Frank Lloyd Wright


Florence, Italy: June, 1910.

SINCE a previous article, written in an endeavor to state the nature of the faith and practice fashioning this work, I have had the privilege of studying the work of that splendid group of Florentine sculptors and painters and architects, and the sculptor-painters and painter-sculptors, who were also architects: Giotto, Masaccio, Mantegna, Arnolfo, Pisano, Brunelleschi, and Bramante, Sansovino and Angelo.

No line was drawn between the arts and their epoch. Some of the sculpture is good painting; most of the painting is good sculpture: and in both lie the patterns of architecture. Where this confusion is not a blending of these arts, it is as amazing as it is unfortunate. To attempt to classify the works severely as pure painting, pure sculpture, or pure architecture would be quite impossible, if it were desirable for educational purposes. But be this as it may, what these men of Florence absorbed from their Greek, Byzantine and Roman forbears, they bequeathed to Europe as the kernel of the Renaissance; and this, if we deduct the Gothic influence of the Middle Ages, has constituted the soul of the Academic fine arts on the Continent.

From these Italian flames were lighted myriads of French, German and English lights that flourished, flickered feebly for a time, and soon smouldered in the sensuality and extravagance of later periods, until they were extinguished in banal architecture like the Rococo, or in nondescript structures such as the Louvre.

This applies to those buildings which were more or less "professional" embodiments of a striving for the beautiful, those buildings which were "good school" performances, which sought consciously to be beautiful. Nevertheless, here as elsewhere, the true basis for any serious study of the art of architecture is in those indigenous structures, the more humble buildings everywhere, which are to architecture what folk-lore is to literature or folk-songs are to music, and with which architects were seldom concerned. In the aggregate of these lie the traits that make them characteristically German or Italian, French, Dutch, English or Spanish in nature, as the case may be. The traits of these structures are national, of the soil; and, though often slight, their virtue is intimately interrelated with environment and with the habits of life of the people. Their functions are truthfully conceived, and rendered directly with natural feeling. They are always instructive and often beautiful. So, underlying the ambitious and self-conscious blossoms of the human soul, the expressions of ``Maryolatry," or adoration of divinity, or cringing to temporal power, there is the love of life which quietly and inevitably finds the right way, and in lovely color, gracious line and harmonious arrangement imparts it untroubled by any burden,--as little concerned with literature or indebted to it as the flower by the wayside that turns its petals upward to the sun is concerned with the farmer who passes in the road or is indebted to him for the geometry of its petals or the mathematics of its structure.

Of this joy in living, there is greater proof in Italy than elsewhere. Buildings, pictures and sculpture seem to be born, like the flowers by the roadside, to sing themselves into being. Approached in the spirit of their conception; they inspire us with the very music of life.

No really Italian building seems at ease in Italy. All are happily content with what ornament and color they carry, as naturally as the rocks and trees and garden slopes which are one with them. Wherever the cypress rises, like the touch of a magician's wand, it resolves all into a composition harmonious and complete.

The secret of this ineffable charm would be sought in vain in the rarefied air of scholasticism or pedantic fine art. It lies close to the earth. Like a handful of the moist sweet earth itself, it is so simple that, to modern minds, trained in intellectual gymnastics, it would seem unrelated to great purposes. It is so close that almost universally it is overlooked.

Along the wayside some blossom, with unusually glowing color or prettiness of form, attracts us: held by it, we accept gratefully its perfect loveliness; but, seeking to discover the secret of its charm, we find the blossom, whose more obvious claim first arrests our attention, intimately related to the texture and shape of its foliage; we discover a strange sympathy between the form of the flower and the system upon which the leaves are arranged about the stalk. From this we are led to observe a characteristic habit of growth, and resultant nature of structure, having its first direction and form in the roots hidden in the warm earth, kept moist by the conservative covering of leaf mould. This structure proceeds from the general to the particular in a most inevitable way, arriving at the blossom to proclaim in its lines and for the nature of the structure that bore it. It is an organic thing. Law and order are the basis of its finished grace and beauty: its beauty is the expression of fundamental conditions in line, form and color, true to them, and existing to fulfill them according to design.

