Against Nature Read Online

I’m afraid there’s nothing can be done this time.’

The man promptly put a stop to this explanation by inserting an enormous forefinger into his mouth; then, muttering to himself behind his curly waxed mustaches, he picked up an instrument from a table.

At this point the drama really began. Clutching the arms of the chair, Des Esseintes felt the cold touch of metal inside his cheek, then saw a whole galaxy of stars and in unspeakable agony started stamping his feet and squealing like a stuck pig.

There was a loud crack as the molar broke on its way out. By now it seemed as if his head were being pulled off and his skull smashed in; he lost all control of himself and screamed at the top of his voice, fighting desperately against the man, who bore down on him again as if he wanted to plunge his arm into the depths of his belly. Suddenly the fellow took a step backwards, lifted his patient bodily by the refractory tooth and let him fall back into the chair, while he stood there blocking the window, puffing and blowing as he brandished at the end of his forceps a blue tooth tipped with red.

Utterly exhausted, Des Esseintes had spat out a basinful of blood, waved away the old woman who came in to offer him his tooth, which she was prepared to wrap up in a piece of newspaper, and after paying two francs had fled, adding his contribution to the bloody spittle on the stairs. But out in the street he had recovered his spirits, feeling ten years younger and taking an interest in the most insignificant things.

‘Ugh!’ he said to himself, shuddering over these gruesome recollections. He got to his feet to break the horrid fascination of his nightmare vision, and coming back to present-day preoccupations he felt suddenly uneasy about the tortoise.

It was still lying absolutely motionless. He touched it; it was dead. Accustomed no doubt to a sedentary life, a modest existence spent in the shelter of its humble carapace, it had not been able to bear the dazzling luxury imposed upon it, the glittering cape in which it had been clad, the precious stones which had been used to decorate its shell like a jewelled ciborium.

CHAPTER 5

Together with the desire to escape from a hateful period of sordid degradation, the longing to see no more pictures of the human form toiling in Paris between four walls or roaming the streets in search of money had taken an increasing hold on him.

Once he had cut himself off from contemporary life, he had resolved to allow nothing to enter his hermitage which might breed repugnance or regret; and so he had set his heart on finding a few pictures of subtle, exquisite refinement, steeped in an atmosphere of ancient fantasy, wrapped in an aura of antique corruption, divorced from modern times and modern society.

For the delectation of his mind and the delight of his eyes, he had decided to seek out evocative works which would transport him to some unfamiliar world, point the way to new possibilities, and shake up his nervous system by means of erudite fancies, complicated nightmares, suave and sinister visions.

Among all the artists he considered, there was one who sent him into raptures of delight, and that was Gustave Moreau. He had bought Moreau’s two masterpieces, and night after night he would stand dreaming in front of one of them, the picture of Salome.1

This painting showed a throne like the high altar of a cathedral standing beneath a vaulted ceiling – a ceiling crossed by countless arches springing from thick-set, almost Romanesque columns, encased in polychromic brickwork, encrusted with mosaics, set with lapis lazuli and sardonyx – in a palace which resembled a basilica built in both the Moslem and the Byzantine styles.

In the centre of the tabernacle set on the altar, which was approached by a flight of recessed steps in the shape of a semicircle, the Tetrarch Herod was seated, with a tiara on his head, his legs close together and his hands on his knees.

His face was yellow and parchment-like, furrowed with wrinkles, lined with years; his long beard floated like a white cloud over the jewelled stars that studded the gold-laced robe moulding his breast.

Round about this immobile, statuesque figure, frozen like some Hindu god in a hieratic pose, incense was burning, sending up clouds of vapour through which the fiery gems set in the sides of the throne gleamed like the phosphorescent eyes of wild animals. The clouds rose higher and higher, swirling under the arches of the roof, where the blue smoke mingled with the gold dust of the great beams of sunlight slanting down from the domes.

