With his torch Hamilcar lit the lamp and green, yellow, blue, violet, wine-coloured, and blood-coloured fires suddenly illuminated the hall. It was filled with gems which were either in gold calabashes fastened like sconces upon sheets of brass, or were ranged in native masses at the foot of the wall. There were callaides shot away from the mountains with slings, carbuncles formed by the urine of the lynx, glossopetræ which had fallen from the moon, tyanos, diamonds, sandastra, beryls, with the three kinds of rubies, the four kinds of sapphires, and the twelve kinds of emeralds. They gleamed like splashes of milk, blue icicles, and silver dust, and shed their light in sheets, rays, and stars. Ceraunia, engendered by the thunder, sparkled by the side of chalcedonies, which are a cure for poison. There were topazes from Mount Zabarca to avert terrors, opals from Bactriana to prevent abortions, and horns of Ammon, which are placed under the bed to induce dreams.
(Salammbô, Chapter seven)
Having arrived on the literary scene with a brilliantly realistic depiction of small-town, rural French life in Madame Bovary (1856), Flaubert made his public and the critics wait five years for his next work, a novel which has puzzled and dismayed them, and his many posthumous fans, down to the present day.
Salammbô is a historical novel set in Carthage in the 3rd century BC. It describes the revolt of the mercenaries who had fought for Carthage during the First Punic War (261-241 BC). It could barely – in terms of time, setting and subject matter – be more different from Bovary.
What it does have in common with its predecessor is Flaubert’s obsessive attention to detail. He claimed to have read over 200 history and travel books in preparation for writing it, and undertook not one but two trips to North Africa, where he not only visited the sites of long-extinct Carthage, but befriended European archaeologists to mug up on the latest knowledge. This bookish, encyclopedic quality is on display right from page one.
Men of all nations were there, Ligurians, Lusitanians, Balearians, Negroes, and fugitives from Rome. Beside the heavy Dorian dialect were audible the resonant Celtic syllables rattling like chariots of war, while Ionian terminations conflicted with consonants of the desert as harsh as the jackal’s cry. The Greek might be recognised by his slender figure, the Egyptian by his elevated shoulders, the Cantabrian by his broad calves. There were Carians proudly nodding their helmet plumes, Cappadocian archers displaying large flowers painted on their bodies with the juice of herbs, and a few Lydians in women’s robes, dining in slippers and earrings. Others were ostentatiously daubed with vermilion, and resembled coral statues. (Salammbô, chapter one)
The plot
Salammbô’s plot, characters and many details are based on the account of the Mercenary War (240-238 BC) written by the Greek historian Polybius (200-118 BC) about a hundred years after the event – though Flaubert departs from his source freely when it suits him or for fictional convenience.
So key characters like Hamilcar, the Carthaginian general, are entirely historical, whereas the central figure of Salammbo herself, is entirely fictonal.
There’s a grand, epic, not-really-believable feel to the entire book. It all takes place on an ornate, jewel-encrusted, sun-smitten, blood-soaked stage of the author’s imagination. Every paragraph is devoted to detailed – and no doubt thoroughly researched – descriptions of the exotic and the arcane which have the paradoxical effect of keeping the reader at arm’s length, so that you observe the action but never really become involved.
It opens with the army of mercenaries feasting riotously in the palace of Hamilcar, having served him loyally in the twenty-year-long First Punic War with Rome which has just reached a conclusion (Rome won and imposed harsh penalties on Carthage). The mecenaries get drunk and free some slaves who are clamouring from the cellars.
This liberates a key character, Spendius, a slave of Hamilcar, captured at the battle of Argunisae (we get his full, dire back story) who will become the slippery adviser of the brutish mercenary leader, Mâtho.
During this initial scene of feasting, the slender stately figure of Salammbô, priestess of Tanaan, appears before the drunk barbarians, awing most of them to silence and entrancing Mâtho’s heart. From here onwards a major plot strand is his irrational obsession with Salammbô.
The mercenaries are promised pay and ships home if they will go to the port town of Sicca, so off they trek in a colourful caravanserai. They wait some days, and a peacock-plumed delegation led by fat, ill Hanno, from Carthage eventually arrives with some gold but lots of excuses wny there isn’t more. He’s half way through doling out pay when barbarian spies bring news that a cohort of mercenary slingers, who’d stayed behind in Carthage, have been massacred i.e. treachery! Spendius the freed slave incites the barbarians to rebellion and they attack and ransack the Carthaginian delegation, march back to Carthage and lay siege to it.
Three barbarians are beheaded at the order of the gross, diseased Carthaginian general, Hanno – illustration by Victor Armand Poirson
There’s a scene crying out to be filmed where Mâtho and Spendius climb the massive aqueduct which carries water into Carthage, lower themselves into the fast-flowing water and are shot out into an underground cistern deep in the city. From here they break out and make their way through the empty midnight streets, till they reach the city’s most holy temple, break into this, and steal the zaïmph, a holy veil studded with precious stones.
Spendius’s motive is purely secular – he knows that theft of the holy veil will demoralise the Carthaginians and also persuade her allies that she’s lost her luck. For Mâtho, though, it is part of his ongoing obsession to see Salammbô and – in a tantalising / erotic / suspenseful moment – he indeed penetrates her bed chamber and stands watching her slender sleeping form.
