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Tue Apr 5 17:27:27 2005
Aby Warburg: His Study of Ritual
and Art on Two Continents*
KURT W. FüRSTER
As a young man, intensely concerned in the first few years after his doctorate
with the anthropological basis of the art history of his time, Aby Warburg returned
from a year's military service to the study of Renaissance civilization in Florence.
In his thesis, he had described one pronouncement of Jacob Burckhardt's as
"infallibly" correct; namely, that "Italian festive pageantry in its more elevated
cultural forms" is "a true transition from life into art."l
His work on paintings by Botticelli and Ghirlandaio had led Warburg to an
understanding of art as deeply tied to historical reality and, indeed, inextricably
bound up with the fortunes of patrons and artists. He traced the evidence that
led him from Florentine Renaissance life to the form of its pictorial representa-
tion. This was partly a counter to his own tendency to melancholia, but at the
same time, he was undoubtedly projecting his own conflicting interests and con-
cerns out of the present and onto the seemingly lifeless terrain of the historical
past.
A fortuitous discovery in Florence gave him an opportunity to gauge the
mythographic and poetic implications of Burckhardt's view of the relationship
between life and art. What he found was a collection of Buontalenti's designs
for the highly artificial intermezzi that were contrived for the wedding of Grand
Duke Ferdinand to Christina of Lorraine in 1588. Warburg's attention was
mainly attracted by the third intermezzo, in which Apollo does battle against the
dragon Python. De Rossi describes with relish the horrors of the action:
* An earlier German version of this article was published in Aby Warburg, Akten des internationalen
Symposiums Hamburg 1990, ed. Horst Bredekamp, Michael Diers, and Charlotte Schoell-Glass
(Weinheim: VCH, Acta Humaniora, 1991), pp. 11-37. See also my "Aby Warburg's History of Art:
Collective Memory and the Social Mediation of Images," Daedalus 105, no. 1 (1976), pp. 169-76; and
"Warburgs Versunkenheit," in Aby M. Warburg: "Ekstatische Nymphe . .. trauernder Nussgott, "Portrait eines
Gelehrten, ed. Roben Galitz and Brita Reimers (Hamburg: Dölling and Galitz, 1995), pp. 184-206. I
am currently preparing the English edition of Warburg's Collected Writings (Gesammelte Schriften
[Leipzig-Berlin: Teubner, 1932]), which will be published in the Getty Research Institute's book series
Texts & Documents. Permission to print David Britt's English translation of this essay has been granted
by The Getty Research Institute for the History of Art and the Humanities, Santa Monica, CA.
1. Warburg, Gesammelte Schriften I (Leipzig-Berlin: Teubner, 1932), p. 37.
OCTOBt.R 77, Summer 1996, pp. 5-24. © 1996 Kurt W Forster. Translation © 1996 The Getty Research Institute
for the History of Art and the Humanities.
6 OCTOBER
2. lbid., pp. 259-300: "Lo spaventoso serpe: in questo loco vomita fiamma, e foco, e fischia e
rugge ..."
3. Ernst H. Gomhrich, Aby Wmburg, An Intellectual Biography (London: Warburg Institute, 1970), p. 79.
4. See especially Warburg, Schlrmgenritual, mit einem Nachwort von Ulrich Raulff (Berlin: Klaus
Wagenbach, 19R8), p. 65 passim. Hereafter cited as SchlangenrituaL This essay has been translated in
English as Images from the &gion of the Pueblo Indians of North America, translated with an interpretative
essay by Michael P. Steinberg (lthaca: Cornell University Press, 1995). Allpage citations are from the
German edition.
5. Warburg was thoroughly acquainted with the researches of Adler, Cushing, Mooney, and Boas;
fundamental for his understanding of Moki dances were the studies of ]esse Walter Fewkes on the
snake ritual at Oraibi ("Tusayan Flute and Snake Ceremonies," in Sixteenth Annual Report of the Bureau of
American Ethnology, 1894-95 [Washington, 1897). pp. 273-312, and Nineteenth Annual Report of the
Bureau of American Ethnology, 1897-98 [Washington, 1900). pp. 957-1011, as weil as "A Few Summer
Ceremonials at the Tusayan Pueblos," A]ournal of Ameriran Ethnology and Archaeology 2 [1892]. pp. 38-43.
