by John Berger
Velázquez’s canvas was originally somewhat smaller. Strips were added to the top and the left and the right in the eighteenth century. The overall significance of the scene, however, has not been changed. Everything we see happening is related to what we can call the cloth or the garment of appearances. We see the visible being created from spun thread. The rest is darkness.
Let us move across the foreground from left to right. A woman holds back a heavy red curtain as if to remind the spectator that what she or he is seeing is only a temporary revelation. Cry ‘Curtain!’ and everything disappears as off a stage.
Behind this woman is a pile of unused coloured cloths (a stock of appearances not yet displayed) and, behind that, a ladder up which one climbs into darkness.
Pallas at the spinning wheel spins a thread out of the debris of sheared wool. Such threads, when woven, can become a kerchief like the one she is wearing on her head. Equally, the golden threads, when woven, can become flesh. Look at the thread between her finger and thumb and consider its relation to her bare, outstretched leg.
To the right, seated on the floor, another woman is carding the wool, preparing it for the life it will assume. With Arachne, winding a skein of spun wool into a ball with her back to us, we have an ever-clearer allusion as to how the thread can become either cloth or flesh. The skein, her outstretched arm, the shirt on her back, her shoulders, are all made of the same golden stuff, partaking of the same life: whilst hanging on the wall behind we see the dead, inert material of the sheep’s wool before it has acquired life or form. Finally, on the extreme right, the fifth woman carries a basket from which flows a golden, diaphanous drapery, like a kind of surplus.
To underline even further the equivalence of flesh and cloth, appearance and image, Velázquez has made it impossible for us to be sure which figures in the alcove are woven into the tapestry and which are free-standing and ‘real’. Is the helmeted figure of Pallas part of the tapestry or is she standing in front of it? We are not sure.
The ambiguity with which Velázquez plays here is of course a very old one. In Islamic and Greek and Indian theology the weaver’s loom stands for the universe and the thread for the thread of life. Yet what is specific and original about this painting in the Prado is that everything in it is revealed against a background of darkness, thus making us acutely aware of the thinness of the tapestry and therefore of the thinness of the visible. We come back, despite all the signs of wealth, to the rag.
Before this painting by Velázquez we are reminded of Shakespeare’s recurring comparison of life with a play.
… These our actors,
As I foretold you, were all spirits and
Are melted into air, into thin air:
And, like the baseless fabric of this vision,
The cloud-capped towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Yea, all which it inherit, shall dissolve
And, like this insubstantial pageant faded,
Leave not a rack behind …
This famous quotation (Shakespeare died at the age of fifty-two, when Velázquez was seventeen) leads us back to the scepticism of which I have already spoken. Spanish painting is unique in both its faithfulness and its scepticism towards the visible. Such scepticism is embodied in the storyteller standing before us.
Looking at him, I am reminded that I am not the first to pose unanswerable questions to myself, and I begin to share something of his composure: a curious composure for it coexists with hurt, with pain and with compassion. The last, essential for story-telling, is the complement of the original scepticism: a tenderness for experience, because it is human. Moralists, politicians, merchants ignore experience, being exclusively concerned with actions and products. Most literature has been made by the disinherited or the exiled. Both states fix the attention upon experience and thus on the need to redeem it from oblivion, to hold it tight in the dark.
He is no longer a stranger. I begin, immodestly, to identify with him. Is he what I have wanted to be? Was the doorway he appeared in during my childhood simply my wished-for future? Where exactly is he?
One might have expected it from Velázquez! I think he’s in front of a mirror. I think the entire painting is a reflection. Aesop is looking at himself. Sardonically, for his imagination is already elsewhere. In a minute he will turn and join his public. In a minute the mirror will reflect an empty room, through whose wall the sound of occasional laughter will be heard.
1986
The Ideal Palace
Very few peasants become artists — occasionally perhaps the son or daughter of peasants has done so. This is not a question of talent, but of opportunity and free time. There are some songs and, recently, a few autobiographies about peasant experience. There is the marvellous philosophical work of Gaston Bachelard. Otherwise there is very little. This lack means that the peasant’s soul is as unfamiliar or unknown to most urban people as is his physical endurance and the material conditions of his labour.
It is true that in medieval Europe peasants sometimes became artisans, masons, even sculptors. But they were then employed to express the ideology of the Church, not, directly, their own view of the world.
There is, however, one colossal work, which resembles no other and which is a direct expression of peasant experience. It is about this work — which includes poetry, sculpture, architecture — that I want now to talk.
