Restoration in Architecture: First Dialogue Camillo Boito, Cesare Birignani
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Restoration in Architecture: First Dialogue Camillo Boito, Cesare Birignani Future Anterior, Volume 6, Number 1, Summer 2009, pp. 68-83 (Article) Published by University of Minnesota Press DOI: https://doi.org/10.1353/fta.0.0026 For additional information about this article https://muse.jhu.edu/article/364598 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] 1. Camillo Boito (1836– 1914) photographed in 1880. Photograph by Studio Artico, Monza. Document Camillo Boito Restoration in Architecture First Dialogue Camillo Boito (1836– 1914) was one of the founding figures of modern Italian conservation, yet his writings on conservation were never translated into English and he is little known outside his native country. In this key text, originally titled “I restauri in architettura,” published in Questioni pratiche di belle arti, restauri, concorsi, legislazione, professione, inseg - namento (1893),1 Boito lays out a theory of conservation that rejects the dualism between the stylistic restoration school of Viollet - Le - Duc and the pure conservation school of John Ruskin and the Society for the Protection of Ancient Buildings. The text is organized as a Socratic dialogue between preser - vationists, which exposes the absurdity of rigid adherence to either perspective. From the dialectic, Boito’s own approach emerges as a synthesis of elements from both schools. He summarizes his theory in seven points at the conclusion, advocating a critical philological approach that distinguishes between layers of intervention in order to present the historical structuring of buildings in their material authenticity. Boito’s theory recognized that any intervention is necessarily based on value judgments. To that end he asked that preservation- ists question their own prejudices when handling the material remains of the past. Boito taught architecture at both the Accademia di Belle Arti di Brera and the Politecnica di Milano (both in Milan) from the mid - 1860s until shortly before his death. Also a figure of some literary renown, Boito was one of the principal authors of the Carta Italiana del Restauro (1883), which absorbed his principles into official Italian preservation practice. His influence can also be felt in two major preserva- tion documents of the twentieth century, the Athens Charter (1931) and the Venice Charter (1964). —We could append, as an epigraph to our dialogue, a Chinese saying: It is a shame to deceive our contemporaries; it is an even bigger shame to deceive posterity. —Really? It seems to me, instead, that the greatest skill in restoring an old monument consists indeed in arranging it so that the new seems ancient, so that ancient and new are indis- tinguishable. I remember the definition of Viollet - le - Duc... —Let’s leave the French aside. Future Anterior Volume VI, Number 1 —And who would you rather quote, if not the great French Summer 2009 historian and legislator of architecture, praised as such even 69 in other countries and above all in Italy? To restore a building is to reestablish it to a complete state, which may never have existed at any particular moment.2 He followed this maxim in his restorations of the walls of Carcassonne, of the castle of Pierrefonds, and of other famous monuments, and he was much praised. —Let’s leave the French aside, I repeat. In the past ten or twelve years the theory of restoration has changed a lot. —Is there anything nowadays that enjoys the praise of everybody and does not change a lot? The point is to have so much critical insight and such vast knowledge so as to do as Viollet - le - Duc did when he dealt with a monument: put oneself in the shoes of the old architect and imagine what the gentle- man would do if he came back today on our mortal earth and was asked to solve the new problem of completion or restora- tion of his building. To suppose what he would do, if he came back to the world . ..3 —To evoke the spirit of Bramante, of Arnolfo, of the Coma - cine masters, of the monks of the Middle Ages, of a hundred other craftsmen, does this seem little to you? To relive in their time, in their soul, in their genius! To adopt their virtues, and even their defects! The defects—not really, it seems, since Viollet - le - Duc tended to correct them. You may remember the great architectural battle for the climbing arches, or flying buttresses, as someone calls them, of the cathedral of Evreux. There were two series of arches, superimposed: only one in each crossing was built, changing the form of the buttresses, of the pinnacles, of the spires; and the official report of your revered legislator said: It would be puerile to reproduce