Showing posts with label Film. Show all posts
Showing posts with label Film. Show all posts

Tuesday, September 24, 2019

Mathematical Beehives and the Peacock Fountain




Listed as once in the library of  Thomas Browne (1605-82) Beehives of Universal Mathematical Philosophy by the Italian mathematician and astronomer Mario Bettini (1582-1657) is a compendium of mathematics, physics and optics. Each chapter of Apiaria Universae Philosophiae Mathematicae (its Latin title) is a self-contained 'Beehive' in which a proposition or topic of early modern science is discussed including Euclidean geometry, optics, acoustics, the camera obscura, mathematical discussion of the flight of projectiles, the art of navigation and the measurement of time. Some of the many studies and experiments in Bettini's Aparia are considered to be innovative contributions to the early scientific revolution. [1] 

Bettini's Aparia went through a number of editions from its first publication in 1642. Thomas Browne's edition is dated 1656, just two years before the publication of his discourse The Garden of Cyrus. If he acquired his edition of Bettini's 'Beehives' in 1656, then  potentially it influenced either consciously or unconsciously, his penning The Garden of Cyrus. Either way, Bettini's Aparia and Browne's The Garden of Cyrus are thematically united, both supplying evidence to their reader of how the principles of geometry pervade the world. In Browne's case this involves countless examples of the 'mathematics of nature' via the geometry of the quincunx pattern. 

Although the bulk of Browne's scientific writings are in his encyclopaedia Pseudodoxia Epidemica,  many of the topics covered by Bettini in Aparia also feature in Browne's discourse The Garden of Cyrus. For example, in the second proposition or 'Beehive' in Bettini's 'Beehives of Universal Mathematical Philosophy' the Jesuit scientist examines the mathematics of the spider-web - 


The spider and its web-making ability feature twice in Browne's Garden of Cyrus, firstly in his observing - 'that the woof of the neat Retiarie Spider, which seems to weave without transversion, and by the union of right lines to make out a continued surface.' and secondly  - 'And no mean Observations hereof there is in the Mathematics of the neatest Retiary Spider, which concluding in forty four Circles, from five Semi-diameters beginneth that elegant texture'. [2]

Bees

Browne also shared with Bettini an interest in bees. From the time of the ancient Greek philosopher Pappus of Alexandria to the Renaissance-era various mathematicians and philosophers credited bees as Heaven-instructed mathematicians capable of 'geometrical forethought' and in possession of knowledge transcendent to humanity. 

Bee's important contributions to civilization consist of honey, a rare source of sweetness and wax, useful for many aspects of human life including candles for light. Honey and wax were both valuable contributions to the advancement of civilization until the advent of gas and electric lighting and the discovery of other sources of sugar. Evidence of human beekeeping, known as apiculture, can be found in Hindu, Hittite, Greek and ancient Egyptian civilizations and as such bees have fascinated poet, philosopher and scientist alike.  

From the Roman poet Virgil's verse on apiculture in his fourth Georgic to Bernard Mandeville's inverted theory of the relationship between morality and economics in The Fable of the Bees (1719) to the mysticism of Maurice Maeterlinck's  Life of the Bee (1900) bees are frequently associated with activity, diligence, and an industrious work-ethic order. The collective nature of the beehive has been used as evidence supporting both communal and monarchical forms of government.

Thomas Browne makes a beeline towards advocating the wisdom of the 'curious mathematics' of bees in his Religio Medici when proposing -

'Indeed what reason may not go to School to the wisdom of Bees, Ants, and Spiders ? What wise hand teacheth them to do what reason cannot teach us?..... in these narrow Engines there is more curious Mathematics, and the civility of these little Citizens, more neatly set forth the wisdom of their Maker;  [3]

Centuries before the Czech author Franz Kafka (1883-1924) described the horror of  Gregor Samsa's transformation into a giant beetle in his short story Die Verwandlung (1915) Thomas Browne in Religio Medici (1643) imagined himself as a bee in flight -


'when homeward I shall drive

Rich with the spoils of nature to my hive,
There will I sit, like that industrious fly,
Buzzing thy praises'.....[4]



Browne's mystical awe in contemplation of the 'curious mathematics' of the bee in Religio Medici transforms into  sharp-eyed 'ocular observation' of nature in The Garden of Cyrus in which the geometry of the beehive is closely examined-

'The sexangular Cells in the Honeycombs of Bees, are disposeth after this order, much there is not of wonder in the confused Houses of Pismires, though much in their busy life and actions, more in the edificial Palaces of Bees and Monarchical spirits; who make their combs six-corner’d, declining a circle, whereof many stand not close together, and completely fill the area of the place; But rather affecting a six-sided figure, whereby every cell affords a common side unto six more, and also a fit receptacle for the Bee it self, which gathering into a Cylindrical Figure, aptly enters its sexangular house, more nearly approaching a circular Figure, then either doth the Square or Triangle. And the Combs themselves so regularly contrived, that their mutual intersections make three Lozenges at the bottom of every Cell; which severally regarded make three Rows of neat Rhomboidal Figures, connected at the angles, and so continue three several chains throughout the whole comb'. [5]

Its difficult to imagine the sheer profusion of natural life which existed in Browne's day. Bird and insect populations were considerably denser than today. Scientific evidence indicates there's been a 33% decline among the 130 plus species of pollinating insects in the past 13 years alone. This decline is closely related to world food security and even, potentially, to the extinction of present-day civilization. 

In modern times the Russian mathematician and esotericist, P.D. Ouspensky (1878-1947) speculated of bees-

'Having begun to alter their being, their life and their form, bees and ants, taken as individuals, severed their connection with the laws of  Nature, ceased to express these laws individually and began to express them only collectively. And then Nature raised her magic wand, and they became small insects, incapable of doing Nature any harm'.

'Ants and bees alike both call for our admiration by the wonderful completeness of their organisation, and at the same time repel and frighten us, and provoke a feeling of undefinable aversion by the invariably cold reasoning which dominates their life and by the absolute impossibility for an individual to escape from the wheel of life of the ant-hill or beehive. We are terrified at the thought we might resemble them'. [6]

Optics

In Bettini's Aparia the optical illusion of replicating the image of  one foot-soldier into a total of twelve foot-soldiers,  an illusion highly advantageous as strategy in military affairs, is demonstrated below.



A superb example of Browne's sharp sighted 'ocular observation' occurs in the learned doctor's declaration -

'He that would exactly discern the shape of a Bees mouth, need observing eyes, and good augmenting glasses; wherein is discoverable one of the neatest pieces in nature, and must have a more piercing eye then mine'. [7]

Thomas Browne's  interest in optics is celebrated in French artists Anne and Patrick Poirier's 'geometric garden' of twenty interconnecting sculptures in granite and two large-scale marble pieces, one of a brain, the other an eye were installed in 2007 close to the physician's 17th century home at Hay Hill, Norwich. The Italian marble block, approximately 1.5 metre square has on its obverse an eye and the word 'Memorabilia' on its reverse.



Of the many facets of optics such as reflection, refraction, magnification and perspective, it seems as if  the study and understanding of the workings of the camera obscura was the 'holy grail' of the 17th century European scientific revolution. Mario Bettini describes the workings of the camera obscura in his Aparia, and a rough description of its workings also occurs in The Garden of Cyrus. 

'wherein the pictures from objects are represented, answerable to the paper, or wall in the dark chamber; after the decussation of the rays at the hole of the hornycoat, and their refraction upon the Christalline humour, answering the foramen of the window, and the convex or burning-glasses, which refract the rays that enter it'.

