Selected Essays of John Berger (35 page)

When I am not here I might dream of this landscape. In my dream I would recognize it. I would recognize it, not in terms of previous events, but by its colour, the forms of its hills, its textures and its scale. I would recognize it before I could distinguish between a cherry and an apricot tree. Sometimes perhaps I would recognize it just by virtue of the sky above it — the range of its blues across its immense distance, and the characteristic deployment of the clouds whose shadows pass across the plain. The sharp edges of these shadows reveal what is literally the lie of the land. The shadows of the clouds are like hands large enough to examine the recumbent body.

But all this amounts to only a generalized image. It concerns a district, not a place. The subjects of the paintings are far more particular. As soon as I begin looking at a field, an escarpment or an orchard as though in it there was some code to be deciphered, it becomes unfamiliar. Even the result — that is to say the ‘message’ transmitted — remains mysterious. I can never be sure what my own painting says. And this is not just because of the problem of finding words to describe formal revelations; it is because the longer you spend with them, the more mysterious all visual images become.

What is this painting of a landscape? It is said that landscape painting has died a natural death. Certainly there are no great modern landscapes comparable to those of the past. But what of those which are not comparable? Which are not even landscapes? For that is the point: the genre has changed beyond recognition. Cubism when it broke painting broke the landscape too. It is unlikely that the specific appearance of a given landscape will ever again be the aim of an important painter. But it can well be his starting point. Landscape painting must now be subsumed under Painting. That is all that natural death means.

I am painting from nature. What I do between times in the studio is only marginal. I am aware as I walk across the rocks or through the oakwoods whose leaves, just unfurled, are pink at their tips, membrane pink, and white-green at their base as the sea can be, with my folding easel and paint box, I am aware of apparently being a nineteenth-century figure. Yet in my head, in my conditioned eye, it also seems that I have the benefit of all experimental twentieth-century art to date. What is in my head — as the result of three generations of artists — would have been beyond the reckoning of Pissarro or Gauguin. Even what I see in a Pissarro would have surprised the old man himself.

As I work I am faithful to what I see in front of me, because only by being faithful, by constantly checking, correcting, analysing what I can see and how it changes as the day progresses, can I discover forms and structures too complex and varied to be invented out of my head or reconstructed from vague memories. The messages are not the kind that can be sent to oneself.

Yet to a third party (the landscape is the second) what is on the canvas is scarcely readable as a landscape. The ‘legibility’ of the image is something which must be approached with extreme caution. The cult of obscurity is sentimental nonsense. But the kind of clarity which two centuries of art encouraged people to expect, the clarity of maximum resemblance, is irrevocably outdated. This is not the result of a mere change of fashion but a development in our understanding of reality. Objects no longer confront us. Rather, relationships surround us. These can only be illustrated diagrammatically. Even in front of a Rembrandt we are bound to be far more conscious than before of its diagrammatic aspect.

A work of art is not the same thing as a scientific model. But it stands in an equivalent relationship to reality. Once it was useful to think of art as a mirror. It no longer is — because our view of nature has changed. Today to hold a mirror up to nature is only to diminish the world.

The most difficult thing of all, painting on the spot, is to look at your canvas. Your glance constantly moves between the scene itself and the marks on the canvas: but these glances tend to arrive loaded, and return empty. The largest part of the great, heroic self-discipline of Cézanne lay
precisely in this. He was able to look at his painting, in process of being constructed, as patiently and objectively as at the subject which was complete. It sounds very easy: it is as easy as walking on water.

The marks on the canvas must have a life of their own. We must be made aware of their independence. This is why their logic and their needs must be so carefully assessed. Given their independence and their relation to reality — given, that is, the artist’s ability to include his own work as part of the reality he is studying — the image will act as a metaphor. The alternative is for it to be either a false statement or a meaningless exclamation: naturalism or primitivism of one kind or another.

The nature of the metaphor depends on innumerable varying factors; but its
raison d’étre
is always the same: it is what connects the event and the artist’s judgement of it: it is the means of rendering the subject and its meaning visually inseparable. The thing interpreted becomes the interpretation.

This is why the balance of the metaphor is so difficult to sustain. Every work begins as an obvious metaphor. This explains the modern taste for the ‘liveliness’ of the sketch, as distinct from the finished painting. As the work progresses, the temptation either to efface oneself before nature or else to return to the abstraction of what is already known becomes harder and harder.

The pretension of what I am trying to do from my rock seems overwhelming. The sunlight already claims the canvas by making the colours apparently fade.

The light is so strong that my shadow seems to have more substance than the earth itself. Thus the long dry grass, which the shadow falls on, looks like the straw stuffing of my shadow-body.

In a field near the house I found an old drawing on yellowed paper. On one side was a student’s life-drawing, a reclining nude with large very round breasts, emphasized by the clumsiness of the drawing. On the other side were attached eight or nine small white-shelled snails.

Last night the season changed. The spring became early summer. But this did not happen under the usual clear sky and brilliant stars. It was in a mist with distant thunder that the cicadas began to sing, the frogs to croak louder than ever before this year, the nightingales to crack their tinned liquid songs open more and more blatantly. At this moment of precise change — which was also the moment of dusk — the whole landscape lay indeterminate and confused like an adolescent’s dream in a mist of spunk. Clarity is rare.

Nevertheless there are moments of painting when it seems that the pretensions are justified. However short-lived, there are moments of triumph, incomparable in my experience to moments achieved in any
other activity. They are usually short-lived because they depend upon a correspondence existing between the totality of relations between the marks on the canvas and those deducible in the landscape: as soon as one more mark is added or an existing mark modified, this correspondence is liable to collapse utterly. The process of painting is the process of trying to re-achieve at a higher level of complexity a previous unity which has been lost. As one leaves the central area of the painting and paints towards the edges of the canvas this becomes more and more difficult. Then one’s memory of the original blank white canvas becomes more and more seductive.

