Showing posts with label material thinking. Show all posts
Showing posts with label material thinking. Show all posts

Thursday, 15 January 2026

Penone draws a tree

I'm still thinking about the implications of last week's post on the fold. I remember seeing a video of Giuseppe Penone holding his hand around the trunk of a young tree. His fingers could almost completely encircle it. He then had a cast made of his hand in that clutching shape, going on to replace his flesh and blood hand with the cast, which I think was in metal. He then left the tree to its own devices, filming it every now and again over the following years. The tree gradually shaped itself, folding its form around the hand. I thought it one of the most sensitive drawings I had ever seen. The tree was making its own shape, as it grew it responded to the intrusion of the artificial hand, flowing gracefully around it, acknowledging its presence, but not letting it get in the way of its growth, it revealed a relationship, that many of us have seen before, but not as clearly.

Tree and remains of old fence combine energy fields: Digital print

I have in the past made images myself of situations such as a tree and fence becoming entwined as the tree flows around the metal that has been erected next to it. (As above, where I thought it looked as if the tree was eating the fence.) In these images I tried to show how energy flows were intermingled; but Penone took his time and made sure his idea had properly conjoined with the life flow of the tree; making the work in 'tree-time', rather than human time. 



Giuseppe Penone: I have Been a Tree in the Hand, 1984-1991

Penone's was an art work made over many years and it reminded me that we rarely take into account the different time frames within which the world works.

Tree and gesture 1985-1991 wood with iron

During the late 1980s Penone would return to the idea several times, in the case of the image above, it is perhaps much easier to see that he was thinking of this growth event as a drawing; it being finished once the branch of the tree is removed and transported into a gallery. 

The animated short film 'Rocks' (2001), by Chris Stenner, Arvid Uibel and Heidi Wittlinger, reminds us that rocks, trees, the wind, the sea, plants, bacteria, birds, insects and other creatures, all have their own particular time signatures within which they operate.
 
Das Rad

However, these rocks as observers make a fundamental mistake in their view of what is happening, they are in fact part of a much larger pattern, woven into being by a series of interrelationships, part of an, as Bohm put it, "undivided wholeness", (1995, p.134) in which the observers are not separate from what is observed. 

Penone's tree creates an analogy, whereby the tree accepts the iron grip of the hand as part of its reality and rather than rejecting it, it flows around it. This for myself clarifies the relationship between consciousness and the material world. We often think of our consciousness as being something separate from the world, it is the seat out of which we can observe the world. But as Bohm goes on to explain in the final part of 'Wholeness and the Implicate Order', "consciousness and matter in general are basically the same order" (1995, p.208), they can affect each other, "mind enfolds matter in general and therefore the body in particular. Similarly, the body enfolds not only the mind but also in some sense the entire material universe." (p.209) The atoms of our bodies being enfolded throughout all space and time, the mind and body being one. Bohm then goes to to state that, it is therefore misleading to "think of ourselves as independent entities, that interact with other human beings and with nature." (210), all are projections of a single totality. At a deeper level of order, the tree and the hand are one, the thought that brought the hand into contact with the tree, being of the same order of reality as the tree itself. 
When I make a drawing or a ceramic object there is no separation between my hand, my thoughts and the materials with which I am engaged with. Whether I'm making a drawing of the landscape in front of me or constructing a drawing out of my imagination, both are again projections of a single totality. 

Notebook drawing 

In my notebook drawing made to remind myself of an experience of how a tree had grown in response to an old wire metal fence, an old moment of consciousness is frozen and becomes as physical as the initial experience. Then at a later date, this drawing becomes a starting point for a digital image, one that I have just now used as an opening image for this post, one thing triggers another into existence. 

For Penone, a tree is a perfect sculpture/drawing/work of art. A living entity that like ourselves, records every instant of its life and experience in its structure. He comes back to this several times, sometimes bringing the tree together with stone forms, as in his project for the Garden of Stone below. In this case a drawing of a possibility, comes into existence as a solidified idea, one that in its turn, becomes another reality. 

Project for the Garden of Stone: 1968

Penone at the Yorkshire Sculpture Park

At other times he takes rubbings or casts from trees, in the installation “Pensieri e Linda”, below, he makes a frottage of elderberry leaves on a linen canvas, of the trunk of a thirty metre high acacia tree. 

