Column: Reclining Pan

Eric O. Scott —  March 7, 2014 — 6 Comments
Reclining Pan, c. 1535, attributed to Francesco da Sangallo. Photo by Preston Page.

Reclining Pan, c. 1535, attributed to Francesco da Sangallo. Photo by Preston Page.

Pan lies at the end of a hallway on the first floor of the St. Louis Art Museum, stretched out on his back on a bed of stone. In his right hand, he holds his pipes, ready to bring them to his lips for a song; he rests his head against his other arm, his left hand toying with the head of a goat whose skin the god wears as a cloak. Bunches of grapes rest between his shaggy feet. A tiny salamander crawls near his right hoof. I cannot read his absent gaze; while he would seem to be reclining in leisure, something in the way the god’s lips hang just slightly agape makes me think he is in some sort of sublime state, either pain or rapture.

This Pan is a statue, of course – Reclining Pancarved from a discarded chunk of marble, and once used as a fountain. (Water would have poured from the bag under Pan’s back, which seems highly impractical.) He was carved in the Renaissance, probably by an artist named Francesco da Sangallo, sometime around 1535, and spent most of his half a millennium of life in the collection of the Barberini family, whose members were princes and cardinals. He came to America, and to St. Louis, two years after World War II, where he has been ever since.

So far as I know, Reclining Pan is not considered one of the great works of Renaissance sculpture – not bad, but not one of the masterpieces. But you would not know that from the way my family treated it whenever we visited the Art Museum while I was growing up. We did not always go immediately to Pan, but inevitably, our labyrinthine paths through the museum would lead us to the hallway where he lays. My parents love art, and would happily observe and discuss nearly anything in the museum collections, but Reclining Pan merited a special reverence. He was our icon, our site of devotion.

But he was not alone. In the rest of the European art, there were other works that featured the gods of antiquity: Bartolomeo Manfredi’s Apollo and Marsyas was always a favorite, with its vivid colors and the wonderfully expressive faces of its subjects. If we wandered downstairs to the Ancient Art section, we found other pieces that usually caught my eye: small statues of Horus, Osiris, Ma’at and Thoth in the Egyptian cases, two headless statues of Artemis, an amphora showing the meeting between Heracles and Apollo at Delphi. A young Pagan could spend all day scouring the collections, looking for traces of the gods, and I often did.

When I was perhaps eleven or twelve – just beginning to understand what my religion was, and how it was different from what most of my peers at school practiced – I remember looking at the scenes painted on the case of Amen-Nestawy-Nakht’s mummy, detailing the path his soul would take in the afterlife. I looked at the gods – Osiris, Isis, Anubis, and many more – painted on the casket, and I recognized some of the scenes from the Book of the Dead. Then I looked at the information placard; it said that Amen-Nestawy-Nakht had lived during the 22nd Dynasty, sometime around 900 BC. I paused, and read the placard again. I don’t have the proper metaphor for how this revelation hit me: this person had lived a thousand years before Jesus. A thousand years! I was closer to the Renaissance than this priest of Amun had been to the birth of Christ. And yet we had statues of these gods on our family altar; I may have even had my own statue of Horus in my bedroom by that point. I can’t tell you how comforting it was to know that, in some way, I was connected to something so ancient.

I look at certain things in the Art Museum more critically now than I did as a child. I can’t help but be aware of the colonial stigma attached to the mummy of Amen-Nestawy-Nakht, for example, who had once been interred in the Theban necropolis and would, I am sure, have preferred to stay there, rather than passing into the hands of French collectors and eventually a museum on the other side of the Earth. I notice that the two statues of Artemis on display are both missing their heads, and I wonder what happened to them, whether some patriarchal malefactor destroyed the face of the goddess in an attempt to show his domination of her. And I can’t help but note the irony that Reclining Pan was carved for the family of a Catholic cardinal, the very embodiment of the religion that displaced the worship of gods like Pan.

But still, when I am home and have the time, I make this tiny pilgrimage. Part of growing up Pagan was learning to take comfort in the little reminders of my faith that infiltrated the world around me. I kept my chapels hidden in plain sight. Other visitors to the Art Museum might only have seen a statue of a strange-faced faun reclining on a comfortless bed of stone. I saw a god, and something more than a god.

I saw the face of an old friend.

 

Eric O. Scott

Posts Twitter Facebook

Eric O. Scott was raised by witches. He writes about his life as a second-generation Pagan, pilgrimage, pop culture, and politics. He is the Pagan Perspectives Editor for The Wild Hunt and a contributing editor for Killing the Buddha. His first novel, The Lives of the Apostates, was published in 2013 by Moon Books. He has an MFA in creative writing from the University of Missouri - Kansas City and an PhD in English from the University of Missouri - Columbia. His middle name is not "Odin."