Amid the heady odour of these perfumes, in the overheated atmosphere of the basilica, Salome slowly glides forward on the points of her toes, her left arm stretched out in a commanding gesture, her right bent back and holding a great lotus-blossom beside her face, while a woman squatting on the floor strums the strings of a guitar.

With a withdrawn, solemn, almost august expression on her face, she begins the lascivious dance which is to rouse the aged Herod’s dormant senses; her breasts rise and fall, the nipples hardening at the touch of her whirling necklaces; the strings of diamonds glitter against her moist flesh; her bracelets, her belts, her rings all spit out fiery sparks; and across her triumphal robe, sewn with pearls, patterned with silver, spangled with gold, the jewelled cuirass, of which every chain is a precious stone, seems to be ablaze with little snakes of fire, swarming over the mat flesh, over the tea-rose skin, like gorgeous insects with dazzling shards, mottled with carmine, spotted with pale yellow, speckled with steel blue, striped with peacock green.

Her eyes fixed in the concentrated gaze of a sleepwalker, she sees neither the Tetrarch, who sits there quivering, nor her mother, the ferocious Herodias, who watches her every movement, nor the hermaphrodite or eunuch who stands sabre in hand at the foot of the throne, a terrifying creature, veiled as far as the eyes and with its sexless dugs hanging like gourds under its orange-striped tunic.

The character of Salome, a figure with a haunting fascination for artists and poets, had been an obsession with him for years. Time and again he had opened the old Bible of Pierre Variquet, translated by the Doctors of Theology of the University of Louvain, and read the Gospel of St Matthew which recounts in brief, naive phrases the beheading of the Precursor; time and again he had mused over these lines:

‘But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.

‘Whereupon, he promised with an oath to give her whatsoever she would ask.

‘And she, being before instructed of her mother, said, ‘‘Give me here John Baptist’s head in a charger.’’

‘And here the king was sorry: nevertheless, for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.

‘And he sent, and beheaded John in the prison.

‘And his head was brought in a charger, and given to the damsel: and she brought it to her mother.’

But neither St Matthew, nor St Mark, nor St Luke, nor any of the other sacred writers had enlarged on the maddening charm and potent depravity of the dancer. She had always remained a dim and distant figure, lost in a mysterious ecstasy far off in the mists of time, beyond the reach of punctilious, pedestrian minds, and accessible only to brains shaken and sharpened and rendered almost clairvoyant by neurosis; she had always repelled the artistic advances of fleshly painters, such as Reubens who travestied her as a Flemish butcher’s wife; she had always passed the comprehension of the writing fraternity, who never succeeded in rendering the disquieting delirium of the dancer, the subtle grandeur of the murderess.

In Gustave Moreau’s work, which in conception went far beyond the data supplied by the New Testament, Des Esseintes saw realized at long last the weird and superhuman Salome of his dreams. Here she was no longer just the dancing-girl who extorts a cry of lust and lechery from an old man by the lascivious movements of her loins; who saps the morale and breaks the will of a king with the heaving of her breasts, the twitching of her belly, the quivering of her thighs. She had become, as it were, the symbolic incarnation of undying Lust, the Goddess of immortal Hysteria, the accursed Beauty exalted above all other beauties by the catalepsy that hardens her flesh and steels her muscles, the monstrous Beast, indifferent, irresponsible, insensible, poisoning, like the Helen of ancient myth, everything that approaches her, everything that sees her, everything that she touches.

Viewed in this light, she belonged to the theogonies of the Far East; she no longer had her origin in biblical tradition; she could not even be likened to the living image of Babylon, the royal harlot of Revelations, bedecked like herself with precious stones and purple robes, with paint and perfume, for the whore of Babylon was not thrust by a fateful power, by an irresistible force, into the alluring iniquities of debauch.

Moreover, the painter seemed to have wished to assert his intention of remaining outside the bounds of time, of giving no precise indication of race or country or period, setting as he did his Salome inside this extraordinary palace with its grandiose, heterogeneous architecture, clothing her in sumptuous, fanciful robes, crowning her with a nondescript diadem like Salammbô’s,2 in the shape of a Phoenician tower, and finally putting in her hand the sceptre of Isis, the sacred flower of both Egypt and India, the great lotus-blossom.