The Warburg Archive in London [ 46.1.68). holds extensive notes on, and translations of, this last
Aby Warburg: His Study of Ritual and Art on Two Continents 7
mentioned and other articles on Indian rituals. Warburg continued to follow ethnographic research
on "Pueblo Indians" throughout his lifetime). It can serve as an index of the fault lines dividing
modern scholarship that a popular book such as Vincent Scully's Pueblo: Mountain, Vi/lage, Dance
(Chicago: University of Chicago Press, 1975, 1989) Iacks any reference to Warburg.
6. The text of the lecture Warburg gave in the psychiatric clinic of Dr. Binswanger at Kreuzlingen
has been established by Fritz Sax! and Gertrud Bing on the basis of variant versions and notes by the
author. This edited version is reprinted in SchlangenrituaL
7. Ibid., p. 41.
Agastino Caracci. Stageset for third
intermezzo of La Pellegrina. 1589.
is, however, one crucial distinction: classical culture could envisage no resolution
of the conflict without a decisive victory for Apollo and a sacrificial death for the
beast; by contrast, at the end of the Indian ceremony the snake could return to
Nature, unharmed.
To the Moki, the snake, which dwells in the folds of the earth, shedding its
skin to live again, represents the earthly form of lightning: celestial energy that dis-
charges from the clouds and dispenses life-giving rain. Of course, Warburg was weil
aware that he was not observing an intact Moki practice, but his response casts
considerable light on his own "dialectic of enlightenment." He concluded the paper
he read at Kreuzlingen with some disturbing and mysterious thoughts that must
be understood not as telltale signs of his mental illness, but as hard-won insights
into the nature of culture itself. They have lost none of their relevance today.
Warburg began his concluding remarks by saying that the serpent ritual
showed the "prima! state" that modern civilization had undertaken to "refine and
abrogate and replace."B This unpunctuated sequence of ideas, "refine and abrogate
and replace," anticipates certain phases of present-day cultural evolution. It
implies a historical process, beginning with the "refinement" of sensibility-as
embodied, say, in Art Nouveau-proceeding by way of a dialectical "abrogation,"
as in nascent modernism's annulment of its own premises, and concluding with a
state of "replacement": the media age with all its surrogates and simulations. In a
flowing unpunctuated sequence, Warburg deduced these successive stages from
his own understanding of the "prima! state" of all culture as he encountered it-
in however corrupt a form-among the Moki. It is probably inherent in the nature
of this search fm origins that it casts far more light upon what follows than on the
origins themselves.
In the white man's America, too, the Apollo and Python syndrome had
taken hold. Warburg remarked laconically, "The rattlesnake holds no terrors for
the modern America. It is killed; at all events, it is not worshipped as a god. The
answer it receives is Extermination."9 Far worse, the answer received by the bearers
of the Indian culture was also physical annihilation.
It would be an impertinence, not to say a Japse of taste, to work back from
the symptoms of Warburg's illness to the motifs of his work. But certain of those
symptoms are directly relevant to his scholarly activities, particularly to his view of
books-of their location in relation to other books, and of their use by the
scholar. Warburg's decision to create his own academic library bore witness to
something more than a combination of youthful enthusiasm and a burning
eagerness to press forward into areas inadequately covered even by the university
libraries of his day. The frequent assertions of Warburg's colleagues that his
8. Ibid., p. 58.
9. Ibid., p. 58f. As a curious instance of transcultural migration of a ritual practice, one should
mention rodeo sideshows like the "Texas Snake Handlers." On these occasions, Caucasian cowboys han-
dle rattlesnakes with their bare feet. It is clear that, contrary to the Indian practice, daredevil perfor-
mance and the "mastery of nature" have regained their place as the purpose of these public spectacles.
"Medicine bowl" altar of the H opi
Indians ( after Geertz.). 1984.
-t-••"" . ....~·
10. See Tilmmann von Stockhausen, Die Kulturwissenschaftliche Bibliothek Warburg: Architektur,
Einrichtung und Organisation (Hamburg: Dölling and Galitz, 1992); and Salvatore Settis, "Warburg con-
tinuatus; Descrizione di una biblioteca," Quaderni storici 58, 30, 1 (1985), pp. 5- 38.
11 . Gombrich, Alry Warburg, p . 138.
12. While still a student, Warburg declared in a Ietter to his mother ofJanuary 7, 1889: "I need to
lay the foundations for my library and photographic collection; both are expensive but represent last-
ingvalue" (quoted in ibid., p . 45).
Heinrich Müller. Control Room in the Power
Substation Wilhelmsruh. Berlin. 1926.
