Tag: Charles Baudelaire

  • Baudelaire as Phenomenologist

    Three Poems by Charles Baudelaire

    IV – L’ALBATROS

    Souvent, pour s’amuser, les hommes d’equipage
    Prennent des albatross, vates oiseaux des mers,
    Qui suivent, indolents compagnons de voyage,
    Le navire glissent sur les gouffres amers.

    A peien les ont-ils deposes sur les planches,
    Que ces rois de l’azur, maladroit et honteux,
    Laissent piteusement leurs grandes ailes blanches
    Comme des avirons traîner à côté d’eux.

    Ce voyageur ailé, comme il est gauche et veule!
    Lui, naguère si beau, qu’il est comique et laid!
    L’un agace son bec avec un brûle-gueule,
    L’autre mime, en boitant, l’infirme qui volait!

    Le poète est semblabe au prince de nuées
    Qui hante la tempête et se rit de l’archer;
    Exile sur le sol au milieu des huées,
    Ses ailes de géant l’empêchent de marcher.

    IV – The Albatross

    Often, to amuse themselves, ship crews
    Brought aboard Albatross, those great birds of the sea,
    And who often were their indolent companions,
    As their ships glided upon the bitter waves.

    And, almost as soon as they let them out on deck,
    How these great sky kings suddenly then appeared ungainly and awkward,
    Trailing piteously their great white wings
    Like proud useless oars behind them.

    These winged voyagers, how they appeared so out of place.
    Once the superb plungers, now they looked only comical and stupid.
    One shakes her beak about in frustration;
    Another mimes, as she clumsily walks, the infirm who fly.

    The Poet is rather like these Princes of the Clouds,
    Those who would fly above the eye of the storm, smiling
    As they look down. Yet, exiled upon the earth,
    Their great wings impeding even the most local movements.

    Consider the L’Albatros, that most ungainly bird alive, used by the poet as an unforgettable metaphor for when s/he is confined on Earth. Reaching the sky, its natural habitat, it glides for hours without flapping its great wings. This is analogous to the invigoration a poet feels when they are in the act of composition.

    Verse Junkies, the name of a publication I came across some years ago, vividly conveys the idea, at least in English. Most proper poets – there are so many pretenders these days – see in this creative act a power, or force, that gives them the ultimate or peak sense of personal achievement; so much so that they come to see themselves –their most fundamental sense of self – as intrinsically bound to the role of poet/artist.

    The thematic link with the preceding poem Bénédiction is also clearly evident. This is another singular element to Les Fleurs du Mal in that the poems follow a very close chronological order, almost like a novel.

    I can think of no other work, barring Dante’s Commedia and Shakespeare’s sonnets, which approach Baudelaire’s ambition. Petrarch, Pushkin, Walt Whitman and Emily Dickinson come near in terms of scope, I would agree, but there is something all -consuming in Baudelaire’s project which somehow, at least for this reader, leaves those other illustrious poets in his wake.

    Perhaps, it is the rather systematic way in which Baudelaire goes through the different topics, or the complexity of the interplay between the poems and the famous correspondences. Thus, after reading L’Albatros, with all its invocation to flight, you turn the page come across Élévation.

    IV – ÉLÉVATION

    Au-dessous des étangs, au-dessous des vallées,
    Des montagnes, des bois, des nuages, des mers,
    Par-delà le soleil, par delà les éthers,
    Par-delà les confins des spheres étoilées,

    Mon esprit, tut e meus avec agilité,
    Et, comme un bon nageur qui se pâme dans l’onde,
    Tu sillonnes gaiement l’immensité profonde
    Avec une indiscible et male volupté.

    Envole-toi bien loin de ces miasmes morbides;
    Va te purifier dans l’air supérieur,
    Et bois, comme une pure et divine liqueur,
    Le feu clair qui remplit les espaces limpides.

    Derrière les ennuis et les vastes chagrins
    Qui chargent de leur poids l’existence brumeuse,
    Heureux celui qui peut d’une aile vigoureuse
    S’élancer vers les champs lumineux et sereins;

    Celui don’t les pensers, comme des alouettes,
    Vers les cieux le matin prennent un libre essor,
    –              Qui plane sur la vie, et comprend sans effort
    Le langage des fleurs et des choses muettes !

    IV – Elevation

    High above the ponds, high above the valleys,
    The mountains, the woods, the clouds, the seas,
    Out there by the sun, out there by the ether,
    Out there beyond the confines of the starred planets,

    My spirit, bound with great agility,
    And, like a superb swimmer it balms in the waves,
    Plunging happily into the immense profundity
    With an inexpressible and male voluptuousness.

