‘Cezanne’ – Maurice Denis
Anyone who has had the opportunity of observing modern French art cannot fail to be struck by the new tendencies that have become manifest in the last few years. A new ambition, a new conception of the purpose and methods of painting, are gradually emerging; a new hope too, and a new courage to attempt in painting that direct expression of imagined states of consciousness which has for long been relegated to music and poetry. This new conception of art, in which the decorative elements preponderate at the expense of the representative, is not the outcome of any conscious archaistic endeavour, such as made, and perhaps inevitably marred, our own pre-Raphaelite movement. It has in it therefore the promise of a larger and a fuller life. It is, I believe, the direct outcome of the Impressionist movement. It was among Impressionists that it took its rise, and yet it implies the direct contrary of the Impressionist conception of art.
It is generally admitted that the great and original genius, – for recent criticism has the courage to acclaim him as such – who really started this movement, the most promising and fruitful of modern times, was Cezanne. […]
Roger E. Fry.
There is something paradoxical in Cezanne’s celebrity; and it is scarcely easier to explain than to explain Cezanne himself. The Cezanne question divides inseparably into two camps those who love painting and those who prefer to painting itself the literary and other interests accessory to it. I know indeed that it is the fashion to like painting. The discussions on this question are no longer serious and impassioned. Too many admirations lend themselves to suspicion. ‘Snobbism’ and speculation have dragged the public into painters’ quarrels, and it takes sides according to fashion or interest. Thus it has come about that a public naturally hostile, but well primed by critics and dealers, has conspired to the apotheosis of a great artist, who remains nevertheless a difficult master even for those who love him best.
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At the moment of his death, the articles in the press were unanimous upon two points; and, wherever their inspiration was derived from, they may fairly be considered to reflect the average opinion. The obituaries, then, admitted first of all that Cezanne influenced a large section of the younger artists; and secondly that he made an effort towards style. We may gather, then, that Cezanne was a sort of classic, and that the younger generation regards him as a representative of classicism.
Unfortunately it is hard to say without too much obscurity what classicism is.
Suppose that after a long sojourn in the country one enters one of those dreary provincial museums, one of those cemeteries abandoned to decay, where the silence and the musty smell denote the lapse of time; one immediately classifies the works exhibited into two groups: in one group the remains of the old collections of amateurs, and in the other the modern galleries, where the commissions given by the State have piled together the pitiful novelties bought in the annual salons according as studio intrigues or ministerial favour decides. It is in such circumstances that one becomes really and ingenuously sensitive to the contrast between ancient and modern art; and that an old canvas by some Bolognese or from Lebrun’s atelier, at once vigorous and synthetic in design, asserts its superiority to the dry analyses and thin coloured photographs of our gold-medallists!
Imagine, quite hypothetically, that a Cezanne is there. So we shall understand him better. First of all, we know we cannot place him in the modern galleries, so completely would he be out of key among the anecdotes and the fatuities. One must of sheer necessity place him among the old masters, to whom he is seen at a glance to be akin by his nobility of style. Gauguin used to say, thinking of Cezanne: ‘Nothing is so much like a croute [a daub] as a real masterpiece.’
Croute or masterpiece, one can only understand it in opposition to the mediocrity of modern painting. And already we grasp one of the certain characteristics of the classic, namely, style, that is to say synthetic order. In opposition to modern pictures, a Cezanne inspires by itself, by its qualities of unity in composition and colour, in short by its painting. The actualities, the illustrations to popular novels or historical events, with which the walls of our supposed museum are lined, seek to interest us only by means of the subject represented. Others perhaps establish the virtuosity of their authors. Good or bad, Cezanne’s canvas is truly a picture.
Suppose now that for another experiment, and this time a less chimerical one, we put together three works of the same family, three natures-mortes, one by Manet, one by Gauguin, one by Cezanne. We shall distinguish at once the objectivity of Manet; that he imitates nature ‘as seen through his temperament’, that he translates an artistic sensation. Gauguin is more subjective. His is a decorative, even a hieratic interpretation of nature. Before the Cezanne we think only of the picture; neither the object represented nor the artist’s personality holds our attention. We cannot decide so quickly whether it is an imitation or an interpretation of nature. We feel that such an art is nearer to Chardin than to Manet and Gauguin. And if at once we say: this is a picture and a classic picture, the word begins to take on a precise meaning, that, namely, of an equilibrium, a reconciliation of the objective and subjective.
