Victor Hugo – { 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

David Britton, 1945–2020

Mister Rock’n’roll, 1969.

David Britton, author, artist and publisher, died on 29th December. I wrote this for the Savoy Books news announcement:

My closest artistic collaborator from 1989 to 1999, and a close friend for longer than this: capricious, determined, fearless, funny, generous and inspirational. No David Britton, no Lord Horror; no Lord Horror, no Reverbstorm. He changed my life.

He’d been increasingly ill for several years so this came as less of a surprise to those of us close to him than to others. Dave and I used to talk at least once a week, and on the last occasion he’d sounded worse than usual. Those talks were episodes in a conversation about art that ran for over 30 years, beginning in the mid-1980s at the counter of the Savoy bookshop in Peter Street, Manchester, continuing in the Savoy offices with co-publisher and collaborator Michael Butterworth, and resuming on the phone; art in all its forms and in any medium, with no attention paid to categories of “high” and “low”.

Reverbstorm, the Lord Horror comic series that we created throughout the 1990s, was the product of those conversations, and was also produced mostly through conversation, working by instinct without a script. The series, which was compiled into definitive book form in 2012, is testament to a pooled breadth of interest, encompassing/quoting/appropriating/reworking Pointillist, Cubist and Expressionist painting, Modernist poetry, pop songs, Sondheim musicals, Finnegans Wake, Tom Phillips’ Humument, Burne Hogarth’s Tarzan comics, Joel-Peter Witkin’s photographs, voodoo chants, Piranesi, King Kong, Bauhaus graphic design, Hugh Ferriss architecture, and illustration of all kinds, from fairy tales to cosmic horror via Aubrey Beardsley and Harry Clarke; there’s even ballet in the mix if you look closely. Dave always liked the idea of Lord Horror leaping and pirouetting like a dancer. More than anything, Reverbstorm is rock’n’roll, and this is partly what the title refers to: a thundering rhythm.

Britton art from Weird Fantasy #2, 1971. This is the drawing that caught the attention of William Burroughs when Britton and Butterworth visited Burroughs in New York City in 1979.

The term “rock’n’roll” always requires qualification when considering the Britton oeuvre, he used it with regularity while remaining bitterly aware that the original charge of the words had been degraded by over-use, reduced to a caricature by too many mediocre music acts and lazy journalists. I chided him a couple of times that his use of the term was functionally meaningless, a synonym for “my favourite things”. But the application was always a serious one, a label for any work that he found sufficiently thrilling, wild, original, excessive, anarchic, flamboyant, boundary-breaking or confrontational. Little Richard, Larry Williams, Howlin’ Wolf and Bo Diddley were Dave’s kind of rock’n’roll, as were Captain Beefheart and His Magic Band, PJ Proby, Iggy Pop, the Sex Pistols, The Cramps, The White Stripes and the Wu-Tang Clan. No surprise there, but Burne Hogarth was also rock’n’roll, although Hogarth would no doubt have disputed this. Another favourite artist, James Cawthorn, was given the label because Dave had discovered Cawthorn’s work when his teenage rock’n’roll obsession was at its height; two forms of art were permanently bound together, with sword & sorcery recast as the literary equivalent of a delinquent musical idiom. Dave’s other artist collaborator, Kris Guidio, was rock’n’roll for having served time as a peerless portraitist of The Cramps. LaVern Baker was rock’n’roll, as was CL Moore. Aubrey Beardsley was rock’n’roll and Harry Clarke was rock’n’roll; William Burroughs and William Hope Hodgson were rock’n’roll, so were Michael Moorcock and Harlan Ellison. Francis Bacon and Paula Rego were rock’n’roll; Alan Clarke was rock’n’roll and so was David Lynch. The quest for more of this rare commodity was relentless and unceasing. Many of our conversations were little more than enthusiastic discussions of shared favourites, or recommendations to watch/read/listen to something new.

The first Savoy publication from 1976—Cawthorn adapting Moorcock’s apocalyptic Elric novel—was a declaration of intent: maximum rock’n’roll.

