I almost wholeheartedly loved Walter Gropius on the Scope of Total Architecture. One of the key figures of Bauhaus, he still writes this as his preface, reminding us of the ideals behind the best of this new architecture:
CREATION AND love of beauty are elemental for the experience of happiness. A time which does not recognize this basic truth does not become articulate in the visual sense; its image remains blurred, its manifestations fail to delight.
Since my early youth I have been acutely aware of the chaotic ugliness of our modem man-made environment when compared to the unity and beauty of old, preindustrial towns. In the course of my life I became more and more convinced that the usual practice of architects to relieve the dominating disjointed pattern here and there by a beautiful building is most inadequate and that we must find, instead, a new set of values, based on such constituent factors as would generate an integrated expression of the thought and feeling of our time.
How such a unity might be attained to become the visible pattern for a true democracy-that is the topic of this book. It is based, essentially, on articles and lectures written-with a few exceptions-during my years in Harvard University as chairman of the Department of Architecture (1937-1952). (7)
ENTERING A new chapter of my life that–contrary to the normal expectation of life after seventy–looks to me just as turbulent and perilous as the period preceding it, I realize that I am a figure covered with labels, maybe to the point of obscurity. Names like “Bauhaus Style,” “International Style,” “Functional Style” have almost succeeded in hiding the human core behind it all, and I am eager, therefore, to put a few cracks into this dummy that busy people have slipped around me. (11)
So many cracks! I am so glad to have read this.
Part 1: Education of Architects and Designers
He is and architect and planner, but in many ways and above all a teacher. There is so much here about supporting the following generations to think, imagine, create for themselves. It is lovely, open-minded, focused always on self-improvement through collective endeavor. I also love the way he italicises sentences — much like Ruskin’s aphorisms but not pulled to one side. I have highlighted them because the formatting loses them just a little.
MY intention is not to introduce a, so to speak, cut and dried “Modern Style” from Europe, but rather to introduce a method of approach which allows one to tackle a problem according to its peculiar conditions. I want a young architect to be able to find his way in whatever circumstances; I want him independently to create true, genuine forms out of the technical, economic and social conditions in which he finds himself instead of imposing a learned formula onto surroundings which may call for an entirely different solution. It is not so much a ready-made dogma that I want to teach, but an attitude toward the problems of our generation which is unbiased, original and elastic. (17)
This is a little more of what I was expecting:
Only perfect harmony in its technical functions as well as in its proportions can result in beauty. That makes our task so manifold and complex. (18)
But this relates more to understanding architecture as not simply of aesthetic value but its role in our everyday lives. The way he writes shades sometimes into the uncomfortable pronouncements of the expert upon how lives should be lived, but there is enough sensibility of people’s need to have ownership and control over their environments that could win out over such a top-down assumption of privilege. I am not sure they always did of course, but they might have.
More than ever before is it in the hands of us architects to help our contemporaries to lead a natural and sensible life instead of paying a heavy tribute to the false gods of make-believe. We can respond to this demand only if we are not afraid to approach our work from the broadest possible angle. Good architecture should be a projection of life itself and that implies an intimate knowledge of biological, social, technical and artistic problems. (18)
My Conception of the Bauhaus Idea
After that violent eruption, every thinking man felt the necessity for an intellectual change of front. Each in his own particular sphere of activity aspired to help in bridging the disastrous gulf between reality and idealism. It was then that the immensity of the mission of the architect of my own generation first dawned on me. I saw that, first of all, a new scope for architecture had to be outlined, which I could not hope to realize, however, by my own architectural contributions alone, but which would have to be achieved by training and preparing a new generation of architects in close contact with modern means of production in a pilot school which must succeed in acquiring authoritative significance…
I tried to put the emphasis of my work on integration and co-ordination, inclusiveness, not exclusiveness, for I felt that the art of building is contingent upon the co-ordinated teamwork of a band of active collaborators whose co-operation symbolizes the co-operative organism of what we call society. (19)
I can’t help but feel that this is the genius of Gropius, not so much in what he designed but in the open vision he developed and invited others to own, the creation of collaborative spaces that respected all aspects of creative work, the support of an ideal that working together we are always better than working alone. This thread runs throughout his writings, as does the necessity of reconciling the new industrial reality with a high quality of art and life in a way that someone like Ruskin never could.
Thus the Bauhaus was inaugurated in 1919 with the specific object of realizing a modern architectonic art… It deliberately concentrated primarily on what has now become a work of imperative urgency–averting mankind’s enslavement by the machine by saving the mass-product and the home from mechanical anarchy and by restoring them to purpose, sense and life. This means evolving goods and buildings specifically designed for industrial production. (20)
And so we have interdependence rather than individualism:
What the Bauhaus preached in practice was the common citizenship of all forms of creative work, and their logical interdependence on one another in the modern world. (20)
Our conception of the basic unity of all design in relation to life was in diametric opposition to that of “art for art’s sake” and the much more dangerous philosophy it sprang from, business as an end in itself. …
Here again the emphasis on an openness of vision:
The object of the Bauhaus was not to propagate any “style,” system or dogma, but simply to exert a revitalising influence on design. A “Bauhaus Style” would have been a confession of failure and a return to that devitalizing inertia, that stagnating academism which I had called it into being to combat…
God knows we have too much of the stagnating academism. He opposed this as much as he did the early specialisation to the ignorance of other forms of art and knowledge:
The Bauhaus aimed at the training of people possessing artistic talents as designers in industry and handicrafts, as sculptors, painters and architects. A complete co-ordinated training of all handicrafts, in technique and in form, with the object of teamwork in building, served as the basis. (23)
It embraces this idea of industrialisation as a force that can free us from labour rather than enslave us further. When exactly did we lose that?
The standardization of the practical machinery of life implies no robotization of the individual but, on the contrary, the unburdening of his existence from much unnecessary dead weight so as to leave him freer to develop on a higher plane. (20) … Ruskin and Morris were the first to set their faces against the tide, but their opposition against the machine could not stem the waters. It was only much later that the perplexed mind of those interested in the development of form realized that art and production can be reunited only by accepting the machine and subjugating it to the mind. (21)
and this, refining and repurposing their critique for modern times:
The difference between industry and handicraft is due far less to the different nature of the tools employed in each, than to subdivision of labor in the one and undivided control by a single workman in the other. (22)
His solution? Perhaps not immediately obvious, I am not sure even now perhaps with the benefit of hindsight given all the complexities of capital and consumerism.
DEVELOPMENT OF STANDARD TYPES. The creation of standard types for everyday goods is a social necessity. The standard product is by no means an invention of our own era. It is only the methods of producing it which have changed. It still implies the highest level of civilization, the seeking out of the best, the separation of the essential and superpersonal from the personal and accidental It is today more necessary than ever to understand the underlying significance of the conception “standard”–that is to say, as a cultural title of honor–and firmly to combat the shallow catchword propaganda which simply raises every industrial mass product to that high rank. (26)
Last point here, the importance he set on practice, on experience, on book learning and classroom teaching less than half an education. I love how the material space of the Bauhaus came to be.
In particular, the erection of our own institute buildings, in which the whole Bauhaus and its workshops co-operated, represented an ideal task. (27)
Is there a science of Design?
This looks at design psychologically, understanding how we experience reality and illusion, how children’s perceptions change, the impacts of our subconscious. All the new insights swirling about at the time that now perhaps feel a little dated — but so will our theories in the same span of time. I would like to think architects continue to grapple with them. Gropius again turns to a kind of standardisation:
If design is to be a specific language of communication for the expression of subconscious sensations, then It must have its own elementary codes of scale, form and color. It needs its own grammar of composition to integrate these elementary codes into messages which, expressed through the senses, link man to man even closer than do words. The more this visual language of communication is spread, the better will be the common understanding. This is the task of education: to teach what influences the psyche of man in terms of light, scale, space, form and color. (33)
I am unsure what quite I think of this. What resonates more clearly is the insight into a need for change and motion, the enjoyment of creative tensions.
