Goddess and companion of the devil: the cat in art

Building design
In Egypt, the goddess Bastet was worshipped in the form of a cat. Photo: KS_aus_F (Katharina Surhoff) - Own work, GFDL, via: Wikimedia Commons

In Egypt, the goddess Bastet was worshipped in the form of a cat.
Photo: KS_aus_F (Katharina Surhoff) - Own work, GFDL, via: Wikimedia Commons

For thousands of years, cats have held a special fascination for humans. They are considered mysterious, independent and familiar at the same time. This ambivalent attitude is also reflected in the history of art.

From sacred feline figures in Ancient Egypt to depictions in medieval manuscripts and Renaissance paintings to modern street art and digital pop culture, the cat remains a central animal motif. Its symbolism ranges from veneration and protection, skepticism and passion to independence and individuality. The cat can be found in both profane and sacred iconography. The color of the cat’s fur was also important in this context: light-colored cats were seen as a reference to Jesus and as a bearer of the soul. They could also refer to freedom and love of freedom, so that they also appeared as an attribute of the personification of “libertas” (freedom). However, cats could also allude to strife and enmity. They were also sometimes regarded as a symbol of sin and were equated with “luxuria” (lust). Black cats in particular had a bad reputation: they were suspected of being allied with dark forces. This ambivalence between veneration and suspicion shaped the image of the cat for centuries.

The cat occupied a prominent position in antiquity, especially in Ancient Egypt. There it became the embodiment of the goddess Bastet, who stood for fertility, protection and femininity. Cat figurines made of bronze, wood and stone, often with elaborate engravings, were placed in temples and tombs. They were believed to bring good luck and divine assistance. Archaeological finds prove that cats were even mummified to act as companions in the afterlife.
In the Greco-Roman world, cats had less religious significance. They were valued above all for their practical abilities: as mice and bird hunters in the household. In Roman mosaics and frescoes, cats appear in hunting scenes or in everyday domestic life. This already indicates the close connection between cats and humans, which still exists today. Occasionally, however, cats can also be found in mythology, where they appear as companions of the goddesses Artemis and Diana.

In the European Middle Ages, the image of the cat was ambivalent. On the one hand, it was a useful pet in monasteries, farms and towns, where it protected granaries from mice. On the other hand, they were increasingly associated with negative images. Black cats were considered demonic and became the companions of witches in legends. In medieval art, cats appeared in illuminated manuscripts, illuminated books and sculptures. However, they also often symbolized cunning, unpredictability or even evil. Nevertheless, there were also positive depictions: In domestic scenes, the cat appears as part of family life, sometimes at the feet of women, where it stood for security or fertility.

In the Renaissance, the symbolism of the cat changed again. Artists such as Leonardo da Vinci made anatomical studies of cats, fascinated by their agility and elegance and is even said to have said “even the smallest cat is a masterpiece of nature”. The cat was seen as a symbol of grace and independence, qualities that were in line with Renaissance ideals. In paintings, the cat often appears in domestic scenes, where it represents domesticity and closeness. At the same time, however, it could also stand for passion or untamed nature. In depictions of Venus or other female figures, the cat sometimes symbolized erotic energy. But it can also be found in depictions of the Virgin Mary, especially those that show her with the Christ Child. It thus became a multi-layered symbol that oscillated between intimacy, freedom and sensuality.

In the Baroque and Rococo periods, the cat was increasingly a part of bourgeois and aristocratic lifestyles. In paintings depicting the domestic environment, it lies on armchairs, sofas or carpets and is used as a decorative yet lively detail. However, the symbolism remained ambivalent: on the one hand, the cat stood for domestic, private life, and on the other for waywardness and unpredictability. It was frequently depicted in still lifes in particular, for example as a curious animal munching on fish or poultry. These scenes refer to the playful but also uncontrollable character of the cat.

In the 19th century, the cat finally moved into the domestic sphere. With the rise of the bourgeoisie and the change in domestic culture, it became a symbol of intimacy, security and private space. Artists such as Édouard Manet and Pierre-Auguste Renoir integrated cats into their portraits. Here they embodied closeness, gentleness and the growing emotional bond between humans and animals. Cats also gained popularity in literature and illustration. In children’s books and caricatures, they were portrayed as playful yet stubborn creatures. This consolidated the image of the cat as a member of the family, which on the one hand provides closeness and on the other maintains its independence.

In the 20th century, the artistic diversity of the cat unfolded on a new scale. The painter Balthus used the cat to create mysterious and sensual moods. Pablo Picasso produced numerous sketches of cats, in which he captured their supple movements in abstract form.
The cat was also given a permanent place in photography. Artists such as Brassaï and Cartier-Bresson captured cats in urban environments – as silent observers of human life. They now stood for independence, freedom and a subtle form of individuality.