“Pensieri e Linda”

At one point during the late 1960s Penone decided to build a ring of wax around a tree. As he did this he realised that the wax registered two impressions; the bark of the tree and the press of his fingers; a double identity, tree and human conjoined. His drawing 'I felt the breath of the wood', reminding myself of how closely humans can find themselves identified with a tree and that shamanic practices can still be integral to how contemporary art is constructed. 
Giuseppe Penone: I felt the breath of the wood

"When you have your eyes open, the space outside goes inside your mind".
Giuseppe Penone


Bohm, D (1995) Wholeness and the Implicate Order London: Routledge

The perfection of the tree An interview with Giuseppe Penone

See also:

Ilana Halperin: Minerals of New York

Letting things happen

Charcoal

Drawings as entanglements of life

Drawings as aesthetic transducers 

Saturday, 3 August 2024

Thingamajigs

 
Thingamajigs, by Daniel and Emily Kimbell

The last time I was visiting my grandchildren, I came across a comic strip they were looking at called 'Thingamajigs' by Daniel and Emily Kimbell. The strip appears in 'The Phoenix' comic and in it characters are animated versions of everyday objects. 

From: 'Thingamajigs'

I was fascinated to read a comic whereby my thoughts on animist practices were being played out as children's entertainment. The use of anthropomorphism, the act of attributing human characteristics to nonhuman things, such as animals or inanimate objects, is an old one, and it has been revived for each generation in slightly different ways. 

The Thingamajigs' comic strip

In my day I first encountered human attributes in non human form in Walt Disney's 'Fantasia', which was already over 10 years old by the time I first saw it in the 1950s. 

From 'Fantasia'

In the scene above a flower becomes a swirling ballet dancer, spot-lit in the dark as if on stage. Also in Walt Disney's 'Fantasia', Micky Mouse, another product of anthropomorphism, is seen in action as the Sorcerer's Apprentice, a 20th century version of an 18th century tale. 

From: The Sorcerer's Apprentice

In the animated cartoon, Micky is seen giving life to a cleaning brush, that he then directs to carry buckets of water for him.  The film was in turn based on a poem by Goethe, written in 1797.  The poem tells the tale of an old sorcerer leaving his apprentice with cleaning chores to do. Tired of fetching water in buckets, the apprentice then enchants a broom to do the work for him, using magic that he cant really control. The apprentice soon realises he cannot stop the broom because he does not know the right spell with which to stop it. The apprentice tries to stop the broom by attacking it with an axe, but each piece chopped off then becomes a whole new broom that takes up a pail and continues fetching water, but now at twice the speed. The entire room then begins to flood, but when all seems lost, the old sorcerer returns and quickly breaks the spell. This story is in turn based on one written 2,000 years earlier by Lucian. In the story, 'Philopseudḗs', literally, 'Lover of lies', the narrator, Tychiades, visits the house of a sick and elderly friend, Eucrates, where he has an argument about the reality of the supernatural. Eucrates and several other visitors tell various tales, intended to convince him that supernatural phenomena are real. Each story in turn is either rebutted or ridiculed by Tychiades. In this Greek version, the sorcerer is an Egyptian mystic and Eucrates his companion has learnt the spell for animating the inanimate by eavesdropping, but the basic structure of the story is the same. 

This magic is concerned with the transfer or release of 'Élan vital', the vital life that Bergson argued was within all things not just the biologically active. The Animation Spell is in many fictional stories, a spell that enables sorcerers and sorceresses to bring any object to life.

Another story from my childhood whereby things were given human attributes was the fable of the North wind and the sun. This was one of Aesop's Fables, whereby persuasion triumphs over force. In the fable the sun and the wind argue over who can get the coat off a young man, the wind of course tries to blow it off, but the young man simply wraps it closer and closer around himself the harder and harder the wind blows. The sun and the wind cannot begin to argue with each other, unless we give them the power to do this, and I in turn would argue, as we do this, we release the mystical power of anthropomorphism.

