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Footsteps of the Artists: Mary Blume Observes

Thursday, November 1, 2012

Posted by patwa in Artist's Studios, Artists in Paris, Nightclubs and bars in Paris, Paris, Restaurants in Paris, Shopping in Paris

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artist cafes, beatniks, bohemia, cafe-life, design, feminists, people-watching, poets, Renoir, walk in Paris

Paris Travel notes from:  A French Affair by Mary Blume

When I read this charming book about living in France years ago, I scribbled a page of notes on places and people covered in her book that I’d like to know more about.  Though Blume was a Paris-based correspondent a while ago,  the subjects are timeless. I found contemporary information online for all the topics in my notes.

http://www.amazon.ca/French-Affair-Mary-Blume/dp/0452282039

A French Affair by Mary Blume

Down and Out in Paris?

Soupe Populaire on Rue Clément, near Mabillon metro, is a  cafeteria for the poor,  the homeless, vagabonds, nomads and those who can make a small donation. 

Places to Go

A vineyard still exists in Montmartre at Clos Montmartre.  And there are other wine makers growing the grapes in the city for micro production.  The wine  sold at Cafe Mélac, 42 Rue León Frot comes from grapes produced by vines embracing the bistro.   Jacques Mélac is the proprietor who makes Paris-grown wine with the “Château-Charonne” label.

La Balajo – Founded in 1936, it was once a bal-musette / apache bar, then a nighclub where Edith Piaf sang.  Then it became a disco at  9,  rue de Lappe near Bastille.

Paris Shopping Tips

* Dehillerin for the best selection of kitchen utensils.

* Madeleine Gely for umbrellas, Blvd. St. Germain.  Now owned by a different family than the founder, but dedicated to the same principles of quality and service.

* Tang Brothers, in 7 locations, are comprehensive, immense Asian supermarkets.

Some Parisian Creatives

Classic Vionnet bias cut draped dress.

Classic Vionnet bias cut draped dress.

Mme. Madeleine Vionnet invented the bias cut clothing trend in the 1920s, freeing women from corsets and constriction. Her fashion design atelier began on rue de Rivoli in 1912.  She moved the company Vionnet to ave. Montaigne later. During the 1930s, she dressed Dietrich, Garbo and Hepburn. Several declines and revivals followed, the most recent in 2009.

Thérèse Bonney was an American photographer who was an

Thérèse Bonney, American photo-journalist during WWII in France.

Thérèse Bonney, American photo-journalist during WWII in France.

active photo-journalist during World War II and lived in Paris until her death in 1978.  She documented the impact of war on children and women, sneaking into the countryside to report the horror of war.  Bonney said: “I go forth alone, try to get the truth and then bring it back and try to make others face it and do something about it.”

Painter Auguste Renoir is well known, but his model Jeanne Samary is not so famous.

Jeanne Samary, actress and artist's model. Portrait by Félix Nadar, 1877.

Jeanne Samary, actress and artist’s model. Portrait by Félix Nadar, 1877.

He painted her often between 1877-1880 while she sought publicity to advance her acting career.  A decade later, Renoir married Aline Victorine Charigot in 1890, with whom he had already had one child prior to Jean, who was born in a stone house in Montmartre, near Sacre-Coeur Basilica, which wasn’t yet completed in 1894.  Jean Renoir, the son, directed films and for a long time lived on a hidden, tree lined street in Pigalle against the blackened remains of wall between the old boundaries of Paris and the open hunting grounds of Montmartre. He died in Los Angeles in 1979.

Toulouse-Lautrec in Montmartre

Saturday, September 22, 2012

Posted by patwa in Artist's Studios, Artists in Paris, Nightclubs and bars in Paris, Restaurants in Paris, Study Art in France, Writers in France

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19th century, art studios in Paris, artist cafes, bohemia, cafe-life, Degas, design, feminists, painting, people-watching, Toulouse-Lautrec, Utrillo, Valadon, walk in Paris

http://www.metmuseum.org/toah/works-of-art/67.187.108

Englishman at the Moulin Rouge by H. de Toulouse-Lautrec, 1892.

Henri de Toulouse-Lautrec, along with Maurice Utrillo, is the epitome of a Montmartre artist. He is identified with the lifestyle and painted the scenes and people that are icons of  Montmartre. He drowned his health in the pleasurable toxins so readily available in Montmartre.

Toulouse-Lautrec’s lithograph posters, paintings, pastels and drawings depict the dance hall girls, the chanteuses, the whores and waiters and their customers, the haute bourgeois or visitors from more tightly laced societies like England and the United States.

