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André Ostier, Leonor Fini with lion mask, 1951

At the end of the 1960s, Leonor Fini moved towards a lighter colour palette and began to draw on a Symbolist aesthetic. Revealing a new side to her work, she associated the naked body with self-empowerment.

The human body as an expression of identity, eroticism, and power recurs throughout Leonor Fini’s work. Yet the artist is very versatile in the way she presents these bodies. The main figure in ‘The Shackles’, a naked woman, rather than being vulnerable without her clothes, appears particularly powerful and self-confident. Unlike her two clothed female counterparts, she has freed herself from her restraints, while the other two appear to be standing in a pillory, frozen in submissive poses. In ‘The Botany Lesson’, the nude figure dominates the scene by appearing as the knowledgeable one who passes on her knowledge to a much frailer and seemingly trapped figure.

The Shackles, 1984

Fini clearly associates the ‘shackles’ referred to in the title with clothing and, by extension, with social norms. They force the clothed figures into the background and onto their knees. In Fini’s painting, the liberation from this oppression is achieved through the shedding of clothing and the self-assured display of the female form. In this way, Fini presents liberation from societal moral conventions.

The Botany Lesson, 1974

It is no coincidence that the oversized plant resembles the female sex organ in shape. It represents the knowledge being transmitted in this lesson. The nude teaching figure appears androgynous, self-confident, and dominant over her pupil, who is constrained by her clothing and literally pinioned. At the same time, the constricting clothing emphasises her feminine forms, turning her into an object of male desire. She has yet to take the path towards liberation.

A seemingly idyllic scene by a pond becomes a play of doubles and reinterprets an ancient myth. Here, too, Fini presents the male body to the viewer, unclothed and perfect.

The naked youth is of flawless beauty and gazes fearlessly towards the viewer. His fair skin emphasises his bright, fiery-red hair, which in turn offers a complementary contrast to the tranquil lily pond in which the young man is bathing his feet. The title of the work reveals that he is the mythological figure of Narcissus; Fini even calls him ‘incomparable’. According to the ancient legend, he fell so deeply in love with his own reflection that he forgot everything else and ultimately perished because of this love. By having Fini’s Narcissus look directly out at the viewer, she draws us into this self-reflection. Beside Narcissus stands another person, of whom only the feet are visible. The reflection in the water reveals the outline of a female figure, possibly the nymph Echo. Her love for Narcissus remained unrequited and eventually led to her self-abandonment, causing her body to gradually disappear and only her voice to remain.

Incomparable Narcissus, 1971

In addition to the erotic component typical of Fini, the painting testifies to her broad literary knowledge and comprehensive education in the humanities. In keeping with the Surrealists, she refers here to the psychoanalysis of Freud and Jung: while Sigmund Freud used the myth of Narcissus as a literary framework for understanding self-love as a significant phase of human development, Carl Gustav Jung, by contrast, saw the reflection as a symbol of the unconscious psyche, in which falling in love with one’s own image represents the danger of being swallowed up by the unconscious self.

Two young women, exhausted, have fallen asleep and are dreaming on a night train. Their light clothing suggests a sultry summer night. The delicate, opulent forms of this scene and the women’s clothing recall Art Deco motifs of the 1920s.

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Staged Identities

A number of Fini’s paintings unfold as seemingly intimate theatrical spaces where the hidden is made visible. The artist’s fascination with masquerade led her beyond painting into theatre, opera, ballet, and film. She developed visual worlds with a distinct theatrical character, incorporated cinematic influences, and designed masks and costumes.

Paris remained the centre of Leonor Fini’s life for six decades, from her arrival in 1931 until her death in 1996. In Paris, Fini often went to the cinema, to premieres on the Champs-Élysées, to classic films at the Cinémathèque, and to tiny cinemas tucked away on the Rive Gauche. Thanks to her passion for film and her excellent memory, she knew the names and filmographies of numerous actors by heart. She would sometimes incorporate memories of specific scenes and camera angles into her paintings.
Thus, the silhouettes behind a curtain in ‘Beyond the Dream’ reproduce a scene from the silent film ‘Greed’ (1924) by the Austrian American film director, screenwriter, and actor Erich von Stroheim. Stroheim worked with strong contrasts of light and dark. In some scenes, figures appear as nothing more than dark outlines, while other areas of the frame are highlighted by light. Fini also draws on this visual language.

Beyond the Dream, 1978

Mysterious and full of suspense: a figure with their back to the viewer looks at the scene behind a curtain. Their artificially piled-up hair recalls the grand, elaborately styled wigs of the Baroque period. The figures acting behind the curtain are visible as shadows on the surface of the fabric. Their expressively exaggerated postures create a dynamic tension, evoking associations with a dance or a fight.