The sun raises the temperature and the boy takes his coat off

We are social beings, and therefore we spend a lot of time building up connections between other people. This quality depends on trusting that others might in many ways act and think in a similar way to ourselves. But we do have to 'trust' in others, as we have no way of knowing what goes on inside other people's heads. This 'trust' can also lead to the anthropomorphising of non-humans. Just as we assume that other people are going to join in with us in the game of life, we can also have a belief that non humans might be able to operate in the same way. We give our pets internal voices, we talk to them as if we expect them to understand what we are saying. We also do this with inanimate objects; we implore our car to keep going, even though we know it can't hear us; we put trust in old tools and talk to them as if we were working with a dear friend. We attribute human-like qualities to inanimate objects, animals as well as our environments and the wider landscapes we inhabit. This can help us feel as if we are better able to understand and relate to the world around us. We are in effect always trying to socialise our experience, because being alone and unconnected to others is for a social animal a terrible thing. This way of understanding the world is something other social animals also possess. Young chimpanzees often carry around sticks and seem to play with them as if the sticks were other small chimps. This stick-carrying is a playful expression of cognitive abilities found in both chimps and humans, but in order for it to be meaningful there needs to be a capacity for imagination, or forming a mental image that is not real but which nevertheless represents reality. Anthropomorphising may be something that improves our wellbeing by creating a sense of connectedness.

The Pont des Arts that stretches over the Seine in Paris has long being used for lovers' pledges made in the form of locks. It was here that attaching padlocks became synonymous with everlasting affection. It is as if the locks can lock in or hold onto the love between people. 

So many locks were attached to the bridge that eventually their weight brought a section down

The bridge is a testimony to the power of our ability to invest human meaning into objects and place externalised thoughts into inanimate things. It is now a very common ritual for couples from all over the world to declare their undying affection for one another by placing their initials on a padlock, fastening it to something and throwing the key away.

The practice has now entered the attentions of academia and it has been thoroughly researched and its history documented. An article in the Journal of Material Culture has traced the practice to a particular source. 

'It was not until the 2000s that the structural deposition of a padlock took on widespread romantic significance. The likeliest trigger was an Italian teenage romance novel: Federico Moccia’s (2006) Ho Voglia di Te (I Want You), a sequel to Tre Metri sopra il Cielo (Three Metres above the Sky), in which characters attach a padlock to a chain on the Ponte Milvio, Rome. ‘This is “the lover’s chain”’, explains Gin, the main female character. ‘You have to put a padlock on this chain, lock it and throw the key in the Tevere.’ ‘And then?’, Step, the male protagonist, asks. ‘You never break up.’1 Step obligingly attaches a padlock and deposits the key into the Tiber. The phenomenal success of these novels and subsequent films, in Italy and Spain, led to Moccia’s (primarily teenage) fans imitating the custom, in a form of imaginative play that sparked a transition from popular culture to popular custom. By 2007, an assemblage of love-locks was fully flourishing on the Ponte Milvio, and tourists so readily adopted the practice that it became predominantly a tourist practice (Houlbrook, 2021).

From: 
Houlbrook, C. and Parker, A. (2020) Finding love: The materialities of love-locks and geocaches: The Journal of Material Culture: September: Volume 26 Issue 1

It is interesting therefore to find the same type of locks attached to contemporary Voodoo figures and African fetishes.


Mpungu figure. The Tervuren Museum

A contemporary ritual figure recently found being used in the 
Zaïre area, is locally called a mpungu, and is used by a nkanu or spirit worker to ward off evil forces. The object was collected recently from the frontier region between Lower Zaïre and Bandundu, near Angola. Padlocks accompany cloth, iron, cowries, herbs and mirrors. The figure was used to protect its owner from spells, curses or other maledictions. The padlocks and knots being symbolic barriers, barring all psychic routes to the owner and diverting or confusing the enemy. 

In both cases, whether affirmations of love or ritual protection, inanimate objects are invested with psychic agency. Proof for myself that the making of art is somehow deeply interconnected to our need to use inanimate objects as intermediaries between the everyday and an invisible spiritual world. 


Votive objects designed to deflect pain

From: Immaterial Disarray

The (im)Material Disarray exhibition gave me an opportunity to develop these ideas more fully and for the first time I was consciously trying to make objects that were animist in intent. These concerns were then developed further in the short story, 'Nest'. 

An earlier post on why I have been making animist images focused on my use of a boyhood relationship with a Sooty puppet, but I'm now concerned to find more universal forms that can have a similar agency, so have been looking at ancient religious forms, especially those associated with 'magic'. For instance, the ancient Mesopotamians performed magical rituals to purify themselves of sins committed unknowingly. One such ritual was known as the Šurpu or "Burning", in which the caster of the spell would transfer the guilt for all their misdeeds into various objects such as a strip of dates, an onion or a tuft of wool. The person would then burn the objects and thereby purify themselves of all the sins that they might have unknowingly committed. It is the transfer of sins into inanimate objects, and the fact that once externalised they can be removed, that fascinates me and helps in the shaping of the wellbeing potential of the objects I have been making.

