Category Archives: History

Porcelain Propaganda

I’m thinking about Russia this week for two reasons. In a year of big historical anniversaries, we have now arrived at the centenary of the Russian Revolution–which I must say is not getting much play here, or even in Russia apparently! Regardless of how it turned out in the end, this was an extremely consequential event, almost right up there with Luther’s revolutionary Reformation, which has received some serious commemoration across the globe. It is always interesting to me what we choose to remember and what we choose to forget. I’m also thinking about Russia now, because of an event this week sponsored by the Pickering House featuring Ambassador Emeritus Thomas R. Pickering, former US Ambassador to the United Nations (under President George H.W. Bush) and Russia (under President Clinton). The title of Ambassador Pickering’s Thursday night talk is Russia and the United States: Marriage, Separation, Divorce? , which sounds very timely indeed. I have to admit that I’m thinking about Russia for a third, much more materialistic reason too: I recently came upon a trove of porcelain propaganda plates from the first decade of the Soviet Union, and I’m obsessed with both the images and the idea of these “vessels”. The idea is so contradictory: porcelain and propaganda? Porcelain is for the elite, propaganda for the masses: why should these two things ever come together? Apparently there is a utilitarian reason: in the years after the Revolution and Civil War, shortages were great and opportunities for projection were few, but when the new government took over the famous Imperial Porcelain Factory it found a ready supply of blank porcelain plates. Russian artists were mobilized to adorn these “canvases” with revolutionary symbols and slogans, a dramatic departure from the Factory’s previous designs: hammers and sickles rather than gilded flowers. The designs are all so striking: some are symbolic, some folkloric, some futuristic, all vivid. Here are a few examples from the Hermitage, which is opening an exhibition next month titled The Voice of the Time. Soviet Porcelain: Art and Propaganda.

PP Red Man Hermitage

PP Red Genius “Red Man” with “All Power to the Soviets” banner, Mikhail Adamovich and Maria Kirillova, 1921; “Red Genius” with the slogan “We will Emblazon the World with the Third International”, Alisa Golenkina, 1920.

PP Star

PP Large Star with a Shief

PP Eat“The Star”, Mikhail Adamovich, 1921; “Large Star with Sheaf “, Nina Zander, Sergey Chekhonin and L.Vychegzhanin, 1921; “Who Does Not Work, Neither Will He Eat”, Maria Lebedeva, 1920.

PP Stir

PP Cup and Saucer
“Stir” Cup & Saucer, Alexandra Shchekotikhina-Pototskaya, 1920;  “A Hammer, Sickle, and Gear Wheel” Cup & Saucer, Victor Rilde, 1921-22.

Continue reading


Pope Night in Salem

The colonial American equivalent of Bonfire Night, which has been celebrated in Britain ever since the foiling of Guy Fawkes’ and his fellow Catholic conspirators’ attempt to blow up King James I and Parliament on November 5, 1605, seems to have flourished in eighteenth-century New England as “Pope-Night” or “Pope-Day”. We have a pretty good idea of how Pope Night was observed, at least in Boston, thanks to the survival of a remarkable 1768 broadside: South End Forever. North End Forever. Extraordinary Verses on Pope-Night, Or a Commemoration of the Fifth of November, giving a History of the Attempt, made by the Papistes, to blow up King and Parliament, A.D. 1588……..[interesting that the author has confused the Gunpowder Plot of 1605 with that other big triumph over militant Catholicism, the defeat of the Spanish Armada in 1588].