We can in no wise prove beauty to be the result of these harmonious internal conditions. That which through the ages appeals to us as beautiful does not ignore in its fibre the elements of law and order. Nor does it take long to establish the fact that no lasting beauty ignores these elements ever present as conditions of its existence. It will appear, from study of the forms or styles which mankind has considered beautiful, that those which live longest are those which in greatest measure fulfill these conditions. That a thing grows is no concern of ours, because the quality of life is beyond us and we are not necessarily concerned with it. Beauty, in its essence, is for us as mysterious as life. All attempts to say what it is, are as foolish as cutting out the head of a drum to find whence comes the sound. But we may study with profit these truths of form and structure, facts of form as related to function, material traits of line determining character, laws of structure inherent in all natural growth. We ourselves are only a product of natural law. These truths, therefore, are in harmony with the essence of our own being, and are perceived by us to be good. We instinctively feel the good, true and beautiful to be essentially one in the last analysis. Within us there is a divine principle of growth to some end: accordingly we select as good whatever is in harmony with this law.

We reach for the light spiritually, as the plant does physically, if we are sound of heart and not sophisticated by our education.

When we perceive a thing to be beautiful, it is because we instinctively recognize the rightness of the thing. This means that we have revealed to us a glimpse of something essentially of the fibre of our own nature. The artist makes this revelation to us through his deeper insight. His power to visualize his conceptions being greater than our own, a flash of truth stimulates us, and we have a vision of harmonies not understood to-day, though perhaps to be to-morrow.

THIS being so, whence came corrupt styles like the Renaissance? From false education, from confusion of the curious with the beautiful. Confounding the sensations awakened by the beautiful with those evoked by things merely curious is a fatal tendency which increases as civilization moves away from nature and founds conventions in ignorance of or defiance of natural law.

The appreciation of beauty on the part of primitive peoples, Mongolian, Indian, Arab, Egyptian, Greek and Goth, was unerring. Because of this their work is coming home to us to-day in another and truer Renaissance, to open our eyes that we may cut away the dead wood and brush aside the accumulated rubbish of centuries of false education. This Renaissance means a return to simple conventions in harmony with nature. Primarily it is a simplifying process. Then, having learned the spiritual lesson that the East has power to teach the West, we may build upon this basis the more highly developed forms our more highly developed life will need.

Nature sought in this way can alone save us from the hopeless confusion of ideas that has resulted in the view that beauty is a matter of caprice, that it is merely a freak of imagination,—to one man divine, to another hideous, to another meaningless. We are familiar with the assertion, that, should a man put eleven stove-pipe hats on top of the cornice of his building and find them beautiful, why then they are beautiful. Yes, perhaps to him: but the only possible conclusion is, that, like the eleven hats on the cornice, he is not beautiful, because beauty to him is utter violation of all the harmonies of any sequence or consequence of his own nature. To find inorganic things of no truth of relation beautiful is but to demonstrate the lack of beauty in oneself and one's unfitness for any office in administering the beautiful, and to provide another example of the stultification that comes from the confusion of the curious with the beautiful.

Education seems to leave modern man less able than the savage to draw the line between these qualities.

A KNOWLEDGE of cause and effect in line, color and form, as found in organic nature, furnishes guide lines within which an artist may sift materials, test motives and direct aims, thus roughly blocking out, at least, the rational basis of his ideas and ideals. Great artists do this by instinct. The thing is felt or divined, by inspiration perhaps, as synthetic analysis of their works will show. The poetry which is prophecy is not a matter to be demonstrated. But what is of great value to the artist in research of this nature is knowledge of those facts of relation, those qualities of line, form and color which are themselves a language of sentiment, and characterize the pine as a pine as distinguished from those determining the willow as a willow: those characteristic traits which the Japanese seize graphically and unerringly reduce to simple geometry, the graphic soul of the thing, as seen in the geometrical analyses of Holkusai. Korin was the conscious master of the essential in whatever he rendered, and his work stands as a convincing revelation of the soul of the thing he portrayed. So it will be found with all great work.—with the paintings of Velasquez and Frans Hals; with Gothic architecture: organic character in all.

By knowledge of nature in this sense alone are these guiding principles to be established. Ideals gained within these limitations are never lost, and an artist may defy his "education." If he is really for nature in this sense, he may be "a rebel against his time and its laws, but never lawless."

The debased periods of the world's art are far removed from any conception of these principles. The Renaissance, Barok, Rococo, the styles of the Louis, are not developed from within. There is little or nothing organic in their nature; they are put on from without. The freedom from the yoke of authority which the Renaissance gave to men was seemingly a great gain, but it served only to bind them senselessly to tradition, and to mar the art of the Middle Ages past repair. One cannot go into the beautiful edifices of this great period without hatred of the Renaissance growing in his soul. It proves itself a most wantonly destructive thing in its hideous perversity. In every land where the Gothic or Byzantine, or the Romanesque, that was close to Byzantine, grew, it is a soulless blight, a warning, a veritable damnation of the beautiful. What lovely things remain, it left to us in spite of its nature or when it was least itself. It was not a development;—it was a disease.