Then – as in a movie – she wakes, calls the guard and our two heroes have to flee through the waking city. Spendius knows his way about and scarpers through back streets to the high undefended rock towering over the sea, and slithers down it to freedom. In a more baroque scene Mâtho makes his way among the angry citizens, but wraps himself in the zaïmph, so that they are scared of shooting arrows, throwing stones etc, in case they damage the holy relic.
The mercenaries leave Carthage and split into two groups, attacking the vassal towns of Utica and Hippo-Zarytus. The Carthaginian general Hanno surprises Spendius’s force at Utica and crushes the mercenary army with his painted elephants. He is enjoying a luxury bath in the city, when mercenary Mâtho arrives with barbarian reinforcements and routs the Carthaginian troops.
At this point Hamilcar Barca reappears in Carthage. He is the successful general who fought the Romans in the south of Italy during the just-ended war. He is maybe the richest man in Carthage and deeply unpopular with the council of Elders, who suspect him of doing deals with the mercenaries. We accompany him on a grand tour of his palaces, slaves, before entering the secret chambers where he keeps his accumulated wealth in jewels and gold (this is the source of the quote at the top of this review).
Hamilcar is also, incidentally, the father of the sexy priestess, Salammbô. Word has got around that the thieves of the zaïmph were seen coming out of her bed chamber, so gossip has quickly taken hold that she was a) seduced by them b) helped them in the sacrilegious theft.
Hamilcar leads the Carthaginian army to a devastating victory over the barbarian army led by Spendius at the Battle of the Macaras, not least because of his brightly-painted, trumpeting elephants.
However, the barbarians have other armies in the field and, in tracking them down, Hamilcar’s forces are suddenly surrounded and trapped. They quickly make fortifications, a moat and earth wall, and both sides settle down to a siege.
Back in Carthage the narrative zeroes in on Salammbô. In probably the most sensual / sexy scene she is depicted dancing naked with the huge black ‘holy’ python from the temple of Eschmoûn, which coils round her arms and neck and flicks its tail between her white thighs. You don’t need to be Sigmund Freud…
Salammbô unfastened her earrings, her necklace, her bracelets, and her long white simar; she unknotted the band in her hair, shaking the latter for a few minutes softly over her shoulders to cool herself by thus scattering it. The music went on outside; it consisted of three notes ever the same, hurried and frenzied; the strings grated, the flute blew; Taanach kept time by striking her hands; Salammbô, with a swaying of her whole body, chanted prayers, and her garments fell one after another around her.
The heavy tapestry trembled, and the python’s head appeared above the cord that supported it. The serpent descended slowly like a drop of water flowing along a wall, crawled among the scattered stuffs, and then, gluing its tail to the ground, rose perfectly erect; and his eyes, more brilliant than carbuncles, darted upon Salammbô.
A horror of cold, or perhaps a feeling of shame, at first made her hesitate. But she recalled Schahabarim’s orders and advanced; the python turned downwards, and resting the centre of its body upon the nape of her neck, allowed its head and tail to hang like a broken necklace with both ends trailing to the ground. Salammbô rolled it around her sides, under her arms and between her knees; then taking it by the jaw she brought the little triangular mouth to the edge of her teeth, and half shutting her eyes, threw herself back beneath the rays of the moon. The white light seemed to envelop her in a silver mist, the prints of her humid steps shone upon the flag-stones, stars quivered in the depth of the water; it tightened upon her its black rings that were spotted with scales of gold. Salammbô panted beneath the excessive weight, her loins yielded, she felt herself dying, and with the tip of its tail the serpent gently beat her thigh; then the music becoming still it fell off again. (Chapter ten)
The high priest Schahabarim persuades Salammbô that the only way to save Carthage (and the besieged Carthaginian army) is to enter the camp of the mercenaries and retrieve the stolen zaïmph. After seeking the blessings of a whole lexicon of ancient gods and being anointed with a pharmacy of rare potions, Salammbô is led to the barbarian camp by a loyal servant.
Without too much trouble she finds the tent of the man who is now their leader by dint of his mad courage – Mâtho, the savage brute we first encountered at the barbarians’ feast in chapter one and who then went on the very filmic adventure via the city aqueduct to steal the holy zaïmph.
Salammbô enters his tent and we can feel the heavy hand of 19th century censorship as the pair proceed to utter stagy dialogue at each other, before Mâtho falls to his knees in front of her, clasps her legs, rises to kiss her face and arms, she falls backwards onto the warm lion skin and then… he falls asleep. Hmmm. I think we’re meant to understand that they made love, but this is not stated.
Two things suggest this:
- We are told that the ankles of Carthaginian virgins are tied by a short golden chain from puberty i.e. they can only totter, can’t run and certainly can’t spread their legs wide. Flaubert tells us that this chain is broken during Salammbô’s encounter with Mâtho.
- When Mâtho goes out to deal with the Carthaginian attack, Salammbô is momentarily visited by one of the Carthaginian prisoners, who tells her how shameful it was to hear her ‘copulate’ almost within sight of her father’s tents within the Carthaginian camp.
