Beruflich Dokumente
Kultur Dokumente
Volume 1 (1994)
Edited by Alberto Pérez-Gómez and Stephen Parcell
Volume 2 (1996)
Edited by Alberto Pérez-Gómez and Stephen Parcell
Volume 3 (1999)
Edited by Alberto Pérez-Gómez and Stephen Parcell
Volume 4 (2004)
Edited by Alberto Pérez-Gómez and Stephen Parcell
Chora 4: Intervals in the Philosophy of Architecture
Intervals in the Philosophy of Architecture
C H O R A
v o l u m e f o u r
manag i n g e d i to r
Alberto Pérez-Gómez
e d i tors
Alberto Pérez-Gómez, McGill University
Stephen Parcell, Dalhousie University
advi s o ry b oa r d
Ricardo L. Castro, McGill University
Jose dos Santos Cabral Filho, Universidade Federal De Minas Gerais
Dirk de Meyer, Ghent University
Marco Frascari, Virginia Polytechnic Institute and State University
Donald Kunze, Pennsylvania State University
Phyllis Lambert, Canadian Centre for Architecture
David Michael Levin, Northwestern University
Katsuhiko Muramoto, Pennsylvania State University
Juhani Pallasmaa, University of Helsinki
Stephen Parcell, Dalhousie University
Louise Pelletier, McGill University
s e creta r i a l as s i s ta n t
Kathleen Innes-Prévost
Susie Spurdens
For author information and submission of articles please contact
http://www.mcgill.ca/arch/theory/index.htm
Preface ix
3 Alberti at Sea
Michael Emerson 49
viii
Preface
ix
Preface
x
Preface
xi
Preface
xii
Lewis Carroll, A Man out of
Joint: The Anonymous
Architect of Euclid’s Retreat
Caroline Dionne
Chora
Lewis Carroll, A Man out of Joint
a V E RY narrow wall
“When I use a word,” Humpty Dumpty said in rather a scornful tone, “it
means just what I choose it to mean – neither more nor less.”
“The question is,” said Alice, “whether you can make words mean so many
different things.”
“The question is,” said Humpty Dumpty, “which is to be master – that’s all
… They’ve a temper, some of them – particularly verbs, they’re the proudest –
adjectives you can do anything with, but not verbs – however, I can manage
the whole of them! Impenetrability! That’s what I say!”1
2
Caroline Dionne
a nonsense in movement
3
Lewis Carroll, A Man out of Joint
evoked this encounter in similar terms. The soul of man follows the
movement of an irreal dance. The beautiful dancer represents both form
and idea and can be perceived only in movement.
Phaedrus: She is dancing yonder and gives to the eyes what you are trying to
tell us … She makes the instant to be seen … She filches from nature impossi-
ble attitudes, even under the very eye of Time! … And Time lets himself be
fooled … She passes through the absurd with impunity … She is divine in the
unstable, offers it as a gift to our regard! …
Eryximachus: Instant engenders form, and form makes the instant visible.
Phaedrus: She flees her shadow up into the air.
Socrates: We never see her but about to fall.6
4
Caroline Dionne
5
Lewis Carroll, A Man out of Joint
Dee defines both the mathematical and the geometric entities. His defin-
itions reveal the paradoxical interval occupied by Euclidean geometry.
For, these beyng (in a maner) middle, betwene thinges supernaturall and natu-
rall: are not so absolute and excellent, as thinges supernatural: nor yet so base
and grosse as things natural: But are thinges immateriall: and neverthelesse, by
materiall things able somewhat to be signified. And though their particular
Images, by Art, are aggregable and divisible: yet the generall Formes, notwith-
standyng, are constant, unchangeable, untrãsformable and incorruptible. Nei-
ther of the sense, can they, at any tyme, be perceived or judged. Nor yet, for all
that, in the royall mynde of man, first conceived … A merveylous newtralitie
have these thinges Mathematicall and also a strãge participatiõ betwene
thinges supernaturall, immortall, intellectual, simple, and indivisible: and thyn-
ges naturall, mortall, sensible, compounded and divisible.12
The three realms of “things” are different and remain distant, even
though they constantly interact. It is precisely in this “in between” con-
stituted by geometry that man can reach the idea of infinity.
All Magnitude, is either a Line, a Plaine or a Solid. Which Line, Plaine or Solid,
of no Sense, can be perceived, nor exactly by hãd (any way) represented: nor
of Nature produced: But, as (by degrees) Number did come to our perceiver-
ance: So, by visible formes, we are holpen [helped] to imagine, what our Line
Mathematical, is. What our point, is. So precise, are our Magnitudes, that one
Line is no broader than an other: for they have no bredth: Nor our Plaines
have any thicknes. Nor yet our Bodies, any weight: be they never so large of
dimensiõ. Our Bodyes, we can have Smaller, than either Arte or Nature can
produce any: and Greater also, than all the world can comprehend.13
6
Caroline Dionne
“Other maps are such shapes, with their islands and capes!
But we’ve got our brave Captain to thank”
(So the crew would protest) “that he bought us the best –
A perfect and absolute blank!”16
7
“Ocean Chart.”
From Lewis Carroll,
The Hunting of the
Snark: An Agony in
Eight Fits (London:
Macmillan 1876)
past. The scientific endeavour became frightening once its abstract con-
cepts were equated to or supplanted lived experience. The real that we
know through mathematical models is an approximation of reality, but
it claims to be more real than experience itself. In Sylvie and Bruno, Car-
roll’s intricate novel, a certain German professor entertains the children
with a map of his town on which everything was marked down. The
map measured one mile on each side, and reading it was quite problem-
atic, because the map, when totally open, would cast a shadow over the
farmers’ crops. It was then decided that the land itself would serve as a
map: indeed an ingenious idea. The “image” thus acquires a value equiv-
alent to the reality it was intended to evoke. The industrial revolution
was a theatre of technological innovation in which machines were devel-
oped at a disorienting pace: utensils that would simplify the lives of men.
8
Caroline Dionne
There is no basic [essentielle] dissimilarity between the metaphor and what sci-
entists call the explanation of a phenomenon. They both constitute a link
established between distinct things … Hence, when a geometrician asserts that
the moon is a quantity that develops in three dimensions, his means of expres-
sion is no less metaphorical than that of Nietzsche, who prefers to define the
same moon as a cat walking on top of the roofs.17
9
Lewis Carroll, A Man out of Joint
Since the Hatter and the March Hare quarreled with Time, he won’t do
a thing they ask (with the clock). Since then, it has always been six
o’clock – tea-time – and the trio is constantly moving around the table.
Alice then ventures to ask, “But [what happens] when you come to the
10
Caroline Dionne
Time is out of joint, time is unhinged. The hinges are the axis on which the
door turns. The hinge, Cardo, indicates the subordination of time to precise
cardinal points, through which the periodic movements it measures pass. As
11
Lewis Carroll, A Man out of Joint
In the modern era, the geometric figure of the concept of time changes,
or else it is observed from a different point of view. Time and movement
remain in a close relationship, but the roles are inverted.
12
Caroline Dionne
different but equally real. The limit, the borderline between these
worlds, contains – or becomes, itself – another world. The limit cannot
be reduced to a plane; it expands into a zone. This limit is actually where
things happen, where the passage of time is traced.
The perception of space is not impassive, it implicates one’s sur-
roundings and one’s state of distraction or concentration. But mostly it
involves the postures that the body adopts in movement, mood, bodily
humours, and humour. The perceiver is not in space. Space does not pre-
exist. The perceiver, like Alice, is actually creating spaces: a succession
of time-space fragments that cannot be isolated but constitute a contin-
uous becoming.
13
Illustrations by Max Ernst for the French translation by
Henri Parisot of The Hunting of the Snark show the frequent
transformations of the characters in Lewis Carroll’s work:
the hyperbolic Bellman appears differently in each of these
illustrations. From Lewis Carroll, La chasse au Snark (Paris:
L’age d’or aux Éditions premières 1950)
14
15
The Mock Turtle and the Griffin re-
enact the “Lobster Quadrille.” Drawing
by Lewis Carroll for the manuscript of
Alice’s Adventures under Ground (London:
Macmillan 1886)
16
Caroline Dionne
Now we are at home. But home does not preexist: it was necessary to draw a
circle around that uncertain and fragile centre, to organise a limited space …
Sonorous and vocal components are very important: a wall of sound, or at
least a wall with some sonic bricks in it … From chaos, milieus and rhythms
are born. This is the concern of very ancient cosmogonies … Every milieu is
vibratory, in other words, a block of space-time constituted by the periodic
repetition of the component.35
17
Max Ernst, Lewis Carroll’s
Wunderhorn (Stuttgart: Manus
Press 1970).
Working within the limits of language, Lewis Carroll creates a new lan-
guage in order to express lingering questions of humanity. They sound,
they appear completely new, new-born. Language ceases to be a fixed
system but is conceived as growing continuously into something else: a
language that is alive. Words enter into a dance, they play, and some-
times they eat each other: Snark!
Lewis Carroll wrote for children, or to be more precise, on behalf of
children, putting into words their fascinating vision of the world.38 In
the same way, we could say that Lewis Carroll wrote for Euclid, on his
behalf, trying to express the essence of geometry, its unquestionable
truths. In the Alices, geometric figures become characters. Space and
time also become characters; they speak to us, revealing to the reader
their paradoxical nature. Euclid finds, in Wonderland, a retreat where he
can escape from his modern rivals and possibly enter into a dialogue
with the new geometries. Between fiction and the real, between day and
night, in this space of ambiguity, opposites come together and our per-
ception becomes what it always was: a hallucinatory experience. The
limit, the border, is a world of possibles.
18
Caroline Dionne
notes
19
Lewis Carroll, A Man out of Joint
20
Caroline Dionne
21
Lewis Carroll, A Man out of Joint
22 Paz expresses this idea of a romanticism that is not merely nostalgic for
the past or a reactionary attitude against the industrial revolution and the
scientific mind-set but a romanticism that is trying to reconcile the mythos
and the logos. Such movements as Romanticism and Surrealism are visions
of the world that can travel underground, through history, and reappear
when they are least expected. Octavio Paz, The Bow and the Lyre (Austin,
tx: University of Texas Press 1973); see chapter 8 and especially 154–5.
23 “Why is a raven like a writing desk?” The famous riddle was never
answered in the story itself or by its author. Lewis Carroll, Alice’s Adven-
tures in Wonderland, in The Annotated Alice, 97.
24 Ibid., 99–101.
25 In Greek mythology, Hermes and Hestia are gods that form a strange cou-
ple, or as Jean-Pierre Vernant says, “a problematic couple.” They are often
depicted together, tightly associated with each other, but unlike the other
divine couples, “they are not husband and wife … or brother and sister …
or mother and son … or protector and protected.” Rather, they seem
bound together through their common friendship (philia) with mortal
human beings. Hermes and Hestia, unlike the other gods who have their
own realm in Olympus, are gods that dwell on earth amongst men, and
for that reason are tightly linked to “earth.” Hestia is associated with the
centre of spaces, with the circular fireplace (hestia) at the centre of the
house. She is the symbol of stability, of immutability, of unity: the central
point, the one, from which all points of the sphere of the celestial bodies
– the cosmos – are equidistant. On the other hand, Hermes is the god that
symbolizes movement. “If he manifests himself at the surface of the earth
and, with Hestia, dwells in the houses of mortals, Hermes does so in the
fashion of a messenger.” He is everywhere and nowhere, ubiquitous and
ungraspable, associated with doors and roads, with all the spaces and
actions that exist outside the stability of the house. “If they make a cou-
ple … it is because the two divinities are situated on the same plane,
because their actions are applicable at the level of the real, because the
functions that they fulfill are connected … It can be said that the couple
Hermes-Hestia expresses, in its polarity, the tension that can be read in the
archaic representation of space: space necessitates a centre, a fixed point
that possesses a specific value and from which directions can be oriented
and defined, all qualitatively different; but space presents itself, at the same
time, as the place for movement which implies a possibility for transition
and passage, from any point to any other point … Hestia is able to ‘cen-
22
Caroline Dionne
23
Lewis Carroll, A Man out of Joint
24
The Breath on the Mirror:
Notes on Ruskin’s Theory
of the Grotesque
Mark Dorrian
Chora
Ruskin’s Theory of the Grotesque
26
Mark Dorrian
patriarch who was fated to destroy the younger sons of his descendants.
He came to them as they slept in their cots and, bending over, kissed
them, and “from that hour [they] withered like flowers snapped upon
the stalk.”6
In this story there is something of the vampire, the creature who,
through the kiss, sucks away the sap, the blood, the life-force. In his
study of the vampire myth in Romantic literature, James Twitchell has
noted that while tales of the blood-sucking monster may have appeared
in England by the eighth century, the word “vampire” is not evident in
English writing until the early 1700s.7 In fact, the first British vampire
novel was to be John Polidori’s The Vampyre (1819), published three
years after that summer in Switzerland. We should note at this stage the
character of the vampire as a liminal figure who has a special relation-
ship with the mirror (which tells the “truth” of the creature): it is both
alive and dead and neither alive nor dead. It is a creature that both col-
lapses and lives between categories. The imperative is not to kill it
(which is impossible as it is not alive) but to resolve it. Venice has a sim-
ilar liminal status (between death and life) and a similar vampiric char-
acter. Twitchell stresses the extent to which narratives of the female
vampire (or “lamia”) turn on seduction: usually a young man encoun-
ters “an older supernatural temptress who somehow drains his energy,
leaving him weak and desperate.”8 Certainly to Ruskin writing in his
later years, it seemed that this city (to which he had devoted so much of
his life and energy and which he had once wanted to draw, as he wrote
of St Mark’s, “stone by stone – to eat it all up into my mind – touch by
touch”) had seduced and distracted him.9 He wished, he wrote in his
1883 epilogue to Modern Painters III, that he had never seen Venice,
“seen her, that is to say, with man’s eyes” (4:352). I regard it, he said in
the autobiographical Praeterita, “more and more as a vain temptation”
(35:296). His closing words on the sea-city recall his reflections on the
sirens, who, he had earlier argued, were, in the Homeric conception,
“phantoms of vain desire,” demons of the imagination (and hence of the
desire, not of the ears, but of the eyes) whose song, whose breath, poi-
sons and withers (17:212–14).10
With the kiss we are within a thematics of the “breath,” a pneuma-
tology (where pneuma is “breath” or “spirit”). If the breath is the medi-
um by which something “foreign” passes into the body (whether
27
Ruskin’s Theory of the Grotesque
28
Mark Dorrian
union between the soul and God could take place on the level of transcen-
dent Spirit, but only insofar as a man has been pneumatized, impregnated
by the divine Spirit.”15 The gnostic Gospel of Philip (second or third cen-
tury ad ) explicitly links the kiss, the Spirit as logos, and impregnation:
Thus, the breath as Spirit unites with the Word. Indeed the breath is
the very substance of the spoken word and the voice. As Ruskin put it,
“The air [is] the actual element and substance of the voice, the prolong-
ing and sustaining power of it” (19:342). The breath, through the voice,
is thus associated with the ontotheological notion of what Derrida has
called the “transcendental signified” – the ultimate and final source of
meaning, the Voice of Being. Derrida writes of the privilege accorded to
the voice in Western thought: “[It] is heard (understood) … closest to the
self as the absolute effacement of the signifier … [it does] not borrow
from outside of itself, in the world or in ‘reality,’ any accessory signifier,
any substance of expression foreign to its own spontaneity. It is the
unique experience of the signified producing itself spontaneously, from
within the self, and nevertheless, as signified concept, in the element of
ideality or universality. The unworldly character of this subject of expres-
sion is constitutive of this ideality.”17
Perhaps the clearest counterpart to Shelley’s hoary German knight,
clad in armour, stooping over the infant’s cot, comes from Dante’s Pur-
gatory. (The Divine Comedy is, of course, a constant reference through-
out Ruskin’s writings.)18 Here, Statius is describing the development of
the human embryo. Through the natural, physical process, two souls
develop: the vegetative (that lives) and the sensitive (that feels). When
this occurs, God bends over the infant and breathes into it the intellec-
tive, contemplative soul that fuses with the others:
29
Ruskin’s Theory of the Grotesque
30
Sculpted heads, Palazzo Corner
della Regina
31
Ruskin’s Theory of the Grotesque
Ruskin starts his walking tour of grotesque Venice at Santa Maria For-
mosa, and he devotes special attention to it. He recounts at length the
story of the festival commemorating the rescue of the brides of Venice,
in which the Doge, accompanied by twelve maidens, annually visited the
old church. We are to picture this, Ruskin says, as we approach the
tower of the church built upon the site. Into this scene erupts the mask
carved on the base of the tower: “A head – huge, inhuman, and mon-
strous – leering in bestial degradation, too foul to be either pictured or
described, or to be beheld for more than an instant; for in that head is
embodied the type of evil spirit to which Venice was abandoned in the
fourth period of her decline; and it is well that we should see and feel the
full horror of it on this spot, and know what pestilence it was that came
and breathed upon her beauty, until it melted away like the white cloud
32
Mark Dorrian
Sculpted head,
Santa Maria Formosa
33
Ruskin’s Theory of the Grotesque
plague-wind’s hiss suggested its serpentine character, and the wind itself
was linked by Ruskin, cryptically, to “an evil spirit, the absolute oppo-
nent of the Queen of the Air” (34:68).23
At many points in Ruskin’s writing, such as in his frequent insistence
on and defence of inspiration, a pneumatology is evident. His most elab-
orate treatment of the topic is contained in his eulogy to the myth of
Athena, The Queen of the Air (1869). This text allows us to delineate a
series of related ideas within which the theme of the breath is, for
Ruskin, conceptually located and expounded and which seems retro-
spectively to govern, at least in outline, the metaphorics of the breath in
his writing on the grotesque contained in The Stones of Venice sixteen
years before.
As queen of the air, Athena extends her sovereignty over physical and
spiritual realms: physically she has power over the atmosphere, over
calm and storm; spiritually “she is the queen of the breath of man, first
of the bodily breathing which is life to his blood … and then of the men-
tal breathing, or inspiration, which is his moral health and habitual
wisdom” (19:305). The placing of this bodily breathing and mental
breathing together under the spiritual might make us suspect that the
distinction between them is less clear than it may seem at first: this is
later confirmed, for “whenever you draw a pure, long, full breath of
right heaven, you take Athena into your heart, through your blood; and
with the blood, into the thoughts of your brain” (19:328–9).
Ruskin’s ostensible focus in the second section of The Queen of the
Air, entitled “Athena Keramitis,” is on Athena as a life-giving power.
His approach is circumspect, but in a passage that he later claimed
defined the use of “spirit” in all his writings, he observed the translation
of the Greek pneuma (wind or breath, he tells us) into spirit or ghost,
while stressing that the “spirit of man” in all “articulate” languages
means his “passion or virtue” (19:352). Acknowledging the dependence
of life on the chemical action of air, yet concerned to defend against any
thoroughgoing scientific materialism, he attempts to construct a distinc-
tion between the mere “chemical affinities” of matter (which can pro-
duce only “indefinite masses”)24 and the transcendent presences of air
and sunlight, upon whose kiss (we might say, looking back toward
Dante) the formative process is initiated: hence, as Ruskin puts it, the
“Myth of Athena, as a Formative … power” (19:354). Seen in this way,
insufflation is first and foremost a matter of morphology: spirit (which
34
Mark Dorrian
35
Ruskin’s Theory of the Grotesque
36
Mark Dorrian
and warps under the passions. As he elaborates this trope, however, the
possibility of the perfect mirror seems to recede. Onto the mirror of the
fallen soul, he tells us, the Devil breathes, misting and polluting it,
obscuring, in a kind of pneumatological play between divine inspiration
and its other, the truth that flickers upon it. We must “sweep the image
laboriously away,” but still we arrive at an image that is necessarily dis-
torted, given the human condition: “the fallen human soul, at its best,
must be as a diminishing glass, and that a broken one, to the mighty
truths of the universe round it; and the wider the scope of its glance, and
the vaster the truths into which it obtains an insight, the more fantastic
their distortion is likely to be, as the winds and vapours trouble the field
of the telescope most when it reaches farthest” (11:181).
It is precisely this play of the sublime image of divine truth upon the
agitated surface of the fallen soul that gives rise to the grotesque. Thus,
at its most elevated the grotesque merges into the sublime, that is to say,
the faithful apprehension of the image. Ruskin calls the sublime rare,
and in fact we are led to suspect that it is more a regulatory ideal than
an actual possibility. The sublime, in short, would be the magical union
of the specular image with its referent: in Platonic terms, a union of the
“copy-child” with its “Father.” It would be the effacement of the plane
of symbolization taking place on the plane of symbolization. Indeed,
Ruskin speaks a little later of the time when “that great kingdom of dark
and distorted power, of which we all must be in some sort the subjects
until mortality shall be swallowed up of life … and neither death stand
between us and our brethren, nor symbols between us and our God”
(11:186). The “mirror stage” described by the psychoanalyst Jacques
Lacan is a point in the development of the child when it constructs,
through identification with the image in the mirror, the phantasm of a
coherent self in what Lacan calls the “jubilant assumption of his specu-
lar image.”32 The “mirror-stage” of the Ruskinian grotesque is the oppo-
site: here the mirror fragments, warps, and morcellates what is presented
to it. For Baudelaire the “monstrous phenomenon of laughter” was the
index of man’s fallen condition;33 for Ruskin it is the enduring presence
of the grotesque.
The account of the grotesque that Ruskin sets out is coordinated
by two asymmetrically positioned dualities. The first, the “vertical”
opposition already mentioned, distinguishes the noble and ignoble
grotesque. The nature of the distinction between these two categories
37
Ruskin’s Theory of the Grotesque
38
Mark Dorrian
Ruskin’s illustration of
the ignoble grotesque
(from Ca’Rezzonico?)
the carved head at the base of the tower of the church of Santa Maria
Formosa: “huge, inhuman, and monstrous – leering in bestial degrada-
tion, too foul to be either pictured or described, or to be beheld for more
than an instant” (11:145). Unwilling, even for didactic purposes, to pub-
lish such an abomination, Ruskin substituted another image, described
as “utterly devoid of intention, made merely monstrous,” to illustrate the
ignoble late Renaissance grotesque of Venice (11:190).34 The ignoble
grotesques produced by “Inordinate Play,” we are told, will be forms
“which will be absurd without being fantastic, and monstrous without
being terrible” (11:161). Raphael’s grottesche in the Vatican are precise-
ly the result of such play: “an unnatural and monstrous abortion”
(11:171). Finally, the ignoble workman, incapable of drawing upon mod-
els that nature presents, is satisfied when seeking to express vice “with
vulgar exaggeration, and leaves his work as false as it is monstrous”
(11:177). On one occasion only is monstrosity admitted to the noble
grotesque, and here it is ultimately grounded in fearful phenomena pre-
sented by nature (11:169). In Ruskin’s account, then, the ludicrous, and
not the fearful, is the primary locus of monstrosity: to understand this
we must pursue the implications of his system of categories.
In Ruskin’s view, grotesque phenomena are to be understood as
arranged in a hierarchy at whose upper limit the grotesque is surpassed
and the absolutes of divine beauty and terrible sublimity are revealed
39
Ruskin’s Theory of the Grotesque
40
Mark Dorrian
Pilaster, Ospadeletto
41
Ruskin’s Theory of the Grotesque
Gomorrah, she was consumed from her place among the nations; and
her ashes are choking the channels of the dead, salt sea” (11:195).
In conclusion, I would like to speculate, in a very conjectural way,
about Ruskin’s enthusiasm for the photographic process known as the
daguerreotype during the period when he began to work on The Stones
of Venice.36 In his brilliant essay “Likeness as Identity: Reflections on the
Daguerrean Mystique,” Alan Trachtenberg has analyzed the singular
power of these strange images and the complex discourse that grew up
around them and within which they were embedded. The daguerreotype
process produced no negative, so each plate was unique and irreplace-
able. Yet, as Trachtenberg puts it, the positive /negative nexus was
embodied on the face of the plate, the image shifting between these poles
as the plate was tilted with respect to the viewer’s eye. The image upon
the copper plate was polished to a high shine and was usually set below
a gold-plated mat. According to Trachtenberg, “Daguerrean portraits
lend themselves to a discourse in which atavistic fascination with images
as magical replicas, as fetishes and effigies, mingles with sheer pleasure
in undisguised technique, in the rigours of craft.”37
The discourse on the daguerreotype that flourished in the 1840s and
1850s was, as Trachtenberg puts it, a mixed discourse of science, tech-
nique, art, and magic. What I want to focus on in the context of Ruskin’s
metaphysics of the grotesque is the contemporary popular rhetoric on
the daguerreotype as a mirror with a memory. In the period of its pop-
ularization, the daguerreotype seemed to capture something beyond the
mere “image” of the referent; it seemed “too real to be understood as
just another copy of the world.”38 Instead, the process seemed to capture
something essential about the sitter, the very essence or identity of a per-
son, fastened down and suspended within the tain of the mirror. The
daguerreotypes conjured animistic notions of “life” in the image; some
of the popular fiction of the 1840s and 1850s imagined that one might
fall in love with a daguerreotype or that daguerretypes might fall in love
with one another. In short, the daguerreotype seemed to realize the
uncanny union or fusion of the image with the referent in a way sugges-
tively in accord with Ruskin’s clear seeing, as implied negatively in his
metaphysics of the grotesque. The daguerreotype reproduced most closely,
albeit in the “fallen” world, the optical and cognitive event upon whose
terms Ruskin figured his regulatory ideal, the prelapsarian mirror of the
soul that unites with the divine truth (to which might we say, the “cam-
42
Mark Dorrian
43
Ruskin’s Theory of the Grotesque
notes
44
Mark Dorrian
sity Press 1971), 370–99; Elizabeth K. Helsinger, Ruskin and the Art of the
Beholder (Cambridge, ma, and London: Harvard University Press 1982),
111–39; Raymond Fitch, The Poison Sky: Myth and Apocalypse in Ruskin
(Athens, oh, and London: Ohio University Press 1982), 197–202; Lindsay
Smith, Victorian Photography, Painting and Poetry: The Enigma of Visi-
bility in Ruskin, Morris and the Pre-Raphaelites (Cambridge: Cambridge
University Press 1995); Paulette Singley, “Devouring Architecture: Rus-
kin’s Insatiable Grotesque,” Assemblage 32 (1997): 108–25; Lucy Hartley,
“Griffinism, Grace and All: The Riddle of the Grotesque in John Ruskin’s
Modern Painters,” in Victorian Culture and the Idea of the Grotesque, ed.
Colin Trodd, Paul Barlow, and David Amigoni (Aldershot, Hants., and
Brookfield, vt: Ashgate 1999), 81–94.
3 David Hume, The Life of David Hume, Esq: Written by Himself (London:
W. Strahan and T. Cadell, 1777), 7–8; “Never literary attempt was more
unfortunate than my Treatise of Human Nature. It fell dead-born from the
press, without reaching such distinction, as even to excite a murmur
among the zealots.”
4 “Il me semble qu’un livre, c’est toujours un enfant né avant terme, qui me
fait l’effet d’une créature assez répugnante en comparaison de celle que
j’aurais souhaité mettre au monde, et que je ne me sens pas trop fier de
présenter aux regards d’autrui.” Claude Lévi-Strauss, “Reponses à
quelques questions,” Esprit (November 1963): 629.
5 Mary Shelley, introduction (1831) to Frankenstein, or the Modern
Prometheus: The 1818 Version, ed. D.L. Macdonald and Kathleen Scherf
(Broadview Literary Texts 1999), 358.
6 Ibid., 355.
7 James B. Twitchell, The Living Dead: A Study of the Vampire in Roman-
tic Literature (Durham, n c: Duke University Press 1981), 7.
8 Ibid., 39.
9 Jeanne Clegg, Ruskin and Venice (London: Junction Books 1981), 3–4; on
Venice as seductress/bride see John Rosenberg, The Darkening Glass: A
Portrait of Ruskin’s Genius (New York: Columbia University Press 1961),
79–80.
10 Bracketed references in the text refer to The Works of John Ruskin
(Library Edition), ed. E.T. Cook and Alexander Wedderburn (London:
George Allen, and New York: Longmans, Green 1903–7). On the sirens
see also 19:177–9 and 29:262–72.
45
Ruskin’s Theory of the Grotesque
46
Mark Dorrian
is of course strongest at the moment of its flowering, for it then not only
gathers, but forms, with the greatest energy” (19:357).
26 On typology and allegory in Ruskin, see Landow, The Aesthetic and Crit-
ical Theories of John Ruskin, 329–56. In The Stones of Venice Ruskin
writes: “Now the things which are the proper subjects of human fear are
twofold: those which have the power of Death, and those which have the
nature of Sin. Of which there are many ranks, greater or less in power and
vice, from the evil angels themselves down to the serpent which is their
type, and which, though of a low and contemptible class, appears to unite
deathful and sinful natures in the most clearly visible and intelligible
form” (11:166).
27 See Marc A. Simpson, “The Dream of the Dragon: Ruskin’s Serpent
Imagery,” in The Ruskin Polygon, ed. John Dixon Hunt and Faith M.
Holland (Manchester: Manchester University Press 1982), 21–43.
28 The Diaries of John Ruskin, 1835–1898, ed. Joan Evans and John
Howard Whitehouse (Oxford: Clarendon 1956), 685.
29 Ibid., 644; for an interpretation of these dreams as phallic-autoerotic see
Rosenberg, The Darkening Glass, 169.