The subject of acoustics is explored in the third volume of Bettini's Aparia ; a topic also included in The Garden of Cyrus -

'A like rule is observed in the reflection of the vocal and sonorous line in Echoes, which cannot therefore be heard in all stations. But happening in woody plantations, by waters, and able to return some words; if reached by a pleasant and well-dividing voice, there may be heard the softest notes in nature'. [9]

An authoritative Browne scholar perceptively notes of the geometric and mathematical content of The Garden of Cyrus -

'In long stretches of chapters 3 and 4 of Browne's discourse The Garden of Cyrus, the job of preserving the ubiquity of decussation (X) in nature is mathematical, the tapering cylindricality of trees, Archimedes on conic shapes, squaring the circle, and pyramids of light through the aperture of the eye. If The Garden of Cyrus is an almost mathematical work, suffused in the Euclidean pleasures of number and form, Browne also dwells in the near tactility and texture of his geometrical vocabulary, 'helicall or spirall roundles, volutas, conicall sections, circular Pyramids, and fustrums of Archimedes'. [10]

It was during the early scientific revolution (generally considered to begin with Nicolaus Copernicus's theological-challenging heliocentric universe, 'On the Revolutions of the Heavenly Spheres' in 1543 and culminating in the abstract mathematics and physics of Isaac Newton's Principia in 1687) that the study of optics, along with astronomy and botany among other subjects became accessible to educated and leisured enquirers, in particular from the ranks of priest and physician, Mario Bettini and Thomas Browne's respective professions. 

Jesuits such as Bettini made many contributions to the development of science and have been described as "the single most important contributor to experimental physics in the seventeenth century." By the eighteenth century the Jesuits had "contributed to the development of pendulum clocks, pantographs, barometers, reflecting telescopes and microscopes and to scientific fields as varied as magnetism, optics and electricity. They observed, often before anyone else, the coloured bands of Jupiter, the Andromeda nebula and Saturn’s rings. They theorized about the circulation of the blood, the theoretical possibility of flight, the way the moon effected the tides, and the wave-like nature of light.

Above all other Jesuit scientists however it was books by the polymath Athanasius Kircher (1601-80) which were avidly collected by Browne. A near exact contemporary to Browne, Kircher has been described as 'the supreme representative of Hermeticism in post-Reformation Europe'  and was a favourite read of the physician-philosopher, as the contents of his library reveals. Browne often wrote with his most recent reading in mind; its hardly coincidental therefore that the antiquarian artefact known as the Bembine Tablet of Isis is mentioned not once, but twice, in The Garden of Cyrus for Browne had  recently acquired Kircher's vast work of comparative religion Oedipus Aegypticus (Rome 1650-1655) in which the Bembine Tablet, the Rosetta Stone of its age, is reproduced and 'interpreted' by Kircher. Although frequently misapprehending the true meaning of the antiquities, Egyptian hieroglyphs and world religion myths he encountered through the Jesuit Missionary reports, Kircher  nevertheless paved the way for future study in comparative religion.  [11] 

Although Browne often purchased books swiftly upon their publication there's no easy way of ascertaining whether or not he acquired an edition of Bettini’s Aparia in the year of 1656 and even though Browne's The Garden of Cyrus (1658) shares subject-matter with Bettini's Aparia, it also ranges into topics as diverse as - Architecture, Biblical scholarship, Egyptology, comparative religion, mythology, gardening and plantations in antiquity, geometry, the Archimedean solids, sculpture, numismatics, games and sports including backgammon, knuckle-stones, chess, archery and skittles as well as paving-stones, battle-formations, optics, the camera obscura, perspective, acoustics, music therapy, zoology, ornithology, the kabbalah, astrology, astronomy and not least, botany, including speculations upon the related topics of  germination, generation, longevity and heredity. All these topics are used by Browne in order to supply his reader with evidence of the archetypal quincunx pattern's  eternal existence.

In essence the subjects of mathematics and geometry were viewed  in tandem during the seventeenth century, from both a practical, utilitarian perspective as well as from an esoteric view-point. Discoveries of mathematical laws and geometrical principles, 'the higher geometry of nature' were interpreted by early scientific enquirers, all of whom were religious-minded, as evidence of the wisdom of God, 'the supreme geometrician' in Browne's personal, mystical vision in The Garden of Cyrus whilst Bettini's Aparia is in essence a Counter-Reformation attempt to harness the rapid development  of  science to Church teaching and authority.

Bettini's Aparia is related not only in  its subject-matter but also in its frontispiece art-work to Browne's discourse. New study of the frontispiece to Bettini's Aparia by the Bolognese artist Francesco Curti entitled The Garden of Mathematical Sciences reveals it to exhibit the self-same fusion of scientific enquiry and esoteric symbolism as encountered in Browne's Garden of Cyrus. Curti's early colour engraving as such may be considered a worthy  'alternative' candidate to the frontispiece of Browne's The Garden of Cyrus. This relationship between Browne's textual discourse to Curti's visual artwork is rewarding to explore in depth. 


The Garden of Mathematical Sciences


The colour engraving and frontispiece to Bettini's Aparia entitled The Garden of Mathematical Sciences (above) by the Bolognese artist Francesco Curti (1603-1670) conjures a garden in which mathematics is associated with nature. In what is a highly symmetrical and artificial composition combining art with nature, Curti's engraving depicts a Villa courtyard with an extensive background landscape. In its foreground stand ten antique vases, each of which has optical phenomena etched upon it,  a scientific instrument  growing from it as if a flower, and a stem with a geometric shape attached to it. Curti's ornate vases represent the vigorous growth of  mathematical science during the early scientific revolution in which understanding of geometry and mathematics advanced understanding in subjects as  diverse as architecture, navigation, art-perspective and optics. [12] 

Centre-stage in Curti's Garden of Mathematical Sciences there is a sculptured stone basin supported by two entwined water-nymphs or Naiads, female spirits once believed to preside over fountains, wells, streams and freshwater. A peacock alights upon the water basin's sculptured ornamentation with one foot upon a sphere its other mysteriously grasping a staff with a single eye at its tip. Water streams from its fanned feathers, creating a perpetual fountain. Two hedged gardens, rough pasture, bees in flight, a geometrical spider-web, two mystical statua and the figure of Mercurius holding an armillary sphere while standing upon a pyramid of six  beehives can also be seen.

A comparative study of Curti's engraving to Browne's discourse is assisted by the fact that The Garden of Cyrus  is itself a highly visual work in its abundance of  visual imagery; both 'Garden' art-works may loosely be defined as possessing characteristics associated with Mannerist art. 

The art-historian John Shearman noted that characteristics of  Mannerist art included - Hidden classical references, refinements, interlacing of forms and unexpected and departures from common usage. The Hungarian art-historian Arnold Hauser noted that Mannerist art delighted in symbols and hidden meanings and that it catered for an essentially international cultured class, was a refined and exclusive style, with an intellectual and even surrealistic outlook. He also noted that Mannerist art was inclined towards esoteric concepts in its symbolism. In words easily applicable to either 'Garden' art-work Hauser defined the qualities and excesses of Mannerist art thus -

'At one time it is the deepening and spiritualizing of religious experience and a vision of a new spiritual content in life; at another, an exaggerated intellectualism, consciously and deliberately deforming reality, with a tinge of the bizarre and the abstruse.' [13]

Thus, although differing in medium, both 'Garden' art-works with their utilization of multiplicity and variety, juxtaposition of art and nature, along with their fusion of scientific enquiry to esoteric symbolism, easily conform to the artistic style and objectives of Mannerist art. However, such is the stylistic contrast between Browne's two philosophical discourses that while the stoicism of Urn-Burial with its survey of human grief, passion and bereavement, couched in oratorical prose is utterly Baroque in theme and style; its diptych  companion, The Garden of Cyrus with its procession of examples from art and nature involving great variety and multiplicity and many esoteric allusions is exemplary of Mannerist artistic traits.

