मेघदूत: "नीचैर्गच्छत्युपरि दशा चक्रनेमिक्रमेण"

समर्थ शिष्या अक्का : "स्वामीच्या कृपाप्रसादे हे सर्व नश्वर आहे असे समजले. पण या नश्वरात तमाशा बहुत आहे."

G C Lichtenberg: “It is as if our languages were confounded: when we want a thought, they bring us a word; when we ask for a word, they give us a dash; and when we expect a dash, there comes a piece of bawdy.”

C. P. Cavafy: "I’d rather look at things than speak about them."

Martin Amis: “Gogol is funny, Tolstoy in his merciless clarity is funny, and Dostoyevsky, funnily enough, is very funny indeed; moreover, the final generation of Russian literature, before it was destroyed by Lenin and Stalin, remained emphatically comic — Bunin, Bely, Bulgakov, Zamyatin. The novel is comic because life is comic (until the inevitable tragedy of the fifth act);...”

सदानंद रेगे: "... पण तुकारामाची गाथा ज्या धुंदीनं आजपर्यंत वाचली जात होती ती धुंदी माझ्याकडे नाहीय. ती मला येऊच शकत नाही याचं कारण स्वभावतःच मी नास्तिक आहे."

".. त्यामुळं आपण त्या दारिद्र्याच्या अनुभवापलीकडे जाऊच शकत नाही. तुम्ही जर अलीकडची सगळी पुस्तके पाहिलीत...तर त्यांच्यामध्ये त्याच्याखेरीज दुसरं काही नाहीच आहे. म्हणजे माणसांच्या नात्यानात्यांतील जी सूक्ष्मता आहे ती क्वचित चितारलेली तुम्हाला दिसेल. कारण हा जो अनुभव आहे... आपले जे अनुभव आहेत ते ढोबळ प्रकारचे आहेत....."

Kenneth Goldsmith: "In 1969 the conceptual artist Douglas Huebler wrote, “The world is full of objects, more or less interesting; I do not wish to add any more.”1 I’ve come to embrace Huebler’s ideas, though it might be retooled as “The world is full of texts, more or less interesting; I do not wish to add any more.” It seems an appropriate response to a new condition in writing today: faced with an unprecedented amount of available text, the problem is not needing to write more of it; instead, we must learn to negotiate the vast quantity that exists. How I make my way through this thicket of information—how I manage it, how I parse it, how I organize and distribute it—is what distinguishes my writing from yours."

Tom Wolfe: "The first line of the doctors’ Hippocratic oath is ‘First, do no harm.’ And I think for the writers it would be: ‘First, entertain.’"

विलास सारंग: "… . . 1000 नंतर ज्या प्रकारची संस्कृती रुढ झाली , त्यामध्ये साधारणत्व विश्वात्मकता हे गुण प्राय: लुप्त झाले...आपली संस्कृती अकाली विश्वात्मक साधारणतेला मुकली आहे."

Friday, November 08, 2024

Francisco Goya's Junta of the Philippines c1815...Modernity: its Bareness, Staginess, and Deliberate Cultivation of Mystery

 Robert Hughes writes in his book "Goya", 2003:

"... It was the largest picture he ever made—some eight feet by ten—and one of the stranger productions of his long career: the grandfather of all boardroom portraits, crowded with dozens of figures set in a gloomy interior. It was intended to commemorate the patronage extended to the Junta de la Real Companñía de Filipinas by Fernando VII, who made an unexpected visit to the general session of the company’s board that was held on March 30, 1815, attended by fifty-one members and shareholders. Nothing seems to have happened or been resolved at this session; it was merely ceremonial, and dull ceremony at that. Fernando stayed only an hour and a half. However, his appearance at the meeting was meant to affirm his belief in the world designs of Spain and the continuation of its empire. This faith was, needless to add, vain. It was a collective delusion of the royalist right, believed in only by Fernando and his camarilla of incompetent advisers. The Spanish economy had been completely ruined by the war, and though the Royal Company of the Philippines had once been intended as a powerful instrument of trade and control like the British East India Company, it was now so unprofitable and useless that it was hardly more than decorative. Thus Fernando’s appearance was a futile gesture of belief in a hollow empire; a little more than eighty years later, Spain would lose its Philippine empire when the cannon of Commodore Dewey sent its whole navy to the bottom of Manila Bay.

For anyone who has had to endure a full shareholders’ meeting of a large modern corporation, its mood is instantly recognizable. No figure gets real precedence over any other; the king is at the center of the table on the dais, but he and his flanking officials are pushed into the background, and the only emphasis he gets is a small heightening of color in his costume—plus his location at the vanishing point of the perspective. The most prominent single zone in the painting is a rectangle of sunlit, inlaid floor. It is a crowded composition that speaks, paradoxically, of emptiness and solitude; an image of droning discussion that conveys only a sense of silence; a theatrical presentation—for this vast room resembles a stage on which all action has stopped and nothing happens, with light streaming in from the wings on the right, a light that seems almost unearthly in contrast to the gloom of the chamber. Yet the obvious antecedent of this morbid space, with its large orthogonal divisions of ceiling and floor, lies right at the heart of Spanish painting in the “Golden Century,” in the work of the artist whom Goya admired to the point of filial piety: the big, brown, receding chamber in which Velázquez set the figures of Las meninas.

So Junta of the Philippines looks both backward and forward. Backward because of its enormous size, its sense of monumental occasion, and its clear invocation of Velázquez. But forward, too, because of what one could fairly call its incipient modernity: its bareness, staginess, and deliberate cultivation of mystery in the middle of what, by rights, should have been a straightforward narrative of an official event. One hesitates to invoke the word “Surrealist,” and yet there is something about the whole tone of the painting that suggests if not Surrealism iself, then certainly the aching distances and enigmatic half-events of its precursor, the pittura metafisica of Giorgio de Chirico."

 

 

Fernández-Armesto explains in his new book 'How the Spanish Empire Was Built: A 400 Year History':

 

"The work belongs in the tradition of what might be called Spanish ‘anti-portraiture’, from Velázquez’s ‘Las Meninas’ to Goya’s own devastatingly candid royal family group, ‘Familia de Carlos IV’, moral as well as physical delineations of regal vacuity. King Ferdinand VII appears amid the company’s directors, who, enveloped in shadow, seem to ignore him while they talk among themselves, apparently clueless as to why they are there or whether it matters."