A country postman, as my 27,000 comrades, I walked each day from Hauterives to Tersanne — in the region where there are still traces of the time when the sea was here — sometimes going through snow and ice, sometimes through flowers. What can a man do when walking everlastingly through the same setting, except to dream? I built in my dreams a palace passing all imagination, everything that the genius of a simple man can conceive — with gardens, grottoes, towers, castles, museums and statues: all so beautiful and graphic that the picture of it was to live in my mind for at least ten years …
When I had almost forgotten my dream, and it was the last thing I was thinking about, it was my foot which brought it all back to me. My foot caught on something which almost made me fall: I wanted to know what it was: it was a stone of such strange shape that I put it in my pocket to admire at leisure. The next day, passing through the same place, I found some more, which were even more beautiful. I arranged them together there and then on the spot and was amazed … I searched the ravines, the hillside, the most barren and desolate places … I found tufa which had been petrified by water and which is also wonderful …
This is where my trials and tribulations began. I then brought along some baskets. Apart from the 30 km a day as postman, I covered dozens with my basket on my back, full of stones. Each commune has its own particular type of very hard stone. As I crossed the countryside I used to make small piles of these stones: in the evenings, I returned with my wheelbarrow to fetch them. The nearest were four to five km away, sometimes ten. I sometimes set out at two or three in the morning.
The writer is Ferdinand Cheval, who was born in 1836 and died in 1924, and who spent thirty-three years building his ‘palace passing all imagination’. It is still to be found in Hauterives, the village where he was born, in the Department of the Drôme, France.
In the evening when night has fallen,
And other men are resting.
I work at my palace.
No one will know my suffering.
In the minutes of leisure
Which my duty allows me
I have built this palace of a thousand and one
nights —
I have carved my own monument
Today the Palace is crumbling, its sculptures disintegrating, and its texts, inscribed on or cut into the walls, are being slowly effaced. It is less than eighty years old. Most buildings and sculptures fare better, because they belong to a mainstream tradition which lays down principles for whom they should be made, and, afterwards, for how they should be preserved. This work is
naked and without tradition because it is the work of a single ‘mad’ peasant.
There are now a number of books of photographs about the Palace but the trouble with photographs — and even in film — is that the viewer stays in his chair. And the Palace is about the experience of being inside itself. You do not look at it any more than you look at a forest. You either enter it or you pass it by.
As Cheval has explained, the origin of its imagery was stones: stones which, shaped during geological times, appeared to him as caricatures. ‘Strange sculptures of all kinds of animals and caricatures. Impossible for man to imitate. I said to myself: since nature wants to make sculpture, I will make the masonry and architecture for it.’ As you look into these stones, they become creatures, mostly birds or animals. Some look at you. Some you only glimpse as they disappear back into the stones from which they emerged briefly as profiles. The Palace is full of a life that is never entirely visible.
Except for a few exceptions which I will discuss later, there are no definitively exterior surfaces. Every surface refers, for its reality, inwards. The animals return to within the stones; when you are not looking, they re-emerge. Every appearance changes. Yet it would be wrong to think of the Palace as dream-like. This was the mistake of the Surrealists, who were the first to ‘discover’ it in the thirties. To psychologize it, to question Cheval’s unconscious is to think in terms which never explain its uniqueness.
Despite its title, its model is not a palace but a forest. Within it are contained many smaller palaces, châteaux, temples, houses, lairs, earths, nests, holes, etc. The full content or population of the Palace is impossible to establish. Each time you enter it, you see something more or different. Cheval ended up by doing far more than just making the masonry and architecture for the sculptures of nature. He began to make his own. But nature remained his model: not as a depository of fixed appearances, not as the source of all taxonomy, but as an example of continual metamorphosis. If I look immediately in front of me now, I see:
a pine tree
a calf, large enough for the pine tree to be its horn
a snake
a Roman vase
two washerwomen, the size of moles
an otter
a lighthouse
a snail
three friends nestling in coral
a leopard, larger than the lighthouse
a crow
Such a list would have to be multiplied several thousand times in order to make even a first approximate census. And as soon as you realize that, you realize how foreign to the spirit of the work such an exercise would be. Its function is not to present but to surround.
Whether you climb up its towers, walk through its crypts or look up at a façade from the ground, you are aware of having entered something. You find yourself in a system which includes the space you occupy. The system may change its own image, suggesting different metaphors at different times. I have already compared it with a forest. In parts it is like a stomach. In other parts it is like a brain — the physical organ in the skull, not the abstract mind.
What surrounds you has a physical reality. It is constructed of sandstone, tufa, quicklime, sand, shells and fossils. At the same time, all this diverse material is unified and made mysteriously figurative. I do not now speak of the population of its images. I speak of the mineral material as a whole being arranged to represent a living organic system.
A kind of tissue connects everything. You can think of it as consisting of leaves, folds, follicles, or cells. All Cheval’s sustained energy, all his faith, went into creating this. It is in this tissue that you feel the actual rhythm of his movements as he moulded the cement or placed his stones. It was in seeing this tissue grow beneath his hands that he was confirmed. It is this tissue which surrounds you like a womb.