As a matter of scientific / sociological curiosity, this is the relevant passage of (censored) lovemaking in full:
He was on his knees on the ground before her; and he encircled her form with both his arms, his head thrown back, and his hands wandering; the gold discs hanging from his ears gleamed upon his bronzed neck; big tears rolled in his eyes like silver globes; he sighed caressingly, and murmured vague words lighter than a breeze and sweet as a kiss.
Salammbô was invaded by a weakness in which she lost all consciousness of herself. Something at once inward and lofty, a command from the gods, obliged her to yield herself; clouds uplifted her, and she fell back swooning upon the bed amid the lion’s hair. The zaïmph fell, and enveloped her; she could see Mâtho’s face bending down above her breast.
‘Moloch, thou burnest me!’ and the soldier’s kisses, more devouring than flames, covered her; she was as though swept away in a hurricane, taken in the might of the sun.
He kissed all her fingers, her arms, her feet, and the long tresses of her hair from one end to the other.
‘Carry it off,’ he said, ‘what do I care? take me away with it! I abandon the army! I renounce everything! Beyond Gades, twenty days’ journey into the sea, you come to an island covered with gold dust, verdure, and birds. On the mountains large flowers filled with smoking perfumes rock like eternal censers; in the citron trees, which are higher than cedars, milk-coloured serpents cause the fruit to fall upon the turf with the diamonds in their jaws; the air is so mild that it keeps you from dying. Oh! I shall find it, you will see. We shall live in crystal grottoes cut out at the foot of the hills. No one dwells in it yet, or I shall become the king of the country.’
He brushed the dust off her cothurni; he wanted her to put a quarter of a pomegranate between her lips; he heaped up garments behind her head to make a cushion for her. He sought for means to serve her, and to humble himself, and he even spread the zaïmph over her feet as if it were a mere rug.
‘Have you still,’ he said, ‘those little gazelle’s horns on which your necklaces hang? You will give them to me! I love them!’ For he spoke as if the war were finished, and joyful laughs broke from him. The Mercenaries, Hamilcar, every obstacle had now disappeared. The moon was gliding between two clouds. They could see it through an opening in the tent. ‘Ah, what nights have I spent gazing at her! she seemed to me like a veil that hid your face; you would look at me through her; the memory of you was mingled with her beams; then I could no longer distinguish you!’ And with his head between her breasts he wept copiously.
‘And this,’ she thought, ‘is the formidable man who makes Carthage tremble!
He fell asleep. Then disengaging herself from his arm she put one foot to the ground, and she perceived that her chainlet was broken.
Salammbô seizes the zaïmph just as the Carthaginians happen to make a sortie against the barbarians and in the confusion a) is reunited with the loyal slave who’d brought her this far who b) guides her into the camp of the Carthaginians.
Here she presents her father Hamilcar with the zaïmph, which is then displayed from the walls of the besieged camp, heartening the Carthaginians and dismaying the besieging barbarians. At the same moment, one of the rebel leaders, Narr’ Havas king of the Numidians, presents himself to Hamilcar. He has been playing a cunning game, not actually engaging the Carthaginians, allying with the barbarians, waiting to see which way the land lies. Now he senses the tide is turning the Carthaginians’ way, he offers all his forces to Hamilcar and prostrates himself on the ground.
Hamilcar knows a gift horse when he sees one, raises him from the floor, kisses him and declares an alliance. Since his daughter happens to be standing there, he cements the alliance by giving Salammbô in marriage to Narr’ Havas, and their wedding is celebrated in exotic style right there and then.
The barbarians drive Hamilcar’s army back into the walls of Carthage and a long and very bloody siege commences. Spendius reprises his earlier feat with the Great Aqueduct by personally loosening a keystone in its base so that the city’s water pours out uselessly into the sand.
Flaubert then describes with sadistic relish the slow descent of the city’s population into hunger and thirst, punctuated by systematic attacks on the city by the barbarians who bring up an impressive array of medieval war machines, giant catapults, battering rams and so on.
Finally, the elders of Carthage decide that a truly awesome sacrifice is required to set the city free, a sacrifice to the wickedest god of all, Moloch, who demands human sacrifices. In the most gruesome passage of the book the boy children of all the families of the city are blindfolded and brought before the monstrous statue of the god of hell, there to be case into an enormous furnace which vaporises their bodies, until it the flames are glutted and quenched by a vast mound of bloody, burnt children’s corpses.
In proportion as the priests made haste, the frenzy of the people increased; as the number of the victims was diminishing, some cried out to spare them, others that still more were needful. The walls, with their burden of people, seemed to be giving way beneath the howlings of terror and mystic voluptuousness. Then the faithful came into the passages, dragging their children, who clung to them; and they beat them in order to make them let go, and handed them over to the men in red. The instrument-players sometimes stopped through exhaustion; then the cries of the mothers might be heard, and the frizzling of the fat as it fell upon the coals.