Pope Night Broadside LC

The “extraordinary verses” above can be supplemented with more narrative accounts in the Boston and Massachusetts Gazettes from around the same time. They describe elaborate “pageants” and processions in which effigies representing the Pope, the Devil, the Stuart Pretender, and other representations of “tyranny, oppression, and slavery” were paraded about before enthusiastic spectators before their consignment to the flames of majestic bonfires. While some accounts stress the “order” of the event: Boston Pope Nights in particular seem to have been characterized by considerable disorder, including brawling between the North End and South End gangs, extortion, destruction, and all sorts of mischief. They seem divisive, but also representative of the agitated environment of pre-Revolutionary Boston. One would think that this most British of holidays would have been dispensed with once the American Revolution began, but George Washington’s order of November 5, 1775 indicates that this was not the case:  As the Commander in Chief has been apprized of a design form’d for the observance of that ridiculous and childish custom of burning the Effigy of the pope–He cannot help expressing his surprise that there should be Officers and Soldiers in this army so void of common sense, as not to see the impropriety of such a step at this Juncture; at a Time when we are solliciting, and have really obtain’d, the friendship and alliance of the people of Canada, whom we ought to consider as Brethren embarked in the same Cause. The defence of the general Liberty of America: At such a juncture, and in such Circumstances, to be insulting their Religion, is so monstrous, as not to be suffered or excused; indeed instead of offering the most remote insult, it is our duty to address public thanks to these our Brethren, as to them we are so much indebted for every late happy Success over the common Enemy in Canada.

482px-Washington_Before_Yorktown_Rembrandt_Peale_1823Washington and Lafayette in Rembrandt Peale’s Washington Before Yorktown, 1824, National Gallery of Art—Washington would not meet Lafayette for some time after his Pope Night order, but I imagine he was also thinking about France as well as Canada at that time.

And it is to our second President that we owe the first reference to Pope Night in Salem, long before he became our second President. When he was attending court in Salem he made the following note in his diary for November 5, 1766: Spent the evening at Mr. Pynchon’s [on Summer Street–a house that is still with us but much changed], with Farnham, Sewall, Sargeant, Col. Saltonstall &ct. very agreeably. Punch, wine, bread and cheese, apples, pipes and tobacco. Popes and bonfires, this evening at Salem, and a swarm of tumultuous people attending. I don’t know if people in Salem abstained from following General Washington’s order, but Pope Night certainly continued on after the Revolution: I can find references up to 1819 in the Reverend William Bentley’s famous diary. His entry for the 5th of November, 1792 reads: Not all the revolutions which have passed over our Country can efface the remembrance of this anniversary. The boys must have their bonfire. But the light of it is going out. We have little concern in powder plots of Kings at this day. The Town of Boston have determined not to disturb any ground in the antient Burying places. For a long time these grounds have been crowded & it was impossible to observe decency in the opening of graves. The Charge is just in a great degree against the old ground in this Town, but the objections have not yet become serious. I’m not exactly sure what he is referencing here: the Boston festivities did occur at Copp’s Hill Burying Ground in the North End, but I can’t find any references to Pope Night events occurring in Salem cemeteries: the bonfires were always lit at Salem Neck. He sounds like me complaining about the toll of Halloween on the Old Burying Ground! Every other year or so the Reverend makes a Pope Night entry, all of which express his increasing irritation, until his final words on the matter in 1819: We have had this evening the full proof of the obstinate power of superstition & habit. The 5 of Nov. was celebrated by the ritual & rubric of the English Church for political purposes. The history of the plot against all fact most pertinaciously insisted upon rea, & the popular celebration, by the carrying about the Pope & the Devil, most zealously encouraged. Tho we have lost all connection with Great Britain & have detected the fraud & the purpose, yet our common people still keep the 5 of Nov. and we had a roaring fire on the Neck on this occasion. We had not the old fashion transportation through the streets, nor the riots & quarrels, but we had enough to shew us that old habits are invincible against all the light which can be offered them.

Pope Night Dr. Bentley's Rock at Salem Neck SSU “Dr. Bentley’s Rock at Salem Neck”—the site of the Pope Night bonfires?—many decades later, Nelson Dionne Collection, Salem State Archives & Special Collections.

