Johann Joachim Winckelmann (German, 1717-1768) Histoire de l’art de l’antiquité 1781
Leipzig: J. G. I. Brietkopf
Winckelmann was murdered in Trieste on June 8, 1768. The frontispiece to this French translation of the History presents an allegory of his death designed by his friend, the painter Adam Friedrich Oeser (1717-1799)
Johann Joachim Winckelmann (9 December 1717 – 8 June 1768) was a German art historian and archaeologist. He was a pioneering Hellenist who first articulated the difference between Greek, Greco-Roman and Roman art. “The prophet and founding hero of modern archaeology”, Winckelmann was one of the founders of scientific archaeology and first applied the categories of style on a large, systematic basis to the history of art. Many consider him the father of the discipline of art history. He was one of the first to separate Greek Art into periods, and time classifications. His would be the decisive influence on the rise of the Neoclassical movement during the late 18th century. His writings influenced not only a new science of archaeology and art history but Western painting, sculpture, literature and even philosophy. Winckelmann’s History of Ancient Art (1764) was one of the first books written in German to become a classic of European literature. His subsequent influence on Lessing, Herder, Goethe, Hölderlin, Heine, Nietzsche, George, and Spengler has been provocatively called “the Tyranny of Greece over Germany.”
Today, Humboldt University of Berlin’s Winckelmann Institute is dedicated to the study of classical archaeology. Winckelmann was homosexual, and open homoeroticism formed his writings on aesthetics. This was recognised by his contemporaries, such as Goethe.
These were the only press images I could get for this exhibition. I would have liked to have seen many more!
Marcus
Many thankx to the ONE Archives for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.
George Platt Lynes (American, 1907-1955) Nicholas Magallanes and Francisco Moncion in Balachines’s Orpheus II 1948
Gelatin silver print
8 x 10 inches
Private Collection
Nicholas Magallanes (November 27, 1922 – May 2, 1977) was a principal dancer and charter member of the New York City Ballet. Along with Francisco Moncion, Maria Tallchief, and Tanaquil Le Clercq, Magallanes was among the core group of dancers with which George Balanchine and Lincoln Kirstein formed Ballet Society, the immediate predecessor of the New York City Ballet.
Magallanes embodied the Balanchinian archetype with the melancholy heroes of Serenade, La Valse, and La Sonnambula. He performed Orpheus, opposite Francisco Moncion as the Dark Angel and Tallchief as Eurydice. A set of photographs of the trio by George Platt Lynes suggests the drama of their interrelationships.
Edwin Townsend (American 1877-1948) Tony Sansone
c. 1950s
Gelatin silver print
9.5 x 7.5 inches
Collection of the Leslie-Lohman Museum of Gay and Lesbian Art, New York
Edwin F. Townsend
Born in Iowa in 1877, Edwin F. Townsend came to New York early in the 1900s. After the armistice, he took up professional photography, working with Lockeed Pictorial Co. In early autumn of 1921, he opened a studio on the upper west side of Manhattan. He established his credentials in the world of theatrical photography with a suite of portraits of opera singer / movie actress Geraldine Ferrar. He would continue as an active theatrical and celebrity photographer for the next two decades, excelling in dance photography.
In the mid-1920s, noting the success of fellow New Yorkers Edwin Bower Hesser and Alfred Cheney Johnston in supplementing studio income from portraiture with nudes (sold to “art magazines” and privately by mail order), Townsend began shooting male physique photographs. Among the Broadway photographers only Nickolas Muray then made the male nude an important component of his work. Bernarr Macfadden, the publisher and promoter of physical culture, and Ted Shawn, the modern dancer, in the 1920s elaborated a new aesthetics of the male body. Two poles of imagery came to the fore: a neoclassicism in which models posed in the attitudes of Greek statues, and a native Americanism in which models moved in dances enacting natural masculinity. Though Townsend (and Muray) had dealings with both Macfadden and Shawn, his own aesthetics tended toward the classical. Indeed, the produced the most famous set of physique photographs of the interwar period when he posed the model / actor Tony Sansone, whom he discovered in a David Belasco theatrical production, in a series of poses of Greek simplicity and dignity.
Townsend published two small books of photographic studies, dutifully airbrushed, of Sansone: Modern Classics (1932) and Rhythm (1935). For true connoisseurs, Townsend sold original prints, signed in red ink, of Sansone fully revealed. These images are among the most cherished and artistic icons of physique photography, establishing a standard of masculine beauty.
In 1933 Townsend moved his studio to midtown Manhattan. There he shot society portraiture, fashion layouts for department stores, and occasional theatrical and movie publicity work. The studio operated until the late 1950s.