The henbane-drinkers crawled on all fours around the colossus, roaring like tigers; the Yidonim vaticinated, the Devotees sang with their cloven lips; the trellis-work had been broken through, all wished for a share in the sacrifice;—and fathers, whose children had died previously, cast their effigies, their playthings, their preserved bones into the fire. Some who had knives rushed upon the rest. They slaughtered one another. The hierodules took the fallen ashes at the edge of the flagstone in bronze fans, and cast them into the air that the sacrifice might be scattered over the town and even to the region of the stars. (Chapter 13)
Importantly, Hamilcar hides his own son, substituting for him a slave child, suitably bathed, anointed and richly dressed to fool the Council of Elders. The son, thus spared, will grow up to become Hannibal, one of the most famous generals of the ancient world.
In the long penultimate chapter, the tide turns. The holocaust of the children appears to prompt the heavens to open – it rains and allows the Carthaginians to drink after a long drouth. Hamilcar lures the barbarians into a defile in the mountains which he blocks at both ends, leading them to go through all the agonies of hunger and thirst including, inevitably, cannibalism carried out in horrible ways.
When Hamilcar finally offers peace, he gets agreement from the leading barbarians then proceeds to massacre the rest. Narr’ Havas has 192 elephants at his command, covered with lances and holding razor sharp swords in their trunks, with towers on their backs from which Indian warriors shoot arrows. They storm through the weakened barbarians, eviscerating them. Two ‘syntagmata’ had escaped into a bend of the valley. Hamilcar makes them lie on the floor as a sign of submission, and then the elephants walk over them, breaking their backs.
A pocket of 400 of the strongest fighters is found on a hilltop. Hamilcar makes them fight each other, promising the survivors they will be absorbed into his personal guard. There is an interesting suggestion that these select fighters have formed homosexual relationships, in which the younger are protected and mentored by the older fighters, and repaid this protection with ‘delicate attentions and wifely favours’ (p.258).
Nonetheless, they fight each other, best friend killing best friend – exactly as in the final scene of the movie Spartacus. I wonder whether this really happened, in either historical event, or whether the scriptwriter of Spartacus borrowed it from Salammbô.
When the sixty survivors of this self-slaughter present themselves, Hamilcar has them, also, murdered.
Narr’ Havas is sent to Carthage where he tells the Elders about the comprehensive victory. He visits Salammbô, who orders him to track down and kill the impious mercenary leader, Mâtho.
The barbarians’ last force, led by Mâtho, captures Hamilcar’s inept rival, general Hanno, and crucifies him along with thirty of the Elders who had been in his camp. In response, Hamilcar crucifies the ten rebel leaders who had submitted at the Valley of the Axe, including Spendius, the escaped slave who we met right at the start and who has had so many adventures.
The last of the mercenaries, led by Mâtho, wander from Tunis south, but find all villages razed, all caves blocked, all wells poisoned, until they finally return to Carthage seeking a final confrontation. Here they are exterminated, with the help of African allies, the elephants trampling , swords cleaving, heads rolling, guts splurging, retreating up a hill of bloody bodies until only 30 are left, 20, 10, three, then Mâtho and one other, then Mâtho alone. He tries to throw himself upon the spears and swords but the Carthaginians withdraw, letting him through, until he is caught in a net, to be taken back to Carthage and displayed.
The climax of the novel is a huge festival of celebration in Carthage, where all ranks of the aristocracy present themselves in their pomp, the people adulate, and Salammbo appears to great cheers, the heroine of the hour for recovering the zaïmph and restoring the favour of the gods.
And it is her wedding day, for the is to be formally married to Carthage’s ally, Narr’ Havas.
Mâtho is brought out of prison and runs a grotesque gauntlet of citizens, who flay him, beat him, puncture his skin, brand him, rip his flesh off until he appears at the bottom of the great balcony where Hamilcar and the other Elders are waiting. All that remains of his face is his eyes which look up and penetrate Salammbô’s soul, reminding her of his beautiful powerful body crouching before her in the tent, in the pomp of his power. Next moment this bleeding stump of a man is knocked backwards and a slave leaps forward with a flensing knife, with which he cuts our Mâtho’s still steaming heart, and holds it up to the setting sun, dedicating this sign of Carthage’s victory to the gods.
And as the sun sets and Narr’ Havas tightens his grip round the woman who will now be his wife, but Salammbô collapses backwards over her throne and dies on the spot.
The very last words of the of the novel indicate she has been struck down by the gods ‘ for having touched the mantle of Tanith’ i.e. the famous zaïmph. But the way it coincides with the grotesque death of Mâtho who has, we think, taken her virginity, suggests some kind of mystic bond between them, so that his death in some doom-laden, voodoo way, necessitates her extinction.
Sex and violence
Sex and violence sell pretty much anything in Western society – newspapers, books, movies and comics – and this novel, highly ‘literary’ though it may be in technique, was no exception. Its gory, sexy reputation made it a best-seller.
1. War
The blurb promotes the battle scenes, but I have read better accounts of battles in countless history books.
Flaubert certainly describes the important battles of the war, as recorded by his source Polybius, but it seems to me that Flaubert is always more interested in the pictorial quality of the compositions, than in their dynamic – let alone strategic – elements.