And after 1820 or so, no other Salem references, save Nathaniel Hawthorne’s short story “Old Times” where Pope Night is something distinctly past. The “holiday” seems to survive over the nineteenth century in a few other places, namely Marblehead, Newburyport, and Portsmouth, where it became known as Pork Night. I think the boys of Salem transferred all of their mischief and mayhem and bonfire-building energies to two other more American holidays: Halloween and the Fourth of July.

gunpowderplot21

GunpowderSome exciting news!  BBC One’s Gunpowder miniseries, starring Kit Harrington of Game of Thrones (a descendant of conspirator Robert Catesby), will be coming to the US next month on HBO.


Female Fancy-Dress, 1609-1980

I am so looking forward to Halloween night next Tuesday, not only because our long municipal nightmare will be over here in Salem for another year, but also because I actually do enjoy creative Halloween costumes, and they do appear on this night, glittering like stars in a sky of more generic garb. If an entire family is going to make the trek to Salem to trick-or-treat on Chestnut Street, they will often go all out, and in years past I’ve seen the Swiss Family Robinson, The Jacksons, the Addams Family (actually I think these three were all just last year), the Coneheads, the Jetsons, and a variety of historical characters, en masse and individually. I wish there were more conceptual costumes and less inspired by popular culture but that’s probably asking for too much for a holiday that is supposed to be for and about children. The most creative (and conceptual) costumes I have ever seen were made (or proposed) for masquerades or fancy-dress parties prior to 1920 or so, after which Halloween began to emerge as a major American holiday and the witches and the pumpkin-heads pushed out the nymphs and the sprites and the various ethereal forest creatures. Costumes begin with Queens, who were entitled to prance about in court masques long before actresses were, so I’m going to begin my portfolio with the Queen of the Amazons, one of many costumes designed by Inigo Jones for Ben Jonson’s Jacobean masques, which were commissioned by King James I’s (and VI’s) Queen Anne, my vote for bestdressed Queen of all time. Jonson’s The Masque of the Queens was presented at Whitehall Palace in February of 1609, the third masque written for Anne and the first to include an “anti-masque” featuring witches, of course, the opposite of the virtuous ladies played by the Queen and her ladies. Penthesilea, the Amazonian Queen, enters first (after the witches).

Costume Masques

Costume rowlandson500

Costume collage 3Inigo Jones’ Penthesilea costume for the Masque of Queens, 1609, British Library; Thomas Rowland’s Dressing for a Masquerade, British Museum;  Léon Sault’s designs for the House of Worth, 1860s: Eve with a snake and a Sorceress, Victoria & Albert Museum. 


A bit less custom, and a bit more commercialized, costuming commences in the later nineteenth century: more for fancy-dress parties than for Halloween. All sort of costumes can be found in pattern books from this era, such as Jennie Taylor Wandle’s Masquerade and Carnival. Their Customs and Costumes, published by the Butterick Publishing Company in 1892. As you can see, the Halloween archetypes (devil, witch, sorceress, little and big bat) are already popular. Women’s magazine also offer up lots of fancy-dress inspiration: below are some very……naturalistic costumes from the Ladies Home Journal in 1914 and a few more conventional examples from 1920.

Costume collage

Costume masqueradecarniv00wand_0053

Costume masqueradecarniv00wand_0114

Fancy Party Costumes LHJ Nov 1914

Costume collage 2

The transition from fancy-dress to Halloween costumes comes just around this time, 1920: I am marking it with an aptly-titled commercial publication,  Dennison’s Bogie Book, issued by the Dennison Manufacturing Company of Framingham, Massachusetts in 1920. This “book of suggestions for decorating and entertaining at Hallowe’en, Harvest Time, and Thanksgiving” contains lots of instructions, indicating that we’re at a moment where traditions are being invented. Of course all you need to have the perfect Halloween are Dennison products, which all seem to be made of orange and black crepe paper. It seems like full-blown commercial Halloween is right around the corner, but yet when I look at the photograph of Batgirl, St. Ann (wow, she’s the outlier here!), and Wonder Woman from New York city photographer Larry Racciopo’s Halloween (1980), it doesn’t seem like we’ve come that far at all.

