Research series: Russian Art and Artists (13) – Icons, and Wassily Kandinsky

The Mother of God of Vladimir [Constantinople; 12th century; Tretyakov Gallery]

The art of Wassily Kandinsky (1866-1944) especially, to my mind, the paintings made from around 1910 to 1916 on the cusp of full abstraction, is among the most experimental, fascinating and exciting work of the 20th century. Before we get there, however, I’d like to explore Russian Icons a little – primarily because of their connections to Kandinsky’s art and thinking as we will see, but also because it was only in the late 19th century and early 20th century that Icons began to be viewed as works of art; much more than that, however, as a genre, they represent, symbolise, Russia’s understanding of itself.

The Mother of God of Vladimir, or the Theotokus of Vladimir (detail top of page) is one of the most beautiful and most revered icons in Russia:

The Vladimir Icon of the Mother of God was painted by the Evangelist Luke on a board from the table at which the Saviour ate together with His All-Pure Mother and Righteous Joseph. The Mother of God, upon seeing this image, exclaimed, “Henceforth, all generations shall call Me blessed. The grace of both My Son and Me shall be with this icon.” In the year 1131, the icon was sent from Constantinople to Rus to holy Prince Mstislav (April 15th) and was installed in the Devichi monastery in Vyshgorod

[Orthodox Wikipedia]

Luke the Evangelist painting Vladimirskaya icon of Our Lady [16th century, Russian Museum]

With the attempted invasion of Kievan Russia by the Mongol Empire led by Tamerlaine (aka Timur), the icon was removed – translated – to Moscow:

Orthodox tradition states that later, in 1395 Timur, having reached the frontier of Principality of Ryazan, had taken Elets and started advancing towards Moscow. Great Prince Vasily I of Moscow went with an army to Kolomna and halted at the banks of the Oka River. The clergy brought the famed Theotokos of Vladimir icon from Vladimir to Moscow. Along the way people prayed kneeling: “O Mother of God, save the land of Russia!” Suddenly, Timur’s armies retreated.

Since then:

The histories of Moscow and of the icon of Vladimir Mother of God are eternally inseparable. How many times did the Mother of God save the capital city from enemies through the grace of her holy icon? This icon has linked Apostolic times to Byzantium, Kievan Rus’ to Vladimir Rus’, and later to Muscovy, the Third Rome; as it is said, “there will be no Fourth.” The kingdom of Moscow was formed by divine providence and embraced the mystical ties of ancient empires, historical experience and traditions of other Orthodox peoples. The miracle working Vladimir icon became a symbol of unity and succession.

[The Catalogue of Good Deeds]

That the Icon is said to be painted by St Luke directly from the Virgin Mary, and to have passed from Byzantium to Moscow carrying all the symbolic weight of Orthodox belief, is the pivot of Russia’s sense of itself in the world.

A 15th-century depiction of Princess Olga being baptised in Constantinople

(from the Radzivill Chronicle: part of UNESCO’s amazing Memory of the World project).

Princess Olga of Kiev was the first ruler of Kievan Rus’ who became a Christian. Her grandson, Vladimir of Kiev, made Rus’ officially a Christian state. The official Christianization of Kievan Rus’ is widely believed to have occurred in 988 AD, when Prince Vladimir was baptised himself and ordered his people to be baptised by the priests from the Eastern Roman Empire.

These were times often depicted by the Wanderers artists in the late 19th century as they revived the sense of Russian history and tradition. In 1880, Vassily Perov for example portrays early Christians praying in secret during pre-Christian pagan times, in 1892 Mikhail Nesterov recalled Princess Olga and in 1890, Viktor Vasnetsov depicted the baptism of Vladimir [all Kiev Museum of Russian Art].

When Vladimir accepted Orthodox Christinaity, artists from Byzantium came over to Kievan Rus to decorate the newly built churches and to teach local painters the skills of their work; and it was in Russia that icon painting really took hold, especially in the cities of Vladimir, Novgorod and Moscow. One especially important master of Moscow was Andrei Rublev (1360s-1420s):

Andrei Rublev’s famous icon of the Holy Trinity (c. 1410; Tretyakov Gallery, Moscow) [see Tretyakov Magazine and there’s Tarkovsky’s mesmerising loosely biographical film Andrei Rublev.]

The ‘School of Novgorod’ is also particularly fascinating as it was the only Russian city spared the Mongol invasion in the 13th century due to being surrounded by marshes making it inaccessible, and so although the painting of icons is a very strict, inherited, hardly-ever-changing tradition, there is a distinctly Novgorodian style.

Saints Boris and Gleb

The Novgorod Icons Gallery notes:

The artistic culture of Novgorod reached its summit in the later half of the XIV century. The best icons of that period demonstrate the consummate skill of their creators. The exellence of style is manifested in profound and highly expressive images, in perfect composition and choice of colours. The pride of place among the late XIV century icons belongs to “Sts. Boris and Gleb” from the Church of same name in Plotniki – heroic in spirit and superb in its colour – scheme of flaming cinnabar, gold, emerald green, and olive and orange tones. The icon represents the first Russian saints, the sons of Grand Duke Vladimir. Killed in 1015 by their brother Svyatopolk who strove to take up his father’s throne, they were canonized in the XI century and were revered as the martyrs and warriors, the patrons of dukes and soldiers.

In terms of the painting:

Softness is the distinctive feature of the Russian Orthodox icons of Boris and Gleb. Usually, they represent frontal, full-length images of the princes, which seem to float in the air. The faces of the saints are somewhat sad but display concentration and kindness. In their hands, they hold the attributes of martyrdom and princely authority: crosses and swords. Boris and Gleb are dressed as princes with fur hats on their heads. The colour palette… is distinguished by richness and consistency. [Russian Icon Collection]

Add to that, ochre, green and red are dominant colours in Novgorod icons.

Another very famous icon image is that of St George (Patron Saint of Novgorod/ Moscow):

St George and the Dragon (Novgorod School; early 16th Century; c/o Ruzhnikov Gallery, London):

The icon is painted in rich colour typical for the Novgorod school. St.George on a rearing white charger, shown against a rocky landscape, slays the winged monster as it appears from the lake; the hand of God emerges from a segment of heaven on the top right of the composition and blesses the saint. An angel crowns St.George with a martyr’s crown, symbolising the victory of good over evil. The tower on the right represents the city, the king and inhabitants witness the battle.

Icons such as these – singular paintings, as it were – would be in churches and also people’s homes where they would reside in the Icon or Red Corner; small versions could be carried around and, in large churches and cathedrals the images would be built up such as on the iconostases which separate the sanctuary from the nave: here, for example, is the glorious interior of the Dormition Cathedral, Moscow [see Russian Art & Culture for full article].

One of the strangest, perhaps, icon images – especially for west European viewers – is that of Saints Stephen and in particular Christopher:

Saints Stephen and Christopher

That Christopher is represented with a dog’s head may stem from his being an outsider from an Eastern tribe. His faith in God conquered temptation, only to lead to his beheading. Rarely portrayed, even in Russian Orthodoxy, he is nevertheless the renowned patron saint of travellers Understanding The Dog-Headed Icon of St-Christopher – Orthodox Arts Journal. And one more extraordinary icon:

Elijah ascending to Heaven [Novgorod]

Here the prophet and miracle worker Elijah ascends alive to Heaven on his chariot in a ball of fire; and it is believed, echoing Christ’s Resurrection, that Elijah will return to earth “before the coming of the great and terrible day of the LORD” (The Book of Malachi), ie. at the end of the world, the end of history, when St Michael sounds the trumpet to awaken the dead and signal all souls to the weighing scales for the Day of Judgement.