Des Esseintes puzzled his brains to find the meaning of this emblem. Had it the phallic significance which the primordial religions of India attributed to it? Did it suggest to the old Tetrarch a sacrifice of virginity, an exchange of blood, an impure embrace asked for and offered on the express condition of a murder? Or did it represent the allegory of fertility, the Hindu myth of life, an existence held between the fingers of woman and clumsily snatched away by the fumbling hands of man, who is maddened by desire, crazed by a fever of the flesh?

Perhaps, too, in arming his enigmatic goddess with the revered lotus-blossom, the painter had been thinking of the dancer, the mortal woman, the soiled vessel, ultimate cause of every sin and every crime; perhaps he had remembered the sepulchral rites of ancient Egypt, the solemn ceremonies of embalmment, when practitioners and priests lay out the dead woman’s body on a slab of jasper, then with curved needles extract her brains through the nostrils, her entrails through an opening made in the left side, and finally, before gilding her nails and her teeth, before anointing the corpse with oils and spices, insert into her sexual parts, to purify them, the chaste petals of the divine flower.

Be that as it may, there was some irresistible fascination exerted by this painting; but the water-colour entitled The Apparition created perhaps an even more disturbing impression.

In this picture, Herod’s palace rose up like some Alhambra on slender columns iridescent with Moresque tiles, which appeared to be bedded in silver mortar and gold cement; arabesques started from lozenges of lapis lazuli to wind their way right across the cupolas, whose mother-of-pearl marquetry gleamed with rainbow lights and flashed with prismatic fires.

The murder had been done; now the executioner stood impassive, his hands resting on the pommel of his long, bloodstained sword.

The Saint’s decapitated head had left the charger where it lay on the flagstones and risen into the air, the eyes staring out from the livid face, the colourless lips parted, the crimson neck dripping tears of blood. A mosaic encircled the face, and also a halo of light whose rays darted out under the porticoes, emphasized the awful elevation of the head, and kindled a fire in the glassy eyeballs, which were fixed in what happened to be agonized concentration on the dancer.

With a gesture of horror, Salome tries to thrust away the terrifying vision which holds her nailed to the spot, balanced on the tips of her toes, her eyes dilated, her right hand clawing convulsively at her throat.

She is almost naked; in the heat of the dance her veils have fallen away and her brocade robes slipped to the floor, so that now she is clad only in wrought metals and translucent gems. A gorgerin grips her waist like a corselet, and like an outsize clasp a wondrous jewel sparkles and flashes in the cleft between her breasts; lower down, a girdle encircles her hips, hiding the upper part of her thighs, against which dangles a gigantic pendant glistening with rubies and emeralds; finally, where the body shows bare between gorgerin and girdle, the belly bulges out, dimpled by a navel which resembles a graven seal of onyx with its milky hues and its rosy finger-nail tints.

Under the brilliant rays emanating from the Precursor’s head, every facet of every jewel catches fire; the stones burn brightly, outlining the woman’s figure in flaming colours, indicating neck, legs and arms with points of light, red as burning coals, violet as jets of gas, blue as flaming alcohol, white as moonbeams.

The dreadful head glows eerily, bleeding all the while, so that clots of dark red form at the ends of hair and beard. Visible to Salome alone, it embraces in its sinister gaze neither Herodias, musing over the ultimate satisfaction of her hatred, nor the Tetrarch, who, bending forward a little with his hands on his knees, is still panting with emotion, maddened by the sight and smell of the woman’s naked body, steeped in musky scents, anointed with aromatic balms, impregnated with incense and myrrh.

Like the old King, Des Esseintes invariably felt overwhelmed, subjugated, stunned when he looked at this dancing-girl, who was less majestic, less haughty, but more seductive than the Salome of the oil-painting.