Ritual objects based on scorpions from pre dynastic Egypt

The objects above were used to help overcome pain. Because a scorpion had a sting in the tail, it could symbolise pain. It could also be used as part of a sympathetic magic ritual. The objects I have made allude to this, but I have also upped the intensity of the colour, making it 'more painful'.  

'Thingamajigs' is a word that sits in my mind not that far away from the word 'tranculments'. Tranculments are things that we collect around us, like ornaments and the bric a brac that sort of mounts up gradually around the house, things that sit on top of furniture, that cluster around shelves and is a Black Country word from my youth, a word I got to know because we had a lot of tranculments in our house. We had horse brasses, ceramic Goss crested ware that consisted of souvenirs from seaside towns we had been to, Wade models of tiny dogs, Capodimonte figures and similar sorts of things such as framed sets of cigarette cards. 

Horse brasses

Goss Crested Ware

Wade figurines

Capodimonte

Cigarette Card

I now find these things full of psychic energy and if I come across them in junk shops they talk to me with Black Country accented whispers. I now associate these things with my long dead parents, who collected them I believed at the time, as some sort of protection from the reality of life. 

Perhaps my then intuition was not too far away from the truth. Perhaps these objects did have some sort of magical aura that blessed the house and protected those within it from harm. I spent many hours cleaning them, ritually laying them out on newspaper sheets on a Sunday morning and washing and polishing them so that they never became drab or dusty. Originally horse brasses had been used as charms or amulets to ward off evil and to bring good luck. In my parents' house they were hung on walls instead of on horses, but something of their original purpose somehow remained and worked to ward off evil, whatever that might consist of. When I was designing charms, I had these sorts of things in the back of my mind, the design below of a charm to ward off foot pain, is in effect similar to a horse brass.

Metal low relief foot charm used to ward off bunion pain
See also: 



Saturday, 13 August 2022

Thoughts on the artist's palette

3,400-Year-Old Ancient Egyptian Painting Palette

Made out of a single piece of ivory, the artist’s palette above has six oval paint wells that still contain cakes of blue, green, brown, yellow, red, and black pigments. At the top end of the palette is also the inscription of the pharaoh Amenhotep III in hieroglyphics, coupled with the phrase, “beloved of Re.” This was an important object, and the colours within it meant something special. Painting involves making images emerge from the ground up colours of the earth and as such there is something magical about the process, so no wonder the Egyptians wanted to link this palette to Re, the god who personified the sun and who was the creator god, that brought himself and the rest of the pantheon into being at the beginning of time. He was also central to the ideology of kingship and the acolytes of Amenhotep III, would have been very aware that in identifying Re on this palette, they were linking together the concept of divine creator and the protector of the pharaonic dynasty. In such a humble object the idea of the transformative power of paint is seen as mythically important. 

There are two intertwined histories of the artist's palette. The first one is a history of the materials behind pigment production and the other one is a history of the surfaces that artists have used over the years to mix pigments on in order to get the colours and consistences needed to make their various paints. You can see what I'm getting at if you look at old palettes and how the colours are set out on them. 

Constable's lime wood palette

Rembrandt's palette

I suppose you might wonder why a blog about drawing needs to reflect on this key aspect of painting, but as I have often pointed out, drawing and painting are so inextricably linked that it is hard to separate out the aspects that belong to drawing and those that belong to painting. In this case I'm wanting to talk about an idea of mixing, of taste and the development of a shape, much of which is visualised in my mind by drawing rather than painting and I am also trying to play around with a few ideas associated with drawing as disegno. Disegno, the Italian word for drawing and design that involves both the ability to make the drawing and the intellectual capacity to invent the design, so in this case the design is that of the artist's palette, but its invention, or you might say 'the design process', is where my interest lies.