Looking at all of these, what is so important to remember is that:

a religious icon in Russian Orthodoxy is considered a window to the Heavenly World. One should not look at an icon as a work of art bearing certain aesthetic features and merits but as a manifestation of the Holy Spirit. It is a special devout attitude to the icon, which sets Orthodox traditions apart from others.

Russian Icon

It is in light of this Orthodox way of seeing icons that we might understand Kandinsky’s thesis for paintings that bypasses naturalistic representation and turns instead to an orchestration of lines, a chorus of colours and juxtaposition of forms that reach straight into the viewer’s soul. This would lead him, ultimately, to pure abstraction. My interest here, though, is in the pathway towards that abstraction and particularly Kandinsky’s ongoing references – even whilst he was painting in France, then Munich – to Russian history, folktale and Orthodox icons.

A ‘gallery’ of early paintings is one of medieval Moscow and fairy-tale romance:

Kandinsky: Sunday (Old Russia) [1904; Netherlands]

Kandinsky: Couple Riding [1906; Lenbachhaus, Munich]

The Gallery notes:

The “Riding Couple” belongs to the large group of Wassily Kandinsky’s early works, in which he conjures up a poetic world of images full of enigmatic diversity with fairy-tale- like, freely conceived sceneries. The magic of distant, long-gone times, into which such scenes are always transported, increases the impression of mysterious unreality. From jewel bright particles of colour, the image of a young, tightly entwined couple in Russian costume is created, riding along between stylized birch trunks and under the golden net of their leaves in the dark foreground. Behind them, the arch of a silent, sparkling river is visible, on which the white sails of two Viking ships, messengers of an indeterminably prehistoric time, appear in the mosaic of colour spots. Across the river, the silhouette of an old Russian Kremlin city with colourful domes and towers appears like an apparition over the water.

Kandinsky combines the romantic nostalgia of Symbolism with Post-Impressionist colour; the mosaic, or stained-glass window effect liberates the colours from ‘realistic’ representation, allowing them to shine in their own right. In “Concerning the Spiritual in Art”, he would write:

“Generally speaking, colour is a power which directly influences the soul. Colour is the keyboard, they eyes are the hammers, the soul is the piano with the strings. The artist is the hand which plays, touching one key or another, to cause vibrations in the soul.”

That liberation of colours is further enabled by ‘reaching back’ into an imaginary Russia; and perhaps one of his most extraordinary early pictures is:

Kandinsky: This Colourful Life [1907; Lenbachhaus, Munich]

We see a variety of characters from Old Russia, some of whom we’ve met before; in the foreground, just to the left, is the Madonna and Child, just behind them stand Boris and Gleb; to the right of the tree we see St George on horseback and, far right, our romantic couple are about to kiss. In the background there are sword fights and children’s games, a boat is rowed along the river (Volga) and we see a church and cemetery: stories, imagination and death being all part of this colourful life. Just up, to the left of the church steeple/cupola is fairy-tale witch Baba Yaga’s house and, looking up further, at the top of the hill, is Moscow.

It’s an extraordinary accumulation of Kandinsky’s ideas, heritage and inspiration. Art historian Hajo Duchting writes:

The painting is meant to depict all the worldly and spiritual aspects of Russian life past and present, aspects that touch upon death and the belief in resurrection, as well as strife and the small joys in life.

Whilst ‘Colourful Life’ is understood as a turning point, these Russian aspects will continue to influence the development of Kandinsky’s paintings over the next few years as explores colour even further in his painting and we the colour saturation intensifies in, for example “Picture with Archer” [1909; MoMA] in which we see the figure on the horse at the forefront to the right, some men in medieval costume to the left and, in the middle of sky and landscape a city with cupolas that could, again, by Moscow:

and becomes brighter, clearer…

The Blue Mountain [1909; Guggenheim, New York]

Vasily Kandinsky’s use of the horse-and-rider motif symbolized his crusade against conventional aesthetic values and his dream of a better, more spiritual future through the transformative powers of art. 

That colour saturation now begins to change and the forms become less substantial; there’s increasing light, movement and fluidity to the picture:

Composition IV [1911; Lenbachhaus, Munich]

And yet…

can you see Boris and Gleb, the two figures on the lower right?

the three central figures holding sabres (?) who seem to be guarding the blue mountain (blue, the colour of Heaven), well these are members of the celestial army which, according to legend, resides in the mountain and will emerge ready to save Russia and the Sainsts in time of need.?

and to the left in the foreground, under the rainbow, is the River Volga, with the oars of the rowing boat.

Above the rainbow, you might even see a calligraphic line suggesting a horse (the horse of St George), and in the top left? Those two ‘figures’? Well, look at the sky just above them – the red and orange seem to be the shape of a dog’s head. Those two figures are Saints Stephen and Christopher.

For Kandinsky, all this symbolism and this new art implies a turning point, a new dawn: spiritual and social renewal; apocalypse and resurrection.

Kandinsky sought to develop an abstract style by increasingly veiling and stripping his imagery, which he retained to provide the spectator with a key to his apocalyptic visions of a coming utopia. In essays written in 1911, 1912, and 1913, he stressed the importance of this “hidden” imagery, stating that it gave expressive power to a painting and that it would be the first step toward the development of a “pure art.”

Art Forum

Most pertinent, then, is perhaps this glorious glass painting:

All Saints I [1911; Lenbachhaus, Munich]

In simple outlines and bright colors, regardless of proportions and spatial logic, the artist assembles the figures of All Saints’ Day under the yellow trumpet of a monumental angel. Among them are St. George with shield and lance, a female saint with a burning candle and the large couple holding each other wrapped around each other, perhaps the two princely martyrs of the Russian Church, Boris and Gleb… The holy society stands under the clear antagonism of brightness and darkness, salvation and destruction… [and] on the left above the trumpet of the angel [St Michael, from the Book of Revelation, sounding the last trump], the Kremlin city on the hill shines…

Moscow being, of course, the Third – and final – Rome.

And when, due to World War I, Kandinsky returned to Moscow in 1914, he began working towards this extraordinary vision of the city:

Kandinsky: Moscow I [1916; Tretyakov Gallery]

We seem to be standing in Red Square, whirling around looking at everything at once, cupolas and factory chimneys; there is a joy of life in the city under the rainbow; and, very probably, that is Boris and Gleb standing at the centre of it all: a triumphant vision.

And if, as Kandinsky believed, spiritual renewal would come with artistic renewal, then Moscow was the place to be, for the avant-garde artists were continuing to experiment fervently…

edith-sitwell-npg-1

Russian Art & Artists (13) – Russian Icons and Kandinsky

If you are enjoying this series and able to contribute I am extremely grateful. Many thanks and all best wishes!

£5.00

Next time (Saturday 26th June) we’ll catch up with Natalia Goncharova and the Russian Futurists!

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Russian Art Week: London, June 2021

It’s that time of the summer when the auction houses of London focus the Art of Russia (see Russian Art Week Summer 2021 | Russian Art + Culture (russianartandculture.com)) which is always a delicious nosegay of paintings from across Russia and Russian history. Anyone following my little Russian Art & Artists research course will, hopefully, enjoy browsing the online galleries, especially as there are pictures, even by the most celebrated artists, that are rarely seen in public (especially in Britain) because they’re in private collections.

It means too that, for the common viewer, one begins imagining which paintings to buy in the creation of a personal collection (imaginary cheque books at the ready!) – I have chosen three:

I would have to start with this glorious painting by Ivan Shishkin: “Forest Road” (1896) at MacDougall‘s. I love the way (as with many artists of the 19th century Wanderers movement) the path comes right up to the lower frame, as a viewer one feels invited in, as if already walking along, enjoying the light, the air and the colours of the forest.

