Truth and Beauty at the Burle Marx Garden
By MacLean Gander
A visit to the Burle Marx Garden in Rio de Janeiro, a place where an aesthetic and ethos of reclamation, preservation, and responsibility toward the future provide a brief respite from Trump's evil.
A cardboard cutout of Roberto Burle Marx welcomes guests to the Atelie
I spent the morning yesterday exploring Sitio Roberto Burle Marx on the outskirts of Rio de Janeiro with my partner Priscila and our visiting American friends. It was really something. The grand park spans more than 400,000 square meters and contains more than 3,500 species of tropical and subtropical plants and trees. Marx is the great Brazilian landscape architect of the 20th century, whose parks and gardens grace many cities in Brazil and other nations. This was his personal garden, covering a hillside in the distant barrio of Guaratiba—it took our driver more than an hour to get there from our place in Ipanema. Marx started the garden in 1949 and was still working on it when he died in 1994. It became a UNESCO World Heritage site in 2021.
The park is an astonishing place, like nothing I have known before. The enveloping lushness of the plants and trees in their complex contrasts of shapes and rainbows of greens and browns punctuated by the bright intensity of flowers created a sense entirely outside any previous experience for me—outside of time, unmoored from any other place on Earth.
One can only tour there, with a guide—it is a museum in its way, with friendly security guides and no opportunity to wander, though I often paused in wonder, letting the group move further on until it was time to catch up again. Priscila and I agreed that we would stay there forever if we could. I felt a sense of loss when we got back in the car to head back into the city.
What struck me most—what strikes me the most now, in reflection—is how personal and how committed Marx’s project was. Priscila articulated this for me while we were sitting in a quiet, meditative space he had created with water dripping down from the roof of our shelter into the small pond before us: Ele estava trabalhando pela eternade. He was working for eternity.
The place was entirely personal. At the center of the lower part of the garden sits Marx’s house, constructed around a grand sala de jantar, or dining room, with a long broad table whose top is a work of abstract art made by Marx himself. Marx had been an aspiring painter before he shifted his attention to landscapes, and his home is filled with his collection of 20th century art, much of it Brazilian and with some of his own works on display. He also collected indigenous ceramics, and the collection adorns several rooms of the house. Everywhere one looks one sees the imprint of his personal taste—the art, the interior design, the flow of the landscape and the intentionality of the plantings work together to express the man at the heart of the endeavor.
Marx loved music—he said “for me, music has always been pretty much the reason for my existence”—and there is a sala da musica next to the dining room where guests could repair after dining. The piano of Marx’s mother fills part of the room—they were extremely close, and Marx never married, though he had a life-long friendship with his mentor, the architect and urban planner Lucio Costa. Costa developed the master plan for Brazil’s capitol Brasilia, which was built between 1956 and 1960, and Marx was a collaborator, designing three major gardens in the new city. Standing in the music room was like being transported in time to a different era, when art and music were central to life in a way they no longer seem to be.
Sitio Roberto Burle Marx is so personal that one might suspect some element of hagiography in the design of the museum, but that is far from the case. More powerful than anything, for me at least, was a sense of humility, even self-effacement. There is a small room in a corner of the Marx’s house—maybe a guest bedroom—that houses some of his personal effects in cabinets with glass fronts.
In one of them hang a few of Marx’s shirts, casual and bright in their design, along with some old shoes, including a pair of slip-on boat shoes very similar to a pair I owned in the 1980s. The cabinet containing some record albums displays a broad, eclectic taste, along with a fairly ordinary turntable that would have been new in 1970. The cabinet containing all of Marx’s awards and honors and medals seems almost like an afterthought—it’s small and simply crammed full of stuff. It would be easy to miss on a cursory tour.
I have thought a lot about this sense of how something so grand and ambitious and personal could also seem so pure of any sort of self-aggrandizement—really, any sense of the self at all, apart from the fact that everything one sees was selected and designed by Marx. In this, it seems me that the terms “designer” or “architect” are misleading when it comes to Marx’s aesthetic, and maybe his ethos. Nothing is imposed or forced. There is no artifice of design, no evidence of a human hand involved in structuring. Everything one sees seems utterly natural, integral even, as if it was simply meant to be there.