This is why buildings growing in response to actual needs, fitted into environment by people who knew no better than to fit them to it with native feeling,--buildings that grew as folk-lore and folk-song grew--are better worth study than highly self-conscious academic attempts at the beautiful; academic attempts which the nations seem to possess in common as a gift from Italy, after acknowledging her source of inspiration.

ALL architecture worthy the name is a growth in accord with natural feeling and industrial means to serve actual needs. It cannot be put on from without. There is little beyond sympathy with the spirit creating it and an understanding of the ideals that shaped it that can legitimately be utilized. Any attempt to use forms borrowed from other times and conditions must end as the Renaissance ends.—with total loss of inherent relation to the soul life of the people. It can give us only an extraneous thing in the hands of professors that means little more than a mask for circumstance or a mark of temporal power to those whose lives are burdened, not expressed, by it: the result is a terrible loss to life for which literature can never compensate. Buildings will always remain the most valuable asset in a people's environment, the one most capable of cultural reaction. But until the people have the joy again in architecture as a living art that one sees recorded in buildings of all the truly great periods, so long will architecture remain a dead thing. It will not live again until we break away entirely from adherence to the false ideals of the Renaissance. In that whole movement art was reduced to the level of an expedient. What future has a people content with that? Only that of parasites, feeding on past greatness, and on the road to extinction by some barbarian race with ideals and hungering for their realization in noble concrete form.

IN America we are more betrayed by this condition than the people of older countries, for we have no traditional forms except the accumulated ones of all peoples that do not without sacrifice fit new conditions, and there is in consequence no true reverence for tradition. As some sort of architecture is a necessity, American architects take their pick from the world's stock of "ready-made" architecture, and are most successful when transplanting form for form, line for line, enlarging details by means of lantern slides from photographs of the originals.

This works well. The people are architecturally clothed and sheltered. The modern comforts are smuggled in cleverly, we must admit. But is this architecture? Is it thus tradition molded great styles? In this polyglot tangle of borrowed forms, is there a great spirit that will bring order out of chaos? Vitality, unity and greatness out of emptiness and discord?

The ideals of the Renaissance will not, for the Renaissance was inorganic.

A conception of what constitutes an organic architecture will lead to better things once it is planted in the hearts and minds of men whose resource and skill, whose real power, are unquestioned, and who are not obsessed by expedients and forms, the nature and origin of which they have not studied in relation to the spirit that produced them. The nature of these forms is not taught in any vital sense in any of the schools in which architects are trained.

A revival of the Gothic spirit is needed in the art and architecture of modern life: an interpretation of the best traditions we have in the world made with our own methods, not a stupid attempt to fasten their forms upon a life that has outgrown them. Reviving the Gothic spirit does not mean using the forms of Gothic architecture handed down from the Middle Ages. It necessarily means something quite different. The conditions and ideals that fixed the forms of the twelfth are not the conditions and ideals that can truthfully fix the forms of the twentieth century. The spirit that fixed those forms is the spirit that will fix the new forms. Classicists and schools will deny the new forms, and find no "Gothic" in them. It will not much matter. They will be living, doing their work quietly and effectively, until the borrowed garments, cut over to fit by the academies, are cast off, having served only to hide the nakedness of a moment when art became detached, academic, alien to the lives of the people.

AMERICA, more than any other nation, presents a new architectural proposition. Her ideal is democracy, and in democratic spirit her institutions are professedly conceived. This means that she places a life premium upon individuality,—the highest possible development of the individual consistent with a harmonious whole,—believing that a whole benefited by sacrifice of that quality in the individual rightly considered his ``individuality" is undeveloped: believing that the whole, to be worthy as a whole, must consist of individual units, great and strong in themselves, not yoked from without in bondage, but united within, with the right to move in unity, each in its own sphere, yet preserving this right to the highest possible degree for all. This means greater individual life and more privacy in life,—concerns which are peculiarly one's own. It means lives lived in greater independence and seclusion, with all toward which an English nobleman aspires, but with absolute unwillingness to pay the price in paternalism and patronage asked of him for the privilege. This dream of freedom, as voiced by the Declaration of Independence, is dear to the heart of every man who has caught the spirit of American institutions; therefore the ideal of every man American in feeling and spirit. Individuality is a national ideal. Where this degenerates into petty individualism, it is but a manifestation of weakness in the human nature, and not a fatal flaw in the ideal.