Breaking away from his colleagues, Toulouse-Lautrec honed his drawing skills and pioneered innovative techniques using empty space, color and stark lines, as bold as the subjects he followed so closely.  He loved the performers, the dancers, prostitutes and pleasure prowlers of the belle epoque.

http://www.metmuseum.org/toah/works-of-art/67.187.108

Paris Nightclub scene by H. de Toulouse-Lautrec

Early in his career he studied with other young artists with Fernand Cormon in the Cormon’s atelier-school at 10 rue Constance.  He met artist Louis Anquetin, who was interested in subjects that attracted Toulouse-Lautrec.

For a while, Toulouse-Lautrec lived at 19, bis rue Fontaine with Rene Grenier and Lily Grenier, a model for Edgar Degas who had a studio in the same building. The courtyard at 19 is still bathed in sunlight and there is a line of low studio rooms on the left. No official plaque reports that Toulouse‑ Lautrec and the Grenier couple lived there, however.

In 1887, Toulouse-Lautrec left Cormon’s instruction and took his own space at 27 rue Caulaincourt where Dr. Henri Bourges, a childhood friend, lived. Toulouse-Lautrec stayed with him until the doctor married in 1893.  A few years later, when Toulouse-Lautrec’s health was clearly declining, his mother rented an apartment in Rue de Douai to give him a proper home.

In the Studio. Academy Julian, Paris. by Marie Bashkirtseff, 1881.

In the Studio. Academy Julian, Paris. by Marie Bashkirtseff, 1881.

At number 30, rue Fontaine, not far from the Grenier residence, Toulouse-Lautrec rented a room in 1896 while he painted in a studio at rue Tourlaque shared with Suzanne Volquin. The crumbling facade at  number 30 would have been a bourgeoisie building at that time.   The Academy Julian was founded in 1868 by painter Rodolphe Julian, and the first to permit women as students. American impressionist Lilla Cabot Perry and Russian-born Marie Bashkirtseff were students.

Jane Avril lithograph by H. de Toulouse-Lautred, 1893. Metropolitan Museum of Art, NY.

Jane Avril lithograph by H. de Toulouse-Lautrec, 1893. Metropolitan Museum of Art, NY.

Toulouse-Lautrec shifted his attention to the Moulin Rouge, 82 Boulevard de Clichy, when the can‑can became all the rage in the 1890’s. Dozens of can-can dancers still kick up a storm on the Moulin Rouge stage, billed as the “greatest cabaret in the world.”

Louise Colet: Rage and Fire

Saturday, July 14, 2012

Posted by patwa in Artists Near Paris, France Travel, Hotels in Paris, Normandy, Paris, Provence, Writers in France, Writers in Italy

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19th century, artist cafes, feminists, poets, writers

Rage and Fire: A Life of Louise Colet

Pioneer Feminist, Literary Star, Flaubert’s Muse.

Francine du Plessix Gray, Simon & Schuster,  1994.

Louise Colet
http://en.wikipedia.org/wiki/Louise_Colet

Who was Louise Colet?  Close friend, muse and lover of one of France’s greatest novelists — Gustave Flaubert.  But  long before she met Flaubert, she was a highly productive poet and essayist, a feminist dedicated to fighting for equal rights for women and honored by the Académie Française.  She is usually described in the context of her friendship with  Gustave Flaubert and billed as his muse.  Yet, it is important to remember that when the writers met, she was the celebrated one, a 36-year-old self-supporting poet honored by the Académie,  while he was an unpublished 24-year-old aspiring novelist who lived with his mother in the country.

Gustave Flaubert
http://fr.wikipedia.org/wiki

Louise Colet developed into a scathing political satirist, dedicated to supporting the mid – 19th century drive for liberty and justice.  Decades after the American and French Revolutions which certainly jolted the aristocratic land-owning class, representative governance and human legal equality were still a distant dream for most people.   The “trickle down” factors of economic equity, universal suffrage and political liberty  were  still being hammered out in North America and Europe.  The idea that human rights and political equality and legal independence applied to women was hardly a view shared by men of the era.  In this time period the people of many European countries pushed for democracy, labor and voting rights, legal equity and individual liberty.  And so were Americans seeking civil justice, an end to slavery, voting rights for women and poor people who were excluded from participating in elections.

To follow the footsteps of Louise Colet, go to Provence, to Mouriès, the village near Servanes.  The Hostellerie de Servanes is the ancestral estate where Louise Révoil grew up.  Born in Aix-en-Provence, east of Servanes, Louise’s maternal family were local gentry with generations serving in the Parliament of Provence.  Her father, from the merchant class, was head of the local postal system.  She learned quite naturally to align herself with the people’s causes and in strictly divided class-conscious Aix, Louise’s aristocrat mother  directed her family to walk on the side of the promenade for ordinary people rather than the elite side of the Cours Mirabeau, the “see and be scene” promenade in Aix, even though they were certainly entitled to walk with the local aristocracy.  The Fonds Louise Colet, her papers and other archival material from Louise Colet ‘s life and work,  is housed in the Médiathèque Ceccano section of the Bibliotheque Municipale d’Avignon.