David S. Shields/ALS. “Edwin F. Townsend,” on the Broadway Photographs website [Online] Cited 05/06/2021
James Bidgood (American, 1933-2022) Pan 1965
Digital C-print
22 x 22 inches
Courtesy of the artist and ClampArt, New York
James Bidgood
His artistic output has embraced a number of media and disciplines, including music, set and window design, and drag performance. In time, his interests led him to photography and film and it is for this work that he is most widely known. Highly recognisable, his photographs are distinguished by an aesthetic of high fantasy and camp. His work which was inspired by an early interest in Florenz Ziegfeld, Folies Bergère, and George Quaintance has, in turn, served as important inspiration for a slew of artists including Pierre et Gilles and David LaChapelle. …
Bidgood’s work is characterised by a heavy reliance on invention. His photographs feature elaborate sets built ground up from the materials of the theatre, fashion, design, and fine art. In a profile of the artist published in Aperture, Philip Gefter writes,
Necessity was the mother of invention for Bidgood, who created elaborate photographic tableaux in his small midtown Manhattan studio apartment. His first erotic series was an underwater epic called Water Colors, made in the early 1960s, in which he used a dancer from Club 82 named Jay Garvin as his subject. The underwater atmosphere is completely fabricated; the bottom of the ocean was created with silver lame spread across the floor of Bidgood’s apartment; he made the arch of a cave out of waxed paper, and fashioned red lame into the shape of lobster. He coated Garvin with mineral oil and pasted glitter and sequins to his skin so the silver fabric under photographic lights would reflect on his body like water. For weeks at a time, Bidgood would eat and sleep within the sets he constructed in his apartment. (Philip Gefter. “Off to the Camp,” in Aperture 191, Summer 2008)
Many contemporary themes are found even in the earliest of Bidgood’s work. Camp, identity, erotica, desire, marginality, and performance all figure heavily in his portraits of nude men. Bidgood’s complex references to the theatre and performance seem to presage Queer articulations of Performance. His techniques, working processes, and masterful use of illusionistic colour indicate both a mature understanding of his influences and goals and an important contrast to the art movements of the time the work was first created.
Organised by the Leslie-Lohman Museum of Gay and Lesbian Art and curated by scholar Jonathan David Katz, The Classical Nude and the Making of Queer History investigates how the visual iconography of Greco-Roman culture has acted as a recurring touchstone in the development of same-sex representation. Within the canon of western art history, images of the classical past have acted as a sensitive barometer for the shifting constructions of what we today call LGBT or queer culture. The classical past is queer culture’s central origin myth, and tracing how this tradition has been utilised by queer artists over time offers far more information about the cultural context that appropriates the classical than it does about that past itself.
Examining the classical nude across centuries of artistic production, this exhibition considers four major periods: Antiquity, the Renaissance, the nineteenth century, and the modern/contemporary period. Drawn almost exclusively from the collections of the Leslie-Lohman Museum of Gay and Lesbian Art in New York, the objects are diverse in medium and format. While all periods are represented, the majority of the works illustrate how artists in recent history have utilised classical iconography and themes to explore same-sex desire. It is in the recent past, as artists reimagined a classical legacy that had not accounted for diverse gender and racial perspectives, that we find queer culture’s relationship to the classical tradition at both its most complex and dynamic.
This presentation at the ONE Gallery is a condensed preview of a show to open at the Leslie-Lohman Museum in October 2014. Containing over ninety-five objects, the exhibition in New York will include works by Albrecht Dürer, Michelangelo, Jacopo Pontormo, Andrea Mantegna, F. Holland Day, Romaine Brooks, Claude Cahun, Herbert List, Jess, Paul Cadmus, and Pierre et Gilles, in addition to the works presented here, and will be accompanied by a scholarly exhibition catalogue.
Text from the ONE Archives website
Alonze James Hanagan (aka Lon of New York) (American, 1911-1999) Howard Hunter
c. 1950s
Gelatin silver print
13.25 x 7 inches
Collection of the Leslie-Lohman Museum of Gay and Lesbian Art, New York
Artist unknown Replica of The Warren Cup
Original c. mid-1st century AD
Silver
Unnumbered issue from edition of twelve
Collection of the Leslie-Lohman Museum of Gay and Lesbian Art, New York. Image of the original courtesy of The British Museum
Bruce LaBruce (Canadaian, b. 1964) with Nina Arsenault (Canadian, b. 1974) Tripartite Goddess I, II, III
2011
Archival photograph
Signed on verso 1/10
18 x 28 in.
Austin Young (American, b. 1966) Dani Daniels, Los Angeles
2011
Archival inkjet print
Edition 1/10
Austin Young
Austin Young (born April 12, 1966) is an American photographer, film maker and new media artist currently based in Los Angeles, known for both celebrity portraits and an encyclopaedic documentation of sub and trans culture in New York City, Los Angeles and San Francisco. Young is also co-founder of Fallen Fruit, an art collective that uses fruit as a common denominator for public engagement and collaboration. Young’s photographs have been featured in major publications such as Interview, OK, and Flaunt and have been shown in solo exhibitions and projects at LACMA (Los Angeles), Machine Project (Los Angeles), Hammer Museum (Los Angeles), Berkeley Art Museum (Berkeley, California); as well as groups shows at Los Angeles Contemporary Exhibitions (Los Angeles) and Stephen Cohen Gallery (Los Angeles).
Wilhelm Von Gloeden (German, 1856-1931) Untitled 1895
Albumen silver print
9 x 6.75 inches
Collection of Sinski/McLaughlin
Wilhelm Von Gloeden
Wilhelm Iwan Friederich August Freiherr von Gloeden (September 16, 1856 – February 16, 1931) was a German photographer who worked mainly in Italy. He is mostly known for his pastoral nude studies of Sicilian boys, which usually featured props such as wreaths or amphoras, suggesting a setting in the Greece or Italy of antiquity. From a modern standpoint, his work is commendable due to his controlled use of lighting as well as the often elegant poses of his models. His innovations include the use of photographic filters and special body makeup (a mixture of milk, olive oil, and glycerin) to disguise skin blemishes. …
Works
While today Gloeden is mainly known for his nudes, in his lifetime he was also famous for his landscape photography that helped popularize tourism to Italy. In addition, he documented damage from the 1908 Messina earthquake, which may explain why the locals mostly approved of his work.
