Sandro Botticelli’s Primavera painting is generally viewed and presented as a garden scene portraying figures from classical mythology, its prominent theme reflecting the season of Spring.
The figures are usually identified as Mercury, one of the major Roman gods (or Hermes in Greek mythology); the Three Graces (also known as the Charites); Venus (Aphrodite) the Roman goddess of love and her son Cupid (Eros); Flora the Roman goddess of flowers; Chloris, her Greek counterpart; and the wind god Zephyrus.
That the painting can be viewed as representing two levels of identities associated with mythology presents the possibility they masquerade other layers of actors embedded in the scene.
Indeed, there is an underlying narrative which Botticelli has disguised and mirrors the Springtime theme – the religious period of Lent, a shortened form of the Old English word Lencten, meaning “spring season”.
In religious terms the forty days of Lent is a time of purification, reconciliation, reparation, renewal; a time to be born again; a time of rebirth and renaissance; a penitential period of fasting and prayer in preparation for the Christian celebration of the death of Jesus Christ on Good Friday (his Passover) and Resurrection on Easter Sunday.
Spring, or Lent, isn’t the only time frame depicted in the painting. In fact, every month of the year is represented in the form of the 12 signs of the zodiac. Some are easy to pick up on, others less so. This astrological pointer to the perpetual motion of life, death and rebirth – and expressed through the four seasons of Spring, Summer, Autumn and Winter – parallels with parts of the continuing cycle of Christian liturgical seasons.
Apart from those already mentioned, other mythological characters and creatures are disguised in the painting in a similar way to the zodiac references.
And then there are the horticultural references. It is said that more than one hundred flowers and plants have been identified. Scent and art historian Caro Verbeek describes the scene as “one big open window exuding the most wonderful and characteristic scents of Tuscany”, and asks the question: “Is there an olfactory iconography to this work of art?” She continues, “It can be argued Botticelli has intentionally added olfactory – yet visually represented – symbols”.
Indeed he has, but not just the sweet scented perfume exuding from the numerous flowers. Sources emitting less pleasant odours are also embedded in the “big window”, wafted with the aid of the figure of Zephyrus, the Greek personification of the West Wind.
As for dating the Primavera, the Uffizi gallery in Florence, where the painting is housed, assigns c.1480. Other estimates range from the late 1470s to the early 1480s. There are details in the painting to suggest it was not started until after Botticelli had returned from Rome during the first quarter of 1482, where he had been engaged by Pope Sixtus IV to fresco some of the walls in the Sistine Chapel.
• More analysis of the iconography in the Primavera painting in my next post.
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