
I ønskes alle en rigtig glædelig jul og et super godt nytår !
“Kære alle,

I ønskes alle en rigtig glædelig jul og et super godt nytår !
“Kære alle,
An ochre tiger. 114 x 146 cm. 2012. Uffe Christoffersen
The skin of the tiger is mainly yellow ochre with white areas on the belly and head. Then there are the characteristic black tiger stripes lying in great swathes round the body. For several years I have studied the earth colour ochre, as I consider that this colour comes closest to the natural colour of the tiger’s skin.
In the great ochre pits of the south of France one can see a graet range of colour tones, stretching from the pale pink, over greenish, yellow and orange tones, to the deepest red and dark purple – caput mortuum. the word ‘ochre’ is presumed to come from the Greek ‘ochros’ i.e. pallid or pale yellow – a slightly incorrect name because of the ochre colours great strength of colour. The raw material, which is mainly of clay coloured by yellow, red or reddish brown iron [forbindelser], occurs in smaller or larger concentrations all over the world. They can vary considerably in colour – for example from the yellow or yellowish brown of Italian Terra di Sienna, to the red or reddish brown Spanish ochre. The colours can also vary greatly not only between the geographical locations, but within the individual local occurrence.
The strong sunlight which falls on the yellow or reddish yellow banks lights up brilliantly and contrasts vividly with the cerulean blue of the sky. The dark green pine trees that grow in these areas are covered in a fine ochre dust, which is constantly whirled up by the wind, so that it almost blankets the natural colour characteristics of the vegetation. But mainly it is the richness of nuances in the ochre material itself which is important and it is a great inspiration for me in my painting.
The ochre colours can in sunlight nearly compete in intensity with the synthetic yellow, orange and red colours, while in theshade they become subdued yellowish brown colours. In the same way the tiger’s golden brown skin lights up in the sun, while it can converge with the surroundings because of its combination of stripes and subdued tones. Here is indeed a contrast which suits this temperamental beast down to the ground. There is a difference between what you see and experience in nature and what you feel as a painter in front of your easel and have to convert these often contradictory ideas or feelings into pictures. You have to get inside the material itself and in that way find out what you really want to do.
The way I use earth colours is an attempt to use them as one sees and perceives them in nature in different lights. Through systematic research I have throughout the years discovered a way to compensate for the weaknesses that occur when the paint comes into the studio, in the form of a tube, from where it can be squeezed out as a brown substance on to one’s palette. At the Academy of Art in Copenhagen it was forbidden to mix the cheap earth colours with the very expensive cadmium paints. We were supposed to either paint with earth colours or the spectral colours, and not mix the two systems together.
The three well-defined earth colours I use are yellow ochre, raw Sienna and red ochre. To increase the intensity of the ochre colours they have to mixed with a related pure colour. A yellow ochre has to be mixed with a warm yellow cadmium colour, a raw Sienna has to be mixed with cadmium orange, and the red ochre with a light cadmium red. White is added in the amount you desire depending on how light the colour is to be. On the other hand a mixture of a colour with a different colour value and an ochre colour will not be suitable in this connection. Instead of increasing the ochre colour’s intensity it would transmute it into a different colour completely.
If you try to mix lemon yellow to yellow ochre, the green of the lemon yellow will dissipate the warm yellow in the ochre colour, in the same way as mixing a warm yellow cadmium colour with a red ochre will turn it into a more orange tone, and therefore change it in a different direction than was desired.
Besides this it is absolutely necessary to use the purest pigments mixed with a suitable [bindemiddel] to achieve the desired results. With these colours which stretch from being subdued and passive, on a sliding scale to being highly active, it is actually possible to paint a tiger in its different temperaments. Every stage which a wild animal can be in. Tigers fighting, playing, copulating, hunting and consuming their prey, etc. At the same time it affects oneself, so that the inner powers that control the painter’s instincts are released. They are powers of nature akin to those that control the instincts of the animal of prey.
Several years ago a French psychiatrist visited my studio. He mentioned that my tiger paintings did not actually depict animals but people.
Uffe Christoffersen
Besejringen af Leviatan, gravering af Gustave Doré fra 1865. På billedet dræber Gud det legendariske søuhyre, et motiv, kunstneren har hentet fra Esajas’ Bog 27,1.
LIVJATAN
