by John Berger
Picasso is the typical artist of the middle of the twentieth century because his is the success story par excellence. Other artists have courted success, adapted themselves to society, betrayed their beginnings. Picasso has done none of these things. He has invited success as little as Van Gogh invited failure. (Neither was averse to his fate, but this was the limit of their ‘invitations’.) Success has been Picasso’s destiny, and that is what makes him the typical artist of our time, as Van Gogh was of his.
There have been – and are – many fine contemporary artists who have not achieved success, or, as we say, the success they deserve. But nevertheless they are the exceptions – sometimes because, courageously and intelligently, they have wanted to be so.
Consider how in the last twenty years the rebels and iconoclasts of the years before have been honoured! Not to mention traditionalists like Bonnard and Matisse. Or consider the phenomenon from the consumers’ rather than the producers’ point of view. Art, and especially ‘experimental’ art, has now become a prestige symbol, taking the place, in the mythology of advertising, of limousine cars and ancestral homes. Art is now the proof of success.
It would be too far outside the scope of this essay to explain why this has happened or to discuss the accompanying bitter contrast between the fortunate and unfortunate among artists. In a competitive society rewards such as are now offered for art are bound to mean an immense and uneconomic number of underprivileged hoping against hope for their chance.
The fact remains that since the French Revolution art has never enjoyed among the bourgeoisie the privileged position it does today. Once the bourgeoisie had their own artists and treated them as professionals: like tutors or solicitors. During the second half of the nineteenth century there was also an art of revolt and its artists were neglected or condemned until they were dead and their works could be separated from their creators’ intentions and treated as impersonal commodities. But today the living artist, however iconoclastic, has the chance of being treated like a king; only, since he is a king who is treated rather than who treats, he is a king who has lost his throne.
All this is reflected in the way artists talk amongst themselves and judge one another. Success is simultaneously desired and feared. On one hand it promises the means to survive and go on working; on the other it threatens corruption. The most frequently heard criticism is that, since his success, X is repeating himself, is merely picture-making. But the problem is often seen too narrowly as one of personal integrity. With enough integrity, it is suggested, one should be able to steer an honest course between success and corruption. A few extremists react so violently that they actually believe in failure. Yet failure is always a waste.
The importance of Picasso’s example is that it shows us how this fundamental problem of our epoch is an historical and not a moral one. Because Picasso does not belong to Western Europe we can appreciate how unnatural his success has been to him. We can even imagine the kind of natural success which his genius needed.
Furthermore we can see very precisely how the success which he has suffered has harmed him. It would be quite wrong to say that Picasso has lost his personal integrity, that he has been corrupted; on the contrary, he has remained obstinately true to his original self. The harm done is that he has been prevented from developing. And this has happened because he has been deprived of contact with modern reality.
To be successful is to be assimilated into society, just as being a failure means being rejected. Picasso has been assimilated into European bourgeois society – and this society is now essentially unreal.
The unreality, although it affects and distorts manners, fashions, thoughts, is at base economic. The prosperity of capitalism today depends, through investment, on the raw materials and labour of the under-privileged countries. But they are far away and unseen – so that at home most people are protected from the contradictions of their own system: those very contradictions from which all development must come. One could well talk of a drugged society.
The degree of torpor is particularly startling in Britain which, not so long ago, was known as the ‘workshop of the world’; but with variations the same trend governs all capitalist countries. In the Financial Times in 1963 the twenty largest British monopolies were listed. Their total net profits were £414 million. Of this figure two-thirds came from enterprises involved in overseas exploitation (oil, tobacco, rubber, copper, etc.) whilst profits from heavy industry in Britain were no more than £18.7 million and from light industry only £43 million.
The ideological effects of such stagnation are so immediate and pronounced because of the stage of knowledge which we have now achieved. Once it was perfectly possible to live off the loot of the world, to ignore the fact, and still to make progress. Now it is impossible because the indivisibility of man and his interests and the unity of the world are essential points of departure in every field of thought and planning, from physics to art. That is why the average level of cultural and philosophic exchange in the West is so trivial. It is also why such progress as is being made is made in pure science, where the discipline of the method forces researchers to jettison, at least whilst working, the habitual prejudices of the society they find themselves in.
The young, those who are still anonymous in a society which imprisons with names and categories, sense the truth of all this, even if they do not explain it. They suspect that the rich are now neurotic and daily getting worse. They look round at the faces in an expensive street and know that they are ignoble. They laugh at the hollowness of formal, official ceremonies. They realize that their democratic choice exists only in theory. They call life the rat-race. They regret that they haven’t had time to find an alternative.