30 For example, “in the religions of lower races, little else than these cor-
rupted forms of devotion can be found; all having a strange and dreadful
consistency with each other, and infecting Christianity, even at its strongest
periods, with a fatal terror of doctrine, and ghastliness of symbolic con-
ception, passing through fear into frenzied grotesque, and thence into sen-
suality. In the Psalter of S. Louis itself, half of its letters are twisted snakes;
there is scarcely a wreathed ornament, employed in Christian dress, or
architecture, which cannot be traced back to the serpent’s coil” (19:365).
31 Clegg, Ruskin and Venice, 17–19.
32 Jacques Lacan, “The Mirror Stage as Formative of the Function of the I as
Revealed in Psychoanalytic Experience,” Écrits, trans. Alan Sheridan
(New York: W.W. Norton 1977), 2.
33 Charles Baudelaire, “Of the Essence of Laughter and Generally of the
Comic in the Plastic Arts,” Baudelaire: Selected Writings on Art and Artists,
trans. P.E. Charvet (Cambridge: Cambridge University Press 1981), 145.
34 Although Ruskin states this sculpted head is from the Palazzo Corner della
Regina, it is more likely to be from the base of Longhena’s Ca’Rezzonico.
35 Immanuel Kant, The Critique of Judgement, trans. James Creed Meredith
(Oxford: Clarendon 1961), 174.
47
Ruskin’s Theory of the Grotesque
48
Alberti at Sea
Michael Emerson
Chora
Alberti at Sea
Leon Battista Alberti had a fondness for maritime imagery and a lively
interest in the practical arts of navigation and naval and aquatic con-
struction. Several of his early architectural and engineering projects were
associated with water, including an early design for the Trevi fountain
and a reconstruction project for the Bridge of Hadrian, both in Rome.3
In the “anonymous” autobiographical sketch Vita Anonima (1437) he
notes that he often questioned shipbuilders and other craftsman “to learn
what rare and hidden special knowledge they might hold.”4 Traces of
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51
Alberti at Sea
52
Michael Emerson
way God’s infinity could be manifested in the cosmos had become com-
mon, if not quite orthodox, during the late middle ages and had led a
small but vocal minority to question, if not refute, notions of centrality
and finitude.14 Such theological difficulties were exacerbated by increas-
ing participation in the observation and recording of nature, which was
the cause of an increasing frustration with the earth-centred world sys-
tem’s inability to account for celestial phenomena and with the difficulties
this posed to the accuracy of the church calendar, with its astronomically
determined cycle of feast days.
Recent scholarship has done much to dismiss the previous image of
Alberti as theologically indifferent.15 Nevertheless, it is evident that
Alberti was less given to explicit theological speculation than he was to
its appropriation and transformation within the forms of the classical
humanist tradition. As with Burgos, this resulted in difficulties not reme-
diable within the conventions of late medieval thought. Alberti, like Vit-
ruvius, recognized water’s many useful and delightful qualities and went
to great lengths to define those that were especially propitious for the
health and good order of human settlements. Book 10 of De Re Aedifi-
catoria, “in which the restoration of buildings is described,” is dedicat-
ed to the identification, description, and regulation of various waters as
they bear upon architecture, with brief digressions on the problems of
fire, temperature control, insect infestation, and wall maintenance. In
this context, Alberti too mentions Thales (10.1.320), but Alberti’s phys-
iological interest in water presents a metaphorics of disease rather than
generation. Of two types of building faults described in book 10, both
are framed by this medical concern: human failings are remediable by
human means, as “physicians maintain that once a disease has been
diagnosed it is largely cured”; however, against the faults wrought by
Nature, which in book 10 are primarily aquatic, “the body has no
defense” (10.1.320). Indeed, Alberti recognizes no relationship between
humanity and the sea based on physiological or ontological presump-
tions: “Others claim that the sea breathes in and out naturally, and so
remark that no man ever breathes his last except when the tide is going
out, as though this were proof of some affinity and sympathy between
our human life and the movement and spirit of the sea” (9.12.349). Sim-
ilarly, Alberti introduces his discussion of water in book 10 by noting
that he is not interested in “philosophical questions” of whether or not
the sea is water’s place of rest or the moon the source of tides and instead
53
Alberti at Sea
urges that we “not neglect what we see with our own eyes“ (10.3.325).
Such advocacy for the direct observation of nature is a touchstone for
much of Alberti’s work and constitutes a clear break with the more spec-
ulative naturalist traditions of both Vitruvius and the Middle Ages.
However, this empirical turn does little to ameliorate water’s difficulties
and in fact reinstates watery problematics passed over or easily resolved
by Vitruvius.
For Alberti, Vitruvius’s watery first principle comes to be understood
as Nature. This Nature is, of course, a creative entity, but its principles
of generation consistently elude Alberti. In book 10 he weighs evidence
as to whether bodies of water are the result of continuous accumulation
of rainfall or atmospheric condensation: “Some maintain that perpetual
springs are not poured out, as though contained in some vessel, but that
wherever they appear, they are continually generated by air” (10.3.327).
Alberti is here rehearsing a debate found in Aristotle’s Meteorology con-
cerning the origin of rivers; Aristotle notes that rainfall alone cannot
possibly account for all standing water and believes that mountains may
act as sponges, absorbing moisture from the air and thereby making up
the difference.16 Citing the lack of rivers in arid climates, Alberti is at
first sympathetic to the rain hypothesis, but he notes condensation of
dew and a sponge’s ability to absorb humidity as evidence to the con-
trary (2.8.47). A similar prevarication occurs in his treatment of stone,
as he ponders “whether it was derived from a viscous mixture of water
and earth, which hardened first into mud and then into stone; or whether
it is composed of matter condensed by the cold or, as is said of gems, by
the heat and by the rays of the sun, or whether in fact stone is formed
like everything else, from a seed that Nature had implanted in the earth.”
As with water, Alberti debates elemental generation as the result of either
condensation from a material matrix or a more basic material accumu-
lation. Significantly, where Vitruvius too raised these issues, they
occurred as an entirely descriptive exercise of received knowledge and
gave rise to no questioning or doubt.17 For Alberti, however, the debate
ends without resolution, his having decided only that “Nature is not at
all easy to understand and very perplexing” (10.3.327).
For Vitruvius water’s formlessness made it a suitable image of pri-
mordial substance. For Alberti water is not only genetically illusive but
also presents an adversary to the architect, who is responsible for im-
parting material order to the world. In Alberti’s treatise the experience
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Michael Emerson
of aggressive waters is subject to the same rage he feels toward the dis-
solution and decay wrought by time and human ignorance, forces
that are themselves described as participating in the “vast shipwreck” of
ancient culture from which few buildings or architectural writings,
except those of Vitruvius, were spared (6.1.154). Architecture and the
waters become adversaries in this scenario, with bridges, buildings, and
bulwarks not just erected on or for the sea but directed at it as if they
were weapons: “The greatest diligence and utmost care is demanded to
restrain the fury and power of the sea. For the sea will often defeat all
art and workmanship, nor will it be conquered easily by human effort”
(10.12.350). Such violent imagery is common in Alberti’s discussions of
water, as when he uses Propertius’s verse to make a point concerning the
care that must be given to harbour construction, for here one must
“Conquer or be conquered / Such is the wheel of love” (10.12.351). This
martial analogy was already explicit in book 1, where he noted that “in
buildings the covers [i.e., roofs] are the weapon with which they defend
themselves against the harmful onslaught of weather” (1.11.26).18
For Alberti, then, material order is secured by force of arms, as he
recasts architecture from victim of the sea’s aggression to weapon and
instrument of restraint. Neither theory nor judicious use of material nor
sheer labour is itself sufficient in this conflict, as aquatic place-making
activities in De Re Aedificatoria become agents of order within an antag-
onistic relationship with a malevolent prima materia. This formulation,
though quite apart from Vitruvius’s classical calm, was certainly not
unprecedented. Alberti’s problematics of generation and security suggest
a recovery of Old Testament notions of the sea as an ambiguously gen-
erated and perilous semidivine force, whose restraint requires architec-
tural intervention. For the ancient Hebrews, as for Alberti, water’s
difficulty can be traced back to its obscure origin; the book of Genesis
(1 and 2:4–25) indicates that the watery Deep coexisted with God in a
primordial state, and thus was not created ex nihilo but “separated.”
The earth, too, has a claim to precosmogenetic existence, as it is not the
result of the sort of divine will that brought forth light or the dome of
the heavens but rather “appears” from where the seas had been gathered
(Gen. 1:9).
Although the watery Deep eventually submitted to divine control, it re-
tained its chaotic power. This rage for disorder figured in the deluge, which
was not itself the direct result of God’s anger but rather of His utilizing
55
Alberti at Sea
the waters’ inherent destructive power for His own ends, for when “the
fountains of the great deep burst forth, and the windows of the heavens
were opened” (Gen. 7:11) the waters relentlessly moved to erase cre-
ation from above and below. The waters’ jealousy of their ontological
primacy and their desire to return to this condition required divine vigi-
lance, a situation that Job, like Alberti, phrased in martial terms: “Am I
the Sea, or the Dragon, that you set a guard over me?” (Job 7:12).19 Cre-
ation, then, was enacted through a divine generative power that both
constructed and restrained, as God secured places for both the terrestri-
al and the aquatic in the material order of the world. And while the con-
structive process was typically identified as an architectural mode of
production, it necessarily relied on the clearing of a foundational ground
that the limiting process enacted. As such, the two were habitually cast
together, as when the writer of Proverbs states, “When he assigned the
sea to its limit, so that the waters might not transgress his command,
when he marked out the foundations of the earth, then I was beside him,
like a master worker” (Prov. 8:29–30).
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Michael Emerson
charting motion
57
Alberti at Sea
58
Michael Emerson
59
Alberti at Sea
How would a passenger know that one’s ship was being moved, if one did not
know that the water was flowing past and if the shores were not visible from
the ship in the middle of the water? Since it always appears to every observer,
whether on the earth, the sun, or another star, that one is, as if, at an immov-
60
Michael Emerson
able center of things and that all else is being moved, one will always select dif-
ferent poles in relation to oneself … Therefore, the world machine will have,
one might say, its center everywhere and its circumference nowhere, for its cir-
cumference and center is God, who is everywhere and nowhere.32
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Alberti at Sea
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63
Alberti at Sea
Pisan chart, showing the coast of Italy (late thirteenth century). Bibliothèque Nationale
64
Michael Emerson
The windlines, then, did not themselves determine course but, rather,
allowed headings and courses to be figured. Using his dividers and ruler,
the navigator found among the dense distribution of preprinted lines the
one parallel to his heading. To ameliorate the process, windlines were
color-coded: the main winds in black, half winds in green, and quarter
winds in red. The navigator then transferred the distance he had made
on that wind to the chart, using scaled rulers printed along the chart’s
edges. Having determined distance and direction from the point of his
last calculation, the navigator could then prick his new location on the
chart, from which he could then determine what changes were necessary
to achieve his desired course.
The techniques used to construct portolanos are less clear. The earli-
est extant portolano, the carte pisane (c. 1290), shows a grid at the
periphery of the radiating windlines, although what role it may have
played in locating topographical features is unclear. A description of the
geometrical process for constructing the network of windlines survives,
but it is doubtful that such lines were active determinants of coastal
form, due to the same lack of alignment with major ports and headlands
mentioned above. Intriguingly, maps of various times and places show
much standardization of information and gradual increase in both
breadth and precision. This has led some to speculate about the exis-
tence of a “master” map. However, it is usually assumed that the por-
tolanos were initially produced with information provided by ship’s
captains and their logs and then expanded and revised over time.38
Alberti himself may have hinted at such a process in his architectural
treatise when he notes that “sailing too, as almost every other art,
advanced by minute steps” (6.2.157).
The development of map-based medieval navigation, nautical histori-
an E.G.R. Taylor notes, established an affinity between the new geomet-
rical instruments of navigation and those of terrestrial place-making:
“The pilot was now required to furnish himself with the two instruments
that always lay to the hand of the practical geometer – hitherto only the
architect or master-mason and the surveyor – namely, the ruler and pair
of dividers or compasses.”39 The compass in both cases allowed scaled
translations between actual material conditions and their representa-
tions: from stone to template, from landform or sea to map.40 However,
Alberti did not simply copy the techniques used to create portolan charts
but appropriated the way they were used. The mapping in Descriptio
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Alberti at Sea
Alberti’s horizon and radius. From Joan Gadol, Leon Battista Alberti: Universal Man of the Early
Renaissance (1969)
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Michael Emerson
mundi, was broad, with even the smaller maps operating on a regional
level. One may instead want to consider the Descriptio’s relation to the
portolan to be a second-order relation.
The isolario, or island atlas, was a nautically derived map form whose
scope and surveying process closely matched Alberti’s. Like the portolan,
it was an Italian innovation. While there is some evidence that such
books were in fact taken to sea, the isolario’s origins lie as much in quat-
trocento humanism’s renewed fascination with Greek culture as in the
functions of late-medieval navigation. In 1420 Cristoforo Buondelmonti
finished the manuscript and maps for the first of such works, Liber Insu-
larum Archipelagi, which combined geographical and historical descrip-
tions of Aegean islands in Latin prose with maps of each island. In the
1480s, Bartolomeo dalli Sonnetti produced the first printed isolario, ren-
dering Buondelmonti’s prose descriptions in his own Italian verse, along
with a woodcut chart for each island. Sonnetti reveals his mapping pro-
cedure in the preface to his work, claiming that he will “demonstrate
with true effect how I have searched the Aegean sea, and how with com-
pass to the wind, I have stepped repeatedly upon each isle, its ports and
bays, its rocks both bare and filled with growth, and with a stylus
marked their true position on the chart.” True to his stated method,
compass roses are inscribed under and around each island’s coastal out-
line.41 However such maps could easily have been taken from high
ground without instrumentation, and indeed they exhibit the sort of
conventionalized outlinework that Alberti’s Descriptio, with its strict
coordinate system, consciously seems to avoid.
So then why did Alberti insist on such strict mathematization? He was
fascinated by the aesthetic qualities of highly geometrized cartography,
referring to such maps, in a passage later excised from Musca, as “beau-
tifully depicted in triangles, rectangles, hexagons, with intersecting par-
allels drawn perpendicular to one another.”42 To give the reader a better
sense of the possibilities of Alberti’s cartographic procedures, the map-
ping exercises he put forth in his Ludi Rerum Mathematicarum offer
related interests within a different mathematical and authorial context.43
Sighting again through the horizon, he noted the positions of various
objects in the landscape. As in the Descriptio’s exercise, this allowed one
line of position to be drawn from the initial observation point to the
points observed. However, the sightings described in the Ludi are per-
formed with a plumb line rather than a radius and sightings were taken
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Alberti at Sea
through the plumb line, for rather than simply walking off the distances
to fix final positions, the surveyor is now instructed to “go to a place
which has been seen from the first one and place your instrument flat
and in such a position that it lies on the line of that same number
through which you first saw it on your instrument. That is, place it so
that a ship which had to navigate from the first to the second place could
go along the same wind-line.”44 Alberti then sights back not only to the
first point, but through to one of the other peripheral points, thus effect-
ing for that point two lines of position. In a second exercise, Alberti
establishes a baseline by taking careful measurement of the distance
between the first two points. Following the angular determinations from
each of these two points to the third, he could determine their distances
by simple trigonometry.
Triangulation’s “promise of perfection” is predicated on the fact that
each position is mathematically dependent on other geographical phe-
nomena for its positioning.45 However, these methods of triangulation,
which Gadol describes as principles “long familiar to navigation and
nautical surveying”46 and which Alberti himself appears to acknowl-
edge, were nothing of the sort. Triangulation of a ship’s position against
a coastline was not possible until the development of mathematically
precise coastal maps, which did not occur with any regularity or success
until well into the eighteenth century.47 Within the circumscribed world
of Mediterranean navigation, the medieval navigators’ familiarity with
coastal elevations would have rendered such techniques superfluous.
Alberti, it seems, was addressing prospective applications as well as
practical realities, and thus, although not given over to Cusanus’s inten-
sive manner of geometrical conjecture, Ludi Rerum Mathematicarum
can be seen to open onto a similarly expanded field of meaning. Indeed,
the very title of the work evidences this notion. The mathematics of pro-
portional triangles was neither new nor terribly complicated, even by fif-
teenth-century standards, and this is perhaps the reason he titled these
exercises ludi (games). The book’s purpose, however, was not trivial, as
Alberti originally sent the work to Meliaduso d’Este, brother of his late
friend Leonello, then on monastic retreat for training in the administra-
tion of abbeys. Alberti urged the young cleric to both “contemplate and
put into practice” the principles contained therein.48 Such instructions
are consonant with Renaissance neoplatonism’s interest in serio ludere,
or serious games. Cusanus, for whom games were primarily an ethical
68
Distance measurement. From Abel Foullon, Descrittione et uso dell’Holometro (1564)
Alberti at Sea
raising ships
Aquatic situations have so far been seen to offer both destabilizing and
stabilizing possibilities for Alberti’s understanding of architectural bod-
ies; if the material problematics of water frustrate his attempts at con-
structing place, the geometries of the sea offer better opportunities. It is
widely known that Alberti considered architecture an ethical project;
what is it that allowed him to think so? What were the conditions with-
in which the relational space of ethics was achieved? And what role did
architecture play in establishing this place?
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Michael Emerson
In the book of Proverbs, a wise man measures the limits of his mind
against the perplexing motions of creation: “Four [things] I do not
understand: the way of an eagle in the sky, the way of a snake on a rock,
the way of a ship on the high seas, and the way of a man with a girl”
(Prov. 30:18–19). How does the constructed, architectural body of the
ship and its navigations figure in this catalogue of natural motions? A
tentative answer is suggested by the movements of the text itself, which
are twofold. First, particular motions are effected within and condi-
tioned by spatial relations; the eagle’s motion takes place within the sky,
the snake’s on the rock, and so on. Second, as the passage moves for-
ward, these relations map out a spectrum of generative reciprocities
defined at one end by the material instinct of the animal world and by
the erotic motions of humanity at the other. Occurring at the limits of
these, the ship occupies a unique position in the order of creation, as the
possibility of its navigation (its “way”) is derived from both the basic
material contingencies of water and the (re)productive powers of
humanity. Neither self-activated nor solely manipulated from the out-
side, through its ambiguous motions the ship is revealed as the architec-
tural collation of matter, reason, and desire.
Alberti brings these concerns together in his Intercenales (c. 1430–40),
where a consideration of the ethical status of construction appears in the
short maritime allegory “Fatum et Fortuna.” The allegory opens with
Alberti up late at his desk, studying the ancients’ notions of fate. Feeling
dissatisfied with their remarks, he dozes off and falls into a dream,
whereupon he arrives in a dreamworld atop an impassably steep and
rocky mountain populated by countless shades. At its base he observes
a turbulent river “which flowed into itself,” into which the shades
descend by a narrow pass. Upon entering the river, the shades take the
form of children, gradually progressing toward old age as they make
their way to the opposite shore, only to become shades again when it is
reached. Alberti asks a shade the river’s name and is told it is Bios, or
“in Latin, the river is called Life (Vita) and the age of mortals, and its
bank is called Death (Mors).”
The shade then instructs Alberti in the various manners of crossing the
river, each with an allegorical association. Larger ships are empires and
are especially prone to difficulty: “They are dashed amid the rocks by
buffeting waves, and often capsize, so that even the most skilled and sea-
soned are scarcely able to swim through the wreckage and the throng of
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Alberti at Sea
motion results from the application of mechanical force, with the action
of the wind on a sail and a pilot on the rudder described by the princi-
ples of the fulcrum.60 The glimpse of De Navis that Alberti provides
focuses on naval applications of military technology and corresponds to
the general consideration of military camps in book 5. But he does pro-
vide an outline of shipbuilding theory, in which he extends his physiog-
nomic metaphor of construction, noting, “In building a ship, the
ancients would use the lineaments of a fish; so that its back became the
hull, its head the prow; the rudder would serve as it tail, the oars as its
gills and fins” (5.12.136). For Alberti, the Old Testament mystery of a
ship’s vivification is explicitly mathematized according to a set of ideal
proportions: length-to-breadth ratio of a cargo ship, 3:1; of a clipper,
9:1; height of mast to ship length for all ships, 1:1. If these lineaments
were laid out correctly, with the proper flaring and tapering from bow
to stern, the ship would indeed be fish-like, moving through the waters
“as if of its own accord” (5.12.137). Alberti previously dismissed the
idea of a connection between humanity and the sea precisely because the
sea presented itself as an entity of disordered motion. Now, the propor-
tionally derived ship establishes the possibility of humanity’s inhabita-
tion. These ratios of the ship, then, like those of Cusanus’s map, offer an
alternative response to the violent character of Alberti’s static aquatic
constructions.
But if Alberti’s body presented no inherent connection between him-
self and the sea, it does not present such a connection with other such
bodies either. Such relationships are established only through the prod-
ucts of constructive endeavour. His is not yet an ethics of intimacy with
those around him; it is an investigation of the mediated condition of
intersubjective encounters. If the sea is an especially propitious place for
ethical inquiry, it is the objects manufactured for, and sometimes against,
this setting that allow such inquiry to occur. But at the core of each of
these is the larger question of the ethical function of architecture in the
early Renaissance.
conclusion
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Michael Emerson
engender … the geometry of the vast, hushed, viscous, deep space of the
ocean,” an obsession he believes pervades architectural discourse.61
Those given to this sub-marine sensibility seek to engender new modes
of architectural behaviour by opposing lingering essentialist, realist, and
determinist strains in architecture (associated with Euclidean geome-
tries) with a structural metaphorics of fluidity that draws upon recent
Continental philosophy, especially the work of Gilles Deleuze.
This paper has been concerned less with Deleuzian thought per se than
with his observation that the geometries of the sea (“smooth spaces”)
and those of the built environment (“striated spaces”) exist within each
other, become each other, and do so in a complex series of interactions
between subjects and architectural objects that, despite attempts at gen-
eralization, always occur as historically specific, embodied events. These
events, when given over to reflection, do not lose the traces of their
respective geometries, but rather become inscribed in new ways, in
thinking, in writing, and, possibly, in building and mapping.62 The pos-
sibilities and frustrations of aquatic place in the early Renaissance pro-
mote a way of thinking and acting that recognizes the world’s surfeit of
meaning, approaching it not as an ineffability or an insurmountable
obstacle to understanding but rather as an opening for places, built,
written, or otherwise, in which shifting horizons of experience are
acknowledged and vigorously explored.
notes
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Alberti at Sea
Alberti, ed. Joseph Rykwert and Anne Engel (Milan: Electa 1994),
134–57. Alberti describes the bridge in dra 8.6.262.
4 Renee Watkins, “L.B. Alberti in the Mirror: An Interpretation of the Vita
with a New Translation,” Italian Quarterly 30 (1989): 5–30.
5 Vitruvius, Ten Books on Architecture, trans. Ingrid D. Rowland (Cam-
bridge: Cambridge University Press 1999).
6 See Rowland’s introduction to Ten Books on Architecture, 5–6n41.
7 Ibid., 8, preface, 96.
8 Ibid.; also 2.2.35.
9 G.S. Kirk, J.E. Raven, and M. Schofield, The Presocratic Philosophers, 2d
ed. (Cambridge: Cambridge University Press 1983), 76–99.
10 Ten Books on Architecture, 8, preface, 96; Kirk, Raven, and Schofield,
Presocratic Philosophers, 91.
11 Ten Books on Architecture, 9.8.116–18, on water clocks; and
10.3.122–9.128, on drums, wheels, screws, pumps, organs, and an
odometer.
12 Aristotle Physics 3.5:205a30–35. Translations from Aristotle’s Physics
Books III and IV, trans. Edward Hussey (Oxford: Clarendon Press 1983).
13 See W.G.L. Randles, “The Evaluation of Columbus’ ‘India’ Project by Por-
tuguese and Spanish Cartographers in the Light of the Geographic Science
of the Time,” in The Globe Encircled and the World Revealed, ed. Ursula
Lamb (Aldershot, England: Variorum 1995), 12–26.
14 The history of this development is treated extensively in Alexandre Koyré,
From the Closed World to the Infinite Universe (Baltimore: Johns Hopkins
University Press 1957); also, Amos Funkenstein, Theology and the Scien-
tific Imagination (Princeton: Princeton University Press 1986).
15 Important in this regard is Mark Jarzombek, On Leon Battista Alberti:
His Literary and Aesthetic Theories (Cambridge: mit Press 1989). Jar-
zombek traces Alberti’s use of medieval theological sources to argue his
relation to mystical humanism.
16 W.E. Knowles Middleton, A History of the Theories of Rain (London:
Oldbourne 1965), 9–10.
17 Vitruvius, De architectura 8.23.98–103.
18 In Profugiorum ab Aerumna (c. 1442), a temple’s roof symbolizes virtue’s
battle against vice. For a discussion of this work, see Christine Smith,
Architecture and the Culture of Early Humanism (New York: Oxford Uni-
versity Press 1992), 3–18.
19 The splitting of the Red Sea is recounted in similarly militaristic terms
76
Michael Emerson
77
Alberti at Sea
Vienna-Klosternburg Map Corpus (Leiden: E.J. Brill 1952), 252–66; and more
recently, Tony Campbell, The Earliest Printed Maps, 1472–1500 (London:
British Library 1987), 35–55. Campbell notes the similarity between Baltic
coastal outlines on nautical charts and those on Cusanus’s map.
27 Bonaventure, The Soul’s Journey into God, trans. Ewert Cousins in
Bonaventure (New York: Paulist Press 1978), 69: “It should be noted that
this world, which is called the macrocosm, enters our soul, which is called
the smaller world, through the doors of the five senses as we perceive,
enjoy and judge sensible things.”
28 Nicholas of Cusa, Compendium, trans. Jasper Hopkins in Nicholas of
Cusa on Wisdom and Knowledge (Minneapolis, mn: Arthur J. Banning
Press 1996), 409–11. I have amended Hopkins’s translations to retain the
original cosmographicus where he has it as “geographer.”
29 For Pauline Moffitt Watts, Cusanus’s homo cosmographicus marks a pro-
found shift in Christianity’s notion of spiritual journey, from that of the
pilgrim (viator) to the hunter (venator). See her “From the Desert to the
New World: The Viator, the Venator, and the Age of Discoveries,” Renais-
sance Studies in Honor of Craig Hugh Smith, vol. 1, ed. A. Morrogh et al.
(Florence: Giunti Barbèra 1985), 519–30.
30 Nicholas of Cusa, De Docta Ignorantia, trans. H. Lawrence Bond, in
Nicholas of Cusa: Selected Spiritual Writings (New York: Paulist Press
1997), Dedicatory Epistle, 206. Emphasis added. Further references are
given in the text.
31 On the circumstances surrounding Cusanus’s voyage, see H. Lawrence
Bond, “Nicholas of Cusa from Constantinople to ‘Learned Ignorance’:
The Historical Matrix for the Formation of the De Docta Ignorantia,” in
Nicholas of Cusa on Christ and the Church, ed. Gerald Christianson and
Thomas M. Izbicki (Leiden: E.J. Brill 1996), 135–43. For Marjorie
O’Rourke Boyle the experience of place in Cusanus’s illuminative event is
an example of epideictic rhetoric: “Place may be a geographical fact. It is
also a rhetorical topic,” and “the reference, even if fundamentally literal,
is more significantly symbolic.” See her “Cusanus At Sea: The Topicality
of Illuminative Discourse,” Journal of Religion 71 (1991): 180–201. That
Cusanus’s illuminative event may be significant as a fundamentally geo-
graphical and literally embodied experience of place is precisely what I
intend to address.
32 Nicholas of Cusa, On Learned Ignorance, trans. H. Lawrence Bond, in
78
Michael Emerson
79
Alberti at Sea
80
Michael Emerson
81
The Rediscovery
of the Hinterland
Marc Glaudemans
Chora
The Rediscovery of the Hinterland
It’s a misty autumn day, and the scenery is lost in fog. Later
in the morning the fog disappears and it slowly becomes
possible to perceive the world around as the silhouettes of
trees and houses appear. Around noon, the sun finally breaks
through, the clouds drift apart, and the horizon widens into
the distant line that unites all things in a grand coherence:
the world has become a landscape.
Ton Lemaire2
84
Jakob van Ruysdael, View of Haarlem (1628–82). Oil on canvas, 55.5 x 62 cm.
Mauritshuis,The Hague
85
The Rediscovery of the Hinterland
86
Marc Glaudemans
Architecture and urban design are essentially territorial, and the city, as
their communal product and project, could be understood as landscape,
territory.9 The question, of course, is what we would gain from this per-
spective. It is certainly not meant to deny the difference between city and
country but to understand this difference in light of their resemblance.
To attain this goal, several concepts and terms have to be redefined,
anticipating the understanding of the city as territory.