The Musée Calvet in Avignon preserves Colet memorabilia, according to the acknowledgements in du Plessix Gray’s book, but I was not able to successfully search for items related  to Louise Colet using the search function on the museum website.  It’s likely material related to Louise Colet would be in a museum archive or library, rather than part of the collection on view digitally.

During her years in Paris, Colet lived in several different apartments,  as might be expected for a single mother supporting herself with free-lance writing and literary stipends from the government.  Louise Colet lived at 21 rue de Sèvres during the time she hosted her own literary salon, then very much in vogue.  This apartment was not far from  L’Abbaye aux Bois where Madame Récamier conducted her famous artistic and philosophical discussions until 1849.  Colet had a falling out with her friend over the usual miscommunications and misunderstandings. Colet also lived at 21 rue Neuve Fontaine Saint-Georges  (rue Fromentin).  It was in this lodging  in Montmartre where she decided to separate in 1842 after living briefly with her spouse, the musician Hippolyte Colet.

Louise Colet died March 8, 1876 in her daughter’s apartment, in the rue des Ecoles in Paris, although some books report that Colet died in a small hotel on that street.  During the previous summer in Paris, Colet’s letters of the period were written from the Hotel d’ Angleterre, Rue Jacob and the Hotel du Palais-Royal, Rue de Rivoli. Contrary to her wishes, she was buried with the Catholic Church’s ceremonial pomp that she despised, in daughter Henriette Colet Bissieu’s husband’s family plot in the municipal cemetery in Verneuil, Normandy.  The Bissieu family estate was named “Fryleuse” and is located in or near Verneuil. It is likely that  the town “Verneuil” refers to  Verneuil-sur-Avre which is in Normandy.

Beyond her writing, fired-up feminist rhetoric and long friendship with Gustave Flaubert, Louise Colet took on the Vatican and launched a public relations campaign on behalf of the mid-19th century freedom fighters Garibaldi and Cavour.

During her months in Italy, Louise Colet followed the footsteps of writers she admired, frequenting Caffe Florian in Piazza San Marco, Venice and searching for the exact rooms in the Hotel Nani (later, the Hotel Danieli) where writer George Sand and her lover Alfred Musset lived and worked decades earlier in 1833-1834.

But Colet’s main mission was to shine a light on the efforts of Cavour and Garibaldi to create a unified Italy.  Their efforts to unify the fiefdoms and city-states of the Italian peninsula challenged the temporal power of the Vatican. Papal States scattered throughout the peninsula we now call Italy were gradually being brought under the unifying rule of Victor Emanuel; democratic government would follow unification.  Colet  used her considerable literary fame to seek meetings with key members of the Vatican government.

Francine du Plessix Gray writes:

“In February of 1861, after visits to Sicily that inspired many more pages of art history, Louise Colet left Naples for Rome.  Victor Emmanuel had vastly diminished the Papal States the previous autumn when he occupied the Marches and Umbria, as Garibaldi had wished to do.  The papal territory was reduced to the city of Rome, where the entrenched conservative factions had grown more bitter.  The city was rife with secret police that kept watch on antipapist elements; one of its targets, in the first months of 1861, was Louise Colet.  As soon as she had settled at the Hôtel Inghilterra – a lovely hostelry still standing today on the Via Bocca del Leone, two blocks from the Spanish Steps – she was warned by one of her compatriots, a bookstore owner, that she was under police surveillance.

The warning left her undaunted  She was determined to remain in Rome = whose antiquities thrilled her as its religious artifacts horrified her = to continue her campaign against the Catholic clergy, which she considered to be the principal enemy of human progress.

Louise’s anticlericalism was fanned by a pope who was one of the more repressive Catholic leaders of the post-Reformation era and whose pontificate was the longest in the history of the papacy  (1846 – 1878).  Although he had begun as a fairly liberal reformist, Pius IX became an arch conservative in the 1850s, when Cavour attempted to limit his temporal power.  He militantly opposed every goal of the Risorgimento, and his reign was defined by two of the most regressive encyclicals of papal history, those that set forth the dogma of the Immaculate Conception and the doctrine of Papal Infallibility.

