In 1903, the specialty watch company Helios built a trial run of miniature Boilerplates. The master of the hoax, an expert on Victorian automata, Paul Guinan, “tried” to “rebuild” one of these. The head resembles gas masks that soldiers wore in World War I, but as ornamental brass. The chest is as tubular as a Franklin stove, but gleaming with Baroque detail. Its knobby limbs were fully articulated , like an armature for special effect stop-motion seventy years later, or a thing in The City of Lost Children. […] For over a century, thousands of boilerplates have come down to us. They wait patiently. Patience has always been a virtue of the boilerplate; and of all hoaxes, including the Wizard of Oz himself. Norman M. Klein, in Building the Unexpected. From The Vatican to Vegas, 2004 p179.
Tag: criticism
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In 1903 the Specialty Watch Company Helios Built
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Gothic Revivals Polish Decay Until It Turns
[…] Gothic revivals polish decay, until it turns into special effects. Ultimately, they retrofit the haunted house until it looks as if no one has moved in yet. Norman M. Klein, in Building the Unexpected. From The Vatican to Vegas, 2004 p159-160.
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Eidophusikon
From Wikipedia (link): The Eidophusikon (Greek: Ειδωφυσικον) was a piece of art, no longer extant, created by 18th century English painter Philip James de Loutherbourg. It opened in Leicester Square in February 1781.
See also this modern day Eidophusikon project for more history and a replica video.
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Potemkin Villages Were a New Mode of Special
Potemkin villages were a new mode of special effects as power, as the erasure of memory in the late eighteenth century. But the principle evolves beyond one’s wildest imagination. All movie sets are Potemkin villages before they are shot as film. And all wars since 1989 have become Potemkin villages when they appear on global media. And yet, Baroque special effects already pointed toward this problem by 1650, that Baroque illusion served uneasy alliances to cover up the decay and misery of the kingdom. Norman M. Klein, in Scripted Spaces and the Illusion of Power, 1550-1780. From The Vatican to Vegas, 2004 p131
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Comenius Begins His Story with a Pilgrim Who Is
Comenius begins his story with a pilgrim who is given mystic spectacles. But the lenses are cursed, ground by Illusion, rims hammered by Custom. Optical gimmicks were pervasive in many churches and theaters by 1622. Perspective could be accelerated or decelerated by tilting floors, narrowing walls, adding a deep focal point. Special effects were featured on ceilings: trompe l’oeil, accelerated perspective, anamorphosis – to induce a moment of wonder – a “vertigo” when the lid of a building simply dissolved. To many, these phantasms were progress, practical advances. But to Comenius, they might be the serpent’s eye.
Indeed in Labyrinth of the World, the spectacles distort God’s nature. To quote Shakespeare, the are “almost the natural man … [but] Dishonour traffics with man’s nature.” They are a prosthesis upon the eye, as McLuhan would say. To Comenius, they are an evil, not a cheerful global village. They make true distances vanish; ugly turns beautiful; black becomes white. However, luckily for Comenius’s pilgrim, these demonic spectacles do not fit properly. He can sneak looks below the rim, see the human labyrinth as it really is. If this were film, I would call what the pilgrim finds beneath his spectaceds Baroque noir, the town with no soul.
Norman M. Klein, in Scripted Spaces and the Illusion of Power, 1550-1780. From The Vatican to Vegas, 2004 p112. Describing a story from Comenius’s The Labyrinth of the World. -
Suspicious As a Generator of Disquiet May Be Found
Suspicious as a generator of disquiet may be found in certain contemporary paintings when a simple house, seen in an ambiguous light, and isolated against the landscape, becomes haunted and takes on a threatening and malign air […] The Kafka of The Trial was a master of suspicioun, but sometimes (as in Metamorphosis) what is uncanny is not so much the horror that is shown and described 9a man wakes up to find he has been transformed into a disgusting insect), but the fact that his family take the event as embarrassing yet entirely natural, and we suspect that the story is really talking about our acquiescence in the face of the evil that surrounds us. Umberto Eco, On Ugliness, p323.
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Can You Explain to Me Why when We Defecate We
‘Can you explain to me why, when we defecate, we often examine our excrement?’ Aesop explained: ‘In olden days there was a king’s son who, because of his life of luxury, spent most of his time sitting and shitting. Once he remained seated thus so long that, having forgotten what he was doing, he shat his own common sense. From that day forward, men shit hunched over, being careful not to crap away their own common sense. But don’t you worry: you can’t shit something you don’t possess!’ Anonymous, The Aesop Romance, quoted in Umberto Eco, On Ugliness, p134.
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And to Thee Nothing Is Whatsoever Evil Yea Not
And to Thee nothing is whatsoever evil: yea, not only to Thee, but also to Thy creation as a whole, because there is nothing without, which may break in, and corrupt that order which Thou hast appointed it. But in the parts thereof some things, because unharmonising with other some, are accounted evil: whereas those ver things harmonise with others, and are good; and in themselves are good. And all these things which harmonise not together, do yet with the inferior part, which we call Earth, having its own cloudy and windy sky harmonising with it. Far be it then that I should say, ‘These things should not be’: for indeed long for the better; but still must even for these alone praise Thee; for that Thou are to be praised , do show from the earth, dragons, and all deeps, fire, hail, snow, ice, and stormy wind, which fulfil Thy word […] St. Augustine, The Confessions, VII, quoted in Umberto Eco, On Ugliness, p48.
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The Poets Have Utilized What Are Called Solecisms
The poets have utilized what are called solecisms and barbarisms; they have preferred, by changing the names, to call them figures and transformations, rather than avoid them as evident errors. Well, take them out of poetry, and we would miss the most melodious sweetness. Gather many together in a single composition, and it will vex me because all will be mawkish, pedantic, affected […] The order that governs and moderates such things would not tolerate their being too many, nor too few. A humble and almost disregarded discourse highlights elevated expressions and elegant movements, alternating between one and the other. St. Augustine, On Order, IV. Quoted in Umberto Eco, On Ugliness, p47.
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Every Urban Population Believes in Having It Owns
Every urban population believes in having it owns collective psychology. One can ridicule this belief, but it has produced a lot of poetry, music and cinema that we are accustomed to valuing. The volume of poems about Parisian air or St. Petersburg’s weather is a sufficient justification for their architecture. However, if we don’t speak about art that is stimulated by a city but about art in the public space, then one should be very careful. The chance that any really good artwork can go through all possible channels that evaluate it is minimal. And, in general, art that is exhibited outside of arts institutions has to additionally identify itself as art. That makes art shown in the public space even more conservative than art shown within the framework of institutions. Boris Groys, quoted in “6 Questions for Boris Groys”, Art Lies no. 58, p. 19