Charcoal Portrait Quotes

You see?" Damien leaned over his desk and spread out half a dozen charcoal sketches. "These are only quick studies of course. But my agent in Florence tells me this artist, Leonardo, is a master and also quite an inventor of mechanical devices--which, as you know, are my passion. Leonardo just completed a portrait of Lisa de Giocondo. He calls it the Mona Lisa. I thought I might commission him to do a portrait of me, and while he's here, I can pick his mind for mechanical secrets. How does that sound?" "Expensive," Gideon murmured.

For years, he devoted the whole of his energy, twelve hours a day, seven days a week, to mathematics. He did not read newspapers, watch television or go to the cinema. He liked ugly women, squalid apartments, dilapidated rooms. He worked cloistered in a cold office with flaking paint falling from the walls, his back turned to the only window, with pen and paper on his desk and only four objects as decoration: his mother’s death mask, a small wire sculpture of a goat, a jar of Spanish olives, and a charcoal portrait of his father, drawn in Le Vernet concentration camp.

But in the same way that close reading allows the reader to absorb, to synthesize the truth of what he reads, drawing allows the artist to capture the soul of a thing. The artist sees things not in terms of what is or might be, but in terms of what must be. Of what our world must become. This is why a portrait will—to the human observer—always defeat the photograph. It is why we turn to religion even when science objects and why the least scholiast might outperform a machine. The photograph captures Creation as it is; it captures fact. Facts bore me in my old age. It is the truth that interests me, and the truth is in charcoal—or in the vermilion by whose properties I record this account. Not in data or laser light. Truth lies not in rote but in the small and subtle imperfections, the mistakes that define art and humanity both. Beauty, the poet wrote, is truth. Truth, beauty. He was wrong. They are not the same.

She turned absently from her contemplative study of the lily pads. "Your garden is beautiful." He shrugged and glanced around at it. "It is overgrown." "Yes, but it has a lost, eerie beauty that quite pleases me. I wish I had my watercolor set." Lucien lifted his eyebrows. "Ah, are you an artistic young lady, Miss Montague?" She smiled reluctantly. "I have been known to dabble." He laughed softly, tickled by the revelation. 'An artist. Of course.' Those beautiful hands. That penetrating gaze. The seething passion under her cool, demure surface. "What sort of work do you most enjoy?" he asked as they sauntered past rows of one-conical yews that had grown into huge, dark green lumps. "Sketching faces." "Really?" "Portraits in charcoal are my forte, but I love watercolors and all sorts of crafts. Japanning, fancy embroidery.

When she drew, she didn’t feel as if she worked with only charcoal and paper. In drawing a portrait, her medium was the soul itself.

The English language once had a word for the characteristic impression that a plant or animal offers to the eye. We called it the “jizz,” and the adoption of that term as sexual slang is unfortunate, as it seems unlikely we’ll come up with a replacement. It is the jizz, for example, that allows a skilled birdwatcher to know a bird by its silhouette alone , or by some quality of movement or the way it holds its head. The strangely unsteady flight of the turkey vulture, the flat forehead of the Barrow’s goldeneye, the endless headlong running of sanderlings on a mudflat— each of these is the jizz. It is so pure an essence that, if captured in a few rough lines drawn with charcoal, it can express an animal more authentically than a portrait by a trained artist who has never carefully watched the creatures he paints. It’s the jizz that ancient art so often represents. While looking at Egyptian treasures in a museum, I felt a rush of nostalgia when an engraving of a scarab beetle reminded me that I used to see a related species, the tumblebug, or Canthon simplex, roll balls of dung across my home prairie. I had completely forgotten; it took a 3,500-year-old artifact from another continent to make me remember.

Ojih Odutola’s radical visual reversals function like thought experiments that take us beyond the merely hierarchical. By positioning the unexpected figure of the black woman as master, as oppressor, she suspends, for a moment, our focus on the individual sins of people—the Mississippi overseer, the British slave merchant, the West African slave raider—and turns it back upon enabling systems. It was a racist global system of capital and exploitation—coupled with a perverse and asymmetric understanding of human resource and value—that allowed the trade in humans to occur, and although that trade no longer exists in its previous form, many of its habits of mind persist. In “A Countervailing Theory,” the habit of thought that recognizes some beings and ignores others is presented to us as an element of a physical landscape, the better to emphasize its all-encompassing nature. That system is the air Akanke and Aldo breathe, the bodies they’re in, the land they walk on. For Ojih Odutola, it is expressed by one unending, unfurling charcoal line: The purpose of beginning the story from the perspective of Aldo, one who is subjugated, is intentional: to show how easily one can be indoctrinated into a systemic predicament. Between Aldo and Akanke, there isn’t a clear demarcation of good or bad with regard to their respective worlds and who they are. The system in which they coexist is illustrated through the striated systems in place—with literal motifs of lines throughout the pictures—representing how the system is ever present and felt, but not explicitly stated. The system is fact. How can such systems be dismantled? Surely, as Audre Lorde knew, it is not by using the master’s tools. “A Countervailing Theory” offers some alternative possibilities. Here love is radical—between women, between men, between women and men, between human and nonhuman—because it forces us into a fuller recognition of the other. And cunnilingus is radical, and seeing is radical, and listening is radical, for the same reason. We know we don’t want to be victims of history. We know we refuse to be slaves. But do we want to be masters—to behave like masters? To expect as they expect? To be as tranquil and entitled as they are? To claim as righteous our decision not to include them in our human considerations? Are we content that all our attacks on them be ad hominem, as they once spoke of us? If our first response to these portraits of black, female masters is some variation on #bowdownbitches or #girlboss, well, no one can deny the profound pleasures of role reversal, of the flipped script, but when we speak thus we must acknowledge that we can make no simultaneous claim to having put down the master’s tools. Akanke is in these images—but so is Aldo. He must be recognized. The dream of Frantz Fanon was not the replacement of one unjust power with another unjust power; it was a revolutionary humanism, neither assimilationist nor supremacist, in which the Manichaean logic of dominant/submissive as it applies to people is finally and completely dismantled, and the right of every being to its dignity is recognized. That is decolonization. - from "Toyin Ojih Odutola’s Visions of Power

If you are so set on wasting your paper and charcoal on me," he says, "I shall sit for your portrait, Miss Reye. My fear is only that you will do me too much justice.