Gérard de Nerval – { feuilleton }

The hashish eaters of Monte Cristo

Illustration by Pierre-Gustave-Eugène Staal.

I mentioned at the weekend that my current reading is the Dumas père doorstop The Count of Monte Cristo. One of the things I enjoy about reading novels like these that “everyone knows” (ie: everyone knows mostly from truncated film or television adaptations) is finding something surprising about the story that you’ve never seen mentioned before. The following passage from chapter 31 turns out to be quite well-known as it happens, but only to those who’ve read the original text, not the Reader’s Digest version.

The story so far: Baron Franz d’Épinay has hired a boat to take him to the uninhabited Mediterranean island of Monte Cristo where he hopes to do a spot of hunting. On reaching the island Franz and his crew discover a small group of bandits camped there, with a leader dressed in Arabian clothes. This man—our hero, Edmond Dantès—insists on concealing his identity with a pseudonym, “Sinbad the Sailor”, and suggests that Franz might wish to do the same. The latter chooses the name “Aladdin”, and the pair retire to a sumptuously decorated cave for an evening meal. When the meal is over “Sinbad” offers “Aladdin” a special treat:

“You cannot guess,” said he, “what there is in that small vase, can you?”

“No, I really cannot.”

“Well, then, that green preserve is nothing less than the ambrosia which Hebe served at the table of Jupiter.”

“But,” replied Franz, “this ambrosia, no doubt, in passing through mortal hands has lost its heavenly appellation and assumed a human name; in vulgar phrase, what may you term this composition, for which, to tell the truth, I do not feel any particular desire?”

“Ah, thus it is that our material origin is revealed,” cried Sinbad; “we frequently pass so near to happiness without seeing, without regarding it, or if we do see and regard it, yet without recognizing it. Are you a man for the substantials, and is gold your god? taste this, and the mines of Peru, Guzerat, and Golconda are opened to you. Are you a man of imagination—a poet? taste this, and the boundaries of possibility disappear; the fields of infinite space open to you, you advance free in heart, free in mind, into the boundless realms of unfettered reverie. Are you ambitious, and do you seek after the greatnesses of the earth? taste this, and in an hour you will be a king, not a king of a petty kingdom hidden in some corner of Europe like France, Spain, or England, but king of the world, king of the universe, king of creation; without bowing at the feet of Satan, you will be king and master of all the kingdoms of the earth. Is it not tempting what I offer you, and is it not an easy thing, since it is only to do thus? look!”

At these words he uncovered the small cup which contained the substance so lauded, took a teaspoonful of the magic sweetmeat, raised it to his lips, and swallowed it slowly with his eyes half shut and his head bent backwards. Franz did not disturb him whilst he absorbed his favourite sweetmeat, but when he had finished, he inquired:

“What, then, is this precious stuff?”

“Did you ever hear,” he replied, “of the Old Man of the Mountain, who attempted to assassinate Philippe Auguste?”

“Of course I have.”

“Well, you know he reigned over a rich valley which was overhung by the mountain whence he derived his picturesque name. In this valley were magnificent gardens planted by Hassen-ben-Sabah, and in these gardens isolated pavilions. Into these pavilions he admitted the elect, and there, says Marco Polo, gave them to eat a certain herb, which transported them to Paradise, in the midst of ever-blooming shrubs, ever-ripe fruit, and ever-lovely virgins. What these happy persons took for reality was but a dream; but it was a dream so soft, so voluptuous, so enthralling, that they sold themselves body and soul to him who gave it to them, and obedient to his orders as to those of a deity, struck down the designated victim, died in torture without a murmur, believing that the death they underwent was but a quick transition to that life of delights of which the holy herb, now before you, had given them a slight foretaste.”

“Then,” cried Franz, “it is hashish! I know that—by name at least.”

“That is it precisely, Signor Aladdin; it is hashish—the purest and most unadulterated hashish of Alexandria—the hashish of Abou-Gor, the celebrated maker, the only man, the man to whom there should be built a palace, inscribed with these words, A grateful world to the dealer in happiness.”

“Do you know,” said Franz, “I have a very great inclination to judge for myself of the truth or exaggeration of your eulogies.”