    Fly out far beyond the noxious air;
    Go and purify yourself in the stratosphere,
    And drink, as if from a divine and pure liquor,
    The clear fire which replenishes the limpid spaces.

    Leave behind the boredom and the vast sorrows
    Which super charge our so unclear existence,
    Happy is he who with a vigorous wing can
    Fly upward to the luminous and serene fields;

    Those which certain thinkers, like larks,
    Converge to in the morning to partake in the flight to freedom,
    – Who glide through life, understanding effortlessly
    The language of flowers, and other mute things.

    IV – CORRESPONDENCES

    La Nature et un temple où de vivants piliers
    Laissent parfois sortir de confuses paroles;
    L’homme y passe à travers des forêts de  nite s
    Qui l’obervent avec des regards familiers.

    Comme de longs échos qui de loin se confondent
    Dans une ténébreuse et profonde  nite ,
    Vaste comme la nuit et comme la claret,
    Les parfums, les couleurs et les sons se répondent.

    Il est des parfums frais comme des chairs d’enfants,
    Doux comme les hautbois, verts comme les prairies,
    –              Et d’autres, corrumpus, riches et triomphants,

    Ayant l’expansion des choses infinies,
    Comme l’ambre, le musc, le benjoin, et l’encens,
    Qui chantant les transports de l’esprit et des sens.

    IV – Correspondences

    Nature is a temple where living pillars
    Utter at times confused words;
    Man passes through the forest of symbols
    Which observe him with familiar eyes.

    Deep echoes from afar become mixed up
    In a dark and profound unity,
    Vast like the night and lit through with
    Perfumes, colours and sounds respond.

    And, they are as sweet as the scent off children,
    As soft and as sonorous as the notes emitting from an oboe,
    Verdant as prairies, and just as richly corrupted and triumphant.

    Having the expanse of infinity,
    Like amber, musk, benzoin and incense
    Whose songs transport both the body, and the mind.

    Correspondances is among the most discussed poems by Baudelaire, and one of the most influential, prefiguring the psychoanalytic schools of Freud, Jung and Lacan, which were to have such a profound effect on twentieth century art and thought.

    This one, short poem gives a clear idea of how far ahead Baudelaire was of his time. Rimbaud is the only poet to come anyway close, in terms of mind-expanding conceptualisation. He also embraced the idea, embodied in the poem, of poet as savant and visionary.

    The influence of hashish and other hallucinogens, such as opium, which Baudelaire was to graduate to, are in clear evidence in a poem that might explain his popularity in the English speaking world during the 1960s with the advent of the counter culture movement, as hashish and LSD became the drugs of choice among the hippies and beatniks.

    Indeed I first came across Baudelaire while smoking hashish on a pretty regular basis just after leaving school. I was listening to the psychedelic music of poets, musicians and bands like Bob Dylan, Jim Morrison and Pink Floyd.

    Perhaps, with the increasing popularity of cannabis, having been finally legalised in numerous U.S. States and elsewhere, we will also see a revival of interest in the poet. He might provide a wake up call to the sleep-inducing Woke culture!

    Baudelaire wrote extensively on his drug usage, consciously following in the line of writers like Thomas De Quincey and Samuel Taylor Coleridge.

    Growing up in 1980s Cork I recall the drug-induced visions, mind-bending in their scope, of William S. Burroughs, foreseeing, like Baudelaire, an apocalyptic future. This, surely, is one of the key signs of a visionary, which Baudelaire certainly was

    Now looking around at the horrors of the twentieth century – ecocide, gross inequalities and more – it seems we are not so much inhabiting the world as living out nightmarish, drug-induced prophecies.

    Helmut Newton

    In the case of Baudelaire I remember very clearly, while living in Paris during the 1990s, the extraordinary images taken by the German photographer Helmut Newton for the Austrian hosiery company Wolford.

    They had been lovingly framed and encased in the bus stop shelters used by advertising companies. These latter-day Amazonians, shot in black and white, were illuminated in such a way that at night, when observed from a distance on a passing train or bus, they appeared like ghost emerging out of the smokey haze of one of Baudelaire’s joints; clarifying young eroticised minds.

    In these singular images, one could say Baudelaire’s ideal vision of Woman had been realised, and the world had become Baudelaire-ian.

    This is another aspect of his genius. Most of us walk around completely unaware of how he shaped the world around us, in particular through the artifacts of the everyday, such as advertisements for women’s tights.