MacDougall‘s notes:

Here, as in many of Shishkin’s best works, there is no pursuit of a beautiful motif or exalted tone yet, for all its apparent simplicity, Forest Road enchantingly evokes the mysterious depths of the Central Russian forest landscape so familiar to everyone, as well as the natural progression of the muted light, and the emotional and expressive quality of the artistic language.

That suggestion of ‘mysterious depths’ calls to the ancient history of Russia, the wildness of its interior lands, even evoking the traditions of story-telling, the grand legends and folk-tales.

My second ‘imaginary acquisition’ is – and this will surprise no-one! – a painting by Natalia Goncharova: The Life of the Holy Martyrs Florus and Laurus from 1913 and on sale at Sotheby‘s. For all the radical difference of Goncharova’s art from that of Shishkin, they share the same catalyst for their work: the traditions of Russia. Here, Goncharova explores the story of two Orthodox saints from the Russian Icon tradition.

Florus and Laurus are known as protectors of horses and have been important for the Russian peasantry. In both its form and subject matter, the work therefore continues Goncharova’s exploration of peasant traditions

say Sotheby‘s in their Catalogue Note. With its simplified forms, bright colours and decorative elements (the flowers top right) Goncharova connects folk art and visual culture with avant-garde modernism.

Now this might come as a surprise! Ivan Andreev’s “Pig Farm” is undated and, on sale at Sotheby‘s, sadly there are no additional notes. But surely it is from the ‘heroic’ / ‘working class impressionism’ period of 1950s Socialist Realism? Everyday life is recognised as worthy of monumental representation, the lives of the happy, healthy worker-citizens gloried in sunlight and even pig farming is an honoured part of Soviet collective productivity. Of course we can see it is ‘propaganda’: Socialist Realist artists were closely circumscribed in their art even after the demise of Stalin, both in the subject matter and style; and yet, I find there is something immensely satisfying in Andreev’s painting.

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If you want to explore further, the websites are:

Sotheby’s: Russian Pictures (sothebys.com)

Christie’s: Browse Lots (christies.com)

MacDougall’s: MacDougall’s Auction | Home (macdougallauction.com)

and Bonhams: Bonhams : The Russian Sale

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And if you are following the Russian Art & Artists research series here on The Common Viewer, our next ‘episode’ (to be published 12th June) will be on Russian Icons and the Art of Kandinsky.

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Words and Pictures (A Russian Aside): Rasputin and Anna Krarup

The Moscow Times has reported that – yesterday in Copenhagen – two portraits of the notorious/infamous Rasputin painted by Danish artist Anna Theodora Krarup went to auction, see: Bruun Rasmussen Auctioneers of Fine Art (bruun-rasmussen.dk).

I’m not sure if I’m more intrigued by the paintings – done from life, incredibly rare – or the artist!

Christie’s writes of Krarup:

Theodora Krarup was born in Scheelborg in 1862 and studied in Berlin, Copenhagen, Paris and Helsinki, before fulfilling a lifelong ambition to visit Russia, at the age of 34, where she remained for forty two years. Krarup lived in St. Petersburg, where she was asked by the, dowager Maria Feodorovna to paint the late Alexander III from pictures. She was then commissioned to paint further Imperial portraits from life.

Krarup became a friend of Rasputin and painted a total of twelve portraits of him, the last of which was completed five days before his death. According to her memoires, Rasputin entrusted his own memoires, photograph album and letters to her, but these along with her own remaining works, she had to destroy the day before her deportation in 1938. However, she attempted to refute the scandalous reputation of Rasputin in her own memoires, dictated to and published by : Henning Kehler and William Haste.

What a fascinating story this must be – living in St Petersburg through the Revolution and deep into Stalinist times – but apparently it’s only published in Danish.

The Moscow Times adds:

She had a studio on Nevsky Prospekt and painted portraits of not only Russian royalty, but also other prominent cultural and scientific figures. She was acquainted with Grigory Rasputin and strongly refuted the depiction of him as a womanizer and fraud. She wrote that he was a kind person without ambition.

Concidentally, I’ve just been reading Teffi’s short story/memoirs Rasputin and Other Ironies [Pushkin Press] in which she describes meeting Rasputin:

Lean and wiry and rather tall, he had a straggly beard and a thin face that appeared to be gathered up into a long fleshy nose. His close-set, prickly, glittering little eyes were peering out furtively from under strands of greasy hair. I think these eyes were grey. The way they glittered, it was hard to be sure. Restless eyes.

It’s a description that approximates Krarup’s portrait so closely it’s astonishing.

Teffi meets Rasputin a couple of times, he’s clearly a very peculiar man sometimes posturing and high-handed, sometimes dancing madly, sometimes a womaniser; but then Teffi also sees the security around him, the journalists exploiting his story, and the powerful interest all sorts of people had in him, and for all sorts of motives. Teffi, however, doesn’t fall for his magic act:

Here he was, Rasputin in his element. The mysterious voice, the intense expression, the commanding words – all this was a tried and tested method. But if so, then it was all rather naive and straightforward. Or, perhaps, his fame as a sorcerer, soothsayer and favourite of the Tsar really did kindle within people a particular blend of curiosity and fear, a keen desire to participate in this weird mystery.

I think I’m with Teffi here; it would be much more interesting to find out about Anna Krarup’s time in Russia/USSR!

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Words and Pictures: Arty Books for June 2021

The first book to mention is Sarah Winman’s new novel “Still Life” which is published by HarperCollins next week, 10th June and looks fascinating. Anyone who had read her glorious “Tin Man” [Tinder Press] will know her extraordinarily succinct use of language to conjure atmosphere, a strong sense of place and time and always a dramatic, unexpected and often emotional plot. Throughout that novel the presence of Vincent Van Gogh – both his paintings (the Sunflower series) and his biography – haunted, sometimes even drove, the narrative, in surprising ways.

Reading “Tin Man” then took me back to re-reading A. S. Byatt’s novel (also called) “Still Life” [Vintage] which is similarly infused with the spirit of Van Gogh as well as other painters. The Prologue is set at an exhibition at the Royal Academy, and one of the main characters, a writer, looking at Van Gogh paintings reflects how difficult he had found it to find “an appropriate language for the painter’s obsession with the illuminated material world.” Perhaps Byatt, too, found it difficult, but her success throughout the novel – as Sarah Winman achieved in “Tin Man” also – is the creation of story, characters, fictional events that enable one to look again at the paintings and their effect/s upon the viewer.

Vincent van Gogh, Vincent; Sunflowers; 1888
The National Gallery, London; http://www.artuk.org/artworks/sunflowers-115371

In Winman’s novel the propelling catalyst is a reproduction of “Sunflowers” won at a raffle – Dora hangs it on the wall of her otherwise drab and depressing back room, and against her husband’s wishes.

“She stood back. The painting was as conspicuous as a newly installed window, but one that looked out on to a life of colour and imagination, far away from the grey factory dawn and in stark contrast to the brown curtains and brown carpet, both chosen by a man to hide the dirt. It would be as if the sun rose every morning on that wall, showering the silence of their mealtimes with the shifting emotion of light.”

The painting now on the wall leads immediately to a near murder Dora’s her husband returns and goes to pull it down: “Do it and I’ll kill you. If not now then when you sleep. This painting is me. You don’t touch it, you respect it.”

Van Gogh’s “Sunflowers” changes lives throughout the story in, as I say, surprising and powerfully emotional ways.