Costumes 1920

Halloween Costumes 1980 Bat Girl, St. Ann, and Wonder Woman photographed by Larry Racioppo, New York Public Library Digital Gallery.


Great Wars and Ghosts

Despite my dislike for Haunted Happenings, I have to admit that the range of offerings is much more diverse and engaging than a decade or so ago, as nonprofits in Salem have entered the fray in a big way. A good example: on this Friday, Peter Manseau, the Lilly Endowment Curator of American Religious History at the Smithsonian Institution’s National Museum of American History, will be speaking about his new book, The Apparitionists: A Tale Of Phantoms, Fraud, Photography, And The Man Who Captured Lincoln’s Ghost at the Gothic Revival Chapel at Harmony Grove Cemetery. This setting seems perfect for this talk, which is co-sponsored by the Cemetery, the Salem Athenaeum, and the Salem Historical Society.

Apparitionists

The Apparitionists is about spirit photography in general and America’s first “photographer of disembodied spirits” in particular: William H. Mumler, who set up shop in Boston in 1862 after producing a dual image by accidental double exposure. He offered up an embellished story to The Liberator in November of that year: alone in the photographic saloon of Mrs. Stuart, 258 Washington Street, trying some new chemicals, and amusing himself by a taking a picture of himself which, when produced, to his great astonishment and wonder, there was on the plate not alone a picture of himself, as he supposed, but also a picture of a young woman sitting in a chair that stood by his side. He said that, while standing for this picture, he felt a peculiar sensation and tremulous motion in his right arm, and afterwards felt very much exhausted. This was all he experienced that was unusual. While looking upon the strange phenomenon (the picture of two persons upon the plate instead of one) the thought and conviction flashed upon his mind, this is the picture of a spirit. And in it he recognized the likeness of his deceased cousins, which is also said to be correct by all those who knew her. At first, Mumler disavowed any connection to the Spiritualist community which seemed to give him more credibility, as his doctored cartesdevisites of reunited husbands and wives and parents and children separated by death were much in demand. His claim was that his camera could capture these spirits, in medium-like fashion, yet he was not a medium himself.  Mumler’s time in Boston came to a close when several of his “spirits” were recognized as real live Bostonians, but he moved on to New York, where his continued success drew the attention of investigators and detractors like showman P.T. Barnum, and where he was ultimately prosecuted for “obtaining money from the public by fraud, trick, and device” in a sensational trial held in the spring of 1869, the very same year that Mary Todd Lincoln visited his studio to secure a photograph of herself and her dearly-departed husband. Mumler was acquitted due to lack of evidence, but spirit photography lived on, in America and especially in England. That’s the story for me: the survival, the hope, even after the notorious trial and all sorts of revelations about the technical process that could produce multiple images on one print.

Spirit Photography 1869

Spirit Photographs MET

Spirit Photograph Holmes MFAHarper’s Weekly, May 8, 1896; page from an album of spirit photographs by Frederick Hudson, 1872, Metropolitan Museum of Art; spirit stereoview from the collection of Oliver Wendell Holmes, 19th century, Museum of Fine Arts, Boston.

The context for that story has to be the wars–the great wars: the Civil War for America and the First World War for Britain. The collective mourning for the victims of these conflicts seemed unprecedented, unfathomable, and never ending–but of course it wasn’t. Just last week I was talking about all the crises of the fourteenth century with students in my Introduction to European History class: famine, war and plague, leaving millions dead, suddenly, languishing up there in Purgatory, without hope of salvation, unless some action was taken by the living. And suddenly the dead are everywhere: dancing, in the mirror, appearing in threes without warning at any time. Ghost stories emerged for the first time. Late medieval ghosts are often admonishing the living, to get their (spiritual) affairs in order or seize the day, whereas the spirits of the later nineteenth and early twentieth centuries seem to be conjured up for comfort only. In either case, medieval or modern, it’s more about the living than the dead. Given the long trend towards rationalism, it is difficult to understand how an essentially superstitious spiritualism would resurface in the nineteenth century, if viewed apart from the tremendous grief unleashed by the wars. All indications seem to point to the Spiritualism “conversion” of Arthur Conan Doyle, a physician as well as the creator of the ever-rational Sherlock Holmes, as occurring coincidentally with the Great War and the death of his son Kingsley: his earnest Case for Spirit Photography was first published in 1922, and was followed up by aspeaking tour across the United States which the New York Times labeled “The Second Coming of Sir Arthur”.