The majority of Gloeden’s pictures were made before the First World War, in the years from 1890 to 1910. During the war, he had to leave Italy. After returning in 1918, he photographed very little but continued to make new prints from his voluminous archives. In total, he took over 3000 images (and possibly up to 7000), which after his death were left to one of his models, Pancrazio Buciunì (also spelled Bucini; his dates sometimes given as c. 1864 – c. 1951 but probably should be 1879-1963), known as Il Moro (or U Moru) for his North African looks. Il Moro had been Gloeden’s lover since the age of 14 when he had first joined his household. In 1933, some 1,000 glass negatives from Gloeden’s collection (inherited by Buciuni) and 2,000 prints were confiscated by Benito Mussolini’s Fascist police under the allegation that they constituted pornography, and were destroyed; another 1,000 negatives were destroyed in 1936, but Buciuni was tried and cleared at a court in Messina (1939-1941) of disseminating pornographic images. Most of the surviving pictures (negatives and prints) are now in the Fratelli Alinari photographic archive in Florence (which in 1999 bought 878 glass negatives and 956 vintage prints formerly belonging to Buciuni to add to its existing collection of 106 prints) and further prints (which fetch hundreds of pounds at auction) are in private collections or held by public institutions such as the Civico Archivo Fotographico in Milan.
Attitudes towards his work during his lifetime and later
Gloeden generally made several different kinds of photographs. The ones that garnered the most widespread attention in Europe and overseas were usually relatively chaste studies of peasants, shepherds, fisherman, etc., featured in clothing like togas or Sicilian traditional costume, and which generally downplayed their homoerotic implications. He also photographed landscapes and some studies were of, or included, women. His models were usually posed either at his house, among the local ancient ruins, or on Monte Ziretto (c. 600 metres), located two kilometres to the north of Taormina and famous in antiquity for its quarries of red marble. He wrote in 1898: “The Greek forms appealed to me, as did the bronze-hued descendants of the ancient Hellenes, and I attempted to resurrect the old, classic life in pictures…The models usually remained merry and cheerful, lightly clad and at ease in the open air, striding forward to the accompaniment of flutes and animated chatter. More than a few greatly enjoyed the work and anxiously awaited the moment when I would show them the finished picture.”
More explicit photos in which boys aged between about 10 and 20, and occasionally older men, were nude (sometimes with prominent genitalia) and which, because of eye contact or physical contact were more sexually suggestive, were traded “under the counter” and among close friends of the photographer, but “as far as is known, Gloeden’s archive contained neither pornographic nor erotically lascivious motifs”.
Friedrich O. Wolter (German, 1865-1931) Drei Grazien (Three Graces)
Date unknown
Photograph
5.5 x 3.5 inches
Collection of the Leslie-Lohman Museum of Gay and Lesbian Art, New York
Del LaGrace Volcano (American, b. 1957) The Three Graces, Jasper, Suzie and Gill, London 1992
Digital C-print
30 x 23.5 inches
Collection of the Leslie-Lohman Museum of Gay and Lesbian Art, New York
Del LaGrace Volcano
Del LaGrace Volcano (born July 26th, 1957) is an American artist, performer, and activist from California. A formally trained photographer, Volcano’s work includes installation, performance and film and interrogates the performance of gender on several levels, especially the performance of masculinity and femininity. …
Volcano’s work complicates understandings of both femininity and masculinity by depicting lesbian masculinity. In “The Feminine Principle” Volcano takes queer femininities as a focus; including in this project is a portrait of Kate Bornstein. In “Lesbian Boyz and Other Inverts,” Volcano’s celebration of butch dykes, transsexual boys and other gender-queers. In the project, masculinity is shown as a tool of subversion.
Volcano’s recent photographs demonstrate how intersex bodies can offer an entirely new perspective on the body. The “normal” body in relation to Volcano’s photographs becomes queer, describing the bodies in their latest works as “sites of mutation, loss, and longing.” In these newer works, Volcano takes on the loss of their friend, Kathy Acker and the transformation of their lover Simo Maronati’s abled body into a disabled one. Here, Volcano illustrates the queerness of any body marked by illness or trauma. Their self-portrait “INTER*me” photograph series (formally the “Herm Body” series) is a raw rendition of the artist’s body using black and white Polaroid film, in conversation with their previous work it speaks to the construction of different age-selves and the technologies of gender in photography.
Volcano’s artist statement of September 2005 reads:
As a gender variant visual artist I access ‘technologies of gender’ in order to amplify rather than erase the hermaphroditic traces of my body. I name myself. A gender abolitionist. A part time gender terrorist and an intentional mutation My journey must be distinguished from the thousands of intersex individuals who have had their ‘ambiguous’ bodies mutilated and disfigured in a misguided attempt at “normalisation”. I believe in crossing the line, not just once, but as many times as it takes to build a bridge we can all walk across.
Volcano also explores themes of both sexual and gender fluidity throughout their work. Volcano often depicts the instability of gender identity, by pushing past the binary gender system, and frequently uses their queerness in their work to contest the idea of sexual identity as something that is permanently embodied. As shown in Volcano’s photography book, “Love Bites”, Volcano presents various images of women at sexual play, dressed “in costumes ranging from brides to gay leather men”. Volcano, in this way, seems to aim at defying conventional gender norms and feminist principles within their text. In “Teddy Boy David”, Volcano further pushes this agenda and toys with the idea of age dynamics and, mainly, youthfulness in terms of sexuality and sexual play.