The publisher’s copy for Sarah Winman’s “Still Life” reads:

Still Life is a big-hearted story of people brought together by love, war, art and the ghost of E.M. Forster. 1944, in the ruined wine cellar of a Tuscan villa, as bombs fall around them, two strangers meet and share an extraordinary evening. Ulysses Temper is a young British soldier, Evelyn Skinner is a sexagenarian art historian and possible spy. She has come to Italy to salvage paintings from the wreckage and relive memories of the time she encountered EM Forster and had her heart stolen by an Italian maid in a particular Florentine room with a view. Evelyn’s talk of truth and beauty plants a seed in Ulysses’ mind that will shape the trajectory of his life – and of those who love him – for the next four decades. Moving from the Tuscan Hills and piazzas of Florence, to the smog of London’s East End, Still Life is a sweeping, joyful novel about beauty, love, family and fate.

In other words: it will be amazing!

A book more directly linked to an artist is Franny Moyle’s The King’s Painter [Head of Zeus] which, I have to say, is one of the most beautifully illustrated and produced art/biographies that I’ve seen in a long time. What is particularly interesting is that each chapter is dedicated to a particular portrait that then illuminates the context of the working artist. Moyle notes in the Introduction that there is very little by way of written records from the artist’s life, which means that the the paintings themselves, their subjects and their cultural-political receptions, are superbly foregrounded. And of course the paintings have been so historically affective: we could not ‘see’ or perhaps even understand Henry VIII and his court except through the eyes of Holbein.

Holbein the younger, Hans; Henry VIII and Henry VII; National Portrait Gallery, London; http://www.artuk.org/artworks/henry-viii-and-henry-vii-272754

The King’s Painter: The Art and Times of Hans Holbein is published now, and four episodes of it from Radio 4’s Book of the Week are still available (as of today): BBC Radio 4 – The King’s Painter: The Life and Times of Hans Holbein by Franny Moyle – Available now and – fascinatingly – as she was going about her research, Franny Moyle also discovered a portrait of the artist as a child: The child hidden in plain sight: how one painting has upended the Holbein world (telegraph.co.uk)!

My third ‘recommended’ book is Frances Wilson’s “Burning Man” [Bloomsbury] which is absolutely brilliant. Wilson not only portrays D.H. Lawrence in a uniquely new light – especially by way of his usually-forgotten-about writing – she has also transformed the art of biography by mapping Lawrence’s life by way of Dante’s travels from the Inferno of Hell through Purgatory to Paradise. It is truly extraordinary and, when the ‘blurb’ says “a landmark biography” for once this rings true.

You might be thinking – why is he talking about this when it’s not about an artist or art? Well, the third part is especially interesting as, when Lawrence and his wife Frieda move to New Mexico, an artist who travels with them is Brett (1883-1977), the Hon. Dorothy Eugenie Brett to give her formal name. Brett had been a student at the Slade, a friend of Carrington and one of the Bloomsbury artists who, during World War I, stayed at Ottoline Morrell’s Garsington Manor – thesae were the circles through which she met Lawrence. At a dinner party, Lawrence – drunk – suggested the guests should all move with him to create a writers/artists colony. One way or another they demurred, except Brett.

The artuk.org website has only four of her paintings, including one of Ottoline and her Garsington guests and a portrait of Lawrence himself:

The other two are later paintings (both in the Tate) from New Mexico where, from 1924, Brett would live for the rest of her life.

The Tate website tells a little more about these astonishing pictures.

And, one other book to mention is Ian Collins biography of the artist John Craxton [Yale University Press]:

which I will be reading over the next few days before discussing it with the author himself (via @HatchardsPiccadilly on InstagramLive next Wednesday 9th, 6pm), when I’ll have much more to tell!

So, for now, happy book-reading and picture-viewing!

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Research series: Russian Art and Artists (12) – Marc Chagall

One of the paintings we discussed in the piece on Natalya Goncharova a couple of weeks ago, was her “Rabbi with Cat” [1912; National Galleries of Scotland] – a fascinating image, that links in closely to Goncharova’s radical desire to portray the peoples of Russia usually left out of art. More than that, the painting recognises the persecution of Jews – both on a community level and on the individual level. In the background of the picture we see two Jewish men carrying sacks on their backs: are they fleeing a pogrom, a violent displacement so regularly experienced by Russian Jews, a history of persecution went back centuries? And in the foreground the rabbi, with a look of sadness in his eyes, holds a cat. It’s a strange image, seemingly symbolic; yet it could be that Goncharova is presenting a singularly personal moment of reflection: the rabbi must flee his home, leaving the pet behind. It’s a moment of sympathy; the artist and the viewer connecting with this individual man having to deal with awful circumstances.

As we’ve seen, Natalya Goncharova found her vision of Russia and Russian people through her experiments in Post-Impressionism and it seems to me that the cross-over of Parisian modernism with the Russian social, political and cultural contexts of post-1905 engendered a remarkable fusion of expression and representation: a liberation for artists in terms both of what they could paint (the subject matter) and the ways in which they could paint (the brilliance of colour, the disregard of formal perspective, the texture of painterly faktura). On or around 1910 and the Jack of Diamonds exhibition, this would both shock the general viewer and provide the catalyst for ever more radical experiment among the avant garde artists.

When it came to representing Jews, however, Goncharova was – for all her sympathy and empathy – looking from the outside.

It was another artist, Marc Chagall (1887-1985), who brought aspects of the Russian-Jewish experience to the canvas.

Marc Chagall: Self-Portrait with Brushes [1909; Dusseldorf]

Chagall was born Moische Segal in Vitebsk, a village in the Pale of Settlement (in today’s Belarus), a stronghold of Hassidic Judaism which encouraged “intuitive communion with God and universal love. The Hasidic Jews loved to dance and chant, their hearts fired with ecstasy” writes Jacob Baal-Teshuva, who suggests: “Chagall’s work undoubtedly sought to communicate this love, this joyfulness to the world.”

There is an extensive article on Wikipedia covering Chagall’s life.

My focus here is on the early years, especially ‘on or around 1910’ which is when Chagall left Russia for Paris and when the full impact of Post-Impressionism began influencing his art. It seems important to say though that whilst colour, texture and non-perspectival design had a dramatic impact, Chagall’s vision was never diluted or disrupted. He used these new ideas and techniques to find ways in which he could emphasise his own ideas ever further.

The Model [1910; private; c/o “Chagall” Walther & Metzger, Taschen]

The experience of journeying from Vitebsk to Paris – even by way of a few years studying in St Petersburg – must have been astonishing for the young artist. Despite his precarious day-to-day existence and poverty, he plunged into both modern art and the Old Master paintings on show at the Louvre. “The Model” was one of the first Parisian paintings. The Taschen authors invite us to look at: “the thick application of the paint and the frayed, fibrous juxtaposition of colourful brush-strokes [that] reflect contemporary colour theories. Chagall’s subject is a studio scene, and thus a meditation on his own work, but his model is holding a brush as well and painting a picture herself, which metaphorically creates an atmosphere of prevalent creativity… “

It’s as if Chagall is breathing the very air of art, living in art and painting every moment in every way – even the artist’s model is a painter! The colours are rich, the brush-strokes loaded; the whole scene is given a decorative flatness – one can almost feel Chagall’s excitement: in Paris, the very epicentre of the art world.

