Its spirit is not so dissimilar from that of Lerroux’s Barcelona speech of the year before: ‘Enter and sack the decadent civilization … destroy its temples … tear the veil from its novices.’
I emphasize the violent and iconoclastic aspect of this painting because usually it is enshrined as the great formal exercise which was the starting point of Cubism. It was the starting point of Cubism, in so far as it prompted Braque to begin painting at the end of the year his own far more formal answer to Les Demoiselles d’Avignon, and, soon after that, Picasso and Braque worked ‘rather like mountaineers roped together’ (to quote Braque’s phrase). Yet if he had been left to himself, this picture would never have led Picasso to Cubism or to any way of painting remotely resembling it. This is a vertical invader’s ‘propaganda by deed’. It has nothing to do with that twentieth-century vision of the future which was the essence of Cubism.
Yet it did mark the beginning of the great period of exception in Picasso’s life. Nobody can know exactly how the change began inside Picasso. We can only note the results. Les Demoiselles d’ Avignon, unlike any previous painting by Picasso, offers no evidence of skill. On the contrary, it is clumsy, overworked, unfinished. It is as though his fury in painting it was so great that it destroyed his gifts.
Such an interpretation also fits the other outstanding fact. Up to 1907 Picasso had followed his own apparently lonely road in painting. He did not influence his contemporaries in Paris and he appeared not to be influenced by them. After Les Demoiselles d’Avignon he became part of a group. Apollinaire and his writer friends told him what he and they were searching for. He worked so closely with Braque that sometimes their pictures are barely distinguishable. Later he became a leader for Léger, Juan Gris, Marcoussis and others. It is as though with the disappearance of his prodigious skill Picasso was no longer isolated, no longer bound to his past, but open to the free interchange of ideas.
Apollinaire, who was extraordinarily perceptive about the spirit of people and of his time (far more so than about painting itself), noticed the change as it occurred. A few years after, in 1912, he wrote about it:
There are poets to whom a muse dictates their works, there are artists whose hand is guided by an unknown being who uses them like an instrument. There is no such thing for them as fatigue for they do not work, although they can produce a great deal at any time, on any day, in any country, in all seasons; they are not men but poetic or artistic instruments. Their reason is powerless against themselves, they do not have to struggle and their works show no trace of struggle. They are not divine, they can do without themselves, they are, as it were, an extension of nature. Their works by-pass the intelligence. They can be moving although the harmonies they strike are never humanized. And then there are other poets, other artists who wrestle. They struggle towards nature but have no immediate closeness to nature; they have to draw everything out of themselves, and no demon, no muse inspires them. They are alone and nothing gets expressed except what they themselves have stammered, stammered so often that sometimes after much effort and many attempts they are able to formulate what they wanted to formulate. Men created in the image of God, they will rest one day to admire what they have made. But the weariness! the imperfections! the labour!
Picasso was an artist like the former. There has never been a spectacle so fantastic as the metamorphosis he underwent in becoming an artist like the latter.12
What Apollinaire, with all his marvellous perception, could not realize is how much he and his friends and Braque had contributed to Picasso’s metamorphosis. And he could not realize this because he did not then know that later, when the group no longer existed and Picasso was left to himself again, he would be transformed back into the first type of artist.
By painting Les Demoiselles d’Avignon Picasso provoked Cubism. It was the spontaneous and, as always, primitive insurrection out of which, for good historical reasons the revolution of Cubism developed. This surely becomes clear if one simply looks at seven relevant paintings in chronological sequence.
37 Cézanne. Les Grandes Baigneuses. 1898–1906
38 Picasso. Les Demoiselles d’Avignon. 1907
39 Braque. Nude. 1907-8
40 Picasso. Landscape with Bridge. 1908
41 Braque. Houses at Estaque. 1908
42 Picasso. Girl with a Mandolin. 1910
43 Braque. Girl with a Mandolin. 1910
After Les Demoiselles Picasso became caught up in what he had provoked. He became part of a group. That is not just to say that he had his own circle of friends – for this he had had before and would have afterwards. He became part of a group who, although they did not formulate a programme, were all working in the same direction. This is the only period in Picasso’s whole life when his work to some extent resembles that of other contemporary painters. It is also the one period of his life when his work (despite his own denial of this) reveals an absolutely consistent line of development: from Landscape with a Bridge in 1908 to, say, The Violin of 1913. It was a period of great excitements, but also a period of inner certainty and security. It was, I believe, the only time when Picasso felt entirely at home. It is from that period, as much as from Spain, that he has since been exiled.
44 Picasso. The Violin. 1913
Within the group (although group is a word that is already a little too formal), within the companionship established, Picasso’s energy and extremism were still outstanding. It was probably he who mostly pushed the arguments and logic to their full pictorial conclusions. (It was he who first thought of sticking extraneous material on to a canvas.) But it was probably his friends who sensed the pressure of what I have called the historical convergence which made Cubism possible. It was they, rather than he, who belonged to the modern world, and so were committed to it. He was committed to his work with them.