The unique value that he assigned to the book among all the products of
civilization reflects the illustrative and, indeed, denotative function performed by
books and the whole bibliographical apparatus within the edifice of Warburg's
thought. This is why the arrangement of his books could never be allowed to ossif)'
so long as his thoughts were still on the move. Warburg associated the physical
location, the ubi, of books with the irreducible rightness of things and their
significances-as is clearly shown by the converse, the agonies he suffered when
that orderwas disrupted. Carl Georg Heise tells us that Warburg "fell into frightful
states of agitation if certain trifling objects on his desk were moved out of place . ..
or, to put it astrologically, if their mutual aspects were changed."l3 To disturb the
relative positions of objects was to call into question their very nature and
derivation: their quid and their unde.
The library, which demanded a building of its own, and the scholar's desk,
which as the rru:nsa of mentallabor signifies a ritual site of mental sacrifice, present
positive analogies with the world of primitive religious ritual. We now know for
certain-and Warburg, too, was well informed on the matter, thanks to detailed
studies by ] esse W. Fewkes and others published shortly before and after his visit to
Black Mesa-that the so-called altar superstructures of the Hopi are based on a
coherent scheme. They represent the cosmic forces that preside over Hopi life and
destiny: the heavens unfold in six segments, separated by corncobs; lightning
serpents frame the altar; a nd a m eticulous sequence governs those objects
between which interactive forces must operate to e nsure the survival of the
13. Carl Georg Heise, Persönliche Erinnerungen an Aby Warburg (New York: n.p., 1947), p. 42.
12 OCTOBER
tribe.I4 In the same way, Warburg sought to create, by way of experiment, a precise
ordering of reified ideas that would set up a flow of thinking, like a galvanic current.
The library thus becomes a battery, an accumulation of thinking in which, through
books connected "in parallel" by Warburg's ordering principle, the current of ideas
is induced to flow. The scholar's desk is the site of a ritual invocation of those
forces that impel, and also those that assail, human beings within their culture.
Not only the scholar's desk, but also the painter's paper and canvas, can
serve to invoke forces far older in origin than the practice ofWestern art. In 1886,
a few years before Warburg's visit to the Indians of the Southwest, Wassily
Kandinsky undertook an ethnographic expedition to Siberia and published his
findings.I5 Many years later, in his book of reminiscences, Rückblicke, Kandinsky
had some extremely revealing things to say about the venture.J6
Unlike Warburg's visit to Indian territory, which was made for reasons of
his own and without a scholarly mission of any kind, Kandinsky's expedition to the
Government of Vologda had a clearly defined, professional purpose, which
Kandinsky himself, then a student of law, fulfilled by publishing his observations
in meticulous detail. For Warburg and Kandinsky alike, these studies were isolated,
one-time reconnaissances; for both, the impact of the ethnographic experience
was a paradoxical one, retaining a profound personal significance without
demanding any repetition or academic elaboration. The unexpected insights
that both derived from ethnography, and the lifelong importance of those
insights in their respective artistic and historical work, owe their uniqueness to a
conjunction of great personal significance with complete academic and scientific
in consequence .17
In later life, Kandinsky (again like Warburg) took his own experience of
the last vestiges of archaic life as a theme for autobiographical reflection .18 This
happened in 1913, at the moment when his own increasingly abstract compositions
had carried him across the threshold of a new era, and again in 1936, when, in the
isolation of his Parisian exile, he reached out for historical certainty. Kandinsky's
ethnographic study of shamanistic invocation had afforded him an insight into
the relationship between the wild gallop of the imagination and the control that
the rider can exert through reason, but it had also initiated him into the invocation
of spirits and forms, and this he was able to transpose out of ritual life into the
14. See Armin W. Geertz, Hopi Indian Altar Iconography (Leiden: Brill, 1987), esp. p. 27f: "The altar is
a model, in reduced form, of the cosmos."
15. For the full text of Kandinsky's "Beitrag zur Ethnographie der Sysol- und Vecegda-Syrjänen" of
1889, see Kandinsky, Die gesammelten Schriften 1, ed. Hans K. Roethel and Jelena Hahl-Koch (Berne:
Benteli, 1980), p. 68ff; and also Peg Weiss, "Kandinsky and 'Old Russia'; An Ethnographie
Exploration," in The Documented Image: Visions in Art History, ed. Gabriel Weisberg and Laurinda S.
Dixon (Syracuse: Syracuse University Press, 1987), pp. 187-222.
16. Kandinsky, Rückblicke (Berlin: Sturm-Verlag, 1913).
17. See Claudia Naber, "Pompeji in Neu-Mexico: Aby Warburgs amerikanische Reise," Freibeuter 38
(1988), pp. 88-97, esp. n. 28.