IN America each man has a peculiar, inalienable right to live in his own house in his own way. He is a pioneer in every right sense of the word. His home environment may face forward, may portray his character, tastes and ideas, if he has any, and every man here has some somewhere about him.

This is a condition at which Englishmen or Europeans, facing toward traditional forms which they are in duty bound to preserve, may well stand aghast. An American is in duty bound to establish traditions in harmony with his ideals, his still unspoiled sites, his industrial opportunities, and industrially he is more completely committed to the machine than any living man. It has given him the things which mean mastery over an uncivilized land,—comfort and resources.

His machine, the tool in which his opportunity lies, can only murder the traditional forms of other peoples and earlier times. He must find new forms, new industrial ideals, or stultify both opportunity and forms. But underneath forms in all ages were certain conditions which determined them. In them all was a human spirit in accord with which they came to be; and where the forms were true forms, they will be found to be organic forms,— an outgrowth, in other words, of conditions of life and work they arose to express. They are beautiful and significant, studied in this relation. They are dead to us, borrowed as they stand.

I have called this feeling for the organic character of form and treatment the Gothic spirit, for it was more completely realized in the forms of that architecture, perhaps, than any other. At least the infinitely varied forms of that architecture are more obviously and literally organic than any other, and the spirit in which they were conceived and wrought was one of absolute integrity of means to ends. In this spirit America will find the forms best suited to her opportunities, her aims and her life.

All the great styles, approached from within, are spiritual treasure houses to architects. Transplanted as forms, they are tombs of a life that has been lived.

THIS ideal of individuality has already ruthlessly worked its way with the lifeless carcasses of the foreign forms it has hawked and flung about in reckless revel that in East, as well as West, amounts to positive riot.

Brown calls loudly for Renaissance, Smith for a French chateau, Jones for an English manor house, McCarthy for an Italian villa, Robinson for Hanseatic, and Hammerstein for Rococo, while the sedately conservative families cling to "old colonial" wedding cakes with demurely conscious superiority. In all this is found the last word of the inorganic, The Renaissance ended in this,—a thing absolutely removed from time, place or people; borrowed finery put on hastily, with no more conception of its meaning or character than Titania had of the donkey she caressed. ``All a matter of taste," like the hats on the cornice.

A reaction was inevitable.

IT is of this reaction that I feel qualified to speak; for the work illustrated in this volume, with the exception of the work of Louis Sullivan, is the first consistent protest in bricks and mortar against this pitiful waste. It is a serious attempt to formulate some industrial and aesthetic ideals that in a quiet, rational way will help to make a lovely thing of an American's home environment, produced without abuse by his own tools, and dedicated in spirit and letter to him.

The ideals of Ruskin and Morris and the teaching of the Beaux Arts have hitherto prevailed in America, steadily confusing, as well as in some respects revealing to us our opportunities. The American, too, of some old-world culture, disgusted by this state of affairs, and having the beautiful harmony in the architecture of an English village, European rural community, or the grandiloquent planning of Paris in view, has been easily persuaded that the best thing we could do was to adopt some style least foreign to us, stick to it and plant it continually: a parasitic proceeding, and in any case futile. New York is a tribute to the Beaux Arts so far as surface decoration goes, and underneath a tribute to the American engineer.

Other cities have followed her lead.

Our better-class residences are chiefly tributes to English architecture, cut open inside and embellished to suit; porches and "conveniences" added: the result in most cases a pitiful mongrel. Painfully conscious of their lack of traditions, our get-rich-quick citizens attempt to buy Tradition ready made, and are dragged forward, facing backwards, in attitudes most absurd to those they would emulate, characteristic examples of conspicuous waste.

The point in all this is the fact that revival of the ideals of an organic architecture will have to contend with this rapidly increasing sweep of imported folly. Even the American with some little culture, going contrary to his usual course in other matters, is becoming painfully aware of his inferiority in matters of dress and architecture, and goes abroad for both, to be sure they are correct. Thus assured, he is no longer concerned, and forgets both. That is more characteristic of the Eastern than the Western man. The real American spirit, capable of judging an issue for itself upon its merits, lies in the West and Middle West, where breadth of view, independent thought and a tendency to take common sense into the realm of art, as in life, are more characteristic. It is alone in an atmosphere of this nature that the Gothic spirit in building can be revived. In this atmosphere, among clients of this type, I have lived and worked.