Paint set out in shells

The earliest written description of palettes is in the accounts of the Duke of Burgundy in the late 1460s, they are described as 'trenchers of wood for artists to put oil colours in and to hold them in the hand.' Medieval painters at work used pigments in shallow shells or saucers, often with a range of colours, such as those set out in the nine saucers or are they shells, of a fourteenth-century illuminated capital from an English encyclopaedia above. trencher (from Old French tranchier 'to cut') was a type of tableware, and was the forerunner of the plate, a place where you cut food up. It was originally a flat round of usually stale bread used in a similar way to an absorbent plate. Those of you who have eaten Ethiopian food might have come across injera which can be used in the same way. By the end of the meal, the plate will have soaked up all the excess oil and juices, so that it would in effect be the pudding, eaten as a final part of dinner. The rich would give these soaked bread pieces to the poor as alms. The trencher gradually evolved into a small plate of metal or wood, typically circular and completely flat, without the lip or raised edge of a plate. Trenchers of this type are still used, for example, the cheeseboard or a food chopping board, which of course retains in its usage the original Old French, tranchier 'to cut'.

A contemporary cheeseboard

If you look at the wooden cheeseboard above, you will see that it is very similar to the palette in Marcia's left hand in the image below. I'm betting that in those days the same item might have been used for both purposes, and if you have ever had to cut a runny camembert with a cheese knife, I suspect the action would be virtually the same as cutting through a dollop of a stiff mix of oil pigment with a palette knife. 

The setting out of the palette, a portable surface upon which colours are arranged according to an artist's interest in particular tonal or colour ranges, has all sorts of implications for the way we think about painting and the main records we have of their use
 is from images of palettes in paintings made by artists that used them, therefore you might suppose that they were very accurate representations, as they were used by them every day. 

Marcia as both painter and sculptor

Marcia using an elongated oval palette 

Marcia using paints set out in tubs: Miniature middle 15th century

Marcia, painter: Miniature from a manuscript of Boccaccio's De Mulieribus Claris, France, early 15th century

Strangely some of the earliest depictions of palettes are in the hands of women painters. We tend to think that very few existed in western Europe until recently, so it is interesting to find women painters depicted in illustrations of various versions of Boccaccio's book 'Famous Women' of 1361, a chronological collection of biographies that includes women artists. For instance the artist Marcia, who is described thus:

'She devoted herself completely to the study of painting and sculpture; in the end, she was able to carve ivory figures and to paint with such skill and finesse that she surpassed Sopolis and Dionysius, the most famous painters of her day. Clear proof of this is the fact that the pictures she painted were sold for better prices than those of other artists. And what is still more extraordinary, our sources say that, not only did Marcia paint extremely well (a fairly common accomplishment), but she could paint more quickly than anyone else'

It is possible to guess from some palettes what medium they were using, the palette in the 15th century miniature suggesting an oil medium, a technique only just invented and unknown at the time that these women were supposed to have worked as artists. The paint on the palette of the painter in these illustrations probably has the viscosity of oil paint, which is thick and stiff, as it remains in place on an inclined surface. In this miniature, Marcia also has paints set into shells on the table next to her, their small size suggesting that they were chosen pigments decanted from a pig's bladder which was often used to store larger quantities of paint. She is perhaps using the palette more as a mixing surface than as an orderly array of colours that will help in her tonal or colour range selection, and if this was the case, the artist may have spent more time ordering the pigment filled shells when choosing their 'pallette'. Marcia is depicted as a Medieval woman but in Boccaccio's text we read that she was a Greek artist from the 1st century. The palette she uses has a long handle and she rests it against the painting she is engaged with, as she needs her free hand to hold a mirror. For myself the painting is fascinating because as well as being an early indication that women used to be taken seriously as painters, it has several layers of reality. The face in the mirror, the painted face and the side view of the artist's face, all exist at the same time, in the same reality, in effect the artist Marcia, now exists in triplicate. Marcia was also a stand in for someone else, Boccaccio based his story on a much earlier account by Pliny, who wrote about a famous female painter from ancient Greece called Iaia of Kyzikos who Pliny states, ‘painted a portrait of herself with the aid of a mirror’ which would of course have been a bronze mirror in her case. The miniature of Marcia at work from the middle of the 15th century appears to duplicate Marcia even further. The stance she paints of herself is further reflected in her sculptures, as if once she had made an image of herself, she then used it as a model for all her sculptures of women. Marcia in this way becoming an icon of reproduction, even though, or in spite of the fact that as Pliny also stated, ‘she remained single all her life’.
Boccaccio's text also celebrates the lives of two other women artists, Irene, daughter of Cratinus, who 'surpassed her master in art and fame' and Tamaris, daughter of Micon, an Athenian artist. 
Irene at work, using a similar palette to Marcia