To return to phenomenology, its modern founder, Edmund Husserl,
stated that each term and each system derives its meaning from two
dimensions: the formal dimension, corresponding to the structure or the
form of the system itself, and the transcendental dimension, the ref-
erence of each element to the reality of what Husserl called the
Lebenswelt.10 In architecture one of these dimensions often remains
absent. Architecture is then either reduced to a purely formal exercise
without the symbolic (in Husserl’s terms, “intentional”) content that
87
F. de Wit, Map of Amsterdam (1482).The bailiff walked the dotted route (added by the author)
three times without interruption, then twice, divided into four pieces spread out over four
days. Gemeentearchief Amsterdam
To consider the idea of the city, I shall first revert to the (alleged) origin
of the phenomenon, how the city revealed itself both in language and in
reality. The Western idea of the city is often derived from the Greek
88
Marc Glaudemans
polis, the political community that originated during the eighth century
bc. Although cities existed before that time, the Greek polis introduced
the notion of a contrast between city and country, between culture and
nature. On the Greek mainland this contrast had not been clearly evi-
dent before the eighth century. The nomadic communities had been part
of their natural environment; they didn’t profoundly change the land-
scape that provided them with their means of life. The contrast appeared
with the genesis of the sedentary space of the city, and it has dominated
thinking and doing up to the present.12 Historically, the relation of city
and landscape has always been problematic: each has been understood
as the other’s antagonist. This is even evident in etymology: the English
word “country” is derived from the Latin contra, meaning “opposi-
tion.”13 There is, however, an older, perhaps more fundamental, reading
of city and country in which this contrast is not an issue, at least not in
such a dialectical manner. This reading originated not in the discipline of
“urban design,” which dates only from the nineteenth century, but in the
fundamental and often religiously based act of grounding a city.
In two recently published studies this understanding of the city has
been explicated.14 In Cults, Territory, and the Origins of the Greek City-
State, François de Polignac states that the phenomenon of the Greek
polis is not convertible to the traditional modernist concept of “city.”
The significance of the polis was more general and rather vague, like our
notion of “site” or “place.” In ancient Greece it referred to the “space”
for the politeia, the civil society. This immaterial space was symbolized
by material, spatial objects, such as statues and sanctuaries. This is de
Polignac’s main thesis. The polis could be conceived as a new type of
space, the (religiously based) territory of the city. The genesis of such a
territory was associated with a change in the execution of rituals. In the
eighth century these rituals began to be performed in a well-defined, per-
manent place. The undefined space of the former landscape – the land-
scape of the Iliad and The Odyssey – was becoming organized to
distinguish sacred and profane places. This “territory” – a term used
explicitly by de Polignac – was clearly different from the untouched
nature outside the polis. Still, it was much more extended than the inner-
city itself, the Greek asty.
This city-territory was defined by three zones, each with a different
kind of sanctuary. De Polignac distinguishes the urban (within the inner-
city itself), the suburban (asty-geiton, just outside the inner-city borders),
89
The Rediscovery of the Hinterland
and the extra-urban territory, in Greek, chora, some six to twelve kilo-
metres outside the city.15 The extra-urban sanctuaries served as both
signposts and frontier-guards. They signified the space of human pres-
ence in general and the city’s own territory in particular. The fact that
these two zones were identical indicates an inseparable unity between
the city and its hinterland, its territory. Rilke poetically clarifies this
notion of the city-territory in an essay called Über die Landschaft (On
Landscape): “That was the landscape in which one lived. But strange
was the mountain, where the gods roamed, of inhuman identity, the
headland, without a statue to be seen from afar, the abysses, never even
discovered by a herdsman. They were unworthy of words, an empty
stage, until man intervened and filled the decor with pleasure or tragedy.
Wherever man appeared, all things stepped aside to provide mankind
with the space it needed.”16
Insofar as these sentences need any explanation, the “statue to be seen
from afar” signifies the extra-urban sanctuary that was often dedicated
to the city’s most important hero. From the elevated viewpoint of the
acropolis, the distant sanctuaries and statues often could just be seen,
making the entire space of the city perceptible and clearly differentiating
it from the wild and unspoiled space of nature beyond the polis. De Poli-
gnac argues that the Greek polis is to be regarded as a polycentric city.
The term polis used to refer only to the acropolis, but from the eighth
century onward it referred to the city as a whole. This is important. The
architectural theorist Indra Kagis McEwen draws from de Polignac’s
argument that the city used to be understood (before Aristotle) as a ter-
ritory. She concentrates mainly on the importance of religious and cul-
tural acts for activating the space of the polis and emphasizes that this
territory was to appear by a permanent “re-making” or “re-weaving” of
its surface.17
This is where the term “epiphany” – in Greek, epiphaneia – returns to
our argument, in its double significance as both “appearing” and
“appearance,” surface. This process of “making visible” was part of the
mental understanding of the city. The religious and cultural space of the
polis could continue to exist only if its residents regularly re-confirmed
or re-generated it (from the Greek genesis, meaning birth or origination).
This was done through regular acts of agriculture, but also by visiting
the widespread sanctuaries and executing the appropriate rituals. Deter-
mining the right spot, building the sanctuary, and visiting it to execute
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Marc Glaudemans
rituals was a means of “letting appear” (in Greek techne), which is sub-
sequently related to the Greek word for “creating,” poiesis.18 To create,
to make, was understood as a “letting appear” that could make some-
thing visible. This “something” is to be understood as a certain “order,”
as we shall soon see. Plato defined the term poiesis in his Symposium:
“the cause of everything that arises from the non-being into being is cre-
ation, poiesis.”19 For Plato, this order is made visible not only by the cre-
ative action of the artist or the expert; the making of anything generates
a certain order, makes this order visible (Heidegger speaks of Her-vor-
bringen). By creating a city, it is the order – the kosmos – of the polis
that is being made visible.20
Although these etymological readings may seem rather hard to grasp,
it is clear that the Greek “city” was understood as a concept rather than
a material object, a formal appearance, or a concrete site (the topos).
This abstract concept was personified by the eternal fire of the city’s
gods. Remember the legend of Aeneas, who carried with him the fire and
the “soul” of Troy: Considere Teucos Errantesque Deos agitataque
numina Trojae. The city and the gods are with Aeneas; they cross the
seas, and seek a country where it is permitted them to stop.21 Conse-
quently, it is hardly surprising that, according to the Greek historian
Thucydides (460–399 bc), the Athenian commander Nicias told his
army that they would be a city wherever they settled, because “men are
the city, not the walls and ships without them.”22 From the mother-city
– the metropolis – this concept was spread, enabling a new polis to be
founded, or better, made to appear. As in the later case of the Romans,
a distinction was being made between the city as a collection of archi-
tectural objects (urbs) and the city as a “way of life” (civitas).23 Togeth-
er, they defined the domain of the polis.
There is, of course, much more to be said on the subject of the polis and
its territorial aspects, but here it has been a detour in support of our main
issue, the coherence of city and country. From de Polignac and McEwen
we learned that the city always generated a much more extensive space
than it covered physically. The city claims a territory by cultivating it,
by making maps of it, and by dominating it in a military, economical,
91
Detail of The Renewed Map of North Holland and West-Friesland by Jan van Jagen
(1778), after Joost Jansz Beeldsnijder’s map of 1557. Gemeentearchief
Amsterdam.The banpalen drew a circle around the city
juridical, and cultural sense. In fact, the city not only claims a territory,
it is one. This knowledge is not new, but recently it has received renewed
attention, not only in archaeology (de Polignac) but also in architectural
history (McEwen). Preceding this new attention, Joseph Rykwert pro-
posed an understanding of the city as a conceptual model, based on a
detailed reading of complex cultural, social, and societal processes, as
well as a precise study of specific topographic situations.24
For an understanding of these ideas in the light of the territory-city
concept, two recent studies of Amsterdam are illuminating.25 In the first,
Agnes Schreiner considers the meaning of certain processions, mainly
those made by the city’s schout (chief of police), which were governed by
a very strict protocol. Schreiner regards these processions as a means
to “let appear” – in this case – a juridical “order”: “The procession is an
92
Rembrandt van Rijn, de Obelisk (1650), etching. Amsterdam Historisch Museum
93
The Rediscovery of the Hinterland
The garden of Prince Maurits in The Hague. From Hendrick Hondius, Onderwijsinge in de
perspective conste (The Hague, 1623)
signs in the open field. These signs, however, were understood by every-
body. In case of a banishment, they indicated the forbidden area, the
space of the law. Because of juridical reorganization, these banpalen fell
out of use. This is partly why the Rembrandt etching Landscape with
Banpaal (1650) has long been regarded as an imaginary landscape. Peo-
ple simply couldn’t imagine this stone obelisk in a typical Dutch land-
scape.31 The studies of both Schreiner and van Dooren seem to prove
that a territory is related to a specific feature of the everyday world, be
it religious, juridical, political, or otherwise. The statues of Apollo and
Hera in the extra-urban territory of the polis and the banpalen, in the
open fields of Amsterdam, both express the essentially territorial char-
acter of the city: they are both signs of the city’s space, and in Husserl’s
terms, are connected to the Lebenswelt.
94
Marc Glaudemans
takenly as a place of endless leisure time,32 but the city’s wealth often
was manifested most strongly in the countryside. There are famous
examples: Rome had countless suburban villas, described by Pliny (who
owned two large villas himself) and Virgil (who glorified country life in
his Bucolica and Georgica). Florence, in the fifteenth century, was dom-
inated by the Medicis, who built wonderful villas and gardens over-
looking the city. Venice saw a real villeggiatura in the sixteenth century,
with Palladio’s villas as a classical masterpiece of architecture. In Eng-
land, the love of the countryside beautifully coincided with an obses-
sion for classical Italy, resulting in Chamber’s Palladianism and the rise
of the Jardin Anglo-Chinois, even though these gardens were inspired
more by the landscape paintings of Claude Lorrain, Poussin, and
Dughet than by the real landscape of the Roman campagna.33 Amster-
dam could also be included as a historic example. In the late seven-
teenth and early eighteenth century, Amsterdam saw the rise of an
extensive villa landscape, which has never before been studied from the
perspective of a territory-city relationship.34 In this essay I would like to
investigate only a few phenomenological implications of such a per-
spective through a single (but not atypical) example. The main suppo-
sition is that the garden or the villa is comparable to a sanctuary or a
banpaal, both as a body of knowledge and as a phenomenon of a high-
er order that represents something else: in this case, the city. Of course,
the garden has always been understood as a representation of the land-
scape, but here the city and landscape are very much connected, both
substantially and conceptually.
It is well known that “garden” is related (through etymology and
history) to paradise. The word “paradise” is derived from the Greek
paradeisos, from the Old Persian pairidaeza, which denoted an “en-
closed garden.”35 The oldest gardens, including those in the Netherlands
up to the eighteenth century, were clearly fenced or even surrounded by
a garden-wall. The garden was considered a microcosm, a representation
of the supposed order of the universe, and was different from nature,
where that order usually was not perceptible. Knowledge manifested in
the garden was understood by most learned contemporaries. The
baroque garden, with its formal layout, had to be understood – just like
the city – as the representation of a specific worldview. A well-known
Dutch example is the seventeenth-century Hofwijck, the country-house of
Constantijn Huygens, secretary of the stadholder Frederik Hendrik.36
95
Hofwijck, projected upon the Vitruvian body
(from the 1547 edition of Martin and
Gouljon). Courtesy of Robert Jan van Pelt.
First published in Art History 4, no. 2
(June 1981): 150–74
The design of the country-house and its garden represented the archi-
tectural theory of Vitruvius, which had been closely studied by Huygens
and his friends, the architects Pieter Post and Jacob van Campen. The
layout of the garden followed the anthropomorphic principles outlined
in Vitruvius’s De architectura. The various parts and characteristics of
Huygens’s body guided the composition of the extensive poem Hofwijck
(1653). In the layout of the garden the house itself occupied the place of
the head, and like the human head it represented reason and thinking
and was the site of Huygens’s famous library. The orchard represented
the chest and the heart of the Vitruvian body. Whenever Huygens, in his
poem, strolled in the garden, he travelled simultaneously through a
depiction of himself. “The key to my heart is the same as the key to this
garden,” Huygens wrote, indicating that he identified his own body with
the universal body in the garden design. Whenever Huygens walked
through his own image, which encompassed the universe of his garden,
he simultaneously experienced and invoked the supposed universal geo-
96
New Map of Loenen, C.C. van Bloemswaerdt (1726?), 62 x 92 cm. North is on the right side.
Utrechts Archief
97
The Rediscovery of the Hinterland
98
Marc Glaudemans
notes
1 Paul Valéry, Vues (Paris, 1948), 366: Photography has trained the eyes to
expect that which they should see, and therefore to see it, and has instruct-
ed our sight to disregard that which doesn’t exist and which our eyes were
well capable of seeing before its time.
2 Ton Lemaire, Filosofie van het landschap (Baarn: Ambo 1970), 7. All for-
eign quotations are translated by the author unless stated otherwise.
3 In this sense, Lemaire defines adolescence as a “spatial crisis.” Ibid.
4 Epiphany, from the Greek epiphaneia, which signifies “appearing” but
also “appearance” and “surface.”
5 Mark Wigley, White Walls, Designer Dresses: The Fashioning of Modern
Architecture (Cambridge, ma, and London: mit Press 1995), 2. Italics are
mine.
6 Simon Schama, Landscape and Memory (London: Harper Collins 1995),
6–7.
7 Ibid., 12.
99
The Rediscovery of the Hinterland
100
Marc Glaudemans
101
The Rediscovery of the Hinterland
102
The Colosseum: The Cosmic
Geometry of a Spectaculum
George Hersey
Chora
Fig. 1 The Colosseum today. Photo: McGill University, School of Architecture
104
George L. Hersey
Fig. 2 Section of
Colosseum, restoring the
interior. From Banister
Fletcher, A History of
Architecture on the
Comparative Method,
17th ed., revised by
R. A. Cordingley (New
York: Scribner’s 1963).
Labels added
The Colosseum
geometry
Fig. 3 Part of a
modern model of
Rome in the early
fourth century CE.
The Forum of Trajan
is in the lower left-
hand corner. Museo
della Civiltà Romana
George L. Hersey
107
Fig. 4 An ellipse, with f1 and f2 as the
foci. Any line from f1 to f2 that also hits
the perimeter must be the same length
as any other line that does so.
Therefore, the three lines shown here
are all the same length
108
Fig. 6 Plotting the arcs of
the Colosseum with full circles
Fig. 9 An Egyptian
hieroglyphic fragment
plotting a curve using
normals, as in the pre-
ceding diagram. From
Jean-Philippe Lauer, La
Pyramide à degrés:
L’architecture (Cairo:
Imprimerie de l’Institut
français d’archéologie
orientale 1936)
109
Fig. 10 Ptolemy of Alexandria’s system for a
planet’s orbit around the sun
It is worth noting, by the way, that just such a diagram was discov-
ered by Jean-Philippe Lauer at the site of the Step Pyramid of Zoser at
Saqqara in Egypt (figure 9). This curve was for a vault profile, not a
plan, but the same system would work for a plan such as the Colosse-
um’s. The characters inscribed between the normals on the Egyptian
fragment would be the measures of their respective lengths. This system
of laying out very large arcs would date from around 2800 bce. How-
ever, laying out an ellipse, with its interior foci, is much easier than the
multiple-arc system, and provides fewer opportunities for mistakes.
cosmos
We need not pursue the question of ellipse versus oval as if they were
two mutually exclusive shapes. One reason is that all ellipses are ovals.
Shortly after the Colosseum was built, Ptolemy of Alexandria was to
prove that, with proper manipulation, overlapped circles can produce
absolutely any closed curve, including every sort of true ellipse.7
Figure 10 is my reconstruction of Ptolemy’s theory that planets travel
around the sun in large, circular orbits (cycles), while at the same time
revolving in smaller circular orbits (epicycles). I have shown one pair of
epicycles with the planet at its outer limit and another pair with the same
planet (there is only one) at its epicycle’s inner limit. The ellipse indicates
the position that the planet would seem to have, revolving in its cycle
and, simultaneously, in its epicycle, at the four positions used by a
putative astronomer in making observations of the planet’s position.
Oval planetary orbits were proven by Kepler, but they had been pro-
posed for centuries. Philolaos the Pythagorean (fifth century bce), for
110
George L. Hersey
example, held that the Earth, the Sun, and the Moon all moved through
what he called “oblique circles,” i.e., ellipses, unlike the other planets.8
Undoubtedly, these thoughts came about because astronomers made
highly selective, rather than nearly continuous, observations of a plan-
et’s position. But my interest here is simply to show that overlapping cir-
cles, whether or not they are planetary orbits, can easily map out oblong
closed curves. In other words, the epicyclic theory is one more way of
making ovals – including ellipses – out of overlapping circles.
Whether or not the Colosseum was constructed as an ellipse or as a
set of arcs, most modern drawings do show it as an ellipse. In plan (fig-
ure 11), the Colosseum is shown not as a single ellipse but as a set of
concentric ellipses.9 That is, the successive closed curves of the various
parts of the cavea, from interior to exterior, seem to become gradually
more circular, being 6:5 on the perimeter. The ellipse, which follows the
back of the cavea ima, is 5:4 in proportion, and the innermost ellipse,
that of the arena proper, is a very elongated 7:4. A definitive discussion
of all these questions will come, presumably, with Jones’s article.10
The Colosseum seems to embody some of the ideal dimensions and
ratios that Vitruvius proposes for public buildings and that we are told
were used in Greek architecture as well, though modern measurements
suggest that site errors may have distorted some of the values. Jones
thinks that these “wrong” numbers are not errors but simply that ideal
dimensions were never intended. Thus he writes that “the width of the
arena at the Colosseum is 163 [Roman] ft, not 160,” which means that
its length-width proportion, 163 3 318 Roman feet, is 1:1.95, not quite
a 1:2 ratio. However, 163 versus 159 (the “correct” width for a 1:2 ratio)
is only about a 1 percent error. That seems acceptable when one consid-
ers that the builders worked with stakes and ropes (which stretched and
shrank according to weather and handling). Indeed, comparable site
errors occur today, despite all the benefits of modern technology.
In addition, the height of the Colosseum to its main cornice is exact-
ly 163 Roman feet, which puts it in a 1:1 ratio to the arena’s width. The
cavea proper, meanwhile, excluding the exterior arcades, is 639.9 feet
long and 530.4 wide. This would approximate a 6:5 ratio with about a
2 percent error. The outer walls, which measure 694 3 574 Roman feet,
might be rounded off to 700 3 575 (giving respective errors of 1 percent
and .1 percent). These latter values imply that the Colosseum’s basic
planimetric footprint was constructed on a 25-foot module, though, of
111
Fig. 11 The Colosseum, Rome (70–82 CE), plan. From Banister Fletcher, A History of Architecture
on the Comparative Method, 17th ed., revised by R. A. Cordingley (New York: Scribner’s 1963)
course, given the oval shape, all sorts of other, irrational values would
have to be used for measurements during actual construction.
There is a reason for going on at length about ovals, ellipses, epicy-
cles, and ideal ratios. We have just seen that Ptolemy proved that almost
any closed curve could be produced with arcs of circles, and we saw that
he did this because he wanted to map out planetary orbits. Indeed,
almost all the mathematical work that was done on closed circular and
spherical forms, ancient and early modern, was done by astronomers.11
This was even more evident in ages when armillary spheres (models with
planetary orbits shown as movable rings) were the main ways of under-
standing the actions of the cosmos.12 And that, in turn, seems to explain
why we often portray the heavens as spheres and hemispheres and why
112
George L. Hersey
sacrifice
113
The Colosseum
114
George L. Hersey
status – as “solemn games,” “state games,” “votive games,” and the like.
There were the Ludi Magni dedicated to the Capitoline Jupiter. Some
games lasted one day only; others continued for a week or two. By the
end of the Empire the Colosseum was being used for these purposes fully
177 days each year.27
The sacrificial nature of the Roman games came from the Greek funer-
al games that were their older cousins. One early Greek liturgy, for exam-
ple, consisted of slaughtering prisoners on the tombs of recently dead
heroes. The Romans did the same. The purpose of the deaths was to pla-
cate the Manes, the soul of the person whose funeral was being held. The
Manes were thought to inhabit his remains and his tomb. Livy mentions
sacrifices involving human victims as early as 216 bce. He records great
increases in the number of these contests over all the years bce.28
These game-sacrifices were normally accompanied by banqueting, a
tradition that held good at the Colosseum. At the conclusion of a fight
the spectators would toast the victors as well as the gods of the fight.
Very large numbers of victims, especially animals, could be sacrificed. At
the Colosseum’s inauguration, according to varying accounts, either five
thousand or nine thousand animals were killed. During the venatio (ani-
mal sacrifice) held in the year 106 in honour of his Dacian triumph, Tra-
jan had eleven thousand animals killed.29
In the medal of the year 88 (figure 12), Domitian receives victors in
the imperial suggestum. The inscription reads, “Domitianus Augustus,
when he was consul for the fourteenth time, founder of the sacred
115
Fig. 13 Mosaic from ancient Thysdrus, now El Djem.Third century CE. Museo del Bardo,Tunisia.
From Katherine M.D. Dunbabin, The Mosaics of Roman North Africa: Studies in Iconography and
Patronage (Oxford: Clarendon Press 1978)
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George L. Hersey
We have seen the Colosseum as it was to its builders and first users, and
we have seen its arena, at day’s end, as a landscape of ruined bodies. All
this takes us up to the end of the games in 523. Now I would like to
move on to the building’s long afterlife, in which it came to be revered,
almost worshipped, in and of itself, as a great ruined body. I will look at
this cult in terms of what I will call “architectural parasitism.”
In biology a parasite is any organism that lives on or in another organ-
ism and obtains its nutriment either by eating the host’s food or, as a fre-
quent alternative, by eating the host.32 But parasites are not all bad;
indeed, they have been seen as one of nature’s essential strategies. Nor
are they all microscopic. Cowbirds lay their eggs in other birds’ nests,
knowing that the latter will feed and rear the interlopers.33 Bees, such as
117
The Colosseum
the mason bee Osmia bicolor, occupy abandoned snail shells and refit
them with walling made from pebbles. They too are parasites of a sort.
They don’t eat their hosts, but they do exploit the hosts’ abandoned
body parts.34 We might even call the mason bees “ruin-dwellers.”
But for centuries, for most of its life, the word “parasite” has in fact
referred to human beings. The Greek words para and sitos mean
“others’ grain,” “others’ food.” In antiquity a parasite was someone who
literally or figuratively fed at someone else’s table. In return he was sup-
posed to flatter his host. Ever since, and flattery aside, parasites gener-
ally have been thought of as pests, despite their often constructive role.
We can apply this to architecture. A building’s users are also its users-
up – its parasites. Think of what happens, say, to a historic cathedral,
castle, or palace. The visitors wear out carpets and tile floors, mark the
walls, and bore, annoy, insult, manipulate, or otherwise wear down the
staff (we will consider the staff to be part of the monument’s organism
– its autoimmune system). Yet at the time, the very presence of these
tourist-parasites is flattering. They are there to admire and to take away
with them something of the building’s beauty. Sometimes they do this
quite literally.
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George L. Hersey
This has been happening to the Colosseum for centuries. I will here
define the Colosseum’s parasites as the tourists who stole souvenirs, as
the masons who quarried it for building stone, as the vandals who
destroyed it for fun, and even as the vegetation that for centuries grew
up around and in it and that occupied it, choked it, distorted it, and ulti-
mately threatened to bring it down.
The Western relish for ruination is present in the most ancient wit-
nesses. Isaiah, speaking of Babylon’s present “glory of kingdoms, the
beauty of the Chaldees’ excellency,” prophesies that their city will be
abandoned by its human population and be invaded by the beasts of the
desert; “their houses shall be full of doleful creatures,” says the prophet.
And how he relishes the forsaken towers and abandoned fora he
describes in the cities that have earned Jehovah’s wrath!35
But the greatest of parasites is Time. As Ovid puts it: “Time, devour-
er of matter, and you, envious old age, with the fangs of mortality
destroy everything, eating it gradually away into a slow, weakened
death.”36 A perfect definition of architectural parasitism, you might think,
though the poet here has in mind the bodies of two once-beautiful
humans: the wrestler Milo of Crotona and the aged Helen of Troy, who
“weeps when she looks in the mirror and sees her hag’s wrinkles.”
But my real point is that ruin-worshippers (unlike Milo and Helen)
actually like wreckage. When they weep at the architectural equivalent
of hag’s wrinkles they weep with pleasure. And they like the parasites
that bring it about – the toads, snakes, bandits, and contadini that eat
away at former greatness.
Maarten van Heemskerck’s self-portrait of 1553 (figure 14) was paint-
ed seventeen years after he had returned to Holland from Rome. The
artist’s dapper dress and warily pleased expression contrast expressively
with the ruined Colosseum behind him, which, as he sees it in memory,
is almost reverting to wild nature. The upper-floor vaults are already
savage, and vegetation triumphs across its skyline, where once the blue
cosmos of the velarium swayed. Of its ghostly crowds of gladiators and
martyrs there now remain only a few spidery ciceroni. In the middle
ground we see the artist as he was during his Roman stay, preserving the
picturesque wreckage, praising, in a picture, its beauty.
Collectors can also be architectural parasites. A French visitor to the
site of Plato’s Academy in Athens remarked in 1675, “It is not possible
to dig into six feet of earth without finding some precious antique.”37
119
Fig. 15 John Andrew Graefer,The Ruins, Giardino Inglese, Caserta (1792). Photo by Julie Dionne
This antique, it hardly needs saying, could and would be taken home –
in the cultural sense, consumed. Or think of Lord Elgin, removing the
Parthenon sculptures and taking them to Britain.38 Byron even calls Lord
Elgin (and all his countrymen) parasites, vermin, who had riven “what
Goth, and Turk, and Time have spar’d.”39 The world’s great modern
museums, indeed, were formed from objects collected in this parasitic
spirit. The process, of course, continues.
So powerful did the ruin cult eventually become that in the eighteenth
century, landscape gardeners built imitation ruins – mimickings of para-
sitized architectural corpses.40 One of the most impressive is the ruderi
on an island in the Giardino Inglese at Caserta, built in 1792 by John
Graefer for Ferdinand IV, King of the Two Sicilies. This handsome arti-
ficial corpse consists of a brick, plaster, and tufa tempietto with denud-
ed tympanum, a stained and blasted wall whose niches shelter headless
statues, and a beautiful wreck of a Corinthian portico. All of it is deep
in weeds and surrounded by a stagnant lake – a house quite literally full
of doleful creatures (figure 15).
Nineteenth-century ruin-fanciers particularly liked to see such wild
vegetation seize and occupy an ancient, once-glorious pile. This was par-
120
George L. Hersey
ticularly the case with the Colosseum, whose ruin was considered a judg-
ment on pagan Rome and those who had martyred Christians in its
arena. Charles Dickens actually exulted as he watched the building’s
slow-motion collapse:
To see it crumbling there, an inch a year, its walls and arches overgrown with
green, its corridors open to the day; the long grass growing in its porches, young
trees of yesterday springing up on its rugged parapets and bearing fruit … to see
its pit of fight filled up with earth, and the peaceful cross planted in the centre,
to climb into its upper halls and look down on ruin, ruin, ruin, all about it, the
triumphal arches of Constantine, Septimius Severus and Titus, the Roman
Forum, the Palace of the Caesars, the temples of the old religion, fallen down
and gone; is to see the ghost of old Rome, wicked, wonderful old city … It is
the most impressive, the most stately, the most solemn, grand, majestic, mourn-
ful sight conceivable. Never, in its bloodiest prime, can the sight of the gigantic
Colosseum, full and running over with the lustiest life, have moved the heart as
it must move all who look upon it now, a ruin. God be thanked: a ruin.41
That was published in 1846. As time went on, the monument’s invad-
ing vegetation gained a sacrosanct quality comparable to that of the
Colosseum itself. It was often said that the plants growing in the Colos-
seum represented exotic species whose seeds had been brought to Rome
in the feed provided from distant lands for the animals used in the
games. In 1855 an Englishman, Richard Deakin, even published an illus-
trated botanical treatise entitled The Flora of the Colosseum. Some
plants, such as the aptly named Paliurus spina-Christi, as well as the
Asphodelus fistulosa, were said to grow in the Colosseum and probably
nowhere else.42 The building had a unique ecology. To despoil it of its
parasitical plants was to force possibly unique species to go extinct -
flora that, due to their outlandish provenance, had their own tales to tell
about the Colosseum’s fauna.
Right along with the thought of botanical parasitism came the delight-
ful idea that all this beautiful stone and concrete architecture, hewn,
shaped, carved, and polished, was roughening and subsiding back into a
state of nature. Architecture was turning into mountain landscape. To
one painter the ruined Colosseum already resembled the crater of a vol-
canic mountain. “This,” wrote Thomas Cole, “was the vaulted crater of
121
human passions, and here burst forth with devastating power its terrible
flames, and the roar of eruption cracked the sky.”43 Cole wrote that in
1832. In 1869 the Goncourt brothers similarly saw the building – and,
indeed, most of Rome around it – reverting to a primordial pre-archi-
tectural state. “The grass has burst forth, that same oblivious grass that
is everywhere. Its rough masses have invaded the seats, and the ruined
tribunals have turned back into reddish foliage … Trees have erupted,
woven vines have bearded step upon step and covered shadowy open-
ings eighty feet wide … Blocks of stone have turned into natural rock.44
When, in later years, familiar Roman monuments began to be stripped
of the vegetation that was choking them, ruin-lovers objected. And in
1888 the Times newspaper complained that deprived of its botanical
parasites, the monument had become “hideously vulgar.” D’Annunzio
called the cleanup campaign “a blighting blizzard of barbarism menac-
ing all the greatness and loveliness that were without equals in the mem-
ory of the world.” In 1905 the travel-writer Augustus Hare issued a call
to stop what he called the “vandalism” of purging the Colosseum of its
“marvellous flora.”45 Writing in the same year, Henry James lamented
that in the Colosseum “the beauty of detail has disappeared almost com-
pletely, since the thick spontaneous vegetation has been removed by
order of the new government.”46
conclusion
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George L. Hersey
things: a place to see for its own sake; a place in which to watch the sac-
rifices; and a place, a world in which to be seen.49
I thus return to and end with the Colosseum’s cosmic qualities. In post-
classical lore the building was a model or talisman for the Earth as the
centre of the universe. “As long as the Colosseum stands, Rome stands;
when the Colosseum crumbles, Rome will crumble. And when Rome
crumbles, so will the world,” wrote the Venerable Bede in c. 700.50 In
this same spirit, in 1328 Ludwig of Bavaria issued medals based on
imperial prototypes (figure 16). The Colosseum was depicted on these
medals, which were inscribed, Roma Caput mundi regit orbis frena
rotundi (Rome, head of the world, holds the reins of the circling orb).