TAKING common sense into the holy realm of art is a shocking thing and most unpopular in academic circles. It is a species of vulgarity; but some of these questions have become so perplexed, so encrusted, by the savants and academies, with layer upon layer of "good school," that their very nature is hidden; approached with common sense, they become childishly simple.

I believe that every matter of artistic import which concerns a building may be put to the common sense of a business man on the right side every time, and thus given a chance at it, he rarely gives a wrong decision. The difficulty found with this man by the Renaissance, when he tries to get inside,—that is, if he does more than merely give the order to go ahead,"— arises from the fact that the thing has no organic basis to give; there is no good reason for doing anything any particular way rather than another way which can be grasped by him or anybody else; it is all largely a matter of taste. In an organic scheme there are excellent reasons why the thing is as it is, what it is there for, and where it is going. If not, it ought not to go, and as a general thing it doesn't. The people themselves are part and parcel and helpful in producing the organic thing. They can comprehend it and make it theirs, and it is thus the only form of art expression to be considered for a democracy, and, I will go so far as to say, the truest of all forms.

So I submit that the buildings here illustrated have for the greatest part been conceived and worked in their conclusion in the Gothic spirit in this respect as well as in respect to the tools that produced them, the methods of work behind them, and, finally, in their organic nature considered in themselves. These are limitations, unattractive limitations: but there is no project in the fine arts that is not a problem.

With this idea as a basis, comes another conception of what constitutes a building.

The question then arises as to what is style. The problem no longer remains a matter of working in a prescribed style with what variation it may bear without absurdity if the owner happens to be a restless individualist: so this question is not easily answered.

WHAT is style? Every flower has it; every animal has it; every individual worthy the name has it in some degree, no matter how much sandpaper may have done for him. It is a free product,—a by-product, the result of an organic working out of a project in character and in one state of feeling.

An harmonious entity of whatever sort in its entirety cannot fail of style in the best sense.

In matters of art the individual feeling of the creative artist can but give the color of his own likes and dislikes, his own soul to the thing he shapes. He gives his individuality, but will not prevent the building from being characteristic of those it was built to serve, because it necessarily is a solution of conditions they make, and it is made to serve their ends in their own way. In so far as these conditions are peculiar in themselves, or sympathy exists between the clients and the architect, the building will be their building. It will be theirs much more truly than though in ignorant selfhood they had stupidly sought to use means they had not conquered to an end imperfectly foreseen. The architect, then, is their means, their technique and interpreter; the building, an interpretation if he is a true architect in Gothic sense. If he is chiefly concerned in some marvelous result that shall stand as architecture in good form to his credit, the client be damned, why that is a misfortune which is only another species of the unwisdom of his client. This architect is a dangerous man, and there are lots of his kind outside, and some temptations to him inside, the ranks of the Gothic architects. But the man who loves the beautiful, with ideals of organic natures if an artist, is too keenly sensible of the nature of his client as a fundamental condition in his, problem to cast him off, although he may give him something to grow to, something in which he may be a little ill at ease at the outset.

In this lies temptation to abuses. Where ignorance of the nature of the thing exists or where there is a particular character or preference, it is to a certain extent the duty of an architect to give his client something dated ahead; for he is entrusted by his client with his interests in matters in which, more frequently than not, the client is ignorant. A commission therefore becomes a trust to the architect. Any architect is bound to educate his client to the extent of his true skill and capacity in what he as a professional adviser believes to be fundamentally right. In this there is plenty of leeway for abuse of the client; temptations to sacrifice him in the interest of personal idiosyncrasies, to work along lines instinctively his preference, and therefore easy to him. But in any trust, there is a chance of failure. The educational relationship between client and architect is more or less to be expected, and of value artistically for the reason that, while the architect is educating the client, the client, educating him. And a certain determining factor in this quality of style is this matter growing out of this relation of architect and client to the work in hand, as well as the more definite elements of construction. This quality of style is a subtle thing, and should remain so, and not to be defined in itself so much as to be regarded as a result of artistic integrity.

STYLE, then, if the conditions are consistently and artistically cared for little by little will care for itself. As for working in a nominated style beyond a natural predilection for certain forms, it is unthinkable by the author of any true creative effort.