Tamaris paints Diana

Tamaris is using a bowl to hold her paint in or a large shell, two objects that are echoes of the cupped hand. By putting our hands together we can make a hollow out of which we can scoop water up from a stream to drink. It must have been at some point very early on in human development that it was realised a shell could do this for us even more effectively and then at a much later date it would have been realised that bespoke vessels could be made out of clay. Palette's are also extensions of our bodies, in a similar way to a brush being a concept based on our fingers, which extends our capacity to paint with far more control than we could possibly achieve by smearing paint onto surfaces with our hands. I'm sure the first palette would have been the palm of the hand, I still in fact use my left palm occasionally to mix paint on when I have nothing else at hand. But our word 'palette' is derived from the French palette, which in turn comes from Old French palete, a "small shovel or blade". This in turn comes from the Latin pala "spade or shoulder blade". The shovel below was discovered during excavations at the stone circle and earthworks in Avebury, Wiltshire in 1909, and dates to between 2900 and 2600BC. It is made from the scapula (shoulder blade) of an ox.

A 5,000 year old ox shoulder blade used for digging

If you look at the palette used by Marcia in the early 15th century image, you will see it consists of a handle and a broad flat surface to lay colours out. I would suggest the form came to us as humans a while before the medieval period and at least 10,000 years before these women painters were meant to have practiced. Long before the kidney shape I'm sure the scapula was a model for the palette, a place where colours could be mixed and I'm also sure shells have been used as vessels for keeping pigments ready for use for thousands of years. 

Human scapula

I can see in the scapula the possibility of a palette and so I'm sure would early peoples. 


A contemporary kidney shaped plastic palette

This plastic palette above even has small scooped out indentations, memories of shells, set out around its perimeter. 

I have argued many times that art is inextricably grounded in the material realities of its production, an entwinement in this case twisted around 
an oval wooden board that has a hole in it for the thumb, and a shape that allows it to rest on the artist's non-painting arm and to be held in a position that allows mixing to be done easily. In the image below you can see the artist squeezing out a tube of paint onto his palette. He is surrounded by palettes of several variations of shape and size, and he is using one similar in shape to Constable's lime wood palette, whilst a kidney style palette floats above his head. I was particularly interested in the hinged palette, probably designed for the artist who has to spend a lot of time working outdoors, so would need something very portable. Notice a white palette in the selection, they had become popular in the late 19th century due to the use of white grounds for both Impressionist work and by the Pre-Raphaelites, these grounds it was agreed kept colours lighter and brighter and colours were therefore also needing to be mixed against white, so that the colour mixed on the palette looked the same as when it was laid on the white ground of the painting, hence the continuing popularity of white as a palette colour. 


Mixing on these flat boards is not that far away from cutting up and eating from a trencher. As we mix our food together with our knife and fork, we are doing something not dissimilar to the mixing of colour with a palette knife and brush. The fact that many students use disposable white paper plates as temporary palettes, showing that the plate form continues to be an ideal one for artists to use for mixing. The histories of food preparation and image making are mixed together. Charcoal would have been first sourced from fires made for cooking, the grease and fat from cooked meats would have been used as binders for early paints and as other food stuffs such as honey were introduced into diets, bee's wax would also have come into play as a pigment binder. The evolution of cooking, the mixing of different foods stuffs together in such a way that new and more interesting tastes were discovered, must have gone alongside the discovery that the berries you were eating were also a powerful colourant. A left over meal of fish that was stuck to a wooden surface used as a table to eat from, would have given someone an idea for fish glue. Once again it is in the servicing of our bodies that ideas arise and as we eat we think and digest thought as much as food. 
Think about how you lay out food around your plate. You don't just dollop it on, you carefully arrange it, often with concern for colour, but more often concern for mixing one taste with another. You will put mustard near to meat for instance, because you know a mix of the two  excites your taste buds. Is not the laying out of an artist's palette similar? As you lick the ends of your brush to ensure a fine point, perhaps you are much closer than you realise to being a colour chef or paint cook and that kidney in your hand is as much a food stuff as a mixing surface. 
The kidney with violet

Caterina Van Hemessen, Self-Portrait, 1548

Van Hemessen has an interesting palette, she holds it at an angle that makes you think she wants to show it to us. She has a very small palette with few colours on it and there is no mixing going on. In Cennini's craftsman's handbook he states that if you wanted to paint flesh you first of all painted in a green underlayer, "Take a little terre-verte and a little white lead, well tempered; and lay two coats all over the face, over the hands, over the feet, and over the nudes." The flesh tones were applied over this underpainting. You had to make up three values of flesh colour, each lighter than the other and then you would lay each flesh colour in its place on the areas of the face and to do this the flesh tones were pre-mixed in a system of three gradations, which corresponded to the three modelling planes of light, mid-tone and dark. Blending was then done on the picture surface, rather than mixing on the palette. Cennini also describes preparing colours for painting clothing or draperies and again he tells the artist to set out a series of three basic tones onto the palette and blend afterwards.