I said the basic unit of this tissue suggested a kind of leaf or fold. Perhaps the closest I can get to defining it, or fully imagining it — inside the Palace or far away — is to think of the ideal leaf which Goethe writes about in his essay ‘On the Metamorphosis of Plants’. From this archetypal leaf all plant forms derived.
In the Palace this basic unit implies a process of reproduction: not the reproduction of appearances: the reproduction of itself in growth.
Cheval left the Drôme once in his life: as a young man to work for a few months in Algeria. He gained his knowledge of the world via the new popular encyclopaedic magazines which came on the market during the second quarter of the nineteenth century. This knowledge enabled him to aspire to a world, as distinct from a local and partial, view. (Today modern means of communication are having, in different parts of the world, a comparable political effect. Peasants will eventually visualize themselves in global terms.)
Without a global aspiration, Cheval could never have sustained the necessary confidence to work alone for thirty-three years. In the Middle Ages the Church had offered a universal view, but its craftsmen mostly worked within the constraint of a prescribed iconography in which the peasant view had a place but was not formative. Cheval emerged, alone, to confront the modern world with his peasant vision intact. And according to this vision he built his Palace.
It was an incredibly improbable event, depending on so many contingencies. Of temperament. Of geography. Of social circumstance. The fact, for instance, that he was a postman and so had a small pension. If he had been a peasant working his own land, he could never have afforded the 93,000 hours spent on the Palace. Yet he remained organically and consciously a member of the class into which he was born. ‘Son of a peasant, it is as a peasant that I wish to live and die in order to prove that in my class too there are men of energy and genius.’
The character of the Palace is determined by two essential qualities: physicality (it contains no abstract sentimental appeals, and Cheval’s statements all emphasize the enormous physical labour of its construction) and innerness (its total emphasis on what is within and being within). Such a combination does not exist in modern urban experience but is profoundly typical of peasant experience.
The notion of the visceral may perhaps be used here as an example. A word of warning, however, is necessary. To think of peasant attitudes as being more ‘gutsy’ than urban ones is to miss the point and to resort to an ignorant cliché.
A stable door. Hanging from a nail, a young goat being skinned and eviscerated by a grandfather deploying the point of his pocket-knife with the greatest delicacy, as if it were a needle. Beside him the grandmother holding the intestines in her arms to make it easier for her husband to detach the stomach without perforating it. One yard in front, sitting on the ground, oblivious for a moment of his grandparents, a four-year-old grandson, playing with a cat and rubbing its nose against his own. The visceral is an everyday, familiar category from an early age to peasants.
By contrast, the urban horror of the visceral is encouraged by unfamiliarity, and is linked with urban attitudes to death and birth. Both have become secret, removed moments. In both it is impossible to deny the primacy of inner, invisible processes.
The ideal urban surface is a brilliant one (e.g., chrome) which reflects what is in front of it, and seems to deny that there is anything visible behind it. Its antithesis is the flank of a body rising and falling as it breathes. Urban experience concentrates on recognizing what is outside for what it is, measuring it, testing it and treating it. When what is inside has to be explained (I am not talking now in terms of molecular biology but in terms of everyday life), it is explained as a mechanism, yet the measures of the mechanics used always belong to the outside. The outside, the exterior, is celebrated by continuous visual reproduction (duplication) and justified by empiricism.
To the peasant the empirical is naïve. He works with the never entirely predictable, the emergent. What is visible is usually a sign for him of the state of the invisible. He touches surfaces to form in his mind a better picture of what lies behind them. Above all, he is aware of following and modifying processes which are beyond h
im, or anybody, to start or stop: he is always aware of being within a process himself.
A factory line produces a series of identical products. But no two fields, no two sheep, no two trees are alike. (The catastrophes of the green revolution, when agricultural production is planned from above by city experts, are usually the result of ignoring specific local conditions, of defying the laws of natural heterogeneity.) The computer has become the storehouse, the ‘memory’ of modern urban information: in peasant cultures the equivalent storehouse is an oral tradition handed down through generations; yet the real difference between them is this: the computer supplies, very swiftly, the exact answer to a complex question; the oral tradition supplies an ambiguous answer — sometimes even in the form of a riddle — to a common practical question. Truth as a certainty. Truth as an uncertainty.
Peasants are thought of as being traditionalists when placed in historical time: but they are far more accustomed to living with change in cyclical time.
A closeness to what is unpredictable, invisible, uncontrollable and cyclic predisposes the mind to a religious interpretation of the world. The peasant does not believe that Progress is pushing back the frontiers of the unknown, because he does not accept the strategic diagram implied by such a statement. In his experience the unknown is constant and central: knowledge surrounds it but will never eliminate it. It is not possible to generalize about the role of religion among peasants but one can say that it articulates another profound experience: their experience of production through work.