Given similar conditions, similar tools, similar people, I believe that architect will, with a proper regard for the organic nature of the thing produced, arrive at various results sufficiently harmonious with each other and with great individuality. One might swoop all the Gothic architecture of the world together in a single nation, and mingle it with buildings treated horizontally as they were treated vertically or treated diagonally, buildings and towers with flat roofs, long, low buildings with square openings, mingled with tall buildings with pointed ones, in the bewildering variety of that marvelous architectural manifestation, and harmony in the general ensemble inevitably result: the common chord in all being sufficient to bring them unconsciously into harmonious relation.

IT is this ideal of an organic working out with normal means to a consistent end that is the salvation of the architect entrusted with liberty. He is really more severely disciplined by this ideal than his brothers of the styles, and less likely to falsify his issue. So to the schools looking askance at the mixed material entrusted to their charge, thinking to save the nation a terrible infliction of the wayward dreams of mere idiosyncrasies by teaching "the safe course of a good copy," we owe thanks for a conservative attitude, but censure for failure to give to material needed by the nation, constructive ideals that would from within discipline sufficiently, at the same time leaving a chance to work out a real thing in touch with reality with such souls as they have. In other words, they are to blamed for not inculcating in students the conception of architecture as an organic expression of the nature of a problem, for not teaching them to look to this nature for the elements of its working out in accordance with principles found in natural organisms. Study of the great architecture of the world solely in regard to the spirit that found expression in the forms should go with this. But before all should come the study of the nature of materials, the nature of the tools and processes at command, and the nature of the thing they are to be called upon to do.

A training of this sort was accorded the great artists of Japan. Although it was not intellectually self-conscious, I have no doubt the apprenticeship of the Middle Ages wrought like results.

German and Austrian art schools are getting back to these ideas. Until the student is taught to approach the beautiful from within, there will be no great living buildings which in the aggregate show the spirit of true architecture.

AN architect, then, in this revived sense, is a man disciplined from within by a conception of the organic nature of his task, knowing his tools and his opportunity, working out his problems with what sense of beauty the gods gave him.

He, disciplined by the very nature of his undertakings, is the only safe man.

To work with him is to find him master of means to a certain end. He acquires a technique in the use of his tools and materials which may be as complete and in every sense as remarkable as a musician's mastery of the resources of his instrument. In no other spirit is this to be acquired in any vital sense, and without it—well—a good copy is the safest thing. If one cannot live an independent life, one may at least become a modest parasite.

IT is with the courage that a conviction of the truth of this point of view has given that the problems in this work have been attempted. In that spirit they have been worked out, with what degree of failure or success no one can know better than I. To be of value to the student they must be approached from within, and not from the viewpoint of the man looking largely at the matter from the depths of the Renaissance. In so far as they are grasped as organic solutions of conditions they exist but to serve, with respect for the limitations imposed by our industrial conditions, and having in themselves a harmony of idea in form and treatment that makes something fairly beautiful of them in relation to life, they will be helpful. Approached from the point of view that seeks characteristic beauty of form and feature as great as that of the Greeks, the Goths or the Japanese, they will be disappointing; and I can only add, it is a little too soon yet to look for such attainment. But the quality of style, in the indefinable sense that it is possessed by any organic thing, that they have. Repose and quiet attitudes they have. Unity of idea, resourceful adaptation of means, will not be found wanting, nor that simplicity of rendering which the machine makes not only imperative but opportune. Although complete, highly developed in detail, they are not.

Self-imposed limitations are in part responsible for this lack of intricate enrichment, and partly the imperfectly developed resources of our industrial system. I believe, too, that much ornament in the old sense is not for us yet: we have lost its significance, and I do not believe in adding enrichment merely for the sake of enrichment. Unless it adds clearness to the enunciation of the theme, it is undesirable, for it is very little understood.

I wish to say, also, what is more to the point,—that, in a structure conceived in the organic sense, the ornamentation is conceived in the very ground plan, and is of the very constitution of the structure. What ornamentation may be found added purely as such in this structure is thus a makeshift or a confession of weakness or failure.

Where the warp and woof of the fabric do not yield sufficient incident or variety, it is seldom patched on. Tenderness has often to be sacrificed to integrity.

It is fair to explain the point, also, which seems to be missed in studies of the work, that in the conception of these structures they are regarded as severe conventions whose chief office is a background or frame for the life within them and about them. They are considered as foils for the foliage and bloom which they are arranged to carry, as well as a distinct chord or contrast, in their severely conventionalized nature, to the profusion of trees and foliage with which their sites abound.