The dust settled around the army, and they were beginning to sing when Hanno himself appeared on the top of an elephant. He sat bare-headed beneath a parasol of byssus held a Negro behind him. His necklace of blue plates flapped against the flowers on his black tunic; his huge arms were compressed within circles of diamonds, and with open mouth he brandished a pike of inordinate size, which spread out at the end like a lotus, and brighter than a mirror. At once the earth shook – and the Barbarians saw charging, in a single line, all the elephants of Carthage, with their tusks gilded, their ears painted blue, armoured in bronze, and with leather towers shaking about on top of their scarlet caparisons, in each of which were three archers holding great open bows. (Chapter 6)
The second battle, the Battle of the Macaras is described in more impressive detail. Here again the elephants are a central theme, the brutality of their treatment and the carnage they cause taking pride of place in the gory descriptions.
But a cry, a terrible cry broke forth, a roar of pain and wrath: it came from the seventy-two elephants which were rushing on in double line, Hamilcar having waited until the Mercenaries were massed together in one spot to let them loose against them; the Indians had goaded them so vigorously that blood was trickling down their broad ears.
Their trunks, which were smeared with minium, were stretched straight out in the air like red serpents; their breasts were furnished with spears and their backs with cuirasses; their tusks were lengthened with steel blades curved like sabres,—and to make them more ferocious they had been intoxicated with a mixture of pepper, wine, and incense. They shook their necklaces of bells, and shrieked; and the elephantarchs bent their heads beneath the stream of phalaricas which was beginning to fly from the tops of the towers.
In order to resist them the better the Barbarians rushed forward in a compact crowd; the elephants flung themselves impetuously upon the centre of it. The spurs on their breasts, like ships’ prows, clove through the cohorts, which flowed surging back. They stifled the men with their trunks, or else snatching them up from the ground delivered them over their heads to the soldiers in the towers; with their tusks they disembowelled them, and hurled them into the air, and long entrails hung from their ivory fangs like bundles of rope from a mast. The Barbarians strove to blind them, to hamstring them; others would slip beneath their bodies, bury a sword in them up to the hilt, and perish crushed to death; the most intrepid clung to their straps; they would go on sawing the leather amid flames, bullets, and arrows, and the wicker tower would fall like a tower of stone.
Fourteen of the animals on the extreme right, irritated by their wounds, turned upon the second rank; the Indians seized mallet and chisel, applied the latter to a joint in the head, and with all their might struck a great blow.
Down fell the huge beasts, falling one above another. It was like a mountain; and upon the heap of dead bodies and armour a monstrous elephant, called ‘The Fury of Baal’, which had been caught by the leg in some chains, stood howling until the evening with an arrow in its eye.
Wow.
But throughout the battle scenes, pictorialism triumphs over analysis or clear description. Even rereading it carefully, it’s difficult to make out precisely what is going on, except the basic fact that Spendius’s army is being massacred.
The aim is, quite clearly, to shock and amaze and horrify, rather than enlighten.
2. Sex
Actually, there’s a lot less sex than advertised. Considering that even fairly muted hints at sensuality in Flaubert’s preceding (and first novel) Madame Bovary, had resulted in him being taken to court, the sensuality on display in Salammbô is in line with the general atmosphere of exotic decadence, but no more. It is more a case of heavy sensual atmosphere – of ‘mystic lasciviousness’ (p.277) than anything explicit.
For example, when she makes her first appearance among the feasting barbarians, you might at least have expected Salammbô to be bare-breasted as, after all, women in some ancient cultures were as a matter of course. It’s a surprise, then, to read that:
Her hair, which was powdered with violet sand, and combined into the form of a tower, after the fashion of the Chanaanite maidens, added to her height. Tresses of pearls were fastened to her temples, and fell to the corners of her mouth, which was as rosy as a half-open pomegranate. On her breast was a collection of luminous stones, their variegation imitating the scales of the murena. Her arms were adorned with diamonds, and issued naked from her sleeveless tunic, which was starred with red flowers on a perfectly black ground. Between her ankles she wore a golden chainlet to regulate her steps, and her large dark purple mantle, cut of an unknown material, trailed behind her, making, as it were, at each step, a broad wave which followed her. (Chapter one)
In other words, she’s wearing a tunic covering her torso and a long purple mantle. In a later scene she goes up to the roof of the temple to pray, accompanied by a serving girl:
Salammbô ascended to the terrace of her palace, supported by a female slave who carried an iron dish filled with live coals.
In the middle of the terrace there was a small ivory bed covered with lynx skins, and cushions made with the feathers of the parrot, a fatidical animal consecrated to the gods; and at the four corners rose four long perfuming-pans filled with nard, incense, cinnamomum, and myrrh. The slave lit the perfumes. Salammbô looked at the polar star; she slowly saluted the four points of heaven, and knelt down on the ground in the azure dust which was strewn with golden stars in imitation of the firmament. Then with both elbows against her sides, her fore-arms straight and her hands open, she threw back her head beneath the rays of the moon, and said:
‘O Rabetna!—Baalet!—Tanith!’ and her voice was lengthened in a plaintive fashion as if calling to someone. ‘Anaïtis! Astarte! Derceto! Astoreth! Mylitta! Athara! Elissa! Tiratha! – By the hidden symbols, by the resounding sistra – by the furrows of the earth – by the eternal silence and by the eternal fruitfulness – mistress of the gloomy sea and of the azure shores, O Queen of the watery world, all hail!’