THE NEED FOR CHANGE. This shift in the basic concept of our world from static space to continuously changing relations engages our mental and emotional faculties of perception…Art must satisfy this perpetual urge to swing from contrast to contrast; the spark, generated by tension of opposites, creates the peculiar vitality of a work of art. For it is a fact that a human being needs frequently changing impressions in order to keep his receptive abilities alert. (40)
He writes a bit later:
We have also learned that the human being needs frequently changing impressions in order to keep his receptive abilities alert. To produce such a stimulus for him contemporary artists and architects try to create the illusion of motion. (69)
Part Two: The Contemporary Architect
Appraisal of the Development of Modern Architecture
I think the present situation can be summed up as follows: a breach has been made with the past which enables us to envisage a new aspect of architecture corresponding to the technical civilization of the age we live in; the morphology of dead styles has been destroyed and we are returning to honesty of thought and feeling; the general public, which was formerly indifferent to everything to do with building, has been shaken out of its torpor; personal interest in architecture as something that concerns every one of us in our daily lives has been aroused in wide circles; and the lines of future development have become clearly manifest throughout Europe. (59)
I am not sure this still feels true, but I love how it rings.
Archeology or Architecture for Contemporary buildings?
This reminds me quite a bit of Lefebvre, and I love this stretching towards how the co-constitution of society and material built environment might work.
ARCHITECTURE is said to be a true mirror of the life and social behavior of a period. If that is true, we should be able to read from its present features the driving forces of our own time. There is conflicting evidence, however. …
Surely there will always be conflicting evidence, surely this conflict must reflect the various social conflicts as much as capital and its dominant aesthetic and social ideals.
Good original architecture depends just as much on an understanding public as on its creators. (66)
I’m still thinking through that.
The Architect Within Our Industrial Society
His is a broad vision far beyond architecture conceived as a single structure, as his writing on housing issues and planning show. He has strong critique of capitalism:
The satisfaction of the human psyche resulting from beauty is just as important for a full, civilized life, or even more so, than the fulfillment of our material comfort requirements.
We sense that our own period has lost that unity, that the sickness of our present chaotic environment, its often pitiful ugliness and disorder have resulted from our failure to put basic human needs above economical and industrial requirements. (71)
As already noted, a strong preference for the collective above the individual, and a very different vision of leadership based on this:
to collaborate without losing their identity. This is to me an urgent task lying before the new generation, not only in the field of architecture but in all our endeavors to create an integrated society. (78)
The conditio sine qua non of true teamwork is voluntariness; it cannot be established by command. It calls for an unprejudiced state of mind and for the firm belief that togetherness of thought and action is a prerequisite for the growth of human culture. Individual talent will assert itself quickly in such a group and will profit for its part from the cross-fertilization of minds in the give and take of daily contact. True leadership can emerge when all members have a chance to become leaders by performance, not by appointment. Leadership does not depend on innate talent only, but very much on one’s intensity of conviction and devotion to serve. Serving and leading seem to be interdependent. (79)
Synchronizing all individual efforts the team can raise its integrated work to higher potentials than is represented by the sum of the work of just so many individuals. (80)
Architect–Servant or Leader?
So what has Bauhaus achieved in his view?
If we look back to see what has been achieved during the last thirty or forty years we find that the artistic gentleman-architect who turned out charming Tudor mansions with all modern conveniences has almost vanished. This type of applied archeology is disappearing fast. It is melting in the fire of our conviction that the architect should conceive buildings not as monuments but as receptacles for the flow of life which they have to serve, and that his conception must be flexible enough to create a background fit to absorb the dynamic features of our modern life. (84)
If only this had not been quite so true, resulting in today’s starchitect working in service of capital:
This cult of the ego has delayed the general acceptance of the sound trends in modern architecture. Remnants of this mentality must be eliminated before the true spirit of the architectural revolution can take root among the people everywhere and produce a common form expression of our time after almost half a century of trial and error. This will presuppose a determined attitude of the new architect to direct his efforts toward finding the type, the best common denominator instead of toward the provocative stunt. (85)
It feels like we now live in ever more global cities of provocative stunts and banal ‘luxury’ residential sameness precisely because ‘we’ (developers, planners, people with money) have failed to put ‘basic human needs above economical and industrial requirements‘. Principally economic as financialisation sweeps all before it. It has resulted in a cold and sterile style that draws on Bauhaus, but has none of its soul, vision or open adaptability to facilitate life rather than capital.
Anyway, a few more posts on this to come — much better than the old post on another of my dad’s old books that I read some time ago now.
Gropius, Walter ( 1966 ) Scope of Total Architecture. New York: Collier Books.
Ruskin’s The Seven Lamps of Architecture is an odd book, unexpected after all I had read of it. I loved many of the footnotes, poetry, sideways meanders. The Seven Lamps are also just a little bit mad: Sacrifice, Truth, Power, Beauty, Life, Memory, Obedience. So biblical. This contains so much of such desperate earnestness it cannot help but be touching. It has lovely passages that in truth could make you see and think differently. It celebrates the beauty of skilled craftsmanship and manual labour. It’s easy to see why Ruskin is always paired with William Morris in the same architectural breath.
It has passages where the earnestness goes beyond all possible bounds and I laughed out loud. Lol was in fact my first reaction, I write it here, more than once, for the first time in this blog. The purple and ponderous privilege of some of this prose erases the sting I hope. Such loftiness doesn’t quite make sense of all of Octavia Hill’s absurdities, who was his student and protege, but puts them a little more in context. He is just so very very certain about every damn thing.
From the introduction, a sad insight into a life of wealth, privilege, and difficulty in relating to other human beings.
The Seven Lamps of Architecture was written during the first year of Ruskin’s marriage to Effie Gray, but no trace of that unconsummated, mutually humiliating, six-year ordeal can be found in its pages. (xvi)
1848-49…such momentous years! Revolutionary years. It is incredible to believe that this should be written in 1848. Europe was on fire, but he spent much of 1848 in Salisbury and Normandy studying the Gothic, then retired for the winter to Park Street, Mayfair to write. Blimey.
In the 1880 preface he writes rather poignantly, but ponderously it must be said:
I never intended to have republished this book, which has become the most useless I ever wrote; the buildings it describes with so much delight being now either knocked down, or scraped and patched up into smugness and smoothness more tragic than uttermost ruin. (xxxi)
The multiple editions allow him to comment on himself in the footnotes, one of the more enjoyable parts of the book. You can imagine him poring over prints and obsessing over things.
He has snuck a number of aphorisms in the margins, which are in my National Trust Classics edition (again that connection to Octavia Hill) but not in the first edition which can be found on Gutenberg. I assume he wrote them later. They are tied to the prose but I rather liked the idea of separating them out, to read together, to collect what he believes to be the distilled lessons of his rather profligate prose. These are from the introductory chapter:
Aphorism 1: We may always know what is right; but not always what is possible (2)
Aphorism 2: All practical laws are the exponents of moral ones. (4)
Aphorism 3: The arts of our day must not be luxurious, nor its metaphysics idle. (6)
The Lamp of Sacrifice
Architecture is the art which so disposes and adorns the edifices raised by man for whatsoever uses, that the sight of them contributes to his mental health, power and pleasure.
It is very necessary, in the outset of all inquiry, to distinguish carefully between Architecture and Building… To build, literally to confirm, is by common understanding to put together and adjust the several pieces of any edifice or receptacle of a considerable size. … Let us, therefore, at once confine the name [Architecture] to that art which, taking up and admitting, as conditions of its working, the necessities and common uses of the building, impresses on its form certain characters venerable or beautiful, but otherwise unnecessary. (8)
The complete opposite of modernist architecture, Gropius and Bauhaus. So what’s the sacrifice all about?
III. Now, first, to define this Lamp, or Spirit of Sacrifice, clearly. I have said that it prompts us to the offering of precious things merely because they are precious, not because they are useful or necessary. It is a spirit, for instance, which of two marbles, equally beautiful, applicable and durable, would choose the more costly because it was so, and of two kinds of decoration, equally effective, would choose the more elaborate because it was so, in order that it might in the same compass present more cost and more thought. It is therefore most unreasoning and enthusiastic, and perhaps best negatively defined, as the opposite of the prevalent feeling of modern times, which desires to produce the largest results at the least cost. (10)
As I say, he often uses the footnotes to critique or bestow accolades on himself, as he does on page 24:
10There is too much stress laid, throughout this volume, on probity in picturesque treatment, and not enough on probity in material construction…But the concluding sentences of the chapter from this point forward are all quite right, and can’t be much better put.
