Claesz’s
faithfulness to the visual surface of the world is a form of reverence. His thrown-together-looking
still life of walnuts, half-peeled lemon, olives, a pewter plate and long-stemmed
pipes is, Drexler writes, “Tethered to the halter of the real.” In the
goblet, Drexler sees a reflection of the painter. I don’t, in online
reproductions, but I trust her. Why is it we find paintings of mundane
household scenes so poignant? Part of it is the knowledge that the objects,
once carefully arranged by the artist, ceased existing four centuries ago, as
did the artist. Claesz’s painting is unpeopled but entirely human, as though
someone had just left the room. Used objects acquire a patina of
significance and carry traces of the men and women who handled
them. Drexler sees in the clutter “a pas
de deux with death, / whose momentum rumbles under this abundance, / this
decay.” The painting refutes the already dissolving scene it depicts: “Artifice,
this art.”
Rosa’s
seashell poems are more fanciful, devoted to “common washed-up treasure.” Of Crepiduia fornicata he writes: “It reminds me that to be common is
to be broken, / dinged-up, past one’s prime like so many others.” This might be
Drexler writing of Claesz's lemon peel and broken clay pipe. Paul Valéry concludes his
essay “Man and the Sea Shell” (Aesthetics,
1964) with these words:
“Just
as Hamlet, picking up a skull in the rich earth and bringing it close to his
living face, finds a gruesome image of himself, and enters upon a meditation
without issue, bounded on all sides by a circle of consternation, so beneath
the human eye, this little, hollow, spiral-shaped calcerous body summons up a
number of thoughts, all inconclusive….”
[See
also in Umbrella a new poem by Len Krisak, "Sighted."]
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