    It is through such details that his poetry manifests in the world. Just like when you hear snatches of a song by Léo Ferré emanating from a café, or when a black cat sidles up to you on the street, or when, for example, you hear the ticking of an alarm clock and you imagine the two hands strangling you…

  • Love and Literature in Numbers

    Whenever I think about Literature I think about Love. Both are written with big Ls. The Elles. Like an enjambment of run on legs, going on ad infinitum.

    And when I think of Love I think also, inevitably, of betrayal. One cannot be without the other; the two legs upon which humanity stands. Only in their resolution can we find peace. So, Literature – like His story – is very personal. Let me tell you my own.

    It is a story about numbers, mainly Thee and Four. Here I am borrowing from Joyce and Beckett, both of whom in their turn drew from Giambattista Vico, the Neapolitan philosopher, a genius unjustly ignored in his lifetime. Even today, if you ask an educated people about Gimbattista Vico chances are most won’t know anything beyond his Three Ages of Man theory that helped Joyce formulate the structure of Finnegans Wake.

    Now let me go back to the women in my life. There were three, you see. I said that this was a story about the numbers Three and Four, but in order to tell this story, I first need to tell you about these three women.

    It is a story about Power; all history concerns Power after all.

    With the first I was in a situation of Power. I could do anything. Or so it seemed. She clung to me. She lay at my feet and looked up to me like I was a God. And I was too. For when you are so very young, you feel God-like. Such is youth!

    Look at them now, the youth of today, walking on the street! Love for them is the eternally INFINITE. That is why with youth there is still hope. As they are believers in the truth. It spreads out before them in space and time. Boundless. They are perpetually in a mindset ready for exploration. Of all kinds. This is why some of them love Art and Literature.

    Rogelio de Egusquiza‘s Tristan and Isolt (Death) (1910).

    Life Moves On

    I am in my fifties now. I no longer believe in infinity. For me things are all too FINITE. Where I once saw open space, I now see enclosure.

    She used to lie at my feet like I was a God. It’s a great feeling, isn’t it, to have that power! You stand above them like a God or a Goddess, looking down upon them, deciding on their fate.

    And of course – as we all know – with such power comes enormous responsibility. The only problem is that when you are young you rarely feel like being responsible. Then one day you decide to do a terrible thing. Everyone does it, at some point. You kill them!

    Metaphorically, at least. But this is the first real taste of death, and it is a truly terrible thing. Now, you have the taste of death upon your tongue. The one that you used to kiss. Now, s/he only tastes of poison.

    You move on.

    It is that simple. It’s called survival. Call this the first age when everything was divine and when you discovered metaphor and the apocalypse of dying.

    The Soler Family, Pablo Picasso, 1903.

    Nemesis and Trinity

    So, time passes. You meet another one. Number Two. S/he is your Nemesis. For she will destroy you. Just like you destroyed number One, now your time too will come. Somehow this enters into our conception of justice. What goes round comes round. Karma.

    Just as you had looked down, all those years ago, on your first lover; just as you looked down on the one who crawled around at your feet, now you are in that very same position! Who would have thought it? There now, look at you! That miserable specimen down on both your hands and knees before Her, who is looking down upon you. Like she’s contemplating an insect. And, of course, She eventually squashes you under Her boot heels. She crushes and grinds you into the earth so that there is no longer any trace of you. You are extinguished. Finally. You are dead.

    There now. That is the story of numbers One and Two.

    What happens next? And what, by the way, does any of this have to do with Messrs Beckett and Joyce? Everything, my dears. Just wait. Be patient, as I will explain. I will take you by the hand and help you to join up all the dots.

    But first, let me introduce you to number Thee.

    Isn’t she a beauty? Now, remember the score is one-all now. Even Stephens, as we say. You are finally at the age of equality. It happens early on for some; for others later on. And for some poor buggers, it never even comes!

    You have to will it. But if s/he does come, you will finally have a chance to redeem yourself. For, like her, you too have been broken. You are no longer the youth you once were. Infinity has been clouded by impossible violence. You need to thread carefully now, and hold onto what you have with more caution.

    And you do. Whereas before your relationships – that is with numbers One and Two – may have lasted only five or so years, with number Three it is all-enduring. Before you know it, twenty years have passed and you have children growing up around you; who you now cherish as you once cherished your own life.

    This is the story of Three. The Trinity, if you will.

    Illustration by Malina/Artsyfartsy.

    How It Is

    Moving on to Samuel Beckett and a story from his How It Is (1961) that has obsessed me like no other in Literature. This novel by the Irish Modernist writer has obsessed me throughout most of my adult life. It acts like a portal into human history through Literature, travelling back to the Ancients of Greece, and Rome. But before exploring this, I must first tell you about Giambattista Vico.