I dearly love how ranty it all is as well — and look forward to quarantine being lifted, travel allowed, and the ability to see such wonders for myself:
I do not know anything more painful or pitiful than the kind of ivory carving with which the Certosa of Pavia, and part of the Colleone sepulchral chapel at Bergamo, and other such buildings, are incrusted, of which it is not possible so much as to think without exhaustion; and a heavy sense of the misery it would be, to be forced to look at it at all. And this is not from the quantity of it, nor because it is bad work—much of it is inventive and able; but because it looks as if it were only fit to be put in inlaid cabinets and velveted caskets, and as if it could not bear one drifting shower or gnawing frost. We are afraid for it, anxious about it, and tormented by it; and we feel that a massy shaft and a bold shadow would be worth it all. (26)
In the end though, I found this reflection on stone masons quite moving…
All else for which the builders sacrificed, has passed away—all their living interests, and aims, and achievements. We know not for what they labored, and we see no evidence of their reward. Victory, wealth, authority, happiness—all have departed, though bought by many a bitter sacrifice. But of them, and their life, and their toil upon the earth, one reward, one evidence, is left to us in those gray heaps of deep-wrought stone. They have taken with them to the grave their powers, their honors, and their errors; but they have left us their adoration. (28)
Aphorism 4: All architecture proposes an effect on the human mind, not merely a service to the human frame. (8)
Aphorism 5: Domestic luxury is to be sacrificed to national magnificence (17)
Aphorism 6: Modern builders are capable of little; and don’t even do the little they can (21)
I think I’ve heard that last one from my little brother.
The Lamp of Truth
Ah, this language!
I. There is a marked likeness between the virtues of man and the enlightenment of the globe he inhabits—the same diminishing gradation in vigor up to the limits of their domains, the same essential separation from their contraries—the same twilight at the meeting of the two: a something wider belt than the line where the world rolls into night, that strange twilight of the virtues; that dusky debateable land, wherein zeal becomes impatience, and temperance becomes severity, and justice becomes cruelty, and faith superstition, and each and all vanish into gloom. (29)
I confess there are moments I love it. But to get to the nitty gritty, w quickly move towards deceit.
VI. Architectural Deceits are broadly to be considered under three heads:—
1st. The suggestion of a mode of structure or support, other than the true one; as in pendants of late Gothic roofs.
2d. The painting of surfaces to represent some other material than that of which they actually consist (as in the marbling of wood), or the deceptive representation of sculptured ornament upon them.
3d. The use of cast or machine-made ornaments of any kind.
Now, it may be broadly stated, that architecture will be noble exactly in the degree in which all these false expedients are avoided. (35)
No surprise modern material should not find favour. His ranting against iron is priceless, though I know I have all the gifts of hindsight at my disposal:
IX. Perhaps the most fruitful source of these kinds of corruption which we have to guard against in recent times, is one which, nevertheless, comes in a “questionable shape,” and of which it is not easy to determine the proper laws and limits; I mean the use of iron. The definition of the art of architecture, given in the first chapter, is independent of its materials: nevertheless, that art having been, up to the beginning of the present century, practised for the most part in clay, stone, or wood, it has resulted that the sense of proportion and the laws of structure have been based, the one altogether, the other in great part, on the necessities consequent on the employment of those materials; and that the entire or principal employment of metallic framework would, therefore, be generally felt as a departure from the first principles of the art. (39)
X. But whether this be granted me or not, the fact is, that every idea respecting size, proportion, decoration, or construction, on which we are at present in the habit of acting or judging, depends on presupposition of such materials: and as I both feel myself unable to escape the influence of these prejudices, and believe that my readers will be equally so, it may be perhaps permitted to me to assume that true architecture does not admit iron as a constructive material,7 and that such works as the cast-iron central spire of Rouen Cathedral, or the iron roofs and pillars of our railway stations, and of some of our churches, are not architecture at all. (40)
He notes in a footnote the sinking of the ‘Vanguard’ and ‘London’, the breaking of Woolwich Pier into splinters and thus ‘”the anarchy of iron” is the most notable fact’. The anarchy of iron is one of my new favourite phrases. I share his despair at commercialisation of urban spaces, and yet his very tone sets me at odds with him.
XVI. Touching the false representation of material, the question is infinitely more simple, and the law more sweeping; all such imitations are utterly base and inadmissible. It is melancholy to think of the time and expense lost in marbling the shop fronts of London alone, and of the waste of our resources in absolute vanities, in things about which no mortal cares, by which no eye is ever arrested, unless painfully, and which do not add one whit to comfort or cleanliness, or even to that great object of commercial art—conspicuousness. (48)
in the end it is craftsmanship that produces worth — both, as a footnote makes clear, in terms of cost of production and intrinsic value. In this we can be in complete agreement.
all our interest in the carved work, our sense of its richness, though it is tenfold less rich than the knots of grass beside it; of its delicacy, though it is a thousand fold less delicate; of its admirableness, though a millionfold less admirable; results from our consciousness of its being the work of poor, clumsy, toilsome man. Its true delightfulness depends on our discovering in it the record of thoughts, and intents, and trials, and heart-breakings—of recoveries and joyfulnesses of success: all this can be traced by a practised eye; but, granting it even obscure, it is presumed or understood; and in that is the worth of the thing, just as much as the worth of anything else we call precious.
His drawings are quite lovely and the book is full of them though it is not always clear how he intended them to illustrate the text. Here, however, he does go on a bit about gothic tracery.
He reaches towards the height of the gothic:
XXIII. The change of which I speak, is inexpressible in few words, but one more important, more radically influential, could not be. It was the substitution of the line for the mass, as the element of decoration. (60)
Now, the great pause was at the moment when the space and the dividing stone-work were both equally considered. It did not last fifty years. (61)
He hated what came next. Lol.
It would be too painful a task to follow further the caricatures of form, and eccentricities of treatment, which grow out of this singular abuse—the flattened arch, the shrunken pillar, the lifeless ornament, the tiny moulding, the distorted and extravagant foliation, until the time came when, over these wrecks and remnants, deprived of all unity and principle, rose the foul torrent of the renaissance, and swept them all away. (68)
There is another awesome footnote comment on the paragraph that follows this:
The closing paragraph is very pretty –but unfortunately–nonsense. The want of truth was only a part, and by no means an influential one, of general disease. All possible shades of human folly and licentiousness meet in late Gothic and renaissance architecture, and corrupt, in all directions at once, the arts which are their exponents. (68)
Aphorism 7: The guilt and harm of amiable and well meant lying (30)
Aphorism 8: Truth cannot be persisted in without pains; but is worth them (31)
Aphorism 9: The nature and dignity of imagination (33)
Aphorism 10: The proper structural use of iron (40)
Aphorism 11: The inviolability of Divine Law not of necessity but of ordinance (43)
Aphorism 12: Great painting never deceives. Compare, and add to this aphorism as part of it, the fourth paragraph of this chapter (45-46, how hard he makes you work! Especially as the 4th chapter is all about sin)
Aphorism 13: (expanded afterwards in “Stones of Venice”) The facing brick with marble is only a great form of Mosaic, and perfectly admissible. (50)
Aphorism 14: The proper colours of Architecture are those of natural stones (52)
Aphorism 16: Tracery must never be considered or imagined as flexible (62)
The Lamp of Power
It’s not the size that counts really…but actually no, it is the size that counts.
V. While, therefore, it is not to be supposed that mere size will ennoble a mean design, yet every increase of magnitude will bestow upon it a certain degree of nobleness: so that it is well to determine at first, whether the building is to be markedly beautiful or markedly sublime; and if the latter, not to be withheld by respect to smaller parts from reaching largeness of scale; provided only, that it be evidently in the architect’s power to reach at least that degree of magnitude which is the lowest at which sublimity begins, rudely definable as that which will make a living figure look less than life beside it. (74)
VIII. What is needful in the setting forth of magnitude in height, is right also in the marking it in area—let it be gathered well together. … Of the many broad divisions under which architecture may be considered, none appear to me more significant than that into buildings whose interest is in their walls, and those whose interest is in the lines dividing their walls. In the Greek temple the wall is as nothing; the entire interest is in the detached columns and the frieze they bear; in French Flamboyant, and in our detestable Perpendicular, the object is to get rid of the wall surface, and keep the eye altogether on tracery of line; in Romanesque work and Egyptian, the wall is a confessed and honored member, and the light is often allowed to fall on large areas of it, variously decorated. Now, both these principles are admitted by Nature, the one in her woods and thickets, the other in her plains, and cliffs, and waters; but the latter is pre-eminently the principle of power, and, in some sense, of beauty also. For, whatever infinity of fair form there may be in the maze of the forest, there is a fairer, as I think, in the surface of the quiet lake; and I hardly know that association of shaft or tracery, for which I would exchange the warm sleep of sunshine on some smooth, broad, human-like front of marble. (77-78)
There ensues then a little discussion with himself, he wrote originally:
IX. This, then, being, as I think, one of the peculiar elements of sublime architecture, it may be easily seen how necessarily consequent upon the love of it will be the choice of a form approaching to the square for the main outline.
