Selected Essays of John Berger Read online

  1954

  The Honesty of Goya

  Goya’s genius as a graphic artist was that of a commentator. I do not mean that his work was straightforward reportage, far from it; but that he was much more interested in events than states of mind. Each work appears unique not on account of its style but on account of the incident upon which it comments. At the same time, these incidents lead from one to another so that their effect is culminative – almost like that of film shots.

  Indeed, another way of describing Goya’s vision would be to say that it was essentially theatrical. Not in the derogatory sense of the word, but because he was constantly concerned with the way action might be used to epitomize a character or a situation. The way he composed was theatrical. His works always imply an encounter. His figures are not gathered round a natural centre so much as assembled from the wings. And the impact of his work is also dramatic. One doesn’t analyse the processes of vision that lie behind an etching by Goya; one submits to its climax.

  Goya’s method of drawing remains an enigma. It is almost impossible to say how he drew: where he began a drawing, what method he had of analysing form, what system he worked out for using tone. His work offers no clues to answer these questions because he was only interested in what he drew. His gifts, technical and imaginative, were prodigious. His control of a brush is comparable to Hokusai’s. His power of visualizing his subject was so precise that often scarcely a line is altered between preparatory sketch and finished plate. Every drawing he made is undeniably stamped with his personality. But despite all this, Goya’s drawings are in a sense as impersonal, as automatic, as lacking in temperament as footprints – the whole interest of which lies not in the prints themselves but in what they reveal of the incident that caused them.

  What was the nature of Goya’s commentary? For despite the variety of the incidents portrayed, there is a constant underlying theme. His theme was the consequences of Man’s neglect – sometimes mounting to hysterical hatred – of his most precious faculty, Reason. But Reason in the eighteenth-century materialistic sense: Reason as a discipline yielding Pleasure derived from the Senses. In Goya’s work the flesh is a battleground between ignorance, uncontrolled passion, superstition on the one hand and dignity, grace and pleasure on the other. The unique power of his work is due to the fact that he was so sensuously involved in the terror and horror of the betrayal of Reason.

  In all Goya’s works – except perhaps the very earliest – there is a strong sensual and sexual ambivalence. His exposure of physical corruption in his Royal portraits is well known. But the implication of corruption is equally there in his portrait of Dona Isabel. His Maja undressed, beautiful as she is, is terrifyingly naked. One admires the delicacy of the flowers embroidered on the stocking of a pretty courtesan in one drawing, and then suddenly, immediately, one foresees in the next the mummer-headed monster that, as a result of the passion aroused by her delicacy, she will bear as a son. A monk undresses in a brothel and Goya draws him, hating him, not in any way because he himself is a puritan, but because he senses that the same impulses that are behind this incident will lead in the Disasters of War to soldiers castrating a peasant and raping his wife. The huge brutal heads he put on hunchback bodies, the animals he dressed up in official robes of office, the way he gave to the cross-hatched tone on a human body the filthy implication of fur, the rage with which he drew witches – all these were protests against the abuse of human possibilities. And what makes Goya’s protests so desperately relevant for us, after Buchenwald and Hiroshima, is that he knew that when corruption goes far enough, when the human possibilities are denied with sufficient ruthlessness, both ravager and victim are made bestial.

  Then there is the argument about whether Goya was an objective or subjective artist; whether he was haunted by his own imaginings, or by what he saw of the decadence of the Spanish Court, the ruthlessness of the Inquisition and the horror of the Peninsular War. In fact, this argument is falsely posed. Obviously Goya sometimes used his own conflicts and fears as the starting point for his work, but he did so because he consciously saw himself as being typical of his time. The intention of his work was highly objective and social. His theme was what man was capable of doing to man. Most of his subjects involve action between figures. But even when the figures are single – a girl in prison, an habitual lecher, a beggar who was once ‘somebody’ – the implication, often actually stated in the title, is ‘Look what has been done to them.’

  I know that certain other modern writers take a different view. Malraux, for instance, says that Goya’s is ‘the age-old religious accent of useless suffering rediscovered, perhaps for the first time, by a man who believed himself to be indifferent to God’. Then he goes on to say that Goya paints ‘the absurdity of being human’ and is ‘the greatest interpreter of anguish the West has ever known’. The trouble with this view, based on hindsight, is that it induces a feeling of subjection much stronger than that in Goya’s own work: only one more shiver is needed to turn it into a feeling of meaningless defeat. If a prophet of disaster is proved right by later events (and Goya was not only recording the Peninsular War, he was also prophesying) then that prophecy does not increase the disaster; to a very slight extent it lessens it, for it demonstrates that man can foresee consequences, which, after all, is the first step towards controlling causes.