Spririts Medieval Getty

Spirit Photograph 3 LC 1901

Hutchinson-1922-12-14-the-case-for-spirit-photographyThe Three Living and the Three Dead from the Crohin-LaFontaine Hours, c.1480—85, Master of the Dresden Prayer Book or workshop, The J. Paul Getty Museum, Ms. 23, fols. 146v–147; A girl with three spirits, c. 1901, Library of Congress; the first edition of Arthur Conan Doyle’s The Case for Spirit Photography, 1922.


Doors of Deerfield

Last weekend I drove out to the Pioneer Valley and spent some time at Historic Deerfield, an outdoor museum of eighteenth-century houses located (and assembled) all along one street in the midst of fertile farmland. The museum was founded in 1952, and I’ve been there several times but never by myself, so it was nice to have the time and freedom to focus on whatever I wanted to–and what I wanted to focus on was doors. All I could see was doorways, and it seemed like I couldn’t look at each and every one for long enough. This is certainly not an original preoccupation: I saw the requisite “Doors of Deerfield” posters and postcards in the Museum Shop, where I also picked up a copy of Amelia F. Miller’s Connecticut River Valley Doorways. An Eighteenth-Century Flowering (1983), one of the “Occasional Publications” of the Dublin Seminar for New England Folklife, to take home with me. I expect that I may need to drive out west again very soon—and head south along the river—so that I can see all of these special Connecticut River Valley doorways. Living here in Salem, I’m used to historic doorways, but they are for the most part quite restrained in that Federal way, so these “western” doors provide quite the contrast in terms of detail. Miller agrees (or rather I agree with Miller): Connecticut River Valley doorways bear little resemblance….to doorways of the same period found one hundred miles to the east in coastal Massachusetts and Rhode Island towns.

So here are my favorite Deerfield doors, following Miller’s categorization of scroll pedimented doorways, triangular pedimented doorways, segmental pedimented doorways (apparently there are none in Deerfield?) and flat-top doorways. Plus a few more that defy categorization (at least for me): one of the nice things about Historic Deerfield is the interspersing of private homes among the museum buildings, and the former have great doors too.

Scroll Pedimented Doorways: 

Deerfield Ashley Scroll

Deerfield Ashley Scroll 2

Deerfield Dwight best

Deerfield Door Scrolled

Dwight House in Springfield

The Ashley House (1734) and Dwight House, built in the 1750s and moved to Deerfield from Springfield, Massachusetts. Miller includes a c. 1920 photograph of the Dwight house in situ in Springfield (above) and informs us that Mr. Henry Francis Du Pont purchased the door in 1924, and subsequently installed it first in his Long Island home and later at Winterthur. The Dwight House was moved to Deerfield in 1951, and a reproduction door was produced. I’m always aware of Salem houses being picked apart but really no Massachusetts house was safe!

Triangular Pedimented Doorways:

Deerfield Brown

Sheldon House text

Deerfield Red

The Sheldon House (1755), today and in a 1910 photograph in Miller’s text, and a private home across the street.

Flat-top Doorways: not sure these all fit the exact designation, but they have flat tops!

Flat-top Allen

Flat-top Allen doors

Flat-top Barnard

Flat-Top blue

Deerfield Yellow Garden

Deerfield Yellow Door

The Allen House (1734), home of Henry and Helen Flynt, the founders of Historic Deerfield; the Barnard Tavern (1795), with reproduction flat-top door on right and reproduction triangular-pedimented door on left; the beautiful BLUE Wells-Thorne House (1734) and two private homes in between. Not sure how to categorize this last doorway……….

