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The Judgment of Animals in Classical Greece: Animal Sculpture and ...

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<strong>The</strong> statue proclaims its lifelikeness by identify<strong>in</strong>g its treatment as alive not only by a<br />

bull, but also by a calf <strong>and</strong> a herdsman, thus add<strong>in</strong>g noth<strong>in</strong>g new to the already<br />

established categories <strong>of</strong> viewers who have been deceived. Like the previous ones, this<br />

epigram po<strong>in</strong>ts to viewers who share a common element: thorough knowledge <strong>of</strong> a cow’s<br />

appearance. Viewed aga<strong>in</strong>st Plato’s explicit assertion that good knowledge <strong>of</strong> what is<br />

tried to be represented <strong>in</strong> art is a necessary criterion for good judgment <strong>of</strong> art, animals<br />

emerge here as qualified judges <strong>of</strong> art. 122 In fact, by identify<strong>in</strong>g cognition as a visual<br />

(sensory) experience <strong>in</strong> which both animals <strong>and</strong> humans partake alike, the epigrams place<br />

two otherwise dist<strong>in</strong>ct categories <strong>of</strong> liv<strong>in</strong>g be<strong>in</strong>gs on the same qualitative level as<br />

connoisseurs <strong>of</strong> lifelikeness <strong>in</strong> art. In this way, animals emerge as reliable guides to the<br />

ancient Greek judgment <strong>of</strong> lifelikeness <strong>in</strong> art. If they can be deceived, however, then,<br />

Myron’s statue has surpassed any st<strong>and</strong>ard <strong>of</strong> lifelikeness, <strong>and</strong> can, therefore, be easily<br />

seen as rival<strong>in</strong>g nature. This idea is exemplified by an epigram, by Julian, Prefect <strong>of</strong><br />

Egypt, probably from the sixth century A.D., that states the follow<strong>in</strong>g:<br />

Nature <strong>and</strong> Queen Art strove <strong>in</strong> the matter <strong>of</strong><br />

this cow, <strong>and</strong> Myron gave to each a prize <strong>of</strong> equal<br />

value. When one looks at it Art robs nature <strong>of</strong><br />

her superiority, but when one touches it Nature is nature.<br />

(Julian, Prefect <strong>of</strong> Egypt, Anth. Pal. 9.738) [129]<br />

<strong>The</strong> poet refers to Myron’s cow as the balanced outcome <strong>of</strong> a struggle between nature<br />

<strong>and</strong> art, that is, between reality <strong>and</strong> image. His statement, although it may be<br />

exaggerated, <strong>in</strong>dicates belief <strong>in</strong> the statue <strong>of</strong> the cow to be real, when view<strong>in</strong>g it, while<br />

ma<strong>in</strong>ta<strong>in</strong><strong>in</strong>g awareness, through touch<strong>in</strong>g it, <strong>of</strong> its artificiality as an image. Sight <strong>and</strong><br />

122 This evidence fits well with Plato’s, already discussed, remark, <strong>in</strong> the Critias (107b-107e) that <strong>in</strong> order<br />

to be able to judge art well, one needs to have <strong>in</strong>timate knowledge <strong>of</strong> what the artist tried to represent [143].<br />

85

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