Another early Paris painting is at the Tate:

The Green Donkey 1911 Marc Chagall 1887-1985 Presented by Lady Clerk 1947 http://www.tate.org.uk/art/work/N05758

The Green Donkey [1910; Tate]

The Tate display caption reads:

While living in Paris between 1910 and 1914 Chagall made many works based on nostalgic memories of his Russian homeland. The naïve style and curious subject of this painting reflect the artist’s preoccupation with folk traditions, particularly those of his Jewish heritage. At one time known as ‘Village Scene’, the colouring and strange arrangement of figures evoke a fantastical scene. While this may relate to a folk tale, no specific narrative for the green donkey has been identified.

Whilst his head must have been a whirl of colour, form and modernist experiment, Chagall nevertheless recognised that for him the importance of his art lay in the subject matter that had been central to both his life experience and his painterly vision for years: the village and community, the heritage and cultural imagination of Vitebsk.

This pen and ink drawing was made in Paris [1911; Pompidou Centre]; the artist has his brush and palette – and his mind is full of pictures of Russia.

It’s worth exploring the Pompidou Collection – here – they have many of his sketches, as well as paintings; it’s quite an insight ‘beyond’ the famous pictures and gives us a much fuller record of his experiments.

Sadly the majority of Chagall’s very early work, that painted in Russia before 1910, has been lost – actually stolen by a picture-framer in St Petersburg – but it’s fascinating to look see:

The Dead Man [1908; Pompidou Centre]

It’s not the best reproduction I’m afraid, but it seems to relate an extraordinary episode. A dead man lies in the street, candles have been placed all around him. A woman seems to be calling for help, or wailing; a man behind her looks on. There’s something almost nightmarish – certainly surreal – about it. Could it have happened – an awful event in Vitebsk? Meanwhile another man (Chagall’s uncle) is sitting on a roof playing the violin – an image to which Chagall often turned, indeed there’s a glorious early drawing, again in the Pompidou collection:

The Violinist [1908; Pompidou Centre]

Christie’s notes, with regard to another painting, that, [j]ust as The Fiddler on the Roof was…. derived from tales of life in Hasidic communities, so too Chagall revived that constant presence of the violin in town life. Even Chagall’s own uncle would play, as he himself remembered… ‘uncle is playing the violin… The man who spent the whole days leading the cows into the sheds, tying their legs, and dragging them around, is playing now, playing the rabbi’s song’.” The violinist then recalls both community and familial life for Chagall. And whilst in The Dead Man one might imagine the tune to be mournful, here one hopes it is rather jollier:

The Wedding [1909; Zurich]

A much livelier street scene certainly – the violin player leading the procession – and, again, one that Chagall could have witnessed in Vitebsk. Moreover, it might also reflect his meeting with and love for Bella Rosenfeld (they would marry in 1915).

The Birth [1910; Zurich]

These are all universal experiences, especially birth and death, but from a distinctly Vitebsk perspective, the heritage that gives Chagall his ways of seeing. Notice that even in The Birth the villagers are present – along with a young calf; even the birth of a child is a matter for the village community. Note too the man – presumably (hopefully) the father – hiding between the curtain and the bed!

In Paris:

“Chagall was exhilarated, intoxicated, as he strolled the streets and along the banks of the Seine. Everything about the French capital excited him: the shops, the smell of fresh bread in the morning, the markets with their fresh fruit and vegetables, the wide boulevards, the cafes and restaurants, and above all the Eiffel Tower. Another completely new world that opened up for him was the kaleidoscope of colours and forms in the work of French artists… Yet in the end Chagall remained true to his feelings, to his memories of Vitebsk, and to his Russian homeland” writes Baal-Teshuva, and in the end what we see in the first Paris paintings is a sort of exploration and balancing, a weighing up of new ways of painting with whether they extend and expand what it is that Chagall wishes to express and represent.

Finding himself a studio in La Ruche (which one can still visit) in Montparnasse, Chagall painted through the night, experimenting with Post-Impressionist ideas.

Father [1911] (left) and The Studio [1910] (right) [both Pompidou Centre]

One feels both Matisse and Van Gogh in these paintings, as Chagall explores. He is searching though not for ‘new images’ but to find ways in which he might give greater expression to his own vision – that unique ‘Chagall’ vision – which, in the short term also included experimenting with Cubism.

The Poet (Half Past Three0 [1911, Philadelphia]

As the Museum of Philadelphia notes:

This painting is a portrait of Mazin, a Russian poet who often stopped by Chagall’s studio to drink coffee while his friend painted late into the night. Diagonal shafts of color generate kaleidoscopic energy, and the transparency of forms creates a teasing, ambiguous effect; the portrait detaches from ordinary reality. Mazin’s topsy-turvy head may relate to an idiom Chagall would have known from his childhood spent in the Jewish community of Vitebsk in Belarus, then part of the Russian Empire. The Yiddish fardreiter kop (turned head) signifies a giddy mental state—an apt description for this image of poetic inspiration.

And for Chagall, an artist, like a poet, has a fardreiter kop – artists see things differently.

Moreover, Chagall was learning fast. There is, for example, a fabulous Parisian rendition of The Wedding:

The Wedding [1910, Pompidou]

The scene has been extended – it’s more like a stage set – into Cubist blocks, and the procession (still led by musicians, including the violinist) has become an extraordinarily colourful Fauvist affair, yet the painting retains its distinct Vitebsk, folk-ish, Jew-ish quality. The Pompidou quotes Chagall saying:

“I painted turning my back on what was in front of me.”

which recalls the poet with his upside down head: Chagall is not looking at the present, but back to the past, to Vitebsk and his experiential inheritance – even in the centre of Paris.

I and the Village [1911; Museum of Modern Art, New York]

Chagall looks into the eyes of the animal – there is a thin white painted line connecting pupil to pupil; the milkmaid, the village houses, a man with a scythe and a woman come to mind; the painter-with-the-turned-head see some of the houses and the woman upside down, cast in a semi-cubist geometric scenario, all brilliant with colour. Memory, folktale and fantasy all play their part, illuminated by Post-Impressionism.

“I and the Village” is recognised as a key work from these Paris years, a sort of manifesto. Chagall was in Paris until 1914, the war and revolution then kept him in Russia until the early 1920s; but those four years working in the French capital engendered his unique vision – the combination of memory and homage, folk-tale and fantasy, his Jewish heritage and a Post-Impressionist liberation of colour, design and expression.

Feast of the Tabernacles [no date; Israel Museum, Jerusalem]

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edith-sitwell-npg

Russian Art & Artists (12) – Marc Chagall

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We will return to Chagall’s work again in the context of the 1917 Revolution. First though, on 12th June, we turn to another Russian artist working in Europe on or around 1910 – Wassily Kandinsky.

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One last Chagall painting, for we should never forget the whimsy his art:

Rain [1911; Guggenheim, Venice]

Books:

Chagall’s “My Life” – In his colourful, dreamlike autobiography, written as he was about to leave his homeland for good in 1922, he vividly brings to life the memories and places that fed into his unique work, from his shtetl childhood to revolutionary Russia and Belle Epoque Paris. 

and the authoritative Jacob Baal-Tusheva: Chagall [Taschen; 1998]

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Research series: Russian Art and Artists (11): On or Around 1910 – the Jack of Diamonds exhibition, Moscow

Mikhail Larionov (1881-1964) The Barber [1907; State Russian Museum]

It’s an exhilarating coincidence/ parallel that, as Roger Fry et al. showed the first Post-Impressionist exhibition in London – shocking and horrifying the viewers, in Moscow at the same time, the Jack of Diamonds exhibition opened – shocking and horrifying the viewers there also.