In the footnote he comments upon himself (lol, yet I could never object to sarcasm against the love of the dividend):
Yes–I daresay! but how are you first to get the love of it? To love sublime architecture is one thing; to love a sublime dividend or a sublime percentage is another–and to love a large smoking room or billiard room, yet another (79)
He s very caustic here throughout the footnotes about those who tear beautiful buildings down to erect rubbish in their place. But I confess I really rather love this:
So that, after size and weight, the Power of architecture may be said to depend on the quantity (whether measured in space or intenseness) of its shadow; and it seems to me, that the reality of its works, and the use and influence they have in the daily life of men (as opposed to those works of art with which we have nothing to do but in times of rest or of pleasure) require of it that it should express a kind of human sympathy, by a measure of darkness as great as there is in human life: and that as the great poem and great fiction generally affect us most by the majesty of their masses of shade, and cannot take hold upon us if they affect a continuance of lyric sprightliness, but must be serious often, and sometimes melancholy, else they do not express the truth of this wild world of ours; so there must be, in this magnificently human art of architecture, some equivalent expression for the trouble and wrath of life, for its sorrow and its mystery: and this it can only give by depth or diffusion of gloom, by the frown upon its front, and the shadow of its recess…And among the first habits that a young architect should learn, is that of thinking in shadow, not looking at a design in its miserable liny skeleton; but conceiving it as it will be when the dawn lights it, and the dusk leaves it; when its stones will be hot and its crannies cool; when the lizards will bask on the one, and the birds build in the other. (84)
That is so beautiful, you should pause here read it again.
It is not fair of me to pick out the beautiful and follow it on immediately with the utterly ridiculous. Yet I must.
Another hilarious footnote:
I have written many passages that are one-sided or incomplete; and which therefore are misleading if read without their context of development. But I know of no other paragraph in any of my books so definitely false as this. I did not know the history of Venice when I wrote it… (96)
so to summarise:
pressing now only the conclusion, as practically useful as it is certain, that the relative majesty of buildings depends more on the weight and vigor of their masses than on any other attribute of their design: mass of everything, of bulk, of light, of darkness, of color, not mere sum of any of these, but breadth of them; not broken light, nor scattered darkness, nor divided weight, but solid stone, broad sunshine, starless shade. (99)
Lovely, but then lol again:
It is not modern work only; we have built like frogs and mice since the thirteenth century (except only in our castles). (101)
I find quite interesting his ranting about domestic architecture — his demands on it are so entirely impossible with the number of human beings alive upon the planet in his time, much less ours. Yet he is right to damn it, and I rather like his prescriptions for shadows and more shadows.
Of domestic architecture what need is there to speak? How small, how cramped, how poor, how miserable in its petty neatness is our best! how beneath the mark of attack, and the level of contempt, that which is common with us! What a strange sense of formalised deformity, of shrivelled precision, of starved accuracy, of minute misanthropy have we, as we leave even the rude streets of Picardy for the market towns of Kent! Until that street architecture of ours is bettered, until we give it some size and boldness, until we give our windows recess, and our walls thickness, I know not how we can blame our architects for their feebleness in more important work; their eyes are inured to narrowness and slightness: can we expect them at a word to conceive and deal with breadth and solidity? They ought not to live in our cities; there is that in their miserable walls which bricks up to death men’s imaginations, as surely as ever perished forsworn nun. An architect should live as little in cities as a painter. Send him to our hills, and let him study there what nature understands by a buttress, and what by a dome. (101)
Aphorism 17: The two intellectual powers of Architecture: veneration and domination [lol]
Aphorism 18: The religious nobleness of Byzantine architecture
The Lamp of Beauty
Ah, this strange, and strangely limited, Victorian ideal of beauty.
III. Now, I would insist especially on the fact, of which I doubt not that further illustrations will occur to the mind of every reader, that all most lovely forms and thoughts are directly taken from natural objects; because I would fain be allowed to assume also the converse of this, namely, that forms which are not taken from natural objects must be ugly. (105)
He holds by this but does, to be fair, note that most of what he writes later is all wrong (see aphorisms, lol). He has a grand diatribe on writing and alphabets and their inherent ugliness, this in particular is enjoyable about ribands. I have never given much thought to ribands to be honest, how sad that it can only flutter.
What is there like this in a riband? It has no structure: it is a succession of cut threads all alike; it has no skeleton, no make, no form, no size, no will of its own. You cut it and crush it into what you will. It has no strength, no languor. It cannot fall into a single graceful form. It cannot wave, in the true sense, but only flutter: it cannot bend, in the true sense, but only turn and be wrinkled. It is a vile thing; it spoils all that is near its wretched film of an existence. Never use it. Let the flowers come loose if they cannot keep together without being tied; leave the sentence unwritten if you cannot write it on a tablet or book, or plain roll of paper. I know what authority there is against me. (112)
On the separations of work and art (though art emerges from a combination of manual and intellectual work) so it is more about ensuring tools and certain kinds of purely functional space remain plain. Curious concept.
XIX. Hence then a general law, of singular importance in the present day, a law of simple common sense,—not to decorate things belonging to purposes of active and occupied life. Wherever you can rest, there decorate; where rest is forbidden, so is beauty. You must not mix ornament with business, any more than you may mix play. Work first, and then rest. Work first and then gaze, but do not use golden ploughshares, nor bind ledgers in enamel. Do not thrash with sculptured flails: nor put bas-reliefs on millstones. (119)
He has a particular diatribe against railway stations which seems unfair — I mean, Glasgow Central or LAs Union Station is a wonder and I wouldn’t hear a word against them, but from a man who perceives no beauty in iron I suppose there can be no wonder at all:
XXI. Another of the strange and evil tendencies of the present day is to the decoration of the railroad station. Now, if there be any place in the world in which people are deprived of that portion of temper and discretion which are necessary to the contemplation of beauty, it is there. It is the very temple of discomfort, and the only charity that the builder can extend to us is to show us, plainly as may be, how soonest to escape from it. The whole system of railroad travelling is addressed to people who, being in a hurry, are therefore, for the time being, miserable. No one would travel in that manner who could help it—who had time to go leisurely over hills and between hedges, instead of through tunnels and between banks: at least those who would, have no sense of beauty so acute as that we need consult it at the station. (121)
but also has a go at Kings College, so it’s a least equal opportunity. Lol.
What a host of ugly church towers have we in England, with pinnacles at the corners, and none in the middle! How many buildings like King’s College Chapel at Cambridge, looking like tables upside down, with their four legs in the air! What! it will be said, have not beasts four legs? Yes, but legs of different shapes, and with a head between them. So they have a pair of ears: and perhaps a pair of horns: but not at both ends. Knock down a couple of pinnacles at either end in King’s College Chapel, and you will have a kind of proportion instantly. (126)
another (!) hilarious aside
Never give separate mouldings separate colors (I know this is heresy, but I never shrink from any conclusions, however contrary to human authority, to which I am led by observance of natural principles) (138)
Aphorism 19: All beauty is founded on the laws of natural form [footnote: The Aphorism is wholly true: but the following application of it, often trivial or false. See the subsequent notes. lol.] (105)
Aphorism 20: That is most “natural” which is most easily and ordinarily seen [footnote: This is an excellent aphorism; and I am proud of having so early seen the danger of anatomical study, so often dwelt on in my later works.] [lol.] (106)
Aphorism 21: Symmetry is not abstraction [footnote: ‘This short Aphorism is one of the most important in the book’] (132)
Aphorism 22: Perfect sculpture should be a part of the severest architecture (135)
The Lamp of Life
I think this might have been my favourite lamp.
no inconsiderable part of the essential characters of Beauty depended on the expression of vital energy in organic things … things in other respects alike, as in their substance, or uses, or outward forms, are noble or ignoble in proportion to the fulness of the life which either they themselves enjoy, or of whose action they bear the evidence, as sea sands are made beautiful by their bearing the seal of the motion of the waters. And this is especially true of all objects which bear upon them the impress of the highest order of creative life, that is to say, of the mind of man: they become noble or ignoble in proportion to the amount of the energy of that mind which has visibly been employed upon them. But most peculiarly and imperatively does the rule hold with respect to the creations of Architecture, which being properly capable of no other life than this, and being not essentially composed of things pleasant in themselves,—as music of sweet sounds, or painting of fair colors, but of inert substance,—depend, for their dignity and pleasurableness in the utmost degree, upon the vivid expression of the intellectual life which has been concerned in their production. (148)
How lovely are these figures from the Cathedral of Rouen, which I quite wish to visit.