    When talking about Giambattista Vico and Samuel Beckett, we must also consider James Joyce. The number three is there again! They form a triad. A holy Trinity. It was Joyce, after all, who asked the young Beckett to write an article about Work in Progress – the working title for Finnegans Wake (1939) – when they first met in Paris in 1928.

    This was when he wrote his famous essay Dante…Bruno.Vico..Joyce (1929), in which he singles out Vico – more than the other Italians mentioned in the title – for particular attention, and the important influence of this Neapolitan thinker on James Joyce, in particular on the structural composition of Finnegans Wake.

    But it also demonstrated Vico’s influence on Samuel Beckett, a point that has tended to be ignored by Beckett scholars.

    Let us consider the essence of Vico’s ideas on the Three Ages of Man, and how Joyce was to incorporate Vico’s theories on history into his epic final novel.

    In the La Scienza nouva or A New Science (1725), Vico attempts to break history down into a cyclical process, as natural as the four seasons. In fact, Vico’s Three Ages of Man idea actually contains four parts, and in this Joyce is a stickler. For this reason, though not alone, that Finnegans Wake is made up of four books. One being for each Age.

    The Muses Melpomene, Erato, and Polyhymnia, by Eustache Le Sueur, c. 1652–1655.

    The Four Ages

    What then are these Four Ages? The First is called the Divine Age and language in particular, but also laws, are divinely thought of, or God-given. God in this case is Jupiter, as we are in the Pagan era.

    Though, coming from a Christian era, we should recognise the intermediary nature of the Muse Uranus, mother of all the Muses, assigned the role of intermediary between God and man. However, She, in turn, needs a human vessel in order to transfer her God-given knowledge, and this, according to Vico, is where the poets come in.

    As it was a theological age, so all poets were theological, unlike today. That is to say, they were only concerned with divine matters.

    Language itself was divine. And metaphor played an incredibly important role, as signs and symbols were all-important.

    Vico singles out the bolt of lightning, for example, as the first sign of Jupiter. This is simply to show how terrified these primitive people were in the beginning. They lived in caves, like Home’s Cyclops. This was a period of epic wandering. Man was chaotic and unruly. The Muse, through her instruction, tamed him. Such are the divine origins of language.

    Joycean scholars have had great fun deciphering the various myths from the Bible and Antiquity that register in Book 1 of Finnegans Wake. It is indeed a really funny book – as Joyceans constantly highlight –full of puns referring back to famous figures, such as the Duke of Wellington and Ishtar, the ancient Babylonian Goddess of Love and War, and the Scottish empiricist philosopher David Hume, and so many more.

    It is a great sprawling narrative divided into eight chapters each one given over to one of the major characters who are called the Earwickers. Father and Mother – Humphry and Anna, and their three siblings Shem, Sham and Issy. The first chapter is a kind of prelude given over to history and the origins of the Muse.

    Beckett in How It Is begins his novel in similar fashion. Just as Joyce derives his ideas from Vico on the origins on human societies, Beckett too points to the Muse at the very beginning of the novel by starting with an invocation.

    Although unconventional, as you would expect from Beckett, that he uses the structural form tells us everything.

    The great Russian comparatist Mikhail Bakhtin, in The Dialogical Imagination (1975), is at pains to point out the origins of the novel as a genre and its debt to epic poetry, from which it took many structural features. Most novels are of tri-partite structure in theory, as Aristotle in his Poetics asserts, telling of events before, during and after – which is exactly what Beckett does in How It Is: events before Pim, with Pim and after Pim.

    Who is this Pim, you might be asking? To answer this we move on now to Vico’s Second Age, which is given over to violence.

    Odysseus and his crew are blinding Polyphemus. Detail of a Proto-Attic amphora, circa 650 BC.

    Female Domination

    Recall my story with girl Number Two? How She kicked my sorry little ass! Yes, I am talking about Female Domination of the male species, just as I spoke about Male Domination of the female in the First Age. This is karma. Although with Beckett the characters are practically sexless.

    Similarly, Joyce parodies Hitler and the Nazis in Book 2 of Finnegans Wake, who were on the rise during Joyce’s lifetime. Book 2 of Finnegans Wake is full of wonderful puns at the expense of the Nazis, referencing particularly their atrocious treatment of Jews.

    Beckett in How It Is uses the most crude and forceful comedy. It is truly grotesque. The only comparison that I can think of in literature is a Satyr play – bringing us back to Ancient Greece.