In 1914 the group dispersed. Braque, Derain, Léger, Apollinaire went to fight. Kahnweiler, who was Picasso’s dealer, had to flee the country because he was German. Equivalent changes affected millions of people’s lives.
Picasso was unconcerned about the war. It was not his war – another example of how tenuously he belonged to the life around him. Yet he suffered because he was left alone, and his loneliness was increased in 1915 by the tragic death of his young mistress. Under the pressure of this loneliness, he reverted to type. He re-became a vertical invader from the past. But before we examine the full consequences of this, I would like to show by example how, after 1914, the whole relationship between art and reality shifted.
It was not simply a question of dispersal. After the war most of the Cubists came back to Paris. Yet it was quite impossible for them to find or re-create the spirit and atmosphere of 1910. Not only was the whole aspect of the world different, not only had disillusion taken the place of hope, but their own position relative to the world had altered. Up to 1914 they had been ahead of events and their work prophetic. After the war events were ahead of them. Reality outstripped them. They no longer sensed – even intuitively – the drift of what was happening. The age of essential politics had begun. What was revolutionary was now inevitably political. The great innovator, the great revolutionary artist of the 1920s was Eisenstein. (James Joyce belonged essentially to the pre-war world.) Some of the Cubists, such as Léger, and some of their followers, like Le Corbusier, acquired a political view and moved forward to become a new avant-garde. Others retreated. Max Jacob for example, once sceptical and heretical, became a baptized Catholic in 1915 and went to live in a monastery.
Nothing illustrates this change more vividly than the story of the ballet Parade. The Cubists had always despised the ballet as a pretentious and bourgeois form of entertainment. They preferred fairgrounds and the circus. In 1917, however, Jean Cocteau persuaded Picasso to collaborate with him and the composer Erik Satie in the creation of a ballet for Diaghilev. Diaghilev’s company had been fashionable in Paris for ten years. In Russia it was a favourite of the Tsar. But Cocteau’s plan was to break with traditio
n and produce a ‘modern’ spectacle. The title Parade was meant to suggest the circus and music-hall, and so exorcize the bourgeois ghosts.
Picasso went to Rome to work on the ballet. He designed the drop-curtain, the costumes, and the scenery. He also contributed ideas and suggestions. The drop-curtain is sentimental, perhaps deliberately so. But it fits the new milieu in which Picasso now found himself.
45 Picasso. Curtain for Parade. 1917
We made Parade [wrote Cocteau] in a cellar in Rome where the troupe rehearsed, we walked by moonlight with the dancers, we visited Naples and Pompeii. We got to know the gay futurists.
It is a long way from the violence of the Demoiselles d’Avignon, a long way from the austerity of the Cubist still-lifes, and a very long way from the Western Front in the third year of the World War.
The ballet itself was less conventional. And it might be argued that the drop-curtain was deliberately designed to lull the audience. There were seven characters in the ballet: a Chinese conjurer, an American girl, two acrobats, and three stage-managers. These last wore constructions made up of ‘Cubist’ elements which made them ten feet tall. One of them was French and ‘wore’ the trees of the boulevards, another was American and ‘wore’ skyscrapers, and the third was a horse. They moved about the stage like moving scenery and their purpose was to dwarf the dancers, so that these looked like puppets.
There was no coherent story but a lot of mimicry. Here are two of Cocteau’s typical directions for the dancers. For the Chinese conjuror:
He takes an egg out of his pigtail, eats it, finds it again on the end of his shoe, spits out fire, burns himself, stamps on the sparks, etc.
For the American girl:
She runs a race, rides a bicycle, quivers like the early movies, imitates Charlie Chaplin, chases a thief with a revolver, boxes, dances a ragtime, goes to sleep, gets shipwrecked, rolls on the grass on an April morning, takes a snapshot, etc.
The ballet opened on 17 May at the Théâtre du Châtelet in Paris. The highly distinguished audience was outraged and suspected that the ballet had been designed to make them look ridiculous. As the curtain went down, there were threats to attack the producer, and cries of ‘Sales Boches!’ Apollinaire saved the situation. Wounded, with a bandage round his head, in uniform, and wearing the Croix de Guerre, he was able to appeal, as a patriotic hero, for tolerance.
He had also written the Introduction to the programme. In this he was enthusiastic and said that the ballet was a proof that the modern movement, the new spirit in the arts, could survive the war. To the surviving spirit he gave the name super-realism or surrealism.
In eighteen months Apollinaire would be dead. (He died as Paris celebrated the armistice, and when, in his fever, he heard the crowds shouting that Kaiser William should be hanged, he thought, since his name was William, that they meant him.) Yet he had already named the next phase of the modern movement.
We do not know what Apollinaire would have thought later. I think he would have soon recognized that ‘the new spirit’ was not a simple continuation of that of the Cubists. The latter were prophets – whose prophecies, still to some extent unfulfilled, remain convincing. The Surrealists were wry commentators on a reality that was already outbidding them.
