Elsewhere, on the contrary, the frantic desire for the Almost Real arises only as a neurotic reaction to the vacuum of memories; the Absolute Fake is offspring of the unhappy awareness of a present without depth. The Monasteries of Salvation The art patronage of California and Florida has shown that to be D’Annunzio (and to outstrip him) you don’t have to be a crowned poet; you only have to have a lot of money, plus a sincere worship of all-consuming syncretism. And yet you can’t help wondering whether, when America patronizes the past, it always does so in a spirit of gluttony and bricolage. So we had to run other checks, but our trip was undertaken in the name of the Absolute Fake, and thus we had to exclude examples of correct, philological art collections, where famous works are shown without any manipulation. Extreme instances had to be found, examples of the conjunction of archeology and falsification.
And California in this respect is still the land of gold mines. Eyes (and nerves) saturated with wax museums, Citizen Kane castles, and Madonna Inns, we approach the J. Paul Getty Museum in Malibu, on the Pacific coast below Santa Monica, in a spirit of profound mistrust. The beautiful and sensitive curator (wife of a university colleague in Los Angeles) who introduces me to the mysteries of the museum, sparing me the use of the earpiece and personal cassette supplied to visitors, is very reticent. She knows why I have come to the Getty Museum and where I have been recently; she is afraid of my sarcasm, as she shows me rooms filled with works by Raphael, Titian, Paolo Uccello, Veronese, Magnasco, Georges de la Tour, Poussin, even Alma-Tadema; and she is amazed at my bored manner as, after days of fake Last Suppers and Venuses de Milo, I cast absent glances on these drearily authentic pictures.
She leads me through the wondrous collection of sculpture, Greek, Hellenistic, Roman, and takes me to the restoration workshop, where with scientific skill and philological scruple they chip away from the latest acquisitions even noses added in the eighteenth century, because the Museum’s philosophy is stern, learned, fiercely German; and J. Paul Getty has proved in fact a cultivated patron, who wants to show the California public only works of unquestionable worth and authenticity. But my Beatrice is shy and apologizes because to reach the inner rooms we have to cross two large gardens and the airy peristyle.
We cross the Villa of the Papyruses of Herculaneum, totally reconstructed, with its colonnades, the Pompeiian wall-paintings, intact and dazzling, the snowy marble, the statue-population of the garden where only plants that flourish along the bay of Naples are growing. We have crossed something that is more than the Villa of the Papyruses, because the Villa of the Papyruses is incomplete, still buried, the supposition of an ancient Roman villa, whereas the Malibu one is all there. J. Paul Getty’s archeologists worked from drawings, models of other Roman villas, learned conjectures, and archeological syllogisms, and they have reconstructed the building as it was or at least as it ought to have been. My guide is bewildered, because she knows that the most modern notions of museography insist that the container should be modern and aseptic, and the number-one model is Wright’s Guggenheim Museum.
She senses that the public, flung from the realer-than-real reconstruction to the authentic, could lose its bearings and consider the exterior real and the interior a great assemblage of modern copies. In the decorative arts section, the Versailles rooms contain only real and precious pieces, but here, too, the reconstruction is total, even if the guidebook specifies what is antique and what is reconstruction, and the Régence Period Room is sheathed in the paneling from the Hôtel Herlaut, but the plaster cornice and the rosette are reconstructed and the parquet, though also eighteenth-century, was not part of the original room. The period commodes also come from other residences, and are too numerous. And so on.
To be sure, in this reconstruction the visitor gets an idea of the architecture of French rococo interiors far better than if he saw the items displayed in separate cases, but the curators of the Getty Museum are European-trained and fear that their work may be contaminated by the suspicion and confusion generated by experiments like the Hearst castle.
For the rest, J. Paul Getty’s declarations, quoted in the guide, are perceptive and coherent. If there is error, it is lucid error; there is nothing makeshift or ingenuous, but a precise philosophy of how the European past can be reexperienced on the coast of a California torn between memories of the pioneers and Disneyland, and hence a country with much future but no historical reminiscence.