“Judge for yourself, Signor Aladdin—judge, but do not confine yourself to one trial. Like everything else, we must habituate the senses to a fresh impression, gentle or violent, sad or joyous. There is a struggle in nature against this divine substance—in nature which is not made for joy and clings to pain. Nature subdued must yield in the combat, the dream must succeed to reality, and then the dream reigns supreme, then the dream becomes life, and life becomes the dream. But what changes occur! It is only by comparing the pains of actual being with the joys of the assumed existence, that you would desire to live no longer, but to dream thus forever. When you return to this mundane sphere from your visionary world, you would seem to leave a Neapolitan spring for a Lapland winter—to quit paradise for earth—heaven for hell! Taste the hashish, guest of mine—taste the hashish.”

Franz does as requested and thereafter passes the night in an erotic delirium. The whole sequence is an example of the personal preoccupations of the author entering his fiction, Dumas having been a member of the Club des Hashishins in Paris, whose monthly “séances” took place at a hotel on the Île Saint-Louis. Other members of the club included Victor Hugo, Charles Baudelaire, Gérard de Nerval, and Honoré de Balzac. The “magic sweetmeat” which Franz is offered was just that, a greenish paste from Algeria known as Dawamesc which disguises the bitter taste of the hashish with honey, pistachio and spices. (This page has a recipe should you require it.) Reading about the history of the hashish club I see that the hotel was located on the Quay d’Anjou, the river-facing street which is also the location of Baroness Ungern’s occult library in The Dumas Club by Arturo Pérez-Reverte. The Dumas thread in that novel (which is omitted from the film adaptation, The Ninth Gate) concerns rare manuscript pages of the “Anjou Wine” chapter from The Three Musketeers yet I don’t recall any mention of the Club des Hashishins in the story. I wish now I’d known all this before I spent a week in Paris; the Île Saint-Louis was one of my favourite places in the city, and I walked along the Quay d’Anjou one evening, photographing the river views.

Further reading: Franz d’Épinay’s night of dreams is recounted in The Green Jam of Doctor X, an essay by Mike Jay which explores the history of the literary hashish club.

Previously on { feuilleton }
• More trip texts
• The Art of Tripping, a documentary by Storm Thorgerson
• Haschisch Hallucinations by HE Gowers

Nights as Day, Days as Night by Michel Leiris

“Le rêve est une seconde vie,” says Gérard de Nerval in the epigraph to the dream journal of Michel Leiris, a collection of oneiric texts published as Nuits sans nuit et quelques jours sans jour in 1961, and which appears this week in a new translation—Nights as Day, Days as Night—from Spurl Editions.

If dreams for Nerval were a second life, for the Surrealists they were a life as important as the waking one, their significance distilled in the declared desire of Max Ernst to keep one eye open on the wake world while the other remained closed and fixed upon the interior. Michel Leiris was a friend of André Masson, and was involved with the Surrealists in the early days until a falling out with André Breton saw him expelled from the “official” ranks. The fatuously doctrinaire Breton seemed to fall out with everyone at some point, and Leiris wasn’t alone in being undeterred by any tinpot Stalinism. Nights as Day, Days as Night is a major Surrealist text, a journal covering the years 1923 to 1960 which may be read as a straightforward transcription of one person’s dream life, or as a series of fragmented narratives, anecdotes and fantasies many of which, in their brevity, operate like condensed fictions. Dreams as raw material for fiction have a long history but are seldom presented en masse in an undiluted form. One problem is that a naked description of a dream is unlikely to be interesting to anyone other than the dreamer unless the description is artfully presented. In his lecture on nightmares, Jorge Luis Borges describes his most terrifying dream—an old Norwegian king appearing at the foot of his bed—which he says was terrifying not because of the appearance of a spectral presence but because of the atmosphere in the room, an atmosphere he found impossible to convey to others.

This quality of incommunicability (or a general lack of interest, since “strange dreams” are universal) may be sidestepped if the dreamer is already noteworthy, as with the case of William Burroughs whose My Education: A Book of Dreams is the most obvious equivalent to Leiris’s collection. Burroughs had been mining his dreams for years, however, so the contents of My Education were already very familiar to his readers when the book appeared in 1995. Leiris has the advantage of novelty, and even more than Burroughs he works consciously to make his dreams interesting to a reader. (There’s also some intersection in the Parisian locations; Burroughs included Paris as one of the omnipresent zones in his personal dream landscape.) As with Burroughs, there seem to be occasions when the transcription turns into outright fictioneering. I’ve tried keeping a dream journal myself a few times, and found it difficult to recall anything more than the merest fragments of most dreams. Leiris is selective—many of the entries are separated by several months—but many of his selections run over several pages, and contain detailed descriptions of sequential events. Unless you’re blessed with exceptional recall, some elaboration would seem inevitable given the elusive nature of dreams and their tendency to quickly evaporate in the bleary-eyed morning. From a Surrealist perspective (a non-doctrinaire one, naturally), any subsequent embellishment might be regarded as a literary parallel to the Ernst intention of keeping one eye open while the other remains closed; the dreams become Surrealist texts collaged from Leiris’s dream life and whatever enhancement he applies to the raw transcription. Many of the shorter transcriptions remain faithful to the abrupt disjunctions of the dream state, replete with sudden changes of location, personality and even reversals from subject to object. Literature has the ability to convey these disjunctions much more accurately than other media. Painting, drawing and collage only ever create a single, static image; film has the advantage of movement but, like other visual media, can’t help but make everything seem all too tangible. In film, animation comes the closest to dreams but still lacks the ability to put you inside the consciousness of the dreamer the way that Leiris’s texts do, fictional or otherwise.