In the Berlin Museum, for instance, the effect produced by Cezanne is significant. However much one admires Manet’s La Serve or Renoir’s Enfants Berard or the admirable landscapes of Monet and Sisley, the presence of Cezanne makes one assimilate them (unjustly, it is true, but by the force of contrast) to the generality of modern productions: on the contrary the pictures of Cezanne seem like works of another period, no less refined but more robust than the most vigorous efforts of the Impressionists.
Thus we arrive at our first estimate of Cezanne as reacting against modern painting and against Impressionism.
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Impressionism – and by that I mean much more the general movement, which has changed during the last twenty years the aspect of modern painting, than the special art of a Monet or a Renoir – Impressionism was synthetic in its tendencies, since its aim was to translate a sensation, to realize a mood; but its methods were analytic, since colour for it resulted from an infinity of contrasts. For it was by means of the decomposition of the prism that the Impressionists reconstituted light, divided colour and multiplied reflected lights and gradations; in fact, they substituted for varying greys as many different positive colours. Therein lies the fundamental error of Impressionism. The Fifre of Manet in four tones is necessarily more synthetic than the most delicious Renoir, where the play of sunlight and shadow creates the widest range of varied half-tones. Now there is in a fine Cezanne as much simplicity, austerity and grandeur as in Manet, and the gradations retain the freshness and lustre which give their flower-like brilliance to the canvases of Renoir. Some months before his death Cezanne said: ‘What I wanted was to make of Impressionism something solid and durable, like the art of the museums.’ It was for this reason also that he so much admired the early Pissarros, and still more the early Monets. Monet was, indeed, the only one of his contemporaries for whom he expressed great admiration.
Thus at first guided by his Latin instinct and his natural inclination, and later with full consciousness of his purpose and his own nature, he set to work to create out of Impressionism a certain classic conception.
In constant reaction against the art of his time, his powerful individuality drew from it none the less the material and pretext for his researches in style; he drew from it the sustaining elements of his work. At a period when the artist’s sensibility was considered almost universally to be the sole motive of a work of art, and when improvisation – ‘the spiritual excitement provoked by exaltation of the senses’ – tended to destroy at one blow both the superannuated conventions of the academies and the necessity for method, it happened that the art of Cezanne showed the way to substitute reflexion for empiricism without sacrificing the essential role of sensibility. Thus, for instance, instead of the chronometric notation of appearances, he was able to hold the emotion of the moment even while he elaborated almost to excess, in a calculated and intentional effort, his studies after nature. He composed his natures-mortes, varying intentionally the lines and the masses, disposing his draperies according to premeditated rhythms, avoiding the accidents of chance, seeking for plastic beauty; and all this without losing anything of the essential motive – that initial motive which is realized in its essentials in his sketches and water colours. I allude to the delicate symphony of juxtaposed gradations, which his eye discovered at once, but for which at the same moment his reason spontaneously demanded the logical support of composition, of plan and of architecture.
There was nothing less artificial, let us note, than this effort towards a just combination of style and sensibility. That which others have sought, and sometimes found, in the imitation of the old masters, the discipline that he himself in his earlier works sought from the great artists of his time or of the past, he discovered finally in himself. And this is the essential characteristic of Cezanne. His spiritual conformation, his genius, did not allow him to profit directly from the old masters: he finds himself in a situation towards them similar to that which he occupied towards his contemporaries. His originality grows in his contact with those whom he imitates or is impressed by; thence comes his persistent gaucherie, his happy naivete, and thence also the incredible clumsiness into which his sincerity forced him. For him it-is not a question of imposing style upon a study as, after all, Puvis de Chavannes did. He is so naturally a painter, so spontaneously classic. If I were to venture a comparison with another art, I should say that there is the same relation between Cezanne and Veronese as between Mallarme of the ‘Herodiade’ and Racine of the ‘Berenice’. With the same elements – new or at all events refreshed, without anything borrowed from the past, except the necessary forms (on the one hand the mould of the Alexandrine and of tragedy, on the other the traditional conception of the composed picture) – they find, both poet and painter, the language of the Masters. Both observed the same scrupulous conformity to the necessities of their art; both refused to overstep its limits. Just as the writer determined to owe the whole expression of his poem to what is, except for idea and subject, the pure domain of literature – sonority of words, rhythm of phrase, elasticity of syntax – the painter has been a painter before everything. Painting oscillates perpetually between invention and imitation: sometimes it copies and sometimes it imagines. These are its variations. But whether it reproduces objective nature or translates more specifically the artist’s emotion, it is bound to be an art of concrete beauty, and our senses must discover in the work of art itself – abstraction made of the subject represented – an immediate satisfaction, a pure aesthetic pleasure. The painting of Cezanne is literally the essential art, the definition of which is so refractory to criticism, the realization of which seems impossible. It imitates objects without any exactitude and without any accessory interest of sentiment or thought. When he imagines a sketch, he assembles colours and forms without any literary preoccupation; his aim is nearer to that of a Persian carpet weaver than of a Delacroix, transforming into coloured harmony, but with dramatic or lyric intention, a scene of the Bible or of Shakespeare. A negative effort, if you will, but one which declares an unheard of instinct for painting.