The von Gloeden is stunning and some of the paintings are glorious: the muscularity / blood red colour in Falguière by Lutteurs d’Alexandre (1875, below); the beauty of Ángel Zárraga’s Votive Offering (Saint Sebastian) (1912, below); the sheer nakedness and earthiness of the Freud; and the colour, form and (homo)eroticism of The Bath by Paul Cadmus (1951, below), with their pert buttocks and hands washing suggestively.
But there is nothing too outrageous here. Heaven forbid!
After all, this is the male nude as curatorial commodity.
Dr Marcus Bunyan
Many thankx to the Musée d’Orsay for allowing me to publish the art work in the posting. Please click on the photographs for a larger version of the image.
“The high brow peep show is divided thematically into depictions of religion, mythology, athleticism, homosexuality, and shifting notions of manliness. Wandering the Musee’s grand halls you will see rippling Greco-Roman Apollonian gods, Egon Schiele’s finely rendered, debauched self portraits and David LaChapelle’s 90s macho-kitsch celebs. Edward Munch’s hazy, pastel bathers mingle with Lucian Freud’s grossly erotic fleshy animals and reverent depictions of Christ and Saint Sebastian, showing the many ways to interpret a body sans outerwear.”
Priscilla Frank. “‘Masculine/Masculine’ Explores Male Nude Throughout Art History And We Couldn’t Be Happier (NSFW),” on the Huffpost Arts and Culture website, 26/09/2013 updated 07/12/2017 [Online] Cited 02/01/2021
In the late 19th century, Belgium was one of the great centres of European symbolism. Jean Delville’s paintings and writings expressed the most esoteric side of the movement. In the mid-1880s, Delville’s discovery of the symbolist milieu in Paris and the friendships he made there led him to break with the naturalism inherited from his academic training. Thus his friendship with the Sâr Péladan and his regular attendance at the Salon of the Rose+Croix, testified to his belief in an intellectual art which focused on evocation more than description.
School of Plato, a decoration intended for the Sorbonne but never installed there, is a striking work in many respects. Its monumental size and its ambitious message – an interpretation of classical philosophy seen through the prism of the symbolist ideal – set it apart. The manifesto makes no secret of its references, from Raphael to Puvis de Chavannes, but envelops them in the strange charm of a deliberately unreal colour range. The ambiguity emanating from this fin de siècle Mannerism knowingly blurs the borderline between purity and sensuality.
In this work the arrangement of the bathers is brilliantly orchestrated – a complex grouping of foregrounded figures is contrapuntally arranged against another group occupying the middle ground. There is a strong classical echo to the triangular, pedimental architecture of these four foregrounded figures, anchoring the work compositionally. The effect is to create an architecturally interlocking circle of figures surrounding a group of bathers in the water or sitting on the banks. The corporeal presence of the foregrounded figures and the luminosity of their skin tones are echoed in the volumetric forms of the cumulus clouds that loom in the background. We see Cézanne’s technical confidence in the way the terrain has been flattened and the treescape simplified. He uses trees here not for their anecdotal fidelity, but to anchor the composition at key points.
There is an undeniable sense of ritual in this work. Some commentators interpret the scene as baptismal – Cézanne became a devout catholic in 1890 – with the figure at left pouring water over the head of a partially submerged bather to his right. But it is also clear here that Cézanne mixes the sacred with the profane. There is a celebratory, Arcadian purity which finds its mirror in the compositional structure as a whole, whether it be the way in which light reflects off the facets of the bodies or in which it is refracted off the looming cloud masses. A paganistic, sensual exuberance informs the way in which the figures circle the bathers in the water, which Henri Matisse’s famous The dance 1910 will later recall. (Matisse was a great admirer of Cézanne’s work and owned a number of his paintings.) And it is probably no coincidence that the ‘attendant’ holds a luminous, vulva-shaped towel at the very centre of the composition. Grammatically, the title Baigneurs does not preclude the possibility that some of the participants may be female – the seated figure who is, significantly, adjacent to the towel, appears to be clearly female, for example. Bathers, then, is redolent with meaning. This is a powerfully multivalent work, and along with the later The large bathers paintings of 1894-1905 and 1900-1905, is considered to be one of Cézanne’s great masterpieces.
Mark Henshaw
Text from the National Gallery of Canberra website [Online] Cited 02/01/2021
This red/pink monochrome that characterises The Adolescents first appeared after Picasso’s visit to Gosol with his partner Fernande. The earth in this village in the Catalan Pyrenees was done in an unusual ochre colour that Picasso included in his “Rose Period” (1904-1906). Two nude figures, outlined and modelled on a monochrome background, give the image a sculptural and classical character. The poses are hieratic: the young man crosses his arms above his head, while the young woman, or androgynous adolescent, balances a pitcher on her head in a timeless pose. Jean Cassou highlighted the Mediterranean character of this brief phase in Picasso’s art, and its relationship with the art of Maillol (1861-1944). Undulating lines can be made out below the legs of the two figures. This in fact is the sketch from another composition intended to be in horizontal format, but which the artist chose to erase. Paul Guillaume bought this beautiful painting in 1930. It came from the art dealer Ambroise Vollard (1866-1939). The “pink classicism” of this painting seems to anticipate the period after 1906 of the “return to order”, which characterised Picasso’s work in the 1920s, and which corresponds with other paintings in the Orangerie like the large Bathers of the 1920s.