In Curti's Garden of Mathematical Sciences the superimposed symbols of fountain and peacock are worthwhile looking at closely.   


Victorian-era, Gothic-style fountain, Plantation Gardens, Norwich.

Fountains feature prominently in gardens from the Renaissance era onwards. The functional aspect of the fountain, to provide drinking-water, was superseded as a purely decorative and entertainment feature in gardens. In addition to creating health-inducing negative ions, fountains also camouflage conversation from prying ears in public, urban spaces. Many of Rome's famous fountains were constructed during the seventeenth century including Bernini's fountain of the Four Rivers, the  Trevi Fountain and the so-called Bee Fountain. 

Contemporary to the construction of such large-scale public fountains Jacob Dobrzenski (1623-97) a Professor of mathematics and medicine of Nigro Ponte, Ferrara, published a book in 1657 with the intriguing title of, 'New and More Pleasing Philosophy on the Wonderful Spirit of Fountains' (Nova et amenior de admirando fontium genio philosophia).

    
15th c. illustration from De Sphera, Modeni, Italy. 


The alchemical symbolism of the fountain was developed through Bernard of Treviso's story of a King who is rejuvenated after bathing in a fountain. Trevsio's story was included in the 17th century anthology known as the Theatrum Chemicum. A Fountain of Love is also mentioned on several occasions by the philosophical alchemist Gerard Dorn in Speculativa Philosophia  included in the first volume of the Theatrum Chemicum, a copy of which was once in Thomas Browne's library. [14]

'Approach the fountain here, Body, so that you may drink your fill with your Mind and not thirst any more for Vanities. O admirable efficacy of the fountain, which makes one from the two and brings peace between enemies ! The fountain of Love can make Mind from Spirit and Feeling Soul, but here it makes one man from Mind and Body. [15]

Alchemical literature and iconography frequently alludes to a fountain of Youth in which the magical powers of its waters restore and rejuvenate; like the philosophical bath the mercurial character of the fons mercuralis in which mercury is transformed  means it is dualistic, being poisonous as well as healing,  apt symbolism of the underlying unity of the trickster god of alchemy.

In his late work Mysterium Coniunctionis - An inquiry into the synthesis and separation of psychic opposites (1963) C.G.Jung likens the everlasting fountain to psychic processes, thus -

The ever-flowing fountain expresses a continual flow of interest towards the unconscious, a kind of constant attention or "religio" which might also be called devotion.....If attention is directed towards the unconscious, the unconscious will yield up its contents, and these in turn will fructify the conscious like a fountain of living water.   [16] 

The myth of how the peacock got its many 'eyes' and how it became a bird sacred to the goddess Juno is recounted in Ovid's Metamorphoses, a source-book of inspiration to Renaissance painter, poet and sculptor alike. The Roman poet relates how the hundred eyes in the head of Argus took their rest two at a time while the others kept watch on guard. Wherever Argus stood he was looking at Io, and had Io in front of him even when his back was turned. Zeus ordered Hermes to assassinate Argus. The goddess Juno had the hundred eyes of Argus preserved forever, into a peacock's tail. [17]

The subject of Juno and the hundred eyes of Argus became a popular theme during the seventeenth century.  European artists including Rubens, Velasquez and many others  were inspired by the Greek myth. [18]


Avian symbolism often features in alchemical iconography in which the raven, swan, pelican, dove, owl and peacock are frequently encountered. Several symbolic attributes are associated with the peacock, these include it being, like the phoenix, a solar bird from its wheel-like fanned display of feathers, as a symbol of rebirth and immortality from its supposed incorruptible flesh, as a symbol of multiplication from the many 'eyes' upon its fanned feathers, while the optical effect of iridescence produced by its feathers is likened to the numinous experience of the alchemist engaged in experiment.

Symbols can endure paradox. Whilst the peacock, like the phoenix is a solar symbol from the way in which it spreads its tail in the shape of a wheel,  the many 'eyes' upon its fanned feathers are analogous to the starry night sky.

C.G. Jung notes - 'The peacock is an old emblem of rebirth and resurrection, quite frequently found on Christian sarcophagi' [19] a fact which Thomas Browne noted  in Urn-Burial when writing of early Christian funeral iconography depicting,  'the mystical figures of peacocks, doves and cocks'. 

Jung also states-


'The caudo pavonis announces the end of the work, just as Iris, its synonym, is the messenger of God. The exquisite display of colour's in the peacock's fan heralds the imminent synthesis of all qualities and elements, which are united in the  "rotundity" of the philosophical stone'. [20] 

Jung  likened the iridescence of peacock's feathers to alchemical experimentation stating - 'The chemical causes of the cauda pavonis are probably the iridescent skin on molten metals and the vivid colours of certain compounds of mercury'. [21]  

The optical effect of iridescence on silk may have been known  to Thomas Browne when very young for his father was a wealthy silk merchant. In  Pseudodoxia Epidemica he notes

'And from such salary irradiations may those wondrous varieties arise, which are observable in Animals, as Mallards heads, and Peacocks feathers, receiving intention or alteration according as they are presented unto the light'.[22]


The 19th century mythologist De Gubernatis stated-

'The serene and starry sky and the sun are peacocks. The deep-blue firmament shining with a thousand brilliant eyes, and the sun rich with the colours of the rainbow, present the appearance of a peacock in all the splendour of its eye-spangled feathers. .....It is commonly said of the peacock that it has an angel's feathers, a devil's voice, and a thief's walk'. [23]

On a mundane level the many eyes of the peacock's tail may be interpreted as symbolizing  the watchfulness of the observer during the alchemical  opus while at a higher level poly optics symbolizes the alchemical stage of Multiplication. Crucially, in Jung’s view the motif of the all-seeing 'eyes' of the peacock - polyophtalmia (many eyes) - is associated with ‘multiple consciousness’ that is, with the various quasi-conscious states  which exist in the unconscious. Multiple eyes symbolize what Jung calls 'multiple luminosities' of the unconscious. Particularly, polyophthalmia ‘indicates the observing consciousness is the observing agent of the psyche. Polyopthalmia can also symbolically illuminate the concept of foreknowledge, that is, not about knowing something in advance (‘fore’) but rather instead about being able to observe what is already in existence through a simultaneous multiplicity of perspectives. Thus, the many eyes of the displayed tail feathers of the peacock can be said to symbolize a non-linear multiplicity of perspectives. [24 ] 


In the richly coloured and detailed engraving for Salomon Trismosin's Splendor Solis by Jörg Breu the Elder (1480-1537) a peacock is depicted encased within an alchemical vessel (above).

The peacock's  fanned feather display exhibits the short-lived nature of all manifestation, since its forms appear and vanish as swiftly as the peacock displays and furls its tail. Indeed, to the present-day the sudden appearance of a rainbow (the peacock's close symbolic relation) caused by the optical effect of light refracted through water, retains a fragment of a once potent numinosity to those seeing it occur in nature. 

Although the goddess  Juno is named in The Garden of Cyrus, the bird sacred to her, the peacock is not; however, geese, ducks, cormorant, bittern, owls, swallows along with butterflies, bees, beavers, rattlesnakes, lambs and carp as well as elephants and whales are mentioned in the discourse.