How can a rich man, a lover of the arts, recall the emotions he felt one day in Herculaneum or in Versailles? And how can he help his compatriots understand what Europe is? It is easy to say: Put your objects all in a row with explanatory labels in a neutral setting. In Europe the neutral setting is called the Louvre, Castello Sforzesco, Uffizi, Tate Gallery (just a short walk from Westminster Abbey). It is easy to give a neutral setting to visitors who can breathe in the Past a few steps away, who reach the neutral setting after having walked, with emotion, among venerable stones.
But in California, between the Pacific on one hand and Los Angeles on the other, with restaurants shaped like hats and hamburgers, and four-level freeways with ten thousand ramps, what do you do? You reconstruct the Villa of the Papyruses. You put yourself in the hands of the German archeologist, taking care he doesn’t overdo; you place your busts of Hercules in a construction that reproduces a Roman temple; and if you have the money, you make sure that your marble comes from the original places of the model, that the workers are all from Naples, Carrara, Venice, and you also announce this. Kitsch?
Perhaps. But in the Hearst Castle sense? Not exactly. In the sense of the Palace of Living Arts or the magic rooms of the Madonna Inn? The Venus de Milo with arms? Absolutely not.
The Palace of Living Arts and the Madonna Inn are the work of shrewd exploiters of the prestige of art. The Lyndon Johnson Memorial is the work of a nouveau riche Texan who thought that his every act had become worthy of historiography and who raised a cenotaph to his laundry list. The Hearst Castle is the work of a too rich, too greedy rich man, starved not only for art but for the prestige that art can confer; and only the money at his disposal and his eclectic receptiveness kept him from making a total fake (but thus more authentic) like the castle of Ludwig of Bavaria, which is completely Gothic as Gothic was understood in the later nineteenth century.
The Getty Museum, on the contrary, is the work of one man and his collaborators who tried in their way to reconstruct a credible and “objective” past. If the Greek statues are not Greek, they are at least good Roman copies, and presented as such; if the tapestries based on authentic Raphael cartoons were woven today, they were studied so as to put the picture in a setting not unlike the one for which it was designed. The Cybele from the Mattei collection in Rome is placed in a temple of Cybele whose freshness, whose air of being just completed, upsets us, accustomed as we are to ancient, half-ruined temples; but the museum archeologists have made sure that it would look the way a little Roman temple must have looked when just finished; and for that matter we know very well that many classical statues, which fascinate us with their whiteness, were originally polychrome, and in the eyes, now blank, there was a painted pupil.
The Getty Museum leaves the statues white (and in this sense is perhaps guilty of European-style archeological fetishism); but it supplies polychrome marbles for the walls of the temple, presented as a hypothetical model. We are tempted to think that Getty is more faithful to the past when he reconstructs the temple than when he displays the statue in its chill incompleteness and the unnatural isolation of the “correct” restoration.
In other words the Getty Museum, after the first reaction of mockery or puzzlement, raises a question: Who is right? How do you regain contact with the past? Archeological respect is only one of the possible solutions; other periods resolved the problem differently. Does the J. Paul Getty solution belong to the contemporary period? We try to think how a Roman patrician lived and what he was thinking when he built himself one of the villas that the Getty Museum reconstructs, in its need to reconstruct at home the grandeur of Greek civilization. The Roman yearned for impossible parthenons; from Hellenistic artists he ordered copies of the great statues of the Periclean age. He was a greedy shark who, after having helped bring down Greece, guaranteed its survival in the form of copies.
Between the Roman patrician and the Greece of the fifth century there were, we might say, from five to seven hundred years. Between the Getty Museum and the remade Rome there are, roughly speaking, two thousand. The temporal gap is bridged by archeological knowledge; we can rely on the Getty team, their reconstruction is more faithful to Herculaneum than the Herculaneum reproduction was faithful to the Greek tradition.
But the fact is that our journey into the Absolute