Screenshot aus dem Stummfilm "Greed", 1924, Regie: Erich von Stroheim, abrufbar unter: https://www.youtube.com/watch?v=Xp7JZjxkVGQ, letzter Zugriff am 15.09.2026.
Erich von Stroheim, Greed, 1924, production still

One of the central characters in ‘Greed’ is Trina Sieppe (ZaSu Pitts), who wins a substantial sum in the lottery and becomes increasingly consumed by greed. The other characters, too, are driven by envy and avarice and destroy one another. Stroheim depicts this process with psychological precision. The subplot involving the scrap dealer Zerkow (Cesare Gravina) and Maria Macapa (Dale Fuller), whom he murders, was among the sections cut from the original, longer version. In 1999, these were reconstructed using surviving production photographs. The photograph shows the moment when Trina discovers Maria’s body behind a curtain.

Hurry, Hurry, Hurry, My Dolls Are Waiting, 1975

A girl being dressed by a kneeling woman looks through a window at five naked or only partially clothed women in flowing silk fabrics and elaborately decorated headdresses. Fini explained that the girl represents herself. The title came to her as she was finishing the painting, when she recalled the words she used as a child whenever she wanted to escape from her German governess. As a child, Fini dressed her dolls in precious fabrics. In this painting, the dolls have become women who are waiting for a sexual encounter – yet they are self-confident and on their own terms. Some of the women look directly at the viewer: rather than merely being observed, they, in turn, are observing.
The composition recalls the brothel scenes of the French painters Henri de Toulouse-Lautrec and Edgar Degas, but its perspective is very different from theirs. Fini approaches the world of brothels and sexual violence from the perspective of a woman who experiences her sexuality on her own terms, rather than presenting the depicted women as passive victims or objects of the male gaze.

Throughout her long career, Fini was fascinated by the play of masks. The interplay between concealment and revelation remained a central feature of her work across various media – from painting and drawing to stage design, book illustration, and her work as a mask and costume designer. Through her costumed appearances, she empowered herself to assume different roles and continually reinvent her own image. In Paris, Fini was able to indulge her passion for wearing masks and costumes at lavish banquets and numerous costume balls. In this way, she established herself as a mysterious and extravagant icon and received numerous commissions for stage sets and costumes. The mask thus became an important expression of her (artistic) identity.

Chinoiserie mask, c. 1960

Fabric flowers studded with decorative stones cover the surface of this mask. Here, Fini draws on design elements from Chinoiserie, an artistic movement of the late seventeenth and eighteenth centuries that translated European perceptions of Chinese and East Asian art into a distinct decorative language. It is characterised by a penchant for ornamentation, precious materials, vivid colours, and floral motifs. These elements are reflected in the mask’s design, lending it an effect that is at once theatrical, mysterious, and sensual.

Cat mask made of Corsican pebbles, c. 1960

The mask is characterised by an organic, biomorphic vocabulary of forms. Its surface is structured by curving lines, symmetrically arranged areas, and abstracted forms, creating the impression of an unfamiliar creature. This impression is reinforced by the interplay of different materials such as velvet, phosphorescent sequins, mother-of-pearl, and beads. The muted colour scheme accentuates the linear design and the relief-like surface texture.

Surrealist mask, 1958

The mask is characterised by an organic, biomorphic vocabulary of forms. Its surface is structured by curving lines, symmetrically arranged areas, and abstracted forms, creating the impression of an unfamiliar creature. This impression is reinforced by the interplay of different materials such as velvet, phosphorescent sequins, mother-of-pearl, and beads. The muted colour scheme accentuates the linear design and the relief-like surface texture.

Embroidered cat mask, c. 1960

The mask features a frontal cat’s face with narrow eyes and a pronounced muzzle. The surface combines a sturdy black textile mesh with felt elements, beads, and gold and silver sequins. The different materials and the carefully placed embellishments accentuate the feline physiognomy and lend the mask a look that is at once playful and artistic.

As early as the 1950s, and increasingly during the 1960s, Leonor Fini regularly designed costumes and stage sets for a variety of productions, primarily in Parisian theatres, but also in Venice, Rome, and Milan. Among her major works are the set and costumes for a 1963 production of Richard Wagner’s ‘Tannhäuser’ at the Théâtre National de l’Opéra in Paris, for which she created a series of elaborate costumes.

The sea god Triton appears in Richard Wagner’s opera ‘Tannhäuser’ during the exuberant scenes on the Venusberg – a mythical place ruled by the goddess Venus and associated with sensual seduction, physical pleasure, and fantasy. During a festive scene, Europa is abducted: she rides across the blue sea on the back of the white bull, guided by Tritons and Nereids. Fini translates this mythological realm into tangible physical form: overlapping, scale-like elements transform the human figure into an aquatic, hybrid creature. The iridescent blue plastic scales, together with the iridescent headdress, create an effect that is both otherworldly and precious.

Sea god, costume for Richard Wagner’s ‘Tannhäuser’, 1963