Provenance: Ambroise Vollard, Paris; Paul Guillaume (1930); Domenica Walter
Text from the Musée de l’Orangerie website [Online] Cited 08/01/2021
Auguste Rodin (French, 1840-1917) The Age of Bronze
1875-1876
Bronze
H. 180.5cm ; W. 68.5cm ; D. 54.5cm
Made in Brussels, this figure, one of Rodin’s most famous works, attests to the sculptor’s masterly skill and his attention to living nature that informs the pose and the modelling.A young Belgian soldier, Auguste Ney,was the model for this statue devoid of any element that would shed light on the subject’s identity. The untitled work was exhibited at the Cercle Artistique, Brussels, in 1877, then, entitled The Age of Bronze, at the Salon in Paris, where it caused a scandal.
Also known as The Awakening Man or The Vanquished One, the statue recalls one of the early ages of mankind. There was originally a spear in the left hand, as is shown in a photograph by Gaudenzio Marconi, but Rodin decided to suppress the weapon so as to free the arm of any attribute and infuse the gesture with a new liberality.
Accused of having used a life cast of his sitter, when the statue was shown in Paris, Rodin had to prove that the quality of his sculpture’s modelling came from a thorough study of profiles, not from a life cast. His critics eventually recognised that the sculptor was innocent of any trickery. The scandal, however, did draw attention to Rodin and earned him the commission for The Gates of Hellin 1880.
Text from the Musée Rodin website [Online] Cited 08/01/2020
While it has been quite natural for the female nude to be regularly exhibited, the male nude has not been accorded the same treatment. It is highly significant that until the show at the Leopold Museum in Vienna in the autumn of 2012, no exhibition had opted to take a fresh approach, over a long historical perspective, to the representation of the male nude. However, male nudity was for a long time, from the 17th to 19th centuries, the basis of traditional Academic art training and a key element in Western creative art. Therefore when presenting the exhibition Masculine / Masculine, the Musée d’Orsay, drawing on the wealth of its own collections (with several hitherto unknown sculptures) and on other French public collections, aims to take an interpretive, playful, sociological and philosophical approach to exploring all aspects and meanings of the male nude in art. Given that the 19th century took its inspiration from 18th century classical art, and that this influence still resonates today, the Musée d’Orsay is extending its traditional historical range in order to draw a continuous arc of creation through two centuries down to the present day. The exhibition will include the whole range of techniques: painting, sculpture, graphic arts and, of course, photography, which will have an equal place in the exhibition.
To convey the specifically masculine nature of the body, the exhibition, in preference to a dull chronological presentation, takes the visitor on a journey through a succession of thematic focuses, including the aesthetic canons inherited from Antiquity, their reinterpretation in the Neo-Classical, Symbolist and contemporary eras where the hero is increasingly glorified, the Realist fascination for truthful representation of the body, nudity as the body’s natural state, the suffering of the body and the expression of pain, and finally its eroticisation. The aim is to establish a genuine dialogue between different eras in order to reveal how certain artists have been prompted to reinterpret earlier works. In the mid 18th century, Winckelmann examined the legacy of the divine proporzioni of the body inherited from Antiquity, which, in spite of radical challenges, still apply today having mysteriously come down through the history of art as the accepted definition of beauty. From Jacques-Louis David to George Platt-Lynes, LaChapelle and Pierre et Gilles, and including Gustave Moreau, a whole series of connections is revealed, based around issues of power, censorship, modesty, the boundaries of public expectation and changes in social mores.
Winckelmann’s glorification of Greek beauty reveals an implicit carnal desire, relating to men as well as women, which certainly comes down through two centuries from the “Barbus” group and from David’s studio, to David Hockney and the film director James Bidgood. This sensibility also permeates the turn of the 19th and 20th centuries as it questions its own identity, as we see in the extraordinary painting École de Platon [School of Plato], inexplicably purchased by the French state in 1912 from the Belgian artist Delville. Similarly, the exhibition will reveal other visual and intellectual relationships through the works of artists as renowned as Georges de La Tour, Pierre Puget, Abilgaard, Paul Flandrin, Bouguereau, Hodler, Schiele, Munch, Picasso, Bacon, Mapplethorpe, Freud and Mueck, while lining up some surprises like the Mexican Angel Zarraga’s Saint Sébastien (Saint Sebastian), De Chirico’s Les Bains mystérieux (Mysterious Baths) and the erotica of Americans Charles Demuth and Paul Cadmus.
This autumn therefore, the Musée d’Orsay will invite the visitor to an exhibition that challenges the continuity of a theme that has always interested artists, through unexpected yet productive confrontations between the various revivals of the nude man in art.”
Why had there never been an exhibition dedicated to the male nude until Nackte Männer at the Leopold Museum in Vienna last year? In order to answer this question, the exhibition sets out to compare works of different eras and techniques, around great themes that have shaped the image of the male body for over two centuries.
We must distinguish above all between nudity and the nude: a body simply without clothes, that causes embarrassment with its lack of modesty, is different from the radiant vision of a body restructured and idealised by the artist. Although this distinction can be qualified, it highlights the positive, uninhibited approach to the nude in western art since the Classical Period.
Today, the nude essentially brings to mind a female body, the legacy of a 19th century that established it as an absolute and as the accepted object of male desire. Prior to this, however, the female body was regarded less favourably than its more structured, more muscular male counterpart. Since the Renaissance, the male nude had been accorded more importance: the man as a universal being became a synonym for Mankind, and his body was established as the ideal human form, as was already the case in Greco-Roman art. Examples of this interpretation abound in the Judeo-Christian cultural heritage: Adam existed before Eve, who was no more than his copy and the origin of sin. Most artists being male, they found an “ideal me” in the male nude, a magnified, narcissistic reflection of themselves. And yet, until the middle of the 20th century, the sexual organ was the source of a certain embarrassment, whether shrunken or well hidden beneath strategically placed drapery, thong or scabbard.
