4 The Chauvet Cave

You, Marisa, who have painted so many creatures and turned over many stones and crouched for hours looking, perhaps you will follow me.

Today I went to the street market in a suburb south of Paris. You can buy everything there from boots to sea urchins. There’s a woman who sells the best paprika I know. There’s a fishmonger who shouts out to me whenever he has an unusual fish that he finds beautiful, because he thinks I may buy it in order to draw it. There’s a lean man with a beard who sells honey and wine. Recently he has taken to writing poetry, and he hands out photocopies of his poems to his regular clients, looking even more surprised than they do.

One of the poems he handed me this morning went like this:

Mais qui piqua ce triangle dans ma tête?


Ce triangle ne du clair de lune


me traversa sans me toucher


avec des bruits de libellule


en pleine nuit dans le rocher.



Who put this triangle in my head?


This triangle born of moonlight


went through me without touching me


making the noise of a dragonfly


deep in the rock at night.

After I read it, I wanted to talk to you about the first painted animals. What I want to say is obvious, something which everybody who has looked at Palaeolithic cave paintings must feel, but which is never (or seldom) said clearly. Maybe the difficulty is one of vocabulary; maybe we have to find new references.


The beginnings of art are being continually pushed back in time. Sculpted rocks just discovered at Kununurra in Australia may date back seventy-five thousands years. The paintings of horses, rhinoceros, ibex, mammoths, lions, bears, bison, panthers, reindeer, aurochs, and an owl, found in 1994 in the Chauvet Cave in the French Ardèche, are probably fifteen thousand years older than those found in the Lascaux caves! The time separating us from these artists is at least twelve times longer than the time separating us from the pre-Socratic philosophers.

What makes their age astounding is the sensitivity of perception they reveal. The thrust of an animal’s neck or the set of its mouth or the energy of its haunches were observed and recreated with a nervousness and control comparable to what we find in the works of a Fra Lippo Lippi, a Velazquez, or a Brancusi. Apparently art did not begin clumsily. The eyes and hands of the first painters and engravers were as fine as any that came later. There was a grace from the start. This is the mystery, isn’t it?

The difference between then and now concerns not finesse but space: the space in which their images exist as images and were imagined. It is here — because the difference is so great — that we have to find a new way of talking.

There are fortunately superb photographs of the Chauvet paintings. The cave has been closed up and no public visits will be allowed. This is a correct decision, for like this, the paintings can be preserved. The animals on the rocks are back in the darkness from which they came and in which they resided for so long.

We have no word for this darkness. It is not night and it is not ignorance. From time to time we all cross this darkness, seeing everything: so much everything that we can distinguish nothing. You know it, Marisa, better than I. It’s the interior from which everything came.


One July evening this summer, I went up the highest field, high above the farm, to fetch Louis’s cows. During the haymaking season I often do this. By the time the last trailer has been unloaded in the barn, it’s getting late and Louis has to deliver the evening milk by a certain hour, and anyway we are tired, so, while he prepares the milking machine, I go to bring in the herd. I climbed the track that follows the stream that never dries up. The path was shady and the air was still hot, but not heavy. There were no horseflies as there had been the previous evening. The path runs like a tunnel under the branches of the trees, and in parts it was muddy. In the mud I left my footprints among the countless footprints of cows.

To the right the ground drops very steeply to the stream. Beech trees and mountain ash prevent it being dangerous; they would stop a beast if it fell there. On the left grow bushes and the odd elder tree. I was walking slowly, so I saw a tuft of reddish cow hair caught on the twigs of one of the bushes.

Before I could see them, I began to call. Like this, they might already be at the corner of the field to join me when I appeared. Everyone has their own way of speaking with cows. Louis talks to them as if they were the children he never had: sweetly or furiously, murmuring or swearing. I don’t know how I talk to them; but, by now, they know. They recognise the voice without seeing me.