Browne was in fact a keen bird-fancier, keeping at one time or another a cormorant, owl, bittern, golden eagle and even an ostrich so he may well have approved of a peacock on a frontispiece for his discourse,  stating in the dedicatory epistle of The Garden of Cyrus‘noble spirits contented not themselves with Trees, but by the attendance of Aviaries, Fish Ponds, and all variety of Animals’.

In many ways the symbols of peacock and fountain in Curti's engraving are near-identical in their symbolic meaning, that of a numinous and revivifying phenomena accompanying the alchemist and/or early scientist in their quest. The appearance of the cauda pavonis of the peacock is considered to be a dramatic indicator of success in the opus while the fountain is similarly associated with flourishing and growth in the alchemical opus.

In essence Curti's Garden of  Mathematical Sciences captures the moment of revelation. As such it depicts a 'Light-bulb' moment as experienced by the alchemist/scientist whilst engaged in experiment in the laboratory. The light-bulb did not of course exist during the 17th century, and a more natural, if at first, seemingly paradoxical imagery is employed by Curti to express the  short-lived psychic experience of revelation.  

In modern times the 'Light-bulb moment' can be traced in origin to a character in Max Fleischer's early Betty Boop cartoons (1935-1937). Grampy is an eccentric inventor who entertains his guests by building self-playing musical instruments out of household gadgets. Whenever presented with an unexpected new problem, Grampy puts on his thinking cap, a mortarboard with a light-bulb on top. When the light-bulb lights up Grampy is able to solve his problem and build a new gadget to solve the problem.



The two mid-seventeenth century 'Garden' art-works text and image are related to each other not only in title,  chronology and subject-matter,  but also, crucially, in their self-same fusion of scientific enquiry with esoteric symbolism. Juxtaposed to its depiction of scientific instruments in Curti's Garden of  Mathematical Sciences allusions to Pythagorean  number symbolism can be seen; the self-same fusion of nascent scientific enquiry to esoteric symbolism permeates Browne's mystical vision of the inter-connection of art and nature in The Garden of Cyrus. 


The Renaissance was an era in which  the 'Re-birth' or 'rediscovery' of various forms of knowledge occurred. Its useful to realise that this included the 'rediscovery' of esoteric writings such as the Corpus Hermeticum by so-called Gnostic authors, as well as 're-discovered' texts, foremost of which was the discourse known as the Timaeus by the ancient Greek philosopher Plato.

Second only to the many myths included in the Judaeo-Christian Bible, Plato's discourse the Timaeus was the most frequently consulted hand-book which influenced and inspired hermetic philosopher and alchemist alike during the Renaissance.  In  what is his most Pythagorean work, Plato's  Timaeus recounts how the demiurge created the world in the geometric form of a globe. The round figure is proposed to be the most perfect one, because it comprehends  all other figures and  is therefore the most omnimorphic of all figures, each point on its surface being equidistant from its centre. The sphere is featured above all other shapes in the frontispiece engraving The Garden of Mathematical Sciences with no less than ten spheres in total around each of the two enclosed gardens of Curti's Neoplatonic landscape view from a courtyard villa. 

 In his highly influential Oration on the Dignity of Man (De hominis dignitate) of 1486 the Renaissance humanist scholar Pico della Mirandola (1463-94) famously justified the importance of the human quest for knowledge within a Neoplatonic framework. Pico della Mirandola is also credited with re-introducing the 'mystical mathematics'  of Pythagoras to Renaissance Europe. The Greek philosopher Pythagoras was worshipped and venerated as a god for almost one thousand years before institutions teaching his ideas were closed down at the Fall of the Roman empire. Pythagoras taught that -

'By number, a way is had, to the searching out and understanding of everything able to be known'. 

Pythagoreans believed the number ten to be the number of totality and perfection containing within it all other numbers. It was depicted in Pythagorean teachings in the form of the tetractys a pyramid of dots (1+2+3+4) representing universal principles. 

Pythagorean numerology and Platonic shapes abound in Curti's illustration The Garden of Mathematical Sciences. The sphere is featured in repeated groupings of  ten as well as ten bees in quincunx formation and in ten vases in a 2 x 5 arrangement in its foreground.  The  number of chapters  in Browne's diptych discourses total ten and the figure X along with citations from Plato's Timaeus loom large throughout the pages of The Garden of Cyrus from its very opening  to its Platonic meditation upon the figure X as a symbol of the soul.


      
Radiating from the centre of the tetkratys pattern the hexagon can be seen, believed by Bettini, among others, to be 'proof' of the transcendent mathematical ability of bees in their construction of hexagonal honeycomb cells. The quincunx pattern (four corner dots of a square with one at the centre as upon dice) celebrated for its ubiquity in art and nature in Browne's Garden of Cyrus can also be discerned at the centre of the tetkratys. 

Although the figure of quincunx  is mentioned in classical antiquity it was during the Renaissance  that the idea of it being a pattern which transcends the realm of the artificial originates. The idea can be found in book 4 of the Italian Renaissance scholar Giambattista Della Porta's agricultural encyclopedia Villa (1583-1592) in which Della Porta (1535-1615) asserts that the quincunx pattern in addition to featuring in gardens and plantations, 'is to be found in each and every single thing in nature'. An illustration of the quincunx pattern was 'lifted'  from Della Porta's agricultural encyclopaedia Villa by Thomas Browne for the frontispiece of his 'Garden' discourse  (below)




Magnification of Curti's frontispiece  reveals the very same  quincunx pattern occurs in the hedge panels surrounding the gardens of Curti's imaginary Villa, in the formation of bees in flight, as well as the double 2 + 1 + 2 arrangement  of the ornates vases in its courtyard foreground.

In conclusion, Curti's Garden of Mathematical Sciences features two quite different approaches and interpretations of number which  co-existed during the 17th century before going their separate ways. It alludes to Pythagorean numerology as well as promoting the new 'observational' sciences of optics and astronomy. Its therefore a strong candidate as an alternative frontispiece to Browne’s 'Garden' discourse as these two quite different interpretations of number, that of Pythagorean number symbolism and a utilitarian, early scientific approach to number occurs in Curti's Garden of Mathematical Sciences (circa 1660) as well as in Browne's  1658 discourse The Garden of Cyrus .  

Notes

[1] Mario Bettini's book is listed in the 1711 Sales Catalogue  of Thomas Browne's library on p. 28 no. 16 under Folio by its half-title Fucaria & Auctaria ad Apiaria Philosophiae Mathematicae 1656. 
[2]  The Garden of Cyrus chapter 2
[3] Religio Medici Part 1:13
[4] Religio Medici Part 1:15
[5] The Garden of Cyrus
[6] A New Model of the Universe: Principles of the psychological method in its application to problems of Science, Religion an Art. by P.D. Ouspensky RKP 1931
[7] The Garden of Cyrus
[8] Optic books in Browne's library include - Alhazen  - Opticae Thesaurus Libri X, Basle 1572 Francois d'Aguillon - Opticorum Libri 6, Antwerp 1613 Johannes Kepler - Ad Vitellionem Paralipomena, Frankfurt 1604 Athanasius Kircher - Ars Magna Lucis & Umbrae, Rome 1646 Christoph Scheiner - Rosa Ursina sive Sol, Bracciano, 1630
[9] The Garden of Cyrus
[10]  Thomas Browne Selected Writings ed. Kevin Killeen OUP 2014 
[11] Oedipus Aegyptiacus  1711 Sales Catalogue page 8 no. 91
[12] Francesco Curti colour image courtesy of Getty Images, with thanks for fair usage. This image has been available online since December 31st 2016. The full size of Francesco's Curti's colour engraving is approximately 30 x 40 cm. There are in fact two different versions of the  frontispiece for The Garden of Mathematical Sciences. Early editions include a frontispiece by Matthiae Galasso/Matthias Galassus while later editions feature Francesco Curti's colour engraving.