He is the man who paints. Renoir said to me one day: ‘How on earth does he do it? He cannot put two touches of colour on to a canvas without its being already an achievement.’
It is of little moment what the pretext is for this sampling of colour: nudes improbably grouped in a non-existent landscape, apples in a plate placed awry upon some commonplace material – there is always a beautiful line, a beautiful balance, a sumptuous sequence of resounding harmonies. The gift of freshness, the spontaneity and novelty of his discoveries, add still more to the interest of his slightest sketches.
‘He is’, said Serusier, ‘the pure painter. His style is a pure style; his poetry is a painter’s poetry. The purpose, even the concept of the object represented, disappears before the charm of his coloured forms. Of an apple by some commonplace painter one says: I should like to eat it. Of an apple by Cezanne one says: How beautiful! One would not peel it; one would like to copy it. It is in that that the spiritual power of Cezanne consists. I purposely do not)say idealism, because the ideal apple would be the one that stimulated most the mucous membrane, and Cezanne’s apple speaks to the spirit by means of the eyes.’
‘One thing must be noted,’ Serusier continues: ‘that is the absence of subject. In his first manner the subject was sometimes childish: after his evolution the subject disappears, there is only the motive.’ (It is the word that Cezanne was in the habit of using.)
That is surely an important lesson. Have we not confused all the methods of art – mixed together music, literature, painting? In this, too, Cezanne is in reaction. He is a simple artisan, a primitive who returns to the sources of his art, respects its first postulates and necessities, limits himself by its essential elements, by what constitutes exclusively the art of painting. He determines to ignore everything else, both equivocal refinements and deceptive methods. In front of the motive he rejects everything that might distract him from painting, might compromise his petite sensation as he used to say, making use of the phraseology of the aesthetic philosophy of his youth: he avoids at once deceptive representation and literature.
The preceding reflections allow us to explain in what way Cezanne is related to Symbolism. Synthetism, which becomes, in contact with poetry, Symbolism, was not in its origin a mystic or idealist movement. It was inaugurated by landscape-painters, by painters of still-life, not at all by painters of the soul. Nevertheless it implied the belief in a correspondence between external forms and subjective states. Instead of evoking our moods by means of the subject represented, it was the work of art itself which was to transmit the initial sensation and perpetuate its emotions. Every work of art is a transposition, an emotional equivalent, a caricature of a sensation received, or, more generally, of a psychological fact.
‘I wished to copy nature,’ said Cezanne, ‘I could not. But I was satisfied when I had discovered that the sun, for instance, could not be reproduced, but that it must be represented by something else … by colour.’ There is the definition of Symbolism such as we understood it about 1890. The older artists of that day, Gauguin above all, had a boundless admiration for Cezanne. I must add that they had at the same time the greatest esteem for Odilon Redon. Odilon Redon also had searched outside of the reproduction of nature and of sensation for the plastic equivalents of his emotions and his dreams. He, too, tried to remain a painter, exclusively a painter, while he was translating the radiance and gloom of his imagination. […]
It is a touching spectacle that a canvas of Cezanne presents; generally unfinished, scraped with a palette-knife, scored over with pentimenti in turpentine, many times repainted, with an impasto that approaches actual relief. In all this evidence of labour, one catches sight of the artist in his struggle for style and his passion for nature; of his acquiescence in certain classic formulae and the revolt of an original sensibility; one sees reason at odds with inexperience, the need for harmony conflicting with the fever of original expression. Never does he subordinate his efforts to his technical means; ‘for the desires of the flesh,’ says St Paul, ‘are contrary to those of the spirit, and those of the spirit are contrary to those of the flesh, they are opposed one to another in such wise that ye do not that which ye would.’ It is the eternal struggle of reason with sensibility which makes the saint and the genius.