XXIV. I believe the right question to ask, respecting all ornament, is simply this: Was it done with enjoyment—was the carver happy while he was about it? It may be the hardest work possible, and the harder because so much pleasure was taken in it; but it must have been happy too, or it will not be living. (173)
Was the worker happy…I forgive Ruskin all his privileged pomposity just for this.
Aphorism 23: All things are noble in proportion to their fulness of Life. (148)
Aphorism 24: Perfect finish characterizes alike the best architecture and the best painting. (154)
Aphorism 25: All good work must be free hand-work. Compare §24
Aphorism 26: “Whatsoever thy hand findeth to do, do it with thy might;” and no other might.
The Lamp of Memory
This now, this is the most doubtful lamp. There are too many of us for whom there were no good old days.
How cold is all history how lifeless all imagery, compared to that which the living nation writes, and the uncorrupted marble bears! how many pages of doubtful record might we not often spare, for a few stones left one upon another! The ambition of the old Babel builders was well directed for this world: there are but two strong conquerors of the forgetfulness of men, Poetry and Architecture; and the latter in some sort includes the former, and is mightier in its reality; it is well to have, not only what men have thought and felt, but what their hands have handled, and their strength wrought, and their eyes beheld, all the days of their life. (178)
Men men men and their metaphorical meanings.
it is in becoming memorial or monumental that a true perfection is attained by civil and domestic buildings; and this partly as they are, with such a view, built in a more stable manner, and partly as their decorations are consequently animated by a metaphorical or historical meaning. (178)
We return again to domestic building, and again a betrayal of privilege. Not that I don’t wish all of us might have a home worthy and lasting to pass down through the ages. But ages must also have room to build anew, and it must be very hard to live comfortably in a temple.
I do love the diatribe against the Jerry builders though, before they were known as such I think.
As regards domestic buildings, there must always be a certain limitation to views of this kind in the power, as well as in the hearts, of men; still I cannot but think it an evil sign of a people when their houses are built to last for one generation only. There is a sanctity in a good man’s house which cannot be renewed in every tenement that rises on its ruins…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[Pg 171] 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. And I look upon those pitiful concretions of lime and clay which spring up in mildewed forwardness out of the kneaded fields about our capital—upon those thin, tottering, foundationless shells of splintered wood and imitated stone—upon those gloomy rows of formalised minuteness, alike without difference and without fellowship, as solitary as similar—not merely with the careless disgust of an offended eye, not merely with sorrow for a desecrated landscape, but with a painful foreboding that the roots of our national greatness must be deeply cankered when they are thus loosely struck in their native ground; that those comfortless and unhonored dwellings are the signs of a great and spreading spirit of popular discontent; that they mark the time when every man’s aim is to be in some more elevated sphere than his natural one, and every man’s past life is his habitual scorn; when men build in the hope of leaving the places they have built, and live in the hope of forgetting the years that they have lived; when the comfort, the peace, the religion of home have ceased to be felt; and the crowded tenements of a struggling and restless population differ only from the tents of the Arab or the Gipsy by their less healthy openness to the air of heaven, and less happy choice of their spot of earth; by their sacrifice of liberty without the gain of rest, and of stability without the luxury of change. (179-80)
This again…over the top, yet somehow embodies all the terrible Christian earnestness of which Ruskin is capable.
For, indeed, the greatest glory of a building is not in its stones, or in its gold. Its glory is in its Age, and in that deep sense of voicefulness, of stern watching, of mysterious sympathy, nay, even of approval or condemnation, which we feel in walls that have long been washed by the passing waves of humanity. It is in their lasting witness against men, in their quiet contrast with the transitional character of all things, in the strength which, through the lapse of seasons and times, and the decline and birth of dynasties, and the changing of the face of the earth, and of the limits of the sea, maintains its sculptured shapeliness for a time insuperable, connects forgotten and following ages with each other, and half constitutes the identity, as it concentrates the sympathy, of nations; it is in that golden stain of time, that we are to look for the real light, and color, and preciousness of architecture; and it is not until a building has assumed this character, till it has been entrusted with the fame, and hallowed by the deeds of men, till its walls have been witnesses of suffering, and its pillars rise out of the shadows of death, that its existence, more lasting as it is than that of the natural objects of the world around it, can be gifted with even so much as these possess of language and of life. (186)
Aphorism 27: Architecture is to be made historical and preserved as such. (178)
Aphorism 28: The sanctity of home, for good men (179) [poor ladies]
Aphorism 29: The earth is an entail, not a possession. Compare §20. (185) [I rather like this one]
Aphorism 30: there is nothing here 🙁
Aphorism 31: Restoration, so called, is the worst manner of Destruction (194)
The Lamp of Obediance
This is maybe the maddest lamp, also the most reeking of Christianity and backward lookingness, if I can be forgiven for making that a noun.
I have named a principle to which I would now assign a definite place among those which direct that embodiment; the last place, not only as that to which its own humility would incline, but rather as belonging to it in the aspect of the crowning grace of all the rest; that principle, I mean, to which Polity owes its stability, Life its happiness, Faith its acceptance, Creation its continuance,—Obedience. (199)
This baffles me a bit. The why of it.
if, amidst the counter evidence of success attending opposite accidents of character and circumstance, any one conclusion may be constantly and indisputably drawn, it is this; that the architecture of a nation is great only when it is as universal and as established as its language; and when provincial differences of style are nothing more than so many dialects…this one condition has been constant, this one requirement clear in all places and at all times, that the work shall be that of a school, that no individual caprice shall dispense with, or materially vary, accepted types and customary decorations; and that from the cottage to the palace, and from the chapel to the basilica, and from the garden fence to the fortress wall, every member and feature of the architecture of the nation shall be as commonly current, as frankly accepted, as its language or its coin. (202)
This is some rantiness at its best
It may be said that this is impossible. It may be so—I fear it is so: I have nothing to do with the possibility or impossibility of it; I simply know and assert the necessity of it. If it be impossible, English art is impossible. Give it up at once. You are wasting time, and money, and energy upon it, and though you exhaust centuries and treasuries, and break hearts for it, you will never raise it above the merest dilettanteism. Think not of it. It is a dangerous vanity, a mere gulph in which genius after genius will be swallowed up, and it will not close. And so it will continue to be, unless the one bold and broad step be taken at the beginning. We shall not manufacture art out of pottery and printed stuffs; we shall not reason out art by our philosophy; we shall not stumble upon art by our experiments, not create it by our fancies: I do not say that we can even build it out of brick and stone; but there is a chance for us in these, and there is none else; and that chance rests on the bare possibility of obtaining the consent, both of architects and of the public, to choose a style, and to use it universally. (206)
Ah, the negative freedoms…
VIII. It is almost impossible for us to conceive, in our present state of doubt and ignorance, the sudden dawn of intelligence and fancy, the rapidly increasing sense of power and facility, and, in its proper sense, of Freedom, which such wholesome restraint would instantly cause throughout the whole circle of the arts. Freed from the agitation and embarrassment of that liberty of choice which is the cause of half the discomforts of the world (208)
this is lol all the way
I am confirmed in this impression by what I see passing among the states of Europe at this instant. All the horror, distress, and tumult which oppress the foreign nations, are traceable, among the other secondary causes through which God is working out His will upon them, to the simple one of their not having enough to do. (210)
Aphorism 32: There is no such thing as liberty (199)
Aphorism 33: The glory and use of restraint (208)
His final footnote is awesome. It reads:
I am well content to close my thirty-three aphorisms with this most comprehensive one;–and my fifty-five notes with this still more comprehensive reduction of them to practice for the modern reader:–Build nothing that you can possibly help,–and let no land on building leases. (210)
Ruskin, John (1988 ) The Seven Lamps of Architecture. London: Century.