The biggest difference between the two versions is the various ensigns, banners and disembodied armoury in Galassus's version being replaced in Curti's engraving by the figure of Mercurius holding a banner with Papal ensigns. Both versions depict an armillary sphere, symbolic in Mathias Gallius's version to the world-wide influence of the missionary Jesuit Order. In Curtius's version it is Mercurius, the messenger of revelation and guiding 'deity' of alchemy who is featured in the frontispiece's symbolism.
[13] John Shearman Mannerism London, Penguin/Baltimore, MD, 1967 
and Arnold Hauser Mannerism. The Crisis of the Renaissance and the Origin of Modern Art
[14] Theatrum Chemicum Sales Catalogue page 24 no. 124
[15] Ibid.
[16] CW 14: 193
[17] Ovid Metamorphoses  Book 1 500-746 Penguin 1955
[18] Artists inspired by the Greek myth of Juno and the peacock include - Peter Paul Rubens (1577 – 1640) Juno and Argus, c. 1610, oil on canvas, 249 x 296 cm.  (Post illustration) Other seventeenth century paintings on the theme of Juno, Argus and the Peacock include- Claude Gellée ‘Mercury Lulling Argus to Sleep with the Sound of His Pipe’ (1662) - Cornelis Bisschop (1630-1674) Circle of Cornelius van Poelenburgh (circa 1650) - Govert Flinck (1615-60) circa 1635-45 - Jacob Jordaens circa 1620 - Carel Fabritius ( circa 1645 and circa 1647) Velázquez (1659) Hendrik Goltzius (1615) Antonio Balestra (1666-1740)
[19] C.W.  Vol. 9i: 686
[20]  C.W.  381 n. 2
[20]   C.W.  vol. 14 396
[21] CW 9i 581 n. 129
[22] Pseudodoxia Epidemica
[23] Angelo De Grubernatis Zoological Mythology II London 1872
[24] - Time and Timelessness: Temporality in the theory of Carl Jung By Angeliki Yiassemides

Link
The bee is considered to be the most important living creature on the planet

Recommended listening

Alchemical literature of the sixteenth and seventh centuries frequently alludes to  the transformative power of music, most notably in Michael Maier's Atalanta Fugiens (1617). The twentieth century musical genre of Jazz  - an art-form which thrives upon experiment and which has the meditative and melancholic music genre of the 'blues', almost equivalent to the Nigredo stage of the alchemical opus - is a worthy contender for representing certain prerequisites and templates of alchemy,  the musician in the studio or in performance expressing inner experience as much as the alchemist  in his laboratory engaged in the alchemical opus. 

A highly-stylized cry of the peacock can be heard in the legendary tenor saxophonist Stan Getz's interpretation of pianist/composer  Jimmy Rowles  The Peacocks (1975)    







John Coltrane (1926-67) and Stan Getz (1927-1991) were the t
wo tenor saxophonists who dominated 20th century JazzLike chalk and cheese to each other, each possessed a unique technique and interpretative skill, as their respective performances and recordings demonstrate. If Stan Getz's The Peacocks may be considered as expressive of the nigredo stage of alchemy, John Coltrane's rendering of The Night has a Thousand Eyes is an albedo fountain of musical notes.








The English composer William Alwyn (1905-1985) in his autobiography Winged Chariot states of his 5th symphony  Hydriotaphia (1973) 'Browne's wonderful prose sets the mood of each section and is an expression of my personal indebtedness to a great man whose writings have been a life-long source of solace and inspiration'.  Alwyn's Naiades (1971)  a Fantasy Sonata for flute and Harp aurally depicts the water-nymphs of antiquity, as seen supporting a water-basin in Curti's colour engraving.  





Saturday, May 18, 2019

Margot Fonteyn Centenary



Born on May 18th 1919, Margot Fonteyn was one of the greatest ballerinas of the 20th century. In addition to her dedication and technical skills, Fonteyn had the good luck to be coached firstly by the Russian dancer and ballet teacher Serafina Astafieva (1876-1934) then through joining the Vic-Wells company directed by its visionary founder Ninette de Valois (1898-2001) at a time when British ballet itself developed and came of age.  

Over the course of decades, Fonteyn, along with Irish-born Ninette de Valois, and choreographer Frederick Ashton (1904-88) established ballet as a popular and serious art-form for British audiences. It can even be said that the rapid development of ballet in Britain as an art-form from circa 1935-1960 was primarily through the talents of Fonteyn as prima ballerina , the high standards instilled in the Corps de ballet by company director de Valois and the 'in-house' choreographic skills of Frederick Ashton. These combined factors contributed towards making what was to become the Royal Ballet, a company equal in stature to long established  Russian ballet companies such as the Bolshoi and Kirov.
  
Fonteyn joined Ninette de Valois's Vic-Wells company (later Sadler Wells, later still, the Royal Ballet) in 1935 when precociously young. She soon found herself selected by de Valois for the highly responsible role of prima ballerina of the Company.

In her detailed biography of Fonteyn, author Meredith Danemann notes that it was also at this time that the ballerina had an on-and-off affair with the stage-conductor and composer Constant Lambert (1905-51). According to friends of Fonteyn, Lambert was the great love of her life and she despaired when she finally realised he would never marry her. Aspects of this relationship were symbolised in Lambert's astrologically-themed ballet Horoscope which was first performed on January 27th 1938. Tragically, Lambert was to die of alcoholism in 1951, only six weeks after his ballet Tiresias with its violent, sexual storyline had received hostile, damning reviews. Lambert's friends claim it was these reviews which  led to the composer drinking  even harder, effectively destroying himself at the age of 45.

Margot Fonteyn endeared herself to the British public by performing throughout the Blitz of the war-years. Undaunted by bombs, she refused to evacuate to a safer location and instead catered for the growing demand for ballet during the war, performing sometimes four or five times in a single day. After the war Fonteyn and the Sadler Wells Ballet company enjoyed worldwide fame following a rapturous reception in New York in 1949. They subsequently toured Australia to equally rave reviews. In 1956 Sadlers Wells was granted a Royal Charter by Queen Elizabeth II and became the Royal Ballet.  

Fonteyn and Robert Helpmann in 'Sleeping Beauty' (1946)
In 1962 at an age when most ballerinas would be considering retirement, Fonteyn embarked upon a second career, partnering the charismatic dancer Rudolf Nureyev (1938-93) who had recently defected from the USSR. The ever-astute De Valois describes her first impressions of Nureyev during his curtain-calls after his first performance in London in 1961 thus-

'I saw an arm raised with a noble dignity, a hand expressively extended with that restrained discipline which is the product of great traditional schooling. Slowly the head turned from one side of the theatre to the other, and the Slav bone-structure of the face, so beautifully modelled, made me feel like an inspired sculptor rather than the director of the Royal Ballet. I could see him clearly and suddenly in one role - Albrecht in Giselle. Then and there I decided that when he first danced for us it must be with Fonteyn in that ballet', [1]

Others wrote more dramatically of Nureyev's performance, one dance critic stating it, 'produced the shock of seeing a wild animal let loose in a drawing-room'. [2]

In her book 'Apollo's Angels: A History of Ballet' Judith Holman assesses Fonteyn and Nureyev's relationship and the reception of their first performance together in Giselle  on 21 February 1962 thus-

'At first glance, they seemed unlikely match: he was twenty-four and had a sweeping Soviet style, while she was forty-three and the paragon of English restraint. Yet together they created a potent mix of sex and celebrity that made them icons of the 1960s and "swinging" London's permissive scene:... It was pure populism, ballet for the youth generation and a mass consumer age,.. Fonteyn and Nureyev fashioned themselves into balletic rock superstars.