The title was enough to cause distress: as Anthony Parton tells us, a Jack (or Knave) of Diamonds refers, in the parlance of the Russian vernacular to prisoners and social outcasts – “In this way the artists self-consciously put themselves beyond the pale of social acceptability.” And with Natalia Goncharova especially present at the exhibition – showing numerous paintings and, of course, being a woman – she was readily dubbed by the press the Queen of Diamonds, giving her an immediate notoriety.

In looking at some of the artists showing at the Jack of Diamonds exhibition, I hope to

  1. recognise some of the key artists of the time
  2. suggest the ‘aesthetic context’ in which Goncharova’s paintings might be seen
  3. question what it was that made the paintings so shocking: a) subject matter, b) florid colour and c) exaggerated textures

“The key figures of the new movement became the young painters Ilya Mashkov, Pyotr Konchalovsky, Aristarkh Lentulov, Alexander Kuprin, Robert Falk and Vasily Rozhdestvensky. The group included painters both from Moscow and from the Russian provinces who were established in Moscow, the unofficial metropolis of new Russian art. The “Knave of Diamonds” show shocked the public……the ‘bad-taste’ of the subjects…” [Tretyakov], such as those by Goncharova’s partner, Mikhail Larionov:

Mikhail Larionov: Soldier Resting [1910; Tretyakov Gallery]

Larionov’s art is regularly dismissed; it is often ‘brutal’ and ‘badly’ painted. London gallerist and Russian Art expert James Butterwick for example is very dismissive in his Russian Art & Culture article, which we might contrast to the exuberance of the Tretyakov’s Yevgenia Ilyukhina, curator of New Perspectives on Mikhail Larionov. What is important though, at this time in Russian Art, is that Larionov is very much part of the artistic generation who not only learnt from the Post-Impressionist movements of Paris but then deployed these radical modernist ideas to blast contemporary Russian art – the naturalism and social realism of the Wanderers, the dream-like atmosphere of the decadent Symbolists – out of its safety zone. Larionov’s work is deliberately harsh, his subject matter deliberately brutish – especially his soldiers who are not romantic and heroic in their military uniforms, but uncomfortable and uncomforting. Larionov was called up for military service himself at this time, he would have seen the ‘reality’ of soldiers’ lives, the hard training and squalid barracks: note the graffiti on the fence behind the resting soldier; there would be crude imagery and rough language, not ‘high’ academic art, in the soldier’s everyday world.

Ilya Mashkov (1881-1944): Self-portrait and Portrait of Pyotr Konchalovsky [1910; State Russian Museum]

Mashkov’s double portrait of himself with fellow artist Konchalovsky similarly questions the ‘refined’ arts and indeed the image of the ‘gentleman artist’. Both artists are represented in shorts, almost naked, like athletes; their poses and appearance inspired by portraits of boxers and wrestlers. It’s peculiar and controversial. But note that amongst the dumb-bells on the floor and their muscular torsos, they are musicians – one with a violin, the other with sheet music. There are books about art and artists (Cezanne and Matisse) on the shelf above them. Moreover, they are surrounded by ‘folk’ artefacts – the pictures of flowers on the wall are like tea-trays; there are flowers on the tablecloth; the music on the piano is a popular ditty. High art is mixing with low art. The wrestlers are scholars; creative visual art can be found in all sorts of places. As the State Russian Museum notes: “Mashkov’s portrait was perceived as a manifesto of a new movement in art, intending to make viewers pause, look and think”.

As we can see from these two paintings, Portrait of E. I. Kirkalda [1910; private] and Boy in an Embroidered Shirt [1909; State Russian Museum, c/o Bridgeman Images], Ilya Mashkov was inspired to experiment in a very Matisse-like spirit. The subjects are flattened and decorative, the patterning and colours are at the fore. As Christie’s notes, Mashkov later recalled:

WE WANTED OUR ART TO BREAK THROUGH THE EXISTING, STAGNANT WORLD OF PAINTING, TO BE POWERFUL AND FULL OF RICH COLOURS. IT WAS IMPORTANT FOR US THAT OUR ARTISTIC LANGUAGE SOUNDED LIKE AN ORGAN, AN ORCHESTRA, A COMPLEX CHORUS, BRINGING SOCIETY TO A GENUINE UNDERSTANDING OF ART.

Those powerful and rich colours certainly come through in much of the Jack of Diamond’s exhibition – they are unrelenting, inflammatory and provocative:


Natalia Goncharova: Spring [1910; private]; Spring in the Country [1910; private]

And then, there’s the faktura, the texture of the painting; the revelation of the painted surface as a painted surface. In many ways this is more important than the use of colour, and it was important, Anthony Parton writes, for two reasons: it contravened Academic expectations of ‘polished brushwork’, and it usurped the illusionism – the suspended disbelief – of a painting’s ‘realism’. Faktura meant that we can see that the painting is a ‘created object in its own right’, it is made of paint on canvas and pretends to be nothing else.

Pyotr Konchalovsky (1876-1956), the second artist in Mashkov’s painting of the two apparent wrestlers, was similarly enthralled by colour and faktura. He had seen the exhibition of Monet’s Haystacks series in Moscow in 1895 (which had similarly inspired Kandinsky), an influence that led to:

Belkino Garden [1907; c/o Christies]

“What had impressed [Konchalovsky] as a young boy in Monet’s painting, [he] recreated in his Belkino landscape: a vibrant sense of life, spontaneity and radiance of the image, free and light application of brushstrokes, and decisive renewal of a pictorial palette.” [Christies Lot Essay].

And, building on that Monet influence, as Russopedia notes:

In 1907 Pyotr Konchalovsky attended the exhibition of works by Van Gogh in Paris. It impressed him greatly and made a significant impact on his work. Later he would write: “Van Gogh gave me the understanding of painting as art. I shall not mark time any longer; I shall go forward, as now I know how an artist should paint nature. A real artist should not just copy it, he should underline its characteristic features.”

Van Gogh’s idea are certainly noticeable in Konchalovsky’s works of 1907-1910, from those painted on a trip to Spain to those of provincial Russia:

The Bull Fight [1910; c/o Wikimedia]; Tea Room in Khotkovo [1911; Konchalovsky Museum, Moscow]

Whilst Goncharova and Larionov would leave in 1911 to form The Donkey’s Tail, the artists of the Jack of Diamonds group continued to exhibit through until 1916. One particularly important member was Robert Falk – of whom there is a significant exhibition currently running at Moscow’s New Tretyakov Gallery.

Falk’s work shifts between Impressionism and Post-Impressionism, including Cubism:

Portrait of a Woman [1910]; Church in Lilac [1912; Treyakov]

But some of his most interesting work is that painted in Russia’s eastern republics.

Girls of Konotop [1912; Saratov State Museum of Fine Arts; see Tretyakov Gallery Magazine]

The simplification of form, the rhythm of line and dramatic colouring gives an ‘exoticism’ to the painting that will be replicated by many of the early Ballet Russes’ productions in Paris and London.

Aristarkh Lentulov (1882-1943) is also extremely interesting. His early work is particularly Fauvist in colour and form, but by the early 1910s he develops an intriguingly radical style as in this glorious representation of St Basil’s Cathedral [1913; Tretyakov]:

In many ways the 1910 Jack of Diamonds exhibition marks both a beginning and an end. It was the end of the Russian artists’ (perhaps too) close proximity to French Post-Impressionism – a period of intense absorption and experimentation from 1905-1910, say. And it was the beginning of an ever more expansive investigation into colour and faktura that would take the Russian avant garde through to the Revolution of 1917 and into the first radical years of the Soviet Union. Whilst other exhibiting groups would appear, the Jack of Diamonds series of shows would include many of the leading artists, as we’ll see over the next few weeks and months, and it continued in many ways to be a hub for Russian – European (French, German and Italian) artistic dialogue.

