Abstract
The myth of Pygmalion is a fascinating one on many levels. Pygmalion, king of Cyprus, was a renowned sculptor. Disgusted by what he saw as the wicked women of his day, he sculpted an ivory statue of what he envisioned to be the ideal woman—beautiful, virtuous, kind, and intelligent. After sculpting it, he fell madly in love with his own creation. He wanted to make love to her. So, he implored the goddess of love and beauty, Aphrodite, to turn his statue into a living human being. The goddess granted Pygmalion his wish, bringing her to life as Galatea. Pygmalion married Galatea and, together, they had a son named Paphos. This tale has intrigued many writers, from the Roman poet Ovid, who retold the story in his Metamorphoses,1 to George Bernard Shaw, who rewrote it in the form of his play Pygmalion (1913), which tells how an English gentleman (a professor of phonetics) makes an elegant lady out of a poor ill-bred girl by teaching her to act and speak with proper grammar and pronunciation.2 The musical comedy My Fair Lady (1956) was based on Shaw’s play. Was there kissing in the original Pygmalion story? Some versions of it seem to indicate that there was.
Every young sculptor seems to think that he must give the world some specimen of indecorous womanhood, and call it Eve, Venus, a Nymph, or any name that may apologize for a lack of decent clothing.
—Nathaniel Hawthorne (1804–1864)
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Notes
Ovid, Metamorphoses, trans. A. D. Melville (Oxford: Oxford University Press, 2009).
George Bernard Shaw, Pygmalion (London: Penguin, 2013).
The aesthetic power of this painting is discussed insightfully by Susanna Partsch, Klimt: Life and Work (New York: Prestel, 1994).
Denis Dutton, The Art Instinct: Beauty, Pleasure, and Human Evolution (London: Bloomsbury, 2009).
Carlo Falciani and Antonio Natali, Bronzino: Painter and Poet of the Court of the Medici (Florence: Mandragora, 2010).
Alastair Laing, François Boucher, 1703–1770 (New York: Harry N. Abrams, 1986).
Robert Rosenblum, Master of Art: Ingres (New York: Harry N. Abrams, 1990).
The ambiguity of the meanings of the Paola and Francesca story are discussed by Renato Poggioli, “Tragedy or Romance? A Reading of the Paolo and Francesca Episode in Dante’s Inferno,” Publications of the Modern Language association of America 72 (1957): 313–358.
Laurence Des Cars, Jean-Leon Gerome (New York: Skira, 2010).
Paula James, The Legacy of Ovid’s Pygmalion Myth on Screen: In Pursuit of the Perfect Woman (London: Continuum Press, 2011).
Sue Prideaux, Edvard Munch: Behind the Scream (New Haven: Yale University Press, 2007).
See Mike Venezia, Roy Lichtenstein (New York: Children’s Press, 2002)
and James Rondeau and Sheena Wagstaff, Roy Lichtenstein: A Retrospective (Chicago: Art Institute of Chicago, 2012).
Cited in David Wallechinsky and Amy Wallace, The Book of Lists (Edinburgh: Canongate Books, 2004), p. 22.
Insightful treatments of Rodin’s work can be found in Yvonne Taillandier, Rodin (New York: Crown, 1977);
Catharine Lampert, Rodin: Sculpture and Drawings (New Haven: Yale University Press, 1986);
and Rainer Crone and Siegfried Salzmann (eds.), Rodin: Eros and Creativity (Munich: Prestel, 1992).
A good discussion of Brancusi’s art is the one by Eric Shanes, Constantin Brancusi (New York: Abbeville Publishing, 1989).
Alfred Eisenstaedt, Eisenstaedt on Eisenstaedt: A Self-Portrait (New York: Abbeville Press, 1985).
Sheril Kirshenbaum, The Science of Kissing: What Our Lips Are Telling Us (New York: Grand Central, 2011), pp. 66–67
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© 2013 Marcel Danesi
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Danesi, M. (2013). The Kiss in Images. In: The History of the Kiss!. Semiotics and Popular Culture. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137376855_4
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DOI: https://doi.org/10.1057/9781137376855_4
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