18. Kandinsky compared the gestation of a work of art with cosmic events: "Technically, each work
evolves as the cosmos did-as a result of catastrophe" (Rückblicke, p. vii).
Gerhard Langmaack ( modeled on a
design by Warburg). Reading room in
the Warburg Institute. Hamburg. 1926.
work of the artist. In 1935, when Kandinsky reflected on the basic elements of
his own paintings, he did so in the invocatory words of a shaman: "Black circle-
distant thunder, a world in itself that seems to care for nothing, a withdrawal into
itself, a conclusion on the spot. A 'here I am' spoken slowly and a little coldly."l9
Kandinsky's imagery did not all spring, as has often been supposed, solely from his
youth in the city of Moscow, with its celebrated evening twilight and its polyphonic,
polychromatic life-there was surely something in him that was far older and went
far deeper. In Siberia, and in certain sleepy country areas of Germany, Kandinsky
responded, with an ethnographer's sharpness of vision, to the archaic, "magical"
Strangeness of what he saw: "It was an unreal joumey. I feit as if in defiance of all
the laws of nature some magical power had carried me, century by century, deeper
and deeper into the past."20
As a student, Kandinsky had imagined that ethnography would give him
"the soul of the people";21 later, in both the Rückblicke and the "Toile vide ..." he
considered the painting itself as the place of evocation of cosmic forces: "Painting is
a thunderous collision between different worlds, destined to create, in and from
the conflict between them, the new world that is the work."22 A condensed, formu-
laic, clenched definition to which Warburg might have subscribed, ward for ward.
Kandinsky was oppressed by a question that also haunted Warburg: "are intuition
and logic equal partners in the production of the work? This important, apparently
simple, but truly complicated question is now taking on a crucial significance."23
Warburg reduced his own observations of the serpent and rain-making rituals
to a pithy formula: "Here magic and technology collide."24 In this context, he
defined the purpose as "the provision of food for society." Transposed to his own
library, this would become "feeding the individual mind," with rituals of invocation
that sought to unite the rapidly proliferating resources of technology-photography,
slide projection, international library services, telephone, pneumatic dispatch-
with the magic ofinductive thought. In 1928, the faithful Fritz Sax! put it thus:
Ever since his retum from a visit to the U.S.A. in 1896, which played a
decisive roJe in his life, he had been conscious of a profound debt to
the American ethnologists.... His experiences there placed him in a
position to recognize and to camprehend the existence of this dual
nature of truth, and to understand that to people in the age of the
Renaissance, no less than to the Indians, there are two largely indepen-
dent realms of fact: the world of rational experience and that of magic.25
19. Kandinsky, "Toile vide ...", Cahiers d'Art 10, 5-6 (1935), p. 117.
20. Kandinsky, Rückblicke, p. v.
21. Ibid., p. vii.
22. Kandinsky, "Toile vide ...", p. 117.
23. Warburg, Schlangenritual, p. 25.
24. Ibid.
25. Fritz Sax!, "Warburgs Besuch in Neu-Mexico," reprinted in Aby M. Warburg: Ausgewählte Schriften
und Würdigungen, ed. DieterWuttke (Baden-Baden: Koerner, 1979), p. 317.
Technical equipment in Warburgs Library. 1926.
(Photo courtesy Dieter Langmaack.)
26. Sigmund Freud, Das Unbehagen in der Kultur (Vienna: Internationaler Psychoanalytischer Verlag,
1930), p. 136.
16 OCTOBER
aware from his student days that the irruption of motion into a rigid pictorial
organization, or the physiognomic and gestural accents within the picture, might
disclose the presence of something accessible only to a "historical psychology of
human expression."31 He therefore examined with particular insistence the
multifarious and multivalent relationship between pagan antiquity on one hand
and Christian worship and imagery on the other: the way in which pictorial
formulas conveying uninhibited motion introduced an invigorating-but also an
equivocal-element that was equally likely to reinforce the image or to shatter it.
Gombrich-though he ultimately parted company with Warburg-expressed this
point with great precision when he concluded from Warburg's thought "that the
primeval reaction of man to the universal hardships of his existence underlies all
his attempts at mental orientation."32
Warburg's study of votive and donor portraits in Florence was a corrective
to the then-prevalent, sanitized image of the Renaissance as an age of refinement
in art. He recalled how the church of Santissima Annunziata had once looked
like a gigantic storeroom, crammed with thousands of wax votive images.