In the unfeeling and unpitying statue, in the innocent and deadly idol, the lusts and fears of common humanity had been awakened; the great lotus-blossom had disappeared, the goddess vanished; a hideous nightmare now held in its choking grip an entertainer, intoxicated by the whirling movement of the dance, a courtesan, petrified and hypnotized by terror.

Here she was a true harlot, obedient to her passionate and cruel female temperament; here she came to life, more refined yet more savage, more hateful yet more exquisite than before; here she roused the sleeping senses of the male more powerfully, subjugated his will more surely with her charms – the charms of a great venereal flower, grown in a bed of sacrilege, reared in a hot-house of impiety.

It was Des Esseintes’s opinion that never before, in any period, had the art of water-colour produced such brilliant hues; never before had an aquarellist’s wretched chemical pigments been able to make paper sparkle so brightly with precious stones, shine so colourfully with sunlight filtered through stained-glass windows, glitter so splendidly with sumptuous garments, glow so warmly with exquisite fleshtints.

Deep in contemplation, he would try to puzzle out the antecedents of this great artist, this mystical pagan, this illuminee who could shut out the modern world so completely as to behold, in the heart of present-day Paris, the awful visions and magical apotheoses of other ages.

Des Esseintes found it hard to say who had served as his models; here and there, he could detect vague recollections of Mantegna and Jacopo de Barbari; here and there, confused memories of Da Vinci and feverish colouring reminiscent of Delacroix. But on the whole the influence of these masters on his work was imperceptible, the truth being that Gustave Moreau was nobody’s pupil. With no real ancestors and no possible descendants, he remained a unique figure in contemporary art. Going back to the beginning of racial tradition, to the sources of mythologies whose bloody enigmas he compared and unravelled; joining and fusing in one those legends which had originated in the Middle East only to be metamorphosed by the beliefs of other peoples, he could cite these researches to justify his architectonic mixtures, his sumptuous and unexpected combinations of dress materials and his hieratic allegories whose sinister quality was heightened by the morbid perspicuity of an entirely modern sensibility. He himself remained downcast and sorrowful, haunted by the symbols of superhuman passions and superhuman perversities, of divine debauches perpetrated without enthusiasm and without hope.

His sad and scholarly works breathed a strange magic, an incantatory charm which stirred you to the depths of your being like the sorcery of certain of Baudelaire’s poems, so that you were left amazed and pensive, disconcerted by this art which crossed the frontiers of painting to borrow from the writer’s art its most subtly evocative suggestions, from the enameller’s art its most wonderfully brilliant effects, from the lapidary’s and etcher’s art its most exquisitely delicate touches. These two pictures of Salome, for which Des Esseintes’ admiration knew no bounds, lived constantly before his eyes, hung as they were on the walls of his study, on panels reserved for them between the bookcases.

But these were by no means the only pictures he had bought in order to adorn his retreat. True, none were needed for the first and only upper storey of his house, since he had given it over to his servants and did not use any of its rooms; but the ground floor by itself demanded a good many to cover its bare walls.

This ground floor was divided as follows: a dressing-room, communicating with the bedroom, occupied one corner of the building; from the bedroom you went into the library, and from the library into the dining-room, which occupied another corner.

These rooms, making up one side of the house, were set in a straight line, with their windows overlooking the valley of Aunay.

The other side of the building consisted of four rooms corresponding exactly to the first four in their lay-out. Thus the corner kitchen matched the dining-room, a big entrance-hall the library, a sort of boudoir the bedroom and the closets the dressing-room.

All these latter rooms looked out on the opposite side to the valley of Aunay, towards the Tour du Croy and Châtillon.

As for the staircase, it was built against one end of the house, on the outside, so that the noise the servants made as they pounded up and down the steps was deadened and barely reached Des Esseintes’ ears.

He had had the boudoir walls covered with bright red tapestry and all round the room he had hung ebony-framed prints by Jan Luyken,3 an old Dutch engraver who was almost unknown in France.

