Studying through Drawing – Paula Kuitenbrouwer

Let me introduce The Sorcerer discovered in 1960 in Ariège, France. He has been regarded as a mythical figure, a shaman, leading a ritual dance. The fact that he directly looks at us as if he is interrupted, is remarkable. Why is he doing that? My method of getting to know him better is through drawing him and paying attention to what I observe during the process of drawing. This I combine with research. I will never be able to see the Sorcerer, thus I fully depend on reference photos and interpretations by the man who set out to show the world all cave painting by sketching, Henri Breuil.

The Sorcerer in Trois Frères, Ariège, France

By looking at these two images, a controversy becomes immediately manifest; is Henri Breuil’s drawing a reliable copy or is it his interpretation? This has been hotly debated but I won’t go into this. I trust Jean Clottes who has asserts Breuil’s drawing after having seen the original perhaps over 20 times over many years.

Breuil’s drawing is however problematic, even if it is a truthful copy of the original rock art drawing. I start to draw the Sorcerer, scaling it up in size, working on his head. It is said that the sorcerer isn’t a shaman, it isn’t a human; it is a composite figure bringing together many drawings of Ariège cave. Here we see, the antlers of a stag, the ears of a wolf, the face of a deer, the eyes of an owl, the beard of a bison, the claws of a bear, the pose and the tail of a rearing horse, and the (hind) legs and genitalia of a man.

Drawing Sorcerer’s deer face, I run into trouble with the position of his eyes and ears. The position of the neck in relation to the head and ears is flawed. Equally flawed is the neck of the body in relation to the en-profile position of the face. A face that looks at us over one shoulder would show only one ear, the other would be obscured, visually missing, which is not the case with the Sorcerer. The antlers seem to be incorrectly positioned as well; in case a (horse or human) body is rearing to the front and the head is turned, looking to the viewer full face, then the front antler would seem bigger and the antler more positioned to the back would look a tiny bit smaller, as is not the case with Breuil’s drawing. In fact, the back antler looks bigger! This leads to the conclusion that the head is distorted. Either the painter had this in mind or as cave art is palimpsest art, meaning that painting are re-used, altered and traces of early paintings are often visible in later versions, the compositional flaws could be caused by more than one artists working at this piece of rock art over a long period of time.

The Sorcerer by Paula Kuitenbrouwer. The cave wall is suggested by using Conté. The drawing is done with graphite and charcoal.

The second feeling of unease that I experience whilst drawing the Sorcerer is related to the difference in style and skill regarding the head and the body. The body of the Sorcerer is very well done, technically and anatomically. We see a well proportioned horse body with a waving tail and strong human legs. But what about the head? The bison beard has no movement; the antlers seems to be done by somebody lacking drawing skills. Thus I wonder how this composite head would look like (drawn by me in this case, but I invite you to do the same). Whilst drawing all the animal attributes, I observe that this composite figure has portrayed very well chosen and formidable animal qualities. Is this portrait then an obituary to a beloved and charismatic shaman? ‘He had formidable eyesight like the eyes of an owl’. It is almost as if we hear somebody remembering him during his funeral. ‘He wore antlers of a stag and could hear with the ears of a wolf’. ‘He had such a kind face, like that of a deer’. ‘He had a well groomed beard as one of a bison’. ‘He could run like a horse, but despite his superior qualities, he was just a man’ (hence the human genitalia).

The Sorcerer shape-shifts in many animals, most of them mammals. With the superior eyes of an owl, he perhaps isn’t looking at us, but trying to find his way back, through the dark, to his human body and to his community who has gathered deep inside Ariège cave. A community that thought highly of him and went through huge efforts to make an intriguing portrait of him.

Paula Kuitenbrouwer

Paula Kuitenbrouwer holds an MA degree in Philosophy (UvA) and is the owner of mindfuldrawing.com. Her pen and pencils are always fighting for her attention nevertheless they are best friends; Paula likes her art to be brainy and her essays to be artistic.

Paula’s Etsy shop & her art portfolio @mindfuldrawing on Instagram

‘Who were the Celts?’ a wonderful course at at Oxford Department for Continuing Education gave me so much inspiration. I enjoyed it from the first till the last day and regretted it came to an end. One of the essays I had to read was an essay on Iron Age mirrors. ‘Mirrors in the British Iron Age: Performance, Revelation and Power, by Melanie Giles and Jody Joy.

Iron Age 50 BC – AD 50
Found in 1908 near Desborough

After reading about Iron Age mirrors, I set out to draw the Iron Age Desborough mirror. Through drawing I would gain more insights into its decorations and its function. Iron Age mirrors that were beautifully decorated and made of bronze and iron were found in graves of high status Iron Age women.

I like to say something about high status Iron Age women. One might think ‘high status’ refers to rich women or wives of rulers or kings. But although both accounts can be correct, high status refers in the Iron Age more to women being leaders or shamans.

Working on the patterns of Desborough Iron Ago Mirror

Detail of Desborough Iron Age Mirror

The essay discusses how Iron Age metallurgy and how a whole community was involved in the making process. Also, it discusses social relations, grave goods, and the compass drawn motifs of repeated and distinctive forms arranged into intricate and flee flowing designs. Fascinating, to say in the least. The question begs why were mirrors used as grave goods? The easiest answer does not always work, one being that the Iron Age lady was buried with her belongings. Perhaps the mirrors were not possessions but (diplomatic) gifts. And why would a deceased lady take a mirror, she wouldn’t need it in her afterlife, or would she?

