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27 views123 pages

(Ebook) Perpetual motion : transforming shapes in the Renaissance from da Vinci to Montaigne by Michel Jeanneret, Nidra Poller ISBN 9780801864803, 9780801876158, 0801864801, 080187615X all chapters available

Educational material: (Ebook) Perpetual motion : transforming shapes in the Renaissance from da Vinci to Montaigne by Michel Jeanneret, Nidra Poller ISBN 9780801864803, 9780801876158, 0801864801, 080187615X Available Instantly. Comprehensive study guide with detailed analysis, academic insights, and professional content for educational purposes.

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Perpetual Motion
         -               
 

Stephen G. Nichols, Gerald Prince, and Wendy Steiner


 
Perpetual Motion
Transforming Shapes in the
Renaissance from da Vinci to Montaigne

Michel Jeanneret
Translated by Nidra Poller

The Johns Hopkins University Press


Baltimore and London
This book has been brought to publication with the generous
assistance of the University of Geneva and the French
Ministry of Culture.

Originally published as Perpetuum mobile: Métamorphoses des


corps et des œuvres de Vinci à Montaigne, ©  Éditions
Macula, Paris

©  The Johns Hopkins University Press


All rights reserved. Published 
Printed in the United States of America on acid-free paper
        

The Johns Hopkins University Press


 North Charles Street
Baltimore, Maryland -
www.press.jhu.edu

Library of Congress Cataloging-in-Publication Data

Jeanneret, Michel.
[Perpetuum mobile. English]
Perpetual motion : transforming shapes in the Renaissance
from da Vinci to Montaigne / Michel Jeanneret ; translated by
Nidra Poller.
p. cm. — (Parallax)
Includes bibliographical references (p. ) and index.
 --- (alk. paper)
. Aesthetics, Modern—th century. . Change—
History—th century. . Philosophy, Renaissance.
I. Title. II. Parallax (Baltimore, Md.)
 . 
′.′—dc -

A catalog record for this book is available from the British


Library.

Frontispiece: Maso Finiguerra (-, Florentine draftsman


and goldsmith), Pyrrha and Deucalion. London, British
Museum
Contents

List of Illustrations ix
Translator’s Note xi

Introduction 

 Universal Sway


 Form and Force: Du Bartas 
 Natura naturans 
 Earth Changes: Leonardo da Vinci 

 Primeval Movement


 Chaos 
 “Grotesques and Monstrosities” 

 Culture and Its Flow


 “We Are Never in Ourselves” 
 The Hazards of Art: Le Roy 
 Language Inflections 

 Works in Progress


 On Site 
 Geneses 

vii
Contents

 Creative Reading


 Reshuffling the Cards 
 Works to Be Done 

Notes 
Bibliography 
Index of Names 
Subject Index 

viii
Illustrations

. Thomas de Leu, “Le Cinquième Jour de la création”


(“The Fifth Day of Creation”) 
. Leonardo, The Main Arteries and Veins of the Thorax 
. Leonardo, Head of an Old Man 
. Leonardo, A Grotesque Head 
. Leonardo, Deluge Study 
. Leonardo, Studies of Horses 
. Leonardo, Bust of a Warrior 
. Leonardo, Profiles of an Old Man and a Youth 
. Leonardo, Water Passing Obstacles and Falling into a Pool 
. Leonardo, Horizontal Outcrop of Rock 
. Leonardo, A River Flowing through a Rocky Ravine 
. Leonardo, Hurricane over Horsemen and Trees 
. Joachim von Watt, map of the world 
. Map of America, in Ptolemaeus 
. Abraham Ortesius, map of America 
. Map of the world, in Ptolemaeus 
. Map of the world, in Opusculum Geographicum 
. Hercules and Achelous, from Ovid’s Metamorphoses 
. Cycnus, from Ovid’s Metamorphoses 
. Syrinx, from Ovid’s Metamorphoses 
. Coronis, from Ovid’s Metamorphoses 
. Cadmus, from Ovid’s Metamorphoses 
. The Heliads, from Ovid’s Metamorphoses 
. Deucalion and Pyrrha, from Ovid’s Metamorphoses 
. Philemon and Baucis, from Ovid’s Metamorphoses 
. Piero di Cosimo, The Death of Procris 
. Piero, The Misfortunes of Silenius 
. Piero, The Forest Fire 
. Piero, The Liberation of Andromeda 