Even today, seen from the air, the great old skeletal spectaculum stares
up to heaven like a giant unblinking eye – the eye of Earth’s orb, of
Rome’s circling world.
notes
1 The best and fullest new book is Roberto Luciani, Il Colosseo (Milan:
Fenice 2000, 1993), with full bibliography. Other items are noted below.
2 Seneca Moral Epistles 1.7, to Lucilius; Martial De spectaculis 2.
3 M. Wilson Jones, “Designing Amphitheatres,” Römische Mitteilungen 100
(1993): 391, with earlier bibliography; note especially J.C. Golvin, L’Am-
phithéâtre romain; Essai sur la théorisation de sa forme et de ses fonctions
(Paris: Diffusion de Boccard 1988).
123
The Colosseum
124
George L. Hersey
125
The Colosseum
39 In “The Curse of Minerva” and “Childe Harold” (13), from which the
line comes. Quoted by Hitchens, The Elgin Marbles, 60.
40 Barbara Jones, Follies and Grottoes (London: Constable 1953).
41 Charles Dickens, Pictures from Italy (Leipzig: Tauchnitz 1846), 846.
Quoted by Macaulay, Pleasure of Ruins, 200.
42 Richard Deakin, The Flora of the Colosseum (1855). See Luciani, Il
Colosseo, 246–7.
43 Thomas Cole, Notes at Naples (1832), in Louis Legrand Noble, The Life
and Works of Thomas Cole, ed. Elliot S. Vesell (Cambridge, ma: Har-
vard University Press 1964). Cole painted the Colosseum interior in this
same year (a painting now in the Albany Institute of History and Art,
Albany, ny).
44 Edmond and Jules Goncourt, Madame Gervaisais (1869).
45 Quoted by Macaulay, Pleasure of Ruins, 202.
46 Henry James, Italian Hours (1909).
47 Vitruvius De architectura libri 10.5.6.
48 Martial Epigrammata spectacula 3.
49 And indeed the root of the word “theatre” is ue9atron, I see. Herodotus
Histories 6.21, Aristophanes Equites 233. In short, the word focuses not
on the stage but on the seating, the cavea.
50 Patrologia Latina 94.543.
126
On the Renaissance Studioli
of Federico da Montefeltro and
the Architecture of Memory
Robert Kirkbride
Chora
Urbino studiolo (c. 1476), Palazzo Ducale.View toward northeast corner, with ideal city at right.
Photo by author
128
Gubbio studiolo (c. 1482), Palazzo Ducale.View toward northwest corner, with instruments
of measure and architecture located in the cabinet directly below the word “INGENIOQ(UE)”
(genius). Photo by author
and their perspectival arrangement reveals that the studioli might have
served more as a rhetorical medium for stimulating thought than as rep-
resentations of a complete body of knowledge. Considered in light of
pedagogical traditions, these chambers may be appreciated as associative
engines whose unique visual composition assists an occupant/observer to
forge new constellations of meaning from a largely traditional set of
images. As such, the studioli extend an ancient legacy of open-ended
architectonic models that were conceived to activate the imagination and
exercise the memory as an inventive, and not merely recapitulative,
agency for knowing.
The following investigation approaches the studioli from a vantage that
has not yet been explored: their position within the occidental tradition of
memory architecture. By reviewing the rhetorical dimension of architec-
ture in classical Rome and the Middle Ages and offering comparison with
salient aspects of the studioli, this article joins recent scholarship on the
129
The Architecture of Memory
introductory description
The Gubbio and Urbino studioli are capstones to the ambitious building
program sponsored by Duke Federico da Montefeltro from the 1460s
until his death in 1482 at the age of sixty. During this period Federico
had enlisted two architects – first Luciano Laurana and later Francesco
di Giorgio Martini – to redesign the numerous palaces and fortifications
of his expanding dukedom. Completed during di Giorgio’s tenure –
Urbino in 1476 and Gubbio in 1482 – the studioli reflect an intense
collaboration among the many scholars and artists that Federico and
his half-brother Ottaviano degli Ubaldini had gathered to their court.
Indeed, although various artists have been championed as their progen-
itors, any definitive attribution for these chambers is highly contestable,
if not somewhat beside the point. Ultimately, the studioli offer testament
to the urbane atmosphere cultivated at Urbino, a convivial intelligence
that was also to be conveyed through Baldassare Castiglione’s Book of
the Courtier.
As with their authorship, the function of the studioli is not easily pin-
pointed: they belong to a rubric of small Renaissance chambers
described by such interchangeable terms as gabinetto, cameretta, scrit-
toio, and studietto, which were used by their patrons to overlapping and
often uncategorical ends.5 Immediate precedents to the studioli include
the “studies” of Federico’s mentors – Pope Nicholas V, Piero de’ Medici,
and Leonello d’Este – which had been inspired by Petrarch’s writings on
the benefits of solitude and leisure for intellectual pursuits.6 Appropriate
provisions for such idyllic preoccupations were often represented in
the portraiture of scholarly church fathers and included such items as
described by Leonello d’Este: “As well [as books] it is not unseemly to
have in the library an instrument for drawing up horoscopes or a celes-
tial sphere, or even a lute if your pleasure ever lies that way: it makes no
130
Above: Urbino, south
wall.Traditionally, the
astrolabe (at left) was
used in astronomical
observations, astrologi-
cal speculation and
mnemonic training.The
armillary sphere (at
right) offered a model
of the universe repre-
senting the motion of
the planets.
Photo by author
noise unless you want it to. Also decent pictures or sculptures repre-
senting gods and heroes. We often see, too, some pleasant picture of St.
Jerome at his writing in the wilderness, by which we direct the mind to
the library’s privacy and quiet and the application necessary to study and
literary composition.”7
The humanist theme of privacy and quiet, which formed a common
thread among these chambers and their owners, occupied one side of a
more ancient debate concerning the respective values of an active or a
contemplative life. For his own part, Petrarch had resuscitated classical
authors such as Pliny the Younger, who in his private letters described
his study to be located near the bedroom and furnished with a book-
press, or wall-cupboard. Not coincidentally, Leon Battista Alberti, who
dedicated an early version (1452) of his De Re Aedificatore to Federico,
described therein the separation that should characterize one’s bed-
chambers, recommending that “the Wife’s Chamber should go into the
Wardrobe; the Husband’s into the Library.”8
In addition to his architectural concerns, Alberti was also occupied by
the dialectic of the vita activa/vita contemplativa.9 Through his own
treatise on the subject,10 as well as others that extol the virtues of invest-
ing in artistic endeavours, Alberti deeply influenced a younger genera-
tion of powerful and wealthy soldier-scholars, including Leonello d’Este
and Federico, who negotiated their turbulent political climate as much
by tactical eloquence as by militaristic valour. The incentive among this
new ruling elite to be equally adept with pen and sword was expressed
by Vespasiano da Bisticci: “It is difficult for a leader to excel in arms
unless he be, like the Duke [Montefeltro], a man of letters, seeing that
the past is a mirror of the present. A military leader who knows Latin
has a great advantage over one who does not.”11
At first glance, the studioli appear quite similar: while relatively small
in footprint (14.8 square metres at Urbino and 13 at Gubbio), both are
tall spaces, fitted with a gold and azure coffered ceiling set 5 metres
above a floor of terra cotta tiles. This configuration provided large wall
surfaces at intimate proximity, an ideal arrangement for a bold perspec-
tival composition that would invite closer inspection of its subtle and
exacting craftsmanship. The lower portion of both chambers is panelled
with intarsia (inlaid wood), ostensibly elaborating on Alberti’s advice
concerning the insulation of stone walls: “If you wainscot your Walls
132
Ducal Palace, Urbino. Axonometric
projection, drawn by Renato Bruscaglia
with Fir or even Poplar, it will make the House the wholsomer, warmer
in Winter, and not very hot in Summer.”12
In both studioli the intarsia illusionistically depicts a series of low
benches and book-presses fitted with latticework doors (some closed,
some ajar) containing select books, scientific and musical instruments,
armour and weaponry, family crests of the Montefeltro, and numerous
honours bestowed upon Federico during his enormously successful mil-
itary career. Both studioli also contained a thematic series of paintings
that occupied the area between the intarsia and ceiling. Beyond these
basic similarities, however, there are notable differences.
The location of the Urbino studiolo within the Ducal Palace reveals as
much about Federico’s unique approach to governance as his interest in
history and innovative architecture. Instead of building his palace as a
hermetic fortress, as did many of his contemporaries, Federico and his
133
The Architecture of Memory
Besides the [Ducal] library there is a small chamber, designated the studiolo,
in the Prince’s apartment, around which are wooden benches with their legs
and a table in the middle; all made of the most diligent craftsmanship in intar-
sia and intaglio. From the intarsia – which covers the wall from the floor to
the height of a man or a little more [2.68 meters] – up to the ceiling, the walls
are subdivided by a number of paintings [28]. Each painting portrays a
famous ancient or modern writer, and includes a brief note of praise summa-
rizing their life.16
135
The Architecture of Memory
vespers [evening] he went forth again to give audience.”18 Later, after the
evening meal, “the Duke would remain for a time to see if anyone had
aught to say, and if not he would go with the leading nobles and gentle-
men into his closet and talk freely with them.”19
It can be imagined that the studiolo offered the Duke a ruminative
atmosphere during the time of day traditionally known as siesta. From
Vespasiano’s comment, it is apparent that Federico, after having granted
audience in the early afternoon in the Sala delle Udienze, would with-
draw to the studiolo, at times accompanied by a reader who would read
selections from the Duke’s favourite authors, including Livy and St
Augustine.20 Later in the evening, the studiolo offered a convivial setting
for conversation, seemingly the day’s final activity before the Duke
retired to his bedchamber.
While less important politically than Urbino, Gubbio was the birth-
place for both Federico and his heir, Guidobaldo, and was therefore
highly significant to the Montefeltro for reasons of dynastic continuity.
Moreover, following Battista Sforza’s marriage to Federico in 1460, the
Gubbio Palace became her favourite residence. It is quite possible then,
Ducal Palace,
Gubbio. Partial plan
of ground floor.
Chamber I, termed
“gabinetto,” signifies
the studiolo, whose
ceiling and intarsia
are now installed at
the Metropolitan
Museum of Art,
New York City.
Archivio di Stato,
Florence, Fondo
Urbinate, Classe III,
F. XXXII
Robert Kirkbride
137
Left: Guidobaldo da Montefeltro (1472–1508) with the goddess Rhetoric.
National Gallery, London
Right: Duke Federico da Montefeltro (1422–82) with the goddess Dialectic. Originally in the
Gubbio studiolo, relocated to the Kaiser Friedrich Museum in Berlin and destroyed during
World War II. Staatliche Museen Preussischer Kulturbesitz, Berlin
Rhetoric. The goddess gestures to the verso page while training her gaze
upon us, the observers who would be standing in the centre of the cham-
ber. From this privileged position, which maximizes the effect of the per-
spectival illusion, we can imagine ourselves in the shoes of the young
Prince – his own image fixed eternally under the Duke’s watchful gaze –
raising his own eyes to meet those of the placidly stern goddess of
Rhetoric. The incentive to attend to his studies must have been enormous.
Another clue is found in the only section of intarsia not immediately
visible upon entering the chamber. Here we find the image of a lectern,
on which a manuscript of Virgil’s Aeneid is illusionistically opened to the
passage describing the death of Pallas,23 likely a reference to the death of
Duke Federico. Above the lectern there is a circular mirror bearing the
letters g.ba.ldo.dx, signifying Duke Guidobaldo.
Since Federico’s ducal insignias are found elsewhere in the chamber, it
might be argued that the studiolo was completed following Federico’s
death. However, one could easily counter that the program for the cham-
ber had been conceived, or adapted, in preparation for the inevitable
transference of the dukedom to, as Castiglione describes it, “a mother-
less little boy of ten years.” Regardless of the exact timing, the educa-
138
Robert Kirkbride
139
The Architecture of Memory
140
Robert Kirkbride
141
The Architecture of Memory
142
Robert Kirkbride
143
Urbino, west wall. Chess pieces.
Photo by author
144
Emblem of the Ermine, from the dado of both studioli.The ermine represented purity and
loyalty: “non mai” refers to the tradition that an ermine would rather die than soil its own
pure white coat.The King of Naples awarded Duke Federico with the Order of the Ermine in
August 1474. Olga Raggio has suggested that the presence of the ermine and the phrase “non
mai” might also have served to refute any question of Federico’s involvement in the assassina-
tion of his younger brother, Duke Oddantonio da Montefeltro, in 1444. (See the Metropolitan
Museum of Art catalogue, “The Liberal Arts Studiolo from the Ducal Palace at Gubbio,” 28.)
Photo by author
motion to the status of Duke to his celebrated induction into the chival-
ric Order of the Ermine and Order of the Garter.43 Other emblems rep-
resent three-dimensional figures that hover enigmatically between the
realms of material objects and intelligible ideas. For example, the astro-
labe and chess pieces refer not only to their practical uses for astronom-
ical calculation and gentlemanly gamesmanship but also to established
precepts of memory-training and lessons in prudent governance.
The boundary between the two- and three-dimensional is not always
so crisp, however. The ermine that is emblematically depicted in the dado
below the studioli cabinets elsewhere appears to dangle from the collar
that Federico had received from the King of Naples; in both studioli this
collar dangles from a drawer or cabinet. As another example, the illu-
sionistic shadows cast beneath the benches and within the cabinets
“originate” from actual apertures in the rooms, further blurring the dis-
tinction between actual and ideal. Taking into consideration Federico’s
monocular vision, which avoided the optical dilemma that was to be-
guile Descartes over a century later, one can imagine how marvelously
real the cabinets and their contents would have appeared to the Duke.44
145
The Architecture of Memory
There are other forms of play in the studioli that were highly con-
ducive to memory-work, such as the series of verbal puns in the east wall
at Urbino. Directly behind the central image of the ideal city is a book-
press, which Pliny had described in his letters as an armarium. The stu-
diolo-within-a-studiolo to the right of the Ideal City represents a place of
study that was known also as an armariolum. On the other side of the
ideal city we find Federico’s armour, known as arma: furthermore, an
arsenal for arms and armour was called an armamentum. With the
weapons and instruments of scholarship disposed throughout their cabi-
nets, each studiolo thus may be seen as both an armariolum and an arma-
mentum, a witty conflation of the vita activa and vita contemplativa.
It is vital in the studioli to appreciate the emotional impact of the sub-
ject material as well as the compositional technique. When Alberti, who
discusses this at length in his treatise On Painting (1435), describes the
appropriate nature of a work’s historia (or subject), he might well be
describing the principles behind the studioli:
146
Robert Kirkbride
A “historia” you can justifiably praise and admire will be one that reveals itself
to be so charming and attractive as to hold the eye of the learned and
unlearned spectator for a long while with a certain sense of pleasure and emo-
tion. The first thing that gives pleasure in a “historia” is a plentiful variety. Just
as with food and music, novel and extraordinary things delight us for various
reasons but especially because they are different from the old ones we are used
to … When the spectators dwell on observing all the details, then the painter’s
richness will acquire favour.45
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The Architecture of Memory
148
Robert Kirkbride
149
Left: Urbino, north wall. Intarsia capital with ornament of the scopas (a hand-brush).This symbol
of purity had been absorbed into the dynastic emblems of the Montefeltro through Federico’s
marriage to Battista Sforza in 1460. Photo by author
Right: Urbino, north wall. Intarsia capital with ornament of exploding grenade. Federico was
renowned (and feared) as a military leader for his use of heavy artillery as well as his tactical
genius. Photo by author
art of rhetoric within the education of the Roman aristocracy. For a cul-
ture defined by political oration and legal debate, the architecture of
individual palaces and the city provided a ubiquitous map and legend (as
well as a mental stage-setting) for composing one’s thoughts – and com-
posing oneself – for the theatre of civic participation.
Vitruvius attests to the significance bestowed upon rhetoric during this
period: “Advocates [lawyers] and professors of rhetoric should be
housed with distinction, and in sufficient space to accommodate their
audiences.”57 The first part of this phrase offers insight into the value
that the practice of rhetoric had gained as an educational/theatrical per-
formance, with a rhetorician earning fees “on the scale of those given to
a prima donna in our time.”58 The second part of the phrase, which sug-
gests that spaces were created within the private residence to house these
rhetorical performances, is even more notable.59
Certain areas of the Roman house were designated as places to “enter
into thought,” with the physical architecture and ornament articulating
an ambience conducive for thought, as well as the sensuous conduits for
guiding one’s mindfulness to the construction site of one’s memory. In
book 2 of De oratore, an enquiry into the ideal philosophical orator,
Cicero offers a few examples of these domestic settings.60 The character
Antonius recounts how Simonides of Ceos had discovered the principles
150
The cubiculum from the
Villa of Fannius Synestor,
Boscoreale (40–30 BC),
now at the Metropolitan
Museum of Art, New York
City. Photo by Schecter Lee
151
The Architecture of Memory
152
Robert Kirkbride
[Synestor’s cubiculum is] just large enough for a single couch. The word
Cicero uses, lectulus, meant not just a bed for sleeping, but one for conversa-
tion and study – perhaps because of its partial homophony with legere, lectus
(“gather by picking” like flowers) and “read.” Its walls are all painted in pan-
els, intercolumnia, with fantastic, theatrical architecture … The murals make
a “theater” of locations that, apparently, was assumed to be conducive to
inventional meditation – not because it provided subject-matter, but because
the familiarity, the route- (and rote-) like quality, of such a patterned series in
one’s most tranquil space could help provide an order or “way” for composi-
tional cogitation.69
153
Gubbio. Floralegium
ornament at ceiling.
Photo by author
154
Robert Kirkbride
Even before the fall of the Roman Empire, the pedagogical objectives
and procedures of memory-training had begun to change markedly. Due
to the influence of the fathers of the early Christian Church – Paul,
Augustine, Jerome, Ambrose, and Gregory the Great (all of whom had
been extremely well-versed in the art of rhetoric)76 – the role of mem-
ory expanded from storage and inventory to foster skills of seeking
and invention. Classical architectural mnemonics were transformed
by Christian theologists into sancta memoria, or holy recollection, a
monastic practice that centred on the cultivation of memory through a
process known as aedificatio (self-edification). No longer a mere chore-
ographic display of the “birds of knowledge,” memory came to be seen
as a way of thinking in its own right, as a process of inventive wayfind-
ing to be practised throughout the pilgrimage of one’s life.
In particular, memory became the ideal vehicle to facilitate the search
for an immutable, invisible God. Augustine’s comment that God is not
to be found “outside” the memory follows from a sinuous line of logic
surmising that God, as the Maker of all things, fabricated human mem-
ory and therefore, as “Lord of the Mind,” dwells in some “cell” or
155
The Architecture of Memory
156
Robert Kirkbride
157
A Renaissance example
of the architect’s machi-
na. Drawing of the hoist-
ing mechanism designed
by Filippo Brunelleschi
to construct the Duomo
at Florence. From the
sketchbook of Francesco
di Giorgio Martini, court
architect of Urbino
158
Robert Kirkbride
159
The Architecture of Memory
160
Robert Kirkbride
161
Urbino, centre panel of east wall.The ideal city, seen at distance through the arcade. At left,
a basket of fruit, traditionally associated with charity and concord; at right, a domesticated
squirrel, representative of prudence. Photo by author
Robert Kirkbride
163
The Architecture of Memory
conclusion: V I RT U T I B U S I T U R A D A S T R A
164
Urbino, detail of ideal city
seen in illustration of Urbino,
centre panel of east wall, above.
Photo by author
the verbal arts. As such, the studioli are distinctly removed from, and
yet akin, to their classical and medieval precedents.
The studioli were intricately wrought from many philosophical and
artisanal traditions: their imagery encompasses subjects that, to our
backward gaze, often appear contradictory, if not irreconcilable. A key
to understanding Federico’s world – which turned upon such virulent
debates as the vita activa and the vita contemplativa, scholastic and
mechanical science, pagan and Christian wisdom – may be found in the
multiple aspects of the notion of virtù.
In Virgil’s Rome, virtù represented military valour. From Federico’s
vantage, the notion of virtù had accumulated the moral and ethical over-
tones of medieval Christianity, as well as the skills demonstrated in the
crafting of thought and material artifacts. By Federico’s day, in fact, the
artifacts themselves were considered virtù. Whether manifest as a paint-
ing or a room, a palace or a city, virtù effected an empathy between
human emotions and the sensible realm of materials. As an integration
of the visible and invisible, virtù provided a means to reach the divine
and to insinuate oneself within the pantheon of communal memory.
Architecture, by its lineaments and ornament, provided a tangible medi-
um for the expression of virtù in the realm of human affairs.
Above all, virtù represented a well-tempered personal character: in
particular, a balance maintained between active participation in contem-
porary affairs and contemplative pursuits. For Federico, these two states
165
Portrait of Federico and
Guidobaldo, ca. 1475, painted by
Justus of Ghent.The young
prince’s position at the Duke’s
right knee recalls the ancient
Roman practice of demonstrating
patrolineage.
Photo by Massimo Listri
166
Robert Kirkbride
How would Federico have conducted a new guest through the studi-
olo? Did he have an ideal narrative, propagandistically conceived? Or
would he have tailored a unique itinerary to each visitor, according to
his perception of the other’s vested interests? To what extent were the
narratives extemporized? Had Federico cultivated a repertoire? Would
he have indulged a guest to muse aloud, to ask questions to which he
could then knowingly respond? Would he have permitted, possibly even
encouraged, visitors to touch the intarsia?
Although the exact appearance and use of mnemonic palaces and
cities vanished irretrievably with their authors, we may discern the fol-
lowing from the evidence available: at the moment of their physical com-
pletion, in the presence of their patron, architect, scholarly consultants,
and artisans, the studioli embodied a deep history of ideas and practices
of knowing, gathered and presented in a highly innovative manner. Over
the ensuing five hundred years, the studioli have accumulated further
layers of significance from the glosses of scholarly interpretation. The
absolute and original meaning of the studioli proves elusive, if not beside
the point. It is precisely by their capacity to engage the observer – to
draw us into speculation on the possible meanings of particular images,
as well as the potential meanings constellated from clusters of images –
that these chambers reveal their quintessence. The studioli do not repre-
sent total knowledge but offer an architectonic matrix within which the
observer figures as a vital participant-agent in retrieving associations and
forging them anew.
notes
1 The seven liberal arts consisted of the mathematical arts (the “Quadrivi-
um”: arithmetic, geometry, astronomy, and music) and the verbal arts (the
“Trivium”: grammar, dialectics, and rhetoric).
2 The Christian virtues include the four cardinal virtues – justice, prudence,
fortitude, and temperance – adopted from the Old Testament (Book of
Wisdom 8:7–8) and classical pedagogy (Cicero’s De inventione). The the-
ological virtues are faith, hope, and charity.
3 For the history of memory training, see Lina Bolzoni, La stanza della memo-
ria (Torino: G. Einaudi 1995); Mary Carruthers, The Book of Memory
(Cambridge: Cambridge University Press 1990), and The Craft of Thought
(Cambridge: Cambridge University Press 1998); Ivan Illich, In the Vineyard
167
The Architecture of Memory
of the Text (Chicago: University of Chicago Press 1993); and Frances Yates,
The Art of Memory (Chicago: University of Chicago Press 1966). Since
1985 valuable iconographic research on the studioli has been presented by
Luciano Cheles, Maria Grazia Pernis, and Virginia Grace Tenzer.
4 The earliest surviving catalogue of the Ducal Library of Urbino, the Indice
Vecchio (hereafter abbreviated as i.v.), was published between 1482 and
1490 by the ducal librarian Agapito. Cosimus Stornajolo, Biblioteca Vat-
icana: Codices Urbinates Graeci (Rome: Ex Typographeo Vaticano 1895).
5 A seventeenth-century plan of the Ducal Palace at Gubbio lists its studio-
lo as “Gabinetto.” Recent scholarship has illuminated the position of these
rooms in the origins of the contemporary museum as spaces of inquiry
newly emerged between the private and public sphere. See Paula Findlen,
Possessing Nature (Los Angeles: University of California Press 1994).
6 Luciano Cheles, The Studiolo of Urbino: An Iconographic Investigation
(University Park, pa: The Pennsylvania State University Press 1986), 23.
7 M. Baxandall, “Guarino, Pisanello and Manuel Chrysoloras,” Journal of
the Warburg and Courtauld Institutes 28 (1965): 196. See also Cheles,
Studiolo, 36.
8 Leon Battista Alberti, The Ten Books of Architecture, 1755 Leoni Edition
(New York: Dover Publications 1986), bk. 5, chap. 17.
9 Like Federico, Alberti was an illegitimate child. As a result, he was de-
prived of his inheritance, and throughout his life he had to strike a balance
between intellectual and economic pursuits.
i0 Leon Battista Alberti, De Commodis Literarum atque Incommodis (On
the Advantages and Disadvantages of Scholarship) (1428). See Martin
Kemp’s introduction to Alberti’s On Painting (New York: Penguin Books
1991), 3.
i1 Vespasiano da Bisticci, The Vespasian Memoirs, trans. William George
and Emily Waters (London: George Routledge & Sons 1926), 99. Ves-
pasiano was a bookseller in Florence and also ran a copy-house, provid-
ing Federico with numerous manuscripts for the Ducal Library.
i2 Alberti, Ten Books, bk. 10, chap. 14.
i3 Castiglione, The Book of the Courtier, trans. Leonard Opdycke (New
York: Horace Liveright 1929), 9.
i4 Alterations to the Duchess’s wing were not completed until after the death
of Battista Sforza in 1472.
i5 For an account of this rather indecorous episode, see Maria Grazia Pernis
and Laurie Schneider Adams, Federico da Montefeltro and Sigismondo
168
Robert Kirkbride
169
The Architecture of Memory
170
Robert Kirkbride
34 Research has established that the fabrication of this matrix is neither pure-
ly theoretical nor merely metaphorical. As neurologist Wilder Penfield dis-
covered in the 1950s, much of the brain is connected not to the sensors
along the body’s surface (skin, eyes, ears) but instead to a representation
of the body (the “homunculus”) that is mapped directly onto the surface
of the brain. In other words, in our daily peregrinations, the mind func-
tions by creating a small representation of “itself.” Sensory stimuli are
gathered from throughout the body and conveyed through neural centres
to this homunculus, which then serves as a switchboard for the rest of the
brain. Currently, research is focusing on the degree to which the body
map/homunculus may be trained or retrained.
35 St Augustine Confessions 11.5.
36 A recent study summarized: “Architecture education is really about fos-
tering the learning habits needed for the discovery, integration, applica-
tion, and sharing of knowledge over a lifetime.” Ernest L. Boyer and Lee
D. Mitgang, Building Community: A New Future for Architecture Educa-
tion and Practice (Princeton: Carnegie Foundation for the Advancement of
Learning 1996), xvi. Architecture continues to provide a model of inte-
grated thought and action. Currently, educators are calling on the inter-
disciplinary skills of architects to assist in the reevaluation of learning –
not merely for the physical design of educational buildings but to partici-
pate in the reorganization of the curriculum. Moreover, even in the pro-
tean, nonmaterial realm of cyberspace, architecture serves as an operative
metaphor: the Internet Architecture Board is an international technology
advisory committee responsible for the worldwide integration of comput-
er hardware and infrastructure.
37 Aristotle De memoria 450a 10–15 (i.v. no. 214 and 215). Luca Pacioli
reiterates this notion in his De Divina Proportione: “nothing can be
grasped by the intellect unless it has been previously offered to perception
in some way.” See Pérez-Gómez, “Glass Architecture of Fra Luca Pacioli.”
38 St Augustine Confessions 10.8.
39 It is significant to distinguish between semiotics and mnemotechniques:
there is no inherent meaning in a memory image. See Carruthers, The
Craft of Thought, 178, and 331n23. See also Bolzoni, La stanza della
memoria, 90–102.
40 See Lawrence Weschler, Mr. Wilson’s Cabinet of Wonders (New York:
Pantheon Books 1995), 78.
171
The Architecture of Memory
172
Robert Kirkbride
173
The Architecture of Memory
actual structures, his rules of proper orientation seem to reflect his ideal,
rather than actuality. The cubiculum from the villa of Fannius Synestor
faced north.
65 Epistolae 2.7.8: “Parieti eius cubiculi mei in bibliothecae speciem armari-
um insertum est quod non legendos libros sed letitandos capit.”
66 See The History of Private Life, vol. 1: From Pagan Rome to Byzantium,
ed. Paul Veyne, trans. Arthur Goldhammer (Cambridge, ma: Belknap
Press of Harvard University Press 1987–91), 378–9.