During the moments of triumph one has the sensation of having mastered the landscape according to its own rules and simultaneously of having been liberated from the hegemony of all rules. Some might describe the position as god-like. But there is a common experience which it resembles: the experience of every child who imagines that he is able to fly.

The child distinguishes between the fantasy and the fact. But the distinction is of no importance. The metaphor allows him to imagine the familiar world from above, and his own liberation from it. The actual experience of flying would do no more.

The motive for the metaphor is perhaps born of the dreams of childhood whose power continues in later life. The sexual content assumed to exist in dreams about flying is closely connected to the sexual content of landscape.

But the possible relevance of the metaphor involves our modern approach to reality itself. Liberated from its role as a narrative medium, painting, of all the arts, is the closest to philosophy.

Making lustreless marks upon a tiny canvas in front of a landscape that has been cultivated for centuries and in view of the fact that such cultivation has and still demands lives of the hardest labour, I ask myself what is it to be close to philosophy?

Imagine a cubic metre of space: empty it of your conception of that space: what you are then left with is like death.

The other day I saw a lorry carting blocks of stone, white in the sunlight, from the quarries on the other side of the village. On top of the blocks was a wooden box with tools in it. On top of them, carefully placed so that it should not blow away, lay a sprig of cherry blossom. In the rockface is buried the promise of dynamite: in the dynamite the promise of space: in the space grows the promise of a tree: in the core of the tree the promise of blossom. That was the relationship between the spray and the blocks of stone on the lorry.

The white blossom on the trees, seen from above the reddish earth, is slightly stained with viridian. But the white of the canvas between the marks of paint upon it is more vibrant. The blossom, which the slightest
wind may now blow away, is fixed in space: the white canvas is the field of the diagram.

In the evening S and I hang our unfinished paintings on the kitchen wall. They are distorted by the lamplight with its emphatic shadows and its yellow preponderance: nevertheless we can look at them to prove them wrong. We look at them suddenly from moment to moment as though to catch them unawares. A dozen people talk round the kitchen table. Maybe S and I are more silent than usual. I notice that when the woman opposite S is talking to him, he pretends to be attentive but in fact keeps on glancing beyond her at his painting on the wall. He quizzes it. On his face is that expression otherwise peculiar to self-portraits: a quizzical, sceptical look of inquiry.

I too can’t prevent my eyes from straying towards my canvas. If I was absolutely convinced that the canvas was finished, I wouldn’t give it a glance. It is only its shortcomings that fascinate me. In these I can see the possibilities of a more accurate metaphor: I can feel all that has escaped me. And it is the consequent sense of the near impossibility of the task which allows me to take pleasure in the little that I have temporarily achieved.

1966

For over a century, photographers and their apologists have argued that photography deserves to be considered a fine art. It is hard to know how far the apologetics have succeeded. Certainly the vast majority of people do not consider photography an art, even whilst they practise, enjoy, use and value it. The argument of apologists (and I myself have been among them) has been a little academic.

It now seems clear that photography deserves to be considered as though it were
not
a fine art. It looks as though photography (whatever kind of activity it may be) is going to outlive painting and sculpture as we have thought of them since the Renaissance. It now seems fortunate that few museums have had sufficient initiative to open photographic departments, for it means that few photographs have been preserved in sacred isolation, it means that the public have not come to think of any photographs as being
beyond
them. (Museums function like homes of the nobility to which the public at certain hours are admitted as visitors. The class nature of the ‘nobility’ may vary, but as soon as a work is placed in a museum it acquires the
mystery
of a way of life which excludes the mass.)

Let me be clear. Painting and sculpture as we know them are not dying of any stylistic disease, of anything diagnosed by the professionally horrified as cultural decadence; they are dying because, in the world as it is, no work of art can survive and not become a valuable properly. And this implies the death of painting and sculpture because properly, as once it was not, is now inevitably opposed to all other values. People believe in properly, but in essence they only believe in the illusion of protection which property gives. All works of fine art, whatever their content, whatever the sensibility of an individual spectator, must now be reckoned as no more than props for the confidence of the world spirit of conservatism.

By their nature, photographs have little or no property value because
they have no rarity value. The very principle of photography is that the resulting image is not unique, but on the contrary infinitely reproducible. Thus, in twentieth-century terms, photographs are records of things seen. Let us consider them no closer to works of art than cardiograms. We shall then be freer of illusions. Our mistake has been to categorize things as art by considering certain phases of the process of creation. But logically this can make all man-made objects art. It is more useful to categorize art by what has become its social function. It functions as property. Accordingly, photographs are mostly outside the category.

Photographs bear witness to a human choice being exercised in a given situation. A photograph is a result of the photographer’s decision that it is worth recording that this particular event or this particular object has been seen. If everything that existed were continually being photographed, every photograph would become meaningless. A photograph celebrates neither the event itself nor the faculty of sight in itself. A photograph is already a message about the event it records. The urgency of this message is not entirely dependent on the urgency of the event, but neither can it be entirely independent from it. At its simplest, the message, decoded, means:
I have decided that seeing this is worth recording.

This is equally true of very memorable photographs and the most banal snapshots. What distinguishes the one from the other is the degree to which the photograph explains the message, the degree to which the photograph makes the photographer’s decision transparent and comprehensible. Thus we come to the little-understood paradox of the photograph. The photograph is an automatic record through the mediation of light of a given event: yet it uses the
given
event to
explain
its recording. Photography is the process of rendering observation self-conscious.