ix
Illustrations

. Conrad Gesner, Monstrum satyricum and Ichtyocentaurus 


. Three figures from Des monstres et prodiges by
Ambroise Paré 
. Group of Hercules 
. Sleeping Nymph 
. Giulio Romano, The Fall of the Giants 
. Giambologna, Appenino 
. Fountain of the Shepherd 
. Grotto of the Animals 
. Bernardo Buontalenti, Grotta grande 
. Cyclops and Galatea, hydraulic machine 
. Paganino and Baglione, grotesques décor in the Salon of
the Jugglers 
. Michel de Montaigne, additions and corrections written
over the Essays 
 and . Leonardo, Studies for the Virgin and Child with
Saint Anne and the Infant Saint John 
. Leonardo, Cartoon for the Virgin, Child, Saint Anne, and
Saint John 
. Leonardo, Virgin, Child, Saint Anne, and a Lamb 
. Leonardo, detail of landscape 
. Michelangelo, Slave or Atlas 
. Michelangelo, Slave 
. Sigismondo Fanti, Michelangelo Sculpting 
. Erhard Schön, Anamorphic Composition 
. Athanasius Kircher, Campus anthropomorphus 
. Hans Meyer, after Arcimboldi, Anthropomorphic Rock 
. Giuseppe Arcimboldi, Winter 

x
Translator’s Note

Unless otherwise indicated, translations of quotations from French and Italian


authors are by Nidra Poller. Jacob Vance provided references for quotations
from English and classical authors. The author and translator thank him for
his help.

xi
Perpetual Motion
Introduction

Matter endures, form is lost. —Ronsard

This study argues for a sixteenth century swept up in change and fascinated by
genesis and metamorphosis. We now know that the Renaissance was not, or
not only, that culture admired for centuries, praised for its devotion to order
and perfection expressed in stable, harmonious, closed artistic creations.1 Ren-
aissance thinkers, far more sensitive to emerging forces than to rigorous forms,
placed their confidence in movement and exerted an expansive creative energy
that is the source of our modernity.
At the origin of this investigation is a surprising observation: so many great
literary works of the Renaissance are presented as works-in-progress, work-
shops in activity. A book is published? It would seem to be finished? No, pub-
lication was just a transitory phase of a work to be corrected, supplemented,
transformed. Words that seemed firmly set on the page start to move as if es-
caping from the realm of inert objects to return to the still flexible stage of
their genesis. We might think that the printing press, as an improvement over
precarious oral and manuscript methods of transmission, contributed to the
stabilization of texts. On the contrary, variation was deliberately kept as the or-
der of the day. Chapters  to  describe various aspects of this mobility in the
ongoing development of literary texts and, to the extent that strategies and fi-
nalities are comparable, in the visual arts. Transformation could come from
the author, who felt free to go back over his work and continue the process of
gestation; from imitators or translators, who transmitted the text in altered
form; from readers, invited to redesign the work along their own pathways or


