Page 56 - Jordaens

parrots. It was for Marguerite d’Autriche, the wife of Philibert le Beau, that Jean Lemaire de Belges (c.1473 Possibly Jordaens derived amusement from the story of Penelope’s steadfast fidelity and her tapestry-
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- c.1525) wrote the poem Les Epitres de l’Amant Vert, in which the parrot is Marguerite’s constant companion. weaving stratagem at a time when he in turn was designing cartoons of this very story for the Brussels tapestry
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The parrot describes her beautiful body, whether dressed or half-dressed, which he is privileged to behold. He manufacture. The goat that appears in this composition was a favourite device used by Jordaens. Yet might
talks of his growing love for Marguerite and is jealous of her lovers, whose activities he must watch. Similar there also be a further reference to antiquity? The goat is, of course, the symbol of Pan. In some early sources
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representations depicting the parrot as the intimate companion of a woman, seeing her in a state of partial dress such as Pindar, Pan’s father is Apollo via Penelope. Herodotus, Cicero , Apollodorus and Hyginus all make
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and sharing knowledge of her personal life, recur over the centuries. They are found frequently in 17th century Hermes and Penelope his parents. Pausanias, giving the lie to Homer, records the story that Penelope had in
Dutch and Flemish paintings.’ fact indeed been unfaithful to her husband, who then promptly had her banished to Mantineia upon his return.
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Other sources (Duris of Samos, the Vergilian commentator Servius ) report that Penelope slept with all 108
In Hermes at Calypso’s Table, following the graphic narrative one can see that the parrot’s plumage is very similar suitors in Odysseus’ absence; surely something of a unique ‘basic instincts’ marathon, and in consequence gave
in tonality to Calypso’s dress. Moreover, the parrot appears to defy the peacock, the emblem of Hera, patroness birth to Pan as a result! This myth reflects the folk etymology that equates Pan’s name (Πάν) with the Greek
of matrimony, thus making the parrot an extension of Calypso, the exotic woman, the sensual woman, the other word for ‘all’ (πᾶν).
woman. One may question the degree of temptation Ulysses really resisted and which version Jordaens was Patrick Matthiesen and Jeanne teston
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inspired by, whether Homer or Hesiod? Both Penelope and Ulysses are upheld as perfect models of fidelity. What
degree of irony might one deduce is present in a painting destined to be offered as a symbol of conjugal fidelity in an

arranged marriage? Possibly Jordaens was inspired by the story of Penelope’s fidelity, weaving and then unpicking
her tapestry by night so that its incompleteness might deter her 108 suitors. All this while was Ulysses shamelessly a
or, perhaps, just simply haplessly in Calypso’s thrall, bewitched by passion - men are such fragile vessels? He was
enslaved, for years we are told, both by his basic instincts and spellbound by Calypso. We must surely doubt

Ulysses' indomitable chastity when according to even Homer the fair Calypso pleads with Hermes bewailing the
envy of the gods ‘seeing that ye begrudge goddesses that they should mate with men openly, if any takes a mortal
as her own bed-fellow’. Furthermore, we may also read that he dallied not just with Calypso. Towards the end
of Hesiod’s Theogony (1011ff.), it is stated that Circe too bore Odysseus three sons: Ardeas or Agrius (otherwise
unknown), Latinus and Telegonus, who ruled over the Tyrsenoi, that is the Etruscans. Thus Ulysses may hardly
be upheld as a model of celibacy!
8. For a full discussion of the Penelope myth and the various sources involved see R Rutherford - ‎Thesis 1997,
Oxon., Appendix 1, The Myth of Penelope, https://www.google.co.uk/?gws_rd=ssl#q=R+Rutherford+-
+%E2%80%8E+1997,++++Penelope,+&spf=1499713525256
6. The composer and poet Pierre de la Rue (c. 1452 - 20 November 1518) composed a beautiful lament for treble, two tenors 9. The Histories, Bk.II, vv.145.
and bass celebrating the demise of the parrot and its tomb: Soubz ce tumbel, qui est ung dur conclave, Gist l’Amant vert, et le très 10. De natura deorum, (ND 3.22.56).
noble esclave, Dont le franc cœur de vray amour pure yvre, N’a peult souffrir, perdre sa dame et vivre. 11. Βιβλιοθήκη Bibliothēkē. (7.38).
7. See John Genius’, Confessio Amantis, Bk4. vv.147-233, (composition of the work probably began circa 1386, and the work 12. Fabulae, ( 224).
was completed in 1390) where Ulysses cedes to Nauplius’ judgement after the king explains that such misguided devotion 13. Description of Greece, (8.12.5).
to Penelope impeded his chivalric duties….! ‘Of love for chivalerie he left, and be him life or loth to Troie forth with hem 14. Histories.
he goth…’. 15. Vergilii carmina comentarii.

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