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Review of The Bronze Horseman: Falconet’s Monument to Peter Review of The Bronze Horseman: Falconet’s Monument to Peter
the Great, by Alexander M. Schenker the Great, by Alexander M. Schenker
Wendy Salmond
Chapman University
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Recommended Citation Recommended Citation
Salmond, Wendy. "Review of The Bronze Horseman: Falconet’s Monument to Peter the Great," by
Alexander M. Schenker.
Slavic Review
, 65.2 (2004): pp. 406-407.
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Review of The Bronze Horseman: Falconet’s Monument to Peter the Great, by Review of The Bronze Horseman: Falconet’s Monument to Peter the Great, by
Alexander M. Schenker Alexander M. Schenker
Comments Comments
This article was originally published in
Slavic Review
, volume 65, issue 2, in 2004.
Copyright
Association for Slavic, East European, and Eurasian Studies
This book review is available at Chapman University Digital Commons: https://digitalcommons.chapman.edu/
art_articles/13
406
Slavic Review
been
changed
in
the
process
of textual
revisions),
not
according
to their
dogmatic
and
theological meaning,
but in relation to the
accompanying
ritual,
the words and actions of
the
priest.
Chapter
5
brings
in,
more
explicitly
than
before,
the context
of
iconography,
tracing
the rhetorical influence
of
the
Cherubic
hymns
on the
new,
post-iconoclastic style
and
studying
their
appearance
as
inscriptions
on
epitaphia (plashchanitsy)
and frescoes. A con-
clusion sums
up
the main
findings
of the book. Also included are a
summary
in
English,
a
bibliography,
and a list of illustrations.
Typos
are few
and
far
between,
but the
non-Cyrillic part
of the
bibliography
contains
several on
every page.
Also,
the book has some
typographical peculiarities, using
the
sign
for inches
(")
instead of
Russian
quotation
marks
(<< >>).
It somewhat
hampers
the
reading
that the
lengthy
quotations (mostly
of
secondary
literature)
are not set off from the main
text
by
indentation,
size
of
type,
or extra
space
before and after the
quoted
text.
The
potential
readership
of
Engstr6m's
book would include
Slavicists,
Byzantinists,
church
historians,
scholars of
liturgy,
and
cultural
historians;
it is to be
hoped
that
Eng-
str6m's
thorough
examination of the kheruvika will
spur
further
research
on the
Slavic
hymnographic
tradition.
INGUNN LUNDE
University of Bergen, Norway
The Bronze Horseman: Falconet's Monument to Peter the Great.
By
Alexander M. Schenker.
New
Haven: Yale
University
Press,
2003.
xv,
398
pp.
Notes.
Bibliography.
Index. Illus-
trations.
Photographs. Map.
$65.00,
hard bound.
Alexander M. Schenker's
monograph
on Etienne-Maurice Falconet's
monument
to
Peter
the Great is at once a
history
of
this
celebrated monument's
making,
a
biography
of its
makers,
and
a
case
study exploring
the cultural ties between Russia and France
during
the
reign
of
Catherine
the
Great.
It is also a
thoughtful
meditation on the
monument's
role in
defining
the cultural
identity
of
post-Petrine
Russia for successive
generations.
It encour-
ages
us
to look with fresh
eyes
on this
almost too familiar
image
and to reconsider the rea-
sons
for
its
enduring
importance.
Schenker
devotes
the first
three
chapters
to
exploring
the world of
ideas and events
in
which the monument was conceived. The
early
careers
of French
sculptor
Etienne-
Maurice Falconet and
his
"disciple,
collaborator,
and
lifelong
companion,
Marie-Anne
Collot"
(16)
are
meticulously
chronicled,
as the
couple
moves
from
Enlightenment
Paris
to the St.
Petersburg
of Catherine the Great.
Schenker creates a
compelling psychological
portrait
of his irritable and often
irritating
hero,
whose
personal
foibles
placed
so
many
obstacles
in
the
way
of
his
grand designs.
The
story
is
lovingly
researched,
written with
verve and a
delight
in
the minutiae of
eighteenth-century
lives and
intrigues.
What
made Falconet
unique among
his
peers
were his intellect and his
literary aspi-
rations. His
ponderous
debates with Denis Diderot on the
relationship
of
text and
image,
("Le
pour
et
contre");
his treatise on the
shortcomings
of
the Marcus Aurelius monument
(until
then the
accepted prototype
for all
equestrian
statues),
and
his
translation and com-
mentary
on
Pliny
the Elder are
closely analyzed
as essential factors
in
understanding,
not
just
why
Catherine the Great chose
him
to realize the
most
important political
work of art
of
her
reign,
but
also
why
he
was able to make the creative
leap
from traditional
forms
into
a
genuinely
new visual conceit. Falconet's
writings
provide
vital clues to
why,
as Schenker
points
out,
with
the
completion
of the
Bronze Horseman Falconet went from
being
"one
of the
many very
good sculptors
of
his
generation"
to
occupying
"a
place
of eminence in
the annals of
eighteenth century
art"
(51).
Schenker
next turns
to
the
dramatic events of the monument's actual construction.
