Boilly: Scenes of Parisian Life @ the National Gallery

Louis-Léopold Boilly (1761 – 1845) was 28 and an established painter when the French Revolution broke out. He managed not to get his head cut off by the apostles of freedom and equality, going on to survive the rise and fall of Napoleon and the restoration of the Bourbon monarchy, and enjoying a long and successful career – 84 was quite a ripe old age, especially back then.

Sheet of studies with five self-portrait drawings of the artist, about 1810 by Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

Sheet of studies with five self-portrait drawings of the artist, about 1810 by Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

The National Gallery owns just one Boilly painting, the small but intriguing A Girl at a Window. For this exhibition they’ve borrowed 20 works from a British private collection which have never previously been displayed or published and hung them all in Room One of the gallery (up the stairs and immediately to your left, if you come in the main entrance).

So this really is an unparalleled opportunity to find out more about an artist who is little known in Britain.

The twenty paintings and drawings on display show that Boilly was a lot of fun. He comes from an era when people used paintings for amusement and entertainment and information and titillation.

The latter motive is to the fore in two or three of his paintings from the 1790s. In these boudoir scenes or ‘seductive interiors’ Boilly combines two or three of key concerns. One is human interest. This is an anecdotal scene of two nubile young women comparing feet (and stockings). For the time this was quite a ‘saucy’ picture in that you can see a lot of the ladies’ stockinged feet and (as the wall label points out) a titillating amount of bosom on the verge of falling out of both women’s dresses. Boilly was certainly not highbrow. He wanted to please and entertain.

Comparing Little Feet, about 1791 by Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

Comparing Little Feet (about 1791) by Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

But the second feature of this painting is the phenomenal attention to detail. When you lean in you can see how much fun he’s had capturing the difference textures and surfaces and the play of light on the wooden table, the pink sash, the silver tankard and the sheets of paper behind them. A tremendous eye for detail and a concern that the image is completely finished. The looseness of brush we are used to in the Impressionists and everyone who followed is inconceivable here. Every millimetre of the canvas is covered in paint which depicts the scene in loving detail.

But it was scenes of Parisian street life that made Boilly famous. the exhibition includes half a dozen paintings of street scenes – working men gambling at a tavern, a beggar importuning a smartly dressed couple couple, a small crowd of gawpers gathered round a punch and judy booth.

The Poor Cat (1832) by Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

The Poor Cat (1832) by Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

This is narrative or anecdote painting. You’re meant to admire the overall composition, but then are encouraged to look out for all the humorous touches and details the painter has included – the boy at far right trying to look inside the booth, the soldiers at far left commenting, the old lady nursing a baby under the tree, the dog on the left has he seen or smelt something? And of course the central event they’re all looking at which is the hand puppet of Mr Punch trying to fit a hoop over the neck of a cat.

Note the twee little girl in a bonnet with her face turned towards us. Boilly’s crowd scenes nearly always include someone looking out directly at the viewer, including us in the scene. And then, stepping back, note that by far the brightest, best illuminated part of the painting is the bright pink and white dresses of the two young ladies with their backs to us.  Once you’ve noticed how dazzlingly bright they are, you can read the painting again, purely in terms of the play of light and shade. When you do that, you come to appreciate how cannily Boilly has used various levels of lighting to create a dynamic interplay between different parts of the composition.

The French Revolution brought a new class to power, very loosely definable as the bourgeoisie, the educated middle classes who supplanted the French aristocracy in positions of power. Boilly’s naughty but nice interiors, and his observant depictions of street scenes were aimed at this new market. Instead of lofty allegories about Greek gods – the kind of thing which made aristocrats feel clever and godlike – Boilly’s pictures depict Parisian life as it actually was, naughty young ladies, beggars, the homeless, street entertainers, fine looking bourgeoisie, workers in rags.

The teemingness of it, the panoramic effect reminds me of the huge series of novels written by Honoré de Balzac which commenced in the same year as the Poor Cat and as what is arguably Boilly’s masterpiece, A Carnival Scene.

A Carnival Scene (1832) by Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

A Carnival Scene (1832) by Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

It is a winter’s afternoon and characters from the Italian commedial dell’arte are roaming the streets of Paris alongside men dressed as monkeys and aristocratic spectres from the pre-revolutionary era. Down at the front is a dog leaping with a theatrical mask over its tail, a boy is blowing a horn, a fat lady is climbing into the coach in the middle and her skirts have blown up to reveal her bare buttocks. This is the largest panorama of Paris life Boilly attempted, and I think you can detect its influence in later panoramic anecdotal paintings.

There’s a (slightly spooky) figure at the front a third of the way across the painting which is holding out its arms to the scampering dog. This gesture reminded me of William Powell Frith’s classic panorama, Derby Day, painted about 25 years later in 1858, where, in the centre at the front an acrobat entertainer dressed in white with yellow shorts is holding out his arms to his son who is completely distracted by the lavish meal being laid out on a picnic to his left (our right).

The Derby Day by William Powell Frith (1856 - 1858)

The Derby Day by William Powell Frith (1856 – 1858)

Comparing the two paintings brings out how totally Frith has assimilated all the lessons of painting and applied them directly to depicting his day with complete realism, fastidiously capturing costume, human types, and the chaotic teeming of the crowd.

By contrast Boilly seems very dated. The pink sky and the overall brown hue refers back to the countless landscapes of the Dutch school of the 17th century. Although his crowd is teeming, too, a look at any individual in it indicates that they are either caricatures (all the masked and costumed characters) or sentimentalised (the young ladies) and Boilly uses bright white light to lead the eye towards the centre of the composition and the fine lady in an expensive yellow dress, which acts as a sort of visual and psychological anchor. The well-heeled bourgeoisie are still at the heart of, still in control of things.

Portraits

Boilly’s depictions of modern urban life made his reputation at the Salon, but it was his vast output of portraits which made him his income. Over the course of  his career he painted over 5,000 small portraits for a huge range of patrons, soldiers, lawyers, members of the Napoleonic nobility and the bourgeoisie.

Most of these were smallish oil portraits measuring about 22cm by 17cm. It is recorded that they took him about two hours to complete. He was nothing if not a pro. But I’ve chosen to represent his skill at depicting the human face with this set of charcoal and chalk drawings of Jean Darcet and six members of his family. It’s a funny mix of the conventional and the truly realistic. The two young ladies on either side of the venerable patriarch have rather simpering expressions and the chap at bottom left looks like a certain stock type of 18th century portrait. It was the row of sons along the bottom that caught my attention, specially the chap with the porky cheeks second from left. I really like the way they all have very loose and scruffy haircuts.

Portrait of Jean Darcet and Six Members of his Family (about 1801) by Louis-Léopold Boilly. Black and white chalk on paper. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

Portrait of Jean Darcet and Six Members of his Family (about 1801) by Louis-Léopold Boilly. Black and white chalk on paper. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

Sentimentality

Connected to the portraits are Boilly’s rather sickly sweet treatment of small children. Boilly was married twice (both wives predeceased him) and fathered ten children, of whom four died young. This picture depicts three of Boilly’s young sons, Julien adjusting the position of Alphonse’s head, while Édouard (left) looks on. It’s one of several which focus on small children and mothers.

My Little Soldiers (1804) Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

My Little Soldiers (1804) Louis-Léopold Boilly. The Ramsbury Manor Foundation. Photo © courtesy the Trustees

If you look on the left you can see the boys’ pet dog is sitting to attention, with a stick over one soldier like a soldier. Yes, this is sickeningly sentimental tripe for a sensitive bourgeois audience, but Boilly knew his market very well. Pictures like this sold very well, particularly to mothers, which is why many of them feature a mother amid her oh-so-lovely brood.

Trompe l’oeil

I had no idea that Boilly coined the expression trompe l’oeil, which is French for ‘deceives the eye’ and has come to be the term used to refer to tricks with paint which create visual illusions. The final little section of the display shows three or so paintings which use trompe l’oeil effects including this, the only Boilly painting the National Gallery possesses, A Girl at a Window.

It dates from 1799, the decade when Boilly was painting his saucy interiors, and it is an interior with a young woman but there’s nothing hugely saucy about it. As in so many of the paintings the figure is looking directly out at us, inviting us into the scene and at first we are – as we’ve seen in some of his other works – mainly taken with her face and dress because this is so very highlighted, so bright, the best lit part of the composition.

A Girl at a Window (after 1799) by Louis-Léopold Boilly © The National Gallery, London

A Girl at a Window (after 1799) by Louis-Léopold Boilly © The National Gallery, London

Only slowly do our eyes adjust to the relative gloom of the rest of the scene and slowly come to realise how absolutely packed it is with anecdote and detail. To the right not just a vase but a bowl with a fish swimming in it, echoed by the smaller vial in front of it and then some kind of stick (or flute). And when you really look you realise there is a bird cage hanging on the wall above the goldfish bowl.

And to the left is an attractive young boy peering through a telescope trained off to the left. Look at the catchlight on the rim of the telescope and then on the frame and tripod supporting it. The depiction of light and reflection is wonderful.

And then you notice the frieze carved into the stone beneath the window ledge. Half a dozen characters are depicted in that, caught in some mythological travails.

It qualifies as a trompe l’oeil, as a humorous attempt to trick the viewer because although it is painted, every aspect of it is designed to make it look like a print, namely the fact that it is monochrome, painted only in shades of black, white and grey. This illusion is accentuated by the grey mount or surround for the picture which is itself painted, and by the artist’s ‘printed’ signature at bottom left.

Coming to A Girl at a Window hanging on its own in the National Gallery, you might have been intrigued for a few minutes and then passed on. The achievement of this small but beautifully formed little exhibition is to place it in the context of a life and career which was artful, clever, stylish and fun.

This is a FREE exhibition and you leave it with a smile on your face.


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Dorothea Tanning @ Tate Modern

This is the first large-scale exhibition of Dorothea Tanning’s work to be held in the UK for 25 years.

It brings together 100 pieces from her seven-decade-long career (she lived to be an astonishing 101 years old, 1910 – 2012) across a range of media, including oil paintings, pencil drawings, ‘soft’ sculptures, lithographs, a massive installation, and a film about her. It is as comprehensive a survey of her artistic achievement as you could wish for.

Birthday (1942) by Dorothea Tanning. Philadelphia Museum of Art © DACS 2019

Birthday (1942) by Dorothea Tanning. Philadelphia Museum of Art © DACS 2019

Tanning was born in provincial America (Galesburg, Illinois) in 1910. As soon as she was able to, she moved to New York, where she soon afterwards saw the famous Surrealism exhibition of 1936. It was a coup de foudre which changed her life. She began painting in a boldly Surrealist style and in 1939 set off to Paris to meet the leaders of the movement.

Unfortunately, Hitler had other plans, and the advent of the Second World War saw her coming straight back to New York but, happily, so did half the Surrealist artists, fleeing the Nazis. These fleeing artists included one of the leading Surrealists, Max Ernst (b.1891), who she fell in love with and married in 1946.

Surrealist paintings

The exhibition features a generous selection of the Surrealist paintings she made from the mid-1930s to the end of the 40s.

Tanning said she wanted to depict ‘unknown but knowable states’ and the pictures show humans in strange postures, or morphing into inanimate objects, or bursting into flames, or standing in deserts littered with incongruous objects, or standing in bedrooms among strange and Gothic figures, or staring into sunflowers which are changing into mirrors, or standing in front of doors opening onto other doors.

Some of these are really powerful images, although many felt to me like they were channelling existing Surrealist artists, especially Salvador Dali, the man who had crystallised the Surrealist ‘look’ in the late 1920s, introducing an immaculate finish to his oil paintings which depicted random objects or events, melting watches, elephants on stilts, melting limbs propped up by crutches and so on.

In other works you can detect the influence of Giorgio de Chirico (b.1888) with his mysterious abandoned Italian squares and brooding neo-classical architecture. In some of them you can see the Magritte who painted a man in a bowler hat with an apple in front of his face.

For example the blue skyscape at the bottom of this Surreal image of a chess game, and its startling optical illusion it gives that the rest of the painting has been draped in front of a landscape, reminds me of the deceptively simple blue skies of Magritte paintings.

Endgame (1944) by Dorothea Tanning. Courtesy Gertrud V. Parker © DACS 2019

Endgame (1944) by Dorothea Tanning. Courtesy Gertrud V. Parker © DACS 2019

But all that said, many of Tanning’s paintings do have a unique and distinctive feeling.

The recurrence of women in the paintings is nothing special in itself, since the Surrealists as a movement thought of the female as being more instinctive, irrational, closer to the unconscious and an all-purpose muse figure – so Tanning’s depictions of women with bared breasts (or herself with bared breasts) don’t cover any new ground.

But I felt that her depictions of girls do capture something unique. Pre-pubescent girls are not such a common motif in male artists, who tend, all too often, to depict shapely, nude and nubile women.

I think Tanning’s depictions of pre-pubescent girls and the depiction of women not as sex objects but as individuals – I’m struggling to put this into words, but her depiction of girls and women – did have a different and distinctive feeling, capturing something genuinely strange about a girl’s experience of the world. I thought of Angela Carter’s retelling of fairy tales from a girl’s point of view.

Eine Kleine Nachtmusik (1943) by Dorothea Tanning. Tate © DACS 2019

Eine Kleine Nachtmusik (1943) by Dorothea Tanning. Tate © DACS 2019

Prismatic style

In the 1950s Tanning and Ernst moved to Paris and this marked a seismic, comprehensive reinvention of her visual language. It is signalled in the exhibition when you walk into the next room and are confronted with the massive and staggering painting, Gate 84.

Installation photograph of Dorothea Tanning at Tate Modern, 2019

Admittedly this is from a lot later, 1984, but Gate 84 captures the massive change in style which happened in the 1950s. It depicts two girls drawn in vivid graphic style with the use of strong border lines, emerging from a background of violent flaming yellow. Dividing the painting right down the middle is part of an actual door and door jamb which has been embedded into the canvas and sticks out of the picture plane. Both the girls are wearing thigh-length dresses, the one on the left is performing an acrobatic leap so as to hit the door with outstretched hand and foot; the one on the right is more lazily sitting, with her right leg outstretched, her foot pressed flat against the door as if keeping it shut.

I visited with my wife who said this reminded her vividly of the fights she was always having with her own sister, when they were kids. And she got talking to another middle aged woman standing in front of it, who agreed that it reminded her of her childhood with two sisters, rampaging and fighting. A very female sensibility capturing something vivid and dynamic about girls’ experiences of the world.

What struck me more than anything was the chunky realism of the legs, the muscular thighs and the weight and tension in the calves and feet. The entire depiction of the human body is utterly utterly different from the rather attenuated, pallid, doll-like figures in the Surrealist paintings.

And this proved to be true of all her paintings from this point onwards. They become a) much larger and b) much much more abstract, great billowing shapes.

And yet, paradoxically, the graphic element becomes clearer. Faces and bodies and fragments of bodies appear as if out of a rampaging fog and, when they do, are often painted with strict anatomical accuracy, or even a kind of super-accuracy, a monumental accuracy. The arms and thighs and bottoms reminded me of Michelangelo.

It is like the work of a completely different artist.

Dogs of Cythera (1963) by Dorothea Tanning. The Destina Foundation, New York © DACS 2019

Dogs of Cythera (1963) by Dorothea Tanning. The Destina Foundation, New York © DACS 2019

In Dogs of Cythera, at bottom left you can make out what might be an arm going round a woman’s breast, in the centre something like the top of a shaved black skull, at bottom right another arm bent at the elbow, leading up to a hand with splayed fingers.

So there are people, or people-like objects in the painting, but quite clearly something radical and massive is going on that utterly eclipses them, or only uses them as raw material in a bigger and bewildering process.

To quote the wall label, these works mark:

a more abstracted ‘prismatic’ style of painting, and her brushwork and compositions became much looser. Where her earlier work used precise realism to present fantastical scenes, in these paintings it is colour and light that bring imaginary worlds into being. The possibilities of her medium became more important to her.

‘In looking at how many ways paint can flow onto canvas, I began to long for letting it have more freedom.’

In Tanning’s Surreal works the human body, mostly female, is often stylised, thin, elongated – or given an eerie, science fiction otherworldliness, as in this disconcerting girl being covered in flowers. The subject is set in a recognisable space with perspective to create depth and often to draw the eye to some Surrealistically disturbing detail, such as the fireplace which opens onto clear blue sky.

The Magic Flower Game (1941) by Dorothea Tanning. Private collection, South Dakota © DACS 2019

The Magic Flower Game (1941) by Dorothea Tanning. Private collection, South Dakota © DACS 2019

In this later, ‘prismatic’ style, there is no depth or perspective, there is only a great storm of cloud happening right on the surface of the canvas from which parts of one or more bodies threaten to temporarily emerge into focus before disappearing again into the tumult. The paintings vary quite a lot in feel, some lighter and airier, others really dark and stormy – but all in the same immediately recognisable style.

Inutile (1969) by Dorothea Tanning. The Destina Foundation, New York © DACS 2019

Inutile (1969) by Dorothea Tanning. The Destina Foundation, New York © DACS 2019

There are over twenty paintings in this maner, it looks like most of her output after the mid-1950s was like this, and I loved them.

Many of the Surrealist works are wonderful, inventive and mysterious but I couldn’t help the nagging through that she was working – often to marvellous effect – but in someone else’s idiom. With the ‘prismatic’ paintings it seemed to me Tanning became completely free. I loved the tremendous sense of energy they convey, the sense of muscular, lithe bodies struggling, fighting, embracing, tumbling through clouds – as different as could be from the absolutely static, dream-like, frozen tableaux of the Surrealist works.

They reminded me of the last stanza of Yeats’s poem, Near The Delphic Oracle.

Slim adolescence that a nymph has stripped,
Peleus on Thetis stares.
Her limbs are delicate as an eyelid,
Love has blinded him with tears;
But Thetis’ belly listens.
Down the mountain walls
From where pan’s cavern is
Intolerable music falls.
Foul goat-head, brutal arm appear,
Belly, shoulder, bum,
Flash fishlike; nymphs and satyrs
Copulate in the foam.

Bellies, shoulders and bums all appear momentarily our of the seething fog of these strange, visionary paintings. Some are sensual, even sexy. And in some the human figure entirely emerges to be given a surprisingly traditional and realistic treatment, like this one, Tango Lives, from 1977, which seemed to me to be channelling Degas’s studies of ballet dancers on a stage, strongly lit from below.

Tango Lives (1977) by Dorothea Tanning

Tango Lives (1977) by Dorothea Tanning

But many others convey bewilderment and confusion, and some of them seem genuinely dark and terrifying, visions of a weird hell where monsters are eating each other. More than one of the dark ones reminded me of Goya’s Saturn devouring his children in a swirling fog.

Soft fabric sculptures

And then – something completely different, again.

In the 14-minute film about her – Insomnia – which runs in the final room, Tanning herself explains that at some point in the mid-1960s she just got sick of the smell of turpentine and, by implication, of painting as a medium.

So she got a sowing machine (she is shown in the film using a classic black Singer machine) and began making soft sculptures.

She used the machine to sew together strange shapes which she stuffed with wool to become free-standing sculptures. Like the prismatic paintings they hint strongly at bodily parts – not least because many of them are made out of flesh-coloured fabric – with long tubes which could be arms flung around bulbous shapes which might be bodies. Take Nue Couchée which is made from cotton textile padded with cardboard and filled with seven tennis balls and a load of wool.

Nue Couchée (1969-70) by Dorothea Tanning. Tate © DACS 2019

Nue Couchée (1969-70) by Dorothea Tanning. Tate © DACS 2019

There’s one round pink shape with a wide crack open in the front which is lined with jagged pieces of wood, obviously a rather nightmareish face. And the biggest piece is a mysterious black pin cushion, studded with giant pins, containing strange pinnacles and spouts, as well as worrying orifices.

Pincushion to Serve as Fetish (1965) by Dorothea Tanning. Tate © DACS 2019

Pincushion to Serve as Fetish (1965) by Dorothea Tanning. Tate © DACS 2019

Tanning made it when she was living in Seillans, a hill-top town in Provence. From 1965 to about 1970 she made about twenty of these cloth sculptures.