From Glasgow to Manchester late for a few hours at home then next morning to Norwich. Four apprentices to get through their final EPAs, anxiety bubbling as I wandered this town. Found it most beautiful. Even more beautiful after they had all passed, two with distinction.
This cathedral is calm, wondrous. Romanesque arches stacked one upon the other. I love the curious weight of them yet still they soar upwards. This miraculous ribbed vaults of the nave in contrast to the simple (just as beautiful) vaulting of the aisles and the glimpse of wood roofing the second story. More traces of paint and decoration than I have seen elsewhere, all medieval, pre-reformation. Time’s passage and architecture’s technological development visible in the size of the enormous round columns with their simple spiral decorations giving way to incised flutes emerging from walls to stretch up and up alive to vault the precise stone of the ceiling.
Beauty through the train window almost made me forget anxiety. Everything remained covered with frost in the Pennines. Melting away as we reached the flats with their thick dark silt and water logged fields filled with birds.
Norwich itself it seemed I barely had time to see, I hope I come back. It too feels a bit lost in time, cobbled streets and a beautiful flint church on every stretch. Old crooked streets and crooked houses. A working class court left standing after the clearances. Spontaneous City art for insects and birds. Old stone towers and the ferry, factories along the water now mellowed brick and almost silent.
Magush reads the future in a vacant building opposite the charcoal yard where he lives. The six huge picture windows and the twelve little windows of the adjacent building are like cards for him. Magush never thought of associating windows and cards: that was my idea. His methods are mysterious and can be explained only in part. He tells me that during the day he has trouble drawing conclusions, because the light disturbs the images. The most propitious moment to carry out his task is at sunset, when certain slanting rays of light filter through the side windows of the building and are reflected onto the glass of the windows in front. That is why he always makes appointments with his clients for that hour of the day. I know, having learned from careful research, that the upper part of the building has to do with matters of the heart, the lower part with money and work, and the middle with problems of family and health.
— ‘Magush’ by Silvina Ocampo in Thus Were Their Faces, p 126
The Design Museum’s Moving to Mars exhibition was brilliant, fascinating. Yet it moves from simple wonder at a new world to the beauty that can be built as we flee the earth having destroyed it.
The tag line: should we stay or should we go.
But oh the wonder. It allows you to stand (or perhaps you are lucky enough to sit) in front of three enormous screens with high resolution images from rover. Like these, but without the jagged edges. See a world no human being has seen with their own eyes.
It starts, though, with the ancient Sumerians and Greeks tracing the path of mars across the sky.
It has a telescope along the lines of Caroline and William Herschel, the notebooks of Kepler and Schiaparelli. Schiaparelli of course described a phenomenon of canali, wrongly transcribed as canals and thereby the life obsessions of Percival Lawrence Lowell who built the beautiful telescope of in Flagstaff. It allows you to see scale models of these miracles of engineering humans have created to move across this terrain to capture these images. I loved each room had an engineer asking us to enter into the excitement of solving the many questions that continue to lie before us. My dad always said they should teach school not so much about all that we know but about what we don’t, and I think he was right.
I love robots, these are so splendid. Robots much like them feature most heavily in the construction of the worlds humans would have to create in the deserts of mars. Look at them building these great hollow mounds to protect human beings from the radiation of the skies above them.
This scheme for Mars housing proposes sending robot-builders in advance of the astronauts.
These robots pose a big challenge for programming and artificial intelligence, since they will need to be semi-autonomous and smart. They cannot follow a rigid routine, since much about the Mars surface and subsoil where they will be working is unknown.
The habitats are based on inflatable modules for up to four astronauts, which need to be built on Earth and then shipped to Mars. The first stage is to dig foundation pits for them, 1.5 metres deep. The inflated pods are then covered and reinforced with regolith (Martian topsoil) bound together by a 3D-printing process using microwave energy. Mars Habitat Foster + Partners, 2015
A stunning short film can be seen here: https://www.fosterandpartners.com/projects/mars-habitat/
All of these proposed models used 3d printers to spin Martian regololith topsoil into structure.
They are used here too:
MARSHA is a first principles rethinking of what a Martian habitat could be – not another low-lying dome or confined, half-buried structure but a bright, multi-level, corridor-free home that stands upright on the surface of Mars. Where structures on Earth are designed primarily for gravity and wind, Martian conditions require a structure optimized to handle internal atmospheric pressure and thermal stresses. Marsha’s unique vertically oriented, egg-like shape maintains a small footprint, minimizing mechanical stresses at the base and top which increase with diameter. Standing tall on the surface grants the human crew a superior vantage point to observe a dynamic landscape with weather patterns, clouds, and shifting hues – their new home and object of study both. The tall, narrow structure reduces the need for a construction machine to continuously rove on the surface, reducing risk and increasing speed and accuracy.
These innovations challenge the conventional image of “space age” domes by focusing on the creation of spaces tuned to both known and anticipated physical and psychological demands of a Mars mission.
They are working to create and test a new city in the Mojave, have created some really stunning visual glimpses of what a radically reimagined architecture for Mars — and Earth — might look like. Visuals are undoubtedly their strong point, there is this glorious visual of a truly massive city spreading across the new planet.
More internal schematics!
The aesthetics clearly dominate all of these, but thought did go into the lived experience of space, the need to create home. It is hard to see, however, quite what personal mark individuals might make on these pristine printed environments. Where the posters and bluetac might go, the strings of lights, the shawls and hangings, the knickknacks. There was an occasional view of a book, a toy. For that the Soviet designer Galina Balashova seemed to be in a league of her own — she painted landscapes herself for soviet astronauts to have something of home:
So much in this exhibition was streamlined and beautiful. I am still not entirely convinced it is a great idea.
Part of me embraces so much this thought of reaching for the stars and yet…Elon Musk, how can his SpaceX fill you with confidence? Though it too is beautiful as it spreads in self-contained domes across the deep red ground.
There is the film near the end in which they describe a scenario in which the planet needs us to come, return it to its former glories when it ran with water, to act as stewards. As if our experience on Earth gave any indication that this would be our role and purpose.
Also missing were serious SF thinking about space travel — Stan Robinson’s Mars trilogy impossible not to feel as an absence here. But even more so the biosphere, the actual attempt of human beings to live in such a dome. Their own experiments of growing plants in space. A reminder of why Mars makes me feel a little bit like home.
So this left me with mixed feelings.
I will end it on returning to the joy of space exploration, the mad SF covers and wild imaginings. Maybe my favourite aspect of space when you come down to it.
The hill was a network of lights in which the twin stars of a car’s headlights traced a live circuit. There was an abstract, designed beauty in the setting of the clusters of bright rectangles that marked out houses along the well-lit roads, climbing at last to the long, low striations of light that signified the offices and labs at the summit. A satellite dish was a shield of gold, a communications tower a lance of silver. The captive power plant twinkled with ruby points of brilliance, cadmium sulphoselenide letting only red rays through. Good gatekeeper, cutting the seamless continuum of light into freed and absorbed, escaped and imprisoned. To the lens, there was only red and not-red. There were no other questions, no other categories. Gopal sat astride his bike and watched. Here, a hundred metres down the approach road from the town to the campus gate, he could appreciate the cold schematic beauty of it all. This complex in the middle of nowhere was the child and citadel of science, clean and limpid in its stark organization, its grid layout, its lit streets and planned bungalows. He could not think of those spaces as containing people. From here it was only infrastructure, a valued and valuable asset to the nation.
Entered in the account books of the republic: so many crores of rupees, so many man-hours of labour invested. Purpose: national security. Aims: laudable. Control: absolute. Glory: unlimited.
This is a machine for killing people. (113-114)
Chatterjee, Rimi B. (2005) Signal Red. London: Penguin.
I’ve been reading so much about housing and so much about home. And all of it so European. So different from these homes. These homes had a touch of Europe, but really felt like something quite a bit different. These steep cobbled streets and homes stepped and angled, most from the first few decades of the 1800s were so lovely.