From the 17th century, training of the highest standard was organised for the most privileged artists. In sculpture and in history painting, the ultimate aim of this teaching was to master the representation of the male nude: this was central to the creative process, as the preparatory studies had to capture the articulation of the body as closely as possible, whether clothed or not, in the finished composition.
In France, pupils studied at the Académie Royale then at the Académie des Beaux-Arts, working from drawings, engravings, sculptures “in the round” and life models. Right up until the late 20th century, these models were exclusively male, for reasons of social morality, but also because the man was considered to have the archetypal human form. In order to be noble and worthy of artistic representation, and to appeal to all, this could not be the body of an ordinary man: the distinctive features of the model had to be tempered in order to elevate the subject.
Above all, the artists of Antiquity and of the Renaissance were considered to have established an ideal synthesis of the human body without being distracted by individual characteristics. For Winckelmann, the German 18th century aesthete, the ideal beauty of Greek statues could only be embodied by the male nude. But although it inspired numerous artists, the “noble simplicity and quiet grandeur” of Winckelmann’s gods was undermined by other interpretations of Classical art: the torment of Laocoon, a work from late Antiquity, can be seen in the work of the Danish painter Abildgaard, while David advocated a much more Roman masculinity. Even when challenged, reinterpreted and renewed by the 20th century avant-garde, the Classical male nude and its rich legacy remains an object of fascination right up to the inter-war years and up to the present day.
The concept and the word “hero” itself come from ancient Greece: whether a demigod or simply a mortal transcending his human condition to become an exemplum virtutis, he embodies an ideal. The admiration for Classical art and culture explains the ubiquity of the hero in Academic painting, particularly in subjects given to candidates of the Prix de Rome: great history painting thrived on the exploits of supermen in the most perfect bodies.
This connection between anatomy and heroic virtue, conveying noble and universal values, goes back to the Neo-Platonic concept linking beauty and goodness. The hero’s nudity has been so self-evident that the “heroic nude” has become the subject of a recurrent debate about the representation of great men, past or present, no matter how incongruous the result may appear.
Heroism is not a state, rather a means by which the strength of character of an exceptional being man is revealed: although Hercules’ strength is inseparable from his exploits, it was David’s cunning that overcame the powerful Goliath. In both cases they are endowed with a warrior’s strength, which was particularly valued by a 19th century thirsting for virility and patriotic assertion: more than ever, this was the ideal to be attained. We had to wait for the 20th century crisis of masculinity before we could see the renewal of the status of the increasingly contemporary hero, and the diversification of his physical characteristics. However, whether a star or a designer like Yves Saint-Laurent, or even the young men on the streets of Harlem painted by the American Kehinde Wiley, the evocative power of nudity remains.
The 20th century witnessed the start of a new way of looking at the human body where the focus was on medical aspects and hygiene, and this had a considerable impact on the concept of the artistic nude. Numerous physical education movements and gymnasia appeared. People were captivated by the figure of the “sportsman” and, as in the work of the painter Eugene Jansson, came to admire and covet the virile power of his body in action. This concept is realised in culturalism, the narcissistic admiration of a body that has become an object to be fashioned like an artwork in its own right. Modern man with his athletic morphology has become a new potential ideal: he embodies a beauty that invites comparison with Greco-Roman art.
Linked with the affirmation of national identity, the athlete has come to personify the brute force of the nation and an ability to defend the country in times of war. During the 1930s in the United States, the image of the athlete evolved in a distinctive way, highlighting the ordinary man as a mixture of physical strength and bravery. Totalitarian regimes, however, perverted the cult of the athlete in order to promote their own ideology: Germany linked it in a demiurgic way with the made-up concept of the “Aryan” race, while Mussolini’s government erected marble idols on the Stadio dei Marmi.
As he moves outside the established order, the mythological hero risks the anger of the gods and the jealousy of men. Although his passions, his moral shortcomings and occasionally his frailties stem from his human condition, he is happy to possess the perfect form of the gods: thus the artist and the spectator find expression of a perfect self. The great dramatic destinies thus give character to the compositions, and enable them to interpret a whole range of emotions from determination to despair, from hostility to eternal rest.
Although it is a platitude to say that feelings are expressed most accurately in the face – from the theorised and institutional drawings of Charles Le Brun to the “tête d’expression” competition at the Ecole des Beaux-Arts – one must not underestimate the key role of the body and the anatomy as vehicles for expressing emotion: certain formal choices even led to generally accepted conventions.
Mythology and the Homeric epic abound with stories of the ill-fated destinies and destructive passions of heroes, whose nudity is justified by its origins in ancient Greece: Joseph-Désiré Court displays the broken body of the ill-fated Hippolytus, a premonition of the transposition in the ancient world of Mort pour la patrie [Dying for The Fatherland] of Lecomte du Nouÿ.
Nude Veritas
The Realist aesthetic, which came to the fore in western art during the 19th century, had a dramatic effect on the representation of male nudity. The human body, represented as nature intended, was no longer seen from the decorous distance that characterised the idealised image of the nude, a goal to be achieved through Academic drawing exercises. In this context, where revealing the body was an affront to modesty – in the male-dominated society of the 19th century, the unclothed male appeared even more obscene and shocking than the unclothed female – the male nude gradually became less common as female figures proliferated.