67 As conveyed through Pliny the Younger Natural History 9.35. (i.v. no.
353).
68 Carruthers, Craft of Thought, 178.
69 Ibid.
70 “una tavola nel mezzo …” Bernardino Baldi, cited by Cosimus Stornajo-
lo, Biblioteca Vaticana, xiv, i.g. We know only that the “table” was deco-
rated in intarsia and was last accounted for in an inventory of 1609: “935
Tavola de noce intarsiata, con le scantie de sotta da tenere li libri fisse nel
muro.” Fert Sangiorgi, Documenti Urbinati (Urbino: Accademia Raffael-
lo 1976), 149.
71 i.v. no. 464.
72 Cheles, Studiolo, 22.
73 Virgil Georgics 42.243 (i.v. no. 492).
74 See Proverbs 6:8, “Go to the bee …”
75 The image of “eating the book” has deep origins. See Ezekiel 3:1. Also, St
Jerome (Commentarium in Ezekiel 3:5 [i.v. no. 25]) notes that “Eating the
book is the starting-point of reading and of basic history. When, by dili-
gent meditation, we store away the book of the Lord in our memorial trea-
sury, our belly is filled spiritually and our guts are satisfied.” Also St
Augustine Confessions 10.14; Carruthers, Book of Memory, 44; Illich, In
the Vineyard of the Text, 86.
76 Augustine taught rhetoric before his conversion to Christianity.
77 Augustine Confessions 10.25.
78 Ibid., 12.16; 10.17.
79 Gregory the Great, Expositio in Canticum Canticorum 2 Corpus chris-
tianorum, series latina 144, 3.14–15. Also Carruthers, Craft of Thought,
81.
80 Gregory the Great, Moralia in Job (i.v. no. 65), Prologue: “Epistola ad
Leandrum,” 3 Corpus Christianorum, series latina 143, 4.110–114. Also
Carruthers, Craft of Thought, 18.
174
Robert Kirkbride
175
The Architecture of Memory
176
Architecture, Mysticism, and Myth:
Modern Symbolism in the Writing of
William Richard Lethaby
Joanna Merwood
Chora
Symbolism in the Writing of William Richard Lethaby
for many years in the early part of this century, William Richard
Lethaby, a respected teacher and architectural writer acknowledged as
an authority on modern design, maintained a correspondence with
Harry Hardy Peach, the owner of a Leicester basketware factory. In
these letters the two men discussed the weather, the war, Lethaby’s
“town-tidying” campaign, architectural competitions, recent publica-
tions about design, and, most of all, the shocking state of art in modern
England. On a particular morning in February 1923, Lethaby sat down
at his desk to answer a letter from Peach. He particularly wanted to
comment on something his friend had recently drawn to his attention:
Diderot’s definition of “art.”
Very interesting about the Diderot Encyclopedia. The definition of art is inter-
esting as showing how quickly words alter their value. I take it the definition
would now be of “science” and although I have long been against nonsensical
views of art, and have felt that most of art was science in operation, yet the
ideal and essence of operation (and art) is to go beyond the known of science
by imagination … adventure and experiment. Art then I would say was the
expanding experimental application of science in human service – something
like that!1
178
Joanna Merwood
179
Symbolism in the Writing of William Richard Lethaby
Left: The Jewel Bearing Tree. From William Lethaby, Architecture, Mysticism and Myth (1891)
Right: The Labyrinth. From William Lethaby, Architecture, Mysticism and Myth (1891)
from the architectural canon but from contemporary works in the fields
of archaeology and anthropology.3 Unstructured, dense, and wide-
ranging in its reference, Architecture, Mysticism and Myth was an
attempt to discover the mythical origins of architecture.
Mythology as it was explored through art, literature, and the new field
of anthropology was of major interest to architects of Lethaby’s genera-
tion. His book is divided into twelve sections, each of which seeks to
explain an architectural symbol found in myth. Highly poetic in style,
these chapters reveal themselves largely through stories: “The Jewel-
Bearing Tree,” “The Planetary Spheres,” “The Golden Gate of the Sun,”
“Pavements Like the Sea,” and “Ceilings Like the Sky.” Although main-
taining a distinct separation between ancient mythical understanding
and modern culture, Lethaby was fascinated by the role of architecture
in early society as “embodied magic.” Plundering ancient mythology, he
resurrected the primal role of architecture as the built archetype of a uni-
versally understood cosmology. Lethaby divided the world into mythical
and scientific periods that corresponded to two ways of thinking about
building – “ancient magic architecture” and “modern scientific build-
ing.” In mythical societies, he wrote, architecture acted as a magical
180
Joanna Merwood
Left: Pavements like the Sea. From William Lethaby, Architecture, Mysticism and Myth (1891)
Right: The Heavenly Gate of the Sun. From William Lethaby, Architecture, Mysticism and Myth (1891)
181
Symbolism in the Writing of William Richard Lethaby
of a series of hypotheses, and that the early cosmogonies are one in kind
with the widest generalizations of science – from certain appearances to
frame a theory of explanation, from phenomena to generalize law.”9
Lethaby cited the German philologist Max Müller as an authority
who had found evidence of this universality in similar stories told in
medieval Germany, ancient Greece, and modern India. This desire to
rationalize, or classify myth as a branch of human knowledge, to see
ancient magic as the original science, was carried over into Lethaby’s
writing in order to facilitate a historical continuity between the magical
architecture of the past and the scientific building of today.10
Edward Burnett Tylor’s doctrine of universality stated that all mythi-
cal cultures have the same basic concept of the world. He went about
proving this by using the comparative method of analysis. As the French
sociologist Marcel Mauss later pointed out in criticizing the British
school of anthropology, comparative theory emphasizes similarity rather
than difference.11 Indeed, in his rambling narrative William Lethaby
compared ancient Egyptians, medieval masons, and contemporary Chi-
nese, picking and choosing his examples almost at random from diverse
texts, to show that the geometries and symbols of their architecture had
the same basis. For him this was proof that the magical element of archi-
tecture that had once existed in our own culture was universal to all cul-
tures and times. His concern in Architecture, Mysticism and Myth was
to demonstrate the origin of all world religions in a similar, if not the
same, concept of the universe, a doctrine based on the primal role of the
products of human creativity as “magic amulet, charm, fetish.”12
Lethaby’s use of the comparative theory was related to Tylor’s theory
of “survival,” in which elements of prelogical society were seen to have
survived into the present day. Myths in particular were regarded as reli-
quaries of early mentality. In “The Sources of Architectural Types,” one
of his few writings on architecture, the sociologist Herbert Spencer
applied this theory of “survival” to architectural ornament. In Spencer’s
view all ornament originally had a function. During the evolutionary
process, these forms lost their functional purpose but continued to be
used out of habit, attaining the abstract status of “beauty.”13 Imagining
ornament to have an original purpose more sacred than pragmatic,
Lethaby’s understanding of “function” differs from that of Spencer.
After Tylor, he adopted the concept of cultural integration, in which all
parts of a culture are interrelated. Tylor’s view that “the several depart-
182
Joanna Merwood
183
Magical Instruments. From Éliphas Lévi, Transcendental Magic (translated 1896)
Joanna Merwood
185
Symbolism in the Writing of William Richard Lethaby
186
Joanna Merwood
shrink into a turret, expand into a hall, coil into a staircase, or spring into
a spire with undegraded grace and unexhausted energy.”34 Lethaby took
Ruskin’s concept of living architecture to an extreme of vitality. From its
origins and up until the Renaissance, he wrote, architecture was truly
animated, just as Frazer’s religious totem was animated. Lethaby’s sky
ceiling and sea floor partake of this alchemical ideal. Created not by an
individual, but through the sacred ritualistic activity of a culture, art was
“an instrument of magic.”35 The object was not just a representation but
the thing itself. Changing form by alchemical magic, art always remained
the totemic agent of desire brought to life through sacred ritual.
In 1890 Lethaby designed a stained glass window for a house in
Bromley, Kent, in the “medieval” style, incorporating a quotation from
The Romance of Merlin.36 However, like Morris and Ruskin, his inter-
est in medieval art extended far beyond an aesthetic appreciation. High-
ly poetic, his understanding of medieval architecture and much of his
knowledge of the mystical symbolism of the Middle Ages came from the
literature of the time. Chaucer is quoted on the title page of Architecture,
Mysticism and Myth.37 Dante, whom Ruskin made much use of in The
Stones of Venice, is also quoted, as is the fictional Sir John Mandeville’s
fourteenth-century Voyages and Travels and the Early English Romance
of Alexander. Hypnerotomachia Poliphili, Francesco Colonna’s fifteenth-
century Italian romance describing architectural fantasies, seemed to
hold a particular fascination for Lethaby.38 He invoked these texts for
their fantastic and beautiful descriptions of the symbols that make up
the chapters of his book. Saturated with references to precious stones
and metals, cosmological classification, and magic numbers, Architec-
ture, Mysticism and Myth attempts to demonstrate the deep alchemical
significance of architectural symbolism through literary reference.39
Why did Lethaby cite these romances as evidence, giving them as
much authority as the surviving examples of ancient and medieval archi-
tecture? One answer can perhaps be found in his distrust of the exam-
ples that were available, many of which had deteriorated due to
vandalism or restoration (two acts that were comparable in his view). It
was in these literary sources and not in archeological accounts that the
true romance of medieval architecture was made apparent.
Around 1905, the architectural discourse turned away from Letha-
by’s post-Ruskinian ideals and sought a renewal of classicism.40 Letha-
by himself largely abandoned Gothicism in favour of a more abstract
187
Symbolism in the Writing of William Richard Lethaby
“Hypnerotomachia Poliphili.” From William Lethaby, Architecture, Mysticism and Myth (1891)
188
Joanna Merwood
sources, and the whole was uncritical and inexpert.”42 This new edi-
tion attempted to cast architecture as the symbol of the psychological
make-up of man throughout his historic progression. “The Gothic art
of the Middle Ages was an outcome of the whole mind and feeling of
the times. In a recent essay, I tried to show that it was inspired (uncon-
sciously) by the forest life and forest psychology (The Legacy of the
Middle Ages) … the buildings were produced by the same minds and
hearts that produced the forest ballads.”43
In this book Lethaby introduced the words “psychology” and “uncon-
scious” into his writings for the first time. The nineteenth-century pre-
figuring of psychoanalysis relied on a close reading of the face and head
to provide a direct visual understanding of the inner soul. This direct
visualization of symbol established a link between psychology and the
arts.44 Anthropologists of the late nineteenth and early twentieth cen-
turies took a psychological point of view that advocated “culture as the
manifestation of thought.”45 For example, Tylor’s theory of the devel-
opment of primitive cultures depended on those cultures developing
increasingly more complex ideas. In his thesis the collective conscious-
ness of a society was no different from the sum of individual thought.46
In Architecture, Nature and Magic, Lethaby started to present this psy-
chological appreciation of levels of development, the perception of sym-
bols, and their identification with certain wider ideas.
The earliest constructive works of man – holes for shelter, pits for burial, and
clay vessels – would quite obviously have been more or less round in general
like a child’s sand pit or a bird’s nest. At the same time an observant man must
have noticed that the sun in the heavens was a perfectly true example of the
same shape. A “general idea” of the circle was thus reached … This recogni-
tion of a type in the heavens and of man-made imitations on earth would have
seemed a mystery – as indeed it was – and every such imitation must have had
something of a magical character.47
Art was seen as the history of the human will, which reveals to us “the
actual psychology of mankind.” To Lethaby the Renaissance was a fun-
damental break in the history of human thought. Once again opposing
the “magical” ancient world and the “scientific” modern world, he now
declared the impossibility of reconciling the two. One of his new sources
was Worringer’s “Art as Human Psychology,” published in Form in
189
Symbolism in the Writing of William Richard Lethaby
190
Joanna Merwood
It is this position that has led many writers to describe Lethaby’s the-
ory as protomodernist, as “a search for the absence of style.”51 While
this view does have a certain currency (he was clear in his criticism of
“the treadmill of style-mongering”),52 Lethaby’s theory comes from an
English tradition that in its Romantic antecedents is fundamentally dif-
ferent from Continental modernism. He classified architectural symbol-
ism not in terms of form (i.e., contour, colour, space, and line) but in
terms of a deeply poetic understanding of built form as a text describing
our relationship to the world. For him the recovery of this poetic under-
standing would be through science – but through science considered as
the brave new form of faith with “a new magic wonder of its own.”53
He continued to emphasize the communal nature of architectural cre-
ation but this was now the expression of some vague and ill-defined
“common current language.”54 He was sure that this language would be
found not in any “vague idea of an abstract and absolute proportion”
but in a spontaneous agreement.55
By end of his life the “living force” Lethaby so admired in medieval
architecture, the idea of “vitality” that had captured his imagination in
the writing of Ruskin, had been converted into a scientific “spirit of
experiment in building.”56 This was prompted not by a rejection of the
poetic in architecture but by a rejection of the architecture of formal styl-
istics that he saw all around him.57 Since it was not part of the everyday
architectural vocabulary of the day, the word “experiment” may seem
peculiar, until we remember the role of experiment in natural magic. In
the twentieth century it was the engineer who embodied the ancient
alchemist’s ability to convert material from one form into another.
Throughout his writings Lethaby’s goal was to renegotiate the role of
architectural symbolism, always maintaining its moral role and its social
necessity. He struggled to incorporate the psychological theories of form
to fit his essential understanding of architecture as a “common” art, col-
lectively imagined and created art. Lethaby took the totemic view of myth
from anthropology and attempted to give life to a modern symbolism
through the conception of architectural creativity as a renewed mystical
practice. To return to the formulation proposed earlier, architecture
could only “work” in a technological society through the definition of
science, not in opposition to art, but as the true myth of modernity.
191
Symbolism in the Writing of William Richard Lethaby
notes
192
Joanna Merwood
193
Symbolism in the Writing of William Richard Lethaby
194
Joanna Merwood
40 Reyner Banham, Theory and Design in the First Machine Age (Cambridge,
ma: mit Press 1960), 45.
41 Geoffrey Scott, The Architecture of Humanism (1914; London: The
Architectural Press 1980). For a wider discussion of Scott’s sources in Ger-
man theories of Einfühlung see David Watkin’s introduction. Scott reject-
ed the Ruskinian Gothic revival that had dominated English architecture
since the mid-nineteenth century in favour of a renewed classicism influ-
enced by Wölfflin’s writings on the Baroque.
42 Lethaby, Architecture, Nature and Magic, 15.
43 Ibid., 140.
44 Mary Cowling, The Artist as Anthropologist: The Representation of Type
and Character in Victorian Art (Cambridge: Cambridge University Press
1989), 87.
45 Honigmann, Development of Anthropological Ideas, 116.
46 Later writers in French sociology, such as Durkheim, Hubert, and Mauss,
proposed that societal institutions such as law and religion were to be
studied separately from individual behaviour. They believed that there is a
collective consciousness that differs from individual psychological consid-
erations. Ibid., 175.
47 Lethaby, Architecture, Nature and Magic, 18.
48 Wilhelm Worringer, Form in Gothic (1912), ed. and trans. by Sir Herbert
Read (London: A. Tiranti 1957).
49 Worringer, Form in Gothic, 17.
50 W.R. Lethaby, “The Adventure of Architecture” (1910), in Form in Civi-
lization (London: Oxford University Press 1922), 92.
51 Mark Girouard, Sweetness and Light: The Queen Anne Movement
1860–1900 (New Haven and London: Yale University Press 1977), 227.
52 Lethaby, Architecture: An Introduction to the History and Theory of the
Art of the Building (London: Williams and Norgate 1912), 245.
53 Lethaby, Architecture, Nature and Magic, 16.
54 Lethaby, “The Adventure of Architecture,” 67.
55 Lethaby, Architecture, 239.
56 Ibid., 68.
57 It was not only in building but in architectural history that Lethaby
lamented this failing. In the conclusion to Architecture, Nature and Magic
he wrote, “Modern histories of old ‘architecture’ have been accounts of
how mere forms appeared to our eyes apart from any meaning they might
have” (144).
195
Gordon Matta-Clark’s Circling the
Circle of the Caribbean Orange
Michel Moussette
Chora
Matta-Clark’s Circling the Circle
198
Gordon Matta-Clark, Splitting. Englewood, NJ, 1974
years. Nor do we want to write years. So let’s quote someone. Right now.
Otherwise we shall not be convincing anyone. Worthy of that name.
Anyone. And as Gordon Matta-Clark says, “You have to walk.”2
Opening the middle zone. What does that mean. Two things mainly.
Two verbs actually. To capture and to unbalance. But that has to be qual-
ified. We cannot stop here and unveil the lively bibliography. Not right
now. We would not have convinced anyone. So let’s cut it out. The cap-
ture. How do you capture the wind the sun and the rain. How do you
capture the underground. The answer is, you have to build a machine. A
capture machine. And to do so you have to dance au pas-de-deux, learn-
ing the building’s own particular ways. To dance with the building is to
make the building dance. Is to make everyone dance in a tangle of light
feet. A specialist of the hammer once wrote that “one must still have
chaos in oneself to be able to give birth to a dancing star.”3
So we become the building and the building becomes us. Part of us is
trapped in the building. Part of the building is trapped in us.4 We enter
the becoming of the building. We plunge into surfaces. Into the con-
densed strata that are the traces of process. Of years. But still no ques-
tion marks. Not right now. We shall come back to surfaces later.
First we shall hunt. Very quickly. Just as an example. The act of killing
is secondary in hunting. Most important is the becoming. The good
moose hunter occupies a volume that is not human. He breaks branch-
es eight feet above the ground and makes too much noise when drinking
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Matta-Clark’s Circling the Circle
at the lake. Breathing and walking follow what appears at first as non-
rhythm. A moose rhythm.5
Second we shall dance. Not too quickly. Because dancing with a build-
ing is not so easy. Just try. And see. Finding the centre is everything. Not
the geometrical centre. That would be too easy. Rather an elusive centre.
One that can never be totally circumscribed. “I work similarly to the
way gourmets hunt for truffles. I mean, a truffle is a fantastic thing
buried somewhere in the ground. Very fleshy, esteemed as a prize food.
So what I try to find is the subterranean kernel. Sometimes I find it.
Sometimes I don’t.”6 Another quotation. To get the ingredients going. “I
see in the formal aspect of past building works a constant concern with
the center of each structure. Even before the Splitting, Bin.go.ne and Pier
52 projects, which were direct exercises in centering and recentering, I
would usually go to what I saw as the heart of the spatial-structural con-
stant that could be called the hermetic part of my work, because it
relates to an inner-personal gesture, by which the microcosmic self is
related to the whole.”
Centring machines and capture machines. Machines that capture. But
no domestication involved here. Sky remains sky. Wind remains wind.
Ask how so. Answer. Because you are walking. Because you have to
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Michel Moussette
walk. There are no images. Maybe some layered close-ups. But certain-
ly no outside. Only an inside where everything plays and dances. Even
as death lurks around the corner as it is fond of doing.
But this might sound vague. So let’s get back to machines. Unbalanc-
ing machines. Ugly. Replace. Vertigo machines. Yes. Vertigo machines
that bring us into motion with the sky, the underground and the build-
ing. “To visit his final works was to be seized by vertigo, as one suddenly
realized that one could not differentiate between the vertical section and
the horizontal plan (a perceptual undifferentiation particularly danger-
ous in a piece of Swiss cheese full of holes reflecting one into the other
and in all directions), as if in order to learn ‘what space is,’ it was first
necessary that we lose our grip as erect beings.”7 That the carpet, the old
linoleum, and the plywood all be pulled at once from under our feet. But
not to get to any profound depths. Rather to live within the surface. To
fall in all directions at once. In the surface. Or maybe rather to explore
an extremely densified shallow depth. Where the real and the imaginary
are compressed together. “Aspects of stratification probably interest me
more than the unexpected views which are generated by the removals –
not the surface, but the thin edge, the severed surface that reveals the
autobiographical process of its making.”
This points to a movement that can be followed. Maybe. To put it
simply: from depth towards surface. Like Alice. Wasn’t depth the start-
ing point? If we may say so. So depth as starting point. Digging under
the foundations of an art gallery to expose from below the building’s
“enormous compressive confining forces.” Building houses high-up
in the trees. Crawling through a rope tunnel over a ravine at two hun-
dred feet above the closest ground. Always to gain a vantage point.
Above and below the plane of the Middle Zone. And later. Cutting every
column of an art gallery at midpoint and inserting a small metal cube in
which the entire building’s forces would have been concentrated. Split-
ting in two an entire house.8 Along a line at midpoint. The centre at the
centre springs into mind. There is something literal about these actions.
There is also depth to them. Not much to do with machines. At this
point. So far. But watch this. “Physically penetrating the surface seemed
the logical next step.”
The next step is away from elements as such. Establishing fields.9 The
next step dances with “what is already there.” However inappropriate
“what is already there” may seem. “There is a kind of complexity which
201
Matta-Clark’s Circling the Circle
202
Michel Moussette
The machines produce layer upon layer. Layered surfaces for which
there is a great demand. Square feet are doing quite well. For now. Lay-
ers can be taken out of context and put into crates. Beautiful wooden
crates. And then taken all over the world. Valencia. Santiago. Chicago.
To name just a few as there will be many more. In the proper environ-
ment these surfaces will last for very long. Temperature at about twenty
degrees Celsius and humidity at about 30 percent. No direct sunlight.
Even better. Imagine. There are photographs. Most of them taken by the
artist himself. They are powerful. Very wonderful. Their size is impres-
sive. They convey. Beautifully.
But you have to wonder. Matta-Clark certainly did. The exhibits are a
“profound dilemma.” There is a “price to pay” and “my work pays more.”
“The installation materials end up making a confusing reference to what
is not there.” How does one answer this relentless demand for surface?
“The desire for exhibiting the leftover pieces hopefully will diminish as
time goes by. This may be useful for people whose mentality is oriented
towards possession. Amazing, the way people steal stones from the Acrop-
olis. Even if they are good stones they are not the Acropolis.”
The extracted surfaces come in many sizes and shapes. Some are soft
some are hard some are carpeted some are clad. They are the leftovers
of leftovers. And some order is now most obviously required. We could
build an imaginary museum for the extracted surfaces. That would cer-
tainly be a break. Not even trying to go beyond our analogous thinking.
Our architected thinking.10 Our orderly thinking so needful of examples.
1.0 The first step is to build a surface we may inhabit. This will be the
beginning of our museum. Sort of an index for the leftover pieces. A
simple two-dimensional plane. Easily representable on a piece of
paper. Or in one’s head.
1.1 Our first axis is time itself. We shall call it the Building Works Line.
It goes from looking for the centre at the centre to falling in all direc-
tions at once. Something like this: Treshole, Datum Cuts, Splitting,
Bin.go.ne., Pier 52, Conical Intersect, Office Baroque, Caribbean
Orange.
204
Michel Moussette
1.2 Our second axis is all about representation. We shall call it the
Extracted Surfaces Line. To keep things simple we shall concentrate
on photographies. Some eventual “others” can put some order into
Matta-Clark’s other extracted surfaces. Into the heavy wall sections
and into the unsteady grainy silent black-and-white movies. This
is how our second line goes: Documentation Photographs, Walk-
through Photographs, Photoworks that are a “sort of documenta-
tion/time evolution of the piece,” Photoworks that are a “kind of
narrative which is subject to all kinds of variations.”11
2.0 The second step is to obtain a volume by projecting the surface of
the index into space. This can be done only by following our two
lines. Our two curved lines as we shall see.
2.1 Extracted Surfaces Line. In some of the Photoworks there no longer
exists a “confusing reference” made to an experience outside the
gallery. No direct attempt to be faithful to a “beyond.” These Pho-
toworks use the Building Work “as a kind of stage” and “as a point
of departure.” They are a simple play that produces an image where
all sense of gravity is lost. Where the Swiss Cheese Vertigo roams
again. And most of them were produced by a direct work on the neg-
atives. Collaging and montaging. The performance of the cut then
becomes something important. Almost structural. You have only one
chance. Sort of. The time of the cut becomes related to the time of
the exposed photograph. To the time of the experienced photograph.
Tape cut and negative margins are visible. The traces of the collag-
ing and montaging are left in a manner qualified as “deliberately
artificial.” And this certainly points to interesting directions. The
most obvious is a circular one.
2.2 Building Works Line. Another circling back toward a “point of
departure.” Quickly. As usual. Matta-Clark. By moving from centre
to periphery comes back to centre. Moving toward the surface gets
back to depth. Using “what is already there” connects to what is
“beyond.”
3.0 But if our lines circle back toward the origin, they still do not inter-
sect it. In other words we have spirals and not circles. We would
have circles only if we stood very far above our surface and main-
tained a complete immobility in relation to our coordinate system.
4.0 Our museum now could be described by the points corresponding to
spiraling axes set in two different planes. The irregular surfaces
205
Matta-Clark’s Circling the Circle
would be many and hard to sweep clean. The infinite janitor skewed
into space could leave only the wind and rain to clean up the build-
ing. But it might be time for us to move on. Out of these conditions.
To circle new circles. To look at them from all sides. Peering from
above. Investigating from below. Setting it all into motion and going
wherever they go. So we are leaving geometry. And going back to
machines. Already.
Machines that add layer upon layer. Taking the initial condition and
“redefining it, retranslating it into multiple readings of conditions, past
or present.” Pushing the established limits so that the elements lose their
hierarchy.12 In fact, the elements disappear. The threshold, the staircase,
and the column are gone. Only a field is left. A field of elements? Maybe.
It does not really make any difference. The multiple layers are pushed
toward a limit. Compressed within a surface. An “about to be disinte-
grated level.” Compress and Flatten. In Caribbean Orange the raindrops
are horizontal and the sun shines from underground. The orange is
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Matta-Clark’s Circling the Circle
what the word space means either. I keep using it. But I am not quite sure
what it means.”13 The word space. And then the cut itself through the
strata. Through the first layers of sedimentation. That wonderful thin
edge. Through the structure. The whole house creaking. Sawdust flying
everywhere. Maybe it is best when dealing with dust to get a job at the
Bibliothèque Nationale and write books. Maybe not. Just another layer.
Even if the blade might kick back. Anytime. At certain moments more
than others. Push the tool over its limits. But do not force it. Do not force
it. Twice is enough. Do not force it. Thrice is too much. So you’d be bet-
ter to chop it up. Chop mushrooms, seaweed, frog legs. Mix with mar-
row and rice. Stuff beef bone. Once all is eaten make necklace with bone
and wave bye-bye to satisfied customer. Food was important. We could
not have afforded to waste Food. But certain words have been forgotten.
Some very important. Let’s name them. Non.u.mental. An.architecture.
Capitalization of first letter as permanent feature. Important projects
also forgotten. Let’s not name them. Almost named them. Almost is
often. If only we could stand. But that would be the end. For a couple of
minutes. The building projects all destroyed. Interventions as specific.
Calibrated. To that exactly. To dust exactly. To nothing left standing.
Surface and depth. Depth and surface. Dust. But goes on. Dancing. We
shall see. With circles and machines and other machines. We shall see.
Only thing important. Known. You have to walk. You can only walk.
notes
208
Michel Moussette
1993). Riopelle spent most of his life painting wild geese. He now lives
peacefully on Île-aux-Oies, where he roams around in a hearse.
6 From Donald Wall’s interview with Gordon Matta-Clark, in “Gordon
Matta-Clark’s Building Dissections,” Arts Magazine 50, no. 2 (May 1976):
79. Unless otherwise specified, all quotations are from this interview.
7 Yve-Alain Bois, “Treshole,” in Yve-Alain Bois and Rosalind Krauss, Form-
less: A User’s Guide (New York: Zone Books 1996), 191. For what ap-
pears to be an interesting influence on Matta-Clark, see the work of his
father, Roberto Matta-Echauren, especially “Mathématique Sensible –
Architecture du temps,” Minotaure 11 (1938): 43, an article describing a
true vertigo machine that would bring human verticality to the forefront
of consciousness.
8 The cuts do have a certain violence and crudeness to them. They are an
attack on a certain way of life and were certainly read that way, espe-
cially in Europe, where a “politicized public” accused Matta-Clark of
“exploiting the sanctity of domestic space.” Matta-Clark’s work certainly
does tap into this sanctity but the objective is not to overcome the system.
It is rather an idea of subversion that deploys itself within the existent per-
ceptual, social, and built frameworks. For more on Matta-Clark not
equating “his cuttings with the wanton destruction of buildings,” see
Pamela L. Lee, “On the Holes of History: Gordon Matta-Clark’s Work in
Paris,” October 85 (summer 1998): 65–89.
9 Transforming elements into fields is a favourite strategy of what might
be named, quite inappropriately, Anti-Architecture. See Michel Parent,
Vauban (Paris: Fréal 1971): 96–104, for an illustration of Sébastien Le
Prestre de Vauban’s défense en profondeur, where elements are progres-
sively multiplied and disseminated over a field. In a striking parallel in
hockey, the Buffalo Sabres’ Dominik Haçek has revolutionized goaltend-
ing by departing from the butterfly style to invent a completely new “hor-
izontal” style.
10 I am not being ironic here. A nice and appropriately architectural exam-
ple of using a “space of thought” and its discourse to get somewhere
else is Michel Foucault’s Discipline and Punish: The Birth of the Prison
(New York: Pantheon 1977). Also see Michel de Certeau’s commentary,
“Micro-Techniques and Panoptic Discourses: A Quid pro Quo,” in
Heterologies: Discourse on the Other (Minneapolis, mn: University of
Minnesota Press 1986).