an arrangement so eminently vicious.4 It’s natural. In forcedly thrusting the spirit of the ancient architect into the head of the modern architect, the former adapts to the circumlocutions of the new mind, and the resulting work is neither ancient nor modern. Do you want me to say it openly? When the restorations are carried out with the theory of Mr. Viollet - le - Duc, which can be called the romantic theory of restoration, a theory that until the day before yesterday was universal and nevertheless is followed by many, indeed even by most in Italy, I prefer badly made restorations to well - made ones. Whereas those, by virtue of their beneficial ignorance, let me distinguish clearly the ancient from the modern part, these, with admirable science and cunning, by making the new appear ancient, put me in such a fierce perplexity of judgment that the pleasure of contemplating the monument disappears and studying it becomes a most fastidious labor. —Oh, that’s a good one! Better, thus, an ass of a restorer than a learned restorer! 70 —Listen. Months ago I stopped in a little city where I had never been before to see a church of the thirteenth century, one of those churches with small orders of columns super- imposed on the façade, with capitals full of monsters and friezes full of intricacies. I had with me notebook and pencil. The first impression, at a certain distance, was good; but then, as I examined the church, a thousand doubts and suspects began to grow in me. The building had been restored so sub- limely that one could not distinguish the old from the new; the same materials, the same sculpture, the same color revered over the centuries. I see a very bizarre corbel and begin to sketch it; my soul was worried; I have someone give me a ladder, and I climb to the top, I touch, hit, scratch, scrape: it was modern stuff. This is the problem I had to confront at each and every moment: do I see a thing of the thirteenth century or one of recent years? There were no old drawings, there were no old photographs. The sacristans, young, hadn’t seen anything; the priest, decrepit, didn’t remember anything. I put back notebook and pencil, and went straight to the station to take the train that would take me away, cursing his excellence the restorer, and calling him a liar, a cheat, a forger, a... —Calm yourself, please, and let me too say a few words. It is thus the men of the seventeenth century, the baroques, that, as restorers, must be to your liking. When they set out to restore, for example, a Christian basilica, they would make, around the columns of cipolin and eastern granite, by means of mortar and gypsum, the pilasters [pilastracci] clumsy, and would smear the delicate Roman capitals by superimposing on them some flowered patterns similar to their wigs, and under the architraves they would build, always in lime mortar and gypsum, squiggle arches, and under the roof made of beautiful supports [cavalletti] they would build with timber centering an elliptical vault with lunettes and ribs; then they would cover everything with an indigestible jumble of volutes, curls, cartouches, and contrivances pompous like the frills of their dresses, and with a multitude of statues so boisterous and heavy that one trembles in passing next to them: all things in cement and stucco; and of the old basilica not even a scrap of a cornice is visible. —But the day in which a sculpture or some piece of an arch or of a vault falls to the ground, the day in which, for love of thy neighbor [per amore alla vita del prossimo], one removes gypsum, stucco, and timber, that day the pure Christian temple reappears intact under the mantle that, by concealing for a long time the temple’s architectural members, did not damage them. You don’t need me to give examples of similar revela- tions. Even recently, in Milan, one of the oldest churches of 71 the city, that of San Babila, of which a few years ago Mongeri, in his book Arte in Milano, said how it showed only a few signs of its beauty and how it had been redone, indeed falsified by architects of such stature that they managed, all by them- selves, to condemn themselves to oblivion: 5 the church of San Babila, stripped of its grotesque Baroque mantle [paluda- mento], has become again alive and almost genuine. This is what matters: almost genuine. And in Palermo, you should have seen how graciously did reappear the body of the church of Santa Maria della Catena, a mixture of northern ogival and Italian Renaissance architecture; and, in order to return the church back to human admiration and to history [per ridonarla all’ammirazione e alla storia], it was enough, I’d almost say, to take with two fingers the sixteenth - century mantle, shouting, like the Greek lawyer [avvocato]: Look here.