Introduction

reactivate it by personal interpretations, thus participating in and modifying


its composition.
In the first eight chapters, this same metamorphic sensibility is discerned in
various sectors of sixteenth-century science and culture; the broad context in
which the literary phenomenon operated is traced and some answers to the
initial inquiries provided. The research is centered first on theories drawn from
natural philosophy (chaps.  to ); it shows how the cosmic and geological
imagination, speculations on biology and physics, find an almost universal ex-
plicative model in the principle of transformation in mutation of matter and
the dynamics of creation. A study of two key cultural fields confirms the same
tendency at work in anthropology (chap. ), with representations of man as
protean, and linguistics (chap. ), in the mode of development of the French
language. This gives us a comprehensive vision of homologous theories of na-
ture, the nature of man, language, and literary practices. We find these same
parallels exposed and developed in a treatise by Louis Le Roy (chap. ) on “the
vicissitudes and variety of things in the universe,” which by its thesis and
structure validates the general approach adopted here.
It would appear that an initial explanation is granted: Renaissance texts
mimic in their flexibility the conditions of reality as perceived by science or
conceived by the imagination during that period. What is said in knowledge-
able or imaginative discourse is done by the texts; their mobile structure em-
bodies the prevailing transformist philosophy.2
This response can be further refined. Scholars and writers were fascinated
not only by transformation itself but also by the aptitude of an object to turn
into another. The paradox is fully extended: things are all the more perfect in
that they remain imperfect and perfectible; they are attractive as potential to
be actualized, beginnings of a future development. The quality of an object is
judged by the reserves of energy it contains and the thrust of its impetus. Re-
flections on metamorphosis are also meditations on the charm of origins, the
privileged moment when anything can be invented or fashioned anew because
everything seems possible. If creation, and preferably the ever-renewing con-
tinuous creation, mobilized Renaissance thought, it was precisely because it
crystallizes the magic of the inchoative. The fascination with chaos partakes of
the same logic: the primordial magma is a formless potentiality waiting for its
form, the wellspring where the seeds of life are nestled, the symbol par excel-
lence of the desire for transformation.
The appeal of metamorphosis is definitely associated with an attraction for
beginnings—birth and rebirth—and a determination to perpetuate the dy-


Introduction

namics of the miraculous creative gesture. In fact, many literary or artistic cre-
ations of the period deliberately portray the impulse and labor that brought
them into being. Signs of invention and activity, of euphoric or painful emer-
gence, invade the artistic space, superimposing the spectacle of the representa-
tion on the thing represented. Attention to the activity and personality of the
author, exhibition of the genius at work, and interest in psychological mech-
anisms of creation become major components of aesthetic curiosity; hence-
forth creation would be indissociable from the creating subject.
The humanists, partisans of change, sought to distinguish themselves from
their predecessors and consolidate the historical rupture that would guarantee
their modernity. To this end they constructed an image—assuredly oversim-
plified and misleading—of medieval thought enslaved to rigid dogmas and
immutable essences in a rigidified culture that conceived the universe as an in-
variable, rational, closed system. The judgment was summary, but it served as
a foil that allowed the sixteenth century to reject a reputedly static world vi-
sion and emancipate the mind from an order deemed reductive and inhibit-
ing. Renaissance thinkers not only rejected this world view, they gave a posi-
tive value to change and celebrated the alteration of things and the flux of
contingencies as a promise of renewal without denying that they are symp-
toms of sin, stigmata of mortality. They accorded veritable epistemic and aes-
thetic status to variation, accepted that ideas and forms fluctuate, that they live
normally in temporality, and that it behooves art and thought to integrate
these mutations, no matter how capricious they might be.

Is this transformist sensibility that I think I discern in the sixteenth century


nothing more than an abusive projection of our own intellectual instability?
Since poststructuralism rendered their rights to imperfection and differentia-
tion, assigning an essential role, as much philosophic as aesthetic, to the mo-
bility of forms, we have been immersed in representations dominated by in-
stability and fracture. Further, we give them a positive value. Why deny the
fact that we inevitably perceive the past from the point of view of our present?
And after all, why shouldn’t we use our concepts and references as heuristic
means in the service of history?
The retrospective view can be enlightening, but it can also lead to mislead-
ing comparisons and the worst anachronisms. The analogies we think we dis-
cover are illusory because the associated phenomena pertain to different cul-
tures and different intellectual conditions with no common measure. Totally
different meanings can be hidden under the same name; the same image can