'How did they do it? The onstage chemistry between them has often been explained by sex: that they had it, wanted it, or suppressed it (they never told). But their partnership also stood for something much larger. In their dancing, East meets West: his campy sexuality and eroticism (heavy makeup with teased and lacquered hair) highlighted and offset her impeccable bourgeois taste. Nureyev played his role to perfection: even in the most classical of steps, he flirted with the image of the Asian potentate, and his unrestrained sensuality and tiger-like movements recalled a cliched Russian orientalism (first exploited by Diaghilev's Ballets Russe), which also linked to the escapist fantasies of 1960s middle-class youth: Eastern mysticism, revolution, sex, and drugs.

'The East was one thing; age was another. Nureyev had a gorgeous, youthful physique; Fonteyn was old enough to be his mother. And although her technique was still impressive, she looked her age. Indeed, as Fonteyn's proper 1950s woman fell into the arms of Nureyev's mod man, the generation gap seemed momentarily to close. .. Not everyone was happy with the result: the prominent American critic John Martin lamented that Fonteyn had  gone "to the grand ball with a gigolo". None of this meant , however that Nureyev was disrespectful. To the contrary, when he partnered Fonteyn he did so with supreme respect and perfect nineteenth century manners. To the British, this mattered: Fonteyn, after all, was still "like the Queen" and during the curtain-call of their first performance of Giselle, Nureyev accepted a rose from Fonteyn and then instinctively fell to his knee at her feet and covered her hand with kisses. The audience went wild'. [3]



Fonteyn spoke of Nureyev's gesture after their first performance together thus-

'It was his way of expressing genuine feelings, untainted by conventional words. Thereafter, a strange attachment formed between us which we have never been able to explain satisfactorily, and which, in a way, one could describe as a deep affection, or love, especially if one believes that love has many forms and degrees. But the fact remains that Rudolf was desperately in love with someone else at the time, and, for me, Tito is always the one with black eyes'. [4] 

More objectively, one dance-critic succinctly noted of the relationship -

'One unforeseen result of Nureyev's advent was a new lease of life for Fonteyn. Since Ulanova's retirement, she and Maya Plisetskaya of the Bolshoi shone above all rivals, but now there were sall signs of a possible end to her supremacy through declining technique and confidence. Nureyev changed all that. Responding to his highly charged stage presence, Fonteyn found a dramatic power that had previously eluded her. In place of the formerly reserved, carefully balanced dancer emerged a woman who threw herself impetuously into her roles. Consequently, she went on to many more years of recognition as a unique artist. [5]

Much has been written and speculated upon Fonteyn and Nureyev's relationship on and off-stage, Rudolf Nureyev is recorded as saying of Fonteyn - 'At the end of Lac des Cygnes (Swan Lake) when she left the stage in her great white tutu I would have followed her to the end of the world'. Nureyev later embarked upon a successful career as the director of the Paris Opera Ballet where he continued to dance and to promote younger dancers. He held this appointment as chief choreographer until 1989. Nureyev tested positive for HIV in 1984 and died tragically young from an AIDs related illness in 1993 aged just 54. 

Equally tragic, Fonteyn's husband Tito was shot during an assassination attempt in 1964 resulting in his becoming a quadriplegic, requiring nursing for the remainder of his life. In 1972, Fonteyn went into semi-retirement, although she continued to occasionally dance until late in her life, partly through a need to subsidise her paraplegic husband's medical bills.  

In 1979, as a gift for her 60th birthday, Fonteyn was fêted by the Royal Ballet and officially pronounced the prima ballerina assoluta of the company. The title was sanctioned by Queen Elizabeth II as patron of the company. Dame Fonteyn retired to Panama, where she spent her time writing books, raising cattle, and caring for her husband. She died from ovarian cancer on February 21st 1991, exactly 29 years to the day after her premiere with Nureyev in Giselle. 

The first global super-star ballerina, Margot Fonteyn placed English ballet on the world-stage. She remains inspirational to dancers and loved by balletomanes throughout the world, still alive in spirit, one hundred years old today.

                                           *   *  *  *

There is one role which Fonteyn identified with, the water-spirit Ondine, choreographed especially for her by Frederick Ashton.  Princess Aurora in Tchaikovsky's The Sleeping Beauty is another role she made her own. The 'Rose Adagio' in The Sleeping Beauty in which the ballerina remains balanced en pointe whilst receiving a rose from four suitors is considered to be a formidable technical achievement for a ballerina. 

Notes

Some of Fonteyn's greatest roles were filmed. Mostly inexpensive on DVD, they also reflect the technology of the era, filmed over half a century ago; nevertheless they remain valuable records of Fonteyn as a ballerina. 

* Swan Lake - Fonteyn and Nureyev  Philips 1966

* The Royal Ballet - Firebird (Fokine) and Ondine (Ashton) 1960 Network DVD

* Kenneth MacMillan's Romeo and Juliet 1966 Network DVD. 
    Grainy colouration 

* Sleeping Beauty 1955 VAI  b/w

Recommended Books

*Margot Fonteyn- Meredith Daneman
  pub. Viking 2004  654pp.

*Apollo's Angels- A History of Ballet- Jennifer Homans
   pub. Granta Books 2010 643pp.

* Invitation to the Ballet -Ninette de Valois
   pub. Bodley Head 1937

Footnotes

[1] Ninette de Valois - Step by Step W. H. Allen 1977 cited by Daneman
[2] Alexander Bland Observer 5th November 1961 cited by Daneman
[3] Apollo's Angels- A History of Ballet-Jennifer Homans. Granta Books 2010 
[4] Fonteyn Autobiography cited by Daneman
[5] Modern Ballet - John Percival pub. The Herbert Press 1970 rev. 1980


Documentary/Biopic DVDs

* Fonteyn and Nureyev -The Perfect Partnership 1985
* Margot Fonteyn - A Portrait Arthaus 1989
* Margot - BBC 2009

Monday, October 02, 2017

Four 'Rarities in Pictures' from Dr. Browne's Musaeum Clausum


When the artists Peter Rodulfo and Mark Burrell, the two leading exponents of North Sea magical realism were introduced to Thomas Browne’s Musaeum Clausum they instantly recognised the seventeenth century physician-philosopher as one possessing an inventive imagination; the paintings listed as  'Rarities in Pictures' in Browne's imaginary art-gallery in particular, attracted their interest. Subsequently, during the summer of 2016, both artists set to work, inspired by the novel idea of bringing to life a picture from Browne's bizarre art-gallery.

Musaeum Clausum (The closed or Sealed museum) is an inventory of lost, rumoured and imaginary books, pictures and objects conjured up by Thomas Browne (1605-82) quite late in his life (an event from 1673 is mentioned), several of which represent pre-occupations which fascinated the Norwich doctor throughout his life. Ever the literary showman with a flair for the theatrical and with subtle humour, Browne declares his inventory to be ‘Containing some remarkable Books, Antiquities, Pictures and Rarities of several kinds, scarce or never seen by any man now living’

In recent times Browne's writings in general have attracted the attention of many artists, not least his Musaeum Clausum for its anticipation of modern modes of artistic expression [1]. Indeed, the Argentinian author Jorge Luis Borges (1899-1996) a life-long admirer of Browne who alluded to him throughout his literary career, and the writer most often associated with the literary origins of magical realism once stated, as if with Browne’s Musaeum Clausum in mind  - 

"To write vast books is a laborious nonsense, much better is to offer a summary as if those books actually existed."