Imagine looking into this mirror. The effect of seeing your face in the reflective properties of the plate, disrupted or enhanced by its La Tene decorations would …yes, what would you see?

Giles and Joy describe how the decorations on the mirrors are not only used to deceive the eye, but also to reinforce the reflective qualities of the mirror plate. The anthropologist Alfred Gell points out that Iron Age mirrors could have expressed political power and legitimize associations with the supernatural. This is hard for us to understand but in order to understand what Gell states requires us to imagine a time in which you only saw your reflection in (restless or calm) water, in shiny objects, like copper, bronze, silver or gold. How special such mirrors would be! Imagine now that next to not frequently seeing your reflection, you were raised to notice all sorts of shapes in water, smoke, old trees, and rocks. We have a clear sense of what we see is real and what is imagination, but for ancient people perhaps seeing was just seeing, whether it was imagination or fact. If the under-upper and middle world aren’t having hard borders, perhaps seeing imaginative, hallucinative and factual weren’t compartmentalized either.

Working on Desborough Iron Age Celtic Mirror; adding a golden border.

When I suffer a migraine aura, I see things that do not exist and things that I need to see are gone. I can pass a person in a street who is missing his head! Perhaps looking into an Iron Age mirror yields a similar effect as having a migraine aura because Iron Age mirrors have blanked out spaces and thus provide viewers with a disorienting and distorted image of themselves. Yet, an Iron Age mirror has not only missing parts (blanked out spaces, decorated with a basket woven texture) but carefully chosen synchronized but flow-like playful, witty, and mischievous botanical and animal patterns. What effect would looking into a shiny plate, with a deliberate disorienting pattern have? Here the essay explains more about the ‘technology of enchantment‘ and goes deeper into psychological war-fare though powerful visceral and visual effects. It informs the reader about the Fang People of Gabon who used hallucinogens before looking into mirrors, and states that these Iron Age mirrors were not real mirrors (not for checking hair or make-up). In fact, the mirrors played a role in rituals to release the soul to its afterlife.

Desborough Mirror copied by Paula Kuitenbrouwer. Mixed media; Derwent graphite & metallic pencils, and bronze coloured ink.

During the time that I spent drawing this Iron age mirror, I tried many things. I tried to project my face behind the decorations, fusing my face and the decorations and then see all sorts of animals. Of course, this is a very poor attempt to understand its magic. But I have to do it with a large doses of imagination and hours of drawing as there is no way I would be able to hold the mirror up and have a look in it. And even if I could do that, there wouldn’t be a ritual that would be helpfully performed by an Iron Age shaman who would be experienced in travelling between worlds. (Or brainwaves, or different stages of consciousness, whatever way you might define shamanistic journeying).

My concluding thoughts are that by looking into this mirror, in an Iron Age ritual ceremony, with an Iron Age cognitive mindset, maybe, as a dying lady of high status, I would find great comfort in seeing my old face being obscured with these splendid swirling decorations. I would be calm as I have seen, thanks to my migraines, things that aren’t there and fail to notice things that are there. I would probably enter theta brainwaves the same way as after sitting down for a longer time in meditation or -more Iron Age style- looking into the smoky swirls of an open campfire. I might start seeing my face, combined with the swirly flowing embellishments turning into animal and ancestral spirits.

One has to understand that the Iron Age was full of spirits, spirits we have carefully abandoned from our modern life. But just as they have been forgotten, it doesn’t mean these spirits aren’t there. I would most certainly find an ancestral spirit that would ‘present’ itself as so much of my own face would be blanked out, and only essential and familiar facial lines would still linger in the reflective image. Or perhaps, I would see a beautiful stag or another mammal, and experience it as my guiding spirit animal. Perhaps I would see the hybrid human-animal dressed-up shaman of the village giving me instructions to journey to the Other-world.

All in all, it would perhaps release my soul into an in-between world in which I would be able to project comfortably to what I would need to see. I would probably have been fasting during the last days of my life, I would be susceptible for my imaginative mind to dominate and thus the softly and dreamily reflecting mirror would get a transitional quality and function. Or perhaps I would look and whisper some wise words, like Tibetan shamans who look into mirrors to see the future and the past, wise words that would be helpful to my tribe. The Fang people of Gabon use mirrors to contact their ancestors. Do Iron Age mirrors have a similar function?

Obviously, many things become possible should such a highly valued mirror be available to a tribe. There are many more than this Desborough mirror only. One by one these mirrors and their fascinating embellishments are showing us that Iron Age metallurgy and shamanism practices were interrelated and that highly decorated ‘magic’ Iron Age mirrors were much appreciated by Iron Age peoples.

Paula Kuitenbrouwer

www.mindfuldrawing.com

@mindfuldrawing on Instagram

At Etsy

P.S. During the hours that I was drawing the Desborough mirror, I travelled between worlds too. I had to descend from my creative, spiritual plane of manifesting ideas to the mundane world of running errands. As the trees were shedding their leaves, I noticed many decomposed leaves with open parts resembling mini Iron Age mirrors scattered on the street. If you can not enjoy looking into the Desborough Iron Age mirror at the British Museum, do not despair, mini versions are freely available every autumn.

Art cards are available at Etsy (and can be framed as small memories to this exquisite mirror):