Warburg had a flair for all those areas-and there were many of them in
Renaissance culture-that can be summarized under the heading "ephemeral
art." It was an age when wide sections of the population came into contact with
nonreligious art in the guise of printed ephemera, theater, and pageantry. Hence
the symptomatic value of such art. Theater and ephemera provided the receptacles
for things that the polished and discriminating practice of high art either
excluded or passed over in silence.
However subsequent researchers may choose to evaluate, amplify, or correct
Warburg's assessment of such phenomena, one thing remains clear: it was his
achievement to have ventured into such areas at all. He did so neither in a spirit of
condescension nor with the whimsical self-limitation of the specialist in, say, tin
soldiers. With care and with great sensitivity, he probed into just those marginal
regions where an earlier cultural practice had remained alive, and this in itself
meant that the models to which he owed most were those of anthropology and
ethnography rather than those of art history.
When Warburg describes the fetishism of Florentine votive waxworks and the
positively totemistic way in which they were once installed en masse in one of the
most popular churches in Florence, two converse historical forces are in operation.
On one hand, Warburg is evoking a radically different spatial configuration that
existed within the church at the time of the Renaissance-an experience that can
be reconstructed only through archival research. On the other band, certain
varieties of modern ephemeral art, instead of being dismissed as merely vulgar,
are permitted to emerge as the last residues of a "fetishistic iconic magic"33 with
a profound religious dimension. A practice that we tend to dismiss as "barbaric,"
31. Warburg. Gesammelte Schriften 2. p. 478.
32. Gombrich. Warburg, p. 223.
33. Warburg, Gesammelte Schriften 1, p. 118.
18 OCTOBER
35. The weighty torso of the Mnemosyne Atlas which Warburg assembled and left unedited is now
being restudied and prepared for publication under the directorship of Martin Warnke, Horst
Bredekamp, Michael Diers, Kurt W. Forster, and others. See also Peter van Huistede, "Der Mnemosyne-
Atlas: Ein Laboratorium der Bildgeschichte," in Aby M. Warburg: "Ekstatische Nymphe ... trauernder
Flussgott," pp. 130-71, and my article "Warburgs Versunkenheit" in the same volume, pp. 184-206.
36. By confronting a panel from Warburg's Mnemosyne Atlas with a trompe l'oeil painting by the
scarcely known Roman painter Francesco Alegiani (active in the later years of the nineteenth century),
I am suggesting a profound affinity between the frequent appearance of "found images"-in the form
of ephemera, clippings, reproductions, and the Iike-in later nineteenth-century painting and the
mutation in the status of images in general. For fascinating examples of the trompe l'oeil genre and its
significance in America, see my "Abbild und Gegenstand: Amerikanische Stilleben des späten 19.
Jahrhunderts," in Bilder aus der neuen Welt (exhibition catalogue), ed. Thomas W. Gaehtgens (Munich:
Prestel, 1988), pp. 100-107.
Francesco Alegiani. Trompe l'oeil still
life. Circa late nineteenth century.
Aby Warburg: His Study of Ritual and Art on Two Continents 21
37. Georg Wilhelm Friedrich H eget, Enzyklopädie der philosophischen Wissenschaften im Grundriss 10,
ed . E. Moldenhauer and K. M. Michel (Frankfurt am Main: Suhrkamp, 1986), p. 264.
38. lbid.
22 OCTOBER
indeed, it exerts its control over existing figurations in a way that endows them
with new, "sign-giving" qualities.
Warburg's work on the Mnemosyne Atlas precisely coincided with the age of
pictorial montage, as practiced by Schwitters with the "crumbs of daily detritus,"39
or as displayed on a large scale by Lissitzky at the Pressa exhibition in Cologne in
1928 and the International Photo Exhibition in Stuttgart one year later. Many
more examples might be cited, and, conceptually, all share two points of affinity
with the graphic mantage that Warburg assembled on his panels: first, the radical
fragmentation of traditional image content, and second, the equally crucial
involvement of the "symbolizing fantasy." I first mooted this idea in an article in
1976;40 and I found confirmation, and far more besides, in Werner Hofmann's
essay "The Human Rights of the Eye."41
Clearly, in the Mnemosyne Atlas Warburg was putting into practice his own
conviction-expressed long before-that "the extremes of pure and applied art
should be studied, as documents of expression, on an entirely equal footing."42
Other aspects of the undertaking, however, also demand consideration, aspects to
which art historians have tended to react with some embarrassment. One aspect of
images-in the context of the Atlas, as elsewhere-is that they turn from being
Abbilder, or representations, into reproductions. Their instrumental purpose of
representing (something) recedes behind the simulation of other images. As the
scope of historical scrutiny is widened to encompass the entire globe, a change
overtakes the status-and with it every aspect of the evaluation-of art itself.