By far the most dramatic work along these lines was an enormous room-sized installation which is in fact a life-sized model of a room, complete with open door and fireplace, but which is infested with cloth sculptures looming out of the floor and bursting from the walls – a three-dimensional, if rather dingy, homage to the Surrealist nightmares which shook her imagination all those decades earlier.

Hôtel du Pavot, Chambre 202 (1970–3) by Dorothea Tanning

Hôtel du Pavot, Chambre 202 (1970–3) by Dorothea Tanning

Conclusion

There’s also a section devoted to her work for the stage, designing Surrealist sets and costumes for collaborations with the choreographer George Balantine – and a sequence of lithographs which, to me, smacked of the covers of 1950s science fiction novels, of the more abstract, harrowing, post-apocalyptic flavour.

But overall her career can be divided very broadly into these three threads

  1. Dali-like Surrealist paintings
  2. huge billowy ‘prismatic’ paintings
  3. mysterious and unnerving soft sculptures

In light of this, I think the curators have made an excellent decision which is to mix it up.

I suspect that if they’d hung the works chronologically it might have been a bit boring, each room would have risked being a bit samey. A couple of rooms of non-stop Surrealism, one of the strange 1950s lithographs and stage designs, a couple of rooms of just prismatic paintings, and then a room or two of just soft sculptures – each space would have been limiting and samey.

Instead the curators have mixed it up, with works from the 50s, 60s, 70s and 80s all in the same room, huge oil paintings next to lithographs, early drawings next to Surrealist classics.

The net result is to create thought-provoking connections and juxtapositions of subject matter and style – in short, to foment the kind of rather dreamy, disconnected, unsettling effect which I’m sure Tanning herself would have appreciated.

Self Portrait (1944) by Dorothea Tanning © San Francisco Museum of Modern Art

Self Portrait (1944) by Dorothea Tanning © San Francisco Museum of Modern Art

The promotional video

Women curators

Dorothea Tanning is curated by Alyce Mahon, Reader in Modern and Contemporary Art History at the University of Cambridge and Ann Coxon, Curator, International Art, Tate Modern, supported by Emma Lewis and Hannah Johnston, Assistant Curators, International Art, Tate Modern.


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Kader Attia: The Museum of Emotion @ Hayward Gallery

Kader Attia is ‘one of today’s leading international artists’ and this exhibition is the first major survey of his work ever held in the UK.

Attia was born in 1970 France. His parents were of Algerian origin. He grew up in one of the banlieues or suburbs in north-east Paris, in a multicultural environment where Catholic, Jewish and Muslim religions mixed. Attia has dual nationality and has returned often to the family home in Algeria. In the mid-1990s he worked and travelled in the democratic republic of Congo where he held his first exhibition.

Since then he has gone on to forge a career as an exponent of deeply fashionable ‘post-colonial art’, working across a dazzling array of media to criticise western imperialism, western colonialism, western racism, western cultural appropriation of native lore and art, western control of its immigrant populations, and so on.

‘I try to trigger a political feeling in the viewer. My job is like all of us confronted with reality. What interests me is when a work poses a political question not only from a linguistic point of view, formal, but more from an ethical point of view.’

Political feelings. Political questions. Well, the show as a whole struck me as a sustained attack on western values, history, art and culture. The assault is sustained across six rooms on the ground floor of the Hayward gallery, plus the Heni Project space entered from the gallery lobby.

Transgender sex workers

When I learned that one of his earliest successes was a project to photograph and ‘document’ the lives of a community of Algerian transgender sex workers, and that a slideshow of 160 of these images won him international recognition when displayed at the 50th Venice Biennale, my heart sank.

What could be more crushingly obvious, inevitable and clichéd? Is there any other subject as fashionably outré and yet as well trodden? I immediately thought of:

  • Modern Couples: Art, Intimacy and the Avant-Garde at the Barbican, which featured lesbian, gay and transgender artists and performers
  • diane arbus: in the beginning currently the sister exhibition to Attia, upstairs in the Hayward, which features a ton of male female impersonators and performers from the 1950s and 60s
  • Under Cover: A Secret History Of Cross-Dressers at the Photographers’ Gallery, with hundreds of photos of transgender and cross-dressing people from the past century, notable:
    • the well documented life of Marie-Pierre Pruvot, born a male in Algeria, who became a famous French transsexual entertainer with the stage name of ‘Bambi’
  • The photos taken by Olivia Arthur of the suppressed LGBT+ sexualities in India which featured in the Illuminating India exhibition at the Science Museum
  • Another Kind of Life: Photography on the Margins at the Barbican, which featured photos by half a dozen photographers of sex workers and transgender people, namely:
    • Daido Moriyama’s photos of prostitutes and transvestites in Tokyo
    • Walter Pfeiffer’s portfolio of photos of his young transsexual friend Carlo Joh, from the Zurich gay scene
    • Casa Susanna, a historic collection of around 400 prints taken during the mid-50s and 60s at a private retreat for transvestites in upstate New York
    • Paz Errázuriz’s project depicting the community of transgender sex-workers working in an underground brothel in Chile
    • Teresa Margolles’s series of enormous colour photos depicting transgender sex workers in Mexico
  • Queer British Art 1861-1967 at Tate Britain which was packed full of transsexuals, transgenders and same-sex desires

Identity and ‘trangressive’ sexuality are the fashionable subject of our age and yet curators and artists conspire to imagine they are still hugely taboo subjects which you have to whisper about and which an artist is oh-so brave to address.

Instead of a boringly predictable subject which has been comprehensively ‘explored’ by every art gallery in London.

This set the tone for my reception of Attia: he and his supporters think he is a grand rebel, an incisive critic of western historical narratives and norms – but all of his critiques seemed to me extremely old and over-familiar and passé.

When I went to the Sensation exhibition of young British Artists in 1997 I was genuinely bowled over by their dazzling new approaches to an amazing new range of subject matters. This guy is retreading ideas and approaches I got bored with decades ago.

Room 1 – modern architecture

Room one is dominated by an awesome projection which covers one entire wall of a camera very slowly moving up the facade of one of the shitty council housing blocks which make up the dreaded banlieues of Paris, the post-war sink estates where Paris sent all its working class and immigrant population to live and which, more or less every summer, erupt in rioting and car burning.

Post-war concrete high-rise council estates are crap. Not a new idea, is it?

Installation view of Shifting Borders by Kader Attia, part of The Museum of Emotion at Hayward Gallery. Copyright the artist. Photo by Linda Nylind

Installation view of Shifting Borders by Kader Attia, part of The Museum of Emotion at Hayward Gallery. Copyright the artist. Photo by Linda Nylind

The wall label tells us Attia is drawing attention to the way these blocks were built around principles of surveillance and control similar to those used to subdue colonial populations.

As it happens a) I grew up on the edge of one of Britain’s all-concrete post-war new towns and b) I’ve been reading a lot recently about post-war town planning and architecture in the social histories of David Kynaston:

Although the subject of post-war town planning was fraught with controversy and disagreement I’ve nowhere read anything suggesting that the new estates were designed in order to monitor and control their inhabitants.

Sounds like Attia has swallowed his Michel Foucault whole. (Michel Foucault was a French philosopher, historian of ideas, social theorist, and literary critic whose theories address the relationship between power and knowledge and how they are used as a form of social control through societal institutions. He died in 1984. Foucault was awesomely fashionable in the early 1980s when I went to university and read half a dozen of his books. It was when I found myself reading an interview from the mid-70s in which Foucault explained how ‘we’ [the radical student movement] could use Maoist concepts to battle against the fascist French police, that I began to realise that Foucault had little or nothing to offer me in the actual political and cultural situation of Thatcherite Britain that I found myself in.)

The mistakes the planners made had nothing whatever to do with surveillance and control. In knocking down the old slums and rehousing people, they decided that, instead of rehousing them on the same locations, they would move them out to clean new locations which had no historic restrictions on design. All the architects were fans of the fashionable Le Corbusier who promoted cities in the sky and also adopted high rise builds as solutions to shortages of space.

It was only as tenants moved into these gleaming and fashionable new blocks that the drawbacks became clear: very often the planners had forgotten to build in shops and facilities, pubs and churches and you centres and the miscellaneous kinds of places where people meet and hang out. Public transport into the city centres was poor and irregular, and they were too far way to walk to.

More importantly it turned out that various elements needed expensive maintenance, especially the lifts without which people couldn’t get to their flats. Getting rubbish out of people’s flats down to collective rubbish collection points didn’t always work and anyway resulted in overflowing bins which bred rats.

Most subtly, it was discovered that traditional communities are self-policing. Where you had an old-fashioned street you had windows on the street and, in any kind of good weather, people sitting out on stoops and steps watching, generally congeries of mums watching their kids playing, or owners of the various small shops in a neighbourhood similarly watching what was going on.

These acted as an informal and highly informed police. If fights broke out, if kids did something dodgy or rude or bullying and so on, there were scores of eyes watching and people could intervene, often mums who knew the mother of the wrong-doer. Thus communities were able to police themselves with little or no intervention from the authorities. This is something I’ve seen described in Somerset Maugham’s novel Lisa of Lambeth, have read about in 2,000 pages of David Kynaston’s histories, and was really emphasised by a recent BBC 4 documentary about Janet Jacobs who wrote the classic book The Death and Life of Great American Cities (1961) describing how over-intellectual architects and planners, dazzled by the futuristic designs of le Corbusier and other fashionable European architects, were destroying the neighbourhoods of old Manhattan, replacing rundown but friendly and self-policing communities, with windswept high ‘projects’ – just like the French banlieues. Into the projects American planners decanted a lot of their cities’ poorest which tended to include lots of blacks, just as Paris decanted its poorest, which included lots of Algerian immigrants, into its banlieues.

The result? Vast expanses of concrete high rise buildings where ‘community’ has been destroyed, and the public spaces belong to the worst kind of tearaway teenagers who patrol in gangs, peddle drugs, stab rivals and erupt in violence if the police try to intervene.

In everything I’ve read and watched on this subject, no-one has mentioned the idea these wretched estates were built to to monitor and control their inhabitants. A far simpler explanation is that they were the disastrous result of planners and architects falling under the spell of fashionable French and German theorists with sweeping intellectual attitudes: demolish the old, build the shiny gleaming new cities of the future.

This is what went through my mind as I stood in this first room looking at the awesome film of a camera slowly moving up the side of just such a concrete high rise building, next to a model of such a building.

My conclusion was that Attia is deliberately and wilfully ignoring the real motivations and the complex social history of these places, in order to turn them into a cheap and obvious jibe at the police and authorities. The claim that these places were built solely so the authorites could control their inhabitants is 1. factually incorrect 2. a deliberate distortion which allows Attia to quote Foucault and so sound wondrously intellectual and clever and 3. 40 years out of date.

Meanwhile, back in the real world, who is surveilling and controlling the inhabitants of these horrible slums if it isn’t the owners of multinational American corporations, Microsoft, Google, Apple, Amazon, Instagram, Facebook and twitter to name but a few? But the internet is a bit too up to date for Attia. He is still lost in the 1970s when it was cool and path-breaking to take photos of transgender people (wow) and use new Left Bank ideas to deconstruct notions of power and control (“have you read Foucault, man, he’s just soooo cool”).

Away from the leather-jacketed student politics, I liked some of Attia’s more allusive pieces, such as this piece of minimalism, although I still found it weird that he made it some forty years after minimalism had become well established as a style in America.

Narcissus (2012) by Kader Attia. Concrete block, mirror and wire

Narcissus (2012) by Kader Attia. Concrete block, mirror and wire

Room 2 – joy, fear and humiliation

This is a massive room devoted to scores of big prints of his photos of 1990s Algerian transgender sex workers, capturing ‘moments of elation experienced in the course of an otherwise precarious and difficult existence’.

Attia is obviously yet another artist who subscribes to the view that prostitutes and sex workers are privy to a kind of special knowledge and insight concealed to the rest of us, that photographing hookers reveals a ‘secret world’, that the mere act of photographing them ‘breaks taboos’ and ‘transgresses’ conventional bourgeois values. Really?

La Piste d’Atterrissage (The Landing Strip) by Kader Attia (2000) © the artist

La Piste d’Atterrissage (The Landing Strip) by Kader Attia (2000) © the artist

He says:

I wanted to present the whole picture of their lives, to show that even illegal immigrants working as transgender prostitutes have moments of joy, of happiness, of hope.

‘Even illegal immigrants have moments of joy, of happiness, of hope’. How patronising. How patronising to his subjects to treat them like some kind of remote tribe in New Guinea, instead of people like you or me, and how patronising to us, the viewers, that he feels he has to explain that prostitutes are people who have feelings. Really?

As to the transgender thing, some of us have been totally comfortable with, not to say bored by, the whole idea of cross-dressing and transgender for nearly fifty years. (‘But she never lost her head, even when she was giving head…’)

Like the room criticising soulless concrete housing estates this took me right back to the 1970s.

The opposite wall displays a number of black-and-white press and publicity photos of world famous politicians and popular singers, entitled Field of Emotion. Apparently, this work

explores the ambivalent role that emotion plays in all areas of our lives… Attia asks us to consider how and whether powerful emotions might help heal rather than create conflict.

Emotions play a role in our lives. Hmm. Really. Do you see why I felt I was being patronised?

Anyway, what struck me about the display was how very dated all of the images were. Miles Davis, Fidel Castro, Idi Amin, Edith Piaf, Moshe Dayan, Lenin, Mussolini, Ella Fitzgerald. It looks like the wall of a radical student on the Left Bank circa 1974. “Right on, baby. Have you heard Lou Reed’s new album? And what about Foucault’s new book?” Dated dated dated.

Installation view of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist, courtesy Hayward Gallery

Installation view of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist, courtesy Hayward Gallery

Room 3 – Chaos + Repair

I liked this big ball made out of fragments of fabric, broken mirrors and wire. Apparently it is an attempt to capture the ambivalence most people feel about aspects of their cultural, political or personal identity. Is that how it makes you feel? Do you feel ambivalent about aspects of your cultural, political or personal identity?

I just liked it as another example of the minimalist thread in his thinking and creating.

Chaos + Repair = Universe, 2014 by Kader Attia. Photo by the author

Chaos + Repair = Universe, 2014 by Kader Attia. Photo by the author

Room 4 – joy, fear and humiliation

Attia is, apparently, critical of

the museological impulse to classify and categorise [because it] is part of a much broader and more problematic system of control. In many of his sculptures and installations, he typically invokes the display methods and subject matter of a typical 19th-century natural history or ethnographic museum… in order to explore the ways in which colonialism continues to shape how western societies represent and engage with non-western cultures.

I profoundly disagree with this on all kinds of levels.

Abandoning all the achievements of science All western science is based on the collection and sorting of data. Medicine is based on a vast array of anatomical, chemical, biochemical and medical information which has been painstakingly collected, sorted and categorised over the last 200 years. Does Attia really think the inhabitants of Algeria would be better off without antibiotics, anaesthetics, innoculations and vaccinations which European scientists devised after years of collecting samples, experimenting and cataloguing? If so, he is an idiot.

Valorising voodoo His work, he says, is looking for a way we can escape from ‘the obsession of the Western modern mind to organise the universe’, which sounds very cool and Foucauldian. “Let’s smash the system, man.”

But just really, really think for a moment what it would be like to live in a world where there was no organising, classifying impulse, where knowledge was not recorded, and collated, in which each generation was born into the same old ignorance and fear. The world of the illiterate wode-painted heath-dwellers who the Romans found in ancient Britain, performing human sacrifices to placate the anger of the gods. Is that the kind of world you’d like to live in, ruled by shamans and witch doctors. Don’t think the transgender prostitutes would last long in that world. Or any woman who defies tribal customs.

Luckily Attia with his irresponsible views and the entire class of dilettantish modern artists to which he belongs, has absolutely no effect whatsoever on politics, economics, medicine, science or technology.

Classifying and categorising A few years ago I went through every room in the British Museum and discovered that the five dark, dusty, wooden-cabinet-lined rooms on the east side of the central courtyard are devoted to showing how everything we know today had its origins in the impulse of all sorts of people, from the Holy Roman Emperor to English parish vicars, to collect all manner of weird and wonderful objects, and to sort and organise their collections.

These rooms look boring but turn out to be full of quirky and highly personal collections of everything from bones and fossils to Roman antiquities, types of rock to the shape of clouds.

All human knowledge is based on the impulse to collect and categorise. The impulse to collect is a fundamental human attribute. Everyone does it. I arrange my books into categories. My daughter puts her photos into different Instagram albums. My son organises his music into different spotify playlists. Who doesn’t ‘curate’ their own content on social media and the web?

Well then, it turns out you are in the grip of the Western world’s sick and dubious ‘museological impulse to classify and categorise’. It turns out you employ ‘problematic system of control’.

Of course some of this classifying and categorising can be used for evil purposes, as the Nazis categorised humans into different races, starting with the distinction between Jews and Aryans, and imperial authorities may well have categorised people into ‘white’ and ‘native’ for all kinds of bureaucratic reasons. And it is very much this tradition of classifying people and in particular the inhabitants of the colonised nations of Africa and Asia which Attia has in mind.

But to say that the impulse to collect and categorise is in itself evil and to devote your work to finding ways ‘to escape this’ impulse is like deciding to abolish language because Hitler used language in his speeches and imperialists used language in their racist laws.

Hypocrisy And, it barely seems worth pointing out that all these works which are devoted to critiquing the wicked Western habit of wanting to organise and classify and categorise are being displayed in an art gallery where… they are being organised and classified and categorised :).

The walls of this exhibition abound in labels precisely dating each piece, carefully explaining the materials they’re made from, categorising them as photographs, sculptures, installations and soon.

The works are divided into rooms each of which has been organised around a central theme or concept.

And there is, of course, a big expensive catalogue of the works on sale in the gallery shop, ‘a fully-illustrated catalogue with an extensive interview between Kader Attia and Ralph Rugoff’, Director, Hayward Gallery, no less.

In other words, this exhibition itself demonstrates the very compulsion to categorise and organise which Attia claims to have devoted a career to trying to deconstruct.

When I was younger and experiencing the first heady rush of reading Foucault and Barthes and Adorno and Benjamin I might have interpreted this as sophisticated irony, or as ‘a playful deconstruction of the normative values which underlie the western historical narrative’, or some such.

Now I’m older and more impatient, I just see it as idiotic hypocrisy.

Technology Is Attia at any point using traditional tribal native-people’s media to create his art with? No. He uses digital photography, digital video, film, light shows and minimalist sculpture. All the hallmarks and media of the most technically advanced, post-industrial, post-modern Western art.

Ethnography But of course Attia isn’t really referring to the impulse to collect and categorise as a whole, whatever he might say. He is speaking much more personally about the West’s history of collecting and categorising the artefacts (and indeed peoples) of the non-Western, ‘developing’ world which he has taken it upon himself to be a post-colonial mouthpiece for.

No prizes then, for guessing that there might well be a room devoted to showing how Western culture has ripped off and appropriated non-western art and artefacts.

As long ago as the 1920s left-wing critics were criticising Picasso for ripping off African tribal masks. This accusation became a standard part of Marxist art criticism in the 1960s and 70s. Now it is entirely accepted, it is the utterly conventional wisdom of our time, that early 20th century artistic Modernism wouldn’t have existed if Picasso and Matisse hadn’t been able to see African and Oceanic tribal masks in the Paris Ethnography Museum. Which exhibition of Picasso and Matisse does not point it out?

Thus the Royal Academy’s exhibition on Matisse and his studio was at pains to prove how up to date and politically correct it was by ‘calling out’ Matisse for his ‘cultural appropriation’ of tribal artifacts, as well as his ‘orientalism’ for painting odalisques.

So – as with Attia’s pieces of minimalism, or his insight that concrete high-rise estates are horrible, or his oh-so-risqué photos of transgender prozzies – what really struck me about his western-modern-art-ripped-off-African-art pieces was how very, very, very old, clichéd and totally acceptable this fact is.