The example of Picasso is not only relevant to artists. It is because he is an artist that we can observe his experience more easily. His experience proves that success and honour, as offered by bourgeois society, should no longer tempt anyone. It is no longer a question of refusing on principle, but of refusing for the sake of self-preservation. The time when the bourgeoisie could offer true privileges has passed. What they offer now is not worth having.
The example of Picasso is also an example of a failure of revolutionary nerve – on his part in 1917, on the part of the French Communist Party in 1945. To sustain such nerve one must be convinced that there will be another kind of success: a success which will operate in a field connecting, for the first time ever, the most complex imaginative constructions of the human mind and the liberation of all those peoples of the world who until now have been forced to be simple, and of whom Picasso has always wished to be the representative.
* * *
1 Seeker & Warburg, 1963.
3
A LAST TRIBUTE
The paintings which Picasso made as an old man, between the ages of seventy and ninety, were for the most part only shown in public after his death, and after this book was written. The majority of them show women or couples observed or imagined as sexual beings. I have already pointed out a parallel with the late poems of W. B. Yeats:
You think it horrible that lust and rage
Should dance attention upon my old age;
They were not such a plague when I was young;
What else have I to spur me into song?
Why does such an obsession so suit the medium of painting? Why does painting make it so eloquent?
Once more, Picasso forces us to question the nature of art and, for this, one must again be grateful to the ferocious, untameable, and unflinching old man.
Before attempting an answer to the question, let us clear the ground a little. Freudian analysis, whatever else it may offer in other circumstances, is of no great help here, because it is concerned primarily with symbolism and the unconscious. Whereas the question I’m asking addresses the immediately ph
ysical and the evidently conscious.
Nor, I think, do philosophers of the obscene – like the eminent Bataille – help a great deal because again, but in a different way, they tend to be too literary and psychological for the question. We have to think quite simply, about pigment and the look of bodies.
The first image ever painted displayed the bodies of animals. Since then, most paintings in the world have shown bodies of one kind or another. This is not to belittle landscape or other later genres, nor is it to establish a hierarchy. Yet if one remembers that the first, the basic, purpose of painting is to conjure up the presence of something which is not there, it is not surprising that what is usually conjured up are bodies. It is their presence which we need in our collective or individual solitude to console, strengthen, encourage, or inspire us. Paintings keep our eyes company. And company usually involves bodies.
Let us now – at the risk of colossal simplification – consider the different arts. Narrative stories involve action: they have a beginning and an end in time. Poetry addresses the heart, the wound, the dead – everything which has its being within the realm of our inter-subjectivities. Music is about what is behind the given: the wordless, the invisible, the unconstrained. Theatre re-enacts the past. Painting is about the physical, the palpable, and the immediate. (The insurmountable problem facing abstract art was to overcome this.) The art closest to painting is dance. Both derive from the body, both evoke the body, both in the first sense of the word are physical. The important difference is that dance, like narration and theatre, has a beginning and an end and so exists in time, whereas painting is instantaneous. (Sculpture is in a category by itself: it is more obviously static than painting, often lacks colour, and is usually without a frame and therefore less intimate – all of which demands another essay.)
Painting, then, offers palpable, instantaneous, unswerving, continuous, physical presence. It is the most immediately sensuous of the arts. Body to body. One of them being the spectator’s. This is not to say that the aim of every painting is sensuous; the aim of many paintings is ascetic. Messages deriving from the sensuous change from century to century, according to ideology. Equally, the role of gender changes. For example, paintings can present women as a passive sex object, as an active sexual partner, as somebody to be feared, as a goddess, as a loved human being. Yet, however the art of painting is used, its use begins with a deep sensuous charge which is then transmitted in one direction or another. Think of a painted skull, a painted lily, a carpet, a red curtain, a corpse – and in every case, whatever the conclusion may be, the beginning (if the painting is alive) is a sensuous shock.
He who says sensuous – where the human body and the human imagination are concerned – is also saying sexual. And it is here that the practice of painting begins to become more mysterious.
The visual plays an important part in the sexual life of many animals and insects. Colour, shape, and visual gesture alert and attract the opposite sex. For human beings the visual role is even more important, because the signals address not only reflexes but also the imagination. (The visual may play a more important role in the sexuality of men than women, but this is difficult to assess because of the extent of sexist traditions in modern image-making.)
The breast, the nipple, the pubis, the belly are natural optical foci of desire, and their natural pigmentation enhances their attractive power. If this is often not said simply enough – if it is left to the domain of spontaneous graffiti on public walls – such is the weight of Puritan moralizing. The truth is, we are all made like that. Other cultures in other times have underlined the magnetism and centrality of these parts with the use of cosmetics. Cosmetics which add more colour to the natural pigmentation of the body.
Given that painting is the appropriate art of the body, and given that the body, to perform its basic function of reproduction, uses visual signals and stimuli of sexual attraction, we begin to see why painting is never very far from the erogenous.