She swayed her whole body twice or thrice, and then cast herself face downwards in the dust with both arms outstretched.
But the slave nimbly raised her, for according to the rites someone must catch the suppliant at the moment of his prostration; this told him that the gods accepted him, and Salammbô’s nurse never failed in this pious duty.
Some merchants from Darytian Gætulia had brought her to Carthage when quite young, and after her enfranchisement she would not forsake her old masters, as was shown by her right ear, which was pierced with a large hole. A petticoat of many-coloured stripes fitted closely on her hips, and fell to her ankles, where two tin rings clashed together. Her somewhat flat face was yellow like her tunic. Silver bodkins of great length formed a sun behind her head. She wore a coral button on the nostril, and she stood beside the bed more erect than a Hermes, and with her eyelids cast down.
Salammbô walked to the edge of the terrace; her eyes swept the horizon for an instant, and then were lowered upon the sleeping town, while the sigh that she heaved swelled her bosom, and gave an undulating movement to the whole length of the long white simar which hung without clasp or girdle about her. Her curved and painted sandals were hidden beneath a heap of emeralds, and a net of purple thread was filled with her disordered hair.
So the atmosphere is certainly heavy with oriental jewels, exotica, incense and gods – but Salammbô is far from naked: she is wearing a petticoat and a long white ‘simar’. Still, this didn’t stop the imagination of contemporary readers, and the illustrations of the next generation of artists, from depicting her bare-bosomed – as in Alphone Mucha’s Art Nouveau depiction of exactly this scene.
Salammbô by Alphonse Mucha (1896)
The snake scene (Chapter ten, actually titled ‘The Serpent’) is heavily, aromatically sensual, but involves no actual sex just lots of heavy sensuality. And the seduction scene in Chapter eleven (‘In the tent’) has some pawing and kissing but nothing explicit at all. It is only afterwards that we learn there was an act of sexual congress (I think).
Meanwhile there are a lot of references to the sex of other women; within Carthage there are priestesses who have sex with priests, the camp followers of the barbarian army are casually referred to as having sex with miscellaneous soldiers. The sex act doesn’t have to be anywhere actually described in order for there to be a pervasive atmosphere of wanton sexuality, an atmosphere heavy with implication which represented an enormous liberation from the repressed sexuality of Flaubert’s original readers.
3. Sadism
If there’s not a lot of actual sex, there certainly is a great deal of brutal sadism. Just like today, as it was in my youth in the 1970s, so it was in Flaubert’s 1860s, you show a woman’s nipple and the press and the guardians of Purity go mental – but you can show men being tortured, eviscerated, trampled to death, having their heads, arms or legs chopped off, being crucified or burned to death – and that’s fine.
The tone is set in the odd scene towards the sbeginning where the barbarian army is trekking towards the sea and comes to a valley in which lions have been crucified. It is a bizarre custom of the non-Punic locals, apparently, designed to discourage other lions. Later, three hundred Carthaginian nobles taken prisoner by the barbarians all have their legs broken and are thrown into a deep pit where they slowly starve to death.
When Hamilcar returns to Carthage, he reviews his estates and possessions (which takes up most of a chapter) while dealing out quite vicious punishments to all and sundry for their cowardice in the face of the barbarians. He orders the governors of his country estates who fled the mercenaries to be branded on their foreheads with red-hot irons, and when he discovers that his prize elephants were mutilated by the drunk barbarians, he orders his chief of staff, Abdalonim, to be crucified.
Of course, the battle scenes are full of countless horrible eviscerations, impalings and mutilations. The siege of Carthage itself gives opportunity for gory deaths of all descriptions.
The great trench was full to overflowing; the wounded were massed pell-mell with the dead and dying beneath the footsteps of the living. Calcined trunks formed black spots amid opened entrails, scattered brains, and pools of blood; and arms and legs projecting half way out of a heap, would stand straight up like props in a burning vineyard…
All the other tollenos were speedily made ready. But a hundred times as many would have been needed for the capture of the town. They were utilised in a murderous fashion: Ethiopian archers were placed in the baskets; then, the cables having been fastened, they remained suspended and shot poisoned arrows. The fifty tollenos commanding the battlements thus surrounded Carthage like monstrous vultures; and the Negroes laughed to see the guards on the rampart dying in grievous convulsions…
And so on, at very great length.
The text adds refinement upon refinement in the art of torture and painful death. The crucifixion of Hanno and the thirty Elders is matched by the crucifixion of Spendius and the ten barbarian leaders, and then of Mâtho.
Flaubert goes out of his way to take us back to the defile of the Axe, where Hamilcar had trapped the barbarian army, to describe in detail the slow death from starvation of the thousands left behind there; of how Narr’ Havas has carefully rounded up all the lions in the vicinity and lets them loose into the sealed valley, so that they tear the last survivors apart, while they’re still conscious. Then, at nightfall, come slinking the hyenas to rip apart the last survivors.