How he presents this is so glaringly obvious I thought it was funny, Here is one of his ‘artworks’ where he has placed a book with a cover illustration of Munch’s notorious painting The Scream next to a ‘Pende sickness mask’. Yes, Kader, I do get it. Munch would never have painted like this if it he hadn’t had sight of the African masks collected by wicked imperialists, and therefore his painting is a wicked wicked piece of cultural appropriation.

Installation view of Kader Attia: The Museum of Emotion at Hayward Gallery. Photo by the author

Installation view of Kader Attia: The Museum of Emotion at Hayward Gallery. Photo by the author

Naughty, naughty Western artists. Pablo and Henri and Edvard, you must all go and sit on the naughty step. Don’t you know that art must never copy ideas from other cultures. Only Europeans are this wicked. The Chinese, the Japanese, the Indians never copied art, writing or religions from of other people’s cultures. And even if they did, it’s alright, because they aren’t white.

What I found literally impossible to believe was the wall label for this work which explained that:

Several works in this room, including The Scream and Mirrors and Masks point to the still under-acknowledged influence of African art on the trajectory of Western art history.

Still under-acknowledged? By whom? This point of view has been knocking around for ages. I found it in full cry in an art history book from 25 years ago which I reviewed last year.

Do you really think this is news to anyone who regularly attends art galleries or knows anything about modern art? It is one of the clichés, one of the absolute bedrock certainties, of modern art history. Anybody who studies modern art will hear about it.

Room 5 – The Repair from Occident to Extra-Occidental Cultures

The biggest room in the gallery is given over to this massive installation.

Installation view of The Repair from Occident to Extra-Occidental Cultures, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist, courtesy Hayward Gallery 2019. Photo by Linda Nylind

Installation view of The Repair from Occident to Extra-Occidental Cultures, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist, courtesy Hayward Gallery 2019. Photo by Linda Nylind

The fundamental concept is ‘repair’. As Attia, a self-declared expert on Western and non-Western societies, confidently proclaims:

While Western societies seek to erase marks left by injury or trauma, ‘in traditional societies it’s the opposite: they have ways to fix an injury that also keeps it visible.’

Hence this collection of twenty or so metal warehouse shelf units as well as three vitrines which display hundreds of objects including African masks, vintage photographs, books, newspapers and a series of decorative, functional or devotional objects constructed by soldiers during the First World War.

In among all these objects are mingled busts which Attia commissioned from craftsmen in Carrara, Italy and Senegal, which depict members of an African ethnic group known for body modification including facial scarring – juxtaposed with busts of First World War soldiers with severe facial injuries.

The whole thing, then, is an ‘investigation’ into contrasting Western and non-Western attitudes to scarring and healing, repairing and fixing.

Another part of the display is a slideshow juxtaposing photos of First World War soldiers undergoing early and rudimentary plastic surgery, with African masks showing obvious signs of repair –

an unsettling series of juxtapositions that challenges our conventional ideas about wholeness, injury, beauty and otherness.

Ah. ‘Otherness’. Surprised it’s taken this long to get round to that familiar old shibboleth of cultural studies and critical theory.

The premise is that Western cultures try to cover, repair and occlude physical scars and injuries, whereas non-Western cultures don’t and often wear them with pride.

OK. I’ll buy that.

Room 6 – Shifting Borders

The most recent work in the exhibition is a set of three videos being shown on three big monitors with benches in front of them, and headphones for you to put on so you can listen to the talking heads.

Each of the videos features Attia interviewing mental health professionals, academics and survivors of the 1980 Gwangju Uprising in South Korea in which more than 600 people, most of them students, were killed.

Installation view of Shifting Borders by Kader Attia, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist, courtesy Hayward Gallery 2019. Photo by Linda Nylind

Installation view of Shifting Borders by Kader Attia, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist, courtesy Hayward Gallery 2019. Photo by Linda Nylind

In one of the videos a Vietnamese spiritualist describes holding a ceremony for the spirit of an American soldier who had possessed her brother-in-law. In another a professional doctor declares ‘I don’t think a psychiatrist is the only one who can heal.’ In other words:

Through the spoken testimonies that make up the video element of Shifting Borders, Attia addresses different forms of healing and in particular the therapeutic role played by shamanistic and spiritualist practices in non-Western societies.

West bad. Non-West good.

Thoughts

The first impact is the scale and variety of the work, sculptures, photos, installations, videos on display – Attia is covering the whole waterfront of contemporary media.

Next I was struck by how very out of date so much of it seemed – finding 70s housing estates crappy, oh-so-edgy photos of transgender prostitutes, the claim that European modern art ripped off African masks, the claim that traditional non-western ‘healers’ know things Western scientists don’t understand, a wall of political and jazz icons from the 1950s – all of these struck me as old, old, old ideas and images. Non-western medicine might have alternative ways of healing? A new idea? Really?

He wanted a political response and so I have responded to the ideas on show and I find them thin, deliberately misleading, superficial and, although dressed up in fashionable curator-speak, in fact stunningly old and dated.

The one big theme which I did find thought-provoking or interesting was this idea of ‘repair’ which runs through many of the works. Thus in the room of African masks placed next to western books to prove how wicked wicked Europeans ripped off African culture, there was suddenly a big hole in the wall, apparently unconnected to the grim lecturing of the other pieces.

Untitled (2014) by Kader Attia, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist. Photo by the author

Untitled (2014) by Kader Attia, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist. Photo by the author

I liked this. Like the ball made of fabric and broken mirror, I just found this an arresting artefact, object, thing. Not something you see every day.

I get so bored by hectoring, lecturing, dogmatic, ideological modern art. It’s a refreshing change to come across something which just… is. Which connects with you at some inexplicable level… Which gives you a funny feeling about space, and secrets, and interiors and wrecks and rubble.

It reminded me of some of the works of Anish Kapoor which play with the integrity of the surface of the gallery i.e. disappear into the walls and ceilings.

Something similar could be said of this hypnotic jumble of sheep horns, that it creates an eerie and uncanny sensation in the viewer, a kind of discomforting sensation in your mind as you imagine running your hands over its sharp surfaces.

Schizphrenic Melancholia (2018) by Kader Attia, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist. Photo by the author

Schizophrenic Melancholia (2018) by Kader Attia, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist. Photo by the author

Unfortunately the wall label then goes on to give a lengthy explanation which does its best to eliminate all of the mystery and surprise from the piece, and convert it into another part of the heavy-handed anti-western lecture.

In this sculptural work, Attia elaborates on the relationship between contemporary Western medicine and traditional healing practices, in particular those that deal with mental illness. Attia’s research in this area – a key subject for the artist – took him to Dakar, Senegal, where he witnessed an ancient healing ceremony called ‘Ndeup’, in which the horns of sacrificial goats and sheep form the centrepiece of a ritual that involves the whole community. According to the Lebu people, by the ceremony’s end these horns would hold all the ‘bad energy’ that had been forced out of the afflicted individual during the ritual.

“Yeah, man, western society has lost its way, it’s like traditional peoples, man, they’re like so much more in touch with nature and their true selves, man. I’ve seen stuff on my trips, man, things you people can’t understand, stuff which defies western medicine, man.” Neil the hippy.

It was only on leaving the gallery that I realised that the enormous poster / hanging / digital print opposite the main entrance is also by Attia.

Rochers Carrés (2008) by Kader Attia, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist. Photo by the author

Rochers Carrés (2008) by Kader Attia, part of Kader Attia: The Museum of Emotion at Hayward Gallery. Copyright the artist. Photo by the author

It’s a striking composition although, like everything else in the exhibition, it cannot be allowed to simply be: it must immediately be stuffed full of Victorian moralising and curatorial meaning-making.

It has to be categorised and defined and described, to be titled and dated and explained and interpreted, in just the kind of way which Attia has made a career out of saying he is trying to run away from. So:

Kader Attia is interested in boundaries – ‘geographical, cultural, sexual, religious’ – and the way they function as in-between spaces. the son of Algerian immigrants, Attia grew up in Paris but spent his summer holidays in Algiers where he spent hours smoking, fishing and – like the teenagers in this photograph – watching the ships going back and forth between Algeria and Europe.

Rochers Carrés – in English ‘square rocks’ – is one of a series of images that Attia made of this breakwater ‘beach’ in the Algiers neighbourhood of Bab El Oued. In Attia’s words, this beach is ‘the ultimate boundary’ that separates these young people from their dreams of a better life.

Really? Is it really that much of a boundary to youths like Attia who could take a cab to the airport, get on a plane and fly back to their homes in Paris, secure in the heart of the scientific, economic, technological and artistic bosom of the West?

Summary

The world is much more perforated and mixed up and heterogenous and immigrated than Attia’s simplistic binary definitions (West bad, non-West good) allow.

And this big poster is a classic example of the way every single piece in the show has to be dated and defined, contextualised and interpreted, labelled and explained.

If Attia is sincerely trying to ‘escape’ from the European obsession with collecting and categorising, then this exhibition shows his efforts to have been a self-defeating failure.


Related links

Reviews of other Hayward Gallery exhibitions

Trilby by George du Maurier (1895)

‘Y a pas d’quoi!’ said Trilby, divesting herself of her basket and putting it, with the pick and lantern, in a corner. ‘Et maintenant, le temps d’absorber une fine de fin sec et je m’la brise. On m’attend à l’Ambassade d’Autriche. Et puis zut! Allez toujours, mes enfants. En avant la boxe!’

Trilby was a publishing and cultural phenomenon. It was the best-selling book of 1894, selling 300,000 copies by the end of the year. Soap, songs, dances, toothpaste, and even the city of Trilby in Florida were all named after the heroine. Trilby boots, shoes, silver scarf pins, parodies, and even sausages flooded the market, and the type of soft felt hat with an indented crown that was worn in the London stage dramatization of the novel, is known to this day as a trilby hat. The plot inspired Gaston Leroux’s 1910 novel Phantom of the Opera and innumerable other works derived from it.

The plot in brief

In outline the plot is simple. We are in the bohemian artistic circles of Paris a generation or so before the book’s publication, so sometime in the late 1850s. An uneducated but strikingly beautiful young woman, Trilby, who works as an artists’ model and also does sewing, charring and other odd jobs, is ‘discovered’, by the tall, creepy Jewish musician, Svengali. He discovers that as a consequence of her sweet innocent nature, Trilby is very easy to hypnotise. So he does, and turns her into a concert-level singer and performer. In the right clothes, tall and statuesque and under his rigid control, Trilby is transformed into a singer of classical music who electrifies audiences all across Europe, making Svengali rich and famous.

The Paris background

Du Maurier was himself an art student in 1850s Paris. He attended the atelier of painter Charles Gleyre where he met talented young artists such as the American James Whistler, Thomas Armstrong (later Director of Art at the South Kensington Museum) and Edward Poynter (later, President of the Royal Academy).

In fact Whistler recognised a blatant portrait of himself in the character named Jim Silbey when the story was published in magazine instalments, and threatened to sue, forcing Du Maurier and his publishers to remove the character, and an illustration of him, from the published book.

There were obviously lots of hi-jinks in that high-spirited setting, boisterous students in the 1850s, and a big part of the book’s appeal for 1890s readers was its nostalgia for what was, by then, a bygone era of simpler times.

The fin de siècle reader, disgusted at the thought of such an orgy [of drunkenness] as I have been trying to describe, must remember that it happened in the fifties, when men calling themselves gentlemen, and being called so, still wrenched off door-knockers and came back drunk from the Derby, and even drank too much after dinner before joining the ladies, as is all duly chronicled and set down in John Leech’s immortal pictures of life and character out of Punch.

It seems, from the text, that people (well, men) could get away with a lot more back then.

And it is the most surprising and unexpected thing about the book that this bohemian setting is the dominant theme of the book. It comes as a great surprise to discover that Trilby and Svengali are only really – in terms of time on screen – relatively minor characters in the story.

The first 200 pages (of the 300-page edition I read) are overwhelmingly about, and told from the point of view of, three happy-go-lucky British art students having the time of their lives in Paris.

The setting is the studio rented by these three – nicknamed Taffy, the Laird and Little Billee. They paint away during the week, and host Sunday ‘afternoons’ where all sorts of other artists and musicians come round. They own a variety of exercise equipment, notably several sets of fencing gear, so the Sundays generally involve someone playing the piano, someone singing, a couple of chaps fencing, and a host of others milling among the half-finished paintings, chatting, smoking pipes and cigarettes.

Svengali and his sidekick, Gecko, are initially just two of a gallery of characters who appear at these parties, while Trilby is to start with simply the girl who brings the milk up to the studio every morning. They invite her to take a break and smoke a cigarette while she watches them work, and then she offers to do a bit of cleaning, and then they ask her to model for them and, before you know it, she’s one of the gang, spending many day with the chaps, cooking and cleaning or smoking and relaxing with them.

There’s a wonderful passage in part one which describes a typical day in the life of a bohemian artist in Paris in the 1850s, which involves strolling round Paris enjoying the sights and stopping at cafés to eat breakfast, lunch and dinner, going to a cabaret, drinking and smoking some more, and generally having a wonderful time. It is all described with high-spirited humour and conviction. Du Maurier lived this life. Lots of it comes over as simple autobiography and memoir, which is what gives it such verisimilitude.

There’s no sex in the book. In terms of release and escapism, I think it was the happy, uplifting portrayal of youthful high spirits in Paris which contributed greatly to its popularity. Some of it reads like a holiday brochure.

England versus France

The opposition or thematic polarity in the book which is most often discussed is that between the pure, virginal, white Trilby and dark, swarthy, Jewish Svengali. White Western virgin women threatened by dark, Eastern, wicked men, a theme expanded in Bram Stoker’s Dracula, published the following year – and in hundreds of thousands of pulp novels and sensational movies from then right up to the present day (the movie Taken was on TV last night in which hard-man Liam Neeson rescues his white virginal daughter from Albanian sex traffickers who are planning to sell her to a rich Arab. Nothing changes.)

Except that for the first 200 pages or so the book isn’t like that at all. We really don’t see Svengali and Trilby together that much. The polarity which dominates the majority of the text is between Britain and France, specifically Paris. Between good, solid, Anglo-Saxon purity and the magic, mystery and ‘immorality’ of legendary, mythical Paris. Innocent Little Billee can’t believe he is here, in Paris, city of poets and artists.

Paris! Paris!! Paris!!!
The very name had always been one to conjure with, whether he thought of it as a mere sound on the lips and in the ear, or as a magical written or printed word for the eye.

Poetic Paris is contrasted throughout with businesslike London – as the humorous, dainty, witty Parisian artists are continually contrasted with ‘Taffy’, a six-foot, former British Army officer, taller and stronger (of course) than any mere Continental and who, in the course of numerous anecdotes, knocks them down, breaks up fights, picks up puny Frenchmen and swings them round his head.

Paris is poetry and art and exquisite cuisine. Britain is roast beef, business and the finest army in the world.

And the Frenchness of the story – and du Maurier’s tremendous confidence in this milieu which he knew so well – extends to the language, because a good deal of the book is actually in French.

Lots of the book is in French

Large chunks of the dialogue, and numerous throwaway words and phrases throughout the narrative prose are in French. Du Maurier not only spent his formative student days in Paris, but he had been born and raised there, was perfectly bilingual, and it shows.

‘Tiens! c’est la grande Trilby!’ exclaimed Jules Guinot through his fencing-mask. ‘Comment! t’es déjà debout après hier soir? Avons-nous assez rigolé chez Mathieu, hein? Crénom d’un nom, quelle noce! V’là une crémaillère qui peut se vanter d’être diantrement bien pendue, j’espère! Et la petite santé, c’matin?’
‘Hé, hé! mon vieux,’ answered Trilby. ‘Ça boulotte, apparemment! Et toi? et Victorine? Comment qu’a s’porte à c’t’heure? Elle avait un fier coup d’chasselas! c’est-y jobard, hein? de s’fich ‘paf comme ça d’vant l’monde! Tiens, v’là, Gontran! ça marche-t-y, Gontran, Zouzou d’mon cœur?’
‘Comme sur des roulettes, ma biche!” said Gontran, alias l’Zouzou—a corporal in the Zouaves. “Mais tu t’es donc mise chiffonnière, à présent? T’as fait banqueroute?’
‘Mais-z-oui, mon bon!” she said. “Dame! pas d’veine hier soir! t’as bien vu! Dans la dêche jusqu’aux omoplates, mon pauv’ caporal-sous-off! nom d’un canon – faut bien vivre, s’pas?’

It’s expecting a lot from your average reader to be able to read extended passages of dialogue in pure French. But it’s worse than that. A great deal of this dialogue is in the French slang from the bohemian circles of mid-Victorian Paris, French which is – as the narrator describes it – ‘droll, slangy, piquant, quaint, picturesque’ – in a phrase, ‘French French’.

The book contains all kinds of French dialects. For example, Trilby’s French is highly colloquial. Where the French students speak student slang (‘studio French’), Trilby speaks a more working class dialect of the street. And Svengali murders French with his heavy Germanic accent. And the three British characters all have different French accents which are phonetically transcribed.  So there are quite a few different types of French on display. Here’s Trilby:

‘Maïe, aïe! c’est rudement bien tapé, c’te musique-là! Seulement, c’est pas gai, vous savez! Comment q’ça s’appelle?’

Here’s the Laird struggling to speaka da lingo:

‘Voilà l’espayce de hom ker jer swee!’ said the Laird.

Here’s Little Billee, trying to keep up with native Frenchman, the sculptor Durien:

Durien came in and looked over his shoulder, and exclaimed: ‘Tiens! le pied de Trilby! vous avez fait ça d’après nature?’
‘Nong!’
‘De mémoire, alors?’
‘Wee!’
‘Je vous en fais mon compliment! Vous avez eu la main heureuse. Je voudrais bien avoir fait ça, moi! C’est un petit chef-d’œuvre que vous avez fait là—tout bonnement, mon cher! Mais vous élaborez trop. De grâce, n’y touchez plus!’

And:

‘Demang mattang, à votre sairveece!’ said Little Billee, with a courteous bow.

And:

‘Dites donc, l’Anglais?’
‘Kwaw'” said Little Billee.
‘Avez-vous une sœur?”
‘Wee.’
‘Est-ce qu’elle vous ressemble?’
‘Nong.’

And here’s Svengali speaking ungrammatical French with a heavy German accent:

“Sacrepleu! il choue pien, le Checko, hein?’ said Svengali, when they had brought this wonderful double improvisation to a climax and a close. ‘C’est mon élèfe! che le fais chanter sur son fiolon, c’est comme si c’était moi qui chantais! ach! si ch’afais pour teux sous de voix, che serais le bremier chanteur du monte!’

The Oxford University Press paperback edition I read has footnotes translating all this and it’s just as well. Every page of the novel has at least some French on it – raw, colloquial slangy French – and some pages have huge great chunks. How did the original readers manage when the dialogue just switched into pure French?

At last she asked Durien if he knew him.
‘Parbleu! Si je connais Svengali!’
‘Quest-ce que t’en penses?’
‘Quand il sera mort, ça fera une fameuse crapule de moins!’

Possibly an ‘educated’ Briton would have less difficulty with the occasional Latin tags which du Maurier scatters through his text:

  • ‘Quia multum amavit!’
  • et vera incessu patuit dea!
  • Omne ignotum pro magnifico!
  • Par nobile fratrum
  • ex pede Herculem!

But what about the patches of German and Italian, which also appear?