I took a few too many pictures maybe, but the two interiors we saw were so gracious, so unexpected. The first the House-Museum Hindliyan / Къща-музей „Хиндлиян“, built between 1835-1840 by an Armenian merchant, decorated with paintings of cities from around Europe and Istanbul/Constantinople done over a period of 6 months by Chirpan craftsmen Moka and Mavrudi. The furniture is not the original furniture of course, but typical National Revival. It is the structure, the yard with its grapes, the store room by the high wall to enter, the feel of the rooms and the incredible bath with its hypocaust heating, the fountains and niches, the wondrous ceilings that feel so different.
The second house was the Georgiadi House, entered on whim. It was actually built for Georgi Kendinenoglou by Hadzhi Georgi in 1848, but he gave it as a dowry for his daughter upon her marriage to Georgiadi, a merchant from Thessaloniki. It is a wooden frame filled in with mud bricks. The wall niches I so love are called alafranga. The central rooms on the 1st and 2nd floor both have platforms but there is nothing about them at all anywhere written here.
Few seem to love knowing the form and function of rooms and the life that filled them quite like I do. A mystery for unraveling at some future time.
This house is no longer furnished, rather it full of pictures, artifacts, guns and flags and uniforms from the freedom struggle for independence from the Ottomans. The ivory handle of a cane carved like Napoleon belonging to Peyu Geogiev, grand master of the fur-dressers guild. A portrait of the only female participant of the horse detachment of Benkovski. A small cannon. Lots of lions. Print patterns traded in the 19th century. The revolver, dagger and gospel before which Vasil Levski’s revolutionary oath was sworn. A handbook of successful fights with the Turks.
This was also the first place I really got a sense of how cosmopolitan Plovdiv was, the many different cultures and peoples who resided and traded here. All long before independence.
Still, funny to read this from the letters of Octavia Hill, which I finished not long before we came here.
I was interested to land in Bulgaria. One wonders what these young nations are going to be, somewhat as one does about children. The country looked strange and very uninhabited ; but it was much more beautiful than I expected. We went by railway thro’ it to Rustchuk. (Octavia Hill, 432)*
It is from the period not long after that independence was won (another painting of General Gurko triumphantly entering the city was to be found here, looking very much like his entry into Veliko Tarnovo).
*Maurice, C. Edmund (ed) ( 2010) Life of Octavia Hill As Told in Her Letters. Cambridge: Cambridge University Press.
The ancient seat of the Second Bulgarian Empire, this is a lovely place. Ivan and Peter Asen launched the successful rebellion for independence from the Byzantine Empire in 1185.
This is one of the four horsemen from the magnificent monument that honours them:
Veliko Tarnova remained the capital of an empire that expanded across the Balkans before it began constricting again. In 1393 the Ottomans burnt this capital city the ground, though 1396 is the date given for the completion of Ottoman conquest.
Not much is left of the fortress of Tsarevets (Царевец), but its reconstructed ruins drape the hill like a crown. The town itself stacks itself along the hillsides surmounted by its beautiful church. Hristo told us before dropping us off that there is no left or right here, only up or down.
We walked down the oldest street, Ulitsa General Gurko, renamed after the Russian General who led the Russian forces freeing Bulgaria from the Ottoman ‘yoke’ in 1878. We wandered this old impossibly picturesque street with an older couple, and before they left it the man turned back. He spoke little English, but showed us a poor black and white photocopy of this painting kept safe within a clear plastic sleeve:
He beamed a contagious happiness. He had found the precise view of this street depicted here, and after waving the picture at us with a final smile turned to follow his wife. I had not seen the painting previously, but I think this is it. Or close to it. It is perhaps not quite far enough down
I was reading The Rose of the Balkans, histories of Bulgaria being limited. I found the highlight to be the many letters included, like this one describing precisely this street only ten years later.
Nothing can exceed the beauty of the rocky ravine through which the northern road winds as it approaches Trnovo. Here and there the slopes are exquisitely green, dotted with forest trees and fragrant hawthorn; in other places tall perpendicular crags obtain the mastery, and frown down upon the traveler to the right and left, while at his feet the foaming waters of Yantra dash swiftly along, half hidden by the luxuriant foliage, as they carry the melted snows of he Balkans to the broad bosom of the Danube. A sudden turn of the road brings him to the entrance of the town, and it is not without a pang of disgust that he finds himself in a dirty, ill paved malodorous street, the closely built houses of which shut out all view of the lovely valley, through which the river winds as it almost encircles the ancient city of kings and priests. The town lies on a rocky peninsula, and it is necessary to descend to the banks of the river, or, if possible, to scale the dizzy heights of the opposite side, in order to appreciate the extreme beauty of its situation. The houses cluster on the precipice like sea birds on the ocean crag, the red-tile roofs rising one above the other in picturesque confusion, here and there relieved with trees and tiny vineyards, which seem literally to hang over the rapid torrent beneath…
— J. D. Bourchier. Through Bulgaria with Prince Ferdinand, Fortnightly Review, July 1888 (272 The Rose of the Balkans, Ivan Ilchev)
The times are better I think.
But this is still a style of building that…look at these eaves, these houses jostle each other in their lots, sprawl on top of each other down the hills.
But of course the city has grown far beyond these old cobbled streets, like all of the other places we have been here, it is ringed by wider more modern streets full of lovely National Revival style mixed with more modern buildings.
And the outer ring? Buildings like the city hall in a modernist, communist style, huge slabs of social housing. And our absurd hotel, the Interhotel, which represents such faded communist grandeur, and gave us incredible views from our balcony, but also a shower possessed by the devil and the most peculiar smell.
This is a beautiful place full of art and life spilling out across public spaces, lovely craft shops, a brilliant book store and of course, cats.
It is visible for miles, perched precipitous, high on its mountain above fields golden with sunflowers. It is an incredible absurd sciencefictional thing. A flying saucer tethered to a grounding skysoaring shard of concrete.
It sits on earth of great significance, impossible beauty. Site of the last battle of rebel Hadzhi Dimitâr against the Ottomans. He received a fatal wound here, and it was for many years known by his name.
Between 1877 and 1878 a number of battles were fought here for control of Shipka pass, Russian General Gourko facing down the Ottomans, you look down on the monument itself from here.
Then on 2nd of August, 1891 the 1st Bulgarian Socialist Congress was held here under cover of celebrations of the deeds of Hadzhi Dimitâr. There is a monument to Dimitâr Blagoev at the turn off for the monument.
Some Nazis were killed here as well in 1944, and three partisans lost their lives in the ambush (though Bulgaria’s government under Tsar Boris III officially supported the Nazis until 1944). This massive 1981 installation was designed by architect Georgi Stoilov, as Richard F. Morton writes:
He lists both the Roman Pantheon and the sci-fi films of the 1950s amongst his inspirations for Buzludzha.
It was meant to symbolise all of this history as a museum and meeting space, but after decades of varying types and degrees of Stalinist rule, the fact that it was built with not-always-so-voluntary labour and subscriptions…it is not a thing I can love wholeheartedly. After it was abandoned in 1989 looters (rumored to include government officials) stripped what they could like the copper from the ceilings, smashed the red star thinking the glass to be rubies, pulled down concrete letters to leave them scattered across the grass.
All this and also the villain’s lair in Mechanic 2.
What it looks like today:
What it looked like once (this is borrowed from the best site by far about the monument, with an extensive history and many more photos, especially of the inside which you are no longer allowed to risk life and limb to see. Have a look!):
Beneath it sit this amazing sculpture of unity, two hands holding torches.
After arriving in Veliko Tarnovo, I looked at the book I was reading and there they were again.
We had to get a special tour out here as we didn’t have a car, but well worth it and we enjoyed it immensely.
There may be loads written on this, but very little of it is available in English in anything resembling an affordable edition. Almost nothing. The book I most wanted by Eve Blau The Architecture of “Red Vienna” 1919-1934 starts at £130, still, I found a lovely article by her which this pulls from a bit en masse. But the lack of literature is an immense frustration.