William Blake (1757-1827) er en af de store digter-filosoffer i verdenslitteraturen. I sin samtid blev han opfattet som sær, kaotisk og ligefrem gal og han levede sit liv – bogstaveligt og billedligt – i Londons sidegader, fattig og delvis glemt. Først i vor tid har han fået en renæssance, som en original og visionær digter, der hører hjemme ved siden af folk som Milton og Shakespeare.
Fra William Blakes (1757- 1827) visionære klassiker, Ægteskabet mellem Himmel og Helvede, (1790-93)
“leviatans hovede”. —Panden var stribet som på en tiger, men af grønt og pupur, og snart så vi en mund og røde gæller stryge hen over det sydende havskum, så det sorte dyb farvedes af lysende blodstriber — på vej hen i mod os som et åndevæsens rasende hast.
Livjatan. — latin: Leviathan) er et kæmpemæsigt havuhyre.
Livjatan omtales i Bibelen som det uhyre, Jahve i urtiden besejrede. Denne kamp mellem Jahve og Livjatan omtales blandt andet i Salmernes Bog 74,14: Du knuste Livjatans hoveder og gav dem som føde til havets fisk. Også i Jobs Bog 40,25 – 41,26 findes kampmotivet, hvor Jahve spørger Job, om denne kunne kæmpe på samme måde som Jahve mod Livjatan.
Dette kampmotiv findes også i andre myter udenfor Bibelen, blandt andet i Ba’alsmyten fra Ugarit, hvor Ba’al dræber Livjatan. Generelt er det dog nedtonet i Gammel Testamente for i stedet at betone Jahves uindskrænket magt. I Salme 104,26 er Livjatan et havuhyre som har havet til legeplads. “Der sejler skibene, der er Livjatan, som du skabte til at lege i det”.
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William Blake (1757-1827) er en af de store digter-filosoffer i verdenslitteraturen. I sin samtid blev han opfattet som sær, kaotisk og ligefrem gal og han levede sit liv – bogstaveligt og billedligt – i Londons sidegader, fattig og delvis glemt. Først i vor tid har han fået en renæssance, som en original og visionær digter, der hører hjemme ved siden af folk som Milton og Shakespeare.
————————————————————————————
The Tyger
Tyger! Tyger! burning bright,
In the forests of the night,
What immortal hand or eye
Could frame thy fearful symmetry?
In what distant deeps or skies
Burnt the fire of thine eyes?
On what wings dare he aspire?
What the hand dare sieze the fire?
And what shoulder, & what art,
Could twist the sinews of thy heart?
And when thy heart began to beat,
What dread hand? & what dread feet?
What the hammer? what the chain?
In what furnace was thy brain?
What the anvil? what dread grasp
Dare its deadly terrors clasp?
When the stars threw down their spears,
And water’d heaven with their tears,
Did he smile his work to see?
Did he who made the Lamb make thee?
Tyger! Tyger! burning bright
In the forests of the night,
What immortal hand or eye
Dare frame thy fearful symmetry?
————————————————————————————————
The Lamb
Little Lamb who made thee
Dost thou know who made thee
Gave thee life & bid thee feed.
By the stream & o’er the mead;
Gave thee clothing of delight,
Softest clothing wooly bright;
Gave thee such a tender voice,
Making all the vales rejoice!
Little Lamb who made thee
Dost thou know who made thee
Little Lamb I’ll tell thee,
Little Lamb I’ll tell thee!
He is called by thy name,
For he calls himself a Lamb:
He is meek & he is mild,
He became a little child:
I a child & thou a lamb,
We are called by his name.
Little Lamb God bless thee.
Little Lamb God bless thee.
—————————————————————————
The Lamb fra ‘Songs of Innocence’ er ikke dogmatik eller symbol, men det simple uforklarlige stykke liv der springer om på marken i hvid uld og vider sig ud til hele verdens åndedræt bæver i det.
Ej heller er The Tyger fra ‘Songs of Experience’ dogmatik eller symbol, men livet der spiller ud i en symfoni over det vældige og det forfærdelige. Frygtløst, omend skælvende betaget, ser Blake vilddyret som det er, opfanger forfærdelsens skønhed, styrkens majestæt og han lader det leve sig frem gennem synerne. Tigeren er ikke et led i udviklingens kæde, men et liv der rækker op til selve skabelsen.
Hvis man ikke læser dette digt med briller – skriver Vilhelm Grønbech* – får man fornemmelsen at det er uforeneligt med vor poesi og vor kultur. Gennem Europas åndsliv går der en stærk uhygge, ofte stigende til smertelig indignation over at Vorherre eller naturen har tilladt et sådant brud på en moralsk verdensorden som dette rovdyr, der lever af vold og mord, og som har blod på kløerne og kødstumper mellem tænderne.
Om lammet og tigeren vil mennesker sige, at de strider mod hinanden, de kan ikke være lige sande; livet kan ikke på én gang være uskyld og vildskab, barnehænder der rusker blidt i snehvid uld, og tænder der knaser gennem levende kød ind i knoglerne. Men Blake har ikke set nogen modsigelse; livet er begge dele – ikke lidt af hvert, ikke så meget af hvert at de to sider til nød kan neutralisere hinanden; livet er uskyld helt ud, og det er vildskab helt ud. Den uskyld som leger i The Lamb er ikke fremstillet ved at lidenskaben destilleres ud af livet. En lykke uden lidenskab og derfor uden smerte eksisterer ikke i Blake’ske verdener.
* Vilhelm Peter Grønbech (14. juni 1873 – 21. april 1948) var dr.phil. og professor i religionshistorie ved Københavns Universitet 1915-43 og udgav en lang række bøger om bl.a. sprog, religion og litteraturpersoner.