The experience of reading the book is not only to be soaked in the lives and jokes and high spirits of 1850s Bohemian Paris, but to be dropped into extended passages of raw French. This is the melodramatic climax of the entire book, when the conductor of the orchestra at her final concert tells Trilby to sing and, without Svengali, she discovers that she can’t:

The band struck up the opening bars of ‘Ben Bolt’, with which she was announced to make her début.
She still stared – but she didn’t sing – and they played the little symphony three times.
One could hear Monsieur J—— in a hoarse, anxious whisper saying,
‘Mais chantez donc, madame – pour l’amour de Dieu, commencez donc – commencez!’
She turned round with an extraordinary expression of face, and said, ‘Chanter? pourquoi donc voulez-vous que je chante, moi? chanter quoi, alors?’
‘Mais ‘Ben Bolt,’ parbleu – chantez!’
‘Ah – ‘Ben Bolt!’ oui – je connais ça!’
Then the band began again.
And she tried, but failed to begin herself. She turned round and said,
‘Comment diable voulez-vous que je chante avec tout ce train qu’ils font, ces diables de musiciens!’
‘Mais, mon Dieu, madame—qu’est-ce que vous avez donc?’ cried Monsieur J——.
‘J’ai que j’aime mieux chanter sans toute cette satanée musique, parbleu! J’aime mieux chanter toute seule!’
‘Sans musique, alors – mais chantez – chantez!’

At key moments throughout the book you need to be really fluent in French, and several other languages – or to be reading an edition which translates these passages – to have a clue what’s going on.

‘Got sei dank! Ich habe geliebt und gelebet! geliebt und gelebet! geliebt und gelebet! Cristo di Dio…. Sweet sister in heaven…. Ô Dieu de Misère, ayez pitié de nous….’

This brings us to another really dominating aspect of the experience of the text – the pictures.

120 illustrations

Du Maurier was a writer only by accident and at the very end of his life. For most of his career he was a highly successful illustrator for magazines and books.

Born in 1834, du Maurier studied art in Paris, then got a job with Britain’s leading satirical magazine, Punch, in 1865, drawing two cartoons a week. He also did illustrations for popular periodicals such as Harper’s, The Graphic, The Illustrated Times, The Cornhill Magazine and Good Words. He illustrated a number of ‘classic’ novels from the time, including several by Thackeray. It was only after 25 or more years of producing a steady stream of humorous illustrations with comic captions that his failing eyesight drew an end to his artistic career and forced him to consider other options.

In 1891 he reduced his involvement with Punch and, at the suggestion of his good friend Henry James, wrote his first novel Peter Ibbetson, which was a modest success. Trilby was his second novel, published in 1894 and a runaway success beyond anyone’s imagining. He spent the next two years getting increasingly fed up with the demands from commercial interests and the book’s thousands of fans, before he died in 1896, leaving a long unfinished autobiographical novel to be published posthumously.

The fact that he was primarily an artist – and a book illustrator at that – explains why Trilby is stuffed with du Maurier’s own illustrations, some 120 of them by my count. These illustrations, like the ones he’d been doing all his life, portray rather stiff and starchy Victorian people but in situations which convey a sense of warmth and humour.

Here is young ‘Little Billee’ with the taller Taffy and the Laird, distracted from studying Old Masters in the Louvre by the sight of a pretty woman art student. It contains humour at the expense both of the easily distracted young man, as well as something satirical in the ‘saintly’ gaze of the fetching student. The entire setting is gently sent-up.

Among the Old Masters

Among the Old Masters

The presence of illustrations on around half the pages makes it feel like a children’s book, half-reminds you of reading Winnie The Pooh or Professor Branestawm. For the first 50 or 60 pages it doesn’t feel at all serious, which means that when you do finally get to the more ghoulish and creepy scenes with Svengali, it has more the sense of pantomime (‘He’s behind you!’) than full-blooded horror.

Combined with the general student hi-jinks of the early scenes, the good-humoured illustrations also contribute to the book’s entertainment value.

Comedy

Trilby so drips with comedy that it is almost a comic novel. The opening setup describing the three British artists in their studios is hugely funny. Their inability to understand the French spoken around them is gently mocked. In fact throughout the book there is a continual stereotyping of British and French national characteristics which is comparable to the outrageous humour of ‘Allo ‘Allo.

The British are characterised by bluntness, philistinism, bad food, bad weather. In particular there is no end to the gentle raillery of the biggest of the three, big Beefy British warrior, Taffy the Yorkshireman or ‘the Man of Blood’.

A Yorkshireman, by-the-way, called Taffy (and also the Man of Blood, because he was supposed to be distantly related to a baronet) – was more energetically engaged. Bare-armed, and in his shirt and trousers, he was twirling a pair of Indian clubs round his head. His face was flushed, and he was perspiring freely and looked fierce. He was a very big young man, fair, with kind but choleric blue eyes, and the muscles of his brawny arm were strong as iron bands.

For three years he had borne her Majesty’s commission, and had been through the Crimean campaign without a scratch. He would have been one of the famous six hundred in the famous charge at Balaklava but for a sprained ankle (caught playing leapfrog in the trenches), which kept him in hospital on that momentous day. So that he lost his chance of glory or the grave, and this humiliating misadventure had sickened him of soldiering for life, and he never quite got over it. Then, feeling within himself an irresistible vocation for art, he had sold out; and here he was in Paris, hard at work, as we see.

He was good-looking, with straight features; but I regret to say that, besides his heavy plunger’s mustache, he wore an immense pair of drooping auburn whiskers, of the kind that used to be called Piccadilly weepers, and were afterwards affected by Mr. Sothern in Lord Dundreary. It was a fashion to do so then for such of our gilded youth as could afford the time (and the hair); the bigger and fairer the whiskers, the more beautiful was thought the youth! It seems incredible in these days, when even her Majesty’s household brigade go about with smooth cheeks and lips, like priests or play-actors.

He is the Roast Beef of Old England made flesh.

Taffy jumped out of his bath, such a towering figure of righteous Herculean wrath that Svengali was appalled, and fled.

And when the art students at Carrel’s studio attempt to carry out the traditional initiation ceremony on Taffy:

He took up the first rapin that came to hand, and, using him as a kind of club, he swung him about so freely and knocked down so many students and easels and drawing-boards with him, and made such a terrific rumpus, that the whole studio had to cry for ‘pax!’ Then he performed feats of strength of such a surprising kind that the memory of him remained in Carrel’s studio for years, and he became a legend, a tradition, a myth! It is now said (in what still remains of the Quartier Latin) that he was seven feet high, and used to juggle with the massier and model as with a pair of billiard balls, using only his left hand!

But then the entire bohemian world comes in for sustained ribbing. Du Maurier finds it all wonderfully entertaining and he invites you to, as well. Even when Svengali is at his most sinister he never loses the heavy German accent which made him such a figure of fun in the first half of the book and which remains right to the end, well, funny.

Du Maurier as intrusive narrator

Du Maurier intrudes a lot as the first person narrator, either directly or in the mocking persona of ‘the scribe’:

That is the best society, isn’t it? At all events, we are assured it used to be; but that must have been before the present scribe (a meek and somewhat innocent outsider) had been privileged to see it with his own little eye.

The present scribe is no snob. He is a respectably brought-up old Briton of the higher middle-class – at least, he flatters himself so.

And that is the question the present scribe is doing his little best to answer.

The present scribe was not present on that memorable occasion, and has written this inadequate and most incomplete description partly from hearsay and private information, partly from the reports in the contemporary newspapers.

And he also invokes the figure of ‘the reader’, an equally stereotyped source of humour, in the tradition of the 18th century comic novelists and of William Thackeray, so many of whose books du Maurier illustrated.

Of course the sympathetic reader will foresee…

Let the reader have no fear. I will not attempt to describe it.

And that, as the reader has guessed long ago, was big Taffy’s “history.”

Fundamentally this is a comic strategy, making the reader a collaborator in the essentially light-hearted and frivolous occupation of telling a story.

It is ironic that du Maurier was friends with Henry James. James was an avowed opponent of the ‘baggy monster’ novels of the great Victorians, stories told in monthly instalments which wandered all over the place and in which the author kept interrupting, introducing himself, making apologies and generally carrying on.

James spent his career developing infinitely more sophisticated narratives in which he explored the implications of different types of narrator. Trilby is a late-flowering example of everything James hated, more like an episode of the Chris Evans radio show than a work of art, with the effervescent presenter continually popping up and commenting on his own story, taking the mickey out of his readers, of Victorian society, of churchmen, of the French, of novels and of his own ability as a storyteller.

Prose constructed from humorous episodes

There’s another consequence of du Maurier’s origins as a creator of humorous cartoons, which is not so obvious but, I think, quietly ubiquitous.

This is to do with the structure of the humorous cartoons which du Maurier spent the majority of his working life devising.

As a rule these cartoons start with the incredibly realistic scene and setting. There is a wonderfully limned background and then the vividly delineated characters. It is only when you have taken in the substantial amount of visual information the artist is giving you, that the eye progresses to the bottom of the picture, there to discover the humorous caption.

These captions are almost always in dialogue form, in which someone says something and then someone else replies with something ironic or revealing.

Take du Maurier’s most famous cartoon (below). It is breakfast time in the household of a pompous vicar. He has invited a curate (a person who undertakes lowly duties in a parish) to attend. But in his epic condescension, the vicar has given the curate only one egg for breakfast, and a rather old one at that. The pompous vicar says:’ I’m afraid you’ve got a bad egg, Mrs Jones.’ To which the curate, unctuously keen not to offend his boss, replies: ‘Oh no, my lord, I assure you! Parts of it are excellent!’

The effort expended in creating the illustration is phenomenal. The attention to detail! The characterisation of the balding vicar, with his rigid backbone and hook nose and pompous demeanour, wonderfully contrasted with the young curate’s sloping shoulders and eager-to-please neophyte expression.

But just as important to the overall effect are the faces of the two women sitting aloofly at table. And that’s before you explore the wealth of visual detail, all the cutlery on the table, the pictures on the wall, and the presence of both a butler and a maid in the background.

What I’m suggesting is that du Maurier took a technique he had perfected in his cartoons – a wealth of realistic detail treated solely in order to lead up to a boom-boom punchline – and wrote his prose novels the same way. Realistic, if gently mocking depiction, leading up to a boom-boom punchline.

Take the long passage in Part Two (the novel is in eight parts) describing Svengali’s background, and which includes this paragraph. It is long and thorough and detailed and realistic – and it leads up to quite a good joke. Just like one of du Maurier’s cartoons.

He was poor; for in spite of his talent he had not yet made his mark in Paris. His manners may have been accountable for this. He would either fawn or bully, and could be grossly impertinent. He had a kind of cynical humour, which was more offensive than amusing, and always laughed at the wrong thing, at the wrong time, in the wrong place. And his laughter was always derisive and full of malice. And his egotism and conceit were not to be borne; and then he was both tawdry and dirty in his person; more greasily, mattedly unkempt than even a really successful pianist has any right to be, even in the best society.

All these jokes lead in the same direction. Du Maurier mocks the pomposity and pieties of the mid-Victorian middle class.

The example above doesn’t so much mock pianists themselves, as satirise posh society’s fashionable expectations of what they should be, namely dishevelled in appearance in order to stress their ‘Romantic’ sensibility. He mocking the way this idea – that being greasy and dirty equates to sublime artistic talent – is most piously held among the most refined and precious parts of society.

Same goes for the excerpt below. The Victorians, or Victorian journalists, developed the hackneyed phrase and idea that a piece of contemporary art or literature should be chaste and pure enough so as not to risk ‘bringing a blush to the cheek‘ of a young person.

In part of his lengthy description of Trilby, du Maurier goes into an extended riff which gently mocks this whole idea, invoking the non-existent ‘young person’ and the piety of her supposed parents (specifically, the mother).

Trilby had all the virtues but one; but the virtue she lacked (the very one of all that plays the title-role, and gives its generic name to all the rest of that goodly company) was of such a kind that I have found it impossible so to tell her history as to make it quite fit and proper reading for the ubiquitous young person so dear to us all.

Most deeply to my regret. For I had fondly hoped it might one day be said of me that whatever my other literary shortcomings might be, I at least had never penned a line which a pure-minded young British mother might not read aloud to her little blue-eyed babe as it lies sucking its little bottle in its little bassinet.

Fate has willed it otherwise.

Would indeed that I could duly express poor Trilby’s one shortcoming in some not too familiar medium – in Latin or Greek, let us say – lest the young person (in this ubiquitousness of hers, for which Heaven be praised) should happen to pry into these pages when her mother is looking another way.

Latin and Greek are languages the young person should not be taught to understand – seeing that they are highly improper languages, deservedly dead – in which pagan bards who should have known better have sung the filthy loves of their gods and goddesses.

First of all du Maurier laments that his tale is not pure enough to avoid a blush rising to the cheeks of any virginal young person who looked at it. Then he mockingly laments his fate as the author of such a shameful story. Then he moves on to make a joke about how, on this strict criteria, we ought to ban Greek and Latin since they are crammed full of obscenity.

You could sum it up by saying that the spirit of Punch saturates the entire book.

Anglo-Saxon morality

Anyway, this mention of Anglo-Saxon morality brings us back to the plot of the book, which is not at all what I expected.

For the narrative follows neither Trilby nor Svengali. It turns out all to be about Little Billee, the naive and innocent youngest of the trio of British painters in Paris. He is arguably the most gifted and certainly the most sentimental, always ready – as du Maurier mockingly points out – with a tear poised at the edge of his eye, to burst into tears at the slightest provocation.

So it is that Little Billee falls in love with Trilby. When she is posing (dressed) for Taffy, the Laird and Little Billy, she keeps looking up and seeing his eye firmly focused on her face while he neglects his drawing. Once or twice he goes into studios of other artists, especially the training studio of Carrel and, finding Trilby posing nude in front of thirty or so male students, rushes back out, red-faced with shame and mortification.

Slowly Trilby realises that he has ‘fallen in love’ with her. And at the end of a Christmas Day when the other two Brits have staged an epic party for all their Bohemian friends (described with a Dickensian love of the food and with much mocking and ribbing of the hosts and guests) Little Billee takes Trilby to the top of the garret stairs and proposes to her. In fact this turns out to be the nineteenth time he has proposed to her (comedy!) and she, exhausted and worn down, says yes and then runs off in floods of tears.

Without realising it, Little Billee’s naive obsession proves the catastrophe or turning point of the action. For he writes a letter to his mother and sweet virginal sister back in provincial Devon announcing that he is to be married – but instead of joy, this prompts horror in Mrs Bagot (Billee’s real name) who promptly turns up in Paris with her teenage daughter and accompanied by her brother-in-law who is, rather inevitably, a man of the cloth, the Rev. Thomas Bagot.

They represent, in other words, a full frontal, massed assault of Victorian Values at their most strict and narrow and they proceed to interrogate Taffy about this ‘Trilby’. At which he is forced to concede that she is an uneducated model and cleaner. Can you imagine the response of the respectable Mrs Bagot and the reverend? Suffice to say, it is not favourable.

Then, at just the right moment, Trilby walks in (‘just as in a play’ as the author comments, tongue in cheek) and has a Grand Confrontation with her fiance’s mother. Long story short, Trilby a) presents herself with dignity and honour but b) agrees that she must not come between sweet Billee and his family. So she immediately decides break off the engagement and to leave Paris.

Little Billee discovers this, later in the day, from a letter she sends him – and promptly has a nervous breakdown. He has a complete collapse. He is confined to his bed, doctors tend him, it takes weeks to recover, during which Trilby packs her bags and, taking the younger brother she cares for, flees Paris to an unknown destination. When Billee is better, he is helped to a train and back to England, all the way back to the family home in Devon, where he is cared for by his sweet sister and loving mother.

Taffy and the Laird are left devastated that their happy-go-lucky little household has been broken up, and upset about Billee and worried about Trilby.

As a reader who had been very happily amused and entertained up to this point, I was absolutely furious with Mrs Bagot. She is concerned for her son’s future, for his career, for his place in society, and that he should marry a ‘respectable’ woman who will help him climb the ladder. Nonetheless, Billee’s selfish obsession and his mother’s narrow-mindedness bring the happy-go-lucky first half of the novel to a crashing end, and I couldn’t help resenting her for it.

The odd thing is that du Maurier, having spent 150 pages being amusingly indulgent of the student milieu, having reported their drunkenness, their laziness, their slovenliness, the cheap clothes, their outrageous jokes and the easy way they hang round with models who are ‘no better than they should be’ (it is very broadly hinted that Trilby has had a number of lovers) all of a sudden sits up and becomes pious and sentimental on us, himself.

He takes Mrs Bagot’s concerns seriously. When Trilby leaves the studio she glimpses virginal Miss Bagot in the cab waiting outside and is stricken with guilt at besmirching the name of such a family. Later that day, when Billee reads the goodbye letter from Trilby, he collapses in the arms of his mother and sister i.e. he is won over to their side, and du Maurier gives us some surprisingly pious paragraphs about family honour and so on.

Billee in the arms of his sister and mother

Billee in the arms of his sister and mother

When push comes to shove, du Maurier abandons his youthful high-spiritedness and tolerance – and sides with the enemy. It is almost unbelievable that this one event has such seismic consequences for all concerned, and strips the book of its innocence. From now on du Maurier struggles to recover the high-spirited humour of the first half. The reader, rather like Taffy and the Laird, feels a strong ‘sense of desolation and dull bereavement’.

The passage of time

Instead, five years pass. Billee, now William Bagot, continues painting and becomes a success, a name, an artistic ‘lion’, who is invited to salons by rich society ladies, who mixes with the highest society, is mentioned among the great up-and-coming artists and so on. But inside he is cold and empty. He is as polite as is required, but his heart is dead.

It was as though some part of his brain where his affections were seated had been paralyzed, while all the rest of it was as keen and as active as ever. He felt like some poor live bird or beast or reptile, a part of whose cerebrum (or cerebellum, or whatever it is) had been dug out by the vivisector for experimental purposes; and the strongest emotional feeling he seemed capable of was his anxiety and alarm about this curious symptom, and his concern as to whether he ought to mention it or not.

Du Maurier takes us on Billee’s journeys into upper-class society and, more interestingly, for a page or two, out to the East End where he also becomes well known and takes part in evening sing-songs in squalid taverns… an echo of Dorian Gray’s adventures out East.

Du Maurier says it was the breadth of Billee’s human sympathies which underpinned the warmth and humanity of his art. Which is fine, but there was no such painter as William Bagot. And also, throughout the extensive and detailed sections on art, I can’t help thinking that British art of this period grew steadily more isolated from all the trends on the Continent, almost completely oblivious to Impressionism and the myriad types of post-Impressionism, continuing with ever-more dreamy depictions of sad-eyed women by Edward Burne-Jones or the stately, half-naked ladies of ancient Rome by Frederick Leighton, Alma-Tadema or Albert Moore.

Wonderful in their way, but eventually destined to hit the brick wall of European Modern Art and evaporate overnight.

The book contains very long passages about art, about types and theories of mid-Victorian art, about the difference between superficial and profound art, much humour at the expense of the Laird’s endless attempts to paint toreadors accurately (and a typical joke about the fact that, once he actually visits Spain and starts to paint toreadors from life, his paintings immediately stop selling).

But to a post-modern reader it all seems pre-historic. We are told that one of Billee’s most successful paintings is of a sow in a sty being suckled by lots of little pink piglets, handled with:

An ineffable charm of poetry and refinement, of pathos and sympathy and delicate humour combined, an incomparable ease and grace and felicity of workmanship.

This sounds like the sickly sweet animal paintings of Edwin Landseer, and reminds me of the depiction of the artist Basil Hallward in The Picture of Dorian Gray (1891) or Rudyard Kipling’s portrayal of the artist Dick Heldar in The Light That Failed (1891). In none of these three books is there a glimmer of the tsunami of modernism which is about to completely revolutionise the very idea of what art is.

Anyway, rather surprisingly du Maurier describes himself as being present in the story – telling us that he was introduced to the Laird and Taffy when Little Billee brought them to a grand party at the house of millionaire Sir Louis Cornely.

And it is here that they hear, from the lips of a great classical singer, of the spreading reputation of La Svengali, the most beautiful woman singer in the world. This gives rise to discussion among the posh chaps present who have seen the famed singer at various venues around Europe, while Billee, Taffy and the Laird listen in amazement, wondering if it can possibly be the same Svengali they knew all those years ago back in Paris.