209
Matta-Clark’s Circling the Circle
bibliography
All works by Gordon Matta-Clark (and pictures of the artist) are reproduced
courtesy of the Estate of Gordon Matta-Clark, Weston, ct.
Geometry of Terror:
Alfred Hitchcock’s Rear Window
Juhani Pallasmaa
Chora
Hitchcock’s Rear Window
212
Jeff surveying his neighbours
through the telephoto lens
of his camera
her nightgown. This mysterious room, which is never shown to the audi-
ence, is a familiar Hitchcockian psychological theme that appears also in
the film Rebecca, in which the door of a locked room is never opened.
During the period of Jeff’s convalescence, a high bed has been moved
into the bay, and other furnishings have been moved to allow for his
immobility and treatment.
The extreme spatial restrictions of Rear Window – the film is seen
from the perspective of a person bound to one spot and everything takes
place within one huge set – was a stimulating challenge for Hitchcock:
“It was a possibility of doing a purely cinematic film. You have an
immobilised man looking out. That’s one part of the film. The second
part shows what he sees and the third part shows how he reacts. This is
actually the purest expression of a cinematic idea.”3
213
Reconstruction of Jeff’s apartment 7 carpet;
(drawing by the author): 8 low drawer;
1 bay window, with three windows that 9 easy chair;
can be opened; 10 low table;
2 high bed; 11 lamp suspended from ceiling;
3 side table; 12 table lamp;
4 kitchen furniture; 13 fireplace;
5 open shelves in three parts, with 14 three steps up to the door;
photographs, etc. below cupboards; 15 trunk;
on the opposite side, presumably 16 possibly a balcony for the bedroom;
kitchen cupboards;
6 table with broken camera, photographs,
etc.;
214
Reconstruction of the courtyard 14 ground floor: Miss Lonelyhearts’s
(drawing by the author): kitchen; first floor: the Thorwalds’
1 Jeff’s apartment; kitchen; and second floor: dog owner
2 stair/hallway; couple’s kitchen
3 bedroom (never shown in the film); 15 ground floor: Miss Lonelyhearts’s living
4 lower courtyard; room; first floor: the Thorwalds’ living
5 part of the songwriter’s studio room; second floor: dog owner couple’s
apartment; living room;
6 roof terrace attached to the studio 16 ground floor: Miss Lonelyhearts’s
apartment; bedroom; first floor: the Thorwalds’
7 ground floor: the sculptress’s apartment; bedroom; second floor: dog owner
first floor: Miss Torso’s room; couple’s bedroom;
8 first floor: Miss Torso’s balcony; 17 Mr Thorwald’s flower bed;
9 first floor: Miss Torso’s bathroom; 18 lady with a bird cage;
10 ground floor: the sculptress’s terrace; 19 room of the newly married couple;
11 stair to Miss Torso’s balcony; 20 passage to the street;
12 corridor (on all three floors); 21 restaurant with Miss Lonelyhearts’s table
13 balcony with emergency stair;
215
Hitchcock’s Rear Window
216
The murderer and his wife
space begins to wrap around the viewer like a dark, strangling garment.
The tenants never encounter each other, except for a brief exchange of
words between the sculptress and the salesman at the beginning of the
film, which the salesman crudely terminates with “Why don’t you shut
up.” Although the tenants have outside friends, they remain strangers to
each other. “You don’t know the meaning of the word neighbour,” says
the strangled dog’s owner to her neighbours in this most dramatic scene
in the film. Not until the scream following the discovery of the strangled
dog do they come into the courtyard space; meanwhile, the darkened
windows reveal the dog strangler and wife murderer withdrawn from
the group. He can be seen smoking a glowing cigarette in his darkened
apartment. The darkness of this window, reminiscent of René Magritte’s
painting La réponse imprévue (1933), is undoubtedly one of the most
evocative darknesses in cinema. An equally tangible void is the silence of
the telephone at the moment Jeff realizes he has confirmed his identity
to the murderer. In this scene the camera moves temporarily and unno-
ticed into the courtyard to view the characters from below as a single
wide-angle shot from the perspective of the strangled dog. This deviation
brings about one of the most dramatic scenes in the film. “The size of
the image is used for dramatic purposes,” says Hitchcock about his cin-
ematic dramaturgy.7
217
Hitchcock’s Rear Window
The suspense in the film is based on the irrefutable logic of terror. Hitch-
cock slowly builds in the audience a stream of suspense that he dams
until the final cataractic release. Hitchcock planned his film so precisely
that after it had been edited, only a few dozen metres of film remained
on the cutting-room floor.8
As an artistic masterpiece, Rear Window weaves innumerable details
into a faultless fabric in which allusions and hints criss-cross unending-
ly in all directions. Every episode or line appears to contain meanings
and allusions. Miss Torso (Georgine Darcy), the nickname given to the
shapely dancer, intimates mutilation, the central theme of the film. The
little dog is killed because “it knew too much,” an allusion to the film
Hitchcock directed twice (The Man Who Knew Too Much, 1934 and
1956). Hitchcock even wrote an enigmatic article about his wife Alma
entitled “The Woman Who Knew Too Much.”9 The words of the songs
heard in the background always relate ambiguously to the scene.
Colours, too, contain meanings: for example, Miss Lonelyhearts (Judith
Evelyn) is coded in green; her dresses are always shades of emerald
green, and there are no other green clothes in the film. Rear Window is
an exceptionally visual film; the sections without dialogue constitute 35
percent of the entire film.
Hitchcock’s initial idea was to have the musical background consist
entirely of the piece of music gradually composed by the songwriter dur-
ing the course of the film. He has expressed his dissatisfaction with the
music in the film,10 although his idea is realized to the extent that the
songwriter plays his new record to Miss Lonelyhearts at the end of the
film; this episode, in fact, starts one of the stories that will develop after
the film has ended. The composition is entitled “Lisa,” in accordance
with the female protagonist.
Rear Window is truly a masterpiece of artistic condensation: its rich-
ness and logic are revealed only after seeing it several times. But great
works always contain a great number of redundancies, depths, and lev-
els. The narrative logic of the film, its architectural messages, role char-
acterizations, atmospheres and secret hints, camera angles and shot
compositions, space and image details, and words and music constitute a
mosaic that builds up the suspense with the infallibility of the geometrist.
218
Juhani Pallasmaa
The film ends like a geometrical exercise at school – qed – which was to
be demonstrated. “Clarity, clarity, clarity, you cannot have blurred think-
ing in suspense,” as Hitchcock says.11
219
Hitchcock’s Rear Window
220
Jeff considers the significance of Mr Thorwald’s kitchen tools while kissing Lisa
spectacle
The lives of the tenants in Rear Window are observed in the lit rooms
behind uncurtained windows, like separate silent films or tv programs.
The window of the newlyweds, with its white shade pulled down, is like
a cinema screen without a film projected onto it, and the contents of
this film are aptly left to the viewer’s imagination. Peeping into the
apartments through the photographer’s telephoto lens and binoculars is
a bit like channel-swapping with a remote.18 Lisa Fremont’s metaphors
– “It’s opening night of the last oppressing week of L.B. Jeffries in a
cast,” “I bought the whole house,” and “The show’s over for tonight,”
as she pulls down the window shade in front of Jeff’s curious eyes – all
indicate a show. “Preview of coming attractions,” says Lisa, as she
flashes the overnight bag containing her nightgown, is also a reference
to the cinema-like structure of the story. The transfer of the action from
one window to another – as if moving from one screen to another – cre-
ates a comical effect but also brings to mind René Magritte’s painting
221
René Magritte, L’evidence éternelle (1930).
The Menil Collection, Houston
mirror-images
the courtyard, the wife is bedridden while her husband comes and goes
freely.20 The photographer hero seems to conceal a yielding helplessness,
whereas the coddled fashion girl exhibits reckless courage as she climbs
into the murderer’s flat. She has no escape route, and the frightened hero
verbalizes the fear of the viewer who feels guilty for having allowed the
woman to put herself in this danger. The travelling salesman, who tends
flowers in the garden, is revealed first as an aggressive character, and
finally as the cruel killer of his wife. But at the moment he enters Jeff’s
room, helpless and pitiful, he is capable only of uttering the frustrated
question, “What do you want from me?”
An essential role reversal is the unexpected change from pursued to
pursuer, after the murderer discovers his surveyor. This incident even
reverses the location of the auditorium and the stage. The identity of
the viewer in relation to the protagonist also shifts; most of the time
we see what Jeff sees, but during the three occasions when he is asleep,
we see more.
The apartments are like stages stacked one upon the other, like urn
recesses in a columbarium, with no access to the rest of the normal
anatomy of an apartment block, to staircases and corridors; only the
flats of the salesman and Miss Lonelyhearts are connected to a corridor.
The young man in the flat just rented on the left reopens the front door,
in order to carry his bride over the threshold, but where the door leads
remains unclear. The block of apartments in the film is like a tree lifted
from its roots, without access to the ground water.
Nor are the plans of the apartments “real,” as they have been flat-
tened against their facades, so that everything can be seen through the
camera in Jeff’s room; such one-sided flats are sometimes called “rail-
road flats.”21 For example, the flats of the Thorwalds and Miss Lonely-
hearts are approached unorthodoxly through a kitchen. And where is
the murderer’s bathroom located, the walls of which he is shown to be
washing? Hitchcock even utilizes the blank wall spaces between win-
dows, out of sight from the camera, and vague reflections in the open
window panes to stimulate the viewer’s imagination and feeling of sus-
pense, for instance, in the sequence when Lisa is in the murderer’s apart-
ment and the policemen finally arrive to save her.
223
The stage of the film
224
Juhani Pallasmaa
Peter Wollen regards the series of places in a film as its structural ele-
ments: “Building up the story of a film … also means drawing a psy-
chical map. In watching a film we form in our minds diagrams of the
relationship between the different places on which the film is construct-
ed, and of those routes the characters use in or between these places.”22
Since most of the routes used by the characters in Rear Window are
hidden in the unknown backstage, the audience cannot form the kind of
psychical map that Wollen mentions. The exit from Jeff’s flat to the
street is somewhere to the left behind the audience. The murderer creep-
ing up the stairs to Jeff’s flat brings the unfamiliar rear of the building
into the audience’s imagination, and it is this unfamiliar rear that maxi-
mizes the threat: at this stage the threat is not just the rather pathetic Mr
Thorwald but the labyrinthine unfamiliarity of the building itself. The
true identities of the tenants, their invisible, intimate life and subcon-
scious, appear to be concealed in this backstage. The threat is not con-
tained in what is shown but in what is not shown. The terror is not in
the scene projected on the screen but in the minds of the audience.
Experiential
movements in the
courtyard and
through the block
(drawing by the
author)
D
Doyle
Hitchcock’s Rear Window
The film tells the story of a murder and its exposure, but its central
philosophical theme is actually the voyeur’s gaze. The duality of the gaze
is expressed by Jeff as he suspects murder: “It’s not an ordinary look …
the man behaves as if he is afraid someone is watching him.” The com-
plicated relationship between the viewer and the viewed in Rear Win-
dow brings to mind Velazquez’s painting Las Meninas, in which the
location and role of the viewer have also been a subject of philosophical
contemplation.25
“We’re all voyeurs to some extent, if only when we see an intimate
film. And James Stewart is exactly in the position of a spectator looking
at a movie,” François Truffaut notes when interviewing Hitchcock about
his intentions in Rear Window.26 Jeff’s voyeurism is not, however, a sex-
ual perversion, but more the professional curiosity of a photographer.
Although the concept of private life would appear to be self-evident,
the twenty-eight hundred-page History of Private Life shows that it has
both an interesting history and a multiplicity of dimensions.27 In a draw-
ing from The Art of Living (1945), published a few years before Rear
226
Apartment block as the stage for various lifestyles and social classes. From Tableaux de
Paris, Le magazine pittoresque, 1847
227
Hitchcock’s Rear Window
228
Juhani Pallasmaa
who have been viewed turn into active onlookers. The camera also pops
outside during the scene of the strangled dog, but the spectator hardly
realizes that it has momentarily strayed into the courtyard. The camera
is outside, the protagonist’s realm of awareness during the three
sequences when he is asleep: at the very beginning when the scene is
introduced, when Thorwald leaves his room early on Thursday morning
with an unidentified woman, and in the very last sequence when he is
asleep with both legs in a cast. The middle sequence is particularly impor-
tant because it enables the viewer to know more than the protagonist.
In analyzing Descartes’s writings on reading, the philosopher David
Michael Levin uses the term “bodiless reader.”30 The protagonist in Rear
Window and the spectator are likewise bodiless observers. Jeff’s immo-
bility eliminates the physicality and tactility of experience and trans-
forms it into something purely visual; the eye subordinates the other
senses. Scratching his itchy leg under the plaster with a Chinese back
scratcher epitomizes Jeff’s loss of movement and touch. His complete
reliance on vision represents the spectator, alone and bound to his chair
in the darkness of the cinema. It is this spectator’s immobility that lulls
him into a regressive, dreamlike state.
“The New York State sentence for a Peeping Tom is six months in the
work house … You know, in the old days, they used to put your eyes out
with a red-hot poker … We’ve become a race of Peeping Toms,” warns
Stella. “The way you look into people’s windows is sick … Sitting
around, looking out of the window to kill time is one thing – but doing
it the way you are, with binoculars and wild opinions about every little
thing you see is … is diseased,” Lisa scolds Jeff. “What people ought to
do is get outside their own house and look in for a change,” says Stella
when warning Jeff of the dangers of peeping. At the end of the film the
murderer literally fulfills the nurse’s idea by pushing Jeff out the window
– to see the inside of his flat from the outside for the first time.
Jeff ponders whether it is ethically acceptable to spy on people
through his telephoto lens. “I’m not much on rear-window ethics,”
replies Lisa to his semirhetorical question. At first both Lisa and Stella
disapprove of Jeff’s snooping (“window shopper,” accuses Stella) but
later become keen peepers themselves. The murderer realizes he is being
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Hitchcock’s Rear Window
230
Juhani Pallasmaa
from an infantile desire to see, which had sexual origins. Sexuality, mas-
tery and vision were thus intricately intertwined in ways that could
produce problematic as well as ‘healthy’ effects. Infantile scopophilia
(Schaulust) could result in adult voyeurism or other perverse disorders
much as exhibitionism and scopophobia (the fear of being seen).”31
But Rear Window also philosophizes about the distance between the sur-
veyor and the surveyed. In the film the latter are always distanced by the
courtyard or some technical gadget (window, camera lens, binoculars).
Lack of sound in most of the sequences seen across the courtyard turns
these events into fragments of more archaic silent film; this increases the
sense of distance and also suggests comical readings. Distance promotes
a sense of helplessness and loneliness, as well as a subconscious feeling of
guilt from being a Peeping Tom. The fact that the subjects of Jeff’s (the
spectator’s) interest never look back turns the spectator into a Peeping
Tom whose feeling of guilt also makes him feel he is being scrutinized.
There is an important psychological difference between the events in
Jeff’s room and those in the apartments opposite: the former are theatre,
whereas the distant episodes are cinema. Walter Benjamin discussed the
psychological difference between these two art forms in one of his best-
known works: “The artistic performance of a stage actor is definitely
presented to the public by the actor in person; that of the screen actor,
however, is presented by a camera, with a twofold consequence … The
camera that presents the performance of the film actor to the public need
not respect the performance as an integral whole.”32 The audience expe-
riences the events in Jeff’s room as a continuum, but those in the apart-
ments opposite as unrelated fragments.
Another element in the film is the duality of the voyeuristic gaze:
simultaneously spectacle and surveillance. “Our society is not one of
spectacle but of surveillance … We are neither in the amphitheatre, nor
on the stage, but in the panoptic machine,” concluded Foucault.33 In his
book Discipline and Punish Foucault uses Jeremy Bentham’s panopticon
as the main theoretical means for explaining how man became the object
of surveillance in the institutional control, scientific research, and behav-
ioural experiments of modern society.34 Bentham’s panopticon had its
predecessor in Louis Le Vau’s menagerie at Versailles. At the centre of
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Hitchcock’s Rear Window
The photographer tied to his room becomes both camera and projector,
as well as a camera obscura representing his own room.35 “Can I bor-
row your portable keyhole?” asks Stella, taking Jeff’s binoculars. The
Peeping Tom is basically the photographer’s room, and its spatial loca-
tion in the apartment block enables the ensuing situation. The set – Rear
Window’s panopticon – was made under the supervision of Joseph
MacMillan Johnson and Hal Pereira, and is perfect as the logical archi-
tectonic projection of the story.
The set, with its courtyard, gardens, streets, cars and thunder show-
ers, was made in Paramount’s largest studio, Stage 18, which measured
fifty-five by thirty metres and was twelve metres high.36 It was the largest
set ever built for Paramount, and included thirty-one flats, of which
twelve were fully furnished. Hitchcock himself supervised the construc-
tion, which took six weeks. The structures contained seventy windows
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Juhani Pallasmaa
and doors, and the walls in Jeff’s flat were removable to allow for all
possible camera angles. The lowest level of the courtyard was built
below the studio floor. Filming the events in the individual flats and all
the small objects (the ring, pearl necklace, the name Eagle Road Laun-
dry on the murderer’s laundry parcel) would not have been possible in
natural light.37 The artificial lighting for this colossal set required all of
Paramount’s equipment.
As much as the narrative itself, the structure of the film relies on the
spatial relationships and geometry of the tenants’ flats, the courtyard,
the alley to the street, the street itself with the restaurant on the oppo-
site side, and the view above of the south town silhouette. The apart-
ment block is a stage machine that produces the narrative according to
the script. The set is thus a variation on the theme of the promenade
architecturale – architecture subordinated to a linearly advancing story.
It is also the architecture of surveillance and domination according to
Michel Foucault’s well-known analysis; his picture of the cells in the
ideal panopticon-prison corresponds exactly to Hitchcock’s cinematic
panopticon: “They are like so many cages, so many small theatres, in
which each actor is alone, perfectly individualised and constantly visible
… Each individual, in his place, is securely confined to a cell from where
he can be seen from the front by the supervisor, but the side walls pre-
vent him from coming into contact with his companions. He is seen, but
he does not see; he is the object of information, never a subject in com-
munication.”38 The scene in which the apparently naked dancer is in her
bathroom and the murderer in the corridor leading to his apartment,
separated by only the thickness of the wall, exemplifies the solitary cells
in Rear Window’s panopticon.
233
Edward Hopper,
Eleven A.M. (1926)
painting themes in R E A R W I N D OW
234
Juhani Pallasmaa
235
Hitchcock’s Rear Window
The language of objects plays a central role in this film, as in all Hitch-
cock films. “I make it a rule to exploit elements that are connected with
a character or a location; I would feel that I’d been remiss if I hadn’t
made maximum use of those elements,” says Hitchcock about the
importance of location and objects in his films.41
The photographer’s 35-mm reflex camera naturally plays a fetishistic
leading role. The objects in Jeff’s room (revealed by a magnificent con-
tinuous shot, moving from the childless couple sleeping on the fire-escape
platform, through several of the flats, to a medium close-up of Jeff’s
head, and finally to the objects in his flat) offer clues to why he is in a
wheelchair with his leg in plaster: the photographs indicate his profes-
sion; the close-ups of racing cars, a military explosion, and a burning car
in a war zone reveal the dangers he loves; and the shattered 8x10 view
camera signifies the accident on his last assignment. The shot ends in a
framed negative of a beautiful woman next to a pile of magazines with
the same image on the cover. The camera is Jeff’s tool and livelihood, but
during the film it changes into a means for observing, warning, and
investigating and ultimately becomes a weapon of self-defence.42 The
earlier slide photographs of the garden – in which the murderer has
buried something – are another dimension of the camera.
In the murderer’s apartment the murder weapons (the knife and saw),
the aluminum jewelry sample case that was used to convey the dismem-
bered body, and the rope-bound trunk containing the wife’s belongings
(Jeff and his assistants, as well as the audience, are temporarily led to
believe that the trunk contains bits of the body; “He better get that trunk
out of there before it starts to leak,” says Stella) represent violence. The
rope conjures an unpleasant association with hanging in the spectator’s
mind. The murdered woman’s ring and handbag also play a role in the
story. As Jeff is trying to find proof for the crime in the murderer’s tools
of violence, Lisa deduces the course of events through the victim’s hand-
bag, jewelry, and wedding ring. Lisa’s slipping the ring onto her own fin-
ger has a double meaning in its reference to her ardent desire to marry
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Juhani Pallasmaa
237
Hitchcock’s Rear Window
has lost its normal meaning and has submitted to terror. On the other
hand, the staged background can also be seen as a striving for absolute
truthfulness. At the end of the film the police arrive in Jeff’s room only
a few seconds after being alerted, but in fact the Sixth Precinct of the
Manhattan police is actually on Tenth Street, just opposite the entrance
to Jeff’s flat. The Hotel Albert, where Jeff lures the murderer, was on the
corner of Tenth Street and University Place when the film was being
made; since then it has been refurbished as an apartment block.
The script of Rear Window was based on Cornell Woolrich’s short
story of the same name, to which Hitchcock added some authentic mate-
rial about two macabre crimes; thus the film’s fictional crime acquires a
realism from two real-life cases. In the Patrick Mahon case, a man mur-
dered a woman, dismembered her body, and threw the bits one by one
from a train window, except for the head, which he burnt. In the Dr Crip-
pen case, a man murdered his wife and also dismembered her body. For
a long time he managed to delude friends who were curious about his
wife’s disappearance by telling them she had gone to California. He was
recognized while making his escape by steamer in the company of his
mistress disguised as a boy, due to his wig and lower set of false teeth.44
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Juhani Pallasmaa
In his films Hitchcock reveals that behind everyday reality there is an-
other reality. As he says, “Things are not as they would appear to be.”47
An object or place becomes horrifying and unreal when we are able to
see through its normal realism; beyond realism there is always surreal-
ism. Subconscious, forgotten, and suppressed images seep through the
ordinary consciousness dominated by the superego; without noticing it,
our brains and nervous systems chart the dangers lurking behind the
familiar. Even the faces of our mothers are transformed into frightening,
eroded landscapes if we stare so long that their familiar and loved fea-
tures lose their ordinary meanings. In Hitchcock’s films it is the waver-
ing between ordinary consciousness and dreams that predominates: the
unreality of reality and the reality of unreality.
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Hitchcock’s Rear Window
“For a director who bothers to really open his eyes, all the elements in
our lives contain something make-believe,” wrote Jean Renoir in his
autobiography.48 This becomes particularly clear when we watch Alfred
Hitchcock’s Rear Window. The film is a conscious dream. But even the
artistic stages of architecture are always something other than the sum
of their material structures. They are primarily mental spaces, architec-
tural representations, and images of the perfect life. Architecture, too,
leads our imagination to another reality.
notes
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Juhani Pallasmaa
241
Hitchcock’s Rear Window
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243
Hitchcock’s Rear Window
244
The Glass Architecture of
Fra Luca Pacioli
Alberto Pérez-Gómez
Chora
The Glass Architecture of Fra Luca Pacioli
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Alberto Pérez-Gómez
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The Glass Architecture of Fra Luca Pacioli
Luca Pacioli’s life-long work, from the practical concerns of his Summa
to the more esoteric issues in his Divina proportione, was always guid-
ed by a conviction about a preexisting ontological unity that was subse-
quently broken into the dualities and multiplicities of the mortal world.
He sought to understand how the lowly mechanical arts could become a
“ladder” for the spiritualization of matter. The relative importance of
arts and crafts (such as painting, sculpture, perspective, architecture, and
mechanics) and of disciplines (such as rhetoric, poetry, military arts, phi-
losophy, alchemy, and medicine) depends on their capacity to demon-
strate how sublunar multiplicity could be reconciled with the divine
monad, thus becoming vehicles for the knowledge of Truth. In the tra-
dition of medieval arithmology, ultimately derived from Plato’s Timaeus,
the monad is the originating principle (unit) of the number series and is
formally identified with God.6 The monad is not a number but an
essence, a “potential number,” as a point is a potential figure. According
to Capella, the monad is all that is good, desirable, and essential – a
notion that was explicitly introduced into Renaissance theology by
Nicholas of Cusa in his influential work De Docta Ignorantia.
In the introductory remarks to his two major works, the Summa and
the Divina proportione, Pacioli names the important painters and archi-
tects of his own time, together with mathematicians and astrologers
from antiquity and the present and quotes Solomon “nel secondo de la
sapientia … nothing is without number, weight and measure.”7 “Quan-
tity is noble and excellent, it is what makes substance eternal … Noth-
ing truly can be known to exist among natural things without number.”8
For Pacioli, all numbers are analogical and are related to higher truths;
his aim was never simply to engage in “formal” geometrical manipula-
tions, as might be inferred from his fascination with the “golden” pro-
portion. Geometry is a vehicle to demonstrate the primary status of the
monad. His obsession with “solving” problems of area and volume was
invariably an obsession with showing “equivalence” among figures and
thus to reconcile differences.
Pacioli was always aware of the crucial distinction between a mathe-
matical point and a point in the real world. They should not be confused;
“mathematics is abstract and subtle … [yet] it should always be consid-
ered as kindred to sensuous matter.”9 In this Pacioli seems to follow the
program set for mathematics by Nicomachus in his introduction to Expo-
sitio rerum mathematicorum: “For it is clear that these studies are like
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Alberto Pérez-Gómez
ladders and bridges that carry our minds from things apprehended by
sense and opinion to those comprehended by the mind and understand-
ing, and from those material, physical things, our foster brethren known
to us from childhood, to the things with which we are unacquainted, for-
eign to our senses, but in their immateriality and eternity more akin to
our souls, and above all to the reason which is in our souls.”10
the lesson
Jacopo de’Barbari,
Portrait of Luca
Pacioli in His Study
(c. 1498). Museo
di Capodimonte,
Naples
The Glass Architecture of Fra Luca Pacioli
many details about his lesson. On the table lies a beautifully bound vol-
ume with the letters li. r. lvc. bvr. (Liber Reverendi Lucae Burgensis)
identifying it as a book by Pacioli himself. On top of the book is a
wooden dodecahedron, described by Pacioli as the symbol of the “quin-
tessence” because its construction subsumes the other four (the tetra-
hedron, cube, octahedron, and icosahedron) and because it must be
constructed from the divine proportion, the golden-section ratio that is
inherent in the pentagonal faces of the solid. With his left hand Pacioli
points to the words liber xiii in an open book, while the pointer in his
right hand is directed toward the geometric diagram on a slate with
euclides inscribed on the side of its frame. Clearly, Pacioli is demon-
strating proposition 8 of the thirteenth (and last) book of Euclid’s Ele-
ments, where Euclid discusses the regular
bodies: “If an equilateral triangle be in-
scribed in a circle, the square on the side
of the triangle is triple the square on the
radius of the circle.”12 This theorem is
crucial for nesting regular bodies into a
sphere. It is also the beginning of specu-
lation about the “squaring of the circle,”
the attempt to construct a square whose
perimeter would be equal to the circum-
ference of a circle inscribed in the square
(a problem that was recognized as impos-
sible only in the nineteenth century, when
the irrational constant π was under-
stood). In other words, this theorem was
believed to be the geometrical key to the
potential “solution” of duality into unity. It
was a significant reference in the discourse
of logical reason for architects, alchemists,
mathematicians, and Trinitarian theolo-
gians until the late eighteenth century.
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Alberto Pérez-Gómez
On the lower left corner of the slate, a column of square roots refers to
the Euclidean theorem but also suggests a connection to the golden sec-
tion. Two of the numbers, 621 and 925, are close to numbers in the
Fibonacci series and divide into a ratio that closely approximates the
golden section proportion.
The most striking feature in the painting, however, is the floating,
shimmering corpo transparente on Pacioli’s right. This crystalline icosa-
hexahedron (twenty-six-faced body) seems to be half-filled with a trans-
parent elixir and appears both solid and hollow. It is reminiscent of the
engravings (by Leonardo da Vinci) of regular and space-filling bodies
that illustrate the Divina proportione. These engravings consistently
illustrate the bodies in both modes, as solid volumes and as empty struc-
tures, and suggest Pacioli’s unwillingness (and perhaps inability) to show
such bodies merely as “objective” geometric shapes. This simultaneity of
solidity and space is likely an allusion to the “ungraspable true nature”
of the primordial substance/space of the universe that is described by
Plato in Timaeus, the prima materia that is both the substance of human
artifacts (such as art and architecture) and the geometric space that is the
place of human culture. As primordial ground, it enables humanity to
recognize the identity between words and worldly things, while as pri-
mordial matter it allows for ideas to become incarnate in human con-
structions.13 In the painting this is strikingly evident: all eighteen squares
and eight equilateral triangles are perfectly and simultaneously visible,
illuminated by an unseen source of light that makes the vessel appear to
radiate from within.
Indeed, this sophisticated perspectival depiction of the icosahexahe-
dron seems to represent an intentional synthesis of light (from the
medieval tradition of perspectiva naturalis, a true emanation of God and
the human soul) and proportion (from the newer Renaissance tradition
of perspectiva artificialis, in all likelihood gleaned by Pacioli from Piero
della Francesca’s De prospectiva pingendi) as vehicles for ultimate unity.