When I arrived they were waiting. I undid the electric wire and cried: Venez, mes belles, venez. Cows are compliant, yet they refuse to be hurried. Cows live slowly — five days to our one. When we beat them, it’s invariably out of impatience. Our own. Beaten, they look up with that long-suffering, which is a form (yes, they know it!) of impertinence, because it suggests, not five days, but five aeons.

They ambled out of the field and took the path down. Every evening Delphine leads, and every evening Hirondelle is the last. Most of the others join the file in the same order, too. The regularity of this somehow suits their patience.

I push against the lame one’s rump to get her moving, and I felt her massive warmth, as I did every evening, coming up to my shoulder under my singlet. Allez, I told her, allez, Tulipe, keeping my hand on her haunch, which jutted out like the corner of a table.

In the mud their steps made almost no noise. Cows are very delicate on their feet: they place them like models turning on high-heeled shoes at the end of their to-and-fro. I’ve even had the idea of training a cow to walk on a tightrope. Across the stream, for instance!

The running sound of the stream was always part of our evening descent, and when it faded the cows heard the toothless spit of the water pouring into the trough by the stable where they would quench their thirst. A cow can drink about thirty litres in two minutes.

Meanwhile, that evening we were making our slow way down. We were passing the same trees. Each tree nudged the path in its own way. Charlotte stopped where there was a patch of green grass. I tapped her. She went on. It happened every evening. Across the valley I could see the already mown fields.

Hirondelle was letting her head dip with each step, as a duck does. I rested my arm on her neck, and suddenly I saw the evening as from a thousand years away:

Louis’s herd walking fastidiously down the path, the stream babbling beside us, the heat subsiding, the trees nudging us, the flies around their eyes, the valley and the pine trees on the far crest, the smell of piss as Delphine pissed, the buzzard hovering over the field called La Plaine Fin, the water pouring into the trough, me, the mud in the tunnel of trees, the immeasurable age of the mountain, suddenly everything there was indivisible, was one. Later each part would fall to pieces at its own rate. Now they were all compacted together. As compact as an acrobat on a tightrope.


‘Listening not to me but to the logos, it is wise to agree that all things are one,’ said Heraclitus, twenty-nine thousand years after the Chauvet paintings were made.

Only if we remember this unity and the darkness we spoke of, can we find our way into the space of those first paintings.

Nothing is framed in them; more important, nothing meets. Because the animals run and are seen in profile (which is essentially the view of a poorly armed hunter seeking a target) they sometimes give the impression that they’re going to meet. But look more carefully: they cross without meeting.

Their space has absolutely nothing in common with that of a stage. When experts pretend that they can see here ‘the beginnings of perspective’, they are falling into a deep, anachronistic trap. Pictorial systems of perspective are architectural and urban — depending upon the window and the door. Nomadic ‘perspective’ is about coexistence, not about distance.

Deep in the cave, which meant deep in the earth, there was everything: wind, water, fire, faraway places, the dead, thunder, pain, paths, animals, light, the unborn … They were there in the rock to be called to. The famous imprints of life-size hands (when we look at them we say they are ours) — these hands are there, stencilled in ochre, to touch and mark the everything-present and the ultimate frontier of the space this presence inhabits.

The drawings came, one after another, sometimes to the same spot, with years or perhaps centuries between them, and the fingers of the drawing hand belonging to a different artist.

All the drama that in later art becomes a scene painted on a surface with edges is compacted here into the apparition that has come through the rock to be seen. The limestone opens for it, lending it a bulge here, a hollow there, a deep scratch, an overhanging lip, a receding flank.

When an apparition came to an artist, it came almost invisibly, trailing a distant, unrecognisably vast sound, and he or she found it and traced where it nudged the surface, the facing surface, on which it would now stay visible even when it had withdrawn and gone back into the one.

Things happened that later millennia found it hard to understand. A head came without a body. Two heads arrived, one behind the other. A single hind leg chose its body, which already had four legs. Six antlers settled in a single skull.

It doesn’t matter what size we are when we nudge the surface: we may be gigantic or small — all that matters is how far we have come through the rock.

The drama of these first painted creatures is neither to the side nor to the front, but always behind, in the rock. From where they came. As we did, too …


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