One of the artists who showed at that first 1910 Jack of Diamonds exhibition was Chagall, whose art we’ll look at next.

Russian Art & Artists (11): The Jack of Diamonds 1910

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Do let me know how your own Russian Art research is going – anything you might be seeing or reading.

We’ll finish with a glorious Kandinsky, who also showed at the 1910 exhibition; it’s interesting to note too that some of his paintings would be shown at Fry’s Second Post-Impressionism Exhibition in London.

Here’s Landscape with Factory Chimney [1910; Guggenheim]

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Research series: The Art and Artists of Russia (10): Natalia Goncharova – part one

Natalia Sergeyevna Goncharova (1881-1962)

Self-Portrait with Lilies [[1907; Tretyakov Gallery, Moscow]; Sunflowers [1908; State Russian Museum, St Petersburg]

Now I have to be honest, I absolutely adore Goncharova’s art – it can reduce me to tears with its beauty. At the 2019 exhibition at Tate Britain I almost bowed down before her Self-Portrait, of which the Tretyakov notes:

The snow-white blouse with blue and pink overtones, framed with a blue contour, is like a white primed canvas with flaring yellow lilies on it. The flowers look like a blazing torch in the artist’s hands. 

The “Sunflowers” painting I have as a postcard, bought in St Petersburg so long ago it is yellowing; it sits before me, framed, on my writing table as it has done for years: the bold colours and textures, the patterns of petals and leaves – there’s a joyous naivete, a thrilling exuberance.

In that lynchpin decade for Russian society and culture following the 1905 Revolution, the art of Natalia Goncharova seems to connect everything together: from the subject matter of everyday Russian life focused by the late 19th century Wanderers movement to the importance of decorative folk art, and all within the pan-European dialogue brought about by Post-Impressionism.

In ‘Part 1’ here, we’ll look at Goncharova’s formative years, 1907 to 1911 as she explores the art of Russia and Europe, experiments with her paint brush as if in conversation with other artists, and presents her own unique and pioneering vision to the world.

In the catalogue preface to her one-woman show in 1913, Goncharova wrote that one of her aims as an artist was:

“To apprehend the world around us in all its brilliancy and diversity.”

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Notes:

I’ve not ‘filmed’ it this week, but I am putting together a film to discuss the artists who were Goncharova’s contemporaries around the time of the infamous 1910 Jack of Diamonds exhibition, to give a broader context and resources for further research, which I shall ‘publish’ in the next week or so.

Goncharova’s paintings are scattered across galleries throughout the world; I have attempted to source as many of the images here as closely as possible and connect them to their home galleries via hyperlinks and/or their publication in books and catalogues for further research. Alongside the 2019 Tate catalogue edited by Matthew Gale and Natalia Sidlina, one of the key books for English readers is Anthony Parton’s superbly illustrated “Goncharova: The Art and Design of Natalia Goncharova” published by the Antique Collectors’ Club in 2010.

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As we noted last time, the Golden Fleece magazine and its subsequent exhibitions were especially important in the post-1905 cultural climate of Moscow and St. Petersburg as they, along with the collections brought together by Sergei Shchukin and Ivan Morozov, connected Russian art and artists with broader European developments in painting, particularly Post-Impressionism.

The Shchukin collection, for example, included Van Gogh’s “Memory of the Garden at Etten (aka. The Ladies of Arles)” [1888, now in the Hermitage collection] and Gauguin’s “What, are you jealous” [1892, now at the Pushkin Museum] along with many more, including works by Matisse.

Goncharova’s very earliest works include Impressionist canvases as well as Symbolist paintings, yet it’s Post-Impressionism, with its colour and heavier textural brushstrokes and the move from ‘realist’ perspective to a more decorative flatness that really stimulates her vision.

Willows [1906; National Gallery of Armenia]; Landscape with Izby [1908; private; Moscow]

Woman with Flowers [1908; private]; Still-life with Lilies and Lacquer Box [1908; private; London]

Perhaps one of the most influential Gauguin paintings for Goncharova might be:

Ruperupe (Tahiti Is a Wonderful Land. Gathering Fruit) [1899; Pushkin Museum]

It’s as if Goncharova enters into an artistic dialogue with Gauguin, her response is:

Planting Potatoes [1909; Pompidou Centre, Paris]

As Anthony Parton writes:

In its large-scale format and in the monumental forms of the figures [this] painting recalls the work of Gauguin, but Goncharova replaces the olive-skinned Tahitians with the swarthy peasant women of rural Russia… The trees and foliage are reduced to schematic geometrical shapes and the peasant women are treated in a stiff and angular manner which gives them a statuesque presence in the landscape.”

Indeed it is notable that Goncharova began her artistic career as a student of sculpture; but these women – who, in contrast to Gauguin’s ethereal figures who seem almost to float – are fundamentally grounded, notice their solid feet firmly planted in the soil. These “rough-hewn and monumental” figures are all part of what would be called Goncharova’s “Primitivism” – and they are imbued with a distinctive Russian quality, not only as contemporary rural-workers but by way of their ancient heritage, a ‘pagan’ Russia that was of interest to many artists at the time.

Such are the connections that we might link Goncharova’s “Planting Potatoes” with other paintings such as “Pillars of Salt” [1909; Tretyakov], the ‘stone women’ – ancient idols found across the steppe of Ukraine and, indeed, Picasso’s “Three Women” in Shchukov’s collection [1908; now in the Hermitage].

(We might also link the Ballet Russes and their performance in 1913 of “The Rite of Spring” with Roerich’s pagan backdrops and Stravinsky’s ‘barbaric’ music.)

Connections such as these opened the way for Goncharova’s vision, as Christie’s notes in regard to “Picking Apples”:

Picking Apples [1909] is one a series of highly important paintings of Russian Peasants made by Natalia Goncharova between 1908 and 1911, that proudly announce the awakening of a new indigenous spirit in Russian art and lay the foundations of its avant-garde.

With their simple two-tone costumes of white and pink seeming to echo this clear division of earth and sky, the community of peasants is rendered in such a way that it punctuates and articulates the simple and idyllic landscape without disturbance or rupture. Gathered around the trunk of an apple tree that harmoniously divides the flattened vista à la Gauguin along the lines of the golden section, these peasants lead the eye across the canvas in such a rhythmic and lyrical way that they assert a keen identification between figure and place. As this formal harmony makes clear, these peasants belong to this land [c/o Christie’s Lot Essay].

We should also note the Tate‘s “Gardening” [1908]:

Gardening 1908 Natalia Goncharova 1881-1962 Presented by the artist 1961 http://www.tate.org.uk/art/work/T00468

Again we have monumental women, gardeners, working, their feet in the soil. And notice the comic ‘awkwardness’ of the perspective – the head of one of the women passing by in the background seems to belong to the woman in the foreground who is bending down to plant. And that action, brings Vincent Van Gogh into the conversation as well – remember the Ladies of Arles?

Van Gogh’s most famous paintings are, perhaps, the sunflower series – the paintings he hoped would decorate the walls of the Yellow House at Arles which he would share with Gauguin (the experiment in living that came to such a dramatic end). Indeed the Hermitage now has Gauguin’s “remembrance” painting:

In 1901, when this painting was produced, Gauguin was still living in Tahiti and nearing the end of his life. Yet the subject dates back to the time of his friendship with van Gogh, in whose work the sunflower motif, a symbol of the sun, occupied a special place. In 1888, both artists worked together at Arles in Provence, and van Gogh painted a number of now famous still lives with sunflowers. Gauguin took to growing these flowers in Oceania from seeds sent specially from France. The artist’s fantasy turns reality into mystery, the eye which takes shape in the centre of the flower in the background creating a mystical mood, recalling the “all-seeing eye” which is often found in Christian churches. The face in the window also has much in common with the blank features of Buddha. Thus the exotic land of Oceania was combined with nostalgic reminiscences of the Europe the artist had left behind – Hermitage.