The Federal houses of Deerfield, with their fanlights and transoms and rounded doorways, don’t look so unfamiliar to me: obviously the region was increasingly open to trans-Atlantic and national aesthetic influences in the later eighteenth and nineteenth centuries. As is the case with every outdoor or living-history museum that I’ve visited, you do get that still, out-of-time feeling, although the Deerfield experience is enhanced by the proximity of private homes and Deerfield Academy. Still, it was nice to return home to historic Salem, even though it’s a bit too lively for me at this time of year.

Deerfield Stebbins

Deerfield glass 5

deerfield glass 4

Deerfield Glass 3

Deerfield glass

Deerfield Printing

The Stebbins (1799), Williams (remodelled 1817) and Wright (1824) houses of Historic Deerfield; two adjacent private homes; the Wilson Printing Office (1816).

And of course we must have flagrant pumpkin displays for this time of year:

Deerfield Pumpkins


The Hanged Man

Is it just me (here in Salem) or is Tarot experiencing a major resurgence? If so, I would point to our own anxieties and its flexibility, which encourages and drives myriad interpretations and paths: the Economist kicked off the year with its annual predictions issue featuring a spread of Tarot cards suggesting a dystopian future for “Planet Trump”. Regardless of their meaning, I love visual metaphors that are enduring and flexible, or so flexible that they are enduring: reflective of a particular era’s beliefs and values time and time again. One Tarot card that seems to represent this genre well is trump XII, The Hanged Man, which can represent a state of suspension, punishment, suffering, self-sacrifice, and also a critical crossroads at which one has the opportunity to change course. In the first Tarot decks, produced in fifteenth-century Italy and France, he was simply the traitor, perhaps reflecting contemporary “shame paintings” of conspirators and criminals, who were hanged by one leg for all to see.

Hanged Man collage

Shame Paintings collageHanged Men from the Visconti-Sforza deck, c. 1428-50, Cary Collection of Playing Cards, Beinecke Rare Book and Manuscript Library, Yale University and Morgan Library & Museum ; Samuel Y. Edgerton’s CLASSIC book on pittura infamante, with one of  Andrea del Sarto’s drawings (Galleria degli Uffizi, Florence) on the cover and inside.

The hanged man crosses the alps and is presented as Le Pendu in Tarot decks produced in early modern France and Flanders in the characteristic hanging-by-one-leg pose, (sometimes with bags of coins weighing him down in reference to the ultimate traitor, Judas). It’s important to note that before the end of the eighteenth century and the publication of French occultist Antoine Court de Gébelin’s The Primitive World Analyzed and Compared with the Modern World (1773-1782), Tarot cards were merely for play. The Primitive World asserted an ancient Egyptian lineage and ascribed much more power to all of the cards, and replaced the Hanged Man dangling from a rope to Prudence in the presence of a snake. A few years after the publication of de Gébelin’s tome, Jean-Baptiste Alliette reinforced and popularized his claims and offered up a more practical approach to Tarot practice in How to Entertain Yourself with the Deck of Cards called Tarot (1785), completing its transition to an occult art. The Hanged Man reappears in the nineteenth century, looking much the same as his pre-modern form but with enhanced powers and meaning.

Tarot Pack BM

Tarot Worth BMThe Hanged Man in a Flemish Tarot deck from the eighteenth century, and Oscar Wirth’s 1889 deck, British Museum.