Today, it is just as hard to imagine art without the cat as it is to imagine digital culture without it. In contemporary art, it is taken up in installations, video art and painting. Street artists use the cat as a symbol of freedom and resistance, while contemporary painters reflect its presence in everyday life. At the same time, it has made an unprecedented career in the digital space. Internet memes such as “Grumpy Cat” and animated cat videos have turned them into global icons. Even if these depictions appear humorous, they unconsciously hark back to a symbolism that is thousands of years old: the cat as a mirror of human desires, fears and idiosyncrasies.

Cats are a multifaceted motif in art that has changed over the millennia. From the sacred companion in Ancient Egypt to the ambivalent figure of the Middle Ages and the elegant muse of the Renaissance to the digital pop icon of the present day – it remains an animal full of symbolic power.
She stands for independence, intimacy, femininity and mystery, but also for skepticism and stubbornness. Its presence in art shows how strongly animals serve as projection surfaces for human ideas. The cat in art is therefore not only a pictorial motif, but also a mirror of our cultural history – and its significance continues to evolve to this day.

Read more: The dog is also frequently depicted in art.

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besgen landscape architecture: outdoor facilities Dietrich-Bonhoeffer-Haus

Building design

The redesign of the entrance area of the community center transforms a previously unsafe concrete arena into an inviting, colorful seating arena for young people. Noël Besgen, besgen landscape architecture

The redesign of the entrance area to the community center was a major challenge. Despite years of experience in designing outdoor areas, it was difficult to redesign the steep “concrete arena”, which was no longer safe to use. In the following project presentation, the besgen landscape architecture firm explains how it nevertheless succeeded in transforming this space into an inviting area.

The redesign of the entrance area to the community center was a major challenge. Despite years of experience in designing outdoor areas, it was difficult to redesign the steep “concrete arena”, which was no longer safe to use. In the following project presentation, the besgen landscape architecture firm explains how it nevertheless succeeded in transforming this space into an inviting area.

The starting point was the redesign of the steep, no longer safe to use concrete arena that leads to the “Sonderbar” children’s and youth club in the community center. The aim was to create a friendly and colorful entrance situation that invites people to the “Sonderbar”. A seating arena is intended to invite young people and confirmands to linger, chill out and celebrate, while also appealing to everyone who passes by. As part of the design, the extended outdoor area was also integrated into the design to create a harmonious overall look for the community garden and make access to the community center more inviting. The greywacke rock seating arena forms a transition and acts as a “front garden bed backdrop” to the community center, which changes over the course of the seasons. Strictly trimmed hedge bands serve as “green hedge railings” and protect the footpath from the flowerbeds. The steps are atmospherically set off by bollard lights in the clusters of shrubs and grasses, while recesses in the path decking serve as small seating niches. Herbaceous perennials were planted at the sides of the flowerbeds to turn the steps into a “scented staircase”.

A connecting element between the front and rear garden areas is the “community meadow”. At the rear is the “community terrace”, which adjoins the worship hall and is slightly higher, like a small bastion. This previously little-used terrace has now been transformed into an extended worship and open space that is used for congregational activities, open-air services, baptisms, meetings and festivities. The terrace is structured by intersecting strips of light-colored slabs and protected from noise and views from the main road by a hedge. Beds of ground cover and vertical grasses reinforce the effect of a sheltered, framed space. Here too, bollard lights in the beds provide atmospheric lighting accents, especially in the evening and in winter.

The garden was designed to be climate-friendly, with robust, low-maintenance plants that can withstand drought, urban climates and cold. The plants are also insect and bee-friendly. The plant beds consist mainly of ground covers, ornamental perennials, grasses and specimen plants that change depending on the season. Especially in summer, white hydrangeas and solitary grasses with taut stems add to the atmosphere.

The selection of plants in the community garden includes a variety of robust and climate-resistant plants. Strictly pruned hedges such as hornbeam (Carpinus betulus) and Schmidt’s alpine currant (Ribes alpinum Schmidt) form a structured framework. Flowering plants such as the panicle hydrangea (Hydrangea paniculata Limelight), the autumn anemone (Anemone japonica ‘Honorine Jobert’) and the white summer wood aster (Aster divaricatus Tradescant) provide seasonal color accents. Ground cover plants such as the ground cover rose Noatraum and the ornamental lady’s mantle (Alchemilla epipsila) fill the garden with vibrant greenery. The candle knotweed (Bistorta amplexicaulisLisan) and the cranesbill (Geranium wallichianum Azure Rush) complete the floral variety. Other plants such as steppe sage (Salvia nemorosa Caradonna), coneflower (Rudbeckia fulgida var. sullivantii Goldsturm), mountain mint (Calamintha nepeta Triumphator) and Patagonian verbena (Verbena bonariensis) not only provide aesthetic accents, but also attract insects. The catmint (Nepeta x faassenii) and various grasses, such as the autumn head grass (Sesleria autumnalis) and the garden riding grass (Calamagrostis x acutiflora Karl Foerster`), round off the plant selection and ensure a dynamic garden appearance all year round.