    There is only one surviving Satyr play: The Cyclops by Euripides. Anyone who is familiar with this hilarious text will be aware that it is a parody of Homer’s Odyssey. A grotesque parody in the style of Rabelais.

    Essentially, Euripides takes the myth of Zeus and Ganymede which sees the king of the gods having his way the beautiful youth.

    Ganymede is synonymous with the submissive person in an amorous relationship. The Bottom, in short. As opposed to the Top. We here use the language of S&M, which is what we are talking about. Bottoms and Tops. Dominants and submissives. This is what Beckett is obsessed with in How It Is. This is what I have come to call the maths of rejection.

    Set Theory

    As the novel progresses, Beckett becomes more and more obsessed with the numbers Three and Four. In fact the quartet, not the trilogy, is the ideal set.

    I am using the mathematical term now, taken from set theory. As this is how Beckett chooses to enter into the subject matter. It went on to become a major obsession of his during his later writing career. Consider there were two decades between the publication of How It Is in 1961 and his play Quad, completed in 1981, although tit wasn’t published until three years later.

    Beckett spends the greater part of parts 2 and 3 of How It Is going over the innumerable permutations of movements. We are back with girlfriends One and Two, which started this small discourse on Love and Literature. Remember 1 + 2 = 3. Therefore, if we were to progress to 4, that would mean a return to 1 – to my mind anyway. Meaning I would have to become the bastard again.

    Beckett uses the terms Victim and Torturer. These are the two modes of so-called human behaviour. In Beckett’s world, or, at least in the universe of How It Is, you are one or the other. I wonder which one are you?

    This is a slight simplification, as the movement of the couples in How It Is is in permanent flux.

    Beckett was also obsessed by Heraclitus and Democritus, the crying and laughing philosophers who form the two masks of theatre showing both aspects, extreme poles of human nature: the Tragic and the Comic; the legacy of the Ancient Greeks, which Beckett – without a doubt the greatest playwright of the twentieth century – revitalized.

    What other playwright uses farce to such a violent advantage? Think of the Tramps Estragon and Vladimir contemplating hanging themselves from the tree, as a form of entertainment in Waiting for Godot; Nag and Nell consigned to the dustbins in Endgame; or Winnie up to her neck in it in Happy Days.

    In all the unforgettable imagery conjured in Beckett’s theatre we find unforgettable visual metaphors encapsulating, in their simplicity, human tropes, which endure eternal.

    In this Beckett is the poet of catastrophe and disaster, a role he inherited from the French poet Charles Baudelaire (1821-1867).

    Baudelaire was the first to mine the negative aspect in man to such a profound and relentless degree, in this sense Beckett is really his doppelgänger. It was Beckett’s genius to align himself so much to the dark side, as it were, which Baudelaire had ploughed so successfully in Les Fleurs Du Mal.

    Featured Image: Louis Jamnot (1814-1892), Le Vol de l’âme

  • Wonder Woman: The Baudelairean Ideal

    Charles Baudelaire (1821–1867) reshaped the trajectory of modern literature. In acknowledgement T.S. Eliot famously called him ‘the Father of Modernism.’

    Many monolingual English speakers might be unaware that, along with Shakespeare and Dante, Baudelaire has been instrumental to how we in the West perceive the world.

    As an example, I think back to the early nineteen-nineties when I was living in Paris and the Austrian hosiery company Wolford were launching an advertising campaign using the photography of the celebrated fashion photographer Helmut Newton. I remember being on Place Concorde, not far from the Louvre, when his iconic black and white photographs of the giantesses were illuminated in the night sky, transforming the very street into a living interior of the exterior; just as Walter Benjamin had remarked about the arcades in his remarkable study of the nineteenth century French poet. This was pure Baudelaire in the late twentieth century.

    Of course, the Baudelairean woman is a whole motif or trope in herself, and is certainly one of the principal reasons why readers, male and female, still turn to Baudelaire, as he is one of the few poets who can write about women and love in a truly remarkable way, and which still makes sense to us today.

    Take the transversion of the poem ‘Sisina’ which I have transversed as ‘Wonder Woman’ in place of the name Théroigne, which according to my Flammarion notes is a reference to Théroigne de Mericourt (1762– 1817), who was involved in the French Revolution in 1792.

    The poem makes reference to a particular incident which happened on a staircase. This same woman appears in the famous French historian Michelet’s Histoire de la Révolution Francais, and she is also found in the poet Lamartine’s Histoire des Girondins. Apparently, Baudelaire was inspired by a drawing by the artist Raffet that depicts the incident and which was published by Pommier & Pichois.