Apart from the stone paths and the evidence of gardeners’ hoses—there is a provision to water during arid periods—there is no sense that one is in a space shaped by human hands. It is as if the powers intrinsic in the nature of the jungle were fully realized, cultivated in the root sense of the word, to shape. It is an aesthetic of subordination and appreciation, of preservation and amplification rather than destruction and imposition.
Before Marx, Brazilian gardeners eschewed any use of Brazilian flora in favor of European plants and design, much in the same way that samba, that incredible expression of indigenous and African culture in music and dance, and the concept of saudade, an untranslatable term signifying deep emotional longing, were suppressed for long periods by Brazil’s Portuguese-inflected cultural elite. Marx’s project was one of reclamation, preservation, and extension, both in the way he gathered and nurtured native plants and trees and showcased them, and in the choices he made in the art and indigenous ceramics that fill the various structures on the site.
Even the buildings reflect this ethos. The central building, Marx’s home, was already there when he purchased the property in 1949—an old farmhouse in need of care. Granite columns used in the extension of a covered terrace were salvaged from a building that had been taken down in Rio, and when Marx decided that a huge door of a church in Rio that was slated for demolition should be preserved, he built an addition to the house designed specifically to accommodate the size of the door.
Marx’s last major project on the site was the construction of an Atelie, a large hall where artists could gather and make art. It is an open and airy space with a beautiful columnar façade that Marx had rescued from the demolition of a colonial mansion in Rio. Building it was Marx’s capstone project, a place where his devotion to the arts might be carried forward in new generations, just as his garden was intended to continue and develop—he left the property to the Brazilian government, which has sustained it ever since.
A view of the Atelie from below
Our guide told us that Marx had participated fully in the design of the Atelie but had sadly died before it came into use. I liked the story—it seemed fitting, an emblem of the continuation of the man, not in his personality but in his works. A later online search contradicted the guide’s story—the AI search engine said that the Atelie opened in 1990, four years before Marx’s death. That may be more accurate, but the guide’s story seems truer.
I’ve thought a lot since our visit about how ethos and aesthetics can dovetail or come into alignment. They don’t always, of course—there are many artists whose work we prize but whose lives are like dark morality tales, and in the current moment it is not unusual for artists’ works to be cancelled because of what we learn about their behavior. I’m not sure how I feel about that, but certainly it moved me deeply to spend time within an environment thar was both an aesthetic triumph and moral achievement.
My visiting friends from the states, Duncan and Julia Brine, are landscape designers themselves and while they may not claim this, from my own perspective their work merges aesthetics with an ethical dimension. Their company, GardenLarge uses mainly native plants and trees and their design always starts with the existinglandscape and flora, working with what is already there to build a more pleasing and more sustainable aesthetic effect, which includes constant vigilance in uprooting and crowding out those invasives that now clot the American landscape.
Duncan Brine
The center of their work and of their lives is the BrineGarden, six acres of plantings and trees that surround the house they bought in Pawling, NY about four decades ago and have cultivated and tended ever since—as much the work of a lifetime as Marx’s own garden, albeit on a smaller scale (and without the resources of human labor that Marx was able to deploy in Brazil.) I’ve known Duncan for more than five decades, and it was wonderful to be able to talk with him and experience together not simply the beauty of the garden itself but the value and meaning of Marx’s life and work.
I said in my last post that I wouldn’t be writing about Trump’s actions in the first days of the new regime, but I didn’t mean that to say that I was taking a respite from the news or lapsing into a period of quietism and non-engagement. I understand why some people may need that right now, and I respect that—we all need to preserve our strength. It’s going to be a long battle, waged on many fronts. For me, visiting the garden was a chance to refresh my sense of what is most important in life.
Marx’s garden speaks of the goodness of several truths, like the harmony that exists in nature, and the ways in which humans may work in harmony with nature to augment it and satisfy our own physical and spiritual needs. In a time when much of what is good about the United States is under open attack, it is good to be reminded of ethical values like preservation and reclamation, sustainability and doing good works that outlast our own temporary time on earth.
As Trump seeks to subvert so many basic values in pursuit of revenge and narcissistic whims, all as the catspaw of deeper, more authoritarian ideologies that have fully unmasked themselves, it seems vital that we not lose track of what is true, and also beautiful. I found both in my visit to Sitio Roberto Burle Marx.
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Sculpted from driftwood, an image of the “Christ of the drowned sailors”
For more from Mac, go to his free Substack, Escape Velocity.
© 2025 MacLean Gander
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