Exactly one month and one day before Parade opened in Paris, the French had begun their offensive against the Hindenburg line. Their objective was the river Aisne. The attack was a total disaster. The number of casualties was kept secret, but it is estimated that 120,000 Frenchmen were killed. This was happening about 150 miles away from the Théâtre du Châtelet. Utterly disillusioned and partly prompted by the example of the Russian Revolution of February, large sections of the French army were mutinying when the ballet opened. Once again the figures have been kept secret. But, without doubt, it was the most serious mutiny in a great army in modern history. There were many strange incidents. Everything had lost its reason. One small incident has since become famous. A contingent of infantrymen marched through the streets of a town. As they marched in proper order, they baa-ed like sheep to indicate that they were lambs being absurdly led to the slaughter.
Does not the grotesque absurdity of this scene which was actually happening make Cocteau’s and Picasso’s American girl seem unstartling and commonplace?
We must try to be very clear about the significance of this – for there, in the Théâtre du Châtelet in 1917, was posed one of the recurring problems of art in our time.
Events in our century occur on a global scale. And the area of our knowledge has widened in order to encompass these events. Every day we can be aware of life-and-death issues affecting millions of people. Most of us close our minds to such thoughts except in times of crisis or war. Artists, whose imaginations are less controllable than most, have been obsessed with the problem: How can I justify what I am doing at such a time? This has led some to renounce the world, others to become over-ambitious or pretentious, yet others to stifle their imaginations. But since 1914 there cannot have been a serious artist who has not asked himself the question.
It would take a whole book to examine this dilemma fully. I want to make just one point in order to show why it is relevant to mention the Battle of the Aisne whilst discussing Parade. In 1917, Juan Gris was continuing to paint Cubist pictures – his best and some of the most advanced Cubist pictures ever painted. (Because he was the most intellectual of the Cubists, Gris was the only one who, for a few years, could continue after Cubism as a movement had died. He could see the theoretical problems still to be solved, and he set out to solve them with all his intelligence.) These paintings are as far from the war as Parade – in fact farther. Yet why is it here irrelevant to mention the eight million dead – or as irrelevant as it can ever be?
46 Gris. The Violin. 1915
The problem is a social one and it can only be answered socially. We have to consider the social function and content of Juan Gris’s paintings and of Parade. We have already examined the social content of Cubism. As for the social function of Gris’s paintings, at the time they had almost none. Gris was extremely poor during the war, and had the greatest difficulty in selling or exhibiting any of his pictures. In the long-term sense, their function was to express and preserve a way of seeing, based upon an order which accepted all the positive possibilities of modern knowledge. In other words Gris painted these pictures as though the war had not happened. You can say: he chose to fiddle whilst Rome burned. But, unlike Nero, he was not ultimately responsible for the fire and he was not in public. It was Gris’s loneliness that made it possible for him to ignore the war without a loss of integrity. Even today there are still liable to be pockets of exemption anywhere and if an artist finds himself in one of these, the result can, paradoxically and in the fullness of time, be of considerable social value. European culture would be poorer if Gris had not continued to paint benign, untroubled still-lifes during the First World War. But one must always remember that success, by qualifying the loneliness, also destroys the genuineness of the exemption. Success turns an artist who continues to claim exemption into an escapist, and those who are escapists from their time are the first to be forgotten with their time. They are like flatterers who never outlast their patron.
The case of Parade was quite different from that of Juan Gris. Parade was very much a public manifestation. It was meant to be provocative and to shock. The justification given for this was that it expressed contemporary ‘reality’. Cocteau rejected Apollinaire’s adjective of surrealist, and actually insisted upon calling the work a ballet réaliste. Obviously its ‘reality’ was not that of the Cubists – austere, ordered, hopeful. It was frenetic and irrational and, whether its creators realized it or not, it could only be justified by reference to the war. The audience who shouted ‘Sales Boches!’ made the right connexion. But, according to their habit, they only used the connexion to add to their complacency.
The objective social function which Parade performed was to console the bourgeoisie whom it shocke
d. (I say objective to distinguish the true effect of the ballet from what its creators may subjectively have hoped it would achieve.) In this respect Parade set the precedent for a good deal of so-called ‘outrageous’ art that was to follow. Its shock-value was the result of its particular spirit – its disjointedness, its frenzy, its mechanization, its puppetry. This spirit was a reflection, however pale, of what was happening. And what was happening was infinitely more shocking on an infinitely more serious level. Why Parade – however beautifully Massine danced – can be criticized and finally dismissed as frivolous is not because it ignored the war, but because it pretended to be realistic. As a result of this pretence it shocked in such a way as to distract people from the truth. It substituted, as it were, an ounce for a ton. The madness of the world, they could say, was the invention of artists! The audience who shouted ‘Sales Boches!’ felt, at the end of their evening, more patriotic than ever, more certain than ever that the war was noble, reasonable, etc. A performance of Les Sylphides would not have had the same effect.
The age of essential politics had begun. The baa-ing infantrymen knew this – even if they could not see a way out. Cocteau, Picasso, even Apollinaire did not yet realize it, because they still believed in the possibility of art staying separate. The bitter irony of this is revealed in the spectacle of Apollinaire pacifying a bourgeois audience, whom he loathed and despised, on account of the wounds he had received as their war hero: wounds from which in eighteen months he would die.