SO the forms and the supervisions and refinements of the forms are, perhaps, more elemental in character than has hitherto been the case in highly developed architecture. To be lived with, the ornamental forms of one's environment should be designed to wear well, which means they must have absolute repose and make no especial claim upon attention: to be removed as far from realistic tendencies as a sense of reality can take them. Good colors, soft textures, living materials, the beauty of the materials revealed and utilized in the scheme, these are the means of decoration considered purely as such.

And it is quite impossible to consider the building one thing and its furnishings another, its setting and environment still another. In the spirit in which these buildings are conceived, these are all one thing, to be foreseen and provided for in the nature of the structure. They are all mere structural details of its character and completeness. Heating apparatus, lighting fixtures, the very chairs and tables, cabinets and musical instruments, where practicable, are of the building itself. Nothing of appliances or fixtures is admitted purely as such where circumstances permit the full development of the building scheme.

Floor coverings and hangings are as much a part of the house as the plaster on the walls or the tiles on the roof. This feature of development has given most trouble, and so far is the least satisfactory to myself, because of difficulties inherent in the completeness of conception and execution necessary. To make these elements sufficiently light and graceful and flexible features of an informal use of an abode requires much more time and thought and money than are usually forthcoming. But it is approached by some later structures more nearly, and in time it will be accomplished. It is still in a comparatively primitive stage of development: yet radiators have disappeared, lighting fixtures are incorporated, floor coverings and hangings are easily made to conform. But chairs and tables and informal articles of use are still at large in most cases, although designed in feeling with the building.

There are no decorations, nor is there place for them as such. The easel picture has no place on the walls. It is regarded as music might be, suited to a mood, and provided for in a recess of the wall if desired, where a door like the cover of a portfolio might be dropped and the particular thing desired studied for a time; left exposed for days, perhaps, to give place to another, or entirely put away by simply closing the wooden portfolio. Great pictures should have their gallery. Oratorio is not performed in a drawing-room. The piano, where possible, should and does disappear in the structure, its key-board or open-work or tracery necessary for sound its only visible feature. The dining table and chairs are easily managed in the architecture of the building. So far this development has progressed.

Alternate extremes of heat and cold, of sun and storm, have also to be considered. The frost goes four feet into the ground in winter: the sun beats fiercely on the roof with almost tropical heat in summer: an umbrageous architecture is almost a necessity, both to shade the building from the sun and protect the walls from freezing and thawing moisture, the most rapidly destructive to buildings of all natural causes. The overhanging eaves, however, leave the house in winter without necessary sun, and this is overcome by the way in which the window groups in certain rooms and exposures are pushed out to the gutter line. The gently sloping roofs grateful to the prairie do not leave large air spaces above the rooms: and so the chimney has grown in dimensions and importance, and in hot weather ventilates at the high parts the circulating-air spaces beneath the roofs, fresh air entering beneath the eaves through openings easily closed in winter.

Conductor pipes, disfiguring down-spouts, particularly where eaves overhang, in this climate freeze and become useless in winter, or burst with results disastrous to the walls: so concrete rain basins are built in the ground beneath the angles of the eaves, and the water drops through open spouts into their concave surfaces, to be conducted to the cistern by underground drain tiles.

ANOTHER modern opportunity is afforded by our effective system of hot water heating. By this means the forms of buildings may be more completely articulated, with light and air on several sides. By keeping the ceilings low, the walls may be opened with series of windows to the outer air, the flowers and trees, the prospects, and one may live as comfortably as formerly, less shut in. Many of the structures carry this principle of articulation of various arts to the point where each has its own individuality completely recognized in plan. The dining-room and kitchen and sleeping-rooms thus become in themselves small buildings, and are grouped together as a whole, as in the Coonley house. It is also possible to spread the buildings, which once in our climate of extremes were a compact box cut into compartments, into a more organic expression, making a house in a garden or in the country the delightful thing in relation to either or both that imagination would have it.

THE horizontal line is the line of domesticity.

The virtue of the horizontal lines is respectfully invoked in these buildings. The inches in height gain tremendous force compared with any practicable spread upon the ground.

To Europeans these buildings on paper seem uninhabitable: but they derive height and air by quite other means, and respect an ancient tradition, the only one here worthy of respect,--the prairie.