Niklaus Manuel Deutsch, Saint Luke Painting the Virgin, 1515

This is why in Niklaus Manuel Deutsch's painting of Saint Luke, the patron saint of painting, Saint Luke is using a very limited palette for painting the blue cloak of the Virgin. As in cooking, too many flavours makes it hard to get an idea of the structure of the meal, in painting too many colours could lead to a lack of formal clarity. However sometimes expression will overcome structure, and Van Gogh's palette feels more like a plate pushed aside after a hastily rushed dinner. 


Making art is about material thinking, when you use the things in this world to think with, they become extensions of your body and your mind. If you don't believe me, how do you feel if you have a minor bump in your car? You feel it directly, even though it was the car and not you that was damaged. 

Nb. A few thoughts about words. Words are interesting things in that they hold onto the edges of events and turn complex interconnected processes into simple chunks so that we can understand them, especially as nouns. But they can also develop a series of poetic associations some of which are based on homonyms. Homonyms can be homographs, (spelt the same but meaning different things) or homophones, (sounds the same but means different things) or both. Even though you know these words stand for different things, because they sound the same, your instinctive self feels that there must be some sort of connection between them. Set out below are a few palette/pallet/palate meanings.  

A “palette” as we have just seen is the flat board an artist mixes paint on, and by extension it also means a range of colours, as in, "The artist's palette consisted of reds, greens and blues" and it is associated with the tools of the artist, such as a palette knife. Derived from the French palette, which in turn comes from Old French palete, a "small shovel or blade". This in turn comes from the Latin pala "spade or shoulder blade". 


A “pallet” is a type of bed made of straw or hay, used in medieval times. Close to the ground, it was generally a linen or some other material sheet stretched over some hay or straw. The mattress might be called a palliasse, or sometimes pallet, based on the French word for straw: paille. 
A pallet is also a wooden platform used as a base for storing and shipping large items. This word is also derived, like the artist's palette, from the Middle French 'palette' (literally, “small shovel”). This small shovel has led to a variety of mixed meanings. Hence, a pallet was also a flat flexible wooden blade, an instrument with a handle used by potters for shaping. There is a related original sense in English which was medical, such as a pallet being "a flat instrument for depressing the tongue." These are now however called spatulas and are normally made of wood. However as we have seen a palette knife is designed to clean and scrape your artist palette and it has a straight blade made from metal with a wooden handle or plastic with a flexible blade. However a spatula can also be used to mix your paint and is usually described as a flat thin implement used especially for spreading or mixing soft substances. 

A spatula for tongue depression

A spatula for cooking

A spatula set, comprising of three palette knives.

A spatula is any tool with a blade that is somewhat flexible, but fairly rigid, so in effect a palette knife is a type of spatula. However a 'palette' is a “small shovel” which could look very like the wooden spatula used for cooking. Gradually 'pallet' became the spelling for a "large portable tray" like a cheese board and in extension, eventually becoming the spelling for the usually wooden flat crate like support used with a forklift truck for moving loads.

Pallet

In heraldry a pallet is a vertical stripe, half as wide as a pale. 

Pallet

Pale

The palate is divided into the hard bony palate and the fleshy soft palate. The palate is the roof of the mouth in humans and other mammals and it separates the oral cavity from the nasal cavity. This derives from the Old French palat and directly from Latin palatum "roof of the mouth," also "a vault," which is perhaps of Etruscan origin [Klein], but de Vaan suggests an IE root meaning "flat, broad, wide." It was popularly considered to be the seat of the sense of taste, hence transferred meaning "sense of taste" (late 14c.), a term also used in this way in classical Latin. 


Words begin to loosen their hold the more you play with them, and it is useful be be reminded that they are a convention for shared meaning and in no way have any relationship to reality. 

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