Spurl’s Nights as Day, Days as Night is translated by Richard Sieburth, and features a foreword by Maurice Blanchot. Order it here.

The Art of Tripping, a documentary by Storm Thorgerson

How does this sound? 100 minutes of solidly informative documentary about the use of drugs by artists from the early 19th century on; a production that calls upon a remarkable cast of contributors (see below), with music by David Gilmour, and the whole thing “devised and directed” by Storm Thorgerson, better known as one third of the great Hipgnosis design team.

The Art of Tripping was broadcast in two parts in 1993 during the Without Walls arts strand on Channel 4 (UK). David Gale was the writer, with actor Bernard Hill playing the part of the narrator and guide. The programme managed to deal with a contentious subject without indulging in hysteria or insulting the intelligence of the audience, a rare thing today. Twenty years ago it was still possible to make a documentary about a popular subject without having any low-grade celebrity-du-jour offering their wretched opinion. The contributors here who aren’t medical people are almost all writers of one kind or another; Thorgerson and Gale punctuate the proceedings with a few actors who impersonate various historical figures.

Without Walls was a very good series on the whole but this for me was a real highlight (no pun intended). In addition to it being a rare example of Storm Thorgerson working in television, the direction showed how it was possible to match the theme without recourse to cliché or flashy visuals. There isn’t a single moment of archive footage either. Thorgerson’s history of “socially unacceptable” drugs is structured as a journey through the levels of a multi-storey building, from ground floor to roof; being familiar with the director’s free-associative working methods I can imagine this being a result of thinking about getting high. Bernard Hill encounters the various commentators in successive rooms, each of which is furnished and lit to suggestively imply the drug in question. The use of lighting as a key motif is a smart one, and another metaphor, of course, for literal and symbolic (or spiritual) illumination. Editing effects are also deployed to thematically correspond to the different substances.

This would be very successful even without a wide range of contributors but Thorgerson and company assembled a stunning array of different writers, many of whom I’d never seen on TV before, and many of whom didn’t turn up again. Some of them fill dual roles, so JG Ballard is on hand to enthuse about Naked Lunch, and appears later talking about his bad LSD trip. Similarly, Brian Aldiss talks about Anna Kavan, and also about Philip K Dick. Below there’s a rough list of the drugs covered and the people involved. In the two decades since this was made many of the people involved have since died, the director included, so the film now has the feel of a historical artefact. The Art of Tripping can be see in full at YouTube. This is how good British television used to be.

Opium
Dr Virginia Berridge (author), Grevel Lindop (author), Marek Kohn (author), Dr EMR Critchley (author), Phil Daniels (as Thomas De Quincey), Dr Tony Dickenson (neuropharmacologist), Dr Ian Walker (author), Thom Booker (as Edgar Allan Poe), Dr Peggy Reynolds (author)
Hashish
Prof John Hemmings (author), Ronald Hayman (author), Patrick Barlow (as Theophile Gautier), John McEnery (as Charles Baudelaire), Jon Finch (as Gérard de Nerval), Bernard Howells (lecturer, King’s College, London), June Rose (author), John Richardson (author), Margaret Crosland (author), Danny Webb (as Jean Cocteau), Robin Buss (translator), David Gascoyne (poet), George Melly (collector, Surrealist art)
Mescaline
Prof Eric Mottram (University of London), Francis Huxley (nephew of Aldous Huxley), Jay Stevens (author), Laura Huxley (widow of Aldous Huxley),
Psilocybin
Brian Cory (as Robert Graves), Paul O’Prey (author)
Marijuana / Nitrous Oxide
Harry Shapiro (author), Carolyn Cassady (author), Prof Ann Charters (author), Allen Ginsberg (poet)
Kief
Paul Bowles (author)
Heroin
JG Ballard (author), Prof Avital Ronell (author), Hubert Selby Jr (author), Brian Aldiss (author)
LSD
Dr Oscar Janiger (experimental psychiatrist), Diana Quick (as Anaïs Nin), Prof Malcolm Lader (psychopharmacologist), Dr Timothy Leary (author), Todd Boyco (as Andy Warhol)
Amphetamine
Lawrence Sutin (author)
Cocaine
Robert Stone (author), Prof. Annette Dolphin (neuropharmacologist)
MDMA