Goncharova puts herself directly into the conversation:

Still Life with Sunflower [1909; private]; Still Life with Sunflowers [1909; private]

Sunflower Harvest [1911; private]

The still-life-with-flower paintings are immensely important for it is here that Goncharova is able to fully exploit her fascination with bold colour, decorative pattern and generous texture – combining, as it were, the lessons and ideas of Gauguin, Van Gogh and Matisse. But it is by painting the scenes of rural Russia and everyday Russian people that Goncharova marks the significance of her work:

“The material of a work and, beyond that, its creative spirit, lies not in the individual, but in the people, in the nation to which the individual belongs, in its earth and nature. It is part of the common popular soul, like a flower on a huge tree” – Goncharova, 1914 [quoted by Christies.com]

The idea of a painting being a flower of the common culture is a glorious concept; it suggests a shared creativity – like a dance breaking out after the harvest has been brought in.

Khorovod (The Round Dance) [detail; 1911; private]

Not that any of this was appreciated – at least not by the critics of the Jack of Diamonds exhibition (1910-11; Moscow), indeed Goncharova’s subject matter, her colours, the primitivism of it all was scandalous; she became notorious. It didn’t stop her. Rather it made her push ever further with her ideas and experiments. Along with her pictures of peasants, she sought to depict the range of diverse Russian peoples – including the Jews. As Anthony Parton notes, the Russian state at this time was deeply anti-Semitic and there were horrific pogroms. Moreover, Jewish figures were rarely the subjects of Russian art. The National Gallery of Scotland has in its collection, for example:

The two men carrying sacks in the background are Jews fleeing a pogrom. The Hand of God can be seen in the top-left corner, blessing the Rabbi, who may be stroking the cat for the last time before he too departs. The painting delivers a poignant message about compassion, suffering and religious intolerance – National Galleries of Scotland.

Such a painting combines Goncharova’s sympathy towards the diversity of Russian peoples and interest in traditional cultures and beliefs – marking her out even further as against the ‘bourgeois establishment’. And her notoriety was only increased when she represented Orthodox subject matter and Christian figures – not only because of her style, but because she was a woman. Yet as displayed in the Tate 2019 exhibition, some of these paintings are amongst her most beautiful works, perhaps especially:

Mother of God [1911, triptych; Tretyakov]

In many ways, Goncharova found in her art a vehicle for social and political comment, especially as we’ve seen with regard to her appreciation of peasant life and rural customs; we might see in much of her 1910-1912 work as a sociological documentary of sorts – and her ‘primitivist’ style is as important in that as the subject matter itself: both are rooted in the Russian cultural experience – an experience she frames against the ‘academic’ art of the bourgeoisie.

Winter: Gathering Faggots [1911; Tretyakov]

Goncharova’s artistic rebellion will continue.

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But first I’d like to follow two parallel Post-Impressionist paths:

29th May – The Art of Marc Chagall, who looked to Jewish village life for inspiration; and,

12th June – The Art of Wassily Kandinsky, who imbued abstraction with Russian Orthodox beliefs;

then on the 26th June – we’ll return to Goncharova and her experiments in Cubism and Futurism.

Russian Art and Artists – Goncharova (part one)

If you are enjoying this research and are able to ‘donate’ even occasionally, I am extremely grateful!

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Oh, okay, just one more GORGEOUS painting!

Gathering Apples [1910; Philippe Samuel Gallery, Paris]

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Resources

For further reading, there is a fascinating article in the Tretyakov Magazine about Russian artists involved in the Jack of Diamonds exhibition and the dialogues they created between Eastern and Western visual cultures:

“The East, Nationality and the West” | The Tretyakov Gallery Magazine

and for Goncharova and Gauguin:

Early Goncharova and Gauguin | The Tretyakov Gallery Magazine

There’s a great article about Goncharova on the Christie’s website: Natalia Goncharova (1881-1962) (christies.com)

and the Sotheby’s website too is worth investigating: Natalia Goncharova | Art, Biography & Art for Sale | Sotheby’s (sothebys.com)

Also, Russian Art Week, Summer 2021 is coming at the end of May – a rare chance to really explore Russian art in London: Russian Art Week Summer 2021 | Russian Art + Culture (russianartandculture.com)

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John Nash in Essex

I’ve just spotted that there’s to be an exhibition of John Nash’s paintings at the Towner Gallery in Eastbourne:

John Nash: The Landscape of Love and Solace | Towner Eastbourne

which is very exciting, as John is so often over-shadowed by his more famous brother Paul.

This will be the first exhibition of his work for sixty years and, especially interesting is that the Towner website says:

“The Landscape of Love and Solace will contextualise the artist’s life and work within the history of the 20th century, and in particular via his key relationships with Dora Carrington and Christine Kuhlenthal, who later became his wife”.

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“Combining acute observation and a strong individual vision Nash’s oeuvre includes many of the finest depictions of the British landscape created in the 20th century” notes the Towner, which immediately brought to mind the John Nash painting in my own local gallery, The Beecroft in Southend,

Nash, John Northcote; Melting Snow at Wormingford; Southend Museums Service; http://www.artuk.org/artworks/melting-snow-at-wormingford-2708

which always fills me with delight. Why? Partly because there’s so much of interest to look at: the deep wide view to the horizon, the quilt of fields and the man (a farmer?), his dog running ahead. The colours are those of nature, and beautifully calming. And then there is this heap of cut down trunks and branches right in the foreground, ‘blocking’ our view and refusing to allow the painting enter the ‘pastoral’ genre; it’s a recognition that even in winter there is work to be done on the land. The tree stumps to the left are also fascinating, they have a hint of Graham Sutherland – looking a little monstrous or wounded, we might think of that gaping stump as howling in the aftermath of such violence. This is not a ‘bucolic’ Essex landscape then, there are harsh realities. And yet I cannot but sense that ‘opening of a window’ feeling, the scent of late-winter freshness in the air as the land emerges from a blanket of snow; the adrenalin-rush of hope and joy that the season is turning and spring not far away. I want to go out and walk, take it all in.

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There’s a gorgeous-looking book by Andy Friend that accompanies the Towner exhibition.

There is also a really interesting article by Frances Spalding reviewing Andrew Lambirth’s book on John Nash: John Nash and the British landscape | Apollo Magazine (apollo-magazine.com) and 79 paintings by Nash on http://www.artuk.org

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Research series: The Art and Artists of Russia (9) The Ballets Russes

Greetings!

I’ve done something different this week and filmed the session.

It’s probably about an hour long – so you might need a cup of coffee & a biscuit!

(It does get a bit glitchy towards the end but keep going, the main elements are all there.)

If you can’t bear to watch, the presentation images are below with all the links and references for further researches.

For Anna Pavlova’s “The Dying Swan” on YouTube visit here.

For “The Rite of Spring” on YouTube visit here.

For Valentine Gross (nee Hugo) in the V&A Collections visit here.

For a long read on the Ballets Russes in The Tretyakov Magazine visit here.

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Russian Art and Artists (9)

If you are enjoying this series and are able to ‘donate’ even occasionally – please do! Many thanks in advance.

£5.00

NB There’s to be an exhibition of Laura Knight’s paintings at Penlee House, Cornwall this summer: see here.

Well that was fun!

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