Palette Productions

A fast-paced documentary about a second generation of punk rockers living in Toronto. It offers insight into this segment of culture by videotaping in the streets, bars, and homes of punks. Conversations are intercut with the music of the punk bands at the core of the scene.

A study of Veronese’s painting The Feast in the House of Levi (1573), originally conceived as a representation of the Last Supper. By transforming the traditional space and spirit of the subject into a grand Venetian banquet, the painter was accused of heresy by the Inquisition (reconstructed here through a voice-over of his dialogue with the judges). Ordered to correct the work, Veronese changed only its title.

A harbor illuminated by the setting sun in a city of Italian style. On the left, a small temple topped with a clock. In the background, a large Renaissance villa with its four corner towers. On the right, sheltered by a small fort, a large basin reveals a row of tartanes. In the foreground, a shore where two ships are anchored. All around the port, figures stroll, gather, and converse. Positioned high, the viewpoint suggests a spectator looking down over the scene. A perspective effect is created by the convergence of lines toward an area near the center. Colors, the spacing of objects, grazing light, and the perspective of the architecture all combine to produce a powerful illusion of depth. The low sun generates numerous color combinations and transforms the relationships between the usual tones of objects.

At the time Wassily Kandinsky painted Yellow-Red-Blue (1925), he was a professor at the Bauhaus. In this work, the painter applies the principles of color and analytical drawing that he also taught to his students and developed in several theoretical writings. The paintings of this period are highly colorful and highly geometric. The three primary colors and the artist’s favored shapes—triangle, square, circle—become true epic characters. “Form is the outward expression of inner content,” Kandinsky said.

Raphael strives to capture the open and sympathetic face of his friend and deliberately simplifies his composition. Yet the image is filled with clues and can be interpreted today using both traditional laboratory analysis and historical archives. The technical details of the pictorial surface, the choice of colors, and the hidden symmetries of the image already reveal how the painting was created. But the clothing, the hairstyle, the materials used, and even the model’s gaze—or the way the reflections are placed in his eyes—each carry a precise meaning within this composition.

Let us travel back to the 15th century and imagine the interior of the workshop of the painter Jan van Eyck: a porter delivers a wooden panel, one assistant grinds pigments, another mixes them with linseed oil, and a third arranges them on palettes. It is in this environment that Jan van Eyck was able to paint The Virgin and Child with Chancellor Rolin, a small-scale work depicting the Virgin Mary seated on a blue cushion embroidered with gold, holding the Christ Child on her lap, facing a man in his sixties who clasps his hands in prayer.

Euphronios is one of the rare Greek vase painters whose name has come down to us. An exceptional artist, he stopped painting at the height of his career to devote himself to making the vases he had once decorated. He was one of the main contributors to a major transformation that took place at the time: the transition from black-figure to red-figure painting. By comparing them with the known works of the painter, Alain Jaubert reconstructs his career and analyzes his pictorial style.

On the right, a very dark tree clings to the slope of a hill. At the center stands Saint Anne. She wears her hair in braids, her eyes lowered, smiling. Seated on her knees is the Virgin Mary, dressed in a low-cut, billowing pink gown. She leans toward the Child Jesus, a two- or three-year-old baby. Naked and very curly-haired, he is stepping over a rearing lamb. Behind them, the landscape reveals mountain peaks and glaciers from which roaring waters emerge. Anne seems to envelop Mary; Mary wraps her arms around Jesus, yet he escapes from his mother’s embrace, as if symbolizing a new birth. Painted between 1500 and 1515, The Virgin, the Child Jesus, and Saint Anne accompanied Leonardo da Vinci when he settled in Amboise in 1517 at the invitation of Francis I. The painting never returned to Italy and entered the Louvre in 1801.

The Pilgrimage to Cythera's island is one of the glories of the Louvre Museum. Praised by Baudelaire, Nerval and Proust, copied by countless painters, continually analysed, it is both legend and utopia. What are those dancing couples doing ? Are they leaving for or coming back from the island of love ?

The silhouette of a giant wave about to engulf fragile boats: this image of suspended fate has traveled the world in the form of postcards, posters, and advertisements. Why such success? How did an image so deeply rooted in a specific culture—that of Japanese prints—come to achieve such universality?

La Goulue, the famous cancan dancer at the Moulin Rouge and queen of Belle Époque Paris nightlife, had somewhat fallen from grace. She was now performing at the Foire du Trône. She commissioned her friend Toulouse-Lautrec (1864–1901) to create two panels to decorate her booth. These two works, the largest paintings produced by the artist (1895), would have a dramatic fate. Resold and cut into pieces by a dishonest dealer, they were reassembled in 1929, shortly after La Goulue’s death. Like Manet and Degas, the painter used the technique of painting with essence: the pigments, deprived of oil, are very matte but also much more fragile. The canvases have lost some of their original brilliance, yet they still depict a cast of characters who, like the gods of Olympus and of classical painting, have become truly legendary figures.