In considering the forms and types of these structures, the fact that they are nearly buildings for the prairie should be borne in mind; the gently rolling or level prairies of the Middle West; the great levels where every detail of elevation becomes exaggerated; every tree a tower above the great calm plains of its flowered surfaces as they lie serene beneath a wonderful sweep of sky. The natural tendency of every ill-considered thing is to detach itself and stick out like a sore thumb in surroundings by nature perfectly quiet. All unnecessary heights have for that reason and for other reasons economic been eliminated, and more intimate relation with out-door environment sought to compensate for loss of height.

THE differentiation of a single, certain simple form characterizes the expression of one building. Quite a different form may serve for another; but from one basic idea all the formal elements of design are in each case derived and held together in scale and character. The form chosen may flare outward, opening flower-like to the sky, as in the Thomas house; another, droop to accentuate artistically the weight of the masses; another be non-committal or abruptly emphatic, or its grammar may be deduced from some plant form that has appealed to me, as certain properties in line and form of the sumach were used in the Lawrence house at Springfield; but in every case the motif is adhered to throughout.

In the buildings themselves, in the sense of the whole, there is lacking neither richness nor incident: but these qualities are secured not by applied decoration, they are found in the fashioning of the whole, in which color too, plays as significant a part as it does in an old Japanese wood block print.

These ideals take the buildings out of school and marry them to the ground; make them intimate expressions or revelations of the interiors: individualize them, regardless of preconceived notions of style. I have tried to make their grammar perfect in its way, and to give their forms and proportions an integrity that will bear study, although few of them can be intelligently studied apart from their environment.

A study of the drawings will show that the buildings presented fall readily into three groups having a family resemblance: the low-pitched hip roofs, heaped together in pyramidal fashion, or presenting quiet unbroken sky lines: the low roofs with simple pediments countering on long ridges: and those topped with a simple slab. Of the first type, the Winslow, Henderson, Willits, Thomas, Heurtley, Heath, Cheney, Martin, Little, Gridley, Millard, Tomek, Coonley and Westcott houses, the Hillside Home School and the Pettit Memorial Chapel are typical. Of the second type, the Bradley, Hickox, Davenport and Dana houses are typical. Of the third, Atelier for Richard Bock, Unity Church, the concrete house of the Ladies' Home Journal, and other designs in process of execution. The Larkin Building is a simple, dignified utterance of a plain, utilitarian type, with sheer brick walls and simple stone copings. The studio is merely an early experiment in "articulation."

A type of structure especially suited to the prairie will be found in the Coonley, Thomas, Heurtley, Tomek and Robie houses, which are virtually one floor arrangements, raised a low story height above the level of the ground. Sleeping-rooms are added where necessary in another story.

There is no excavation for this type except for heating purposes. The ground floor provides all necessary room of this nature, and billiard-rooms, or play-rooms for the children. This plan raises the living-rooms well off the ground, which is often damp, avoids the ordinary damp basement, which, if made a feature of the house, sets it so high above the surface, if it is to be made dry, that, in proportion to the ordinary building operation, it rises like a menace to the peace of the prairie.

It is of course necessary that mural decoration and sculpture in these structures should again take their places as architectural developments conceived to conform to their fabric.

TO thus make of a dwelling place a complete work of art, in itself as expressive and beautiful and more intimately related to life than anything of detached sculpture or painting, lending itself freely and suitably to the individual needs of the dwellers, an harmonious entity, fitting in color, pattern and nature the utilities, and in itself really an expression of them in character,—this is the modern American opportunity. Once founded, this will become a tradition, a vast step in advance of the day when a dwelling was an arrangement of separate rooms, mere chambers to contain aggregations of furniture, the utility comforts not present. An organic entity this, as contrasted with that aggregation: surely a higher ideal of unity, a higher and more intimate working out of the expression of one's life in one's environment. One thing instead of many things; a great thing instead of a collection of smaller ones.

THE drawings, by means of which these buildings are presented here, have been made expressly for this work from colored drawings which were made from time to time as the projects were presented for solution. They merely aim to render the composition in outline and form, and suggest the sentiment of the environment. They are in no sense attempts to treat the subject pictorially, and in some cases fail to convey the idea of the actual building. A certain quality of familiar homelikeness is thus sacrificed in these presentments to a graceful decorative rendering of an idea of an arrangement suggesting, in the originals, a color scheme. Their debt to Japanese ideals, these renderings themselves sufficiently acknowledge.








Scanned by Michael Van Dyke

Research by Mark Krasovic

H-Net, Humanities & Social Sciences Online

Michigan State University