Although unity could not yet be demonstrated rationally (by solving the
problem of the squaring of the circle), Pacioli declared that it was still evi-
dent to the senses. The recognition of unity is equivalent to a recognition
of meaning (not of “a” meaning); like erotic experience, it overwhelms
our capacity to describe it, and it changes our life. The human capacity
to perceive and eventually understand the reconciliation of the manifold
into unity signified for Pacioli the possibility of true knowledge, which
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The Glass Architecture of Fra Luca Pacioli
was exemplified by the artist’s and the alchemist’s ability to recognize and
unify the fragmented human being that has been split in half at birth. The
artist and alchemist pursue the experience of completion that gives sense
to human life here and now, the elixir or alchemical gold that is never-
theless ever ephemeral and never a permanent object or accomplishment
in our perennial (mortal) transmutation.
The theme of reciprocity between container and contained is also pre-
sent in alchemical treatises, particularly in the myth of malleable glass,
the supreme analogy of the Elixir, a dream that has appeared since
antiquity (e.g., in Pliny’s Natural History 36.26) and was repeated often
during the Middle Ages, culminating in the late fourteenth-century
alchemical text of Guillaume Sedacer, Sedacina Totius Artis Alchimie,
in which the “quintessence” or “mortal heaven” is identified with glass
itself. These writers tell the story of a glass-maker who was assassi-
nated by Tiberius for having found the secret of making malleable glass.
By overcoming the brittleness of glass – obviously its worst fault – this
secret would have enabled glass to surpass gold as the primary goal of
the alchemical opus. More about this later.
In addition, the twenty-six-faced body depicted in the painting is one
of two space-filling bodies that were recommended explicitly by Pacioli
as being important for architects (the other is the hebdomicontadis-
saedron, with seventy-two faces).14 While Pacioli’s architectural recom-
mendation of the seventy-two-faced body is accompanied by practical
remarks (because it is almost spherical, it is useful for the construction
of vaults, domes, and sections of domes), his preference for the twenty-
six-faced body remains enigmatic. Of course it too is “practical,” because
it yields an octagonal plan, a familiar figure in Renaissance centralized
sacred buildings. More importantly, however, it is composed of equilat-
eral triangles and squares (dual isosceles triangles), the basic figures of
creation for the architect/demiurge, as described by Plato in Timaeus.
Luca Pacioli was born around 1445 in Burgo Sancti Sepulcri (Borgo
Sansepolcro), a small town in Umbria that was also the birthplace of
Piero della Francesca. During his first two decades he stayed mostly in
town, where he was influenced by the artistic and mathematical work of
Piero. Eventually he went to Venice, and in 1464 he studied there under
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The Glass Architecture of Fra Luca Pacioli
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Alberto Pérez-Gómez
sively from one another. All seem to be derived ultimately from early
thirteenth-century works by Leonardo Pisano (called Fibonacci): the
Liber abbaci (1202) and the Practica geometriae (1220). Fibonacci was
responsible for introducing Arabic numerals into Western mathematics
and for identifying the series of numbers that yields (approximately) the
golden section ratio when the higher number is divided by the preceding
one. This series was generated arithmetically by adding the two previous
numbers in the series: 1, 2, 3, 5, 8, 13, 21, 34, 55, 89, 144, 233, 377,
610, 987, 1597, etc.; 1597 = 610 + 987 and 987/1597 = 0.618 (the gold-
en number). While these books and manuals address eminently practical
questions for commerce, they also include the technical mathematics
that subsequent Renaissance artists and architects would use to calculate
the height of a building, the area of a plot of land, or the volume of
architectural elements such as columns and piers. Indeed, some of these
earlier works already included similar problems.
In Piero’s Trattato d’abaco and in Pacioli’s works, however, a greater
interest in abstract problems is evident. In the section on geometry of his
Trattato d’abaco, for example, Piero deals exclusively with the measure-
ment of abstract polygons and polyhedra. Then, following Euclid’s Ele-
ments, he explains how to measure the five regular and other irregular
solids inscribed in a sphere. In Piero’s book, the golden section first
appears in the geometric exercises for the pentagon and in his demon-
stration of measuring a dodecahedron in a sphere. Although Piero does
not call this ratio either “divine” or “golden,” the clarity of his exposi-
tion suggests that the proportion indeed must have been known in artis-
tic circles before Pacioli’s more elaborate discussion. Piero, commenting
on Euclid’s book 13, realized that “the side of a hexagon joined to the
side of a decagon inscribed in the same circle results in a line divided into
its mean and extreme ratio (golden section)” and consequently, “the side
of a hexagon joined to the side of a decagon is equal to the side of a pen-
tagon inscribed in the same circle.” These equivalencies have an enor-
mous significance that Pacioli must have recognized in his association of
“divine” proportion and classical architecture, particularly in the light
of the symbolic value attributed to six and ten as perfect numbers in the
architectural treatise of Vitruvius.
Piero’s second mathematical treatise, devoted exclusively to the five
regular bodies, continues to discuss mathematical problems in abstract
terms. Unlike his Trattato d’abaco, the Libellus de Quinque Corporibus
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The Glass Architecture of Fra Luca Pacioli
inscription within the sphere. This topic also appears in the first part of
the Divina proportione and is clearly related to the cosmogony described
in Plato’s Timaeus. Plato relates each of the five regular bodies to the
natural elements: the cube, rising from a quadrangular base, gives an
impression of stability and is therefore identified with the earth; the octa-
hedron, suspended between two opposite points and turned as on a
lathe, conveys an image of great mobility, like the air; the icosahedron
has the greatest number of sides, and its globular form most closely
resembles a drop of water; the tetrahedron’s pointed form suggests fire;
and, last but not least, the dodecahedron has twelve surfaces that recall
the twelve signs of the zodiac, and it encloses the greatest volume (being
the closest to the sphere), so it corresponds to celestial matter.
These perfect bodies have exercised an inevitable fascination through
the centuries. There are indeed only five equilateral, equiangular poly-
hedra that can be inscribed within a sphere, and in the Renaissance these
solids were often understood as the origin of all form. In Euclid’s pre-
sentation of these regular bodies, in book 13 of his Elements, the gold-
en section plays a fundamental role as the proportion that divides a line
into its mean and extreme ratio. It is included in the first six propositions
and is indispensable for constructing the dodecahedron. Luca Pacioli
made this explicit connection between the regular bodies and the golden
section in his 1509 edition of Euclid’s Opera. This relationship, as we
shall see, is also crucial in the development of his arguments in the Div-
ina proportione.
pacioli’s S U M M A D E A R I T H M E T I CA G E O M E T R I A
P R O P O RT I O N I E T P R O P O RT I O N A L I TA
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258
Alberto Pérez-Gómez
259
Title page of the manuscript
of Divina proportione (c. 1498).
National Library of Geneva,
Switzerland
D I V I N A P R O P O RT I O N E
Although it seems less focused than the Summa, Pacioli’s Divina pro-
portione is the culmination of his search for “unity” through the found-
ing notion of proportion. It consists of three distinct parts, the last of
which is Piero’s text on the five regular bodies translated into volgare.
Pacioli’s mystical discussion of the golden section synthesizes Pythagore-
an and Platonic themes with Christian theology. More significantly, the
work culminates in a section on “practical” aspects of architecture. With
Pacioli’s multiple interests in the “mathematical arts,” this section on
architecture is no mere coincidence. Pacioli evidently believed that archi-
tecture could fulfill the human quest for spiritual unity that underlies the
mathematical demonstrations in his treatise.
In the first chapter, dedicated to Ludovico Sforza of Milan, Pacioli
states that he decided to write the Divina proportione after having been
invited by the duke to a scholarly reunion on 9 February 1498. In this
symposium, attended by bishops and theologians, as well as orators,
astrologers, doctors, philosophers, and the famous Leonardo da Vinci,
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Alberto Pérez-Gómez
the duke uttered “sweet and golden words,” stating that whoever pos-
sessed a gift of knowledge and shared it with others was the most pleas-
ing to God and the world. Convinced that mathematics is “the most true
of all true things,” Pacioli decided to finish and publish his work on
divine proportion, “the sublime and highest knowledge,” unknown until
now as the source of all other “speculative scientific, practical and
mechanical operations.”27
The first four chapters of part 1 are a fascinating account of the nature
of theory and mathemata in general, including their relevance for paint-
ing, sculpture, music, perspective, and architecture. He emphasizes the
origins of theory in vision, based on the wonder that likely accompanied
the experience of cosmic phenomena such as a lunar eclipse.28 He insists
that nothing can be grasped by the intellect unless it has been previous-
ly offered to perception in some way. The most noble sense is sight,
because it enables the intellect to “understand and taste.” This “theory”
is always in and of the world, in accordance with the Greco-Roman
understanding of theoria as a contemplation of truth that also “saves the
phenomena.” Such theory is always “discovered”; it never dictates to the
hands of the artist “how” or “what” to do, yet its epiphanies are corrob-
orated through enlightened human action. The psychosomatic unity of
human consciousness (as opposed to post-Cartesian concepts) remains
here a primary assumption. This “traditional” theory could never be an
imaginary (scientific) construction of the world (like Copernicus’s cos-
mology, for instance) understood from some godly point of view. There
is no semblance of a modern platonism with an autonomous ideal realm
beyond the world of experience. Pacioli’s Plato is still the Greek Plato,
capable of thinking the ideal through the specific, yet never forgetting
the opaque nature of chora, the real human experience in which Being
and becoming appear simultaneously, particularly in works of art and
craftsmanship. Plato clearly states that the ultimate aim of philosophy
and the arts is the moral attainment of a certain kind of life and the tun-
ing of the soul in harmony with the universe. Timaeus states, “The sight
of day and night, the months and returning years, the equinoxes and the
solstices, has caused the invention of number, given the notion of time,
and made us inquire into the nature of the universe; thence we have
derived philosophy … All audible musical sound is given us for the sake
of harmony, which has motions akin to the orbits of our soul and which,
as anyone who makes intelligent use of the arts [and crafts] knows, is
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Alberto Pérez-Gómez
263
The geometric construc-
tion of the golden section
and its elementary proper-
ties. If AB = 1, BC = 0.618.
The construction simply
projects the diagonal of the
halved square. In the penta-
gon, if the side A’E’ = 1, A’C’
= 1.618. In the golden
rectangle (bottom right),
if MN = 1, NP = 1.618
265
The Glass Architecture of Fra Luca Pacioli
266
Alberto Pérez-Gómez
Above:
Drawing of a truncated solid hexahedron (cube) from
the manuscript of Divina proportione. National Library of
Geneva, Switzerland
267
The Glass Architecture of Fra Luca Pacioli
268
Alberto Pérez-Gómez
269
The Glass Architecture of Fra Luca Pacioli
The manuscript that became part 1 of the Divina proportione was fin-
ished on 14 December 1498. When it was being prepared for printing in
Venice in 1509, it seems that Pacioli decided to add the section on archi-
tecture (part 2) and Piero’s Libellus. In the context of Pacioli’s work, this
decision was not merely an arbitrary afterthought. Pacioli understood
architecture as a fertile ground for seeking the culmination of the al-
chemical opus, since it was based on the divine proportion. Piero’s Libel-
lus was also related directly to his concept of architecture.
Part 2, on architecture, is dedicated to the masons, stone-cutters, and
sculptors from his home town (all mentioned by name), who, according
to Pacioli, had asked him to provide guidelines for architecture based
on arithmetic and geometry. Although other books on architecture
had been written in the fifteenth century, Alberti’s remained in Latin,
Filarete’s and Francesco di Giorgio’s existed only in manuscript, and a
translation of Vitruvius into volgare (by Daniele Barbaro) did not
appear before 1556.
270
Alberto Pérez-Gómez
Pacioli’s text draws from classical and humanistic sources, but it is not
a mere simplification or reiteration of Vitruvian theories. In the preface
Pacioli states that architecture is divided into three parts: sacred temples,
profane structures, and private dwellings. The first two are public build-
ings for the “salvation” and defense of “small and large republics,”
while the third caters to the wishes of individuals. Unlike Vitruvius and
other contemporary writers on the subject, Pacioli defines the realm
of architecture exclusively as buildings. This assumption, which would
become the norm for modern architecture, was indeed a novelty in the
early sixteenth century; a “materialistic” and “technical” emphasis
indeed pervades Pacioli’s architectural theory.
Pacioli refers his readers to Vitruvius for instruction on temples.
Architecture for defending cities, on the other hand, must be discussed
because the ancients did not anticipate the invention of artillery and
other weapons. However, Pacioli merely devotes a few pages to the
exploits of famous military men associated with his home town and his
patrons and declares that the topic deserves to be discussed further. Sim-
ilarly, he “postpones” a discussion of the parts and rooms of palaces and
other private buildings, again concluding that Vitruvius has already
shown how to design them with the appropriate proportions. With this
he can now concentrate on his own original contribution to Renaissance
theory, “a very necessary part for the other three that we have men-
tioned.” No buildings, public or private, can be well ornamented (and
therefore possess true meaning) without “very finely carved stone, be it
marble, porphyry, jasper, serpentine marble, or some other rock.”50 This
part of architecture best “ornaments” buildings when it follows geo-
metric proportions, and although “Vitruvius does not speak about it
explicitly, believing it all too well-known,” Pacioli insists that all stone
masons should know “drawing by the ruler and the compass” in order
to accomplish the desired aim.51
It is crucial to note that “proportions” for Pacioli refer to the “prac-
tice” of architecture, the actual stereotomy and stereometry of stone
masonry, rather than to the design of lineamenti in the mind or the archi-
tect’s drawings of plans and elevations. This is very different from the
use of proportions in the better-known treatises of Alberti and Palladio.
Pacioli divides his exposition of proportion into three parts, analogous
to the three parts that constitute the “divine proportion” (a mean and
271
The composite order, from
the architectural section of
Divina proportione
The frontispiece of
Solomon’s Temple, from
Divina proportione
Alberto Pérez-Gómez
273
The proportions of the human head based
on the triangle, from Divina proportione
274
Alberto Pérez-Gómez
275
The Glass Architecture of Fra Luca Pacioli
276
Examples of letters
from Pacioli’s alphabet,
from Divina proportione
277
The Glass Architecture of Fra Luca Pacioli
278
Alberto Pérez-Gómez
279
Cosmological geometries reconciling
the four elements into the
Quintessence (top), and the man
into unity through the squaring of
the circle by means of the triangle
(bottom). From Sylvia Philosophorum,
an anonymous seventheenth-century
alchemical manuscript (Biblotheek
der Rijkunstuniversiteit, Leiden, Cod.
Voss. chem. q. 61, f.1, 4-12)
Alberto Pérez-Gómez
of the ideal world), his meditation retained a dignified status for archi-
tecture, which had often become associated with power and wealth.
Architecture had always been a problematic activity for the Franciscan
order, with its vow of poverty. Following Pacioli’s alchemical path,
architecture could be construed as a virtuous and ethical craft, truly a
form of meditation, capable of transmuting matter (the earth) and liber-
ating it from gravity and enabling humanity (humus) to recognize its
spiritual wholeness.67
notes
281
The Glass Architecture of Fra Luca Pacioli
282
Alberto Pérez-Gómez
283
The Glass Architecture of Fra Luca Pacioli
284
Alberto Pérez-Gómez
285
The Glass Architecture of Fra Luca Pacioli
62 Ibid., 166.
63 Ibid., 170–1.
64 We might recall here the “wondrous demonstration” of the squaring of the
circle when a beam of sunlight is projected into a dark chamber through
a square orifice and the projection turns out to be a circle. This phenome-
non remained a source of wonder during the sixteenth and seventeenth
centuries, well after Kepler’s demonstration of the “pin-hole” principle, ac-
cording to which an aperture of any shape will project the sun as a circle.
65 Ibid., chap. 11, 171. Authorship of the famous alphabet by Pacioli was
questioned by Geoffroy Tory in his Cham-Fleury ou l’art et science de la
deue et vray proportion des lettres (Paris, 1529). It was argued that the let-
ters had been designed by Leonardo, a rumour magnified by Giorgio
Vasari. While the geometric bodies were originally Leonardo’s drawings,
Pacioli took great care to acknowledge this many times in his text. Mod-
ern scholarship tends to give credit for the alphabet to Pacioli himself. This
alphabet is, of course, very similar to Dürer’s in Unterweisung der Mes-
sung (Nürnberg, 1525), and Dürer was certainly influenced by Pacioli.
66 See Pascale Barthélemy, “Le verre dans la Sedacina totius artis alchimie de
Guillaume Sedacer,” in Alchimie art, histoire et mythes (Paris: s.e.h.a
1995), 203–33.
67 It is worth recalling the Franciscan tradition of seeking self-realization
through making, one that was never free of controversy. The ex-commu-
nicated Brother Elias, second general of the Franciscans (1226–84), was
thought to be the author of various alchemical treatises during the four-
teenth and fifteenth centuries.
286
Simplex sigillum veri:
The Exemplary Life of an Architect
David Theodore
Chora
The Exemplary Life of an Architect
§1. let this be known right from the start, even though it comes at
the very end of his book: “Tractatus §7.0: Wovon man nicht sprechen
kann, darüber muss man schweigen” (whereof one cannot speak, there-
of one must be silent).1 This restraint is the best, the very best we can
achieve in all things. In thinking, for instance: “The difficulty in philos-
ophy is to say no more than we know.”2 Even in polemic, “or the art of
throwing eggs,” the “difficulty is not to make superfluous noises, or ges-
tures, which don’t harm the other man but only yourself.”3
(Tractatus §5.47321: “Occam’s razor is, of course, not an arbitrary
rule nor one justified by its practical success. It simply says that unnec-
essary elements in a symbolism mean nothing. Signs which serve one
purpose are logically equivalent, signs which serve no purpose are mean-
ingless.)
Tractatus §7.0 is a logical truth and an ethical precept.4 In the 1930s
he told a friend: “To be sure, I can imagine what Heidegger means by
being and anxiety. Man feels the urge to run up against the limits of lan-
guage … This running up against the limits of language is ethics. In
ethics we are always making the attempt to say something that cannot
be said … But the inclination, the running up against something, indi-
cates something.”5
§2. His architecture, too, assumes the principle, the virtue, of simplicity.
It is lucid. It shows clearly its clarity. It strives to leave out the unneces-
sary, the tautological. Minimal precision has thus a clear moral purpose.
It “indicates something,” something important. His concern for preci-
sion, abstraction, and minimalism arises from deep ethical preoccupa-
tions: reduction need not designate a style, functionalism or formalism,
but rather demonstrates right action. (Tractatus §6.421: “Ethics and
aesthetics are one.”)
How much did architecture mean to him? Did he have architectural
genius? Does his architecture depend on his philosphy?6 He liked to say:
“Work on philosophy – in many ways like working on architecture – is
really more like working on the self. On your own interpretation. That
is, on how you see things yourself. And what you demand of them.”7
Architecture’s contribution to transforming the world, therefore,
works through a transformation of the architect: “Just improve your-
self,” he told his disciples, “that is all you can do to improve the
world.”8 Kundmanngasse 19, the celebrated house in Vienna he worked
288
David Theodore
on from 1926 to 1928 for his sister Margaret Stonborough, did not
change his philosophy. Building it, working on it, had changed him, so
that he made different demands on his philosophy. In 1929 Cambridge
University accepted the Tractatus Logico-Philosophicus, his already
famous first published book (1921), as his doctoral dissertation. G.E.
Moore and Bertrand Russell asked him a couple of questions about it for
his defense. John Maynard Keynes helped him to receive a fellowship at
Trinity College. But now when he started to do philosophy again, some-
thing was askew.
289
The Exemplary Life of an Architect
§4. Here is an accurate picture of him. He had chestnut hair, was about
5’6”, patrician, never fat, an ascetic aesthete. His clothes were carefully
chosen from the best English tailors, but he was known for his shabby
appearance: “brown coat and grey, probably patched, flannel trousers,
with open shirt and without tie.”12 He was trying to be honest. He gave
away all of his inherited fortune, first anonymously to artists such as
Georg Trakl, Oskar Kokoschka, Rainer Maria Rilke, and Adolf Loos,
and then just away. He was at the front in World War I.
In group photos he sometimes appears to be sleeping.
He was a school teacher, a philosopher, a musician and a sculptor, a
soldier and a gardener. He lived the exemplary life of an architect.
For him “knowledge … was intimately connected with doing.”13 His
own training echoed Vitruvius’s prescription for the education of an
architect: manual skill, liberal arts, geometry, arithmetic, medicine,
290
A friend of Thomas Stonborough, Ludwig Wittgenstein [dressed in workman’s clothes],
and construction supervisor Friedl on a balcony of the Kundmanngasse. From Wijdeveld,
Ludwig Wittgenstein
291
Construction drawing
of the variable volume
combustion propeller
engine. From Wijdeveld,
Ludwig Wittgenstein
292
David Theodore
293
The Exemplary Life of an Architect
like the propellers of a plane. The light catches the swirling water like a
Catherine wheel.”15
He thought of his aeronautical experiments as a failure. But in search-
ing for mathematical solutions to aeronautical problems, he discovered
a talent and appetence for thinking about logical problems. If this was a
real talent, if he could make a real contribution, he had a moral duty to
exercise his talent.
§6. He used his work to understand the world and himself. At first he
thought: “The human body … my body in particular, is a part of the
world among others, among beasts, plants, stones, etc., etc. … Whoev-
er realizes this will not want to procure a pre-eminent place for his own
body or for the human body. He will regard humans and beasts quite
naively as objects which are similar and which belong together.”19 But
294
David Theodore
Now let us ask ourselves what sort of identity of personality it is we are refer-
ring to when we say “when anything is seen, it is always I who see.” What is
it I want all these cases of seeing to have in common? As an answer I have to
confess to myself that it is not my bodily appearance. I don’t always see part
of my body when I see. And it isn’t essential that my body, if seen amongst the
things I see, should always look the same. In fact I don’t mind how much it
changes; and I feel the same way about all the properties of my body, the char-
acteristics of my behaviour, and even about my memories. – When I think
about it a little longer I see that what I wished to say was “Always when any-
thing is seen, something is seen.” I.e. that of which I said it continued during
all the experiences of seeing was not any particular entity “I,” but the experi-
ence of seeing itself.22
§7. He came from Vienna. The culture that he understood so well was
bourgeois and artistic, with profound roots in the ways of life estab-
lished around the Hapsburg court. He had a deep appreciation of Vien-
nese aristocratic building traditions. He grew up in the Alleegasse, with
its “seven pianos” and Wiener Werkstätte interiors. Bruno Walter, Gus-
tav Klimt, Johannes Brahms were frequent guests. While he worked on
Kundmanngasse, he stayed with his sister Margaret Stonborough in her
baroque palace, the eighteenth-century Palais Batthyány-Schönborn,
295
Above:The Galerie in Wittgenstein’s family
home in the Alleegasse. From Wijdeveld,
Ludwig Wittgenstein
built by Johann Fischer von Erlach. His father financed the Wiener
Secession exhibition building in the Karlplatz.
He remained self-consciously Viennese. He liked Beethoven and Karl
Kraus. He sent postcards to Adolf Loos in Paris. (Loos der einmal zu
[ihm] gesagt hat “Sie sind ich!” [Loos once said to him, “You are
me!”].)23 His declared influences were Ludwig Boltzmann, Heinrich
Hertz, Gottlob Frege, Bertrand Russell, Arthur Schopenhauer, Otto
Spengler, Karl Kraus, Adolf Loos, Otto Weininger, Piero Sraffa.24 Two
physicists, a logician, three philosophers, a journalist, an architect, a sex-
ologist and an economist.
Although baptized and buried a Catholic, he believed in the signifi-
cance of his Jewish origins. He believed his “race” determined his think-
ing, his second-rate imitative “Jewish reproductive” talent, his lack of
genius, his exiguous groping towards significance. Greatness in music
was Beethoven, Brahms; second rate was Mendelssohn, Jewish.25
296
David Theodore
Postcard from Wittgenstein to Adolf Loos, September 1925, showing where he lived as a
school teacher in Otterhal. From Wijdeveld, Ludwig Wittgenstein
The times determined things, too. The things we say, the gestures we
make are meaningful within a culture that shares our judgment. Thus
the “great architect in a bad period (Van der Nüll) has a totally different
task from the great architect in a good period.”26 This exigent charge
evokes judgments not just of our work but of ourselves. Van der Nüll,
architect of the Wiener Staatsoper, committed suicide when Emperor
Franz Joseph expressed displeasure with the entrance.
Suicide was everywhere. The poet Georg Trakl overdosed on cocaine
in a military hospital near Krakow two days before he was set to visit.
(“Wie Traurig, wie traurig!!!” he wrote.)27 Boltzmann killed himself the
year he was applying to study with the physicist at the University of
Vienna.
Three of his brothers took their own lives: Hans disappeared from a
boat in Chesapeake Bay in 1903; Rudolf took cyanide in a Berlin pub in
1904; Kurt shot himself after his troops disobeyed him in World War I.
(He barely escaped suicide himself. Architecture saved his life. He told
Marguerite Respinger that “the design and building of the house [Kund-
manngasse] had rescued him from the deep moral crisis caused by his
failure as a teacher.”)28
In October 1903 he was a student at the Realschule in Linz. Adolf
Hitler was there, too; they shared a history teacher who foretold the
decline of the “decadent” Hapsburg dynasty.29 Here he learned that
twenty-three-year-old Otto Weininger shot himself in the “death place,”
Beethoven’s house in Schwarzspaniergasse in Vienna.
297
The Glass Architecture of Fra Luca Pacioli
298
David Theodore
“How can I say how much music has meant to me?” he asked in his
diary.34
At Cambridge he worked with his friend David Pinsent, a musician
and mathematician, on psychological “rhythm-experiments” in the psy-
chological laboratory.35 “He had hoped that the experiments would
throw light on some questions of aesthetics that interested him.”36 What
was so important about aesthetics?
(Even logic had to be a mere tool to art. He had told Bertrand Russell
that studying logic improved one’s aesthetic judgment.)37
(The truth tables are his most important contribution to formal logic
[e.g., Tractatus §4.31]; they make accurate pictures of logical problems.
He came to despise them.)
But logic is bounded. There are nonverbal meanings, meanings out-
side of language, extra-nuncupative but irrefragable. Gestures. Move-
ments. Conditions. Places. Buildings. Friendships. Music. These are in
some way aesthetic: beyond language, beyond logic.
The meaningful gesture appears in a culture. “Architecture is a ges-
ture. Not every functional movement of the human body is a gesture.
Likewise, not every functional building is architecture.”38 The Italian
economist Piero Sraffa, a friend of Gramsci no less, once made this dis-
tinction clear with an illogical yet meaningful gesture.
“Recall the impression of good architecture,” he wrote later to himself,
“that it expresses a thought. One would like to follow it with a gesture.”39
But can someone be taught to understand a gesture, gestures like kiss-
ing a photo or making music? What does understanding music mean?40
He thought about Brahms and ground his teeth together. Then he
noticed himself grinding his teeth. He stopped and continued to think
about Brahms, but the notes were less clear, less rich, ghostlier.41
§9. Art could connect logic and culture, but what connected logic and
life? Apparently nothing. “The author of the Tractatus thought he had
solved all philosophical problems. It was consistent with this view that
he should give up philosophy.”42 Upon release from an Italian prisoner
of war camp in 1919, he attended the Leherbildungsanhalt in the third
Bezirk in Vienna to become a schoolteacher in rural Austria.
Niederösterreich was like this: loneliness, music, failure. He beat on
hebetudinous schoolchildren, boxing ears and pulling hair. He recited
The Brothers Karamazov out loud to the village priest. He wrote letters
299
The Glass Architecture of Fra Luca Pacioli
Still from Jarman’s film Wittgenstein, showing British and American variants of Sraffa’s gesture.
From Jarman and Eagleton, Wittgenstein
300
David Theodore
§10. The first house he had built was like this: “The house was con-
structed of wood in the local fashion. It was modest in size, with a base-
ment, a ground floor with a few rooms, and an attic. … Because it was
situated against a steep slope high above a lake (one could reach it only
by rowing over) there was, among other things, a winch and cable mech-
anism which enabled a bucket to be lowered to hoist water.”45 It was
built in 1914 near the Norwegian village of Skjolden on the shore of the
Sognefjord. A simple house, but apart from the world. He returned to it
in 1931. This was the best place for thinking (about logic and about sin).
“‘Then my mind was on fire!’ he used to say.”46
Kundmanngasse, on the other hand, brought together culture and
order; it is architecture that connects ways of life and logic. He sent
some photos of the house to John Maynard Keynes. “A la Corbusier,”
Keynes wrote to his wife Lydia – as if it were merely fashionable, like a
Christopher Wood painting.47 But he had little truck with the homoge-
nized, unlimited space of the New Architecture, its “indecent open-
ness,”48 its functionalism. Kundmanngasse has no ribbon windows
(solid over solid, void over void), no roof terrasse (the house sat origi-
nally in a large landscaped garden), no pilotis, no free plan, no techno-
logical optimism – and no harmful “superfluous gestures” either. He
understood his work as precise and honest, showing the virtue of
restraint, he did the least that he could at that time.