  The despair of an artist is often misunderstood. It is never total. It excepts his own work. In his own work, however low his opinion of it may be, there is the hope of reprieve. If there were not, he could never summon up the abnormal energy and concentration needed to create it. And an artist’s work constitutes his relationship with his fellow men. Thus for the spectator the despair expressed by a work can be deceiving. The spectator should always allow his comprehension of that despair to be qualified by his relationship with his fellow men: just as the artist does implicitly by the very act of creation. Malraux, in my opinion – and in this he is typical of a large number of disillusioned intellectuals – does not allow this qualification to take place; or if he does, his attitude to his fellow men is so hopeless that the weight of the despair is in no way lifted.

  One of the most interesting confirmations that Goya’s work was outward-facing and objective is his use of light. In his works it is not, as with all those who romantically frighten themselves, the dark that holds horror and terror. It is the light that discloses them. Goya lived and observed through something near enough to total war to know that night is security and that it is the dawn that one fears. The light in his work is merciless for the simple reason that it shows up cruelty. Some of his drawings of the carnage of the Disasters are like film shots of a flare-lit target after a bombing operation; the light floods the gaps in the same way.

  Finally and in view of all this one tries to assess Goya. There are artists such as Leonardo or even Delacroix who are more analytically interesting than Goya. Rembrandt was more profoundly compassionate in his understanding. But no artist has ever achieved greater honesty than Goya: honesty in the full sense of the word meaning facing the facts and preserving one’s ideals. With the most patient craft Goya could etch the appearance of the dead and the tortured, but underneath the print he scrawled impatiently, desperately, angrily, ‘Why?’ ‘Bitter to be present’, ‘This is why you have been born’, ‘What more can be done?’ ‘This is worse’. The inestimable importance of Goya for us now is that his honesty compelled him to face and to judge the issues that still face us.

  1954

  The Dilemma of the Romantics

  The term Romanticism has recently been taken to cover almost all the art produced in Europe between about 1770 and 1860. Ingres and Gainsborough, David and Turner, Pushkin and Stendhal. Thus the pitched battles of the last century between Romanticism and Classicism are not taken at their face value, but rather it is suggested that the differences between the two schools were less important than what they both had in common with the rest of the art of their time.

 
What was this common element? To take a century of violent agitation and revolt and then to try to define the general, overall nature of its art, is to deny the very character of such a period. The significance of the outcome of any revolution can only be understood in relation to the specific circumstances pertaining. There is nothing less revolutionary than generalizing about revolution. However, a stupid question usually gets stupid answers. Some try to define Romantic art by its subject matter. But then Piero di Cosimo is a Romantic artist along with George Morland! Others suggest that Romanticism is an irrational force present in all art, but that sometimes it predominates more than at other times over the opposite force of order and reason. Yet this would make a great deal of Gothic art romantic! Another observes that it must all have had something to do with the English weather.

  No, if one must answer the question – and as I’ve said, no answer is going to get us all that far – one must do so historically. The period in question falls between the growing points of two revolutions, the French and the Russian. Rousseau published Le Contrat Social in 1762. Marx published Capital in 1867. No two other single facts could reveal more. Romanticism was a revolutionary movement that rallied round a promise which was bound to be broken: the promise of the success of revolutions deriving their philosophy from the concept of the natural man. Romanticism represented and acted out the full predicament of those who created the goddess of Liberty, put a flag in her hands and followed her only to find that she led them into an ambush: the ambush of reality. It is this predicament which explains the two faces of Romanticism: its exploratory adventurousness and its morbid self-indulgence. For pure romantics the two most unromantic things in the world were firstly to accept life as it was, and secondly to succeed in changing it.

  In the visual arts the two faces reveal themselves in a sense of new dimensions on the one hand, and in an oppressive claustrophobia on the other. They are Constable’s clouds formed by land and water we can’t see, and there is the typical romantic painting of a man being buried alive in his coffin. There is Géricault looking calmly and openly at the inmates of an asylum, and there are the German Romantic painters in the Mediterranean painting the hills and sky such a legendary blue that the whole scene looks as though it could be smashed like a saucer. There is Stubbs scientifically comparing animals and looking into the eyes of a tiger, and there is James Ward reducing Gordale Scar to a rock of ages just cleft for him. There is a new awareness of the size and power of the forces in the world – an awareness which invested the word Nature with a completely new meaning, and there is the breathlessness of the new superstitions that protected men from the enormity of what they were discovering: above all the superstition that a feeling in the heart was somehow comparable with a storm in the sky.

  Naturally the focal centres of Romantic art varied a great deal according to time and place. In England the provocation was the Industrial Revolution and the new light (literal and metaphorical) that it threw on landscape; in France the predominant stimulus was the new mode of military heroism established by Napoleon; in Germany it was the mounting compulsion to establish a national identity. Naturally, too, the political predicament I’ve described often presented itself in indirect forms. More Romantic artists were directly influenced by the literary cult of the past when life was thought to have been ‘simpler’ and more ‘natural’, than they were by, say, Chartism. Newtonian science was also relevant to Romanticism. The Romantics accepted the way science had freed thought from religion, but at the same time were intuitively in protest against its closed mechanistic system, the inhumanity of which seemed to be demonstrated in practice by the horrors of the economic system. The complexities of the situation are immense. Certain artists of the time, precisely because they were not affected by the Romantic predicament, should not be classed as Romantics even though they borrowed from the Romantic vocabulary: e.g. Goya and Daumier.