“Every garden is the result of an individual idea,” says Noël Besgen (landscape architect AKNW) – creative idea finder and design-competent planner for all aspects of garden and open space architecture. The starting point is the location, the garden, the square, the street, the park – and people.

The office “besgen Landschaftsarchitektur” was founded in 2008 with a focus on open space and object planning of private gardens. We create innovative, pragmatic, individual and low-maintenance concepts for feasible planning and design proposals for urban garden and open space culture that meet the special requirements of contemporary living and working environments. The designs stand for functionality, timelessness, formal restraint and clear reduction to simplicity. Competent and complete project support from the first sketch to the realized object.

Climate-resilient, sustainable and aesthetic redesign and redesign of the community center’s outdoor facilities as the seasons change. “And in the middle of the paradise garden, the werewolf chills in the sea of flowers,” commented the church community on the opening of the outdoor facilities.

Realization: 2021-2022
Client: Evangelical parish of Sankt Augustin & Niederpleis and Mülldorf
Design + planning: besgen landscape architecture & Noël Besgen I landscape architect AKNW

Our September issue is all about urban oases. Find more exciting projects here.

By the way: The long-awaited vote of the European Parliament on the Nature Restoration Law did not go as planned. Find out more about the result here.

English eat up Germany?

Building design

The pitfalls of language

The politician Jens Spahn sees German city centres being overrun by the English language and a globalized hipster culture. Our author wishes him more serenity.

Jo, it’s funny, the picture above. A subtle linguistic attack on the common Teutonic tourist. Whether an unconscious act of Germano aversion or rather sloppiness in the Adriatic high season – the impression currently haunting Facebook refers to the great theme of longing and loss in globalization: dealing with one’s own, and foreign, language. An emotional subject. Believe me, I know what I’m talking about – I’m currently living in Mexico and am trying, with moderate success, to improve my Spanish. That’s important, because hardly anyone speaks English here. Unlike in Berlin-Mitte.

Which brings us to the topic. The dominance of English in core tourist areas such as the center of Berlin has just been made an issue by CDU politician (and, according to those in the know, upcoming party star) Jens Spahn. He says that too much English is spoken in Berlin’s hipster cafés. And tries, somewhat strenuously, to combine his position as the only CDU hipster with his Anglo-critical core argumentation. Of course, this is aimed more at the CDU core electorate “out in the country”, people in Wanne-Eickel or Salzgitter-Lebenstedt, who may not speak English as well as the Berlin hipsters Spahn doesn’t appreciate (and like himself, as he casually lets slip).

Very important for Spahn: the reversal of the provincialism accusation. It is not the people from Wanne-Eickel who are provincial, but the hipsters themselves. A popular mental maneuver: take your opponent’s main argument and throw it at them yourself. Am I stupid? No, you are stupid. No, you are. No you…

Now, the presence of English in the tourist centers of our cities – as well as in those of other metropolises – cannot be denied. Occasionally I sit with a German friend at the bar of Berlin’s Soho House and order drinks from the German barman – in English. It does feel a bit strange. But to be honest, it’s not that bad. In any case, it doesn’t give me the identity crisis Spahn is talking about. And the drinks are still good.

What is interesting about Spahn’s criticism, however, is his observation that a kind of global tourism culture is spreading in our centers and replacing everything regional. That’s true, these cultural processes do exist. They also have an architectural impact, in Berlin, for example, through the construction of architecturally disastrous hotel bunkers that signal to Easyjet tourists in particular: This is your place. Berlin has little to counter this as a city due to empty coffers. At least investment is now being made, it seems. But the question is at what point the atmosphere of a city center is actually undermined to such an extent that nothing specific to the city remains.

Although – ultimately, I’m not so pessimistic about this. And that’s because I believe in the power of our cities more than Jens Spahn does. It’s not true that “all of Mitte” or the entire city centre of Munich is degenerating into vulgar, globalized party zones. Rather, backpacker tourism and hipsteritis are being added to other cultural elements. And alongside the aforementioned hotel monstrosities, a lot of good architecture is still being created in our cities. In this respect, dear Mr. Spahn: Relax. Oh sorry – don’t despair, I meant.