    As this historical connection is likely to be lost on contemporary readers, I have supplanted it with the reference to the movie Wonder Woman. You have to choose your battles.

    I was particularly impressed by the character in the film while watching it with my ten-year-old daughter, as I thought she made a very good role model for young girls. My choice, I believe, is in accord with the symbolism and underlining metaphor in the poem.

    Baudelaire’s reference is to another actress Elisa Neri, who played the role of Théroigne, from what I understand, in theatrical productions during Baudelaire’s day. The poet came into contact with her through his attachment to Mme Sabatier, who was to have such an impact on him.

    I am of course referencing the climax of the Marvel movie when Wonder Woman, played by Gal Gadot, confronts Ares the God of War – thus mirroring the original reference made by Baudelaire to Théroingne de Mericourt played by the actress Elisa Neri.

    I expect Baudelaire would be entirely at home in today’s world where women have taken such a prominent place. After all, are the Gal Godot’s of today not the very same women of Baudelaire’s time? Women who showed incredible strength in the face of adversity.

    Surely, it is in the role of the Amazonian that the Baudelairean Woman is most idealised, which the poem Sisina is an example of, though it certainly stands alone.

    Spleen and Ideal is full of references to Amazonian and powerful women of which Lady Macbeth is one of the crowning figures, but first here is the poem ‘Sisina’ by Baudelaire followed by my transversion into English, which I have given the title ‘Wonder Woman’.

    LIX.- SISINA

    Imaginez Diane en galant equipage,
    Parcourant les forêts ou battant les halliers,
    Cheveux et gorge au vent, s’enivrant de tapage,
    Superbe et defiant les meilleurs cavaliers!

    Avez-vous vu Théroinge, amante du carnage,
    Excitant à l’assaut un people sans souliers,
    La joue et l’oeil en feu, jouant son personnage,
    Et montant, sabre au pong, les royaux escaliers?

    Telle la Sisina! Mais la douce guerrière
    A l’àme charitable autant que meurtrière;
    Son courage, affolé de poudre et de tambours,

    Devant les suppliants sait metre bas les armes,
    Et son Coeur, ravage par la flame, a toujours,
    Pour qui s’en montre digne, un reservoir des larmes.

    Wonder Woman

    Imagine Diana and her gallant retinue
    Charging through the forests bursting through the thickets,
    Mane and throat to the wind, drunk on uproar,
    Superbly defiant the best riders!

    Have you seen Wonder Woman, lover of carnage,
    Happily defending the down-trodden,
    Cheek and eye aflame, enfevered in her role,
    Assaulting, sword and shield in hand, the staircase?

    Just like Gal Jadot! But the gentle warrior
    Is as much a charitable soul as she is a seasoned killer;
    Her courage, panicking in the explosions and drums,

    Is to know when to put aside weapons before suppliants,
    And her heart, ravaged by both fire and pain, is always,
    For those who have some dignity, also a reservoir of tears.

  • Love Denied: Baudelaire’s Une Charogne

    Une Charogne (1859) is among the most important poems of the 19th century, containing all of its author’s ground-breaking aesthetic. Our own aesthetically challenged century could learn a lot from it, in terms of the aesthetic of rupture, spleen and discord.

    It is Baudelaire’s response, in a sense, to the early Romantics, such as John Keats for example, and particularly concerning notions of beauty. Baudelaire, like Mary Shelley and Shakespeare before her, found more engagement in what could be described as the dark horror of existence, which had always existed in literature, particularly in writers such as Dante Alighieri, in whose work Dame Francis Yates saw the keys, or genesis, of the Gothic novel: in particular in the last Canto of the Inferno when Count Ugolino is forced by starvation to eat his sons locked away in a tower. However, Baudelaire’s genius was to take such an aesthetic into the everyday. In this this way he was a true revolutionary and visionary.

    Count Ugolino and his sons in their cell, as painted by William Blake circa 1826.

    Une Charogne is the perfect example of his aesthetic. The poet starts off describing a carcass which he has seen rotting on his way home, and which he associates with a former love which he felt for his girlfriend. The reader, however, is only made aware of this in the very last verse of the poem. The remarkable contrast of topics is so unexpected that even one-hundred-and-sixty-years on the poem continues to shock.

    The poem, typically, follows the genre of memento mori, Baudelaire’s originality lies, however, in applying what were rather banal motifs associated with death – such as skulls placed alongside everyday fare like fruit and flowers – and then to insert affairs of the flesh, and, of course, the heart.