Let us admit that it gives rise sometimes, with Cezanne, to chaotic results. We have unearthed a classic spontaneity in his very sensations, but the realization is not reached without lapses. Constrained already by his need for synthesis to adopt disconcerting simplifications, he deforms his design still further by the necessity for expression and by his scrupulous sincerity. It is herein that we find the motives for the gaucherie with which Cezanne is so often reproached, and herein lies the explanation of that practice of naivete and ungainliness common to his disciples and imitators. […]
What astonishes us most in Cezanne’s work is certainly his research for form, or, to be exact, for deformation. It is there that one discovers the most hesitation, the most pentimenti on the artist’s part. The large picture of the Baigneuses, left unfinished in the studio at Aix, is from this point of view typical. Taken up again, numberless times during many years, it has varied but little in general appearance and colour, and even the disposition of the brush-strokes remains almost permanent. On the other hand the dimensions of the figures were often readjusted; sometimes they were life-size, sometimes they were contracted to half; the arms, the torsos, the legs were enlarged and diminished in unimaginable proportions. It is just there that lies the variable element in his work; his sentiment for form allowed neither of silhouette nor of fixed proportions. […]
On the walls of Jas de Bouffan, covered up now with hangings, he has left improvisations, studies painted as the inspiration came, and which seem carried through at a sitting. They make one think, in spite of their fine pictorial quality, of the fanfaronnades of Claude in Zola’s ‘L’CEuvre’, and of his declamations upon ‘temperament’. The models of his choice at this period are engravings after the Spanish and Italian artists of the seventeenth century. When I asked him what had led him from this vehemence of execution to the patient technique of the separate brush-stroke, he replied, ‘It is because I cannot render my sensation at once; hence I put on colour again, I put it on as best I can. But when I begin I endeavour always to paint with a full impasto like Manet, giving the form with the brush.’
‘There is no such thing as line,’ he said, ‘no such thing as modelling, there are only contrasts. When colour attains its richness form attains its plenitude.’
Thus, in his essentially concrete perception of objects, form is not separated from colour; they condition one another, they are indissolubly united. And in consequence in his execution he wishes to realize them as he sees them, by a single brush-stroke. [. . . ] All his faculty for abstraction – and we see how far the painter dominates the theorist – all his faculty for abstraction permits him to distinguish only among notable forms ‘the sphere, the cone and the cylinder’. All forms are referred to those which he is alone capable of thinking. The multiplicity of his colour schemes varies them infinitely. But still he never reaches the conception of the circle, the triangle, the parallelogram; those are abstractions which his eye and brain refuse to admit. Forms are for him volumes.
Hence all objects were bound to tell for him according to their relief, and to be situated according to planes at different distances from the spectator within the supposed depth of the picture. A new antinomy, this, which threatens to render highly accidental ‘that plane surface covered with colours arranged in a determined order’. Colorist before everything, as he was, Cezanne resolves this antinomy by chromatism – the transposition, that is, of values of black and white into values of colour.
‘I want,’ he told me, following the passage from light to shade on his closed fist – ‘I want to do with colour what they do in black and white with the stump.’ He replaces light by colour. This shadow is a colour, this light, this half-tone are colours. The white of this table-cloth is a blue, a green, a rose; they mingle in the shadows with the surrounding local tints; but the crudity in the light may be harmoniously translated by dissonant blue, green and rose. He substitutes, that is, contrasts of tint for contrasts of tone. He disentangles thus what he used to call ‘the confusion of sensations’. In all this conversation, of which I here report scraps, he never once mentioned the word values. His system assuredly excludes relations of values in the sense accepted in the schools.
Volume finds, then, its expression in Cezanne in a gamut of tints, a series of touches; these touches follow one another by contrast or analogy according as the form is interrupted or continuous. This was what he was fond of calling modulating instead of modelling. We know the result of this system, at once shimmering and forcible; I will not attempt to describe the richness of harmony and the gaiety of illumination of his pictures. […]
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He is at once the climax of the classic tradition and the result of the great crisis of liberty and illumination which has rejuvenated modern art. He is the Poussin of Impressionism. He has the fine perception of a Parisian, and he is splendid and exuberant like an Italian decorator. He is orderly as a Frenchman and feverish as a Spaniard. He is a Chardin of the decadence and at times he surpasses Chardin. There is something of El Greco in him and often the healthfulness of Veronese. But such as he is he is so naturally, and all the scruples of his will, all the assiduity of his effort have only aided and exalted his natural gifts.
[…] The two operations, the Aspect and Prospect, as Poussin says, are no longer separate with Cezanne. To organize one’s sensations was a discipline of the seventeenth century; it is the preconceived limitation of the artist’s receptivity. But the true artist is like the true savant, ‘a child-like and serious nature’. He accomplishes this miracle – to preserve amidst his efforts and his scruples all his freshness and naivete.