The troubled twentieth century was a golden age for Tarot, beginning with the deck that popularized and standardized its “divinatory meanings”: the Rider-Waite Deck, with illustrations by Pamela Coleman Smith, which was first published in 1909 and reissued in a major way in 1970. In A.E. Waite’s accompanying Pictorial Key to the Tarot, the Hanged Man is described as “a card of profound significance, but all the significance is veiled…..the face expresses deep entrancement (represented by the saintly halo), not suffering…the figure, as a whole, suggests life in suspension, but life and not death”. While Tarot meanings were widely disseminated and standardized by Rider-Waite, the archetypal images were subjected to a range of modern interpretations over the next century. Perhaps the second most influential deck of the twentieth century was the “Thoth Tarot”, a collaboration between Aleister Crowley and Lady Frieda Harris which was published in 1969, well after both artists’ deaths. Much more multidisciplinary, the Thoth Deck broke the mold and inspired decades of creative interpretations–“traditional” (whatever that means when referencing Tarot), commercial, allegorical and abstract. Several Crowley-Harris paintings, the Hanged Men among them, were exhibited at the Venice Biennale in 2013, which I think began this current preoccupation with Tarot. There have been several Tarot exhibitions over the past few years, encompassing everything from emblematic installations to hooked rugs, as the Tarot cards are “reimagined” over and over again. Right here in Salem, photographs from Jim Bostick’s  “Salem Arcanum” Tarot series, featuring a Hanged Man who seems both traditional and modern and definitely illustrates “life in suspension”, are currently on view in the October exhibition at the Mercy Tavern.

Hanged Man 1909

Hanged Man Crowley-Harris

Hanged Men collage2

HWT collage

Hanged Man Woodcut

Minimalist Tarot

SONY DSC

A century of Hanged Men: Pamela Coleman Smith, from the Rider-Waite deck, 1909; Aleister Crowley and Lady Frieda Harris, 1969; Dürer & Bruegel Hanged Men by Giocinto Gaudenzi, 1989, and Pietro Alligo & Guido Zibordi Marchesi, 2003 accessed from this amazing site which showcases Tarot through the ages; the Housewives Tarot by Jude Buffum and Paul Kepple for Quirk Books, 2003; Woodcut @ HorseAndHair, 2013; photographs by Ayla El-Moussa for 25th Century, 2016; and Jim Bostick of Salem, 2017.


Where Angels Once Tread

We were so fortunate to be the recipients of an invitation to visit the vacation home of (very) close Salem neighbors and friends this weekend, and now we know why they’re always leaving town. Their house is located in Dublin, New Hampshire, overlooking the lake and at the foot of majestic Mount Monadnock—-which drew genteel and monied urbanites and scenery-seeking artists to its midst like a magnet in the later nineteenth and early twentieth centuries, creating a summer colony which shaped Dublin to a great degree, both in terms of its materiality and its vitality (not to mention the preservation of vast acreage). Our friends’ house was built by one of the founders of this colony: Miss Mary Amory Green, a great-granddaughter of John Singleton Copley, who became so taken with local artist and instructor Abbott Handerson Thayer (1849-1921) that she offered to build him a cottage/studio on her property. He took her up on her offer, and because he was apparently as enticing an instructor as he was an artist, a succession of artistic pilgrimages to Dublin ensued. So here we were staying in the house that began it all, itself a beautiful creation, both enhanced by and reflective of its setting.

Monadnock House Best

Monadnock House Best Entrance Fernlea, early morning: designed by Russell Sturgis for Miss Mary Amory Greene, 1882-1883.

Unfortunately (for posterity but probably not for my friends), Thayer’s cottage was demolished around 1935. I began searching for images of it the moment I returned home, and as you can see below, it was more of a complex than a cottage as Thayer had some rather eccentric and austere ideas about living–and especially sleeping. Living in the age of that great “white plague”, tuberculosis, and losing his first wife to the dreaded disease, he came to believe that heat was a vehicle of its transition, a belief that his physician father apparently encouraged. The house that Miss Greene built for him was a summer house with no “conveniences”, and no alterations were made when he and his family took up year-round residence in 1901. Fires in the central house were allowed, but everyone had to retreat to open-air “sleeping huts” at the end of the day as Thayer believed that sleeping in the open, and in close communion with nature, was a particularly effective preventative against tuberculosis.

