Browsing Tag: replicas

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    Book review: Maylis de Kerangal, Painting Time, 2021

    June 4, 2024

    Listing shades of pigment is as writerly as mixing shades of pigment is painterly. Maylis de Kerangal appears to have a handle on both disciplines as she builds the tale of Paula Karst, across a number of well-set scenes in the theatrical world of tromp l’oeil art. 

    We first meet the protagonist in Paris. We soon flash back first to art school in Brussels, and then to the studio lots of golden age Italian cinema. Then onwards to Montignac in the Dordogne, where Paula is put to work on the latest €57m replica of the prehistoric cave of Lascaux.

    Painting Time is atmosphere driven rather than plot or even character driven. Therefore it is no spoiler to say that in Montignac she closes in on the essence of at least two aspects of art: the creation and the copy. The Lascaux section (which occupies the final 50 or so pages of this slim novel) is meditative, a discussion about the meaning of parietal works, which dispenses with the usual theories about the role of the paintings in this famous grotto in favour of a mysterious question mark. which preserves them in all their part faded glory.

    But while the prose turns as purple as, well, the small patch of mauve colour which, in a world of black and ochre, is unique to Lascaux, de Kerangal grounds her flights of description with deeply researched narrative around the history of the cave from rediscovery to replica. Everything known about Lascaux is here, from the teenagers who first explored the Hall of the Bulls, to the arrival of tourists, press and dignitaries. Various personages appear on the roll call, from the photographer from LIFE, Ralph Morse, to the priest who makes the first tracings, Abbé Glory.

    De Kerengal shades fact into fiction as she imagines herself into the studio where Paula and her fellow copyists paint the cave’s famous bestiary without having seen the original. While the Lascaux hillside is visible from the window of her room, when she cycles up to the entrance, we find that not even the door is visible. De Kreangal does well to novelise the dry historical details surrounding attempts to conserve Lascaux, even making space to include Lascaux II and Lascaux III. “Little by little,” she writes, “The cave is no longer the object of copying, but has become the laboratory of the art of replicas”.

    Although Paula has friendships and relationships, such connections lead back to the art of tromp l’oeil. Foremost are two friends from her school in Brussels, Kate and Jonas: he becomes a fine artist; she gives up on her dream. In Rome, Paula has a lover, whose romantic track record has earned him the on-set nickname, The Charlatan. She befriends a make-up artist. Her team at Lascaux IV are like a family, thereby drawing her even closer into the heart of artistic creation.

    This is the fertile core of the book and the imagery pours forth from de Kerangal’s pages. She seeds the flint and the fire of prehistoric humankind very early on in this story. `She dwells on the renaissance. And one finds many more walks of artistic life within these pages. I’d recommend it to any painters or to any prehistorians, or indeed to anyone who has ever been transported by art.

    On a personal note, I was very taken with this 2021 novel since I’ve recently completed a PhD on representations of the French cave in question. As the book drew to a close, I felt I knew some of the writing on the metaphorical wall, as de Kerangal evoked detail after detail which suggested to me overlaps between our research. It was, yes, a bit like lighting a torch and seeing powerful forms, at once familiar and strange. An amazing reading experience, and I’d love to hear from anyone who reads this book or has already done so.

    Posted with thanks and great respect to Memo and Ana, who discovered this book and so kindly sent me a copy!

    renaissance

    The Last Supper, again and again

    April 2, 2024

    It was as startling as a ghost. The door was ajar and in the Church of Sant’Ambrogio; it was dark and cool. I looked around me: a medieval christ on the cross; a gothic statuette of Saint Ambrose with a barbed flail; a faint fresco of the mother of God from a c.1300. But none of these revenants were to shock as much as the most spectral scene in western art: the dramatisation of an ancient betrayal so calamitous it still has the power to horrify.

