Henry Fuseli – { feuilleton }

Art on film: The Medusa Touch

Continuing an occasional series about artworks in feature films. The Medusa Touch (1978) is the kind of film I usually dislike: a supernatural horror story with a preposterous premise—a man who causes disasters to occur with the power of his mind—which is also an ITC production directed by Jack Gold with a TV-friendly gloss, all overlit interiors and zoom-happy camera work. Richard Burton plays the man with a name you only find in horror novels, “John Morlar”, whose telekinetic gift is also a curse, the Medusa touch of the title, although his affliction is never quite described as such. It’s Burton who makes this one worth watching, he burns with a misanthropic intensity in every scene he appears in, delivering his lines with a conviction that suggests he identified rather too much with Morlar and his hatred for the world. The film unfolds as a police procedural, opening with the attempted murder of Morlar by an unknown assailant, then following the investigation that reveals the victim’s history. The police business is the weakest part of the film; being a British/French co-production means that the man leading the investigation, Inspector Brunel, is a Frenchman working in London as part of an exchange programme. Brunel’s dull character is further diminished by having him played by Lino Ventura with a dubbed voice, but it’s the inspector’s quest for clues to Morlar’s past that bring us eventually to the art.

The first artwork, however, appears before all of this. The film opens in the street outside Morlar’s London home then cuts to the inside of his flat with this close view of a print of Edvard Munch’s The Scream. Munch’s most famous painting wasn’t quite the visual cliché in 1978 that it is today. Morlar’s history is recounted in a series of flashbacks which reveal him to have been a barrister whose distaste for the legal profession leads to his becoming a novelist with characters used as mouthpieces for his misanthropy. The art in his mansion flat is scrutinised by Brunel without being subjected to any discussion, leaving us to decide whether these works are the kinds of things that Morlar actually liked or exterior emblems related to his condition.

A relief based on Caravaggio’s Medusa (c.1597).

The head of Medusa pinned on Morlar’s wall suggests the latter, although the only introspective comments from Morlar come in the scenes with him and his psychiatrist, Dr Zonfeld (Lee Remick), which are mostly discussions of his calamity-filled life. Morlar and Zonfeld’s combative relationship may explain the next artwork which catches Brunel’s eye, a print of Bond of Union (1956) by MC Escher.

The choice is an unusual one when the print was made to celebrate Escher’s marriage which was relatively happy, unlike Morlar’s disintegrated union which ends with him willing his wife to death in a car crash. Escher was very trendy in the 1970s, collections of his work were being published for the first time and his prints were everywhere. A better match for a story of this type might have been Eye (1946), an image with greater symbolic resonance that would also complement all the moments when Jack Gold’s camera zooms into Morlar’s basilisk glare.

Encounter in Space (1899) by Edvard Munch.

After looking at the Escher, Brunel leafs through Morlar’s print collection, pulling out another Munch, and a very strange choice it is. This is an odd scene: the prints are all badly lit and none of them have much overt reference to either Morlar’s character or the story as a whole.

Continue reading “Art on film: The Medusa Touch”

Art on film: The Beast

The Beast: Lisbeth Hummel, Elisabeth Kaza and Marcel Dalio.

In which Polish director Walerian Borowczyk places a little-known Symbolist painting in the background of The Beast, his strange sex film (or should that be strange-sex film?) from 1975. I’ve spent the past week or so working my way through Arrow’s box of Borowczyk films, of which The Beast is the last in the collection. It’s also the one film by the director that many people may be aware of even if they’ve never seen it, thanks to a historical reverie in which an 18th-century woman has a very graphic sexual encounter with the beast of the title, a bear-like creature with a fully-functioning phallus. This episode is framed by a somewhat farcical modern-day story set in a French chateau, with the bestiality flashback being the culmination of a parade of sexual antics that include equally graphic scenes of horse-breeding, female masturbation, and thwarted attempts by the daughter of the house to have sex with one of the servants.

Frenzy aka Frenzy of Exultations (1893).

And this is the painting that Borowczyk shows. I said that it’s little-known but it happens to be the most visible of all the paintings by Polish artist Wladyslaw Podkowinski (1866–1895), with a popularity in Poland that extends to reproduction on postcards and jigsaw puzzles. (That huge area of shadow must cause puzzle-solvers some headaches.) I only recognised the picture because Michael Gibson includes it in his wide-ranging study of Symbolist art, although he doesn’t have much to say about it apart from its having caused a minor scandal when it was first exhibited. This isn’t too surprising; prior to the 20th century there were few Western artworks that were so overt in their depiction of erotic delirium without tipping into outright pornography. Given this you’d expect Borowczyk to make more of the reference but he keeps the picture in the background, a reward for the small percentage of the audience who can identify the thing at a distance.

Frenzy is dramatically different to Podkowinski’s other paintings, most of which are Impressionist studies, and is further distinguished by having been attacked by its creator when the artist slashed the canvas with a knife while it was still being exhibited. Paintings and sculptures have been subject to attacks by members of the public for many years but this is the first I’ve heard of an artist attacking their own work while it was on display. The scandalous history suits the film as much as the salacious subject matter; The Beast was almost subject to an obscenity prosecution when an uncensored print was shown in London in the 1970s. For a long time it was one of those troublesome features that you’d be more likely to read about than to see.

Continue reading “Art on film: The Beast”

Weekend links 549

The Shepherd’s Dream, from Paradise Lost (1793) by Henry Fuseli.

