the universal baroque
In that journal’s volume 17 appeared Michael Bath’s review of Peter Davidson’s The Universal Baroque (Manchester UP, 2007), that led to my reading the book. Before presenting some thoughts on the latter, however, I should provide at least some description of emblems. A few pages in my own website are devoted to the topic, starting here, and from those pages I borrow this sketch —
Emblems were a genre that deployed word and image for rhetorical, ethical and/or educational purposes. Their economy of expression typically took the three-part form of motto, allegorical image and explication, that served to contain their baroque piling-on of detail in a tight, formalist forcefield.
Emblems came into being as a genre with the unauthorized publication in 1531, of Emblematum Liber, which incorporated epigrammatic writing that Andrea Alciato had compiled some years earlier. The
Augsburgedition drove Alciato to prepare a second (and now authorized) edition for publication in Paris in 1534. This incorporated pictures and a different organization, and together with later editions of Alciato, who wrote 212 emblems in all, enjoyed great acceptance. Over 150 editions of Alciati’s collection, alone, appeared over the next century, and something like 2000 emblem books were published in the heyday of the genre. They were used in religious and other education, but also by artists, architects, decorators and others as visual dictionaries or pattern books. The most famous in this regard was probably Cesare Ripa’s Iconologia (1593).
Emblems are open, not closed. The cut-up, paste-up, juxtapositional nature of the emblematic mode lends itself to new occasions of inquiry and meaning. Now back to Davidson’s book.
The Universal Baroque finds in the baroque not a style nor period, but an open system of inclusion, a
system of international discourses, a(1) In Davidson’s baroque, there is no center, no metropolis. Its practitioners might be anywhere and, he finds, are often at their most creative in the margins — Scotland, China, Mexico, Brazil.way of proceeding,a symbolic language, an agreed set of conventions overriding all of the alegiances of religious confession or nationality which have come to seem, since the turn of the nineteenth century, unavoidable descriptors of all cultural endeavour.
The nation state is the enemy of the baroque,he writes at the start of his chapter on British Baroque.
Davidson derives some of his argument and evidence from Giovanni Careri’s stunning (and stunningly beautiful) Baroques (2002; Princeton UP, 2003), including Careri’s discussion of the
mestizocharacter of baroque art in the Americas. Davidson takes this up and argues that the baroque is fundamentally mixed, hybrid; it delights in the marvelous and in curiosity, in queer juxtapositions. It takes its selections from both the vernacular and the international, the indigenous and global. It is oriented to antiquities plural, those known and those not yet uncovered. The baroque is an open system that operates with variations. Its practitioners moved
between, or within, competing frames of reference.(85)
He introduces twelve aphoristic theses on the baroque, that are developed throughout the book. A couple of favorites : (1) Baroque art is never at a loss: it has evolved ways of dealing with reality; (2) The Baroque has no metropolis; and (5) The Baroque has reached the last possible point in eclecticism. Each of these and the other theses is followed up by an elaboration, almost in the form of corollaries. For example, to Thesis 1,
The baroque system can find an artistic response for any occasion... it need not be original, but it must be accomplished.(p13)
The largest part of the book is devoted to instances of baroque literature, art, architecture and music in England, Ireland and Scotland, in the New World, and in the East (China, Japan, Goa). It is at the frontiers, Davidson writes, that the baroque arts become more interesting and compelling. There is much about the Jesuits in here. As for England, Davidson shows that much of the evidence is in Latin which, because not in the nation-building tongue, has been expurgated from the canon. (
Metaphysicalis a way of having a baroque that is native, unconnected to the continent or anywhere else.) He finds energetic examples of baroque literature in the English, Scottish and Irish diaspora on the continent, and also notes how many Scots doctors of medicine, theologians and jurists sought their education abroad. Davidson’s examples were almost completely unknown to me, and to follow his account required frequent reference to the internet, as well as Careri’s book, and Gauvin Alexander Bailey’s (very readable) Art on the Jesuit Missions in Asia and Latin America, 1542-1773 (1999). Many of my own delicious.com bookmarks tagged baroque are the result of searches triggered by Davidson — Giardino Buonaccorsi east of Macerata, near the Adriatic; the Sedlec Ossuary; the composer Doménico Zípoli (1688-1726).
Why did this book so amaze me? Probably because I like lost or forgotten or marginalized things. Probably because I gather and compile until overwhelmed by my own mess, whose secretary I become. The Universal Baroque came into my view as I was contemplating Umberto Eco’s
listbook, and thinking about compilations. The emblematic mind seeks to select and deploy unlike things in a composition: parataxis, hypotaxis, any device that can yield a thought or idea from the congeries, for rhetorical and cognitive purposes. It might be said that (graphic) designers also seek to bring significance out of the chaotic, by classificatory and visual means. And too, I see the baroque in many (not all) of the artists that interest me, including Ian Kiaer, whose work I became aware of around the time I was reading Davidson.
And more — Davidson draws from Eugenio D’Ors and others to argue for a new map of the baroque world. He would replace that chart in which lines of influence radiate out from European capitals to their colonial holdings, to another that
would look much more like a net,whose nodal points or
knotsconnect to every other knot, the medium being
Latin and the shared visual systems of iconography and emblem ultimately derived from a plurality of antiquities.(183) As I think about education in the arts, say as discussed by Ken Lum in his
Dear Stevenessay in the collection Art School (Propositions for the 21st Century) (MIT Press, 2009), the orientation cannot be solely to the center:
What students need to be taught is that art is about making everything in the world relevant.(339)
I’d encountered another Davidson book years ago, his collaboration with artist Hugh Buchanan entitled The eloquence of shadows : a book of emblems = emblemata nova (Fife : Thirdpart, 1994). Its text (including introduction) is in parallel Latin and English. I’ve shown it to students for 15 years now, as evidence that the emblem form remains alive even in our day.



