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176 pages, Hardcover
First published February 18, 1992
You know, when gazing fork in hand upon a butifarra—the fresh pork sausage of Catalunya—with its attendant white beans, that you are looking at the Truth and, better yet, on the point of cutting into its blistered and slightly blackened skin, that you are about to taste the Truth of sausagehood, too.
Catalunya’s natural political affinities were with states north of the Pyrenees, the polities of Provence and Burgundy. Feudalism, with its corporate loyalties and its belief in negotiation…would transform itself in the Catalan political world straight into modern capitalism: what happened in Catalunya was not unlike the conversion of Japan from a feudal, samurai society into a manufacturing one. But Catalunya was the only part of Spain in which this happened.In the four chapters of Part II, Hughes describes in exhaustive detail how “the project of nineteenth-century Catalan culture—in poetry, prose, the evocation of history, and, before long, in architecture and the decorative arts—was…to find, and if need be invent, a stable sense of identity through which it could define itself against other parts of Europe (including, in Catalunya’s case, the rest of Spain itself).” As Hughes himself observes of the Catalan Renaixença, “neither sincerity nor patriotism, however desirable in life, are quite enough in art,” and I confess I found some sections of these chapters overly detailed and only skimmed them.
Gaudí’s architecture is the delayed baroque that Barcelona never had. It is mystical, penitential, and wildly elated by turns, structurally daring and full of metaphor, obsessed with its role as speculum mundi, ‘mirror of the world’.Nonetheless, his account is far from worshipful. On the interior of the Palau Güell (1886-88), he writes:
Not only are its discomfort and pietism grating, but most of the wood paneling…though admirably joined and carved, is kitsch—a Catalan’s parody of Scots Baronial, which clashes hideously with the Hispano-Moresque elements elsewhere. Moreover it is clear that neither Gaudí nor Eusebi Güell cared a fig for the art of painting, so that the religious murals on the theme of charity are somewhere below ghastly and the family portraits, if anything, worse.Still, I cannot agree with his view of the Sagrada Familia, the “building that can be said to epitomize Barcelona” but which Hughes describes as seeming “to die as it advances.” Perhaps it’s simply that I grew up in Australia where most modern churches could be mistaken for airport departure lounges, but I found the Sagrada Familia beautiful, moving, and despite the vastness of the space, recognizably sacred.
Architecture makes things seem stabler than they are. There is a limit to one’s ability to intuit the political life of a city from its monuments, because monuments always speak a language of order, inheritance, and shelter.He makes wonderful use of metaphors to convey his points. The Teatre del Liceu, Barcelona’s opera house that was built to rival La Scala and opened in the spring of 1847, is described as “Barcelona’s quintessential symbol of high-bourgeois culture, the ornate knob on the cane of the capital…” The Casa Milà apartment block (1906-10) “is a sea cliff with caves in it for people.”