Musaeum Clausum's art-gallery of 'Rarities in pictures’ succinctly describes paintings roughly sketched out in a few brush-stroke sentences; some are located in exotic settings such as moonlight, the polar regions and underwater, others depict historical events such as sea-battles, amongst a variety of fancies from the Norwich philosopher-physician's imagination.

The artist Mark Burrell (b. 1957) selected the item entitled ‘A vestal sinner in the cave with a candle’ from 'Rarities in Pictures' as raw material to work on. Burrell’s Sacred Presence (detail above, oil and alkyd resin on board 19 x 19 3/4 inches) depicts a cave in which a young girl with a questioning and slightly defiant expression, stands beside a table on which several candles are lit. A highly-charged and numinous atmosphere is evoked through the lapsed virgin's encounter with a supernatural apparition. A floating, genie-like torso faces her, ambiguous in facial features, the apparition is simultaneously erotic and scary. A ghostly visage can also be seen looking on. As often in Burrell’s art, a numinous atmosphere is enhanced through highly-charged colouration along with skilful portraiture and exquisite detail. 

Candles and the magical light which they create can be seen in several of Burrell’s paintings. Exercising his artistic license Burrell has chosen to paint several lit candles, heightening the drama of the numinous moment. Until relatively recently candles were a primary source of light. In the modern age with its demand for eyes to constantly focus upon the artificial light of the phone, computer and television screen, candle-light is a relaxing and soothing balm to the eyes. Candle light retains its spiritual significance from mankind's very earliest religious experiences to the present-day. 

In  Mark Burrell’s Sacred Presence the torso of a hybrid creature, like a genie released from a bottle, hovers bare-breasted and quivers with secret Freudian allusions, the artist subtly inviting the viewer to project their own unconscious psychological contents onto its presence. From the bare skeletal frame-work of a single sentence description, Burrell has fleshed-out and conjured up a dark and mysterious, and ultimately inexplicable, fairy-tale narrative in his own unique and inimitable style. 

Burrell's Sacred Presence may poetically be described as an Hallucination gothique. It should be noted that the word 'Gothic’ in its original meaning is descriptive of the marvellous and amazing, such as found in Burrell's paintings of fair-grounds, sun-sets, bonfires and fireworks, along with the wonders of childhood, as much as the darker and gloomier associations of the word, while the word 'hallucination' here simply means a vivid, yet controlled, visual imagination, without any association of chemical inducement whatsoever. 

The setting of the cave invites exploration. In the ancient Greek philosopher Plato's famous allegory of the cave, found in book 7 of his discourse The Republic, the human condition is described as one in which unenlightened people forever mistake the fleeting and insubstantial shadows they see projected onto a cave wall for the reality of the Eternal Platonic forms. 

In the cave paintings at Lascaux in France, estimated to be 20,000 years old, various animals can be seen. First discovered in 1940, the Spanish artist Pablo Picasso (1881-1973) after visiting the paleolithic caves remarked, 'They've invented everything'. Picasso subsequently incorporated imagery found in the caves of Lascaux in his own paintings. Indeed its no exaggeration to state, as Picasso realized, that the cave was in fact the setting of mankind’s very first art gallery. 

The subject-matter of Browne’s ‘vestal sinner’ originates from Roman antiquity. The Vestal virgins were entrusted to the task of keeping the sacred flame of the temple dedicated to Vesta permanently alight. A supreme importance was attached to the purity of the Vestal virgins, and a terrible punishment awaited her who violated her vow of chastity. If a Vestal virgin broke her vows she was punished by being entombed alive with a solitary candle in the certainty of death.  

There’s a casual, though entirely coincidental similarity to Burrell's Sacred Presence to a scene in the Mexican-American film director Guillermo del Toro’s cinematic masterpiece of magical realism, Pan’s Labyrinth (2006). Early in the film, the heroine Ofelia who loves reading fairy-tales, descends the steps of a  labyrinth to enter a cavernous space where she encounters a faun who sets her three tasks to complete by full moon. 

The faun in Pan's Labyrinth not unlike the spectral apparition of Sacred Presence is strongly imbued with the daemonic, that is, a benevolent nature spirit, which though seemingly scary, more often than not, is helpful to mortals. The daemonische also describes the particular genius or spirit of a place, something which Burrell expresses vividly in paintings of his home-town of Lowestoft, the sea-town possessing a distinctive character in his art.

Its important here to distinguish between the word daemonic with the much latter word 'demonic' and not to confuse the daemonic with the demonic. The Greek word daimōn was applied to the Judeo-Christian concept of an evil spirit by the early second century CE. Just how the original Greek word 'daemonic' alluding to the Spirits inhabiting Nature transformed to become 'demonic' is a good example of how the prejudices and hostilities of the Judeo-Christian world towards the Greek civilization  condemned Greek nature worship and labelled all such Nature-spirits originating from Greek civilization as pagan. [2]

There are many accounts in Greek mythology of mortals who encounter supernatural beings. In ancient Greek myth, the hero Oedipus challenges the female Sphinx who devoured all travelers who could not answer her riddle. When Oedipus gave her the correct answer he caused the Sphinx's death.


The Greek hero Oedipus is the subject of an early work of  portraiture by Mark Burrell. Painted over twenty years ago and measuring 6" x 9", Burrell’s portrait through sheer serendipity corresponds well to Browne's interest in the esoteric art of physiognomy as represented in the 'Rarities in Pictures' item 

Three Draughts of passionate Looks; .............of Oedipus when he first came to know that he had killed his Father, and married his own Mother. 

This early work of Burrell's is a fine anticipation of what is now a highly-developed feature of his mature work, namely, portraiture involving great psychological insight.


* * * *
The artist Peter Rodulfo (b. 1958) is a star of equal brilliance in the celestial firmament of North Sea magical realism. Mercurial in subject-matter, style, dimensions and the medium of his art (Rodulfo is a sculptor as well as a painter) he is now clocking up forty-plus years of industrious creativity. However, one never gets the impression of any Sisyphean effort to Rodulfo’s art, even though he confesses his paintings are problems which he only sometimes solves. Most often, a joyful delight in productive, often experimental creativity weaves throughout Rodulfo's varied and wide-ranging art-works, like a silken golden thread in finely-woven tapestry .

Peter Rodulfo also selected an item from Browne’s Museum Clausum during the summer of 2016, his painting Dr. Browne  goes Submarining originating from the 'Rarities in Pictures'  item of -

Large Submarine Pieces, well delineating the bottom of the Mediterranean Sea, the Prairie or large Sea-meadow upon the Coast of Provence, the Coral Fishing, the gathering of Sponges, the Mountains, Valleys and Deserts, the Subterraneous Vents and Passages at the bottom of that Sea .... Together with a lively Draught of Cola Pesce, or the famous Sicilian Swimmer, diving into the Vorago's and broken Rocks by Charybdis, to fetch up the golden Cup, which Frederick, King of Sicily, had purposely thrown into that Sea.

Adhering closely to Browne’s description, Rodulfo’s giant-sized (180 x 220 cm) oil on canvas displays the artist's masterful utilization of a strong blue pigment, in conjunction with skilful perspective and an exuberant delight in marine-life. In fact there are now many art-works by Rodulfo in which marine life is a primary feature. Three paintings by the artist focus upon the stages and symbolism of the Night Sea Voyage, for example. 