Darwinism

The novel takes us up to page 200 with a lengthy passage describing Billee’s return from London, where he had attended this party, back to his family in Devon. His mother has ambitions to marry him to Alice, daughter of the local vicar. She is, indeed, a noble, virtuous, shy, well-mannered and devout young lady, and deeply in love with Billee. Billee goes and sits by the sea, with Alice’s own dog, Trey sitting at his feet (in order to give the whole scene a sentimental resonance. Think of Landseer’s sentimental dog portraits.)

There's No Place Like Home (1842) by Sir Edwin Henry Landseer

There’s No Place Like Home (1842) by Sir Edwin Henry Landseer

Billee would like to please Alice, his mother and his sister, and is sure he could make the lady a good and faithful husband except for one tiny detail… He is an atheist. He is reading On the Origin of Species for the third time and it has demolished his belief in a Christian God. If there is a God, how could he be so cruel and vengeful, flooding the earth, punishing unbelievers, conceiving of Hell?

To round out this scene, as Billee is walking back towards the village, he bumps into Alice’s father, the vicar. The vicar starts questioning Billee about his faith, which church in London he attends and so on, to which Billee has to stumblingly admit that he has no faith and attends no church. By the end of the walk the pair are no longer on speaking terms, and Billee’s engagement to Alice is broken off.

Du Maurier being the satirist that he is, then gives a page-long passage describing the way that this redoubtable pillar of the church (the vicar) in later life came into a small fortune due to acquiring shares in a rising company, and found that the financial independence this gave him allowed him to read widely and, like Billee, to lose his faith. He ends up becoming a Positivist (i.e. a believer in science not religion as the source of truth). The vicar argues with his bishop, loses his post and moves to London where he becomes an atheist lecturer.

So far, so satirical. His daughter, on the other hand, remains sweet and virginal and a devout Anglican. This little homily seems to me to epitomise the split-mind of Victorian men – happy to mock and satirise his fellow middle class peers – but coming over all pious and sentimental at the sight of a young English lady.

Thus du Maurier was quite relaxed and open about the ‘affairs’ of the many models he described in the French scenes – of Svengali’s one-time girlfriend ‘Mimi la Salope’, and of Trilby herself. But as soon as an English lady – Mrs Bagot – and even more, an English virgin – saintly young Miss Bagot – enter the narrative, all open-minded, relaxed tolerance of permissive living vanishes, and the narrative hits a cold hard wall.

As far as I can tell, for the second half of the 19th century and well into the 20th, this was a common phenomenon. Young, and not so young, men went over to Paris to have ‘adventures’ i.e. casual sex, and then came back to England to act as stern, upright defenders of British sexual morality.

Fake context

You know the movie Forrest Gump where Gump is made to appear at various key moments of history, for example receiving a war medal from President Johnson, the inclusion of real historical events and personages designed to give verisimilitude to the story.

Same here. Du Maurier invokes a number of figures from the worlds of art and music and literature to lend reality to his tale. Regarding Billee’s success as an artist, du Maurier intrudes into the narrative to ask us whether we remember the first great success of Billee’s painting – ‘The Moon-Dial’ – or the great sale at Sotheby’s where his painting fetched a record price? He makes this effort in order to persuade us that Billee is one of the great contemporary British painters (although we all know that he doesn’t exist).

Similarly, after Trilby’s great appearance singing in Paris, du Maurier claims his fictitious character was reviewed by the entirely real figures of Berlioz (who, he says, wrote no fewer than twelve articles about La Svengali) and Théophile Gautier, who is made to write her a poem.

Back to Trilby

These digressions take up about 50 pages of this 300-page book. Only now do we touch back down five more years after the previous events (the vicar and so on).

Little Billee, Taffy and the Laird reunite to go to Paris to see a performance of Trilby under the management of Svengali. First they take a stroll around all their haunts – which gives du Maurier chance to describe how Paris changed in the 1860s due to Baron Haussmann’s famous boulevard-building programme.

They also bump into a raft of former acquaintances from their student days, most of whom have abandoned art. One of the liveliest of them, Dodor, is now working as shop supervisor in a haberdasher’s store and is engaged to the owner’s daughter. Another, l’Zouzou, a soldier who was, to their surprise, related to a grand ducal family, they meet on an outing to the Bois de Boulogne, where he is entertaining his bride-to-be, a very ugly American lady named Miss Lavinia Hunks, and her incredibly wealthy mother. This is all the opportunity for much knowing satire and mockery.  Such is life. Sic transit gloria mundi, and other truisms.

Our trio then attend the Paris premiere of Trilby’s singing, which du Maurier describes in pages of detail. The humble milk girl they’d known back in the day who could barely hold a note is now the possessor of the greatest voice the world has ever heard. (In a stroke of creative inspiration du Maurier has her sing mostly cheap trite street songs and nursery rhymes, but with such thrilling passion and expression that there is 15 minutes of standing ovation at the end of her brief concert.)

They go away stunned at the impact her performance has on them. Above all, for the central protagonist of the novel, Little Billee, it seems to unblock the cold channels of his heart. Once again he feels the thrill of passion and is swept up with genuine love for his friends and burning jealousy for the man Trilby has married, no other than her mentor, the tall, swarthy, oleaginous Svengali.

Next day Little Billee pops down to the post office to write and send a letter to his dear mama. Who should be there but Svengali, with a clutch of letters. Svengali notices our hero:

looking small and weak and flurried, and apparently alone; and being an Oriental Israelite Hebrew Jew, he had not been able to resist the temptation of spitting in his face, since he must not throttle him to death.

That ‘Oriental Israelite Hebrew Jew’ is on the face of it, heart-stoppingly offensive and anti-Semitic. You have to remember that a) plenty of other characters are given the same kind of excessive description based on national stereotypes, especially big strong Anglo-Saxon Taffy – and b) that du Maurier’s style delights in hyperbole and exaggeration and c) that it creates humour by concatenated repetition. So, for example:

As for Trilby, G—, to whom she sat for his Phryne, once told me that the sight of her thus was a thing to melt Sir Galahad, and sober Silenus, and chasten Jove himself – a thing to Quixotize a modern French masher!

Galahad, Silenus, Jove and Don Quixote are all dragged into a short sentence (which also makes a throwaway generalisation about the French) in a classic example of du Maurier’s technique of comic hyperbole, of overdoing it for comic effect.

Or sentimental hyperbole, as when Svengali’s sidekick Gecko describes his devotion to sweet Trilby:

‘Well, that was Trilby, your Trilby! That was my Trilby too – and I loved her as one loves an only love, an only sister, an only child – a gentle martyr on earth, a blessed saint in heaven!’

That’s five descriptive phrases in a row, a glut of descriptors, which are piled up like this in order to satirise the speaker.

Indeed, all the characters, in their dialogue, and the narrator in his prose, are given to overemphasis and repetition. It’s part of what makes the whole thing feel like a Victorian play, crammed with moments of comedy, sentiment, horror and shock by turns.

So I think the purpose of that ‘Hebrew’ sentence is comic rather than insulting. On some level, now lost to us, the unnecessary repetition of ‘Oriental Israelite Hebrew Jew’ was meant to be humorous. As that last clause – ‘since he couldn’t throttle him to death’ – is also typical of the mocking exaggeration du Maurier applies to all his characters.

Anyway, Little Billee fights back and isn’t getting anywhere, when Taffy, who has witnessed the whole episode, steps up to Svengali who, recognising him, cowers in terror. Tall, strong, manly, Anglo-Saxon Taffy takes ‘Oriental Israelite Hebrew Jew’ Svengali by the nose and wags his head from side to side before delivering a stinging open-handed slap. While the manager of the hotel calls for the police, Svengali runs off, and doesn’t bring any charges.

Taffy gives Svengali what for

Taffy gives Svengali what for

This all happens in Paris. Then our trio return to England and to their separate pursuits. Little Billee goes down to Devon again, this time accompanied by Taffy, who turns out to be have connections with the vicar and with the local gentry, and gets taken up by them, the two artists generally making a very favourable impression on the local society and peasants.

Once they have all celebrated a quiet Christmas, Billee and Taffy return to London in order to see Trilby’s London debut. They don’t know that that very afternoon Svengali had been in a brawl with his loyal and devoted lieutenant, Gecko.

Back in those bohemian Sunday afternoon sessions, Gecko had often played violin for Svengali and, as Trilby’s singing career took off, Gecko had continued to be lead violin in the orchestra, whose arrangements Svengali wrote himself.

But all through those years Gecko had grown more and more devoted to Trilby. The encounter with Billee and Taffy had put Svengali on edge and tetchy. Several times during the afternoon’s rehearsals he had criticised Trilby’s singing and, finally, rapped her over the knuckles with his baton.

At which Gecko snapped and leaped at him, stabbing Svengali with a shallow cut on the neck. Gecko is manhandled away, doctors are called who patch up Svengali’s throat but tell him on no account must he conduct this evening in case the wound bursts again.

So that evening, at the grand theatre in London, where are assembled the cream of high society and stretching up away into the gods, everyone who is anyone, Trilby goes to sing with Svengali, for the first time, not conducting, but in a box, though still placed so he can see her.

But when the band strikes up, and the conductor turns to Trilby, the statuesque woman in the expensive ballgown appears dazed and confused. ‘What am I doing here?’ she asks. ‘What do you mean, sing?’ The conductor begs and implores her to perform and so she eventually reluctantly gives in and – gives vent to the tuneless, cracked voice the bohemians remember from all those years earlier.

The shocked audience starts booing. Trilby bursts into tears and is hustled off the stage. It is discovered that Svengali is dead. He died of heart failure in his box and had been sitting there with a rictus grin on his face and black demonic eyes empty of life.

Our heroes – the Laird, Taffy and Billee – swarm backstage and, when Trilby obviously recognises them, the show’s impresario allows them to take her home with them.

They put her up in Billee’s Fitzroy Square rooms. And here the truth comes out. She remembers nothing about the previous five years. Her memory is that she first fled Paris to escape Billee – lived miserably in the countryside for a while then,after her kid brother died, came back to Paris, suicidally depressed and unable to sleep, and came across Svengali somewhere. And he helped her to sleep. And he adored and worshipped her. And they seemed to travel around a lot and she was often tired. That’s all she can remember.

When they explain to her that she is one of the most famous women in Europe, that she is the most famous singer in the world, she laughs and puts them off and says, ‘Get away, nonsense, who are you trying to kid?’ She has no memory at all of her world-conquering career. For the entire time she has been the puppet of Svengali, the master musician and hypnotist.

And now Trilby is drained and broken. Only 23 she looks 30, her skin white and translucent. For the last thirty pages of the book she wastes away and dies. She is surrounded by the three chaps and her maid, and regularly called on by the best doctors money can buy, but they can do nothing.

Du Maurier wrings every last drop of emotion from the situation, making Dickens’s description of the death of Little Nell look like a newsflash. First he gets Mrs Bagot to come all the way from Devon and, upon seeing how nobly Trilby is dying, to realise what a foolish woman she has been and to beg Trilby to forgive her and Trilby begs Mrs B to forgive her and both women collapse in tears – as does the gentle reader.

Mrs B and Trilby have a long conversation about God, death and forgiveness, in which Trilby reveals that the worst thing she ever did in her life was go off for a carriage ride with some admirers and leave her five-year-old brother crying at home. Mrs Bagot cries. Trilby cries. The reader cries.

Then, right at the end, from out of nowhere a packing case is delivered and Trilby unwraps it to discover a fine photographic portrait of Svengali in his Hungarian musicians outfit, staring straight out of the photo. Trilby is lying on a couch, places it on her feet, holding it at full length and then… a strange change comes over her. Svengali’s intense black eyes hypnotise her one last time, from beyond the grave, and she sings the Chopin Impromptu in A flat which was her signature piece, sounds of supernatural beauty which bestil the room and move the listeners to tears.

Then she is gone. Doctors called. Death confirmed. Not a dry eye in the house.

The death of Trilby

The death of Trilby

Postscript

Cut to twenty years later at the Grand Hotel on the Boulevard des Capucines in Paris where Svengali had spat at Billee and Taffy pulled his nose and slapped him.

Taffy is now married to Little Billee’s sister, but alas Little Billee is dead. Trilby’s dying words were ‘Svengali, Svengali, Svengali’ and this prompts the sensitive Billee to have a recurrence of the brain fever which had afflicted him all those years earlier. He sickens, wastes and dies, an ‘early death, his manly, calm, and most beautiful surrender.’

Well, anyway, Taffy and wife have come back to Paris sometime in the 1880s. Once again du Maurier shows off his knowledge of the city as he has the happy couple tour round all his old haunts. But the purpose of this final section is that he takes Mrs Taffy to the theatre and notices, down in the orchestra pit, a grey-haired violinist who looks like Gecko, Svengali’s old assistant.

It is Gecko and Taffy invites him out for a meal. And now, for the first time, we hear the full story and Gecko clarifies, if we had any doubt, that there were two Trilbies: the sweet innocent natural girl – and then the robotic hypnotised singing machine which Svengali and he spent three long years hypnotising and training to sing note by note.

Not only notes but inflections, volume, stress, every element of singing was drilled into her by the painstaking Svengali. Once again Gecko emphasises that Svengali was a musical genius, and had a crystal clear idea of what perfect singing should be, but which most humans fell short of.

But because he exercised complete control over Trilby, he was able to programme her like a robot; and, eventually, after the long years training, control her with the slightest movement of his eyes or his baton.

So these final pages make explicit the theme of the double, the doppelgänger, and suddenly I’m thinking of Jeckyll and Hyde, and the Picture of Dorian Gray and all those Sherlock Holmes stories which are based on people living double lives, the whole late-Victorian fascination with two-sidedness. Trilby the sweet innocent / Trilby the robot.

Gecko says it was horrible to see Trilby turned into an automaton; only on a few occasions in all that time was she truly herself. He leans his head on his arms and weeps. Truly this is not a happy book. Taffy orders Gecko a cab and pours him into it. Then Mr and Mrs Taffy stroll home through the deserted streets of Paris, looking forward to going back to England, back to their quiet little country home and their happy family.

For all its jaunty humour and carefully calibrated irreverence, Trilby ends with a hymn to the pieties of home and family every bit as whole hearted as Tennyson’s great mid-Victorian poem, In Memoriam. It’s final words are characteristically in French, but the sentiment is piously British and Victorian.

Où peut-on être mieux qu’au sein de ta famille?’

Anti-Semitism

Quite obviously the novel brings together two blatant, popular and enduring stereotypes or topoi: the pure, upstanding, virginal white English woman in jeopardy from a dark, swarthy, threatening foreigner from the East. These are so obvious, and have been written about and criticised so often, that I can’t think of much to add except for a few thoughts about Svengali.

The most striking thing about the Jewish characterisation of Svengali is how breath-takingly in-your-face it is.

Trilby went to see him in his garret, and he played to her, and leered and ogled, and flashed his bold, black, beady Jew’s eyes into hers, and she straightway mentally prostrated herself in reverence and adoration before this dazzling specimen of her race. So that her sordid, mercenary little gutter-draggled soul was filled with the sight and the sound of him, as of a lordly, godlike, shawm-playing, cymbal-banging hero and prophet of the Lord God of Israel – David and Saul in one!

Not only Svengali is described in anti-Semitic terms. His first attempt to hypnotise someone is:

Mimi la Salope… a dirty, drabby little dolly-mop of a Jewess, a model for the figure.

Du Maurier notes that one of the contemporary music scene’s greatest singers is of Spanish or Sephardi Jewish ancestry:

For Glorioli – the biggest, handsomest, and most distinguished-looking Jew that ever was – one of the Sephardim (one of the Seraphim!) – hailed from Spain, where he was junior partner in the great firm of Moralés, Peralés, Gonzalés & Glorioli, wine-merchants, Malaga. He travelled for his own firm; his wine was good, and he sold much of it in England. But his voice would bring him far more gold in the month he spent here; for his wines have been equalled – even surpassed – but there was no voice like his anywhere in the world, and no more finished singer.

And, surprisingly, the protagonist of the story, Little Billee, is described as having a tincture of Jewish blood in him:

In his [Little Billee’s] winning and handsome face there was just a faint suggestion of some possible very remote Jewish ancestor – just a tinge of that strong, sturdy, irrepressible, indomitable, indelible blood which is of such priceless value in diluted homœopathic doses, like the dry white Spanish wine called montijo, which is not meant to be taken pure; but without a judicious admixture of which no sherry can go round the world and keep its flavour intact; or like the famous bull-dog strain, which is not beautiful in itself; and yet just for lacking a little of the same no greyhound can ever hope to be a champion.

As usual, when you read these kinds of comment in context you realise that they are more complex and multiform than the term ‘anti-Semitic’ (or ‘racist’ or ‘sexist’) allow. They are just selected examples from a spectrum of comments based on ideas of racial characteristics which we have, by and large, abandoned.

In fact these four examples demonstrate how du Maurier applied racial stereotypes toall his characters, and invoked a wide range of ‘types’. Svengali has all the threatening stereotypes du Maurier can muster heaped on him but Mimi is, by contrast, a hapless victim. Glorioli is characterised as not an Eastern  but a Spanish Jew, and therefore is described in different terms from the other two.

And this last paragraph, where he says a drop of Jewish ‘blood’ enhances character doesn’t appear to be an insult but a roundabout form of praise of Jews – albeit based on ideas of ‘race’ or ‘blood’ which we now find abhorrent.

Also, anyone angered or horrified by the cruder descriptions of Svengali must also bear in mind that du Maurier also makes him tall and powerful. He is a big threatening man. And credit is repeatedly given to his unquestioned musical genius. Svengali plays the piano to concert level and is credited with arranging the music for Trilby to sing with great taste and precision.

And, after all, we should remember that Svengali is invited to the heroes’ Sunday afternoon parties. Invited, not banned. Du Maurier is interested in creating a rounded, if objectionable, character. He is a novelist, not a Nazi.

Anyway, this spectrum of opinion about Jews is itself only part of the broader spectrum which includes comments about all manner of races – the French ‘race’ and character is pored over at length, the Americans come in for some ripe satire, at least half the negative characterisation of Svengali derives not from his Jewishness, but from the (arguably more damning) fact that he is German.

He could be very funny, Svengali, though he was German, poor dear!

Let alone the countless mocking descriptions of all aspects of the ‘Anglo-Saxon’ character, some fond, some satirical, some surprisingly patriotic, some openly scathing (about the narrow philistinism of the English bourgeoisie).

The point is that the entire book comes from an completely different way of looking at human nature – in terms of the intrinsic values of identifiable categories called ‘races’ – which tried, throughout the 19th century, to make sense of the diversity of human beings by grouping them into categories.

All ages do this. Our own age – as I’m reminded every time I open a newspaper or turn on the radio – enthusiastically groups humans into categories according to present-day concerns, namely ‘women’ (who all and everywhere need our help), ‘people of colour’ (who need to be more represented in culture and organisations) and Muslims (who are the victims of Islamophobia). Against them are lined up racists, sexists and Islamophobes.

These are just the same kind of sweeping generalisations but, because they belong to our time, we take them for granted – just as much as du Mauritier’s readers accepted stereotypes about the English, Scottish, Irish, Welsh, French, Germans and Jews.

Reading du Maurier’s racial generalisations doesn’t offend me. It feels as remote from real life as reading the medieval Catholic literature which damned Jews and Muslims to an eternity in Hell. (There is hair-raisingly anti-Semitic content in Dante, who also condemned the Prophet Mohammed to a special place in Hell.)

None of that offends me. It is of anthropological and historical interest. I am interested in the cultural system these old categories embodied and elaborated, and the light it sheds on how previous societies created and structured their values. It’s no different from reading contemporary journalism which blames ‘gammons’ for Brexit and ‘angry white men’ for Trump. A lot less harmful because it is so obviously from a vanished era, and it is done with sympathy and humour.

I’m not trying to let du Maurier off the hook. There is a virulence and vehemence about the characterisation of Svengali which I can easily imagine being very offensive to any Jew and indeed any progressive liberal reading it these days.

