The Garden of Earthly Delights

''The Garden of Earthly Delights'' is the modern title given to a triptych oil painting on oak panel painted by the Early Netherlandish master Hieronymus Bosch, between 1490 and 1510, when Bosch was between 40 and 60 years old. It has been housed in the Museo del Prado in Madrid, Spain since 1939.

As little is known of Bosch's life or intentions, interpretations of his artistic intent behind the work range from an admonition of worldly fleshy indulgence, to a dire warning on the perils of life's temptations, to an evocation of ultimate sexual joy. The intricacy of its symbolism, particularly that of the central panel, has led to a wide range of scholarly interpretations over the centuries. Twentieth-century art historians are divided as to whether the triptych's central panel is a moral warning or a panorama of paradise lost.

Bosch painted three large triptychs (the others are ''The Last Judgment'' of 1482 and '' The Haywain Triptych'' of 1516) that can be read from left to right and in which each panel was essential to the meaning of the whole. Each of these three works presents distinct, yet linked themes addressing history and faith. Triptychs from this period were generally intended to be read sequentially, the left and right panels often portraying Eden and the Last Judgment respectively, while the main subject was contained in the center piece. It is not known whether ''The Garden'' was intended as an altarpiece, but the general view is that the extreme subject matter of the inner center and right panels make it unlikely that it was intended to function in a church or monastery, but was instead commissioned by a lay patron.

Description

Exterior

When the triptych's wings are closed, the design of the outer panels becomes visible. Rendered in a green–gray grisaille,Snyder 1977, 102 these panels lack colour, probably because most Netherlandish triptychs were thus painted, but possibly indicating that the painting reflects a time before the creation of the sun and moon, which were formed, according to Christian theology, to "give light to the earth". The typical grisaille blandness of Netherlandish altarpieces served to highlight the splendid colour inside.

The outer panels are generally thought to depict the creation of the world, showing greenery beginning to clothe the still-pristine Earth.Belting, 22 God, wearing a crown similar to a papal tiara (a common convention in Netherlandish painting), is visible as a tiny figure at the upper left. Bosch shows God as the father sitting with a Bible on his lap, creating the Earth in a passive manner by divine fiat. Above him is inscribed a quote from Psalm 33 reading "Ipse dīxit, et facta sunt: ipse mandāvit, et creāta sunt"—''For he spoke and it was done; he commanded, and it stood fast''.Dempsey, Charles. "Sicut in utrem aquas maris: Jerome Bosch's Prolegomenon to the Garden of Earthly Delights". ''MLN''. The Johns Hopkins University Press, 119:1, January 2004. S247–S270. Retrieved November 14, 2007 The Earth is encapsulated in a transparent sphere recalling the traditional depiction of the created world as a crystal sphere held by God or Christ. It hangs suspended in the cosmos, which is shown as an impermeable darkness, whose only other inhabitant is God himself.Belting, 21

Despite the presence of vegetation, the earth does not yet contain human or animal life, indicating that the scene represents the events of the biblical Third Day. Bosch renders the plant life in an unusual fashion, using uniformly gray tints which make it difficult to determine whether the subjects are purely vegetable or perhaps include some mineral formations. Surrounding the interior of the globe is the sea, partially illuminated by beams of light shining through clouds. The exterior wings have a clear position within the sequential narrative of the work as a whole. They show an unpopulated earth composed solely of rock and plants, contrasting sharply with the inner central panel which contains a paradise teeming with lustful humanity.

Interior

Scholars have proposed that Bosch used the outer panels to establish a Biblical setting for the inner elements of the work, and the exterior image is generally interpreted as set in an earlier time than those in the interior. As with Bosch's ''Haywain Triptych'', the inner centerpiece is flanked by heavenly and hellish imagery. The scenes depicted in the triptych are thought to follow a chronological order: flowing from left-to-right they represent Eden, the garden of earthly delights, and Hell.Calas, Elena. "D for Deus and Diabolus. The Iconography of Hieronymus Bosch". ''The Journal of Aesthetics and Art Criticism'', Volume 27, No. 4, Summer, 1969. 445–454 God appears as the creator of humanity in the left hand wing, while the consequences of humanity's failure to follow his will are shown in the right.

