followed this group to Rome when he had completed his four-year course in 1815.

This grouping of German and Austrian Romantic painters was known as the Nazarenes and their formation was a reaction against Neoclassicism and the repetitive art education of the academy system. By setting up this group they hoped to return to art, which personified spiritual values, and this group sought stimulation from the works of artists of the late Middle Ages and the Early Renaissance periods. The goal of the Nazarenes was to add to their works of art a purity of form and spiritual values which they saw in Renaissance art. The group lived a semi-monastic existence, and they were given the name Nazarenes, by their detractors, as a term of derision, used against them for the quirky way they dressed, which imitated a biblical manner of clothing and hair style. They remained undeterred for the Nazarenes believed this was a way of re-creating the nature of the medieval artist’s workshop. Most of their works were centered around religious subjects.

Julius returned to Germany in 1825 and went to live in Munich where he was employed by King Ludwig I, who that year had succeeded his late father, King Maximillian I, and had become King of Bavaria. Julius and his staff then set about decorating the King’s palaces. Julius was a follower of Lutherism and his later artistic phase featured biblical works. His biblical works were often crowded scenes and were frequently criticised for their lack of harmony, unlike his featured painting today. His biblical drawings and the cartoons he made for frescoes formed a natural lead up to his designs for church windows. His designs would then be made up into stained glass windows at the royal factory in Munich. His fame as an artist soon spread and besides his commissions from German patrons he received many more from abroad, including ones for windows in both Glasgow and St Paul’s cathedrals.

Julius Schnorr died in Munich in 1872 aged 78.

Today’s oil on canvas painting entitled Ruth in Boaz’s Field Boaz is a biblical tale narrating the story of the first meeting between Ruth and Boaz and was painted by Julius Schnorr von Carolsfeld in 1828. This picture was painted in Munich and based on drawings he had made a few years earlier whilst in Italy.

The subject is taken from the Old Testament Book of Ruth. Here we see the Moabite woman, Ruth, meeting with Boaz and she is gleaning (gathering up corn left after the harvest) to support her widowed mother-in-law. The landowner Boaz who talks to her has come to show his admiration for her hard work in supporting herself and her mother-in-law, Naomi.

Ruth was a daughter-in-law of Naomi, a woman from Bethlehem, who had left the city in order to escape the famine. She, along with her husband Elimelech and their two sons, Mahlon and Chilion, travelled to the land of Moab which lay east of the Dead Sea. However Naomi’s husband dies. Later Naomi’s sons marry Moabite women but ten years later both of the sons die leaving Naomi with her two daughters-in-law, Orpah and Ruth. Naomi feeling there was no reason to remain in Moab any longer decides to return alone to Bethlehem telling her daughter-in-laws to stay in Moab and return to their parent’s homes. Orpah goes back to her family but Ruth refuses to leave her mother-in-law, Naomi saying:

“…Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if even death separates you and me…”

Naomi and Ruth then travel back to Bethlehem. It is harvest time and in order to support her mother-in-law and herself, Ruth goes to the fields to glean (to gather up corn left after the harvest). The story (Book of Ruth: 2) continues with the story:

“…And Ruth the Moabitess said to Naomi “Let me go to the fields and pick up the leftover grain behind anyone in whose eyes I find favour. “Naomi said to her, “Go ahead, my daughter.” So she went out and began to glean in the fields behind the harvesters. As it turned out, she found herself working in a field belonging to Boaz who was from the clan of Elimelech. Just then Boaz arrived from Bethlehem and greeted the harvesters, “The Lord be with you!”. “The Lord bless you!” they called back.

Boaz asked the foreman of his harvesters, “Who is that young woman” The foreman replied, “She is the Moabitess who came back from Moab with Naomi”. She asks Boaz, “Please let me glean and gather among the sheaves behind the harvesters.” She went into the field and has worked steadily from morning till now, except for a short rest in the shelter.’

So Boaz said to Ruth, “My daughter, listen to me. Don’t go and glean in another field and don’t go away from here. Watch the field where the men are harvesting, and follow along after the girls.”

When she sat down with the harvesters, he offered her some roasted grain. She ate all she wanted and had some left over. As she got up to glean, Boaz gave orders to his men, “Even if she gathers among the sheaves, don’t embarrass her. Rather, pull out some stalks for her from the bundles and leave them for her to pick up, and don’t rebuke her.”

So Ruth gleaned in the field until evening. Then she threshed the barley she had gathered, and it amounted to about an ephah. She carried it back to town, and her mother-in-law saw how much she had gathered, Ruth also brought out and gave her what she had left over after she had eaten enough.

Her mother- in-law asked her, “Where did you glean today? Where did you work? Blessed be the person who took notice of you!” Then Ruth told her mother-in-law about the one at whose place she had been working. “The name of the person I worked with today is Boaz,” she said….”

The romantic story of Ruth and Boaz has a “happy ending” and for those of you who want to know what happened after that first meeting in the cornfield on the outskirts of Bethlehem you will have to read the Old Testament Book of Ruth (1-4).

Of all the biblical depictions of the couple I have seen in works of art I believe this to be the best. The colours and tones used by the artist are superb.