But on the other hand, he is the baddy. Baddies, in boy adventure stories like this, always are laden with all the negative qualities the writer can muster.They generally are cruel, sadistic bullies, often from the East (reflect on the villains in the James Bond books; plenty of eastern stereotypes, not least about Russia).

Every age tries to make sense of the world by creating stereotyped categories of human beings to populate it with, those on ‘our’ side and those who are ‘against’ us, and then proceeds to vilify and insult those opponents. To imagine that our own society doesn’t do just the same is naive.


Related links

Reviews of other fiction from the 1880s and 1890s

Joseph Conrad

George du Maurier

Henry Rider Haggard

Sherlock Holmes

Anthony Hope

E.H. Hornung

Henry James

Rudyard Kipling

Arthur Morrison

Robert Louis Stevenson

Bram Stoker

H.G. Wells

Oscar Wilde

The Magician by William Somerset Maugham (1908)

‘It was the face of a fiend of wickedness.’ (Susie describing Oliver Haddo)

This is, surprisingly from Maugham, a horror story.

The set-up

The book begins as a fairly run-of-the-mill love story. Young English surgeon Arthur Burdon knew Margaret Dauncey’s parents. When they died he was named the girl’s executor and guardian, a duty he faithfully performed. When Margaret turned 17 she expressed a wish to go to Paris to study art, which Arthur supported and enabled. It was during her studies in Paris that Margaret discovered her father had died penniless and that Arthur had paid for her entire education and living expenses out of his own pocket.

During the tearful conversation where Margaret asks if this is true and Arthur admits it, they both also admit that they’re deeply in love with each other.

‘Don’t you know that I’d do anything in the world for you?’ she cried.

And the upshot of these tearful confessions is that agree on the spot that they would like to get married. Nonetheless, Arthur insists that she goes off to Paris to study, see life and so on, before they get wed. He is a thoroughly decent chap.

In Paris Margaret stays in the studio of Susie Boyd (at 30, a lot older and more experienced than Margaret), located in Montparnasse, and becomes a regular at the local bar, Le Chien Noir, much frequented by poets, writers and artists.

It is at this point that the story proper begins, with Arthur arriving in Paris to meet Margaret and finalise plans for their wedding (all the preceding is told as exposition).

Commenting on the action is a much older man, Dr Porhoët, who was friends with Arthur’s parents and has known him ever since he was born. Dr Porhoët is a wise and bookish old man. He spent most of life working as a doctor in Egypt and is now retired, thus conveniently available to the characters for tea, conversation and advice as required.

Porhoët candidly tells Arthur he is surprised that he and Margaret are in love because Arthur is such an extremely unimaginative, prosaic, practical man who, by dint of working hard, has made himself into a leading surgeon – whereas Margaret is young and fanciful, not only beautiful but highly imaginative.

The magician

So far, so standard. The novel looks like settling down to become another of Maugham’s stories about the trials and tribulations of another mismatched couple. Except that into this fairly run-of-the-mill setup Maugham throws a bomb, in the shape of the tall, monstrously obese, absurdly flamboyant and utterly sinister, self-proclaimed magician and master of the dark arts, Oliver Haddo.

In the introduction to The Magician which Maugham wrote years later, he freely admits to basing the character of Haddo on the notorious black magician, writer, poet and self-publicist Aleister Crowley, who he met in Paris in the early-1900s, when Maugham was living with the painter Gerald Kelly.

In fact not only Haddo-Crowley but many of the other characters and settings are borrowed directly from life. Margaret’s studio is modelled on Kelly’s. Maugham and Kelly were regulars at a bar in Montparnasse called Le Chat Blanc, where local poets and artists congregated almost every evening. In the book this café becomes Le Chien Noir and many of its real-life habitués are coped into Maugham’s book with only slightly altered names. Maugham was notoriously sloppy about this, writing many of his stories almost directly from life and sometimes not even bothering to change people’s names – a habit which got him into trouble, particularly in the classic short stories from south-east Asia a generation later.

The main characters

I enjoy the old-fashioned way Maugham gives detailed, physical and psychological descriptions of his characters – unlike the modern style for fleeting, brief flashes, or having character revealed by dialogue. In Maugham every character is sat down, given a cup of tea, and thoroughly introduced to the reader.

I like the way they appear stiflingly conventional but often have unexpected aspects. We’re so culturally conditioned by Hollywood and advertising stereotypes to expect protagonists of dramas to beyoung, physically fit and good-looking protagonists that it’s a pleasure to go back before the domination of American advertising to be presented with characters who are far more diverse in age and quality. Who, en masse, bespeak an entirely different set of values. Here’s the hero, Arthur:

He was very tall and very thin. His frame had a Yorkshireman’s solidity, and his bones were massive. He missed being ungainly only through the serenity of his self-reliance. He had high cheek-bones and a long, lean face. His nose and mouth were large, and his skin was sallow. But there were two characteristics which fascinated her, an imposing strength of purpose and a singular capacity for suffering.

Margaret is the most stereotypical of the characters, being young and beautiful. But I still enjoyed the way the longest description of her occurs while she and Arthur are looking at a statue of a perfect young woman in the Louvre:

In Arthur’s eyes Margaret had all the exquisite grace of the statue, and the same unconscious composure; and in her also breathed the spring odours of ineffable purity. Her features were chiselled with the clear and divine perfection of this Greek girl’s; her ears were as delicate and as finely wrought. The colour of her skin was so tender that it reminded you vaguely of all beautiful soft things, the radiance of sunset and the darkness of the night, the heart of roses and the depth of running water. The goddess’s hand was raised to her right shoulder, and Margaret’s hand was as small, as dainty, and as white.

Whereas here is Maugham’s meticulous description of the older Susie:

She was one of those plain women whose plainness does not matter. A gallant Frenchman had to her face called her a belle laide, and, far from denying the justness of his observation, she had been almost flattered. Her mouth was large, and she had little round bright eyes. Her skin was colourless and much disfigured by freckles. Her nose was long and thin. But her face was so kindly, her vivacity so attractive, that no one after ten minutes thought of her ugliness. You noticed then that her hair, though sprinkled with white, was pretty, and that her figure was exceedingly neat. She had good hands, very white and admirably formed, which she waved continually in the fervour of her gesticulation. Now that her means were adequate she took great pains with her dress, and her clothes, though they cost much more than she could afford, were always beautiful. Her taste was so great, her tact so sure, that she was able to make the most of herself. She was determined that if people called her ugly they should be forced in the same breath to confess that she was perfectly gowned.

And, a passage to make feminists explode with outrage pithily sums up the (cramped patriarchal) expectations of the era:

Susie could not prevent the pang that wrung her heart; for she too was capable of love. There was in her a wealth of passionate affection that none had sought to find. None had ever whispered in her ears the charming nonsense that she read in books. She recognised that she had no beauty to help her, but once she had at least the charm of vivacious youth. That was gone now, and the freedom to go into the world had come too late; yet her instinct told her that she was made to be a decent man’s wife and the mother of children.

It is fascinating, chilling, informative, amazing, that at age 30, Susie considers herself an old maid, a spinster, over the hill and on the shelf. It is a vivid insight into social history.

Anyway, Susie plays the well-worn role of friend and confidante to the heroine and secret admirer of the hero. It’s a similar role to that played by Miss Ley in Maugham’s second novel Mrs Craddock, and in just the same way that Miss Ley comments sardonically and insightfully into the story of Bertha and Jim in that marriage, so Susie, at least initially, finds everything in the earnest love affair of Arthur and Margaret funny and mockable.

(In a tiny grace not, a ‘Miss Ley’ is mentioned in the letter written to Arthur from a friend who knew Haddo at Oxford: the letter describes the dark rumours which described the man even as a student, but it is this casual reference to a ‘Miss Ley’ which makes the Maugham fan’s ears prick up and wonder whether, at one stage, he was going to create an overlapping universe of characters appearing across all his novels. Intriguing thought. Instead of a Marvel Comic Universe, a Maugham Character Universe. To some extent he did do this, with the character of ‘William Ashenden’ narrating both the novel Cakes and Ale and figuring as the protagonist of the spy short stories, Ashenden. Similarly, several of the novels are set in north Kent (where Maugham himself grew up), town of Whitstable appearing in several novels renamed ‘Blackstable.’)

Anyway, alongside these good character, there is the villain, Haddo, whose main characteristic is his gross fatness:

He was a man of great size, two or three inches more than six feet high; but the most noticeable thing about him was a vast obesity. His paunch was of imposing dimensions. His face was large and fleshy. He had thrown himself into the arrogant attitude of Velasquez’s portrait of Del Borro in the Museum of Berlin; and his countenance bore of set purpose the same contemptuous smile.

And:

He was clearly not old, though his corpulence added to his apparent age. His features were good, his ears small, and his nose delicately shaped. He had big teeth, but they were white and even. His mouth was large, with heavy moist lips. He had the neck of a bullock. His dark, curling hair had retreated from the forehead and temples in such a way as to give his clean-shaven face a disconcerting nudity. The baldness of his crown was vaguely like a tonsure. He had the look of a very wicked, sensual priest.

Big, fat and evil, Haddo is designed to send shivers of horror through the reader and, as the book proceeds, does so very effectively.

Having created and described these characters in great detail, what does Maugham do with them?

The plot

Through a series of carefully orchestrated events, Haddo becomes an increasing and insidious presence in the lives of the young couple. It is on Arthur’s very first night in Paris that Margaret and Susie take him to Le Chien Noir where he is introduced to the gallery of bohemians, and into which Haddo erupts, fat and grandiloquent and ridiculous and spooky.

At first, as Haddo tells a series of preposterous stories about what a wonderful big game hunter and mountain climber he is to the audience of poets and painters at Le Chien Noir, he is met with mockery and scorn.

But it isn’t long before the theme of magic is raised and Haddo prompted to tell at length the lives of the famous magicians and alchemists of old – Paracelsus, Raymon Lull et al. (Contemporary critics of the novel drew attention to these factual passages, pointing out that they felt like they had been cut and pasted out of the Encyclopedia Britannica. Maugham candidly admits in his introduction to spending weeks in the British Museum researching the background. I like medieval history and the voodoo feel of the medieval and early Renaissance intellectual world, its domination by powers and thrones and hugely complex theological models, so I enjoyed the atmosphere of flickering candles in darkened cellars, and mystic shapes drawn on the floor and ritual incantations.)

Haddo intersperses stories about the alchemists with tales of his own encounters with strange men and women who possess second sight, the ability to control animals and to conjure spirits. Helping to reinforce all this, Dr Porhoët chips in, mostly sceptical but admitting that, during his time in Egypt, he also witnessed strange and unaccountable events.

‘I have seen many things in the East which are inexplicable by the known processes of science.’

The same night, after eating at the bar, Haddo ends up tagging along with Susie, Arthur and Margaret to a fair ‘held at the Lion de Belfort’ in Montparnasse. There then follow a sequence of spooky events. Haddo lays his hands on the mane of the horse which pulls the cab they go to the fair in, and the horse starts whinnying and shivering in fear. As soon as he removes his hand, the horse stops. At the fair they visit a scruffy booth presided over by an oriental woman who has a weird control over the snakes she tends.

The role of Dr Porhoët

Throughout these scenes the core trio of Arthur, Margaret and Susie are generally accompanied by Dr Porhoët. It becomes clear that his function in the book is to provide a plausible support for Haddo’s supernatural stories. If Haddo had been the only one talking about the Zohar and the Clavicula Salomonis and the Pseudomonarchia Daemonorum of Wierus and the Grimoire of Honorius and the Hexameron of Torquemada and the Tableau de l’Inconstance des Démons, by Delancre and Delrio’s Disquisitiones Magicae he would have been isolated and much less believable. But Maugham has given Dr Porhoët a career in Egypt so that he can have him witness umpteen weird oriental scenes, have Porhoët backing up and reinforcing many of Haddo’s claims.

A few days later, when the trio visit Dr Porhoët’s apartment, they discover it to be lined from floor to ceiling with leather-bound ancient volumes by all the great masters of the dark arts. While Porhoët isn’t himself a magician and is drily ironic about most of the ‘learning’ contained in his books, he does have one or two stories of weird and inexplicable events he saw occur during his time in Egypt…

So Dr Porhoët is like a straight man to Haddo’s dark magician, not quite believing in magic but helping to establish the fact that there is a vast body of writings on the subject, and that, maybe, you know, there’s something to it… Thus he and Haddo are shown having learned conversations about the old magicians, alchemists and their texts. This dramatic to and fro, spiced with Porhoët’s scepticism, is much more persuasive than if Maugham had had Haddo just give long monologues covering the same material.

Dr Porhoët is Haddo’s enabler. He is the door which lets Haddo in. Dr Porhoët’s testimony makes Haddo’s belief in ancient magic much more believable. If a man of science who is basically a sceptic believes some of these stories, then maybe…

The crisis of the plot

Out of politeness, after the fair outing, Margaret invites Haddo a few days later to come to tea.

Part one of this tea party is another long disquisition between Haddo and Dr Porhoët, touching on the lives and works of Paracelsus, Hermes Trismegistus and Albertus Magnus. It builds up to the long and vivid story of how Paracelsus created and nurtured ten little homunculi or spirits in jars. Silly though it sounds, the telling, amid plenty of detail, and horror-stricken intensity, creates a real atmosphere.

The story ended, Dr Porhoët rises to leave the little party and disaster strikes. Margaret’s little pet dog, which had started whining and gone to hide in a corner when Haddo first arrived, now inexplicably springs at him and bites Haddo in the hand. Without thinking, Haddo brutally kicks the dog right across the room at which Margaret screams and Arthur – who has met all of Haddo’s stories with mockery and disbelief – punches him full in the face then, while he is on the ground, kicks him again and again.

For the usually sedate and restrained Maugham, this is a shocking scene. While they all turn their attention to the dog, Haddo staggers to his feet, where he makes a dignified apology for his behaviour, bows and leaves the apartment. But not before Susie has seen a look of implacable demonic hatred on his face!

Haddo’s campaign of seduction

Next day Margaret encounters Haddo in the street. The fat man promptly stumbles and collapses. Passersby say he is having a heart attack. Margaret is forced to take him into her apartment, despite her misgivings, to rest, give him a glass of water etc. She is full of dislike but her good manners prevail.

This is a bad mistake because Haddo proceeds to seduce Margaret, but not in a sexual sense, something far worse. He entrances her somehow. He is meek and apologetic, he begs forgiveness, she finds herself touched by the tears in his eyes, she finds herself noticing the beauty of his lips and face. He recites Walter Pater’s famous description of the Mona Lisa and then goes on to spin flowery prose poetry about other paintings, paintings characterised by dark atmosphere and unknown sins… the whole thing sounding very much like the purple prose used by Oscar Wilde in The Picture of Dorian Gray – paintings, art, strange moods, rare emotions, unknown pleasures and so on…

When he commands her to listen to him playing the piano she follows and sits meekly, aware that she can do no other. He has somehow hypnotised her into admiration and submission. He doesn’t take advantage of her body. Much more insidiously, she finds him entering her heart and affections.

Haddo performs magic. He scatters a pinch of blue powder onto a bowl of water and, behold! the water burns up and disappears. Haddo elaborates a fantasy in which he scatters enough blue powder over the world to burn up the oceans!

He then scatters dried leaves over the fire to produce a pungent smoke which he tells Margaret to inhale deeply. He takes her hand and suddenly they are transported to a barren cross-roads in a bleak landscape of burnt heather where Margaret sees a sort of witches’ sabbath.

Margaret’s gaze was riveted upon a great, ruined tree that stood in that waste place, alone, in ghastly desolation; and though a dead thing, it seemed to suffer a more than human pain. The lightning had torn it asunder, but the wind of centuries had sought in vain to drag up its roots. The tortured branches, bare of any twig, were like a Titan’s arms, convulsed with intolerable anguish. And in a moment she grew sick with fear, for a change came into the tree, and the tremulousness of life was in it; the rough bark was changed into brutish flesh and the twisted branches into human arms. It became a monstrous, goat-legged thing, more vast than the creatures of nightmare. She saw the horns and the long beard, the great hairy legs with their hoofs, and the man’s rapacious hands. The face was horrible with lust and cruelty, and yet it was divine. It was Pan, playing on his pipes, and the lecherous eyes caressed her with a hideous tenderness. But even while she looked, as the mist of early day, rising, discloses a fair country, the animal part of that ghoulish creature seemed to fall away, and she saw a lovely youth, titanic but sublime, leaning against a massive rock. He was more beautiful than the Adam of Michelangelo who wakes into life at the call of the Almighty; and, like him freshly created, he had the adorable languor of one who feels still in his limbs the soft rain on the loose brown earth. Naked and full of majesty he lay, the outcast son of the morning; and she dared not look upon his face, for she knew it was impossible to bear the undying pain that darkened it with ruthless shadows. Impelled by a great curiosity, she sought to come nearer, but the vast figure seemed strangely to dissolve into a cloud; and immediately she felt herself again surrounded by a hurrying throng. Then came all legendary monsters and foul beasts of a madman’s fancy; in the darkness she saw enormous toads, with paws pressed to their flanks, and huge limping scarabs, shelled creatures the like of which she had never seen, and noisome brutes with horny scales and round crabs’ eyes, uncouth primeval things, and winged serpents, and creeping animals begotten of the slime. She heard shrill cries and peals of laughter and the terrifying rattle of men at the point of death. Haggard women, dishevelled and lewd, carried wine; and when they spilt it there were stains like the stains of blood. And it seemed to Margaret that a fire burned in her veins, and her soul fled from her body; but a new soul came in its place, and suddenly she knew all that was obscene. She took part in some festival of hideous lust, and the wickedness of the world was patent to her eyes. She saw things so vile that she screamed in terror, and she heard Oliver laugh in derision by her side. It was a scene of indescribable horror, and she put her hands to her eyes so that she might not see.

It is preposterous like all horror stories but, if you give yourself permission, if you read sympathetically and let your imagination go, many passages of the book are genuinely visionary and creepy.

All this has taken place on this one visit to her flat prompted when she saw him stumble and collapse in the street. Now Haddo finally leaves, and Margaret comes back to herself. But over the following days she finds herself thinking of him more and more. Haddo had scribbled down his address before he departed and now Margaret finds herself drawn to go and see him, despite her better judgement.

Susie returns from the studio. Arthur arrives and takes Margaret in his arms – but she is changed utterly, and walks and talks as in a daze.

The wrong marriage

Long story short – Margaret makes excuses to Susie and lies to Arthur and starts to visit Haddo every afternoon. He shows her more of the Dark Side, explaining more foul mysteries and mysterious sins.

If this was a modern movie I might have expected them to have sex, the camera lingering on the sight of the enormous repulsive slug-like magician ravishing the slender beautiful Margaret in a variety of pornographic postures.

However, two things appear to have restrained Maugham from going down this route. One was the censorship of his day, which was smothering. A whole raft of publishers refused to publish Mrs Craddock simply because it merely depicts feelings of arousal and lust. Any hint of actual physical sex would have gotten it banned. (It was a real eye-opener to me to learn just how much Maugham, generally portrayed as a reactionary and second-rate writer, in fact played a progressive role in pushing at the limits of censorship. Nonetheless, there was a definite line he could not cross.)

But reason two is that it will become important to the plot that Margaret remain a virgin.

Thus, all the time that ‘sensible’ Margaret is making plans for her wedding to Arthur, naming the day, choosing the dress, the cake and so on – ‘possessed’ Margaret is secretly seeing Haddo and, to the reader’s horror and amazement, agreeing to marry him! She is overcome with horror and revulsion but unable to stop herself.

On the day that she and Arthur were due to catch the boat train from Paris back to London to get married, Margaret sends a note to Susie to say that she has married Haddo and left town.

Flabbergasted, Susie spends a day visiting Margaret’s dressmaker, Haddo’s apartment and the British Embassy, establishing the truth of the story – before she tells Arthur, who is, as you might expect, absolutely devastated.