  Yet, despite the complexities, this historical definition is the only one that will make any general sense at all. It is confirmed by the fact that after 1860 when the predicament was no longer real because the knowledge and experience with which to overcome it were available, Romanticism degenerated into effete aestheticism. And it is confirmed most strikingly by the work which represents Romanticism at its height: Delacroix’s Massacre at Chios.

  The sub-title of the picture is A Greek Family Awaiting Death or Slavery. It is an acknowledged masterpiece and contains brilliant passages of painting. Its political gesture was important and also undoubtedly sincere. But it remains a gesture. It has nothing to do with any true imaginative understanding of either death or slavery. It is a voluptuous charade. The woman tied to the horse is a languorous sex-offering, the rope round her arm like an exotic snake playing with her. The couple in the centre might be lying in a harem. Indeed all the figures (with the possible exception of the old woman) are exotic. They belong to art dreams and literary legends, and have only been placed in an actual context for the sake of being ‘ennobled’ further by also belonging to an historical tragedy.

  Delacroix records how he talked to a traveller just back from Greece and says that on one occasion this man ‘was so much impressed by the head of a Turk who appeared on the battlements that he prevented a soldier from shooting at him.’ Elsewhere Delacroix raves about a painting by Gros and says, ‘You can see the flash of the sabre as it plunges into the enemy’s throats.’ Such was the romantic view of war: you could stop or start it like a film. It was a sincere view, but it was a compromisingly privileged view. And between the privilege and the reality lay the predicament.

  1959

  Millet and Labour

  Millet’s holy humble peasants have been used to illustrate many moral lessons and have comforted many uneasy consciences: the consciences of those who have borne everything ‘with fortitude’, but who suspect themselves of perhaps having accepted too much too passively: also, the consciences of those who, living off the labour of others, have nevertheless always believed that in an indescribable sort of way (and God help those who describe it too explicitly) the labourer has a nobility which they themselves lack. And, above all, Millet’s pictures have been quoted to persuade the confined to count the blessings in their cells; they have been used as a kind of pictorial label round the great clerical bottle of Bromide prescribed to quieten every social fever and irritation. This is a more important part of the history of Millet’s art than the fact that highbrow fashion has ignored him for the last thirty or forty years. Otherwise what is important is that such artists as Degas, Monet, Van Gogh, Sickert, all accepted as a matter of course that he was a great draughtsman. In fact, Michelangelo, Poussin, Fragonard, Daumier, Degas, can all be cited in discussing his work – though it is only necessary to do so in order to convince the ‘art-loving’ public, misled by its textbooks, that Millet was not just a kind of John the Baptist forerunner of the Pre-Raphaelites or of Watts. But when that has been said, it is the moral issue which is the issue that Millet raises.

  Millet was a moralist in the only way that a great artist can be: by the power of his identification with his subjects. He chose to paint peasants because he was one, and because – under a somewhat similar influence to the unpolitical realists today – he instinctively hated the false elegance of the beau monde. His genius was the result of the fact that, choosing to paint physical labour, he had the passionate, highly sensuous and sexual temperament that could lead him to intense physical identification. Sir Kenneth Clark makes much of the point that at the age of thirty-five he gave up painting nudes which were – but only in the mythology they employed – a little like eighteenth-century boudoir art. Yet there was no inhibited puritanism behind this decision. Millet objected to Boucher because ‘he did not paint nude women, but only little creatures undressed’.

  As for the nature of Millet’s power of identification, this is clearly revealed in one of his remarks about a drawing by Michelangelo.

  When I saw that drawing of his in which he depicts a man i
n a fainting fit – I felt like the subject of it, as though I were racked with pain. I suffered with the body, with the limbs, that I saw suffer.

  In the same way he strode forward with The Sower, felt the weight of the hand on a lap even when it was obscured in shadow (see his etching of a Mother Feeding her Child), embraced with the harvesters the trusses of hay, straightened his back with the hoers, clenched his leg to steady the log with the wood-cutters, leant his weight against the tree trunk with the shepherdess, sprawled at midday on the ground with the exhausted. This was the extent of his moral teaching. When he was accused of being a socialist, he denied it – although he continued to work in the same way and suffer the same accusation – because socialism seemed to him to have nothing to do with the truth he had experienced and expressed: the truth of the peasant driven by the seasons: the truth so dominating that it made it absolutely impossible for him to conceive of any other life for a peasant.