When she arrived in Rome, Louise immediately set off to visit the Vatican, where she assisted at a Mass officiated by Pius IX in the Sistine Chapel.  She describes the obese little Pope, his thick head doddering over a swollen neck, his muddy eyes and weak lips, his blotched red face and powdered hair, the archaic pomp with which his chair is carried into the church by fourteen papal guards.  She considered the basilica of Saint Peter a site “of glacial pomp … totally devoid of any mysticism or mystery.”  With the exception of the Pietà of Michelangelo, who “would have been a far greater artist if he had fawned less upon illiterate pontiffs,” the basilica’s “overabundance of riches” was a “a monument to hypocrisy … catering to the taste of parvenus and bankers.”

Louise was particularly disgusted with the opulent tomb of Queen Christina of Sweden – “a ruler more pagan in her mores than those of pre-Christian times” – whose recently published letters had revealed her to be “a thief, a violent, insolent and debauched strumpet.”  In the middle of Saint Peter’s, Louise shouted, “I protest this sanctification of Christina of Sweden!  As a saint,as one of the truly just, I far prefer Garibaldi!”  Her outburst terrified a priest, who took to his heels and rushed back into the depths of the basilica.

Later that month, she wrote a burlesque of a Holy Week Mass at Saint Peter’s, which re-created the Last Supper:  The Holy Father himself served food to the thirteen beggars who were seated at the table as stand-ins for Christ and his apostles.  At the end of the liturgy, a few seconds after the Pope had left the church, a group of fat monks rushed to the altar, chased out the beggars, and stuffed the food and wine into large baskets for their own use (Louise’s description of Rome’s decadent religious mores occasionally strain the imagination).

Visiting the church of Santa Maria Maggiore, Louise was prompted to make her own profession of faith, in which she revels a nonsectarian piety.  She was, in fact, a Diest:  She believed in a Supreme Being but maintained that the truths of this “Implacable Unknown” could not be incarnated in any temporal sect or power.  Her credo was a blend of the ideologies that had influenced her since youth – her maternal grandfather’s Voltarian skepticism, Victor Cousin’s eclectic mysticism, Alfred de Vigny’s Stoicism, Victor Hugo’s catchall pantheism.

“Although I long ago left the Catholic faith [she wrote in the fourth and final volume of L’Italie des Italiens’, I enjoy meditating whenever I can in a great empty basilica.  I do not feel as much communion with  infinity there as I do when gazing on a beautiful starry night or the immensity of the ocean; but I cannot enter into one of these temples which a succession of religious sects erected to their gods without feeling a sorrowful compassion concerning our finitude.

… In our time the human soul is stifled by Catholicism, an antihuman doctrine whose architects suppressed all air and light … Liberty, Justice, Charity, Science, and Chastity have been no more than ringing words in the mouthpiece of the Church. … and  at this very hour, the forces of liberty and justice shout out against the Church through all the voices of the Italian fatherland: “Why do you deny our liberation?” ”

These are the opinions with which Louise assaulted Cardinal Antonelli, Prime Minister of the Papal States, one of the Church’s highest-ranking prelates, when she cornered him at the Vatican in an attempt to obtain an audience with the Pope.  It was a few days before her return to France, and Louise had a grand purpose in desiring to talk with the Holy Father.  She wished to convert Pius IX to the cause of Italian liberation, to the side of Garibaldi and Cavour!

Sitting so close to her that his frock touched her dress, the cardinal, who wore immense rings of square-cut emeralds, addressed Louise as “cara mia” and heard her out but was not in the least swayed.  “The Church,” he told her, “cannot recognize the people’s novel claim to emancipation, which of course is no more than the right to rape and murder.  The meaningless concepts of ‘patriotism,’ ‘liberty,’ or ‘universal suffrage’ can only be brought about by violence.”  Nor did the prelate rush to get Louise an audience with Pius.  She had given him three days to arrange the meeting, and the cardinal explained that the Holy Father did not accept ultimatums.  Thus were we deprived of a colorful episode – Louise Colet preaching revolution to the most reactionary Pope of modern times.

Louise left Rome for Paris in the spring of 1861, after a year and eight months in Italy.  She would soon grieve over Camillo Cavour, who died suddenly, at fifty-one, a few weeks after she returned to France.  But the revolutionary goals Cavour pursued had been fulfilled.  All of the Italian peninsula, with the exclusion of Rome, had voted to be annexed to Victor Emmanuel’s kingdom.  In March, at a parliamentary session in Turin, Victor Emmanuel II proclaimed the birth of a united kingdom of Italy.  …

The venom in Louise’s pen, and the biting social satire that Flaubert considered to be her greatest literary talent, increased in her later years.  “Please accept the assurance of my most perfect disdain,” she signed letters to some of her antagonists.

Source:  Gray, Francine du Plessix. (1994) Rage & Fire : A Life of Louise Colet.  New York: Simon & Schuster, pp 307-310.

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