This reversal did not mean, however, that naked men disappeared altogether: scientific study of the male nude, aided by new techniques such as the decomposition of movement through a series of photographs taken in rapid succession – chronophotography – brought advances in the study of anatomy and transformed the teaching of art students. From then on, it was less a case, for the most avant-garde artists, of striving to reproduce a canon of beauty inherited from the past, than of representing a body that retained the harmony of the model’s true characteristics.
The evocative power of the nude inspired artists like the Austrian Schiele to produce nude self portraits that revealed the existential torments of the artist. Invested at times with a Christ-like dimension, these depictions, moving beyond realism into introspection, continued to be produced right up to the 21st century, especially in photography.
The fascination for reality established in artistic circles in the mid 19th century prompted a thorough renewal of religious painting. Although resorting to the classical idealisation of the body seemed to be consistent with religious dogma, artists like Bonnat breathed fresh life into the genre by depicting the harsh truth of the physical condition of biblical figures.
This principle was already at work in Egalité devant la mort (Equality before Death), by Bouguereau, who, in his early work, in the final days of Romanticism, exploited the power of the image of an ordinary corpse. Rodin, far from enhancing the appearance of the novelist that he was invited to celebrate, sought to render Balzac’s corpulent physique with implacable accuracy, without diminishing his grandeur in any way.
The question is thus raised of art’s relationship to reality, a question Ron Mueck tackles in his work. And the strange effect brought about by a change of scale gives an intensity to the dead body of his father that echoes the dead figure in Bouguereau’s painting.
Including the naked body in a landscape was not a new challenge for 19th century artists. In many aspects, this was recurrent in large-scale history painting, and a demanding artistic exercise by which a painter’s technical mastery was judged. It was about making the relationship between the naked body and its setting as accurate as possible in terms of proportion, depth and light. Although Bazille’s Pêcheur à l’épervier [Fisherman with a Net] is one of the most successful attempts – in a contemporary context – at depicting a naked man in an atmospheric light that the Impressionists later took for their own, he nevertheless observed the principles of academic construction.
Masculine nudity in nature took another meaning as society was transformed through technical advances and urbanisation. Man was now seeking a communion with nature, that could reconcile him with the excesses and the sense of dislocation created by the modern world, while still conforming to the theories of good health advocating physical exercise and fresh air.
In pain
In allowing themselves to deviate from the classical norms, artists opened up new possibilities for a more expressive representation of a body in the throes of torment or pain. The decline of the Academic nude and of classical restraint explains this predilection for ordeals: Ixion’s for example, condemned by Zeus to be bound to an eternally spinning wheel of fire.
The writhing body can also express torment of a more psychological nature. The pain experienced by the male body naturally relates to the issues of power between men and women in contemporary society: the naked body can be demeaning and, in certain circumstances, likely to call into question virility and male domination. In this respect, Louise Bourgeois’ choice of a male figure for her Arch of Hysteria was not a random one.
The martyr can, nevertheless, inspire compositions other than the tortured body: the death of Abel, killed by his brother Cain in the Book of Genesis, seems, on the contrary, to have inspired the pose of a totally relaxed body at the point of death. This abandon, however, conveyed a certain ambivalence that artists were determined to exploit: the body, often magnified and in state of morbid ecstasy, was in fact there for the spectator to relish. In these cases, suffering was merely a device to justify fetishising the body once again. In contrast with this seductive treatment, photographers engaged in experiments to divide the body into individual parts, in an aesthetic or even playful approach.
Judeo-Christian culture has undeniably influenced the representation of the naked man since the beginning of modern art. However, the Catholic concept of the body has been at variance with nudity since Paleochristian times: the body is merely the corporeal envelope from which the soul is freed on death. Influenced by theologians advocating the union of the sensory and the spiritual, nudity gradually became accepted for important figures such as Christ and Saint Sebastian. Their martyred bodies, transcended by suffering endured through faith, paradoxically allowed the human soul to come close to God.
For the Catholic church, the vulnerability of Christ’s body, subjected to suffering and bearing the stigmata, is evidence of his humanity, while his divinity is revealed in his inspired expression and his idealised body, a legacy of the underlying classical models. The figure of Saint Sebastian is especially complex: this popular saint, the epitome of the martyr who survives his first ordeal, embodies the victory of life over death. This life force is no doubt related to his youthful beauty and his naked body, both of which made their appearance in the 17th century. This being the case, his representation gradually moves away from Catholic dogma, and acquires an unprecedented freedom and life of its own: his sensuality is more and more obvious, whereas his suffering is at times impossible to detect. In this quest for sensual pleasure, and until the 20th century, the only taboo was to reveal the penis.
Boris Ignatovitch (Russian, 1899-1976) Douche (Shower)
1932
Silver gelatin photograph
In Shower, a group of young athletes enjoys a therapeutic water massage; in the foreground is the back of a young man, whose stately figure takes up almost the entire frame. The masterful light and airiness of the image have a stunning aesthetic effect, illuminating the drops of water that are sprinkled across the spine and muscles of his tanned back. Aleksandr Deineka (1899-1969) was so captivated by the powerful composition of Shower that he recreated the scene in his painting After the Battle (1937-1942, below).
Text from the Nailya Alexander Gallery website [Online] Cited 10/01/2021
Aleksandr Deyneka (Russian, 1899-1969) After the Battle
1937-1942
Oil on canvas
Kursk State Art Gallery
This painting was inspired by a photograph by legendary Soviet photographer Boris Ignatovich that he had presented to Deyneka (above). The artist thought the composition with an athlete in the foreground was perfection itself. However, he had difficulty transferring it to the canvas, and the painting took five years to complete. Deyneka finished it at the height of World War II, which is why the athletes in the title had turned into soldiers.