Introduction

stand on distinct intentions. “The same word is not the same concept.”3 If
natural transformations are explained in sixteenth-century thought by ani-
mism, and if the literature conceived as a metamorphic system is based, as we
will see, on the poetics of imitation, this is sufficient proof that their project is
radically dissimilar from our own inclinations. Empathy is certainly a neces-
sary condition for initiating research, but if it telescopes periods and scrambles
ideas it destroys the very object of history: the sense of difference.
To grasp a specific configuration, we must set clear chronological limits.
The arguments developed here apply to the period –. If I frequently
cite the ancients or some Italian precursors and occasionally reach into a more
distant past, it is to recall the models that were constantly present to the hu-
manist mind. The investigation is nonetheless focused on the sixteenth cen-
tury and relevant only for the -year period delimited above. It is true that I
often use, and perhaps abuse, the general term Renaissance: you will recognize
this as a habit of historians of French literature, for whom the Renaissance co-
incides with the sixteenth century. The Quattrocento, with its intellectualized
aesthetics, rational idealism, and harmonious geometric forms, corresponds to
another facet of the Renaissance that will not concern us here.
The chronological period and some of the manifestations studied here
would coincide with the field ordinarily associated with mannerism. If I do
not employ the notion as such, it is because my vision of the sixteenth century
presents few affinities with the culture and aesthetics of mannerism; on the
contrary, it is widely divergent or even antinomic.4 The mastery of nature by
art and the control of instinct by style, the subordination of force to form, the
exaltation of culture, artifice, and technical virtuosity as values in them-
selves—these essential components of mannerism are miles away from the na-
turist thought and metamorphic sensibility at the center of my research.
The simultaneity of disparate or even contradictory tendencies should not
be surprising. It would be vain to seek any sort of unity of thought or style in
a period as troubled and uncertain as the sixteenth century, precipitated from
one intellectual crisis to another. A polyphonic culture in full mutation can-
not be reduced to a unique principle. Ends and means were divergent from
one milieu to another, one art to another, according to varying projects and
circumstances. For example, we will note that the attraction of mobile struc-
tures did not affect all sectors of thought and art to the same extent:5 strongly
influential in literature, it had a variable effects in the sciences of nature and of
man and was quite limited in the visual arts. The vacillation extends right into
the works of one and the same artist: Leonardo da Vinci or Ronsard might


Introduction

sometimes give in to dizzying transformism and at other moments opt for clo-
sure and stability.
Such plurality would no doubt have called for a more dialectical approach,
more sensitive to tensions and uncertainties that influenced forms and ideas.
And there would have been more frequent reminders of the resistance pro-
voked by the attraction of change; mobility and stability, openness and clo-
sure, diversity and unity are simultaneous postulations, necessarily compen-
satory principles. It would be naive to believe that some works were absolutely
accomplished and rigid in their perfection while others were absolutely versa-
tile, open to all and any interventions. Total immobility is death and total
mobility leads to undifferentiation; literary and artistic activity must necessar-
ily be exercised between the two extremes. No matter how open and malleable
a text, it has to hold together and accept the reader’s imposition of a certain or-
der, a temporary fixation. Though the author leaves his readers a margin of
freedom to ensure the continuous rebound of the work, he also attempts to
orient its reception and set limits on the interpreter’s initiatives.
And however strong the attraction of metamorphosis, it should not make
us forget that Renaissance thought remained attached to an ontology that as-
sociated change with a defect of being. Whether Platonist or Christian, a
deeply rooted metaphysics denounced the inconsistency in inconstance, con-
sidered it to be a sign of the imperfection of human things, their contingency
and mortality. Many humanists accepted or even rejoiced in their protean con-
dition, sensing a fantastic potential to exploit in the mutability of things. Yet
we should remember that in their view the reign of variations only covered a
part of reality; we should not be surprised that some thinkers did deliberately
choose immanence, but others, captivated by permanence, reversed the hier-
archy.
Another objection could be raised. Transformation is a fundamental aspect
of experience and a constant of the imaginary construct; all cultures meditate
on mutation and variation and, by empirical observations or rationalizations,
by theoretical fictions or the mediation of art, negotiate compromises with
transformation. So the configuration I present here is not exclusive to the six-
teenth century. The ample citations from Greek and Latin archetypes, from
Pythagoras to Ovid, from pre-Socratic cosmogonies to myths of metamor-
phosis, are sufficient proof that on this point, as so many others, the Renais-
sance is not a world apart but a part of the world. I am perfectly aware that
protean mobility, transformation of bodies and matter, instability of struc-
tures, though they have a rightful place here, figure just as well among the


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