Previously on { feuilleton }
• Storm Thorgerson, 1944–2013
• Hipgnosis turkeys
• Enter the Void
• Opium fiends
• La Morphine by Victorien du Saussay
• In the Land of Retinal Delights
• Haschisch Hallucinations by HE Gowers
• Storm Thorgerson: Right But Wrong
• Demon rum leads to heroin
• The art of LSD
• Hep cats
• German opium smokers, 1900

Philippe Jullian, connoisseur of the exotic

jullian01

Monsieur Jullian as seen on the back cover of Dreamers of Decadence (1971).

Here at last is the long-promised (and long!) piece about the life and work of Philippe Jullian (1919–1977), a French writer and illustrator who’s become something of a cult figure of mine in recent years. Why the fascination? First and foremost because at the end of the 1960s he wrote Esthètes et Magiciens, or Dreamers of Decadence as it’s known to English readers, a book which effectively launched the Symbolist art revival and which remains the best introduction to Symbolist art and the aesthetic hothouse that was the 1890s. If I had to choose five favourite books Dreamers of Decadence would always be on the list. This point of obsession, and Philip Core’s account of the writer, made me curious about the rest of Jullian’s career.

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An illustration from Wilson & Jullian’s For Whom the Cloche Tolls (1953). “Tata has called these his Krafft-Ebbing (sic) pictures of his friend Kuno, whatever that means.”

Philip Core was friends with Philippe Jullian, and Core’s essential Camp: The Lie that Tells the Truth (1984) has Jullian as one of its dedicatees. It’s to Core’s appraisal that we have to turn for details of the man’s life. There is an autobiography, La Brocante (1975), but, like a number of other Jullian works, this doesn’t seem to have been translated and my French is dismally pauvre. Core’s piece begins:

Philippe Jullian, born to the intellectual family of Bordeaux Protestants which produced the well-known French historian, Camille Jullian, was a last and lasting example of pre-war camp. His career began as an artist in Paris with a reputation for drag-acts parodying English spinsters. Snobbery, a talent for sensitive daydreaming, and a consuming passion for antiques, obscure art and social history, made a very different figure out of the thin and dreamy young man. Jullian suffered terribly during the Second World War; he managed to survive by visiting some disapproving cousins dressed as a maiden aunt, whom they were happy to feed. However, he made a mark in the world of Violet Trefusis, Natalie Barney and Vita Sackville-West by illustrating their books with his wiry and delicate doodles; this led to a social connection in England, where he produced many book jackets and covers for Vogue throughout the 1950s.

Having only seen Jullian in his besuited and bespectacled guise it’s difficult to imagine him dragged up, but the cross-dressing interest is apparent in his humorous collaboration with Angus Wilson and in a later novel, Flight into Egypt. As for the wiry and delicate doodles, they’re very much of their time, in style often resembling a less-assured Ronald Searle. One early commission in 1945 was for the first of what would become a celebrated series of artist labels for Château Mouton Rothschild. Later cover illustrations included a run for Penguin Books some of which can be found at Flickr.

Philip Core continues the story:

Elegant in the austerely tweedy way the French imagine to be English, Jullian exploited his very considerable talents as a writer, producing a series of camp novels throughout the 1950s (Scraps, Milord) which deal frankly but amusingly with the vicissitudes of handsome young men and face-lifted ladies, grey-haired antique dealers and criminals. One of the first to reconsider Symbolist painting, Jullian reached an enormous public in the 1960s with his gorgeous book, Dreamers of Decadence – where an encyclopaedic knowledge of the genre and its accompanying literature helped to create the boom in fin de siècle revivalism among dealers and museums.

An acerbic wit accompanied this vast worldly success; always docile to duchesses, Jullian could easily remark to a hostess who offered him a chocolate and cream pudding called Nègre en chemise, “I prefer them without.” Less kindly, to a gay friend who objected to Jullian’s poodles accompanying them into a country food shop by saying “Think where their noses have been”, he could also retort “Yes, that’s what I think whenever I see you kiss your mother.”