    Only readers who have experienced real heartbreak themselves, what the Ancient Greeks described as the Orphic mysteries, will have any real appreciation of the fantastical act of catharsis that is taking place, how the poet wonderfully evokes his former passion for a beloved, and then inverts Love with its counterpart Hate; thus upturning the apple cart of feelings for the beloved which have been transformed into their opposite; diabolical hatred and disgust; perhaps more so for himself, for being duped by such feelings in the first place!

    As indicated, anyone who has been in Love and who has then lost – inevitably harbouring a sense of betrayal – will recognise, and feel, the powerful emotions driving the poem forward. The poet’s dedication and craft at the description of the whole process continue to inspire awe.

    Three Studies for a Portrait of Henrietta Moraes, by Francis Bacon,1963.

    Francis Bacon Interviews

    Regarding my transversion, I was helped enormously by using the interviews conducted by David Sylvester with the twentieth century British painter Francis Bacon. Bacon was a keen reader of Baudelaire, and one who followed the French poet’s dramatic overhaul of the Romantic spirit. One only has to consider Bacon’s entire corpus of imagery, the violent palette of colour, the decomposing matter of flesh, and the ‘smoky bacon’ of decomposing Love!

    I find that this unique aesthetic contradicts directly the flimsy narrative of many contemporary literary journals which are marred by politically correct censorship; the overwhelming and ever-present narrative of all-inclusivity and sensitivity to Others that has now reached idiotic proportions.

    What do I mean by that? Take for example the narrative of Une Charogne below. Anybody reading the poem with a half a brain will understand there is a very definite mask wearing taking place on the part of the poet. The diabolical humour is just that, a very nasty joke. But one which is very human.

    When one has been jilted the immediate response is to seek revenge. Exact some hate! This is simply being human, and to deny the presence of this impulse is simply perverse. All is fair in love and war. A person who has betrayed you with another having vowed to love you forever is now in the arms of another.

    Portrait of Charles Baudelaire by Gustave Courbet (1848).

    Fail Again

    There is, I would say, no greater pain on this Earth than the agony of abandonment. It is the hardest possible task for any human being to accept graciously that loss, and then to move on. It reflects the instruction of Samuel Beckett in Worstward-Ho: ‘Ever tried. Ever failed. No matter. Try again. Fail again. Fail better.’

    Life onwards will be mere monochrome. A travesty in a sense. This is the exact sentiment that lies behind Baudelaire’s Une Charogne. The poet is damned, damned by the Other. And so he will exact his revenge. The poet finds it in the poem, alone, in its very composition.

    I would liken this Art to extracting puss. It is an act of catharsis. Again, a very Greek notion. Francis Bacon was also a great fan of the Ancient Greeks, like Baudelaire before him.

    I have made the point repeatedly: if there is not a little poison in the well there is no sweetness to the water. I have met all too many high-minded moralists who plead constantly for whatever Other is currently in fashion.

    These latter-day saints among the chattering classes are hypocrites, who sanctimoniously bottle up their resentments. I have been a witness to a deformed humanity spurting out in the most toxic manner imaginable. Believe me, it is not a pretty sight! Hypocrite lecteur, — mon semblable, — mon frère! (— Hypocritish reader, — my fellow, — my brother!)

    The French psychoanalyst Jacques Lacan.

    Broken Word

    On the philosophical plane the poet has completely sublimated Friedrich Hegel’s (1871-1831) dialectic of the Master and Servant. To speak in the terms of Baudelaire’s countryman Jacques Lacan (1901-1981) – of a different generation but observing an unaltered humanity – he is killing symbolically the Other in the world of the Real. This for Lacan, as for the poet, is entirely symbolic.

    Baudrillard – perhaps the most Baudelairean of late twentieth century French thinkers – was to make of this his unique discourse point. He believed that we had lost our capacity for creating metaphor, so enamoured were we by the hyperreal; that is to say the literality of living we now observe in a mediated age where news is constant, and so ever-present. The Hegelian Now repeated ad infinitum is a poet’s nightmare. This explains why we are living in a period of atrocious, purely confessional poetry. The so- called ‘Spoken Word’ where the Now is Ever Present!

    I AM

    The spoken word speaks – BEING poetry itself! Such is the utter fallacy.

    This is the poetry of idiots.

    If you do not kill your enemy symbolically, you will never kill him. Such is the Real. Not reality, but the symbolically Real, which for a poet IS the only reality.

    Have you ever considered where Populist monsters spring from?

    Take a leaf out of Baudelaire’s black book, write your words in Hate, as much as Love. Be the totality that is You. And you will be a better artist, and Human, for it.