However, in contrast to Bosch's two other complete triptychs, ''The Last Judgment'' (around 1482) and ''The Haywain'' (after 1510), God is absent from the central panel. Instead, this panel shows humanity acting with apparent free will as naked men and women engage in various pleasure-seeking activities. According to some interpretations, the right hand panel is believed to show God's penalties in a hellscape.

Art historian Charles de Tolnay believed that, through the seductive gaze of Adam, the left panel already shows God's waning influence upon the newly created earth. This view is reinforced by the rendering of God in the outer panels as a tiny figure in comparison to the immensity of the earth. According to Hans Belting, the three inner panels seek to broadly convey the Old Testament notion that, before the Fall, there was no defined boundary between good and evil; humanity in its innocence was unaware of consequence.Belting, 57

Left panel

The left panel (sometimes known as the ''Joining of Adam and Eve'')Dixon, Laurinda S. "Bosch's Garden of Delights: Remnants of a 'Fossil' Science". ''Art Bulletin'', LXIII, 1981. 96–113 depicts a scene from the paradise of the Garden of Eden commonly interpreted as the moment when God presents Eve to Adam. The painting shows Adam waking from a deep sleep to find God holding Eve by her wrist and giving the sign of his blessing to their union. God is younger-looking than on the outer panels, blue-eyed and with golden curls. His youthful appearance may be a device by the artist to illustrate the concept of Christ as the incarnation of the Word of God.Gibson, 92 God's right hand is raised in blessing, while he holds Eve's wrist with his left. According to the work's most controversial interpreter, the 20th-century folklorist and art historian Wilhelm Fraenger:

As though enjoying the pulsation of the living blood and as though too he were setting a seal on the eternal and immutable communion between this human blood and his own. This physical contact between the Creator and Eve is repeated even more noticeably in the way Adam's toes touch the Lord's foot. Here is the stressing of a rapport: Adam seems indeed to be stretching to his full length in order to make contact with the Creator. And the billowing out of the cloak around the Creator's heart, from where the garment falls in marked folds and contours to Adam's feet, also seems to indicate that here a current of divine power flows down, so that this group of three actually forms a closed circuit, a complex of magical energy ...

Eve avoids Adam's gaze, although, according to Walter S. Gibson, she is shown "seductively presenting her body to Adam". Adam's expression is one of amazement, and Fraenger has identified three elements to his seeming astonishment. Firstly, there is surprise at the presence of the God. Secondly, he is reacting to an awareness that Eve is of the same nature as himself, and has been created from his own body. Finally, from the intensity of Adam's gaze, it can be concluded that he is experiencing sexual arousal and the primal urge to reproduce for the first time.

The surrounding landscape is populated by hut-shaped forms, some of which are made from stone, while others are at least partially organic. Behind Eve rabbits, symbolising fecundity, play in the grass, and a dragon tree opposite is thought to represent eternal life.Gibson, 25 The background reveals several animals that would have been exotic to contemporaneous Europeans, including a giraffe, a monkey riding an elephant, and a lion that has killed and is about to devour his prey. In the foreground, from a large hole in the ground, emerge birds and winged animals, some of which are realistic, some fantastic. Behind a fish, a person clothed in a short-sleeved hooded jacket and with a duck's beak holds an open book as if reading.

To the left of the area a cat holds a small lizard-like creature in its jaws. Belting observes that, despite the fact that the creatures in the foreground are fantastical imaginings, many of the animals in the mid and background are drawn from contemporary travel literature, and here Bosch is appealing to "the knowledge of a humanistic and aristocratic readership".Belting, 26 Erhard Reuwich's pictures for Bernhard von Breydenbach's 1486 ''Pilgrimages to the Holy Land'' were long thought to be the source for both the elephant and the giraffe, though more recent research indicates the mid-15th-century humanist scholar Cyriac of Ancona's travelogues served as Bosch's exposure to these exotic animals.