Continue reading “Philippe Jullian, connoisseur of the exotic”

A playlist for Halloween

Der Tod als Erwürger (1851) by Alfred Rethel.

It’s a fact (sad or otherwise) that a substantial percentage of my music collection would make good Halloween listening but in that percentage a number of works are prominent as spooky favourites. So here’s another list to add to those already clogging the world’s servers, in no particular order:

Theme from Halloween (1978) by John Carpenter & Alan Howarth.
What a surprise… All John Carpenter‘s early films have electronic scores and great themes, Halloween being the most memorable, and one that’s gradually infected the wider musical culture as various hip hop borrowings and Heat Miser by Massive Attack demonstrate.

Monster Mash (1962) by Bobby “Boris” Pickett.
The ultimate Halloween novelty record. A host of imitators followed the success of this single while poor Bobby struggled to be more than a one-hit wonder. It wasn’t to be, this was his finest hour. Available on These Ghoulish Things: Horror Hits for Halloween with some radio spots by Bobby and a selection of other horror-themed rock’n’roll songs.

The Divine Punishment (1986) & Saint of the Pit (1988) by Diamanda Galás.
Parts 1 & 2 of Galás’s Masque of the Red Death, a “plague mass” trilogy based on the AIDS epidemic. These remain my favourite records by Ms Galás; on the first she reads/sings passages from the Old Testament accompanied by sinister keyboards, making the Bible sound as steeped in evil and metaphysical dread as the Necronomicon. On Saint of the Pit she turns her attention to French poets of the 19th century (Baudelaire, Gérard de Nerval & Tristan Corbière) while unleashing the full power of her operatic vocalizations. Einstürzende Neubauten’s FM Einheit adds some thundering drums. “Correct playback possible at maximum volume only.” Amen to that.

The Visitation (1969) by White Noise.
An electronic collage piece about a ghostly lover returning to his grieving girlfriend. White Noise were David Vorhaus working alongside BBC Radiophonic Workshop pioneers Delia Derbyshire and Brian Hodgson to create an early work of British electronica and dark psychedelia. The Visitation makes full use of Derbyshire and Hodgson’s inventive tape effects and probably accounts for them being asked to score The Legend of Hell House a few years later. Immediately following this is the drums and screams piece, Electric Storm In Hell; play this loud and watch the blood drain from the faces of your Halloween guests.

Zeit (1972) by Tangerine Dream.
Subtitled “A largo in four movements”, Zeit is Tangerine Dream’s most subtle and restrained album, four long tracks of droning atmospherics.

The Masque of the Red Death (1997) read by Gabriel Byrne.
From Closed On Account Of Rabies, a Poe-themed anthology arranged by Hal Willner. The readings are of variable quality; Christopher Walken’s The Raven is effective (although I prefer Willem Defoe’s amended version on Lou Reed’s The Raven) while Dr John reads Berenice like one of Poe’s somnambulists. Gabriel Byrne shows how these things should be done.

De Natura Sonoris no. 2 (1971) by Krzysztof Penderecki.
More familiar to people as “music from The Shining“, this piece, along with much of the Polish composer‘s early work, really does sound like music in search of a horror film. His cheerily-titled Threnody For The Victims Of Hiroshima is one piece that won’t be used to sell cars any time soon. Kubrick also used Penderecki’s equally chilling The Dream of Jacob for The Shining score, together with pieces by Ligeti and Bartók.

Treetop Drive (1994) by Deathprod.
Helge Sten is a Norwegian electronic experimentalist whose solo work is released under the Deathprod name. “Electronic” these days often means using laptops and the latest keyboard and sampling equipment. Deathprod music is created on old equipment which renders its provenance opaque leaving the listener to concentrate on the sounds rather than be troubled by how they might have been created. The noises on the deceptively-titled Treetop Drive are a disturbing series of slow loops with squalling chords, anguished shrieks and some massive foghorn rumble that seems to emanate from the depths of Davy Jones’ Locker. Play it in the dark and feel the world ending.

Ouroborindra (2005) by Eric Zann.
Another collection of sinister electronica from the Ghost Box label (see this earlier post), referencing HP Lovecraft and Arthur Machen’s masterpiece, The White People. Spectral presences haunting the margins of the radio spectrum.

Theme from The Addams Family (1964) by Vic Mizzy.
Never the Munsters, always the Addams Family! If you don’t know the difference, you must be dead.

Happy Halloween!

Previously on { feuilleton }
• The music of the Wicker Man