It feels like Flaubert has made a comprehensive list of every possible physical torment or torture humans are vulnerable to, and found a place somewhere in his narrative for every single one, described with lip-smacking relish.
In one of the heaps of corpses, which in an irregular fashion embossed the plain, something rose up vaguer than a spectre. Then one of the lions set himself in motion, his monstrous form cutting a black shadow on the background of the purple sky, and when he was quite close to the man, he knocked him down with a single blow of his paw. Then, stretching himself flat upon him, he slowly drew out the entrails with the edge of his teeth. (Chapter 14)
Then the lion stretches itself and gives a desolate roar over the valley of corpses. This image – a solitary wild beast emblemising desolation – echoes the lone elephant, the ‘Fury of Baal’, at the end of the Battle of Macaras, bellowing in pain with an arrow in its eye.
Desolation. Devastated landscapes littered with smoking ruins and stinking bodies. In the (short) introduction to the Penguin paperback edition, A.J. Krailsheimer describes all Flaubert’s novels as ‘sermons in vanity’, which seems about right.
In which case this is much the most bleak of those sermons. Not only is every element of this long-forgotten conflict pointless and cruel, but we know the subsequent history of Carthage, its most famous feature being that it was eventually conquered by Rome and the city itself comprehensively destroyed, and the fields ploughed with salt. All that survives of the once-great city is a handful of stone ruins amid the noisy traffic of modern-day Tunis.
The Carthaginians win this war, but it will turn out to be a futile effort just as Flaubert, the misanthrope, believes that, deep down, all human activity is vile and futile.
4. Exotic details
There are so many of these it’s difficult to know where to start. Flaubert obviously enjoyed himself immensely soaking his text in every exotic detail he could possibly mine from his source texts. Here are the barbarians feasting.
First they were served with birds and green sauce in plates of red clay relieved by drawings in black, then with every kind of shell-fish that is gathered on the Punic coasts, wheaten porridge, beans and barley, and snails dressed with cumin on dishes of yellow amber.
Afterwards the tables were covered with meats, antelopes with their horns, peacocks with their feathers, whole sheep cooked in sweet wine, haunches of she-camels and buffaloes, hedgehogs with garum, fried grasshoppers, and preserved dormice. Large pieces of fat floated in the midst of saffron in bowls of Tamrapanni wood. Everything was running over with wine, truffles, and asafotida. Pyramids of fruit were crumbling upon honeycombs, and they had not forgotten a few of those plump little dogs with pink silky hair and fattened on olive lees – a Carthaginian dish held in abhorrence among other nations.
Surprise at the novel fare excited the greed of the stomach. The Gauls with their long hair drawn up on the crown of the head, snatched at the water-melons and lemons, and crunched them up with the rind. The Negroes, who had never seen a lobster, tore their faces with its red prickles. But the shaven Greeks, whiter than marble, threw the leavings of their plates behind them, while the herdsmen from Brutium, in their wolf-skin garments, devoured in silence with their faces in their portions.
There are long detailed passages like this on literally every page.
I soon realised the book was reminding me of Milton’s addiction to exotic names, obscure foods and jewels and dress, a taste he parades throughout Paradise Lost. It is, for long passages, more like wandering through a gallery of ‘orientalist’ art than reading a novel.
In the original editions of Paradise Lost all the rare and exotic names were italicised, which I think would have been a good idea to apply to this novel, so you’d know you’re getting your money’s worth of marvels and wonders, like Victorian visitors to a circus peep show of monsters and rarities.
They were not Libyans from the neighbourhood of Carthage, who had long composed the third army, but nomads from the tableland of Barca, bandits from Cape Phiscus and the promontory of Dernah, from Phazzana and Marmarica. They had crossed the desert, drinking at the brackish wells walled in with camels’ bones; the Zuaeces, with their covering of ostrich feathers, had come on quadrigæ; the Garamantians, masked with black veils, rode behind on their painted mares; others were mounted on asses, onagers, zebras, and buffaloes; while some dragged after them the roofs of their sloop-shaped huts together with their families and idols. There were Ammonians with limbs wrinkled by the hot water of the springs; Atarantians, who curse the sun; Troglodytes, who bury their dead with laughter beneath branches of trees; and the hideous Auseans, who eat grass-hoppers; the Achyrmachidæ, who eat lice; and the vermilion-painted Gysantians, who eat apes.
Dialogue
The dialogue is dire. A major scriptwriter would need to be brought in to make it acceptable to modern readers. All the characters declaim their words in hammy stage voices, like John Gielgud doing Shakespeare. Almost every sentence of dialogue ends with an exclamation mark to ram home the point that this is an Exciting Historical Drama.
Here is Salammbô greeting her father Hamilcar, on his return to the family palace, and then realising that someone has told him about her suspected involvement in the theft of the zaïmph.
‘Greeting, eye of Baalim, eternal glory! triumph! leisure! satisfaction! riches! Long has my heart been sad and the house drooping. But the returning master is like reviving Tammouz; and beneath your gaze, O father, joyfulness and a new existence will everywhere prevail!’