The
powerful chapter
on
moving
the Thunder
Rock,
the massive
granite
boulder
that
formed the monument's
base,
highlights
the sheer mechanical
genius
of the
undertaking
and reminds us of the resources Catherine was
ready
to
spend
on
the
monument,
keenly
aware
that the
world was
watching. Similarly,
the
casting
of the monument is
documented
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Book
Reviews
407
in minute
detail,
and
it
is
instructive
to see it treated within the broader context of other
important
European
commissions
of the
eighteenth
century.
In a close
reading
of the monument as visual form
(chapter
8),
Schenker distills two
centuries
of
divergent interpretations
into
an
analysis
that would make excellent
reading
for students
grappling
with
the
way
images
communicate ideas.
He
shows
how,
with
ele-
ments
like the
raised
right
hand
(threatening
or
benign?)
and
the
horse's
gait (leaping
or
pulled up
short?),
Falconet created an
image
whose
ambiguous
and
multivalent
meanings
made
it a
perfect metaphor
for the
history
of
post-Petrine
Russia and the troubled rela-
tionship
between ruler
and
ruled.
Schenker,
a
philologist,
is
keenly
aware
of
the chal-
lenges
involved
in
explaining
the
enduring
appeal
of
great
works of
art,
using
Falconet's
debate
with
Denis
Diderot on the
interchange
of word and
image
as a touchstone
for the
entire
book.
Among
the book's
important
contributions
is the
central
role
accorded Marie-Anne
Collot,
to whom
authorship
of the horseman's head has
traditionally
been attributed.
Schenker
has
quite
rightly
given
her
a
central role
as
Falconet's
lifelong companion
and,
he
argues,
lover;
and
he
stresses
that
she
was a
gifted portrait sculptor
esteemed
by
her
contemporaries.
It therefore comes
as a
shock to read the brief section
in
which Collot's
actual contribution
to the monument is discussed.
On
rather
flimsy
speculative
grounds
Schenker
rejects
Falconet's own claim that Collot
was
the sole author
of the
horseman's
head,
favoring
instead the
view
of "modern doubters" like David Arkin that "Collot
pro-
vided Falconet with a
portrait
of the
tsar,
but that
he then
altered
it to
suit
his vision"
(286).
Despite
Schenker's obvious
sympathy
for
Collot
the
woman
and
helpmate,
as an
artist
she
emerges curiously
diminished
by
this
equivocal
stand and
her
claim to be
one of
its mak-
ers
suddenly
seems
tenuous.
This
definitive
work on Falconet and his monument will be invaluable to
anyone
working
in the
field of
eighteenth-century
studies.
But
it is
also,
quite
consciously,
a
prod-
uct
of modern
history.
Published
in
2003
to coincide with the
tercentenary
of the
found-
ing
of St.
Petersburg,
it is
itself one
more link in
the
long
chain
of
commentaries
on
"the
St.
Petersburg
theme"
dating
back to Aleksandr Pushkin's Bronze Horseman.
WENI)Y
SAIMOND
Chapman University
A Devil's Vaudeville: The
Demonic
in
Dostoevsky's Major
Fiction.
By
W.
J.
Leatherbarrow. Stud-
ies
in
Russian Literature and
Theory.
Evanston: Northwestern
University
Press,
2005.
xii,
211
pp.
Notes.
Bibliography.
Index.
$75.95,
hard bound.
No one
will
deny
the
presence
of the
demonic
element in Fedor
Dostoevskii.
He
did,
after
all,
write a
novel
whose title is
probably
best translated as
TheDemons,
and he
gave
us a sto-
ried host
of
demonic characters.
How
long
the list
is
depends,
of
course,
on one's defini-
tion of
"demonic,"
but
most
readers will
agree
that
Dostoevskii,
having plumbed
the riches
of his favorite
gothic
fiction,
invented
plenty
of
cackling
fiends so caricatured as to
be,
in
many
cases,
funny
rather than
frightening.
Think,
for
example,
of
the German doctor
at
the end of
The Double or Ivan Karamazov's
devil
(or
does he not count as a
demon,
since
he
is a
devil?).
W.
J.
Leatherbarrow
has set
out,
initially,
to
show the sources of the demonic
in
Dostoevskii. There are three: Russian
folklore,
Christian tradition
(specifically
Russian Or-
thodox),
and
European
romanticism. The first two
sources
are linked.
Leatherbarrow cites
an
article
by
Simon Franklin in which
the
author states that the
appearance
of folk devils
in
Christianized Russia
represents
"a
kind of colonization of
paganisms
by
Christian dis-
course"
(4).
(No
incident
in
cultural
history,
it
seems,
is
beyond
the
explanatory
power
of
the
concepts
of "colonization" and
"discourse.")
Leatherbarrow
argues
that the demonic in
Dostoevskii,
in
addition to
providing
rich
thematic content
for his
novels,
is
intimately
connected with
the form of the
novel
itself.
"Thus
the
construction
of
Dostoevsky's
novels is
founded
upon
a clash of
Orthodox
and
novelistic
sensibilities,
where the desire
to
affirm God's creation
is
paradoxically
achieved
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