That is, Kundmanngasse was a failure. “In this same sense: my house
for Gretl is the product of a decidedly fine ear, good manners, the expres-
sion of a great understanding (of a culture, etc.),” he wrote. “But pri-
mordial life, wild life that tries to break out – is missing. One could also
say, that it lacks health. (Kierkegaard) (Hothouse plant).”49
302
Clockwise from left:
A comparison of Viennese staircases
303
The Exemplary Life of an Architect
His two rooms in Whewell’s Court at Cambridge were like this: The walls were
bare, with the exception of a silhouette of a young woman in an elaborate gilt
frame, a small bookcase and, [sic] in his bedroom a zinc bathtub which hung
against the wall when not in use. The other furniture consisted of one simple
wooden chair and a few [canvas] deck chairs (during lectures more deck chairs
were brought in from the corridor) and, in front of the window, a folding card
table used as a writing desk on which stood a fan which muffled the noise from
neighbours [a piano-playing undergraduate]. On the mantelpiece was a low-
powered bulb on a retort-stand for lighting. Instead of the fireplace, [he] used
an old-fashioned black stove, the pipe of which disappeared straight through
the ceiling. As in Kundmanngasse there were always flowers in a vase on the
windowsill, and there was a house plant. [He] changed the proportions of the
(neo-Gothic) window by gluing black strips of paper across it.50
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David Theodore
“There was a metal safe in which he kept his manuscripts. The rooms
were always scrupulously clean.”51 This is a hard spartan space, showing
at once a concern with aesthetics (he manipulated the window propor-
tions), moral hygiene (“scrupulously clean”), the erotic body (bathtub and
nubile silhouette), purist, functional, mechanical objects (deck chairs, fan,
folding card table). As usual, he organized a simple architecture that blurs
the boundaries between good thinking and good living.
§12. That is what he wrote; what did he read? He “was fond of short
detective stories, especially those published in a detective story magazine
by the American firm Street & Smith.”58 “They are rich in mental vita-
mins and calories” he said.59 He read American detective stories, then,
but also Weininger, William James’s Varieties of Religious Experience,
Augustine’s Confessions, Tolstoy’s Gospel in Brief and Hadji Murad,
Hebel’s Schatzkaestlein, Renan’s Le peuple d’Isräel, George Fox’s Jour-
nal, and Dr Johnson’s Prayers and Meditations.
Among the books he brought with him to England as a student were a beauti-
fully made facsimile edition of Leonardo da Vinci’s technical inventions, the
mathematical work concerning the mechanics of Galileo Galilei, the sixteenth
century Machinae novi by the Italian Veranzio Fausti, a number of seventeenth
305
The Exemplary Life of an Architect
306
David Theodore
§14. And the riddle of the earth and the cord? Malcolm continues:
”Without stopping to work it out, everyone present [at the Saturday
afternoon philosophy meetings] was inclined to say that the distance of
the cord from the surface of the earth would be so minute that it would
be imperceptible. But this is wrong. The actual distance would be near-
ly six inches … This is the kind of mistake that occurs in philosophy. It
consists in being misled by a picture.”64
We should not be misled by pictures of his one white house. Kund-
mangasse is not a representation of the logic of the Tractatus. It does not
illustrate his philosophy. His architecture is not doctrinal; it is ethical. It
does not belong to a movement in architecture, but rather to the move-
ment of his days. It consists not simply of what he built but of how he
lived. “Sound doctrines are useless,” he brooded to himself. “You have
to change your life. (Or the direction of your life.)”65
notes
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The Exemplary Life of an Architect
308
David Theodore
309
The Exemplary Life of an Architect
Wittgenstein link, see Kimberley Cornish, The Jew of Linz: Hitler and
Wittgenstein, Uncovering the Secret Connection that Changed the Course
of History (London: Century 1998).
26 Wittgenstein, Culture and Value, 74.
27 Monk, Wittgenstein, 119.
28 Wijdeveld, Ludwig Wittgenstein, 40.
29 Cornish’s book The Jew of Linz is based on a group photo purportedly
including both young Hitler and young Wittgenstein.
30 Monk, Wittgenstein, 25.
31 Eagleton and Jarman, Wittgenstein, 65.
32 In this essay Jones develops Freud’s characterization of Analerotik
Charakter in three categories very characteristic of Wittgenstein: orderli-
ness, parsimony, and obstinacy. Ernest Jones, Papers on Psycho-Analysis,
rev. ed. (New York: Wood 1919), 664–88.
33 Allan Janik and Stephen Toulmin, Wittgenstein’s Vienna (New York:
Simon and Schuster 1973), 193.
34 Frank Ramsey, “Last Papers,” in The Foundations of Mathematics (Lon-
don: Routledge & Kegan Paul 1931), 238.
35 G.H. von Wright, A Portrait of Wittgenstein as a Young Man from the
Diary of David Hume Pinsent 1912–1914 (London: Basil Blackwell
1990), 5.
36 Malcolm, Wittgenstein, 7.
37 Wijdeveld, Ludwig Wittgenstein, 27.
38 Wittgenstein, Culture and Value, 42.
39 Ibid., 22.
40 Ibid., 69–70.
41 Ibid., 28.
42 Malcolm, Wittgenstein, 11.
43 “The power language has to make everything the same, which shows most
bluntly in the dictionary, and that makes it possible to personify time, is
no less amazing than if we had made gods of the logical constants”
(Wittgenstein, Culture and Value, 22).
44 Monk, Wittgenstein, 234–5.
45 Wijdeveld, Ludwig Wittgenstein, 30.
46 Basil Reeve, quoted in Monk, Wittgenstein, 94.
47 Monk, Wittgenstein, 251.
48 Wijdeveld, Ludwig Wittgenstein, 182.
49 Wittgenstein, Culture and Value, 38.
310
David Theodore
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The Exemplary Life of an Architect
312
Ranelagh Gardens and
the Recombinatory Utopia
of Masquerade
Dorian Yurchuk
Chora
A Ranelagh masquerade ticket. Bartolozzi-Cipriani, 1776
314
Dorian Yurchuk
Soon the word “mall” became a general term for a level, shaded pub-
lic walk. Some malls were located in the hearts of communities and in
political centres, although today they are increasingly occurring outside
these areas, totally removed from the residential and commercial fabrics
of cities. While the term “mall” has recently acquired a more commer-
cial connotation, the underlying concept has not changed. Malls contin-
ue to provide an opportunity for ostentation and observation in a
constructed environment. With such issues in mind, this essay will cen-
tre on the facilities and activities of an eighteenth-century London insti-
tution called Ranelagh Gardens. This was a pleasure garden devoted
to the passive and active aspects of assembly: an arena for the activity
of exhibiting oneself and beholding others, a celebratory act of mutual
affirmation. After examining the various devices employed to these ends,
I will look into the possibilities of similar interaction in our ever more
virtual society.
The rotunda at Ranelagh was raised and finished under the “immedi-
ate inspection” of Mr William Jones. Jones, former architect for the East
India Company, was perhaps the first British architect to be listed as an
architect, rather than a craftsman, in the apprenticeship rolls.3 His
building was ready for public reception in the year 1740. It remained in
operation until 8 July 1803.4 Financing for this amphitheatrical struc-
ture in what came to be known as Ranelagh Gardens came from thirty-
six subscribers who purchased one-thousand-pound shares. The project
had received so much publicity that an overwhelming number of people
came to visit the site and began to interfere with construction. A shilling
admission charge was then instituted, and on Sundays, when all the
rowdy apprentices had a day off, no one at all was admitted. 5 On
22 April 1742, Walpole wrote to Mann, “I have been breakfasting this
morning at Ranelagh Garden; The building is not yet finished, but they
get great sums by people going to see it and breakfasting in the house;
there were yesterday no less than three hundred and eighty persons, at
eighteen pence apiece.”6 The fact that people were willing to pay to see
Ranelagh even before it was finished attests to its uniqueness in both
form and concept. It also suggests that the demand for entertainment in
eighteenth-century London was outpacing its supply.
When completed, the rotunda stood with an external diameter of 185
feet (56 metres), an internal diameter of 150 feet (46 metres),7 and a cir-
cumference of 555 feet (169 metres).8 There were fifty-two boxes in the
315
Top:The Rotunda at Ranelagh, 1743
Bottom: Inside view of the Rotunda with the Company at Breakfast (1751)
interior arcade of the rotunda, each with benches and a table inside.
When the two tiers of boxes did not suffice to accommodate the crowds,
additional tables were placed in various parts of the rotunda.9 The ceil-
ing was painted an olive colour, and around its extremity was a rainbow.
Twenty chandeliers descended from the ceiling, in two circles. The space
was, according to Tobias Smollet’s character, Lydia Melford, “enlight-
ened with a thousand golden lamps, that emulate the noon-day sun.”10
316
Dorian Yurchuk
“When all these lamps are lighted … all parts shine with a resplenden-
cy, as if formed from the very substance of light. Then doth the master-
ly disposition of the architect, the proportion of the parts, and the
harmonious distinction of the several pieces, appear to the greatest
advantage, the most minute part by this effulgence lying open to the
inspection.”11 The Ambulator, a guide book of 1782, compares the sen-
sation of entering the illuminated rotunda for the first time to “hearing
suddenly a fine concert; architecture having the same effect on the eye as
music on the ear, the mind is absorbed in an extacy.”12 This comparison
of architecture and music shows that being at Ranelagh was a thor-
oughly sensual experience. All the body’s senses were stimulated, all at
once. In addition to Ranelagh’s sights and sounds, one was exposed to
perfumes and sweat, food and drink, as well as to dancing and even
more intimate touching. The mind had plenty of cause to be “absorbed
in extacy.”
Those who chose to visit Ranelagh Gardens would travel either by
boat or by coach to a district in Chelsea, just outside London. Upon
arriving at Ranelagh House they would pay an admittance fee and pro-
ceed to the gardens through the residence. Although the fee was too high
for poorer people, it was well within reach of the middle classes.13 Besides
the Rotunda, Ranelagh consisted also of formal gardens, gravel walks,
a circular Temple of Pan, and a canal with an island. The amphitheatre
itself was reflected in a “bason” with a fountain at its centre.
According to the guidebook just mentioned, whose full title is The
Ambulator; or, The Stranger’s Companion in a Tour round London;
Within the Circuit of Twenty-five Miles: Describing Whatever is remark-
able, either for Grandeur, Elegancy, Use, or Curiosity: Not only of Use
to Strangers, but the Inhabitants of this Capitol. Collected by a Gentle-
man for his private Amusement, Ranelagh was, for the most part, a
place of summer amusements. The season would start in April and end
in July, before the families of distinction usually left London to reside in
the country.14 Concerts were given in the morning, followed by a public
breakfast that was included in the price of admission. Evening concerts
commenced at half-past six or at seven o’clock.15 During intermissions
people could stroll in the illuminated gardens to the sounds of horns and
clarinets.16 After the musicians had played several pieces of music and
sung several songs, the concerts usually ended around ten o’clock.17 It
became fashionable to arrive at Ranelagh at about eleven or twelve
317
The Recombinatory Utopia of Masquerade
o’clock at night, an hour after the concert had finished.18 American John
Aspinwall noted in his diary that he “got there @ 10 o clock but as that
was too early not much company … @ about twelve o clock the com-
pany became more numerous.”19 When the entertainments were over,
balls were given there. There were two sets of company dancing almost
every night, each with a band of musicians from the orchestra. The
dancers continued on into the night, as long as they thought proper.20
On other nights the company would go outdoors to watch fireworks.
After one such pyrotechnic display Aspinwall returned to the rotunda:
“@ two o clock in the morning the place was most throng’d. At least fif-
teen hundred well dress’d and genteel women were in the room at that
time and as many men … The time of leaving this fashionable place is
from three to six o clock in the mornings, when the Sun is about two
hours high – but few ladies of the Town there.”21
Yet there was more to Ranelagh than dancing, fireworks, and food.
When William Jones completed the rotunda in 1741 it was referred to
as “the amphitheatre.”22 Webster provides the following etymology: the
Greek amphitheatron comes from amphi, about, and theatron, from
theasthai, to see or look.23 That is an apt description of what went on at
Ranelagh: people came to “look about” as well as to be “looked upon
by all around.” An illustration by William Newton portrays the interior
of the rotunda framed as if it were a stage set, indicating its similarity to
theatres of the time.24 Like Ranelagh, conventional theatres in the eigh-
teenth century were forms for mutual observation and active participa-
tion. Members of the audience performed as much as the actors on stage.
The so-called “beaus” and “dandies” would amuse themselves and
other concert-goers by taking off their wigs and combing them during a
performance.25 Occasionally audience members took to the stage them-
selves, in riots such as those in Drury Lane and Covent Gardens the-
atres.26 At Ranelagh the whole space was a stage; the shape of the
rotunda forced all to participate.
Horace Walpole writes that to this “vast amphitheatre” came every-
body who loves eating, drinking, crowding, and staring.27 Aspinwall
writes that the amusement of Ranelagh “is to walk round the room &
to see and be seen.”28 The Ambulator adds that “it is at once exercise
and entertainment.”29 Smollet’s character Matthew Bramble has a dif-
ferent opinion of this arrangement: “One half of the company are fol-
lowing one another’s tails, in an eternal circle; like so many blind asses
318
Dorian Yurchuk
319
The Recombinatory Utopia of Masquerade
320
Dorian Yurchuk
ple were able to educate themselves in their free time and pull themselves
up the social ladder. Later, commercial leisure venues such as Ranelagh
were marketed through the newspapers, which published not only
advertisements for events but also criticism and gossip columns about
them.37 Newspapers printed “masquerade intelligence” stories alongside
articles about troop movements and parliamentary matters.38 To under-
stand the newsworthiness of masquerading, it is necessary to examine
the implications of attire in the eighteenth century.
mask as medium
321
The Recombinatory Utopia of Masquerade
322
Dorian Yurchuk
323
William Hogarth, “The Five Orders” (1761). Hogarth comments on fashion
by categorizing period wigs “architectonically”
Dorian Yurchuk
326
Dorian Yurchuk
Sexual freedom was perhaps the most popular aspect of the eighteenth-
century London masquerade. As the Bishop of London explained in 1725,
327
The Recombinatory Utopia of Masquerade
328
Dorian Yurchuk
own age, in the place we are.” We should despise dress, but not show
the fact that we despise it.83 The underlying message is that the upkeep
of one’s appearance is closely tied to one’s physical and spiritual well-
being. Hogarth depicts the converse of this idea in Gin Lane. There a
barber has hanged himself because he had no work.84 For his clientele,
hairdressing is not a priority, since they are too busy destroying them-
selves with gin.
Only the lowest end of the London social gamut was missing from the
festivities at the gardens. This is not to say that the proprietors of
Ranelagh did not try to maintain a reputation of elitism. The public
advertisements promised that only people of the highest quality would be
admitted to the festivities. Nevertheless, the riffraff mingled freely with
the fashionable classes. “Ladies and Gentlemen of Quality” came en masse,
either despite the presence of the “inferiors” or perhaps because of it.
Horace Walpole provides evidence that the aristocracy enjoyed this tem-
porary levelling: “The King was well disguised in an old-fashioned Eng-
lish habit, and much pleased with somebody who desired him to hold
their cup as they were drinking tea.”85 Royalty, like eighteenth-century
women, were glad to escape the decorum required of them at every turn
and did not mind the presence of riffraff at their gatherings. In fact, they
sought out such entertainment. Henry Fielding felt that some coinci-
dence of ceremonial space might actually be a good thing, hoping that a
“degree of politeness” would diffuse itself throughout the several orders
of participants.86
A 1784 edition of the European Magazine criticized Ranelagh Gar-
dens: “All sorts of people are frequently confounded or melted down
into one glaring mass of superfluity or absurdity. The lower classes are
entirely lost in a general propensity to mimic the finery of the higher.”87
In such circumstances it became almost impossible, in the words of
Matthew Bramble, to “distinguish, nor be distinguished,”88 and yet, dis-
tinction was crucial to the eighteenth century. Laugier stresses that the
job of the architect is “knowing well what is fitting to each person … the
facades of houses must not be left to the whims of private persons.”89 By
embellishing their habits and habitats, the new wealthy classes imbued
themselves with supposed importance. Order, sartorial as well as archi-
tectural, was being subverted.
329
The Recombinatory Utopia of Masquerade
330
Masquerade scene with
unholy liaisons
medium as mask
331
The attack on Dr John Hill at Ranelagh (1752): an actual (as opposed to a “virtual”) encounter
Dorian Yurchuk
“chat” events. Chats take place in virtual “rooms” that the participants
select by topic and language. One such site is aptly named Masquerade.
Indeed, these events faithfully replicate many characteristics of the mas-
querade phenomenon. Participants may reveal as much or as little about
themselves as they wish. After choosing a pseudonym, the masquerader
is ready to plunge into a stream of text. Participants type and send mes-
sages that appear one after another as they are received by the central
computer hosting the chat. The messages appear, attached to the pseudo-
nyms, in a colour of the writer’s choice and with whatever photographs
or icons the writer wishes to include. As these messages scroll down the
participants’ respective screens, they choose the ones to which they wish
to respond. Sometimes a conversation starts up between participants.
As in real life, anyone else who is present may eavesdrop and interject.
As with the Ranelagh masquerades, much of the dialogue consists of
questions. Chatters inquire about each other’s sex, age, and geographic
location. A chatter may become anyone, be from anywhere, and say any-
thing. Fourteen-year-olds may pose as adults, women as men, and well-
behaved citizens as foul-mouthed deviants.
While some services charge a membership fee for chats, most are avail-
able to the general computerized public. In a chat room all are equal. And
all are anonymous. As with masquerades, one may transcend one’s inhi-
bitions and act with impunity. The crucial difference lies in the scope of
one’s potential actions. While one risks moral corruption in a chat room,
the body always emerges intact. Ranelagh allowed for an act to develop
from a moral stage to a physical one. In a way, the online masquerade is
more liberating than the one at Ranelagh, for at Ranelagh the threat of
bodily pain was a factor in one’s decision making. On the other hand, the
chat room does not offer the reward of bodily pleasure, regardless of the
offers of “live” sex for ninety-nine cents a minute.
The internet’s masquerades and the eighteenth-century ones both medi-
ate between people. A Ranelagh masquerade, however, mediates personal
space within a physical building. It is the contrast, the friction between
mediated action and its environment that imbues the situations with excite-
ment. This excitement, this tension, is exactly what is missing from cyber-
space. If our minds are to be absorbed in the type of “extacy” described by
the Ambulator, all of our senses must be stimulated. One of Webster’s def-
initions for the word “virtual” is “potential.”102 Therefore, in virtual reality
one is always “becoming” and never actually achieving a state of being.
333
The Recombinatory Utopia of Masquerade
That is not to say that there is no place for mediation in our lives. In an
age of ideological, epidemiological, and environmental unrest, perhaps a
combination of actual and mediated space is in some way essential for our
survival.
notes
334
Dorian Yurchuk
14 Ambulator, 157.
15 Blunt, The Wonderful Village, 89.
16 Wroth, London Pleasure Gardens, 204.
17 Ambulator, 158.
18 Wroth, London Pleasure Gardens, 206.
19 Travels in Britain, 1794–1795: The Diary of John Aspinwall, Great-
grandfather of Franklin Delano Roosevelt, with a Brief History of His
Aspinwall Forebears, ed. Aileen Sutherland Collins (Virginia Beach: Par-
sons Press 1994), 90.
20 Ambulator, 158.
21 Travels in Britain, ed. Collins, 92.
22 Wroth, London Pleasure Gardens, 199.
23 Webster’s Universities Dictionary, 58.
24 Giles Worsley, “I Thought Myself in Paradise: Ranelagh Gardens and its
Rotunda,” Country Life (15 May 1986): 1380–4.
25 G.L. Apperson, Bygone London Life: Pictures from a Vanished Past (New
York: James Pott 1904), 61.
26 E. Beresford Chancellor, The Pleasure Haunts of London during Four
Centuries (London: Constable 1925), 85.
27 Wroth, London Pleasure Gardens, 200.
28 Travels in Britain, ed. Collins, 92.
29 Ambulator, 158.
30 Smollet, Expedition of Humphrey Clinker, 84.
31 Sands, Invitation to Ranelagh, 55.
32 Neil McKendrick, The Birth of a Consumer Society: The Commercializa-
tion of Eighteenth-Century England (London: Europa 1982), 282.
33 Terry Castle, Masquerade and Civilization: The Carnivalesque in Eigh-
teenth-Century English Culture and Fiction (Stanford, ca: Stanford Uni-
versity Press 1986), 11.
34 Sands, Invitation to Ranelagh, 153.
35 Anthony Masters, Bedlam (London: Michael Joseph 1977), 47.
36 Sands, Invitation to Ranelagh, 32.
37 McKendrick, Birth of a Consumer Society, 272.
38 Castle, Masquerade and Civilization, 3.
39 Ibid.
40 Ibid., 56.
41 Webster’s Universities Dictionary, 984.
335
The Recombinatory Utopia of Masquerade
42 Ibid., 498.
43 Castle, Masquerade and Civilization, 15.
44 Webster’s Universities Dictionary, 518.
45 Castle, Masquerade and Civilization, 77.
46 Ibid., 76.
47 Mikhail Bakhtin, Rabelais and His World, trans. Helene Iswolsky (Cam-
bridge, ma: mit Press 1968), 10.
48 Castle, Masquerade and Civilization, 4.
49 Ibid., 6.
50 Ibid., 75.
51 Ibid., 4.
52 Ibid., 73.
53 Webster’s Universities Dictionary, 1251.
54 Sands, Invitation to Ranelagh, 50.
55 Cassel’s Compact French-English, English-French Dictionary, ed. J.H.
Douglas (London: Cassel 1975), 44.
56 Marc-Antoine Laugier, An Essay on Architecture, trans. Wolfgang and
Anni Herrmann (Los Angeles: Hennessey & Ingalls 1977), 90.
57 Mircea Eliade, The Sacred and the Profane: The Nature of Religion, trans.
Willard Trask (New York: Harcourt, Brace & World), 85.
58 Castle, Masquerade and Civilization, 90.
59 Mircea Eliade, The Myth of the Eternal Return; or, Cosmos and History,
trans. Willard Trask (Princeton: Princeton University Press 1954), 28.
60 Castle, Masquerade and Civilization, 64.
61 Joseph Rykwert, “The Purpose of Ceremonies,” Lotus 17 (1977): 57.
62 Castle, Masquerade and Civilization, 21.
63 Bakhtin, Rabelais and His World, 8.
64 Castle, Masquerade and Civilization, 37.
65 Ibid., 63.
66 Jubilee Masquerade Balls, at Ranelagh Gardens, a bad Return for the Mer-
ciful Deliverance from the late Earthquakes (London: W. Owen 1750), 22.
67 Castle, Masquerade and Civilization, 66.
68 Ibid., 35.
69 Blunt, The Wonderful Village, 99.
70 Castle, Masquerade and Civilization, 34.
71 Peter Burke, Popular Culture in Early Modern Europe (London: Temple
Smith 1978), 186.
72 Smollet, Expedition of Humphrey Clinker, 85.
336
Dorian Yurchuk
337
The Recombinatory Utopia of Masquerade
338
About the Authors
Chora
About the Authors
Caroline Dionne
At the age of six months, Caroline Dionne sailed across the Atlantic ocean
twice. She cherishes her Bachelor of Architecture degree from Université
Laval. Her favourite questions are those for which there are more (or less)
than one possible answer. In the course of her graduate studies in the His-
tory and Theory of Architecture at McGill University, she has become
obsessed with geometric ideas and is now working towards a phd on
dimensionality in the work of Lewis Carroll. She lives on Avenue de
Chateaubriand.
Mark Dorrian
Mark Dorrian teaches in the Department of Architecture of the University
of Edinburgh, where he leads the final-year design studio and lectures in the-
ory and historiography of architecture. His graduate studies were undertak-
en at iuav in Venice and at the Architectural Association in London, from
which he holds his doctorate. He is currently working on A Critical Dictio-
nary for Architecture (forthcoming from Black Dog Press) and a study of the
grotesque. Recent essays include “On the Monstrous and the Grotesque,” in
Word & Image 16:3 (2000); “On Some Spatial Aspects of the Colonial Dis-
course on Ireland” in The Journal of Architecture 6, no.1 (spring 2001):
27–51; and “Surplus Matter: Of Scars, Scrolls, Skulls and Stealth,” in Archi-
tecture: The Subject Is Matter, ed. Jonathan Hill (London: Routledge 2001).
From May to August 2000 he held a visiting scholarship at the Canadian
Centre for Architecture in Montreal, where he was working on conceptual-
izations of the Baroque.
Michael Emerson
Michael Emerson has a Bachelor of Arts degree in Political Science from the
University of Wisconsin-Madison and has conducted his research in the His-
tory and Theory program at McGill University.
Marc Glaudemans
Marc Glaudemans studied at Eindhoven University of Technology in the
Netherlands, where he received his degree as an architect in 1994. He
recently published his doctoral thesis, entitled Amsterdam Arcadia: The Re-
discovery of the Hinterland. In general he is interested in the “broken” con-
tinuum of architecture, in terms of mimesis and poiesis. While the focus of
his work is on the period of the sixteenth to eighteenth century, connections
340
About the Authors
George L. Hersey
George Hersey, who is now retired, taught the history of art and architec-
ture at Yale University for thirty-seven years. He is the author of thirteen
books, among them Pythagorean Palaces: Architecture and Magic in the
Italian Renaissance (1976) and The Lost Meaning of Classical Architecture
(1988). The present essay will appear as part of a forthcoming book, Euclid-
ean Processions: A Look at Art, the Eye, and the Brain.
Robert Kirkbride
Robert Kirkbride was born in Philadelphia and attended the University of
Pennsylvania (ba 1988, march 1990). Currently a doctoral candidate at
McGill University, Kirkbride is the founder and principal of the architectur-
al studio Elaboratory and design director for the furniture company Studio-
lo. He has taught design studios at the University of Pennsylvania and
Philadelphia College of Textiles and Science. He is grateful for Melissa
Grey’s assistance in surveying the Urbino studiolo and the Bogliasco Foun-
dation’s support for the completion of this article through a fellowship and
residency at the Liguria Study Centre, Bogliasco, Italy (fall 1999). Kirkbride
lives in New York, ny.
Joanna Merwood
Joanna Merwood is completing a doctoral dissertation entitled “Environ-
ments of Cure: Color Theory in Late Nineteenth Century American Archi-
tecture” at Princeton University. She received a Bachelor of Architecture
from Victoria University of Wellington in New Zealand in 1992 and a mas-
ter’s degree from the History and Theory program at McGill University in
1995. She has taught architectural design in both New Zealand and the
United States.
Michel Moussette
After realizing at a relatively young age that it would be a herculean task to
isolate a simple formula explaining the entire universe, Michel Moussette
341
About the Authors
resolved to establish with clarity the limited set of equations that govern the
movement of architecture. Although waiting on top of a mountain with an
empty plastic yellow-margarine container might be a good way to achieve
this lofty goal, recent efforts have been directed towards forays into the land
of zero and infinity, where the friction of the world exists in the form of cer-
tain clearly defined variables. Michel Moussette graduated from the History
and Theory of Architecture graduate program at McGill and is continuing his
academic work at the Université de Montréal.
Juhani Pallasmaa
Juhani Pallasmaa was born in Hämeenlinna, Finland, in 1936. He obtained
a Master of Science degree in architecture from the Helsinki University of
Technology in 1966. He has been the principal of Juhani Pallasmaa Archi-
tects since 1983 and professor of architecture at the Helsinki University of
Technology since 1991. He was State Artist Professor from 1983 to 1988,
director of the Museum of Finnish Architecture from 1978 to 1983, associ-
ate professor at the Haile Selassie I University (Addis Ababa) from 1972 to
1974, director of the exhibitions department of the Museum of Finnish
Architecture from 1968 to 1972 and from 1974 to 1983, and rector of the
College of Crafts and Design (Helsinki) from 1970 to 1972. Professor Pal-
lasmaa has designed exhibitions of Finnish architecture, planning, and fine
arts that have been shown in more than thirty countries, and his design
works have been published in numerous exhibition catalogues and publica-
tions in Finland and abroad. He has written many articles and lectured in
various countries on cultural philosophy and the essence of architecture and
fine arts. Juhani Pallasmaa is member of the Finnish Architects Association,
honorary fellow of the aia, invited member of the International Committee
of Architectural Critics, and invited full member of the International Acad-
emy of Architecture in Moscow. He was the Eero Saarinen Visiting Profes-
sor at Yale University in 1993.
Dr Alberto Pérez-Gómez
Dr Alberto Pérez-Gómez was educated in Mexico and Great Britain and has
taught in Europe and North America at the Architectural Association in
London and at universities in Mexico, Houston, Syracuse, Toronto, and
Ottawa. Since 1987 he has been the Saidye Rosner Bronfman Professor of
the History of Architecture at McGill University, where he is in charge of the
History and Theory of Architecture graduate program. He has also been the
342
About the Authors
David Theodore
David Theodore completed a thesis in the McGill History and Theory of
Architecture master’s program, entitled “‘Aproued on my self’: Inigo Jones’
Magic Book of Palladio.” He lives in Montreal, editing The Fifth Column:
The Canadian Student Journal of Architecture, researching the history of the
modern hospital (a project of Professor Annmarie Adams) and writing arti-
cles about architecture for newspapers and popular journals.
Dorian Yurchuk
Dorian Yurchuk was born in 1970 in New Jersey. He earned his Bachelor of
Architecture degree at the Cooper Union for the Advancement of Science
and Art in New York City, while also attending classes at the New School
for Social Research and at Harvard University. In 1998 he was awarded the
degree of Master of Architecture, History and Theory option, at McGill
University. Current research centres on the link between laughter and heal-
ing, as evidenced in sources such as Rabelais’s Gargantua and Pantagruel
and Joubert’s Traite du Ris. His travels have taken him from Anchorage to
Kharkiw, and he has difficulty staying indoors. He now works at an archi-
tectural restoration firm in New York City, where he beholds, probes, and
reconstructs facades for a living.
343