Thus Haddo wreaks the revenge on Arthur that Susie had read on his face, on that fateful day when Haddo had kicked the dog, and Arthur knocked him to the ground. Revenge!

Haddo and Margaret’s peregrinations

Arthur returns to London where he throws himself into his work, taking two jobs, delivering lectures and editing a big book of surgery in order to try and blot out his intense emotional pain.

Susie takes up an invitation from a friend to go and stay in Italy for the winter. In the spring she passes on to the Riviera. In both places she discovers Haddo and Margaret have been staying, behaving scandalously. Haddo gambles intensely, getting Margaret to lay the bets at the tables. They have high society parties but these tend to be ruined by Haddo’s caddish behaviour – he cheats at cards, he tries to pass forged money – and he is blackballed and cold shouldered by Society.

In Monte Carlo, Susie witnesses Margaret gambling and then shudders with horror as she sees the once-innocent and pure Margaret smile acquaintance with a notorious courtesan. Into what depths of sin has Haddo dragged her!!

Susie returns to London, and meets with Arthur a few times. What Arthur doesn’t realise is that Susie is passionately in love with him. It gives an added intensity to the story that Susie loves Arthur with a pure disinterested love which she knows can never be returned because of Arthur’s total commitment to Margaret.

They go to the opera (music, Susie realises, is a drug Arthur uses to help transport him away from his pain at Margaret’s desertion) and bump into an acquaintance of Arthur’s who invites them to make up a dinner at the Savoy.

Here they are horrified to discover that two of the other dinner guests are Haddo and Margaret. Margaret behaves coldly and disdainfully to Arthur, while Haddo politely but cruelly mocks Arthur at every opportunity in the conversation. And Susie has to sit watching her beloved suffer, wincing at every one of Haddo’s cruel jibes.

They abduct Margaret

Convinced that Margaret is not happy but somehow hypnotised by the obese bully, Arthur goes to the Savoy the next day and, after a long pleading conversation in which Margaret reveals that she is unhappy, abducts her – marching her out of the room, into a hansom cab, directing it to Euston and fleeing to the country.

There then follows a chapter where Arthur tries, with Susie’s help, to detoxify Margaret. Maugham explains the type of late Victorian divorce which they will arrange for her. But when Arthur returns to London to resume his work and organise the divorce, Margaret becomes more and more restless, and one day Susie goes into her room to find she’s left. She has returned to Haddo.

Arthur goes to Haddo’s country house

Susie, by now convinced that Haddo’s hold over Margaret really is irrational and magical, travels back to Paris to see Dr Porhoët. This is an opportunity for Maugham to give us more learned tales of how ancient magicians exerted power and control over their victims (designed to reinforce the plausibility of the situation).

A few weeks later, Arthur turns up in Paris and tells Susie a long story about how he has visited Haddo’s country seat. (Apart from everything else, Haddo is posh; he went to Eton and Oxford and is heir to a big estate in Staffordshire, named Skene.)

Arthur stayed at the local inn and then walked through the bleak and blasted countryside to Skene, to discover that it is a spooky old Gothic house. It is protected by a fence surrounding the grounds. Arthur finds a loose plank, wriggles it loose and and – in an effectively chilling sequence – stumbles through a dark wood to a clearing with a bench.

After a while (in a spectacularly convenient coincidence) Margaret comes and sits at this very bench. When Arthur walks out in front of her, she initially thinks Arthur is a phantom and explains to Arthur that she knows Haddo is carrying out all kinds of black magic in the house.

She quite calmly tells Arthur that she thinks Haddo is going to kill her, using her in some black magic ritual. Terrified, Arthur pleads for her to come with him but she wriggles free and says No, Haddo will punish her if he knew she was speaking to Arthur, she must go she must go now — and runs off into the pitch blackness of the woods.

Arthur searches through the grounds for her but fail, gives up, then retraces his footsteps to the hole in the fence, walks back to the local inn, gets a cab ride the next day to the station, catches the train to London, catches to boat train to Paris and is now standing in front of Susie and Porhoët telling them this narrative.

As it happens, Susie and Dr Porhoët had just been having another one of those conversations about black magic and speculating on Haddo’s motives. Now Susie remembers one of the many black rumours about Haddo that she had heard in Monte Carlo.

‘They said there that he was attempting to make living creatures by a magical operation.’ She glanced at the doctor, but spoke to Arthur. ‘Just before you came in, our friend was talking of that book of Paracelsus in which he speaks of feeding the monsters he has made on human blood.’
Arthur gave a horrified cry. (Chapter 13)

Susie persuades the by-now distraught Arthur to accompany her for a few days to Chartres to calm his nerves. But one day he rushes into her room convinced that something has happened to Margaret. How? Why? He can’t explain it. Even staid, boring, unimaginative Arthur is now caught up in the atmosphere of magic and irrationality.

Back to England, back to Skene

They rush back to Paris, co-opt Dr Porhoët (what a hectic retirement he’s turning out to have!), catch the next boat train to London (‘Susie never forgot the horror of that journey to England’), catch a cab to Euston, catch the train to Staffordshire, catch a cab to the local inn at the village of Venning, and hear from the innkeeper’s nosy wife that, Yes, Mr Haddo’s beautiful wife passed away earlier that week. The funeral had taken place the previous day.

Arthur is even more distraught. He takes the others to confront the local doctor, slow-minded provincial Dr Richardson, who blandly claims that Margaret died of heart disease. Infuriated at the man’s obtuseness, Arthur lets fly a stream of insults and abuse before storming out. He tells Susie he has a plan. (For a moment I thought he might have been planning to dig up Margaret’s coffin – which would have made for a grim and compelling scene. But no…)

Instead, he plans to break into Haddo’s house. Arthur drags Susie and Dr Porhoët along with him to the gates of Skene House, pushes past the outraged gatekeeper, bangs on the front door, and loudly demands admission from the stroppy doorkeeper. While they’re bickering on the doorstep, Haddo himself appears, more physically repulsive than ever.

Dr Porhoët, who had not seen him for some time, was astounded at the change which had taken place in him. The corpulence which had been his before was become now a positive disease. He was enormous. His chin was a mass of heavy folds distended with fat, and his cheeks were puffed up so that his eyes were preternaturally small. He peered at you from between the swollen lids. All his features had sunk into that hideous obesity. His ears were horribly bloated, and the lobes were large and swelled. He had apparently a difficulty in breathing, for his large mouth, with its scarlet, shining lips, was constantly open. He had grown much balder and now there was only a crescent of long hair stretching across the back of his head from ear to ear. There was something terrible about that great shining scalp. His paunch was huge; he was a very tall man and held himself erect, so that it protruded like a vast barrel. His hands were infinitely repulsive; they were red and soft and moist. He was sweating freely, and beads of perspiration stood on his forehead and on his shaven lip. (Chapter 14)

Haddo simply brushes off their concerns and accusations. Margaret died of a heart attack, the local doctor says so. If Arthur attacks him, Haddo, now, in the doorway of his house in front of witnesses, he will be compelled to report it to the village constable.

Incensed with frustration Arthur turns on his heel and marches back down the drive with the other two lamely following in his wake.

And now there comes a genuinely unexpected plot development: Arthur – cool, phlegmatic, Anglo-Saxon, rational scientist Arthur – asks Dr Porhoët to raise Margaret’s ghost from the dead!

Without his books, and relying on memory, given just a day to buy the basic ingredients from the local store, Porhoët, against all expectations, but in accordance with the book’s by-now dream logic, manages to do this.

Out on the blasted heath which surrounds Skene House, miles from any other people, at night, Porhoët arranges bowls, burns incense and commences reciting magic spells.

Inexplicably, a sudden terror seized Susie. She felt that the hairs of her head stood up, and a cold sweat broke out on her body. Her limbs had grown on an instant inconceivably heavy so that she could not move. A panic such as she had never known came upon her, and, except that her legs would not carry her, she would have fled blindly. She began to tremble. She tried to speak, but her tongue clave to her throat.

Margaret doesn’t appear like the ghost of Hamlet’s father – in the same shape as in life, and clearly commanding revenge. Instead, much more piteously, they at first only hear her, hear the sound of a woman weeping uncontrollably.

And then, seeming to come out of nothingness, extraordinarily, they heard with a curious distinctness the sound of a woman weeping. Susie’s heart stood still. They heard the sound of a woman weeping, and they recognized the voice of Margaret. A groan of anguish burst from Arthur’s lips, and he was on the point of starting forward. But quickly Dr Porhoët put out his hand to prevent him. The sound was heartrending, the sobbing of a woman who had lost all hope, the sobbing of a woman terrified. If Susie had been able to stir, she would have put her hands to her ears to shut out the ghastly agony of it.

And in a moment, notwithstanding the heavy darkness of the starless night, Arthur saw her. She was seated on the stone bench as when last he had spoken with her. In her anguish she sought not to hide her face. She looked at the ground, and the tears fell down her cheeks. Her bosom heaved with the pain of her weeping.

Then Arthur knew that all his suspicions were justified.

Fiery climax

The die is cast. In the long final chapter two things happen: the fight and the storming of the old house.

Several days go by while Arthur goes for long walks in the countryside and Susie and Dr Porhoët worry about him. One afternoon the sultry air is growing heavy with a storm when Arthur returns to the inn. It is getting dark as Susie and Dr Porhoët beg Arthur to tell them what his plan is. He tells them. He is going to kill Haddo.

As he utters these words, the wind in the darkness outside rises to a howl and then the lamp in the room they’re in is suddenly extinguished. In the darkness they all realise that someone else is in the room with them. Reading this at night I found it genuinely scary. A huge black shape fills a corner and without a word Arthur flings himself on it, identifying arms and head and neck, rolling over, struggling, fighting for a grip.

Arthur seized the huge bullock throat and dug his fingers into it, and they sunk into the heavy rolls of fat; and he flung the whole weight of his body into them.

Arthur fights to the death in the pitch blackness, breaking the thing’s arm and then strangling it to death. He staggers to his feet. ‘I’ve killed him,’ he says hoarsely. Except that, when Susie lights a candle with the rasp of a match… the room is empty. There is nothing there!

When so much of the dialogue and behaviour is polite, restrained and civilised – these scenes of sudden bestial violence are all the more striking.

Arthur insists that they must go, go now, go immediately to Skene. And so he force marches Susie and Dr Porhoët  the three or so miles from the inn to the fence of the old Gothic pile. He breaks in through the broken fence. He bangs on the door but there is no answer. They know from the gossipy landlady of the inn that the servants are sent away at night so, confident that the house is empty save for Haddo, Arthur breaks into a ground floor window then comes to the front door to unlock it and let the other two in.

Room by room they then search the house, finding half of it abandoned and cold. They search two floors then are stymied about how to get up to the upper floor, the only rooms which they saw lit up from the outside. Arthur finds a secret passage concealed behind the wood panelling.

Up they go and discover – chambers of horrors! Three long rooms which are a) dazzlingly lit b) immensely hot, warmed by open furnaces. There is a lengthy description of all the alchemical equipment Haddo had gathered and was using, but the climax of the entire novel comes with the revelation of a series of glass bowls in which Haddo had been experimenting… to create humans, to create human life. This goes far beyond the tales of the homunculi created by Paracelsus and into a world of creating and moulding human beings which is reminiscent of H.G. Wells’s horrifying fantasy of a decade earlier, The Island of Dr Moreau.

All of Maugham’s habitual taste and decorum is thrown to the winds as he describes, at nauseating length, a series of half-human abortions and monstrous lumps which are kept in the glass basins, palpitating, or writhing or scuttling on deformed limbs.

As a modern reader, who has read about (and seen in umpteen movies) inventive descriptions of disgusting things – I still found the descriptions sickening. God knows what contemporary Edwardian readers must have made of them.

In another [bowl] the trunk was almost like that of a human child, except that it was patched strangely with red and grey. But the terror of it was that at the neck it branched hideously, and there were two distinct heads, monstrously large, but duly provided with all their features. The features were a caricature of humanity so shameful that one could hardly bear to look. And as the light fell on it, the eyes of each head opened slowly. They had no pigment in them, but were pink, like the eyes of white rabbits; and they stared for a moment with an odd, unseeing glance. Then they were shut again, and what was curiously terrifying was that the movements were not quite simultaneous; the eyelids of one head fell slowly just before those of the other.

And then, over in a corner, they see the vast body of Haddo, lying dead, strangled with protruding eyes and tongue. His arm is broken, as Arthur broke the fat body he fought with in the blackout at the hotel. Somehow, by some magic which we are now totally prepared to believe, Haddo transported his body, or a version of himself, to the hotel room, and Arthur, killing the phantasm there, also killed the host body back here.

‘Out, out,’ cries Arthur, ‘We must leave now,’ and hustles them out of the rooms and down the stairs. Aren’t you coming? cries Susie. ‘In a moment,’ he replies. Moments later he rejoins them at the front door. They run down the drive, then detour into the dark wood, find the hole in the fence and walk the long way back towards the inn.

Dawn comes as they approach the inn. Susie feels an enormous sense of life and colour returning to the landscape. And then she realises there is red in the west too. Arthur had set Skene alight. Now it is blazing out of control. The old Gothic ruin, along with the body of its black magician master and the horror of the creatures he made, will all be wiped from the face of the earth.

Arthur puts his arm around Susie to support her and she suddenly feels safe and protected. The warm sun rises over the rejuvenated landscape. All will be well.


The pleasures of the text

Entertainment

Although it’s a preposterous story told in often lurid and over-wrought prose, it is still, like most of Maugham, immensely entertaining and readable.

Escapism

There’s the obvious escape any story offers, namely of escaping your present-day concerns into a world where you are able to understand all the characters and what is going on – where the stories have neat beginnings, middles and ends – all so very unlike the experience of messy, complicated and often inexplicable life that most of us experience.

There’s also the pleasure of escape into another era, the Downton Abbey syndrome. There are different clothes (for women an amazing array of rich costumes, gowns, cloaks, dresses, and hats – lots of hats – and fine jewellery). There is the way the streets of London, Paris or the towns they visit are not clogged and poisoned by cars, lorries, buses, taxis and other sources of poisonous toxic fumes.

And, something I noticed in Maugham’s novel Mrs Craddock as well as here – all the characters take it for granted that they can just swan off abroad whenever they feel like it. We are told that Arthur is a busy surgeon at a leading hospital but he can not only pop over to Paris for weeks at a time, but go gallivanting off to Chartres, or spend the latter part of the novel running off to Staffordshire, at will. I wish I had that kind of job.

Even more I wish I led the life of Susie. On the one hand the modern feminist reader might be horrified at the way she – and presumably the society around her – consider her an old maid on the shelf at age 30, and might object to the rather harsh way in which Maugham repeatedly emphasises the plainness of her looks, verging on ugliness.

But on the upside – she doesn’t have to work! As far as I can tell she has no job because she enjoys a modest allowance. This means she spends all day strolling round Paris, visiting galleries, having little tea parties and, when Margaret goes off with Haddo, she simply accepts an invitation from a friend to go and stay in Rome for the winter, where she visits the opera, goes out for dinner, strolls round the galleries. When she gets bored of that, she moves on to the Riviera for spring. Some oppression!

Manners

Everyone is so polite. It is lovely to dip for a while into the decorum and manners of a long lost era. Sure, it acted as a terrible restraint on people’s feelings – for example, it is made very clear that Arthur suffers immensely because he feels he cannot speak openly to anyone about his anguish over Margaret – but the general level of exquisite politeness at almost every level of society is wonderfully remote from the everyday rudeness and curtness of our own times.

And you have to enter into this world of exquisite manners in order to understand, and enjoy, when they are being deliberately manipulated by the characters. For example, it is one of Haddo’s entertaining (shocking) traits that he combines wicked heartlessness with the most polished manners, twisting the emotional knife into Arthur with the politest words and most refined diction.

Take the scene where our trio barge their way up to the front door of Skene House to find the truth about Margaret’s death. When Haddo appears he behaves with provocative good manners, the soul of politesse.

‘I have come about Margaret’s death,’ said Arthur.
Haddo, as was his habit, did not immediately answer. He looked slowly from Arthur to Dr Porhoët, and from Dr Porhoët to Susie. His eyes rested on her hat, and she felt uncomfortably that he was inventing some gibe about it.
‘I should have thought this hardly the moment to intrude upon my sorrow,’ he said at last. ‘If you have condolences to offer, I venture to suggest that you might conveniently send them by means of the penny post.’

In the midst of all the horror, Maugham makes Haddo the source of wonderfully cynical jibes, clothed in his immensely lofty Eton-Oxford-aristocratic refinement. Here is Arthur shouting at Haddo, and Haddo fending him off with unimpeachable civility.

‘I saw Margaret three weeks ago, and she told me that she went in terror of her life.’
‘Poor Margaret! She had always the romantic temperament. I think it was that which first brought us together.’
‘You damned scoundrel!’ cried Arthur.
‘My dear fellow, pray moderate your language. This is surely not an occasion when you should give way to your lamentable taste for abuse. You outrage all Miss Boyd’s susceptibilities.’ He turned to her with an airy wave of his fat hand. ‘You must forgive me if I do not offer you the hospitality of Skene, but the loss I have so lately sustained does not permit me to indulge in the levity of entertaining.’

Well, if you’re going to be a black magician confronted by the fiancé of the woman you stole from him and subsequently murdered as part of your fiendish experiments – this is the style to do it in.

The movie

The Magician was made into a fabulously melodramatic black-and-white silent film in 1926, directed by Rex Ingram.


Related links

Somerset Maugham’s books

1897 Liza of Lambeth
1902 Mrs Craddock
1908 The Magician
1915 Of Human Bondage
1919 The Moon and Sixpence

1921 The Trembling of a Leaf: Little Stories of the South Sea Islands (short story collection)
1921 The Circle (play)
1922 On a Chinese Screen (travel book)
1923 Our Betters (play)
1925 The Painted Veil (novel)
1926 The Casuarina Tree: Six Stories
1927 The Constant Wife (play)
1928 Ashenden: Or the British Agent (short story collection)
1929 The Sacred Flame (play)

1930 Cakes and Ale: or, the Skeleton in the Cupboard
1930 The Gentleman in the Parlour: A Record of a Journey From Rangoon to Haiphong
1931 Six Stories Written in the First Person Singular (short story collection)
1932 The Narrow Corner (novel)
1933 Ah King (short story collection)
1933 Sheppey (play)
1935 Don Fernando (travel book)
1936 Cosmopolitans (29 x two-page-long short stories)
1937 Theatre (novel)
1938 The Summing Up (autobiography)
1939 Christmas Holiday (novel)

1940 The Mixture as Before (short story collection)
1941 Up at the Villa (crime novella)
1942 The Hour Before The Dawn (novel)
1944 The Razor’s Edge (novel)
1946 Then and Now (historical novel)
1947 Creatures of Circumstance (short story collection)
1948 Catalina (historical novel)
1949 A Writer’s Notebook

1963 Collected short stories volume one (30 stories: Rain, The Fall of Edward Barnard, Honolulu, The Luncheon, The Ant and the Grasshopper, Home, The Pool, Mackintosh, Appearance and Reality, The Three Fat Women of Antibes, The Facts of Life, Gigolo and Gigolette, The Happy Couple, The Voice of the Turtle, The Lion’s Skin, The Unconquered, The Escape, The Judgement Seat, Mr. Know-All, The Happy Man, The Romantic Young Lady, The Point of Honour, The Poet, The Mother, A Man from Glasgow, Before the Party, Louise, The Promise, A String of Beads, The Yellow Streak)
1963 Collected short stories volume two (24 stories: The Vessel of Wrath, The Force of Circumstance, Flotsam and Jetsam, The Alien Corn, The Creative Impulse, The Man with the Scar, Virtue, The Closed Shop, The Bum, The Dream, The Treasure, The Colonel’s Lady, Lord Mountdrago, The Social Sense, The Verger, In A Strange Land, The Taipan, The Consul, A Friend in Need, The Round Dozen, The Human Element, Jane, Footprints in the Jungle, The Door of Opportunity)
1963 Collected short stories volume three (17 stories: A Domiciliary Visit, Miss King, The Hairless Mexican, The Dark Woman, The Greek, A Trip to Paris, Giulia Lazzari, The Traitor, Gustav, His Excellency, Behind the Scenes, Mr Harrington’s Washing, A Chance Acquaintance, Love and Russian Literature, Sanatorium)
1963 Collected short stories volume four (30 stories: The Book-Bag, French Joe, German Harry, The Four Dutchmen, The Back Of Beyond, P. & O., Episode, The Kite, A Woman Of Fifty, Mayhew, The Lotus Eater, Salvatore, The Wash-Tub, A Man With A Conscience, An Official Position, Winter Cruise, Mabel, Masterson, Princess September, A Marriage Of Convenience, Mirage, The Letter, The Outstation, The Portrait Of A Gentleman, Raw Material, Straight Flush, The End Of The Flight, A Casual Affair, Red, Neil Macadam)

2009 The Secret Lives of Somerset Maugham by Selina Hastings

Mrs Craddock by Somerset Maugham (1902)

‘Entre deux amants il-y-a toujours un qui aime, et un qui se laisse aimer.’

