In Huxtable’s biography of Wright she often comments on the beauty and precision of his pencil sketches: all his professional life he started his days by sharpening, with a knife, his colored pencils. These are from Time.
To maintain his Olympian position as the self-described inventor of modern architecture, he could admit to no other interest or influence, or acknowledge any work but his own. We know now that he was an omnivorous reader, in part to compensate for an erratic education, and that he was an avid collector of the latest books and periodicals on art and architecture. He was intensely aware of everything that was going on and immediately receptive to it; he never doubted his own role as an active participant in a period of great creative change. He did not miss a nuance or beat of what was happening abroad.
— Ada Louise Huxtable, Frank Lloyd Wright: A Life. It’s fascinating to see how Wright was so profoundly captivated by the Romantic myth of the solitary genius that he hid, in his lifetime quite successfully, his relentlessly wide-ranging curiosity and his encyclopedic knowledge of contemporary developments in architecture. How enlightening it would have been to hear Wright’s commentary on all those movements — but he kept all his thoughts to himself lest someone discover that he knew the work of any other architects.
“The pseudo-Gothic was much ridiculed, and nobody builds like that anymore. It is not authentic, not an expression of what we are, so it was said. To me it was and remains an expression of what we are. One wonders whether the culture critics had as good an instinct about our spiritual needs as the vulgar rich who paid for the buildings.” — Allan Bloom, The Closing of the American Mind. Reading the book again after so many years I find it deeply wrong-headed, and yet also full of wonderful passages, as for example this one about how as a fifteen-year-old freshman he fell in love with the University of Chicago.
John Ruskin, Abbeville: Church of St Wulfran from the River (1868).
About the moment in the forenoon when the modern fashionable traveller, intent on Paris, Nice, and Monaco, and started by the morning mail from Charing Cross, has a little recovered himself from the qualms of his crossing, and the irritation of fighting for seats at Boulogne, and begins to look at his watch to see how near he is to the buffet of Amiens, he is apt to be baulked and worried by the train’s useless stop at one inconsiderable station, lettered ABBEVILLE. As the carriage gets in motion again, he may see, if he cares to lift his eyes for an instant from his newspaper, two square towers, with a curiously attached bit of traceried arch, dominant over the poplars and osiers of the marshy level he is traversing. Such glimpse is probably all he will ever wish to get of them; and I scarcely know how far I can make even the most sympathetic reader understand their power over my own life.
This head depicting the Greco-Egyptian god Serapis is from a colossal statue that stood over 4 metres tall. The statue is thought to be from the Temple of Serapis, a huge sanctuary measuring 101 metres by 78 metres, which once stood in the ancient Egyptian city of Canopus. The impressive remains of this sanctuary were recently discovered by underwater archaeologists led by Franck Goddio.
In this statue, Serapis wears his characteristic headdress, a corn measure known as a kalathos, symbolising abundance and fertility. Alongside his funerary and royal roles, Serapis was worshipped for his healing powers, which according to ancient historians were particularly potent in Canopus. People came from afar to sleep within the temple complex in order to be healed by ‘incubation’, when miraculous cures were delivered in a dream.
The god Serapis is said to have been introduced to Egypt by the ancient Greek ruler Ptolemy I. Serapis was aimed at Greeks living in Egypt and his worship developed where Greek presence was prevailing, notably in Alexandria and Canopus. The popularity of this universal god also flourished outside Egypt in the Greek Mediterranean world, then later in the Roman Empire.
Colossal head of Serapis. Canopus, c. 200 BC. On loan from Maritime Museum, Alexandria. Photo: Christoph Gerigk.
© Franck Goddio/Hilti Foundation.
from “The Critic’s Art”; “Windows of the Fifth Order,” drawing by John Ruskin from his Modern Painters
John Ruskin, La Merveille, Mont St Michel, Normandy, 1848.
Pencil, watercolour and bodycolour, 26.5 x 25 cm
Source: Robert Hewison, Ruskin, Turner and the Pre-Raphaelites, 2000.
John Ruskin, Decoration by Disks: Palazzo dei Badoari Partecipazzi, 1851, Vol. 1 of The Stones of Venice; from an exhibition at the University of Mary Washington
Every human action gains in honor, in grace, in all true magnificence, by its regard to things that are to come. It is the far sight, the quiet and confident patience, that, above all other attributes, separate man from man, and near him to his Maker; and there is no action nor art, whose majesty we may not measure by this test. Therefore, when we build, let us think that we build for ever. Let it not be for present delight, nor for present use alone; let it be such work as our descendants will thank us for, and let us think, as we lay stone on stone, that a time is to come when those stones will be held sacred because our hands have touched them, and that men will say as they look upon the labor and wrought substance of them, ‘See! this our fathers did for us.’
John Ruskin’s house, Brantwood.
There is a sanctity in a good man’s house which cannot be renewed in every tenement that rises on its ruins: and I believe that good men would generally feel this; and that having spent their lives happily and honorably, they would be grieved at the close of them to think that the place of their earthly abode, which had seen, and seemed almost to sympathise in all their honor, their gladness, or their suffering,—that this, with all the record it bare of them, and all of material things that they had loved and ruled over, and set the stamp of themselves upon—was to be swept away, as soon as there was room made for them in the grave; that no respect was to be shown to it, no affection felt for it, no good to be drawn from it by their children; that though there was a monument in the church, there was no warm monument in the heart and house to them; that all that they ever treasured was despised, and the places that had sheltered and comforted them were dragged down to the dust. I say that a good man would fear this; and that, far more, a good son, a noble descendant, would fear doing it to his father’s house. I say that if men lived like men indeed, their houses would be temples—temples which we should hardly dare to injure, and in which it would make us holy to be permitted to live; and there must be a strange dissolution of natural affection, a strange unthankfulness for all that homes have given and parents taught, a strange consciousness that we have been unfaithful to our fathers’ honor, or that our own lives are not such as would make our dwellings sacred to our children, when each man would fain build to himself, and build for the little revolution of his own life only.
— Ruskin, The Seven Lamps of Architecture
Designs for Truro Cathedral, 1878 Artist: William Burges. Image Courtesy of Victoria and Albert Museum, London — from a post on The Computer vs. the Hand in Architectural Drawing.
momalibrary: Subtle cover design alert: the skyline appears to be printed to show through the unbleached muslin binding, resulting in an atmospheric image. The interior is equally elegant, featuring traditional page layout and typography. Henry Holmes Smith. The Chicago Landscapes of Art Sinsabaugh: A History of the Photographer (self-published, 1976).
eastmanhouse: Main Street, Saratoga Springs, Original photographer: Walker Evans, 1931
gelatin silver print
Image: 20.6 x 16.4 cm
Overall: 25 x 20.1 cm
National Origin: United States
Mies van der Rohe, Friedrichstrasse Skyscraper project; Berlin, 1921-2, opaque version of photomontage; here