Monadnock Thayer

Monadnock Thayer Studio

downloadThe Thayer cottage complex and studio, and Gladys Thayer (Abbott’s daughter) in her sleeping hut, circa 1900. Nancy Douglas Bowditch and Brush Family papers, circa 1860-1985, Archives of American Art, Smithsonian Institution: cited in Susan Hobbs, “Nature into Art: the Landscapes of Abbott Handerson Thayer”, The Journal of American Art 14 (Summer 1982): 4-55.

And in this setting Thayer painted nature, portraits, and angels, who were not historical or theological figures but rather the characteristically-angelic women who crossed his path and touched his heart: all-the-more magnetic because of their humanity, and the wings that he gave them. You’ve got to be impressed by an artist who gave us both angels and camouflage!

Monadnock Dublin Pond Thayer Smithsonian

Monadnock 15

Thayer Angel 1903 MFA Abbott Handerson Thayer, Dublin Pond, New Hampshire, 1894, Smithsonian American Art Museum (painted as a gift for Stanford White); my early-morning view across from Fernlea; An Angel, 1903, Museum of Fine Arts, Boston.

I’ve got to leave Thayer territory and move on to Dublin at large: there are so many houses, so many stories, and I’m not even going to touch on the natural assets of the area. Probably one of the most famous public intellectuals and authors of the day (on a par with Mark Twain who also spent one summer in Dublin–is there anywhere Twain did not vacation?) was Thomas Wentworth Higginson from Cambridge, the so-called “Dean of Literary Boston” who built his Dublin cottage, the adorably-named “Glimpsewood” just down the Lake road from Fernlea in 1890. It’s now for sale. According to a very detailed 1899 article titled “Old Times and New in Dublin, New Hampshire (The New England Magazine, Volume 20) by George Willis Cooke, the colony was “complete” by about 1900, after several decades of steady cottage-building, although I think we should probably extend that up to World War One.

Monadnock glimpsewood collage

Monadnock cottages

Monadnock1

Monadnock 7

Monadnock 10

Monadnock 9

Monadnock 8

Monadnock 2

Monadnock 14

Monadnock Salem

“New” Shingle-style cottages, including a little gatehouse leading us up to the ruins of Pompelia, with its views of lake and mountain (torched by vandals in 1979), Our Lady of the Snows (1904), and a very charming boathouse; the “old” Eli Morse farmhouse, 1822, and the very new (1916) Colonial Revival “Skyfield” in nearby Harrisville, designed by Lois Lilley Howe, the founder of Boston’s first all-female architectural firm. This house apparently has several Salem mantels in it, and I need to determine from which house they were pulled.

The key to understanding Dublin is that it developed as one of several Gilded-Age alternatives to Newport: almost an anti-Newport. The “Old Times and New” article is very clear about this: the “summer resort” aims and methods have not found manifestation [in Dublin]. Almost exclusively the persons who have purchased and built in the town have sought a summer home for rest and recreation; they have not wished for society or fashion; and the life has been kept natural and simple. While there is a kindly interchange of social courtesies on the part of summer residents, any display of fashion or wealth has been discarded to a large degree and many interests bring persons together in a simple and unconventional manner. To keep to the ways of nature in yards, walks, roads and fields has been accepted as desirable; and an unwritten law has been adopted, that nature is to be interfered with as little as possible. Newport was shiny, marble grandeur for grandeur’s sake; Dublin was soft, shingled elegance for art’s (or nature’s) sake. I can completely relate to this aesthetic, having grown up in another anti-Newport, York Harbor, Maine, in a shingled summer cottage that was not quite winterized: I’m even wondering if my own father might have been exposed to the Thayer regimen!

A Harrisville appendix: driving to the town next door (in my host’s ’56 Morgan) and there we are in another archetypal New England setting: the small mill town, perfectly preserved.

Monadnock 6

Harrisville collage


%d bloggers like this: