In 2008, Syracuse University art professor Sam Van Aken acquired the three-acre orchard at the New York State Agricultural Experiment Station, which was closing due to funding cuts. Over the next five years he grafted together buds from 250 varieties grown there, creating in the end a single tree with 40 different branches, each bearing a different kind of fruit, including almonds, apricots, cherries, nectarines, peaches, and plums. He’s since gone on to produce 16 such trees.

“I’ve been told by people that have [a tree] at their home that it provides the perfect amount and perfect variety of fruit,” he said. “So rather than having one variety that produces more than you know what to do with, it provides good amounts of each of the 40 varieties. Since all of these fruit ripen at different times, from July through October, you also aren’t inundated.”

Oh, and they also bloom in pink, crimson and white in the spring. Here’s Van Aken’s website.

Chinese artist Liu Bolin is hiding in this photograph. Can you find him?

During a lull in the Prussian attack on Paris in December 1870, the Seventh Company of the French National Guard spent a few hours building a “museum” of snow on the southern edge of the city. Among them was 29-year-old sculptor Alexandre Falguière, who spent three hours crafting La Statue de la Résistance, a nine-foot emblem of French resistance in the form of a defiant woman atop a cannon. Félix Philippoteaux sketched the snow woman, Théophile Gautier wrote an essay, Théodore de Banville published a poem, Félix Bracquemond made an etching, and Faustin Betbeder produced a series of lithographs, but none of these captured the essence of the original. Falguière promised to make a permanent version in plaster or marble, but it never appeared. Critic H. Galli wrote in L’Art français in 1895:

As soon as Falguière was back in his studio, he took up his modeling knife, but he sought, worked, and suffered in vain. None of his maquettes had the proud allure, the poetry of his snow statue; he destroyed them. The capitulation, the dismemberment of France, and then the awful civil war had, alas, dissipated his last hopes. The inspiration was dead.

“Recapturing that magic would prove to be impossible for the unflagging Falguière,” writes Bob Eckstein in The History of the Snowman. “Eventually he created many variations in wax, plaster, terra cotta, and bronze, ranging in size from two to four feet high, all less successful than the original snow sculpture. Falguière could never duplicate the spontaneity and urgency of that long-gone snow woman. That moment had passed and had melted along with his original masterpiece.”

Charging Bull, the bronze sculpture that’s become a ubiquitous symbol of Wall Street, was not commissioned by New York City or anyone in the financial district. Artist Arturo Di Modica spent $360,000 to create the three-ton statue, trucked it to Lower Manhattan, and on Dec. 15, 1989, left it in front of the New York Stock Exchange as a Christmas gift to the people of New York. Police impounded it, but after a public outcry the city decided to install it two blocks south of the exchange.

Since New York doesn’t own it, technically it has only a temporary permit to remain on city property. But after 32 years, it appears to have become a permanent fixture.

Here’s a lost art: The tableau vivant, or “living picture,” was a form of popular entertainment in which the actors took up poses but did not speak or move. (This one presents the original cast of Tchaikovsky’s ballet The Sleeping Beauty.)

In our era of ubiquitous video it’s hard to remember how important this was — it formed a sort of living bridge between painting and the stage, representing dramatic moments in three dimensions that could be studied and admired as part of the real world. Sometimes stories were told through a series of connected tableaux, a technique that would lead eventually to modern storyboards and comic strips.

The form also inspired a curious practice: Censorship laws in Britain and the United States forbade actresses to move onstage when they were unclothed, so exhibitors began to present nude women in tableaux vivants, imitating works of classical art. The presenters could claim that this was edifying, the audiences got their erotic entertainment, and the production was allowed to go on — so long as the women didn’t move.

Visitors to Chatsworth House in Derbyshire are struck at the illusion of a violin hanging on a door in the State Music Room. The peg is real, but the violin is not — it’s a very convincing trompe l’oeil painting executed by the Dutch artist Jan van der Vaardt.

It’s thought to have been painted around 1723. In his Anecdotes of Painting (1762), Horace Walpole writes, “In old Devonshire-house in Piccadilly, he painted a violin against a door that deceived every body. When the house was burned, this piece was preserved, and is now at Chatsworth.”

Dance has a distinctive place among the performing arts. Dancers don’t “cause” a dance in the same way that musical instruments cause music. Rather, dancers are the dance — their movements instantiate it.

“You can’t describe a dance without talking about the dancer,” wrote American choreographer Merce Cunningham. “You can’t describe a dance that hasn’t been seen, and the way of seeing it has everything to do with the dancers.” A work of dance might be recorded abstractly in notation, but it’s the performance that realizes it; you can’t really encounter a dance without seeing it performed.

With that in mind, suppose that The Nutcracker is performed simultaneously in two different cities. If a dance work is fully realized only in performance, then can we really say that Performance A presents the same artwork as Performance B? If not, then what is The Nutcracker?

A related puzzle: Does a dance work last forever? It certainly has a beginning in time; does it have an end, if, say, it’s forgotten? Our species will one day become extinct — when that happens, will The Nutcracker cease to exist?

(Jenny Bunker, et al., Thinking Through Dance, 2013; Graham McFee, The Philosophical Aesthetics of Dance, 2011.)