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André Ostier, Leonor Fini with fly mask, 1950

LFemale figures are at the centre of Fini’s artistic universe. Unlike the cliché of the ‘woman-child’ so often perpetuated by Surrealist artists, she depicted women as warrior goddesses, creators, and visionaries. Fini’s female protagonists question conventional gender roles and assert their spiritual and physical power. Her depictions of chimeras, sirens, alchemists, and witches combine elements of mythology with a visual language all her own.

A recurring image is that of the sphinx with which Fini identified. Her sphinxes are hybrid creatures with a feline posture, an eroticised female bust, and the faces and luxuriant hair of beautiful young women. In the pictorial tradition drawing on Greek mythology, as well as in Surrealist interpretations, the sphinx often appears as an enigmatic creature confronting the male hero. Fini, by contrast, depicts it as an autonomous female subject embodying power, knowledge, and self-determination.

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Fini repeatedly depicts women in relation to sleeping men.

This pictorial constellation recalls the Greek myth of Endymion – the beautiful youth who was put into an eternal sleep so that the moon goddess Selene could remain united with him forever. But another layer of meaning can also be discerned. The deeply sleeping men are passive rather than active: partly in response to her experience of her macho father during childhood, Fini was interested in a new image of masculinity that could accommodate both sides of her nature. In the context of the political and social upheavals of the twentieth century, this theme also takes on a contemporary historical dimension.

Sphinx Philagria II, 1947‒48

The sphinx emerges from a dark, decaying natural world characterised by metamorphosis, with a bird skull, gnarled roots, and large leaves, while simultaneously keeping watch over the landscape. Her bust does not transition into a lion’s body, but merges with the surrounding natural world. ‘Philagria’ denotes a love of plants and nature, according to a nineteenth-century mythology reference book in Fini’s library. Here, too, the sphinx functions as the artist’s alter ego, as Fini often depicted herself as a powerful, mysterious, and hybrid creature.
In the distance, the reddish-brown silhouette of a city can be seen, giving the impression that it is on fire. This, together with the morbid vegetation and the dark colour palette, creates an eerie atmosphere in which the horrors of the Second World War, which had ended only a few years earlier, seem to be reflected in symbolic and allegorical form.

Stryges Amaouri, 1947

A man overgrown with ivy sleeps on the ground, which is covered with vine leaves and silk cloths. Two creatures lean down towards him over a fence. The figure on the right is a self-portrait of Fini: with her full head of hair and the fox skull entwined with plants worn as a headdress, she appears as a nature-loving priestess of a mystical cult. The figure on the left, a furry hybrid creature, holds an egg – a symbol of the sacred feminine and rebirth. The title of the work indicates that these are two striges. The Roman poet Ovid describes the striges as bird-like creatures that eat infants. He also mentions that they could be women, or witches, who transform themselves into these creatures through magic. Fini’s striges, however, appear less threatening or malevolent and more as protective forces watching over the sleeper.

The painting ‘Those Who Are Becoming’ takes up the theme of metamorphosis as a symbol of fluid identity and as a fundamental principle of life. The creatures that appear to emerge from fire and organic structures elude any clear categorisation as human or animal and embody the process of continual transformation and self-creation. Fini’s oil paintings are characterised by a finely nuanced painting style whose soft transitions dissolve the boundaries between bodies and their surroundings.

The palette is dominated by warm ochre, red, and brown tones, whose luminosity evokes fire and alchemical transformation. Transparent glazes and subtle light-and-shade modelling lend the figures an appearance that is at once three-dimensional and ethereal. Fini’s painting style is characterised by a refined execution, modelled on the techniques of the ‘Old Masters’. The combination of these techniques with an imaginary visual world and modern elements is characteristic of Fini’s oeuvre.

The ‘Old Master’ Tradition

Leonor Fini frequently collaborated with writers, poets, set designers, and film directors from her circle, including the Frenchmen Jacques Audiberti and Jean Cocteau. In 1957, she illustrated Audiberti’s book ‘Le Sabbat ressuscité’ (The Witches’ Sabbath Resurrected) with great technical virtuosity. The volume contains thirty-five etchings based on ink drawings, with an accompanying text by Audiberti assigning names and short stories to the figures depicted. Fini’s highly detailed works on paper are characterised by loose, irregular lines and strong contrasts of light and dark.

The book centres on a nocturnal gathering of witches – a witches’ sabbath.

The witches fly through the air on their broomsticks; some appear menacing, while others are more friendly and humorous. In her etchings, Fini draws on the traditional iconography of witches in the German Renaissance, particularly the works of Albrecht Dürer and Hans Baldung Grien. Like many female artists associated with Surrealism, Fini reinterpreted the figure of the witch in opposition to its traditional portrayal. The demonised and frightening witch gives way to a rebellious and self-determined figure who possesses magical powers of her own.

Le Sabbat ressuscité, 1957
Le Sabbat ressuscité, 1957
Le Sabbat ressuscité, 1957

One of the etchings depicts a sinister witch on a besom. Her mask-like face is framed by angular forms radiating outwards; wing-like protrusions emerge from her back, which is covered in bristly structures. She shares the broom with a plump cat that stares intently at the viewer with its eyes wide open. Another depiction shows a young, elfin witch who rides voluptuously on a flower stalk, while frivolously allowing herself to be penetrated by a phallic pistil. Her body gradually morphs into petals, her hair is partly made of climbing plants, and roots sprout from her limbs. The third witch figure appears threatening. With a distorted, demonic face and two round gnome heads in place of breasts, she rides a thorny broom. She, too, takes on the broom’s characteristics, as her fur-covered body is studded with spines and thorns.

The witches at the sabbath are grotesque and bizarre hybrid creatures. Fini rarely expressed her visions of vegetal and animal metamorphoses and symbioses as intensely as in this series. Here, the morbid and the erotic are intertwined in a dramatic yet humorous manner.

Guardians of the Invisible

The woman repeatedly appears in Fini’s oeuvre as a weaver of fate, alchemist, spiritual guide, or seer. Such depictions occupy a central place within the imaginary visual worlds created by the artist: as bearers of creative and transformative forces, these female figures seem to govern the cycles of nature – and thus also those of life and death.

Against a dramatic landscape, the female figure appears motionless, almost unreal. Her posture is statue-like. Her rigidity gives the impression that she exists on the border between the world of the living and the realm of myth. Clad in a light-coloured cloak and an orange garment that leaves her round breasts visible, she holds an egg the size of her palm in her hands. Large bird-like creatures with pointed beaks and silvery plumage gather around the woman; the title of the painting identifies them as phoenixes.

Self-Portrait with Owl, 1936

These early self-presentations of Fini with wildly dishevelled hair contain numerous references to the iconography of Athena, the goddess of wisdom. Fini portrays herself in a men’s jacket, perhaps alluding to Athena’s strategic skills in war. A golden cloak envelops the artist, with the colour gold also associated with Athena. An owl – a symbol of wisdom and intellectual vigilance, as well as Athena’s faithful companion – sits on the paintbrush in her outstretched hand. Fini’s photographs in which she wears feather boas and owl costumes show that this bird held a particular significance for her visual vocabulary. In this self-portrait with its timeless quality, the artist appears as a guardian of wisdom and a woman of knowledge, positioning herself between art, myth, and hidden realms of insight.