According to art historian Virginia Tuttle, the scene is "highly unconventional ndcannot be identified as any of the events from the Book of Genesis traditionally depicted in Western art".Tuttle, Virginia. "Lilith in Bosch's 'Garden of Earthly Delights'". ''Simiolus: Netherlands Quarterly for the History of Art'', Volume 15, No. 2, 1985. 119 Some of the images contradict the innocence expected in the Garden of Eden. Tuttle and other critics have interpreted the gaze of Adam upon his wife as lustful, and indicative of the Christian belief that humanity was doomed from the beginning. Gibson believes that Adam's facial expression betrays not just surprise but also expectation. According to a belief common in the Middle Ages, before the Fall Adam and Eve would have copulated without lust, solely to reproduce. Many believed that the first sin committed after Eve tasted the forbidden fruit was carnal lust. On a tree to the right a snake curls around a tree trunk, while to its right a mouse creeps; according to Fraenger, both animals are universal phallic symbols.

Center panel

The skyline of the center panel (220 × 195 cm, 87 × 77 in) matches exactly with that of the left wing, while the positioning of its central pool and the lake behind it echoes the lake in the earlier scene. The center image depicts the expansive "garden" landscape which gives the triptych its name. The panel shares a common horizon with the left wing, suggesting a spatial connection between the two scenes. The garden is teeming with male and female nudes, together with a variety of animals, plants and fruit.Mann, Richard G. "Melanie Klier's: Hieronymus Bosch: Garden of Earthly Delights". ''Utopian Studies'', 16.1, 2005

The setting is not the paradise shown in the left panel, but neither is it based in the terrestrial realm.Belting, 47 Fantastic creatures mingle with the real; otherwise ordinary fruits appear engorged to a gigantic size. The figures are engaged in diverse amorous sports and activities, both in couples and in groups. Gibson describes them as behaving "overtly and without shame",Gibson, 80 while art historian Laurinda Dixon writes that the human figures exhibit "a certain adolescent sexual curiosity".

Many of the numerous human figures revel in an innocent, self-absorbed joy as they engage in a wide range of activities; some appear to enjoy sensory pleasures, others play unselfconsciously in the water, and yet others cavort in meadows with a variety of animals, seemingly at one with nature. In the middle of the background, a large blue globe resembling a fruit pod rises in the middle of a lake. Visible through its circular window is a man holding his right hand close to his partner's genitals, and the bare buttocks of yet another figure hover in the vicinity. According to Fraenger, the eroticism of the center frame could be considered either as an allegory of spiritual transition or a playground of corruption.Fraenger, 10

On the right-hand side of the foreground stand a group of four figures, three white- and one black-skinned. The white-skinned figures, two males and one female, are covered from head to foot in light-brown body hair. Scholars generally agree that these hirsute figures represent wild or primeval humanity, but disagree on the symbolism of their inclusion. Art historian Patrik Reuterswärd, for example, posits that they may be seen as "the noble savage" who represents "an imagined alternative to our civilized life", imbuing the panel with "a more clear-cut primitivistic note". Writer Peter Glum, in contrast, sees the figures as intrinsically connected with whoredom and lust.

In a cave to their lower right, a male figure points towards a reclining female who is also covered in hair. The pointing man is the only clothed figure in the panel, and as Fraenger observes, "he is clothed with emphatic austerity right up to his throat".Fraenger, 139 In addition, he is one of the few human figures with dark hair. According to Fraenger:

The way this man's dark hair grows, with the sharp dip in the middle of his high forehead, as though concentrating there all the energy of the masculine M, makes his face different from all the others. His coal-black eyes are rigidly focused in a gaze that expresses compelling force. The nose is unusually long and boldly curved. The mouth is wide and sensual, but the lips are firmly shut in a straight line, the corners strongly marked and tightened into final points, and this strengthens the impression—already suggested by the eyes—of a strong controlling will. It is an extraordinarily fascinating face, reminding us of faces of famous men, especially of Machiavelli's; and indeed the whole aspect of the head suggests something Mediterranean, as though this man had acquired his frank, searching, superior air at Italian academies.

