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of Incest and Female Relations in Harriet Hosmer's Beatrice Cenci

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Appropriate <strong>and</strong> popular sculptural subjects would have been<br />

a captive Indian woman (<strong>in</strong> the ve<strong>in</strong> <strong>of</strong> Erastus Dow Palmer,<br />

The White Captive, 1858-59, Fig. 5), the ignoble <strong>and</strong> "savage"<br />

native (Horatio Greenough, Rescue, 1837-53, Fig. 6), the<br />

disappear<strong>in</strong>g Native American race (Thomas Crawford, The<br />

Indian: Dy<strong>in</strong>g Chief, 1856, Fig. 7), or a historical Indian figure<br />

(Joseph Mozier, Pocahontas, 1877, Fig. 8). Hosmer, who had<br />

previously treated heroic women <strong>in</strong> a mythological <strong>and</strong> clas-<br />

sical context, would have had to depart from the content <strong>of</strong><br />

her oeuvre to produce such an Indian figure or white captive.<br />

Instead, she selected a subject from Italian history that<br />

would help to br<strong>in</strong>g high culture to St. Louis, a city she<br />

claimed to love because "it was there I first began my studies"<br />

<strong>and</strong> because <strong>of</strong> the "many generous <strong>and</strong> <strong>in</strong>dulgent friends<br />

who . . . m<strong>in</strong>istered to the growth <strong>of</strong> the Arts <strong>and</strong> Sciences." 21<br />

<strong>Cenci</strong>'s whiteness, manifest <strong>in</strong> the statue's white marble,<br />

which nevertheless has some dark ve<strong>in</strong>s, is consistent with the<br />

library's raison d'etre—westward expansion—for its color sig-<br />

nifies Euro-American settlers <strong>in</strong> opposition to dark-sk<strong>in</strong>ned<br />

Native Americans. Although the racial Other is absent, the<br />

statue's very whiteness signifies this other absent presence. It<br />

is thus ironic that her patron both supported <strong>and</strong> was a part<br />

<strong>of</strong> the white patriarchy that Hosmer critiques through her<br />

statue.<br />

It may be that obta<strong>in</strong><strong>in</strong>g the commission for this statue<br />

through her "second father," Wayman Crow, made her un-<br />

easy, either because <strong>of</strong> Crow's reach <strong>in</strong>to her life or her<br />

natural father's ab<strong>and</strong>onment <strong>of</strong> her. The choice <strong>of</strong> a subject<br />

connected with <strong>in</strong>cest <strong>and</strong> patricide, for a sculpture made<br />

possible by a father figure, may be significant. Could this<br />

statue be also an allegory about good fathers <strong>and</strong> bad fathers?<br />

And one <strong>of</strong> possibly larger civic implications (that is, Crow as<br />

a benign <strong>and</strong> responsible civic figure, a good father to his<br />

surrogate daughter as well as to the city <strong>of</strong> St. Louis, versus<br />

the evil father <strong>Cenci</strong>, a rogue <strong>and</strong> a tyrant, <strong>and</strong> the ultimate<br />

bad father)?<br />

Hosmer was a shrewd bus<strong>in</strong>esswoman who realized that her<br />

subject would appeal to Americans who had been on the<br />

gr<strong>and</strong> tour, as well as to the literary <strong>and</strong> artistic expatriate<br />

crowd <strong>in</strong> Rome <strong>and</strong> those who would see the statue at the<br />

Royal Academy <strong>in</strong> London. These viewers most certa<strong>in</strong>ly<br />

would have been familiar with the sixteenth-century Italian

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