The photo at the head of this post is one that Dave had reused in recent years, one of the few portraits he seemed to like. It first appeared inside his debut publication, Weird Fantasy #1, a genre fanzine that was also enough of an underground publication to receive a passing mention in Oz magazine. The picture is emblematic of the Britton character, dressed in a manner at odds with the north Manchester surroundings he grew up in, and where he was still stuck at the time, a world of back-to-back housing and squalid ginnels. Rock’n’roll in all its forms was the great escape from a world of severely limited horizons and circumscribed lives, where all you could look forward to after a few years of poor education was a job in the local mill or factory. People who dismiss the gaudier forms of entertainment as “escapist” are usually middle class and blessed with comforts and opportunities that reinforce their condescensions; people who never had to consider a life so lacking in promise that a song heard on the radio, a vinyl record, a comic book, a paperback found on a market stall, might be the key to a wider world, an affirmation that there was more than the brick walls of your immediate environment, and there could be even more than this. “Escapist” suggests a hiding away but it also means breaking free. In later years Dave maintained a sporadic correspondence with Alan Moore; they never met but were mutually supportive, thanks in part to a shared background as bright boys from working-class backwaters with no encouragement to try and transform their lives through their escapist enthusiasms. Alan maintained an affection for his background, but Dave seldom spoke of his without a shudder, as though he’d evaded a fate worse than death. One thing he retained from north Manchester was an ebulliently vulgar sense of humour. He agreed with Picasso that good taste is the enemy of creativity.

David Britton’s first novel wasn’t one he considered his best but it remains the most notorious thanks to the conscientious literary assessments of the Greater Manchester police.

I’ll miss Dave’s infectious humour, just as I’ll miss the conversations that so often provoked it, the quest for better art, some new kind of kick, more rock’n’roll. I’ll miss being able to show him something I know he’ll enjoy. He always liked quotations so I’ll end this with a lengthy one from Walter Pater, the aesthetic theorist whose ideas energised the Decadents and the founders of The Savoy, the magazine from which Savoy Books took its name. It summarises Dave’s attitude to life even if he’d never discuss things in such a grandiloquent manner:

…we are all condamnes, as Victor Hugo says: we are all under sentence of death but with a sort of indefinite reprieve—les hommes sont tous condamnes a mort avec des sursis indefinis: we have an interval, and then our place knows us no more. Some spend this interval in listlessness, some in high passions, the wisest, at least among “the children of this world,” in art and song. For our one chance lies in expanding that interval, in getting as many pulsations as possible into the given time. Great passions may give us this quickened sense of life, ecstasy and sorrow of love, the various forms of enthusiastic activity, disinterested or otherwise, which come naturally to many of us. Only be sure it is passion—that it does yield you this fruit of a quickened, multiplied consciousness. Of this wisdom, the poetic passion, the desire of beauty, the love of art for art’s sake, has most; for art comes to you professing frankly to give nothing but the highest quality to your moments as they pass, and simply for those moments’ sake.

Previously on { feuilleton }
• James Cawthorn: The Man and His Art
• A Reverbstorm jukebox
• Reverbstorm: an introduction and preview

Max Ernst’s favourites

The cover for the Max Ernst number of View magazine (April, 1942) that appears in Charles Henri Ford’s View: Parade of the Avant-Garde was one I didn’t recall seeing before. This was a surprise when I’d spent some time searching for back issues of the magazine. The conjunction of Ernst with Buer, one of the perennially popular demons drawn by Louis Le Breton for De Plancy’s Dictionnaire Infernal, doubles the issue’s cult value in my eyes. I don’t know whether the demon was Ernst’s choice but I’d guess so when many of the De Plancy illustrations resemble the hybrid creatures rampaging through Ernst’s collages. Missing from the Ford book is the spread below which uses more De Plancy demons to decorate lists of the artist’s favourite poets and painters. I’d have preferred a selection of favourite novelists but Ford was a poet himself (he also co-wrote an early gay novel with Parker Tyler, The Young and Evil), and the list is still worth seeing.

Poets: Charles Baudelaire, Friedrich Hölderlin, Alfred Jarry, Edgar Allan Poe, George Crabbe, Guillaume Apollinaire, Walt Whitman, Comte de Lautréamont, Robert Browning, Arthur Rimbaud, William Blake, Achim von Arnim, Victor Hugo, Johann Wolfgang von Goethe, William Shakespeare, Samuel Taylor Coleridge, Lewis Carroll, Novalis, Heinrich Heine, Solomon (presumably the author of the Song of Solomon).

Painters: Pieter Bruegel the Elder, Giovanni Bellini, Hieronymus Bosch, Matthias Grünewald, Albrecht Altdorfer, Georges Seurat, Piero della Francesca, Paolo Uccello, Lucas Cranach the Elder, Hans Baldung, Vittore Carpaccio, Leonardo Da Vinci, Cosimo Tura, Carlo Crivelli, Giorgio de Chirico, Henri Rousseau, Francesco del Cossa, Piero di Cosimo, NM Deutsch (Niklaus Manuel), Vincent van Gogh.