A bit disregarded by the historians, the painter Edouard Vuillard is now finding a place of very first plan in the history of modern art. This film is more particularly interested in Jardins Publics, a serie of nine panels painted in 1874. Five panels are today in Orsay Museum, three others are exhibited somewhere else and the ninth disappeared. Under the apparent simplicity of the themes - women and children in a large park- there is a multitude of historical, technical and plastical riddles. Video tools permit to elucidate a few ones and even to recompose in its colours the panel disappeared during the second world war. And the deciphering of a Vuillard painting drag the spectator into a curious bouncing adventure...

Alain Jaubert uncovers the details, interprets the symbols, and analyzes the composition. Why did the painting spark such controversy when it was presented in 1831? Was it the nudity of this armed woman? Or the triumphant people depicted in a realistic staging?

The Crucifixion is a rather surprising painting of Picasso's. The painter has in fact very rarely painted religious subjects. And, in the place of a convertional representation of Calvary it shows very strange figures. The sacrifice becomes a sort of initiation ceremony or one of exorcism. Picasso uses, for him, unusual colours, reds, yellows, raw greens which combine in mingled shapes with violent contrasts of colours. Once again the graphic palette and special effects used in the film help to interpret the painting. The work is made up like a puzzle full of allusions and references to the profound personal crisis Picasso was living through at the time. His private and intimate life is joined to the universal drama.

It was a French prelate who commissioned the decoration of the Contarelli Chapel in the Church of Saint Louis of the French in Rome, dedicated to his patron saint, Matthew. But he died long before he could know that the result would be three paintings, executed with astonishing speed around 1600 by a young Lombard painter known as Caravaggio, who was thereby creating his first religious cycle. The faithful enter between two large canvases facing one another: The Calling and The Martyrdom of Saint Matthew. On the high altar is a third, smaller work: Saint Matthew and the Angel. Three episodes intended to edify the Catholic conscience of the French pilgrim and to inspire emulation through the power of the image, in accordance with the principles of the Counter-Reformation during this era of religious wars.

Around 1515, Master Mathis added painted panels arranged as double wings to a sculpted altarpiece created twenty years earlier for the convent-hospital of Isenheim in Alsace. Dedicated to Saint Anthony the Abbot, the work was intended for patients afflicted by ergotism—the “St. Anthony’s fire”—a scourge of poorly nourished Europe that the Order of the Antonines sought to combat under the spiritual protection of their healing patron saint.

In 79 AD, the eruption of Mount Vesuvius buried the city and inhabitants of Pompeii under volcanic debris and preserved—until excavations in 1909—a vast fresco painted a century and a half earlier in a suburban villa. Populated by twenty-nine life-size figures against a vivid red background, this decoration, as famous as it is enigmatic, has given rise to several interpretations, which this film seeks to clarify with the help of documentary evidence.

Born in Aix-en-Provence, Cézanne returns to settle there after some journeys elsewhere. He takes as his motif the Sainte-Victoire mountain close by and paints it more than sixty times in different ways and at every time of year. A strange kind of obstination which it was necessary to examine again.

In october 1888 Vincent Van Gogh who has been living for eight months in Arles, paints his room. A year later, when he is at the Saint-Paul de Mausole Hospice near Saint-Rémy, he feels compelled to paint two copies of this picture which he is especially fond of. It is deliberately simple and yet seems very strange. Vincent wanted to see it as a symbol of rest but the objects in it seem to retreat and space seems to become deformed. Detailed researchs, as in the series "Palettes" has made it possible to reconstitute exactly the room in Arles. Vincent painted it in fact with the detail which fascinated him in the work of the old Dutch Masters. But he brought to it the extraordinary gift of his brush stroke and his new range of colours. That autumn, between the sunflowers, the harvest and the room in Arles Vincent reached the "higt note in yellow".

An image that appears ordinary, with a highly explicit subject, can carry troubling undertones. Is it not most strange that this painting may have been created during a religious scene? This final variation on the opposition between sacred love and profane love brings several centuries of religious painting to a close and opens a new era: eroticism is no longer the domain of ancient gods but is shared here and now, in the most everyday setting. With Fragonard, the bedroom and the bed become the most fantastical settings, where accessories—lingerie, cushions, drapery—reshape, on the margins of the action, the folds and recesses of a new, metaphorical geography of love.