A shepherd had lost a sheep.
He laid out some wolf traps and laughed arrogantly.
When a tiger fell into a trap he laughed on the other side of his face.
…
..

The Heifer, the Goat and the Sheep together with the Tiger

The King’s Son, the painted Tiger and the Horoscope

The Shepherd and the Tiger, the Tiger and the Hunter
…
TIGER FABLES
If tigers could paint…
Tiger fables is a common title I have given to my 42 watercolors inspired by Æsop and Jean de la Fontaine’s fables. I have selected about 200 fables which I think are interesting and suited my painting language. Many of the fables seemed to be similar when they were translated into Danish, French and English. It turned out that there were sometimes up to 6 variations of the same story. but I realised that Æsop is the original master of animal fables, which have later become an inspiration to most of the animal fables in Europe.
Through a thorough study of these selected fables, I experienced more and more how profound they were in their content, and I wanted to interpret them in my own way. And they became pictures…
During my work with the animal fables I have had many experiences in connection with the world we live in. This is partly true of the great international political problems, partly the close day-to-day situations which I have experienced in a different way seen in the light of the fables.
To get as close as possible to the original text of Jean de la Fontaine (1621-1695) I have read these in the original language. This is Old French, but I was so lucky as to have Anna Christoffersen to make a Danish translation as well as write the short texts to each picture. La Fontaine’s fables are originally written in verse and are often cryptic even surrealistic. There are ambiguities in the selection of the animals, – they can have different symbolic meanings than they do in Danish.In the case of Æsop (about 600 BC) I have chosen the fables that are about animals. The short and precise texts of the fables contribute to opening the action in the pictures and give meaning to the different animals’ interaction and symbolic meaning in the picture.
Via these numerous drawings and pictures that I have made, I have moved further and further inside my own fabulous world. So that the lion has been replaced by the tiger.

Have just been out to pick mushrooms, which are to be enjoyed with a good glass of claret. They will be roasted with garlic. Hunting for mushrooms is like painting, a process. It takes place in the back of the mind, where all one’s senses are co-ordinated. You should be able to dissect a mushroom in the same way that one dissects a picture, seek into its flesh. Eating mushrooms is like painting a picture. There is something raw and bitter about it. It has something to do with the smell, the experience. You are close to nature, a part of it. You recognise each other by one’s mutual respect. Know where the dangers lurk. Just as with the tiger picture, which glares at a wrong brush stroke with terrible eyes. It warns you, even though it has only reached my inner sight.
Otherwise it is better to stick with the walnuts and chestnuts.
There are enough of them.
But they are not as interesting as the mushrooms and need no previous knowledge.