Anonymous text from the Russia Beyond website December 2019 [Online] Cited 10/01/2021
“This male homoeroticism maintains close ties with the revolutionary project to destroy the family and traditional marriage and the construction of new types of social relations based on collective values above all, with the idea that the bonds of friendship and camaraderie between men (homosociality, “male bonding”) are equally or more important than heterosexual bonding. It is mainly in the period from the Revolution to the 1930s the values of friendship and camaraderie seem particularly highlighted the detriment of the bonds of love, very devalued as “petty-bourgeois”, but even more later, with the Stalinist project of “restoration” of the family, it can be assumed that the emotional and romantic in the heterosexual couple have never been a pervasive and rewarding cultural representation of magnitude of that which may be known in the West. [11] The researcher Lilya Kaganovsky, analysing the Soviet visual culture (especially cult films of the 1930s and 1940s), speaks of “heterosexual panic” in response to the concept of “homosexual panic” coined by Eve K. Segdwick: according Kaganovsky, Soviet cultural works largely reflects the idea that the relations of friendship, especially homosocial, particularly between men, is a moral value than heterosexual relationships. [12] In such a cosmology, heterosexual relationships could be perceived from within oneself and risk jeopardising the homosocial relationships of camaraderie and friendship, and the same social and national cohesion, thought to be based on collective values that conflicts with the value of exclusivity in the couple, “cozy comforts of home” [13].”
Mona. “Représenter le corps socialiste : l’exemple du peintre A. Deïneka (1899-1969),” on the Genre, politique et sexualités website, 16th April 2012 (translation by Google translate). No longer available online
The Temptation of the male
An acknowledged desire for the male body, and the liberalisation of social conventions gave rise to some daring works from the mid 20th century onwards. In the United States, in spite of its puritan outlook since the Second World War, Paul Cadmus did not balk at depicting a pick up scene between men in a most unlikely Finistère. While the physical attraction of the body remained confined for a long time to the secrecy of private interiors, it was increasingly evident in public, in exclusively masculine social situations like communal showers or in the guise of a reconstructed Platonic Antiquity.
Eroticism is even presented quite crudely by Cocteau, whose influence on the young Warhol is undeniable. Beauty and seduction part company when the ideal transmitted by references to the past takes root in idiosyncratic practices and contemporary culture, as Hockney has expressed so accurately in his painting.
For many years, the male body in art had been the subject of “objectification”. The unrestrained admiration for the perfection of the Greco-Roman nudes, a purely intellectual reconstruction of a body that had become the canon of beauty, meant that no interpretation of the nude was considered improper, even Winckelmann’s, with its powerful erotic charge.
Although Academic circles naturally encouraged the nude in great history paintings, certain subjects retained elements of sensuality and ambiguity. At the turn of the 19th century, discussion of the characteristics of the two sexes and their respective boundaries aroused interest in the bisexual amours of Jupiter and Apollo, while the formula of the young hero dying in the arms of his male lover was met with particular interest.
Girodet’s Endymion is depicted as an ephebe, his body caressed sensuously by the rays of the moon goddess, inspiring numerous homoerotic interpretations. With the Symbolists, as with Gustave Moreau, the difference between the sexes results in the downfall of a vulnerable man overcome by an inexorable and destructive force that is seen as feminine. However, at the other extreme, and in a less dramatic way, Hodler depicts the awakening of adolescent love between a self-obsessed young man and a girl who is captivated by his charm.
The sensuality and acknowledged eroticisation considered to be appropriate to the female body during the 19th century struck a serious blow against the traditional virility of the male nude: this blow was not fatal however, as the male nude was still very visible in the 20th century. Sexual liberation expressed, loud and clear, a feeling of voluptuousness and, often with few reservations, endowed the male body with a sexual charge. The model was usually identified, an assertive sign as a statement of the individuality: with Pierre and Gilles, where mythology and the contemporary portrait become one.
From the 1870s, Alexandre Falguière worked simultaneously as a painter and sculptor. Wrestlers, which was his first large painting, caught the critics’ eye and won him a second-class medal at the Salon in 1875. The theme of modern wrestling, fashionable in the Romantic period, had enjoyed a revival in the 1850s. After the Franco-Prussian War of 1870, the figure of the wrestler took on another meaning: his courage was held up as an example to develop the young citizens’ fighting spirit.
Critics were divided between those who scorned “the painting of a sculptor” and the larger group of those who recognised that Falguière had the talent of a true painter. The discussion also focused on the painting’s realism. Some commentators, who preferred the antique, slated the triviality of the theme, seeing nothing more than banal fairground wrestlers. Defenders of realism, on the other hand, enthused over the modernity of the subject and the lack of idealisation.
From 1876, Falguière nonetheless forsook modern subjects in his painting and turned to historical, mythological, literary or religious themes. If Castagnary is to be believed, the painting “was no more than a response to a dare by a painter faintly infatuated with himself and his talent.” Falguière perhaps produced The Wrestlers to prove that he was also a painter.
Text from the Musée d’Orsay website [Online] Cited 06/01/2021
Lucian Freud (British, 1922-2011) Naked Man on Bed
1989
Oil on canvas
Lucian Freud (British, 1922-2011) David and Eli
2004
Oil on canvas
Masculin / Masculin – La video on YouTube
Musée d’Orsay 62, rue de Lille
75343 Paris Cedex 07
France
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