Consider Tintoretto’s Woman with Bare Breasts. This image of a woman baring her breast is equally a representation of the gift, the talent, of painting. At the simplest level, the painting (with all its art) is imitating nature (with all its cunning) in drawing attention to a nipple and its aureole. Two very different kinds of ‘pigmentation’ used for the same purpose.
Yet just as the nipple is only part of the body, so its disclosure is only part of the painting. The painting is also the woman’s distant expression, the far-from-distant gesture of her hands, her diaphanous clothes, her pearls, her coiffure, her hair undone on the nape of the neck, the flesh-coloured wall or curtain behind her, and, everywhere, the play between greens and pinks so beloved of the Venetians. With all these elements, the painted woman seduces us with the visible means of the living one. The two are accomplices in the same visual coquetry.
121 Tintoretto. Woman with Bare Breasts.
Tintoretto was so called because his father was a dyer of cloth. The son, though at one degree removed and hence within the realm of art, was, like every painter, a ‘colourer’ of bodies, of skin, of limbs.
Supposing that beside the Tintoretto, we now put Giorgione’s Old Woman, painted about half a century earlier. The two works together show that the intimate and unique relation existing between pigment and flesh does not necessarily mean sexual provocation. On the contrary, the theme of the Giorgione is the loss of the power to provoke.
122 Giorgione. Old Woman. c. 1969
I met the Bishop on the road
And much said he and I.
‘Those breasts are flat and fallen now,
Those veins must soon be dry;
Live in a heavenly mansion,
Not in some foul sty.’
‘Fair and foul are near of kin,
And fair needs foul,’ I cried.
Yet no description in words – not even Yeats’s lines – can register as this painting does the sadness of the flesh of the old woman whose right hand makes a similar but so different gesture. Why? Because the pigment has become that flesh? This is almost true but not quite. Rather, because the pigment has become the communication of that flesh, its lament.
Finally, let us add to the other two paintings Titian’s Vanity of the World, in which a woman has abandoned all her jewelry (except a wedding ring) and all adornment. The ‘fripperies’ which she has discarded as vanity are reflected in the dark mirror she holds up. Yet, even here, in this least suitable of contexts, her painted head and shoulders cry out with desirability. And the pigment is the cry.
Such is the ancient mysterious contract between pigment and flesh. This contract permits the great Madonnas and Children to offer profound sensuous security and delight, just as it confers upon the great Pietàs the full weight of their mourning – the terrible weight of the hopeless desire that the flesh should live again. Paint belongs to the body.
123 Titian. Vanity of the World. 1515
The stuff of colours possesses a sexual charge. When Manet paints the Déjeuner sur l’herbe (a picture which Picasso copied many times during his last period) the flagrant paleness of the paint does not just imitate but becomes the flagrant nakedness of the women on the grass.
What the painting shows is the body shown.
The intimate relation (the interface) between painting and physical desire, which one has to extricate from the churches and the museums, the academies and the law-courts, has little to do with the special mimetic texture of oil paints, as I discuss in my book Ways of Seeing. The relation begins with the act of painting or watercolour. It is not the illusionist tangibility of the painted bodies which counts, but their visual signals, which have such an astounding comp
licity with those of real bodies.
Perhaps now we can understand a little better what Picasso did during the last twenty years of his life, what he was driven to do, and what – as one might expect – nobody had quite done before.
He was becoming an old man, he was as proud as ever, he loved women as much as he ever had, and he faced the absurdity of his own relative impotence. One of the oldest jokes in the world became his pain and his obsession – as well as a challenge to his great pride.
At the same time, he was living in an uncommon isolation from the world: an isolation, as I have noted, which he had not altogether chosen himself, but which was the consequence of his monstrous fame. The solitude of this isolation gave him no relief from his obsession; on the contrary, it pushed him further and further away from any alternative interest or concern. He was condemned to a single-mindedness without escape, to a kind of mania, which took the form of a monologue. A monologue addressed to the practice of painting, and to the dead painters of the past whom he admired or loved or was jealous of. The monologue was about sex. Its mood changed from work to work but not its subject.
The last paintings of Rembrandt – particularly the self-portraits – are proverbial for their questioning of everything the artist had done or painted before. Everything is seen in another light. Titian, who lived to be almost as old as Picasso, painted towards the end of his life the Flaying of Marsyas and the Pietà in Venice: two extraordinary last paintings in which the paint as flesh turns cold. For both Rembrandt and Titian the contrast between late and earlier works is very marked. Yet there also is a continuity, the basis of which is difficult to define briefly. A continuity of pictorial language, of cultural reference, of religion, and of the role of art in social life. This continuity qualified and reconciled – to some degree – the despair of the old painters; the desolation they felt became a sad wisdom or an entreaty.