Here, too, Warburg was bringing to fruition one of Burckhardt's prophetic
insights. In the introduction to his course of lectures titled "On the Study of
History" (1868), Burckhardt wrote:
And now Iet us reflect on the magnitude of our indebtedness to the
past, which as a mental continuum is among our supreme mental
possessions. No expenditure of effort or resources must be spared in
collecting anything that might in any way assist in furthering this
study.... The attitude adopted by each succeeding century to this
inheritance constitutes a form of knowledge in its own right: that is,
something new, which the next generation will add to its inheritance
as something that has passed into history.... The bondage of custom,
etc., imposed through symbols, is something from which only the
awareness of a past can free us.43
39. Merz 21, erstes Veilchenheft. Eine kleine Sammlung von Merz-Dichtungen aller Art von Kurt
Schwitters (Hannover: Merz, 1931), p. 115.
40. "Aby Warburg's History of Art: Collective Memory and the Social Mediation of Images,"
Daedalus 105, no. 1 (1976), pp. 169-76.
41. Die Menschenrechte des Auges: Über Aby Warburg, ed. Werner Hofmann, Georg Syamken, and Martin
Warnke (Frankfurt am Main: Europäische Verlagsanstalt, 1980), pp. 85-111.
42. Warburg, Gesammelte Schriften 2, p. 479.
43. Burckhardt, Über das Studium, p. 50.
Aby Warburg: His Study of Ritual and Art on Two Continents 23
In Warburg's case, this "awareness of a past" extended far beyond the customary
conception of pictorial traditions, sources, models, and imitations, and reached
down, with conscious reference to Hegel, into the deep groundwater of culturally
mediated visual conceptions or "notions." From his categorization of memory and
its operations, Hegel hirnself concluded that "no one knows what an infinity of
images from the past sleeps within; from time to time they may chance to awake,
but it is impossible, as we say, to bring them to mind. These images are thus ours
only in a formal sense."44
This insight was Warburg's point of departure when he took the form of
expression-which continues to exist in the absence of any knowledge of its
content and subject matter-as the object of his wide-ranging investigations.
This was a perspective that largely leveled the conventional distinctions and
entrenched value judgments that encumbered the art history of his time. They
were replaced by what Walter Benjamin, referring expressly to Warburg's achieve-
ment, called "the hallmark of the new investigative spirit," namely, "feeling at
home in borderline areas."45
The Mnemosyne Atlas was a bonus, as it were, on the investment represented
by the Warburg library. It was intended-as Warburg told the curatorial board of
this library two months before his death-to be a contribution to the process of
"exploring the function of personal and social memory."46 What Warburg meant
by memory was something highly dynamic and not at all the passive garnering of
layers of generalized content. In 1924, in a letter to Wilamowitz-Moellendorff, he
reverted to the idea of the "symbol in the rhythm of cultural history":
We are entitled, are we not, to treat what we call symbol as a function
of the social memory; for it gives rise to the organ of transmission-
whether inhibitory or impulsive-that operates in between the kinesis
of instinctual passion and the order of cosmological theory to create
both consciousness and the will to attain the sound mental balance
that is the noblest of all civilizing forces.47
with the geometrical ellipse and thus defined the orbit of Mars," was to Warburg
"a figure symbolic of those forces that create mental space."48
This mental space took shape in the surrogate form of the oval reading
room of the Warburg library. But in the same year, 1926, the central building of
the Wilhelmsruh transformer station of the Berlin electric power utility also
assumed a pronounced elliptical shape. The power company's serried ranks of
gauges were replaced, in the library, by the numberless storage cells of historical
memory.
This cantrast between symbolic, speculative magic and technological,
instrumental mensuration brings to mind once more the titanic conflict that
ultimately took its revenge, in a sense, on Warburg, who had always striven to
bring it under control. He knew well that the "lightning caught in the wire,"
"captive electricity," would call forth a completely new culture that would succeed
in its ambition of subduing the "forces of Nature," although perhaps at fatal cost to
itself. As Warburg concluded, "these forces of Nature [are] no langer encountered
in anthropomorphic or biomorphic form but as infinite waves, ruled by man at a
tauch of his hand."49