After the electoral victory of the Austrian Social Democratic Worker’s Party (SDAPÖ) in May of 1919 Vienna, the new socialist council accomplished great things to improve the lives of workers. Housing was only one of the things they did, they looked at education and health as well. But more on that is here. The new government under mayors Jakob Reumann and Karl Seitz worked to build as much housing as quickly as they could. And it is splendid. It was ‘organised communally and jointly on a community aid basis‘, designed by architects like Adolf Loos, Josef Frank, Margarete Lihotzky and Franz Schuster and the whole advised by others like Otto Neurath.
The settlers’ collectives and cooperatives were in most cases sub-organisations of the SDAPÖ, which was a guarantee that neither anarchy nor a proprietary bourgeois ownership mentality prevailed, but above all that party-political and unified action was encouraged and reinforced, through educational and community-oriented organisational forms such as political and cultural education courses (adult education programme, adult education centres), libraries, clubs, workers’ clubs (Schutzbund) and youth groups (Wiener Kinderfreunde, Rote Falken, Naturfreunde),
From a present-day viewpoint, the formal achievements of “Red Vienna” are of less importance than its social achievements, because the allocation of housing according to the determination of need, i.e. objective urgency, rather than through interest or purse, the instilling of a spirit of community and shared responsibility in a longed-for democratic welfare state by means of architecture and improved living conditions, the demand for healthier, decent housing with local infrastructure, not at the cost of the weak, are (still) real-socialist goals which remain to be achieved today. (Zednicek 11-12)
I found a slightly different take here, from Eve Blau in an article on an earlier exhibition touring the US ‘The Vienna Model: Housing for the 21st Century City’ (would have loved that…)
To begin, it is important to emphasize that the municipal project of Red Vienna was not a housing program, but an urban program. It was a comprehensive urban project that set itself task of making Vienna a more equitable environment for modern urban living. The building program – which involved the construction of 400 buildings known as Gemeindebauten, in which housing, social services and cultural institutions were distributed throughout the city – was the primary instrument of that project. By 1934, when Red Vienna itself came to a violent end with the Austrofascist rout of the socialist administration by Dollfuss and the Heimwehr, 200,000 people – one-tenth of the population of Vienna – had been rehoused, and the city provided with a vast new infrastructure of health and welfare services, clinics, childcare facilities, kindergartens, schools, sports facilities, public libraries, theatres, cinemas, and other institutions.
When the first socialist mayor of Vienna was elected in 1919, the Social Democrats determined to make Red Vienna a model of municipal socialism. “Capitalism,” Robert Danneberg, president of the new Provincial Assembly of Vienna declared, “cannot be abolished from the Town Hall. Yet it is within the power of great cities to perform useful installments of socialist work in the midst of capitalist society.” Red Vienna, in other words, was a project to change society by changing the city (Blau).
Most of the flats built were modest, all had an internal toilet (revolutionary!) but many were lacking other amenities now considered necessary. But they held so much more, and embodied a vision of social transformation:
The Gemeindebauten were conceived as the “social condensers” of Red Vienna, the vehicles for transforming the city. They contained housing, but also the Social Democrats’ extensive new infrastructure of social and cultural institutions that were embedded in them. They therefore created a new network of socio-cultural nodes throughout Vienna. It is important to note that the Social Democrats could not have focused on housing and social infrastructure if the previous Christian Social administration of mayor Karl Lueger (1844-1910) had not put in place the extensive network of technical infrastructure – electricity, gas, drinking water, sewage, tramlines, and a new metropolitan railway – in Vienna a generation earlier. The Social Democrats not only profited, but also learned a great deal from that earlier program (Blau).
Look how much they managed before this brilliant moment was crushed by fascism. Small wonder they campaigned around it.
A striking feature of all “Red Vienna” municipal housing projects is the inscription in red metal lettering: “Built by the Viennese municipal authorities from funds raised through the housing construction tax in the years …” Notwithstanding their stylistic similarities, the municipal developments are characterised by a wide range of architectural solutions and building typologies, whereby, with the typology of the “superblock”, for the first time in urban development morphology both a new building typology in housing construction and a change in scale in Vienna’s urban landscape appear. The homogeneous giant blocks containing over 800 individual flats, but also some big estate settlements with between 400 and 800 settler’s holdings, burst asunder the traditional architectural and structural fabric of the city. The new, unfamiliar “colossal” scale of the municipal developments gave rise to new problems both in terms of urban the planning and also in the way the dimensions of the buildings rage and were handled architecturally. The monumental-emotional excesses of the “superblocks”, which because of their size and mass dominated the urban space, were perceived as a unified “Red Front” against bourgeois-conservative Vienna. (Zednicek 35)
Eve Blau brings out more nuance in this, partly by describing the traditions of architecture, planning and transport design they drew from as well as their goal. I wouldn’t have said they felt all that much like a front, with perhaps the exception of Karl-Marx Hof. They fit the fabric of the city quite well.
At first glance the Gemeindebauten appear to be traditional Central European perimeter blocks that have been monumentalized and provided with large garden courtyards so that they often occupy an entire urban block and sometimes several. Because of their seeming conventionality, the Gemeindebauten were sharply criticized at the time by architects of the modernist avant-garde and by architectural historians later, most notably, Manfredo Tafuri, who criticized them for their apparent lack of typological innovation.
But in fact, they did represent innovation:
By bringing the public space of the city into the interior (and traditionally private space) of the block, the Gemeindebauten effectively turned the traditional urban block of the Central European city inside out. In so doing, they created hybrid spaces that were both part of the public domain of the city and part of the private and communal space of the new housing blocks.
The buildings themselves also challenge traditional concepts of boundary and type. Part dwelling space, part institutional space, part commercial space; they are multi-functional, multi-use structures that operate as both housing and urban infrastructural nodes, distributing the social services and cultural facilities provided by the Social Democratic municipality across the city. In short, they reproduced the city while reallocating its spaces and amenities.
In short, the Gemeindebauten not only appropriated what would normally have been private space in the city (the interiors of the city blocks) for public use, but also created a new kind of commons, a new form of communal space in the city. And they did this without destroying the existing scale and fabric. Today, this kind of commonly owned space has more or less disappeared from the city.
A display from the exhibition:
We headed to the Ringstrasse of the Proletariat — I mean, we heard that such was its name once upon a time and so of course we did. Not all the buildings we saw are on this map but this is the key grouping:
We start from the top, walking down from the Margaretengürtel station. We found these nowhere clearly mapped, so had no idea quite what we were looking for, or how much we would find (and missed one with crazy balconies right across the street).
Ernst Hinterberger Hof
This was impressive — nine stories in the center flanked by two smaller blocks of seven stories. The courtyards they hold and the different levels are wonderful, as is the welcoming garden in front of the center building. It was meant to be impressive, ‘since it reflected in idealised form the ideological power-political and cultural reality right at the beginning of “municipal socialism’ (Zednicek54) .
Architects Hubert Gessner/Josef Bittner, built 1924-26
This feels both subdued and ornate alongside Reumann Hof
There is clearly another in the curve of the road, I thought Matteotti was the end…but we had the biggest yet to come. Still, I appreciated seeing these more I think, one alongside each other you get a real sense of how they are each distinctive yet the characteristics they share.
Karl Marx Hof
This monstrous flagship of the social democratic administration and building ideology bears all the hallmarks of a built political manifesto. The grand gesture already expressly demanded by the municipal planning department when inviting competitive design proposals required a distinctly “triumphal architecture”, which the official town hall architect Karl Ehn implemented in ideal form with his colossal design. The gigantic housing complex of, originally, 1,300 flats with exemplary infrastructural amenities has a facade almost one kilometre in length which gave rise to how the problem of how to deal with the structural dimensions and divide them harmonically… solved through the effective scaling of the structure in individual blocks. The prestige project with its plainly designed and divided blocks was consciously conceived as an antithesis to the otherwise preferred pathos of the “people’s palaces”. (Zednicek 14)
It was built in 3 stages as part of the 2nd 5-year plan of housing constrcution, first occupied in 1930 and completed in 1933. Such an incredible thing after July 1927, the burning of the Palace of Justice and bloody street fighting — which cannot but be connected to the civil war of July 1934.
Pictures from the Red Vienna exhibit website of when it was first built — and by whom!
This is another settlement all together, but gives a sense of the cooperative building.
And these the books used to track people’s labour:
A model building of a settlement house by Adolf Loos. Splendid
There is a map of course, but it is large and we saw it at the Red Vienna exhibition but could not take it with us…