• “16 April. A card from Tom King with news of the tattoo of me that he had put on his arm: ‘The tattoo remains popular, though bizarrely one person thought it was of Henry Kissinger. It also makes for an amusing conversation during intercourse.’ This suggests the intercourse might be less than fervent, my name in itself something of a detumescent.” Alan Bennett‘s diary for the year is always a highlight of December.

• “I know that if I don’t write, say on holiday, I begin to feel unsettled and uneasy, as I gather people do who are not allowed to dream.” The Paris Review removed its paywall on their Art of Fiction interview with JG Ballard.

• “A biologist and composer have turned the aurora borealis into sound to create a magic melding of art and nature.”

If we let it, dreaming gradually erodes wake centrism—that waking consciousness to which Westerners in particular are inordinately attached. You might think of wake centrism as a pre-Copernican-like worldview that presumes waking to be the centre of the universe of consciousness, while relegating sleeping and dreaming to secondary, subservient positions. It is a matrix, a cultural simulation evolved to support adaptation, yet it inadvertently limits our awareness. Wake centrism is a subtle, consensual, sticky and addictive over-reliance on ordinary ways of perceiving that interfere with our direct personal experience of dreaming. To paraphrase the 16th-century British clergyman Robert Bolton, it is not merely an idea the mind possesses, but an idea that possesses the mind. Wake centrism is a flat-world consciousness. It warns us to stay away from the edges, to refrain from dialoguing with dreams and the unconscious.

Rubin Naiman on sleep and dreams

• 96th of October: an online fiction magazine dedicated to “tales of the extraordinary”.

• “Punk artist Barney Bubbles joins Manet among works given to UK public in 2020.”

• The results of the Nature Photographer of the Year contest for 2020.

• A list with a difference: Twenty Four Psychic Pop Relics by Woebot.

• Merve Emre on how Leonora Carrington feminized Surrealism.

• Mix of the week: XLR8R Podcast 675 by Teebs.

• I Had Too Much To Dream (Last Night) (1966) by The Electric Prunes | The Room Of Ancillary Dreams (2000) by Harold Budd | Blue Dream (2001) by Sussan Deyhim & Richard Horowitz

Fuseli’s Nightmare

The Nightmare (1781).

Christopher Frayling’s Nightmare: The Birth of Horror (1996) opens with a prologue examining Henry Fuseli’s most celebrated painting:

Henry Fuseli, who later wrote that “one of the most unexplored regions of art are dreams”, and who was said to have supped on raw pork chops specifically to induce his nightmare, made his name with this painting. And engraved versions, produced in 1782, 1783 and 1784, distributed the image across Europe, until Fuseli’s masterpiece became the way of visualising bad dreams.

Although The Nightmare was painted just before the Romantic craze in Western Europe—which revelled in peeling back the veneer of rational civilisation to reveal the “natural” being or the raw sensations beneath, sometimes through the gateway of dreams—it was well-known to the writers and painters of the early nineteenth century. One of them wrote that “it was Fuseli who made real and visible to us the vague and insubstantial phantoms which haunt like dim dreams the oppressed imagination”.

The Nightmare was fascinating—and scary—because it operated at so many different levels at once. It was set in the present (the stool and bedside table are “contemporary” in style), and it was concerned not so much with an individual’s nightmare—the usual subject-matter of dream paintings, often involving famous individuals and their prophecies—as with nightmares in general. It was not A Nightmare, but The Nightmare; not a vision but a sensation. This gave it a direct impact, unmediated by history, which put a lot of critics off.

The Nightmare (1791).

Later generations of critics have had no such problems, of course, nor have the legions of artists and cartoonists who’ve plagiarised and parodied this memorable scene. I had a vague notion of collecting some of the derivations but a quick image search reveals an endless profusion of squatting figures and thrusting horse heads. Wikipedia did provide two of the engraved versions, however. Of the two paintings above I’ve always preferred the later one: the incubus, or “mara” as Frayling calls it, looks more sinister, and the horse head has become an almost unavoidable sexual symbol. No wonder that Siegmund Freud had a copy of The Nightmare on the wall of his waiting room.

Engraving by Thomas Burke (1783).

Continue reading “Fuseli’s Nightmare”

Chiaroscuro

Heavenly Love and Earthly Love by Giovanni Baglione (1602–1603).

Chiaroscuro\, Chia`ro*scu”ro\, Chiaro-oscuro\, Chi*a”ro-os*cu”ro\, n. [It., clear dark.] (a) The arrangement of light and dark parts in a work of art, such as a drawing or painting, whether in monochrome or in colour. (b) The art or practice of so arranging the light and dark parts as to produce a harmonious effect.

Following from the earlier post about shadows in art, some favourite examples by masters of chiaroscuro. Another artist not represented here will be the subject of a post of his own in the next couple of days. The Dutch painter Godfried Schalcken (below) was the subject of the horror tale Schalcken the Painter by Joseph Sheridan Le Fanu, a story memorably filmed by Leslie Megahey for BBC television in 1979. Horror and the chiaroscuro effect belong together, as Fuseli’s Nightmare demonstrates, and many of Schalcken’s paintings seem even more curious and sinister after you’ve read Le Fanu’s story.

Update: John Klima points us to Hal Duncan‘s excellent story, The Chiaroscurist, which you can read at Electric Velocipede.

Continue reading “Chiaroscuro”