And taking from Taanach’s hands a little oblong vase wherein smoked a mixture of meal, butter, cardamom, and wine: ‘Drink freely,’ said she, ‘of the returning cup, which your servant has prepared!’
He replied: ‘A blessing upon you!’ and he mechanically grasped the golden vase which she held out to him.
He scanned her, however, with such harsh attention, that Salammbô was troubled and stammered out:
‘They have told you, O Master!’
‘Yes! I know!’ said Hamilcar in a low voice.
See what I mean about exclamation marks!
One of the things films have taught us is that a close-up of a few muttered words can be every bit as terrifying as a Grand Speech. Flaubert was writing 100 years before this was discovered, and so his prose – and the entire novel – reflects the stage conventions of his time, with the actors adopting histrionic postures in order to deliver their melodramatic speeches. Here is Hamilcar addressing the Elders:
‘By the hundred torches of your Intelligences! by the eight fires of the Kabiri! by the stars, the meteors, and the volcanoes! by everything that burns! by the thirst of the desert and the saltness of the ocean! by the cave of Hadrumetum and the empire of Souls! by extermination! by the ashes of your sons and the ashes of the brothers of your ancestors with which I now mingle my own!—you, the Hundred of the Council of Carthage, have lied in your accusation of my daughter! And I, Hamilcar Barca, marine Suffet, chief of the rich and ruler of the people, in the presence of bull-headed Moloch, I swear…’ (Chapter seven)
It’s hard to take most of the dialogue – and therefore most of the characters – very seriously. On the other hand almost every passage of description is wonderfully garish and exotic. This is the paragraph immediately following Hamilcar’s vow:
The sacred servants entered wearing their golden combs, some with purple sponges and others with branches of palm. They raised the hyacinth curtain which was stretched before the door; and through the opening of this angle there was visible behind the other halls the great pink sky which seemed to be a continuation of the vault and to rest at the horizon upon the blue sea. The sun was issuing from the waves and mounting upwards. It suddenly struck upon the breast of the brazen colossus, which was divided into seven compartments closed by gratings. His red-toothed jaws opened in a horrible yawn; his enormous nostrils were dilated, the broad daylight animated him, and gave him a terrible and impatient aspect, as if he would fain have leaped without to mingle with the star, the god, and together traverse the immensities. (Chapter seven)
Dialogue 0, Description 10.
Adaptations and imagery
Salammbô quickly gained a reputation for outrageous violence and heavy sensuality, and so ended up being a best-seller, not only cementing Flaubert’s reputation as a player on the mid-nineteenth century literary scene, but fitting right in with the era’s penchant for ‘orientalising’ visions of the ‘exotic’ East (or south, in this case).
Its sex, violence and exotic setting help explain the startling number of plays, operas and early film adaptations which were made of it, and the number of paintings it gave rise to. (A semi-naked, sex-mad, dark-skinned beauty? It was a subject made in heaven for a certain type of ‘realistic’ Victorian painter). Flaubert’s descriptions of Carthaginian costumes even, apparently, had an influence on the fashions of the day.
Salammbo and the holy python by a) Gaston Bussière (1910) b) Charles Allen Winter c) Jules Jean Baptiste Toulot d) Glauco Cambon (1916)
What heterosexual man wouldn’t want to be that snake?
In a way Salammbô was a forerunner of the massive fashion for Salomé, the beguiling, sensual blood-thirsty killer of John the Baptist, whose cult blossomed in the 1880s. Comparing painterly treatment of the two shows the way the explicit and light-filled orientalism of the 1860s and 70s morphed into the more dark and shrouded symbolism of the 1890s.
Summary
Salammbô is a triumph of ornate, jewel-loving detail over psychology or plausibility. It’s more like a succession of brightly coloured orientalist paintings rather than a novel. Which is great if you like exotic and colourful orientalist art – as I do.
Alternatively, you could find the book proto-modernist in the way it almost dispenses with character or dialogue, to focus instead on a kind of unremitting carapace of shiny surfaces. It is like a crown or breast-plate from the ancient world, made of interlinking metallic plates studded with precious stones.
However, the dialogue in Salammbô is made of paste. The characters are Victorian histrions. But the word-paintings remain as beautifully coloured, cluttered and exotic, as evocative of an imaginary otherworld of sonorous names and aromatic unguents, as when they were first painted.
As Hamilcar contemplated the accumulation of his riches he became calm; his thoughts wandered to the other halls that were full of still rarer treasures. Bronze plates, silver ingots, and iron bars alternated with pigs of tin brought from the Cassiterides over the Dark Sea; gums from the country of the Blacks were running over their bags of palm bark; and gold dust heaped up in leathern bottles was insensibly creeping out through the worn-out seams. Delicate filaments drawn from marine plants hung amid flax from Egypt, Greece, Taprobane and Judæa; mandrepores bristled like large bushes at the foot of the walls; and an indefinable odour – the exhalation from perfumes, leather, spices, and ostrich feathers, the latter tied in great bunches at the very top of the vault – floated through the air. An arch was formed above the door before each passage with elephants’ teeth placed upright and meeting together at the points. (Chapter seven)
Books & Boots 