The pointing man has variously been described as either the patron of the work (Fraenger in 1947), as an advocate of Adam denouncing Eve (Dirk Bax in 1956), as Saint John the Baptist in his camel's skin (Isabel Mateo Goméz in 1963),Reuterswärd, 636 or as a self-portrait. The woman below him lies within a semicylindrical transparent shield, while her mouth is sealed, devices implying that she bears a secret. To their left, a man crowned by leaves lies on top of what appears to be an actual but gigantic strawberry, and is joined by a male and female who contemplate another equally huge strawberry.

There is no perspectival order in the foreground; instead it comprises a series of small motifs wherein proportion and terrestrial logic are abandoned. Bosch presents the viewer with gigantic ducks playing with tiny humans under the cover of oversized fruit; fish walking on land while birds dwell in the water; a passionate couple encased in an amniotic fluid bubble; and a man inside of a red fruit staring at a mouse in a transparent cylinder.

The pools in the fore and background contain bathers of both sexes. In the central circular pool, the sexes are mostly segregated, with several females adorned by peacocks and fruit. Four women carry cherry-like fruits on their heads, perhaps a symbol of pride at the time, as has been deduced from the contemporaneous saying: "Don't eat cherries with great lords—they'll throw the pits in your face."Glum, 51

The women are surrounded by a parade of naked men riding horses, donkeys, unicorns, camels and other exotic or fantastic creatures. Several men show acrobatics while riding, apparently acts designed to gain the females' attention, which highlights the attraction felt between the two sexes as groups. The two outer springs also contain both men and women cavorting with abandon. Around them, birds infest the water while winged fish crawl on land. Humans inhabit giant shells. All are surrounded by oversized fruit pods and eggshells, and both humans and animals feast on strawberries and cherries.

The impression of a life lived without consequence, or what art historian Hans Belting describes as "unspoilt and pre-moral existence", is underscored by the absence of children and old people.Belting, 54 According to the second and third chapters of Genesis, Adam and Eve's children were born after they were expelled from Eden. This has led some commentators, in particular Belting, to theorise that the panel represents the world if the two had not been driven out "among the thorns and thistles of the world". In Fraenger's view, the scene illustrates "a utopia, a garden of divine delight before the Fall, or—since Bosch could not deny the existence of the dogma of original sin—a millennial condition that would arise if, after expiation of Original Sin, humanity were permitted to return to Paradise and to a state of tranquil harmony embracing all Creation."

In the high distance of the background, above the hybrid stone formations, four groups of people and creatures are seen in flight. On the immediate left a human male rides on a chthonic solar eagle-lion. The human carries a triple-branched tree of life on which perches a bird; according to Fraenger "a symbolic bird of death". Fraenger believes the man is intended to represent a genius, "he is the symbol of the extinction of the duality of the sexes, which are resolved in the ether into their original state of unity".Fraenger, 135

To their right a knight with a dolphin tail sails on a winged fish. The knight's tail curls back to touch the back of his head, which references the common symbol of eternity: the snake biting its own tail. On the immediate right of the panel, a winged youth soars upwards carrying a fish in his hands and a falcon on his back. According to Belting, in these passages Bosch's "imagination triumphs ... the ambivalence of isvisual syntax exceeds even the enigma of content, opening up that new dimension of freedom by which painting becomes art." Fraenger titled his chapter on the high background "The Ascent to Heaven", and wrote that the airborne figures were likely intended as a link between "what is above" and "what is below", just as the left and right hand panels represent "what was" and "what will be".Fraenger, 136

Right panel

The right panel (220 × 97.5 cm, 87 × 38.4 in) illustrates Hell, the setting of a number of Bosch paintings. Bosch depicts a world in which humans have succumbed to temptations that lead to evil and reap eternal damnation. The tone of this final panel strikes a harsh contrast to those preceding it. The scene is set at night, and the natural beauty that adorned the earlier panels is noticeably absent. Compared to the warmth of the center panel, the right wing possesses a chilling quality—rendered through cold colourisation and frozen waterways—and presents a tableau that has shifted from the paradise of the center image to a spectacle of cruel torture and retribution.Belting, 38

In a single, densely detailed scene, the viewer is made witness to cities on fire in the background; war, torture chambers, infernal taverns, and demons in the midground; and mutated animals feeding on human flesh in the foreground.Belting, 35 The nakedness of the human figures has lost all its eroticism, and many now attempt to cover their genitalia and breasts with their hands, ashamed by their nakedness.