He possessed a whole series of studies by this artist in lugubrious fantasy and ferocious cruelty: his Religious Persecutions, a collection of appalling plates displaying all the tortures which religious fanaticism has invented, revealing all the agonizing varieties of human suffering – bodies roasted over braziers, heads scalped with swords, trepanned with nails, lacerated with saws, bowels taken out of the belly and wound on to bobbins, finger-nails slowly removed with pincers, eyes put out, eyelids pinned back, limbs dislocated and carefully broken, bones laid bare and scraped for hours with knives.

These pictures, full of abominable fancies, reeking of burnt flesh, dripping with blood, echoing with screams and curses, made Des Esseintes’s flesh creep whenever he went into the red boudoir, and he remained rooted to the spot, choking with horror.

But over and above the shudders they provoked, over and above the frightening genius of the man and the extraordinary life he put into his figures, there were to be found in his astonishing crowd-scenes, in the hosts of people he sketched with a dexterity reminiscent of Callot but with a vigour that amusing scribbler never attained, remarkable reconstructions of other places and periods: buildings, costumes and manners in the days of the Maccabees, in Rome during the persecutions of the Christians, in Spain under the Inquisition, in France during the Middle Ages and at the time of the St Bartholomew massacres and the Dragonnades, were all observed with meticulous care and depicted with wonderful skill.

These prints were mines of interesting information and could be studied for hours on end without a moment’s boredom; extremely thought-provoking as well, they often helped Des Esseintes to kill time on days when he did not feel in the mood for reading.

The story of Luyken’s life also attracted him and incidentally explained the hallucinatory character of his work. A fervent Calvinist, a fanatical sectary, a zealot for hymns and prayers, he composed and illustrated religious poems, paraphrased the Psalms in verse, and immersed himself in Biblical study, from which he would emerge haggard and enraptured, his mind haunted by bloody visions, his mouth twisted by the maledictions of the Reformation, by its songs of terror and anger.

What is more, he despised the world, and this led him to give all he possessed to the poor, living on a crust of bread himself. In the end he had put to sea with an old maid-servant who was fanatically devoted to him, landing wherever his boat came ashore, preaching the Gospel to all and sundry, trying to live without eating – a man with little or nothing to distinguish him from a lunatic or a savage.

In the larger adjoining room, the vestibule, which was panelled in cedar-wood the colour of a cigar-box, other prints, other weird drawings hung in rows along the walls.

One of these was Bresdin’s Comedy of Death.4 This depicts an improbable landscape which bristles with trees, coppices and thickets in the shape of demons or phantoms and full of birds with rats’ heads and vegetable tails. From the ground, which is littered with vertebrae, ribs and skulls, there spring gnarled and shaky willow-trees, in which skeletons are perched, waving bouquets and chanting songs of victory, while a Christ flies away into a mackerel sky; a hermit meditates, with his head in his hands, at the back of a grotto; and a beggar dies of privation and hunger, stretched out on his back, his feet pointing to a stagnant pool.

Another was The Good Samaritan by the same artist, a lithograph of a huge pen-and-ink drawing. Here the scene is a fantastic tangle of palms, service-trees and oaks, growing all together in defiance of season and climate; a patch of virgin forest packed with monkeys, owls and screech-owls, and cumbered with old tree-stumps as unshapely as mandrake roots; a magic wood with a clearing in the centre affording a distant glimpse, first of the Samaritan and the wounded man, then of a river and finally of a fairytale city climbing up to the horizon to meet a strange sky dotted with birds, flecked with foaming billows, swelling, as it were, with cloudy waves.

It looked rather like the work of a primitive or an Albert Dürer of sorts, composed under the influence of opium; but much as Des Esseintes admired the delicacy of detail and the impressive power of this plate, he paused more often in front of the other pictures that decorated the room. These were all signed Odilon Redon.5

In their narrow gold-rimmed frames of unpainted pear-wood, they contained the most fantastic of visions: a Merovingian head balanced on a cup; a bearded man with something of the bonze about him and something of the typical speaker at public meetings, touching a colossal cannon-ball with one finger; a horrible spider with a human face lodged in the middle of its body.