The skin of the tiger is mainly yellow ochre with white areas on the belly and head. Then there are the characteristic black tiger stripes lying in great swathes round the body. For several years I have studied the earth colour ochre, as I consider that this colour comes closest to the natural colour of the tiger’s skin.
In the great ochre pits of the south of France one can see a graet range of colour tones, stretching from the pale pink, over greenish, yellow and orange tones, to the deepest red and dark purple – caput mortuum. the word ‘ochre’ is presumed to come from the Greek ‘ochros’ i.e. pallid or pale yellow – a slightly incorrect name because of the ochre colours great strength of colour. The raw material, which is mainly of clay coloured by yellow, red or reddish brown iron [forbindelser], occurs in smaller or larger concentrations all over the world. They can vary considerably in colour – for example from the yellow or yellowish brown of Italian Terra di Sienna, to the red or reddish brown Spanish ochre. The colours can also vary greatly not only between the geographical locations, but within the individual local occurrence.
The strong sunlight which falls on the yellow or reddish yellow banks lights up brilliantly and contrasts vividly with the cerulean blue of the sky. The dark green pine trees that grow in these areas are covered in a fine ochre dust, which is constantly whirled up by the wind, so that it almost blankets the natural colour characteristics of the vegetation. But mainly it is the richness of nuances in the ochre material itself which is important and it is a great inspiration for me in my painting.
The ochre colours can in sunlight nearly compete in intensity with the synthetic yellow, orange and red colours, while in theshade they become subdued yellowish brown colours. In the same way the tiger’s golden brown skin lights up in the sun, while it can converge with the surroundings because of its combination of stripes and subdued tones. Here is indeed a contrast which suits this temperamental beast down to the ground. There is a difference between what you see and experience in nature and what you feel as a painter in front of your easel and have to convert these often contradictory ideas or feelings into pictures. You have to get inside the material itself and in that way find out what you really want to do.
The way I use earth colours is an attempt to use them as one sees and perceives them in nature in different lights. Through systematic research I have throughout the years discovered a way to compensate for the weaknesses that occur when the paint comes into the studio, in the form of a tube, from where it can be squeezed out as a brown substance on to one’s palette. At the Academy of Art in Copenhagen it was forbidden to mix the cheap earth colours with the very expensive cadmium paints. We were supposed to either paint with earth colours or the spectral colours, and not mix the two systems together.
The three well-defined earth colours I use are yellow ochre, raw Sienna and red ochre. To increase the intensity of the ochre colours they have to mixed with a related pure colour. A yellow ochre has to be mixed with a warm yellow cadmium colour, a raw Sienna has to be mixed with cadmium orange, and the red ochre with a light cadmium red. White is added in the amount you desire depending on how light the colour is to be. On the other hand a mixture of a colour with a different colour value and an ochre colour will not be suitable in this connection. Instead of increasing the ochre colour’s intensity it would transmute it into a different colour completely.
If you try to mix lemon yellow to yellow ochre, the green of the lemon yellow will dissipate the warm yellow in the ochre colour, in the same way as mixing a warm yellow cadmium colour with a red ochre will turn it into a more orange tone, and therefore change it in a different direction than was desired.
Besides this it is absolutely necessary to use the purest pigments mixed with a suitable oil to achieve the desired results. With these colours which stretch from being subdued and passive, on a sliding scale to being highly active, it is actually possible to paint a tiger in its different temperaments. Every stage which a wild animal can be in. Tigers fighting, playing, copulating, hunting and consuming their prey, etc. At the same time it affects oneself, so that the inner powers that control the painter’s instincts are released. They are powers of nature akin to those that control the instincts of the animal of prey.
Several years ago a French psychiatrist visited my studio. He mentioned that my tiger paintings did not actually depict animals but people.

L’Âne, le Coq et le Tigre
On dit que les tigres craignent le chant du coq.
C’est un mystère pour l’âne, car qui a une voix plus laide que la sienne ?
Ce n’est pas une raison pour braire après un tigre.
………………………………………………………

Fables et Tigres est le titre commun de la série d’aquarelles inspirées de 20 fables de La Fontaine. C’est un petit extrait de sa production massive du XVIIème siècle.
Jean de la Fontaine est né à Château-Thierry, le 8 Juillet 1621. Son père était maître des Eaux et Forêts et Capitaine de Chasse.
Par une étude approfondie de ces fables choisies, j’ai pu expérimenter peu à peu leur profondeur, et j’ai eu envie de les interpréter à ma façon : Par l’image.
Pendant le processus de travail sur les fables, j’ai eu de nombreuses expériences en rapport avec le monde dans lequel nous vivons. Que ce soit sur la scène politique internationale ou dans mon quotidien, bien des évènements m’ont frappé différemment à la lumière des fables.
A travers les innombrables dessins et aquarelles que j’ai réalisée ces neuf derniers mois, je me suis crée mon propre monde fabuleux. C’est ainsi que le Lion est devenu Tigre.
J’ai à dessein choisi des fables qui ensemble forment le cycle de la vie d’un « fauve » : L’aquarelle Le Tigre est inspirée de la fable le Lion qui parle d’un lionceau qui devient adulte et de l’attitude des autres animaux à son égard. Le Tigre s’en allant en guerre, le Tigre et l’Ane chassant, La cour du Tigre, sont issus des fables Le Lion s’en allant en guerre, Le Lion et l’Ane chassant, La cour du Lion, et parlent du tigre adulte dans sa relation aux autres animaux selon les caractères individuels de ceux-ci. Enfin, Le Tigre devenu vieux (le Lion devenu vieux) nous parle du tigre vieillissant, qui est humilié par les autres.
Dans toutes ces fables, il s’agit de savoir qui est le plus fort, et du jeu psychologique entre les animaux…ou les hommes. Mais le vainqueur n’est pas nécessairement le plus grand, comme nous le montre par exemple Le Lion et le Moucheron ou Le Lion et le Rat. Ces fables ont donné Le Tigre et le Moucheron et Le Tigre et le Rat.
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