Large explosions in the background throw light through the city gates and spill into the water in the midground; according to writer Walter S. Gibson, "their fiery reflection turning the water below into blood". The light illuminates a road filled with fleeing figures, while hordes of tormentors prepare to burn a neighbouring village.Belting, 44 A short distance away, a rabbit carries an impaled and bleeding corpse, while a group of victims above are thrown into a burning lantern. The foreground is populated by a variety of distressed or tortured figures. Some are shown vomiting or excreting, others are crucified by harp and lute, in an allegory of music, thus sharpening the contrast between pleasure and torture. A choir sings from a score inscribed on a pair of buttocks, part of a group that has been described as the "Musicians' Hell".

The focal point of the scene is the "Tree-Man", whose cavernous torso is supported by what could be contorted arms or rotting tree trunks. His head supports a disk populated by demons and victims parading around a huge set of bagpipes—often used as a dual sexual symbol—reminiscent of human scrotum and penis. The tree-man's torso is formed from a broken eggshell, and the supporting trunk has thorn-like branches which pierce the fragile body. A grey figure in a hood bearing an arrow jammed between his buttocks climbs a ladder into the tree-man's central cavity, where nude men sit in a tavern-like setting. The tree-man gazes outwards beyond the viewer, his conspiratorial expression a mix of wistfulness and resignation.Gibson, 97–98 Belting wondered if the tree-man's face is a self-portrait, citing the figure's "expression of irony and the slightly sideways gaze hich wouldthen constitute the signature of an artist who claimed a bizarre pictorial world for his own personal imagination".

Many elements in the panel incorporate earlier iconographical conventions depicting hell. However, Bosch is innovative in that he describes hell not as a fantastical place, but as a realistic world containing many elements from day-to-day human life.

Animals are shown punishing humans, subjecting them to nightmarish torments that may symbolise the seven deadly sins, matching the torment to the sin. Sitting on an object that may be a toilet or a throne, the panel's centerpiece is a gigantic bird-headed monster feasting on human corpses, which he excretes through a cavity below him, into the transparent chamber pot on which he sits. The monster is sometimes referred to as the "Prince of Hell", a name derived from the cauldron he wears on his head, perhaps representing a debased crown. At his feet, a female has her face reflected on the buttocks of a demon. Further to the left, next to a hare-headed demon, a group of naked persons around a toppled gambling table are being massacred with swords and knives. Other brutal violence is shown by a knight torn down and eaten up by a pack of wolves to the right of the tree-man.

During the Middle Ages, sexuality and lust were seen, by some, as evidence of humanity's fall from grace. In the eyes of some viewers, this sin is depicted in the left-hand panel through Adam's, allegedly lustful, gaze towards Eve, and it has been proposed that the center panel was created as a warning to the viewer to avoid a life of sinful pleasure. According to this view, the penalty for such sins is shown in the right panel of the triptych. In the lower right-hand corner, a man is approached by a pig wearing the veil of a nun. The pig is shown trying to seduce the man to sign legal documents.

Lust is further said to be symbolised by the gigantic musical instruments and by the choral singers in the left foreground of the panel. Musical instruments often carried erotic connotations in works of art of the period, and lust was referred to in moralising sources as the "music of the flesh". There has also been the view that Bosch's use of music here might be a rebuke against traveling minstrels, often thought of as purveyors of bawdy song and verse.Bosing, 60

Dating and provenance

The dating of ''The Garden of Earthly Delights'' is uncertain. Ludwig von Baldass

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