I’ve filled out the names since some of the typography isn’t easy to read. Some of the choices are also uncommon, while one of them—NM Deutsch—is not only a difficult name to search for but the attribution has changed in recent years. The list of poets contains few surprises but it’s good to see that Poe made an impression on Ernst; the choice of painters is less predictable. Bruegel, Bosch and Rousseau are to be expected, and the same goes for the German artists—Grünewald, Baldung—whose work is frequently grotesque or erotic. But I wouldn’t have expected so many names from the Italian Renaissance, and Seurat is a genuine surprise. As for Ernst’s only living contemporary, Giorgio de Chirico, this isn’t a surprise at all but it reinforces de Chirico’s importance. If you removed Picasso from art history de Chirico might be the most influential painter of the 20th century; his Metaphysical works had a huge impact on the Dada generation, writers as well as artists, and also on René Magritte who was never a Dadaist but who lost interest in Futurism when he saw a reproduction of The Song of Love (1914). Picasso’s influence remains rooted in the art world while de Chirico’s disquieting dreams extend their shadows into film and literature, so it’s all the more surprising that this phase of his work was so short lived. But that’s a discussion for another time.

Previously on { feuilleton }
• Viewing View
• De Plancy’s Dictionnaire Infernal
• Max Ernst album covers
• Maximiliana oder die widerrechtliche Ausübung der Astronomie
• Max and Dorothea
• Dreams That Money Can Buy
• La femme 100 têtes by Eric Duvivier

Émile Bayard’s Histoire de la Magie

Regular readers may have noticed my persistent urge to trace the provenance of certain images or designs. The latest candidate is the above illustration of a witches sabbat, a picture familiar to readers of occult histories in addition to appearing on at least two album covers. It’s the use in occult books which no doubt drew it to the attention of composer John Zorn who used it as a cover image in 2004 for his Magick album, one of a series of occult-themed recordings. The album credits the artwork to Gustave Doré, a plausible candidate given the engraving style but I’m familiar enough with Doré’s work to doubt that it was one of his.

Earlier this week I was looking for more occult-related imagery so finally conducted a proper search for the sabbat picture. The origin is a French volume by Paul Christian, Histoire de la Magie, Du Monde Surnaturel Et de la Fatalite a Travers Les Temps (1870), and the full-page illustrations are by Émile Bayard (1837–1891). The Doré identification was partially correct since Bayard was a contemporary of Doré’s, and the drawings were engraved by François Pannemaker, an engraver who worked on many of Doré’s books as well as the Hertzel editions of Jules Verne. Émile Bayard is one of those artists whose name is unknown today even though people throughout the world would recognise one of his drawings; his illustration of Cosette from Victor Hugo’s Les Miserables provided the face seen on all those posters and hoardings promoting the popular musical.

“Paul Christian” was the nom de plume of Jean-Baptiste Pitois (1811–1877), and his study of occult history was a popular book when it first appeared. I can’t say much about its contents but the illustrations (of which these are a selection via this page) show a range that encompasses various myths and religions as well as the expected variants of Western occultism. I’d seen several of Bayard’s other illustrations in a more recent French history of the occult, where the pictures are uncredited. I’ve suspected for years that they might be by the same artist responsible for the sabbat picture so this discovery has laid another nagging question to rest.

Histoire de la Magie isn’t among the scanned books at the Internet Archive, unfortunately, but a copy may be viewed at Gallica. It’s a shame this is one of Gallica’s older scans which spoils the artwork but you can at least seen the book in full. An English translation was published in the US in 1969, containing notes and additions by living occult experts, but I’ve yet to discover whether this edition retained Bayard’s pictures.

Continue reading “Émile Bayard’s Histoire de la Magie”

La Ronde du Sabbat

This is too late for Walpurgisnacht (although it’s still night at this moment) but the 1st May is Beltane, and this is a very pagan drawing. The artist is Louis Boulanger, a friend of Victor Hugo’s here illustrating one of the author’s poems for Cent Dessins: Extraits des Oeuvres de Victor Hugo, illustrations for Hugo’s poetry, fiction and drama. Much of the work is mediocre or dull but this surprisingly excessive picture would have stood out even among better company. Many of the illustrations are engravings from paintings—one is an adaptation of Delacroix’s Liberty Leading the People—but the copy of Boulanger’s painting wanders freely from the original which is a much more typical piece of Romantic art. The engraver was Fortuné-Louis Méaulle who really ought to share a credit with the original artist.

A few of the more notable illustrations follow, one of which is yet another artwork on the perennial theme of man versus cephalopod.

Continue reading “La Ronde du Sabbat”