    But enough of the preamble. On a press trip to Lugano, I took the opportunity to visit the Alpine village of Ponte Capriasca to look at an early sixteenth century copy of Da Vinci’s Last Supper. In writing this, I hope to understand whether, in the uncanny surrounds of a church far from Milan, is one visited by the spirit of Da Vinci? Or by some awareness of lapsed Catholic faith? Or is the spooking merely a bad case of déjà vu, triggered by the frequency in which this image occurs in contemporary life?

    Whatever the case, the sight remains arresting. Its sudden thereness gave me no time to reflect that this was the work of an engineer and former pupil of Leonardo, working at a remove of an unknown number of years and seven or eight hundred kilometres from the Dominican convent in Italy where the original commands a (no doubt) even greater presence. It did its work in a moment, dragging me in as if with shepherds’ crook.

    I can only speculate about the refectory of Santa Maria Delle Grazie, which was made by the very hand of the master; in photo after photo, the authenticity of that rendering is attested to by decay. The fading and flaking of the original add to the effect of spiritual mystery. Had I not seen the way the original is slowly dying, would the church here in Ponte Capriasca have inspired this visit, and grabbed my imagination? Perhaps the texture of decay is the very quality which removes Da Vinci and his Last Supper from our profane daily lives.

    In the Sant’Ambrogio, the drama is clear. It presents a tableau in which twelve apostles each have their own response to the brute fact of their master’s imminent and likely fate. They are grouped in interrelated trios that complexify the emotional scene. Christ has just announced that one of the assembled diners will sell him out to the Romans. Da Vinci and, then, his own followers or disciples have conceived of a range of emotions which range from anger and suspicion to fear, sorrow and utter disbelief. These expressions multiply, in shifting degrees from one copy to the next, because emotion cannot be measured like a Pantone colour. Jesus himself looks more downcast in this copy. Judas looks less filled with animus, more like a man who has made a solid business decision. 

    A few rough figures might be salient. There has been a church on this site since the 1200s. It is not documented when Cesare da Sesto completed this copy, but Leonardo’s former pupil lived between 1477and1523. Da Vinci painted The Last Supper between 1494 and 1498. It was only after getting home that I came to understand the most mind-blowing aspect of this imitation. It is not the fact that no photography is available, but rather it is the licence with which the so called Leonardeschi were to operate. Da Vinci’s followers painted about 100 last suppers in the Swiss-Italian alpine region.

    While I was in Lugano, I visited another. This was in Santa Maria degli Angeli, a beautiful church on the edge of the city’s pristine glacial lake which dates to 1499/1500. This Last Supper was by Bernardino Luini who lived between c1480 and 1532. His interpretation is more than a sharpening or inflection of facial expression. It is a loosening and unravelling of Leonardo’s scene in which bodies leave the table and the groupings of disciple are split into a triptych. This was clearly a live situation vis-à-vis the canon of western painting. But I struggled to take it all in since I arrived during a St Joseph’s day service of mass.

    I cannot say why this Italian speaking region of the Alps should contain quite so many versions of the Last Supper. It seems a very ambitious composition to transplant into these distant churches. Yet it might be said that the theatricality of the original is what allowed so many followers to re-stage it. The Italian master had established the dramatis personae and the tragic plot, it was up to his followers to re-present his work.

    The late philosopher and anthropologist Bruno Latour noted that in reproduction paintings could take on new aspects of their originals and amplify the reception of the image in the same way as each new performance of King Lear does. It too has an original, a folio which is rarely seen. In our age, we have a new ‘folio’ for The Last Supper: popular novel The Da Vinci Code. I haven’t even read it, but since 2023, when it was published, the sacred meaning of this biblical scene is forever overlaid with the sinister mood of a work of popular literature, thriller selling 80 million copies with an accompanying blockbuster film about the evils of the Catholic Church. Perhaps this is why I felt spooked.

    In which case, thank you Dan Brown for adding to the works of a very great humanist. I would like to imagine this writer on a tour of all one hundred copies of The Last Supper. I think he would soon realise that Da Vinci’s code, if that’s what we’re calling it, was as open source as Linux.