An attentive viewing of Rodulfo’s 'Large submarine Piece' reveals not only the silhouetted figure of a diver, but also,‘the golden Cup, which Frederick, King of Sicily, had purposely thrown into that Sea’.  The deep fathoms of water from the golden cup resting upon seabed to surface is effectively conveyed through a shaft of hazy sunlight at the top left of the painting. A platypus with its wide, flat bill can be seen diving headlong in its top right. The viscous nature of the sea is hinted through various pieces of flotsam and jetsam floating in the water. There's also a skillful use of perspective in the outlines of rock formations, along with finely-worked frottage which enhances the depth of Rodulfo's aquatic vision.  


Digital photography can never fully reproduce an original art-work, especially one which is so large in its dimensions. Nevertheless, a detail from Rodulfo’s jumbo-sized painting (above) goes some way towards highlighting the fantastic detail of its imagery. 

In Rodulfo’s submarine fantasy, with its hints of civilizations such as Atlantis as recounted in Plato’s Timaeus, the gods of a distant time, far from being stern and implacable, are portrayed as approachable and cheerful and above all, not necessarily patriarchal whatsoever. Male and Female together, they suggest some long-lost civilization celebrating the Hieros Gamos or 'Sacred Marriage' when men and women were co-equal in a meaningful way, long since forgotten.  

Its interesting to note that both Burrell and Rodulfo were attracted to paint items allusive to the hidden in nature. For whilst Burrell selected an item featuring the subterranean, that is, under the earth, Rodulfo opted for the submarine, that is, under the sea. These settings may be considered as allusive in symbolism to the subconscious of the human psyche. Its a moot point in terminology between the difference of subconscious and unconscious, it being far easier for an artist to depict examples from under nature than the unnatural and 'not of nature'. Of  far greater importance is the fact that both Rodulfo and Burrell are well aware that much in human relationships and affairs is influenced and driven by the hidden, subconscious psyche. 

It would be a daunting task to even begin naming the numerous influences of Rodulfo’s and Burrell’s art. Both artists live and work in historic North Sea ports which for centuries have been vigorous conduits, not only of travel, trade and commerce, but also of cultures, fashions, ideas and  art. Nevertheless, above all others it's the Swiss artist Paul Klee whom Peter Rodulfo admits to admiring most, while for Mark Burrell the English artist Stanley Spencer is held in the highest regard. Both artists also take a casual interest in the psychology of C.G. Jung and the psychological element is evident in both artist's work, consciously and unconsciously, as the shared symbolism of their respective paintings suggests, the subterranean setting of Mark Burrell's Sacred Presence harmoniously matching the submarine setting of  Peter Rodulfo's Dr. Browne goes Submarining.

                                                  *    *   *  *
In the nineteenth century Russian artist Ilya Repin's scene from the medieval Russian fairy-tale of  the minstrel singer and sailor Sadko, the hero is seen visiting a submarine kingdom. Repin's fanciful painting entitled Sadko visiting the Underwater Kingdom (1876) alludes to lost civilizations, along with depiction of a wide variety of  marine-creatures. One wonders if the Russian composer Rimsky-Korsakov ever viewed Repin's painting, the subject of Sadko and his fairy-tale adventures are the plot of Rimsky-Korsakov's triumph of national opera, Sadko (1889). Rimsky-Korsakov's contemporary and great rival, Peter Tchaikovsky also found Russian fairy-tales to be inspiring. The music of Tchaikovsky's world-famous and well-loved ballets Swan Lake (1875-77) and The Sleeping Beauty (1890) along with Igor Stravinsky's  ballet The Firebird (1911) are all structured in plot and narrative upon fairy-tales. 

In the sixth scene of Rimsky-Korsakov's opera Sadko the minstrel Sadko descends to the Sea-Tsar's kingdom in order to win his daughter's hand in marriage. 


                                                          *   *  *
Cheerfulness, along with humour and wit are prominent characteristics of much of  Peter Rodulfo's art, not least in his choosing to realize one of the funniest of all the items in Browne’s 'Rarities in Pictures' namely, An Elephant dancing upon the Ropes with a Negro Dwarf upon his Back.

Painted sometime late 2016/early 2017, in addition to an elephant dancing upon a tight-rope with a gyrating liveried flunky upon his back, a lobster, butterfly, tortoise, starfish, seagull and the tail of a large cetaceous creature can be seen, all of which are visible evidence of Rodulfo's great love of animals. Elephants in particular can be found lumbering about in several of Rodulfo's paintings, including his key-signature art-work As the Elephant Laughed (2012). Elephants feature in Rodulfo's art perhaps because their colossal size and docile intelligence impressed strongly upon the artist's memory when resident in India as a young boy. 

In Rodulfo's Elephant Dancing on the Ropes the rough hide of an elephant has been imitated with a thick, heavy layering of paint worked onto the canvas with a spatula. The elephant's hide is strongly lit by moonlight shining  upon its back. The drama of the moment is further enhanced by the setting rays of the sun catching the tail of a large cetaceous creature about to dive, along with the strobing beams of a lighthouse on the distant horizon. The swell of the sea in its foreground, complete with ripples and bubbles are also skillfully delineated. 



Its interesting to note that although they are quite different in mood, Rodulfo's highly amusing painting of an elephant lolloping along a rope and Burrell's sombre Sacred Presence nevertheless share imagery involving moonlight and candles. 

There are two possible sources from which Thomas Browne may have been informed about tightrope-walking elephants. As an antiquarian and a keen numismatist he may have seen ancient Roman coins which appear to depict tight-rope walking elephants, but alas, such coins are in fact of elephants treading upon serpents, with the attendant symbolism of such an act, and not tight-rope walking at all. 


A far more reliable source for tight-rope walking elephants occurs in the historian Suetonius' Lives of the Caesars who records that it was the Roman emperor Galba (3 BCE - 69 CE) who introduced the spectacular novelty of tight-rope walking elephants at the festival of Floralia [3]. Perhaps Browne, who owned a copy of Suetonius' Lives of the Caesars read of tight-rope walking elephants there. However, what can be of little doubt is that Browne, who candidly confesses in Religio Medici that-

 'I can look a whole day with delight upon a handsome Picture though it be but of an Horse'. [4] 

he would have immensely enjoyed viewing Rodulfo's mirth-inducing realisation of An Elephant dancing upon the Ropes with a Negro Dwarf upon his Back.

Incidentally,  imagery involving elephants as well as the bottom of the sea occurs in Sir Thomas Browne's phantasmagorical discourse The Garden of Cyrus (1658) while the physician-philosopher's vigorous introduction of new words into the English language includes the words 'hallucination' as well as 'submarine'.

Rodulfo and Burrell first became aware of each other through fellow artist Guy Richardson (b. 1933) though in the eventuality they first met at a New York bar while exhibiting their art in America. As the senior member of North Sea magical realism  Guy Richardson has influenced both Rodulfo and Burrell at various stages of their artistic careers. His mixed media artwork, A Shark-wrestler in a bottle is related to themes and preoccupations encountered in both artist's work, it being a fusion of Rodulfo’s wit and humour and Burrell’s intensity of expression. 



This post is dedicated to Ms. Katerina Mayfaire  - perhaps America's biggest fan of North Sea Magical Realism, with many thanks for her inspiration.

Notes

[1] The German photographer Klaus Wehner and his art-project entitled Museum Clausum  from 2001 Link here.
The avant-garde composer Eve Beglarian and her electronic music piece entitled the Garden of Cyrus  and an American rock-band naming themselves The Garden of Cyrus spring to mind.
[2] Thanking  Ms. Clair Papillion for bringing this distinction to attention.
[3]  Suetonius Lives of the Caesars Galba section 6.
[4] Religio Medici Part II. Section 9.