     

    XXIX.- UNE CHAROGNE

    Rappelez -vous l’objet que nous vîmes, mon âme,
    Ce beau matin d’été si doux :
    Au detour d’un sentier une charogne infâme
    Sur un lit semé de cailloux,

    Les jambes en l’air, comme une femme lubrique,
    Brûlante et suant les poisons,
    Ouvrant d’une façon nonchalante et cynique
    Son ventre plein d’exhalaisons.

    Le soleil rayonnait sur cette pourriture,
    Comme afin de la cuire à point,
    Et de rendre au centuple à la grande Nature
    Tout ce qu’ensemble elle avait joint ;

    Et le ciel regardait la carcasse superbe
    Comme une fleur s’épanouir.
    La puanteur était si forte, que sur l’herbe
    Vous crûtes vous évanouir.

    Les mouches bourdonnaient sur se ventre putride,
    D’où sortaient de noirs bataillons
    Des larves, qui coulaient comme un épais liquide
    Le long de ce vivants haillons.

    Tout cela descendait, montait comme un vague,
    Ou s’élançait en pétillant;
    On eût dit que le corps, enflé d’un souffle vague,
    Vivait en se multipliant.

    Et ce monde rendait une étrange musique,
    Comme l’eau courante et le vent,
    Ou le grain qu’un vanneur d’un mouvement rythmique
    Agite et tourne dans son van.

    Les formes s’effaçaient et n’étaient plus qu’un rêve,
    Une ébauche lente à venir,
    Sur la toile oubliée, et que l’artiste achève
    Seulement par le souvenir.

    Derrière les rochers une chienne inquiète
    Nous regardait d’un oeil fâché,
    Épiant le moment de reprendre au squelette
    Le morceau qu’elle avait lâché.

    Et pourtant vous serez semblabe à cette ordure,
    A cette horrible infection,
    Etoile de mes yeux, soleil de ma nature,
    Vous, mon ange et ma passion !

    Oui ! telle vous serez, ô la reine des graces,
    Après les derniers sacrements,
    Quand vous irez, sous l’herbe et les floraisons grasses,
    Moisir parmi les ossements.

    Alors, ô ma beauté ! dites à la vermine
    Qui vous mangera de baisers,
    Que j’ai gardé la forme et l’essence divine
    Des mes amours décomposés !

     

    XXXIX. – The Exquisite Cadaver

    Remember the ideal object which you discovered~
    That beautiful summer morning, Dear soul:
    By way of the path where you found that exquisite
    Cadaver lying on a bed of pebbles,

    Her legs in the air, like some old tart,
    Burning and stewing in poisons,
    Her belly slit, almost nonchalantly,
    Pouring forth all manner of noxious gasses.

    The sun burns down on the decomposing
    Body, as if searing a steak,
    Rendering back a hundred- fold to Mother Nature,
    What she herself had first conjoined.

    And the sky looks upon the superb carcass
    As it would upon a flower of Evil,
    The rigor mortis encroaching to such a point
    That the very earth around it has been scorched.

    Great Blue Bottles swarm in convoys,
    Buzzing out of the gaping cave, Cyclopean…
    While a treacle of feasting larvae thickly drip,
    Making of the stain a macabre Persian carpet.

    The process of decomposition rose before me,
    Falling in waves, and which I perceived in a kind of
    Pointillism, so that, wave-borne,
    The corpse seemed to come alive and multiply before me!

    This alternate universe was announced in atonal chords,
    And hit me with all the fever of a jungle humidity,
    Or, like the sporadic grains, scattered by a winnower,
    Whose rhythmic movements spun me in a dervish.

    The effaced shapes and forms were as if but a dream
    From a preliminary sketch, slow to arrive,
    And which the artist, not being able to rely on memory,
    Had then to resort to the magnetism of specific photographs.

    Behind the rocks an unnerved dog
    Looked at us both with a ravenous eye,
    Trying to deduce the auspicious minute
    When he could rip apart some rotting flesh from the bones.

    And yet, You now would appear to be not so dissimilar to this horror,
    This putrid infection,
    At one time Star de mes yeux,
    You my one time, all consuming passion!

    Yes! After the last rites have long ago been pronounced upon us,
    O You, my once graceful Queen,
    When will you now, in your own time,
    Wallow with these bones upon the grass?

    So, my great Beauty! Whisper then to the vermin
    How you will cherish their kisses,
    While I guard for eternity this sublime image,
    Of all of our decomposing Love.

    Feature Image: Charles Baudelaire by Étienne Carjat, 1863