After the success of his first novel, Liza of Lambeth in 1897, the 23-year-old William Somerset Maugham optimistically abandoned his career as a trainee doctor to become a professional writer. Later in life, Maugham considered this to have been a bad mistake, for literary success came only slowly and he spent nearly a decade churning out ten novels which sold little or poorly.

All the time his real ambition was to be a playwright, but none of his plays were accepted either. It was only in 1907, ten years after Liza, that his play Lady Frederick was finally staged and, to his own surprise, became a runaway success, transforming his reputation and fortunes. Within a year he had four plays running in the West End and had arrived.

Mrs Craddock

Mrs Craddock, from 1902, is a product of his lean early years, and you can see why. It is a long and uneven narrative, sometimes comic, sometimes tragic, covering ten or so years in the life of Bertha Leys:

  • from when she is a head-strong, romantic orphan under the guardianship of her aunt Mary living in the family home, Court Leys in Kent
  • through her infatuation for and marriage to the virile local farmer Edward Craddock
  • her slow realisation that Edward is conventional, unimaginative and boring and cares more about his wretched cows and pet dogs than about Bertha’s feelings
  • (something she starts to suspect on their honeymoon in London where he laughs at crude vaudeville and can’t see the point of the art galleries which Bertha adores)
  • she is mortified when he humiliates her at tennis at a big party of the local gentry
  • she hopes that getting pregnant and having a child will bring them close together again, or at least provide a focus for her thwarted love
  • but, inevitably, she has a long, drawn-out miscarriage and the baby is still-born
  • worse than anything is the calm, sensible way Edward accepts this and its corollary, the doctor’s conclusion that she will never again be able to have children – news at which Bertha is, understandably, distraught (chapter 17)
  • their married life becomes a series of niggling arguments – like the one about whether the farm workmen should chop down some beech trees which overshadow an important field (Edward) or should not, because they are old and beautiful (Bertha)
  • these escalate into flaring rows and, slowly, Bertha is forced to admit that she can no longer stand her husband
  • so she leaves Edward and Kent to go travelling with Aunt Mary on the Continent for months
  • on her return to London she has an ill-advised but madly passionate fling with a distant cousin, Gerald Vaudrey
  • but when, after torments of separation, and even mad thoughts about going with him to the New World, Gerald finally leaves for New York, Bertha’s spirit snaps and she returns to Court Leys emotionally empty

Ironically, throughout the novel, as Bertha’s love for him dwindles and dies, we watch as Edward’s career has gone from strength to strength. He manages the Ley property superbly, making a hefty profit and buying up surrounding land, restoring the house, building a tennis court in the grounds, and becoming the life and soul of local North Kent society.

It’s just a shame that Bertha loathes and detests local North Kent society for its parochialism and small-minded snobbery. In the final chapters of the book Bertha and Edward live together but utterly separate in spirit. Bertha, bored out of her mind, walks the local countryside, watches the changing seasons, goes down to the sea and stares for hours at its endless waves, dreaming of escape, dreaming sometimes of suicide or some kind of painless dissolution, anything to make the dreary routine of morning, noon and night, boring dinners with her husband or dreary visits to the local vicar or other landowners, all go away.

Then Edward, stubborn and confident to the end, goes out riding on a horse which has already thrown him once and broken his collarbone. The horse shies at a fence, falling on top of him and he dies. Stunned, Bertha staggers to her bed and reviews her life. Shocked and dismayed, she realises that she is… free!

On the day of the funeral, there is social comedy about who should get order of precedence in the funeral parade among the various organisations Edward which was a leading member of (the freemasons, the county council, the Conservative Party).

But quite separate from all that, Bertha doesn’t attend the funeral. Remote and isolated from the hurly burly of the entire world, she lies on her sofa, in the beautifully restored house, admiring the fine view to the sea, and picks up a book. The End.

Response

I enjoyed reading Mrs Craddock but was aware of its numerous faults. For a start, there are several odd passages where Maugham is being ‘experimental’ (or giving in to contemporary literary fashion) but which really don’t come off.

One of them occurs half way through, when Bertha, still in her infatuation stage, hears tell that Edward is a little injured, and goes off into a peculiar hallucination of him being brought in dead, her washing the corpse, lowering the coffin into the grave and her throwing herself on top of it, a bizarre stream-of-consciousness hallucination – at the end of which Edward walks in right as rain and wondering why she’s in such a state.

The book is also heavily garlanded with over-ripe, purple prose passages describing the Kent countryside or the romantic air of Italy, which go on for pages.

That said, the book has two obvious virtues or strengths:

One is the effectiveness of the social comedy generated by the stiflingly conventional provincial society of Blackstable (the thinly disguised version of Whitstable where Maugham was himself brought up in the 1880s).

The characterisation of the stiff local vicar, Mr Grove, his well-intentioned sister, the hearty doctor, the dashing local landowner Branderton, the chorus of snobbish local ladies led by Mrs Branderston, with Mrs Mayston Ryle and Mrs Molsons not far behind, the scenes involving this little community – are often very funny.

The vicar’s sister, Miss Glover, is a particularly memorable character, all shiny stiff dress and sincere Christian sympathy. Maugham was always strong on social comedy, and strong on the subtleties and veiled malice of petty snobbery. It would later reappear in his feel for the thousand and one stupid restrictions on colonial life in the Far East, as described in his short stories of the 1920s.

Another is Maugham’s knack for beginning or setting his stories in very mundane settings, and often mundane incidents, but from this base working up passages of tremendous emotional intensity which stay with the reader.

Thus, for example, Bertha’s passionate lust and master-worship of Edward are described with real heat, as is her second great infatuation, the sensuality leading to inflamed lust for young Gerald. You can almost smell the sex. Unusual for its day.

Similarly, Bertha’s anger when she realises that Edward doesn’t much care if she lives or dies or what she does, is vividly described and moving.

And so, again, towards the end, is her prolonged mood of depression as she wanders down to the grey Kent sea and fantasises about drowning in it.

So far so good. But whether all these passages really come together to form a convincing description of a plausible personality, such as literature is meant to, I’m not sure.

I’m not sure and I’m also not sure if I’m qualified to judge. For a start, maybe only a woman reader or critic could really assess whether Bertha is a ‘realistic’ character. Who am I to say?

Secondly, the novel covers a period from the 1880s to the end of the 1890s and… that was so long ago, so far away, in a kind of constipated rural Victorian society which is almost impossible for us to imagine, that I can’t see how any modern reader can make a just assessment of its veracity.

What can be confidently made is the criticism that the number two figure in the story – Edward Craddock – never really comes alive. Tall, strong and good-humoured he remains throughout the novel – admittedly putting on weight and growing red-cheeked as the years pass – an unbendingly good, honest, efficient and utterly boring man, the straight man to Bertha’s fireworks display of emotions.

Maybe it’s the failure to bring the man in this novel fully alive which has contributed to it being more or less forgotten.

But what is good, I think, in the novel, is the slow, slow pace at which Maugham describes Bertha’s slow, slow, slow loss of her infatuation, then loss of her love, then her loss of respect for her husband. The book has to be long because its whole point is to describe the very gradual erosion of her love in great detail. In this respect, in the care with which Maugham has plotted the decay of passionate love, I think the novel works.

Sex and lust

Without much by way of introduction or preparation the book launches us straight into the flustered mind of twenty-one-year-old Bertha – living calmly and respectably with her aunt in the family home Court Leys – and her fiercely physical infatuation with the tall, strong, dark local farmer, Edward Craddock who is a tenant farmer on the Ley family land, at Bewlie’s Farm.

He came nearer, a tall fellow of twenty-seven, massively set together, big boned, with long arms and legs, and a magnificent breadth of chest. Bertha recognised the costume that always pleased her, the knickerbockers and gaiters, the Norfolk-jacket of rough tweed, the white stock and the cap – all redolent of the country which for his sake she was beginning to love, and all vigorously masculine. Even the huge boots which covered his feet gave her by their very size a thrill of pleasure; their dimensions suggested a certain firmness of character, a masterfulness, which were intensely reassuring… His cheeks were flushed and his eyes glistened. His vitality was intense, shining out upon others with almost a material warmth.

Although it’s hard for us now to imagine, a number of later writers, in the 1930s and 1940s, paid tribute to the way Maugham broke free of Victorian silence about sex, and wrote with a new openness and candour about passionate, physical love.

This fierce physicality was there right from the start in Maugham’swork, in the powerful descriptions of Liza’s pulse racing and her body swooning against the tall, strong, masculine figure of Jim Blakeston in his first novel, Liza of Lambeth (1897) – and exactly the same thing is repeated here, as impressionable young Bertha thrills at the touch and swoons against the tall, strong, masculine figure of young Edward.

When he put it round her shoulders, the touch of his hands made her lose the little self-control she had left. A curious spasm passed through her, and she pressed herself closer to him; at the same time his hands sank down, dropping the cloak, and encircled her waist. Then she surrendered herself entirely to his embrace and lifted her face to his. He bent down and kissed her. The kiss was such utter madness that she almost groaned. She could not tell if it was pain or pleasure. She flung her arms round his neck and drew him to her.

When at last he bade her good-bye and shook hands, she blushed again; she was extraordinarily troubled, and as, with his rising, the strong masculine odour of the countryside reached her nostrils, her head whirled.

In a field she saw him, directing some operation. She trembled at the sight, her heart beat very quickly; and when, seeing her, he came forward with a greeting, she turned red and then white in the most compromising fashion. But he was very handsome as, with easy gait, he sauntered to the hedge; above all he was manly, and the pleasing thought passed through Bertha that his strength must be quite herculean. She barely concealed her admiration.

‘I’m rather frightened of you, sometimes,’ she said, laughing. ‘You’re so strong. I feel so utterly weak and helpless beside you.’
‘Are you afraid I shall beat you?’
She looked up at him and then down at the strong hands.
‘I don’t think I should mind if you did. I think I should only love you more.’

‘Let me look at your hands,’ she said. She loved them too. They were large and roughly made, hard with work and exposure, ten times pleasanter, she thought, than the soft hands of the townsman… She stretched out the long, strong fingers. Craddock, knowing her very little, looked with wonder and amusement. She caught his glance, and with a smile bent down to kiss the upturned palms. She wanted to abase herself before the strong man, to be low and humble before him. She would have been his handmaiden, and nothing could have satisfied her so much as to perform for him the most menial services. She knew not how to show the immensity of her passion.

It’s a commonplace enough word but in Maugham’s hands the word ‘thrill’, more nakedly than in other writers of the time, describes the physical impact of sexual arousal and lust.

Even the huge boots which covered his feet gave her by their very size a thrill of pleasure…

Craddock blushed. Bertha noticed it, and a strange little thrill went through her…

He took her hand and the contact thrilled her; her knees were giving way, and she almost tottered.

His letters had caused her an indescribable thrill, the mere sight of his handwriting had made her tremble, and she wanted to see him; she woke up at night with his kisses on her lips.

It gave her a queer thrill to see him turn white when she held his hand, to see him tremble when she leaned on his arm.

It’s a striking paradox that such an externally polite, formal, correctly dressed, well-mannered and self-contained man as Maugham wrote so obsessively and fiercely, throughout his career, of complete sexual abandonment and the heart-stopping power of sheer physical lust.

Never before had she experienced that utter weakness of the knees so that she feared to fall; her breathing was strangely oppressive, and her heart beat almost painfully.

And the candid way he describes the wish to be mastered, dominated, controlled, owned and directed by a powerful strong man.

For the moment Bertha forgot her wayward nature, and wished suddenly to subject herself to his strong guidance. His very strength made her feel curiously weak.

‘Shut your eyes,’ she whispered, and she kissed the closed lids; she passed her lips slowly over his lips, and the soft contact made her shudder and laugh. She buried her face in his clothes, inhaling those masterful scents of the countryside which had always fascinated her.

Later in the book, the same thing happens all over again when she becomes infatuated with Gerald. In the course of that affair there takes place something you don’t usually read about at the period, which is the clearly defined moment when Bertha decides to have sex with Gerald, to give him the great gift of her body, to make their union unique and unforgettable.

You can almost smell the pheromones radiating off the page as Bertha pursues Gerald across London, tracking him down to her aunt’s house, her aunt goes out and they are on the verge of doing something unforgiveable according to Victorian custom (Bertha was still a married woman and keeps telling us that Gerald is almost young enough to be her son) when… there’s a knock at the door and Aunt Mary reappears in the nick of time!

Still. The description of Bertha’s heat and arousal as` she gets so close to her goal is almost pornographic in its blood-heating intensity.

Later, in the 1920s, Maugham met D.H. Lawrence (but then, he met everyone) although they didn’t hit it off. From the limited knowledge I have, I can’t help thinking that this story about a passionate young woman’s lust for a farmer prefigures Lawrence’s novels of love among the haystacks, and I wonder what the younger man thought of the trail Maugham had blazed with his shocking-for-their-time descriptions.

The battle of the sexes

Arguably the central subject of ‘the novel’ since its birth has been the battle of the sexes – to be precise the struggle to find and keep the perfect partner.

The English novel starts in 1748 with Samuel Richardson’s Pamela, a 500-page battle between a man who wants to ravish his servant girl (Pamela) and the said servant girl who insists that they are married before he takes her ‘virtue’. And the rest of ‘serious’ fiction continued to be centred on this theme for at least 150 years – the sly marriage markets of Jane Austen, the earnest character studies of George Eliot, in the American ladies in Europe of Henry James and the Golden Age snobbery of Edith Wharton, through the endless sex war in D.H. Lawrence, eachoed in the love comedies of H.G. Wells or Aldous Huxley, and so on.

Literature which doesn’t address the problem of finding the right partner, and holding onto them i.e. of marriage and adultery, tends not to be thought central to the Great Tradition of the English Novel. Thus ‘serious’ literary critics for a long time refused to admit Sterne, Dickens or Conrad to the ‘canon’.

Love, marriage, infidelity, these are the topics which fill vast warehouses of ‘serious’ literature. Madame Bovary. Anna Karenina.

Mrs Craddock is smack bang in the middle of that tradition for which marriage is the sole interest of human life and, in particular, unhappy marriage. Unhappy, mismatched and ill-fated love turned out to be the central theme of Maugham’s long career.

And Mrs Craddock amounts to an extended early exploration of this theme.

Maugham and women

And at the heart of these mismatched marriages is the women. Maugham throughout his long career had a special sympathy with women. Take imaginative, free-spirited, if naive, Kitty Garstin getting bored of her dull husband in The Painted Veil. Or Mary Panton, unsuitably married to an alcoholic gambler in Up At the Villa and then seriously considering a second (and obviously foolish) marriage to an eminent diplomat twice her age. Or Julia Lambert, famous actress throwing herself away on a worthless young cad in Theatre. Or Liza giving her heart and body to rascally Jim Blakeston instead of decent loyal Tom in Liza of Lambeth. Mismatches, all of them. And women all at the centre of the stories.

In Maugham’s theatrical comedies of manners, there is also a wide array of interesting women characters. There are old and amusingly cynical women (Lady Grayson in Our Betters), younger, powerful women (Constance Middleton in The Constant Woman) and mature, tragic women (Mrs. Tabret in The Sacred Flame).

It is the women, and their often painful emotional journeys, who stick in the reader’s imagination, while the callow young men in these plays are often only dramatic ciphers.

Maugham’s subject is the eternal erring of the human heart, but it is nearly always a woman’s heart which is described, and felt, with greatest intensity.

The New Woman

As if the marriage theme wasn’t already central enough in the literary tradition, the 1890s saw a particular interest in the role and experience of women in contemporary society. It was the era of ‘the New Woman’, and a flurry of novels were published examining the issue of women in society, with narratives and characters being created to explore the rights and wrongs of women.

The term ‘New Woman’ was popularized by British-American writer Henry James, who used it to describe the growth in the number of feminist, educated, independent career women in Europe and the United States. Independence was not simply a matter of the mind: it also involved physical changes in activity and dress, as activities such as bicycling expanded women’s ability to engage with a broader more active world. The New Woman pushed the limits set by a male-dominated society, especially as modeled in the plays of Norwegian Henrik Ibsen (1828–1906). (Wikipedia)

The New Woman was in all the papers, in magazines, in articles, on the stage, discussed in Parliament, aired in a thousand short stories and novels. It even percolated through to the provincial backwater of Blackstable where Mrs Craddock is set, and where clever, cosmopolitan Miss Ley enjoys teasing the hide-bound locals.

‘Which do you think is the predominant partner?’ she asked, smiling drily [referring to Edward and Bertha].
‘The man, as he should be,’ gruffly replied the doctor.
‘Do you think he has more brains?’
‘Ah, you’re a feminist,’ said Dr. Ramsay, with great scorn.

Striking that old fuddy-duddy Dr Ramsay knows what a feminist is and uses the term ‘feminist’ in a story set in the 1880s. Amazing that women were arguing with men about the role of women, and both able to joke and josh about it, some 130 years ago. In that 130 years hundreds of novels, plays, films, thousands of factual books and hundreds of thousands of articles have been written about the New Woman, about feminism, women’s liberation and #metoo.

Quite clearly it is an issue, a real and enormous issue – but one like homelessness and poverty and managing the economy and the North-South divide and how to run the railways, which every generation of intellectuals thinks it has discovered, discusses to death, but which is, somehow, never finally solved.

Boldness about marriage

I mentioned Maugham’s surprising candour in describing the physical characteristics of lust. He makes at least one of his characters be just as scandalously blunt about the broader realities of sex and reproduction. It is Bertha’s aunt, Miss Ley, who is given a speech impatiently telling the dry-as-dust Miss Glover, the vicar’s sister, that the basis of marriage is biological reproduction and nothing more.

‘Yes, I know what you all think in England,’ said Miss Ley, catching the glance and its meaning. ‘You expect people to marry from every reason except the proper, one – and that is the instinct of reproduction.’
‘Miss Ley!’ exclaimed Miss Glover, blushing.
‘Oh, you’re old enough to take a sensible view of the, matter,’ answered Miss Ley, somewhat brutally. ‘Bertha is merely the female attracted to the male, and that is the only decent foundation of marriage – the other way seems to me merely horrid. And what does it matter if the man is not of the same station, the instinct has nothing to do with the walk in life; if I’d ever been in love I shouldn’t have cared if it was a pot-boy, I’d have married him – if he asked me.’
‘Well, upon my word!’ said the doctor.
But Miss Ley was roused now, and interrupted him: ‘The particular function of a woman is to propagate her species; and if she’s wise she’ll choose a strong and healthy man to be the father of her children. I have no patience with those women who marry a man because he’s got brains. What is the good of a husband who can make abstruse mathematical calculations? A woman wants a man with strong arms and the digestion of an ox.’
‘Miss Ley,’ broke in Miss Glover, ‘I’m not clever enough to argue with you, but I know you’re wrong. I don’t think I am right to listen to you; I’m sure Charles wouldn’t like it.’
‘My dear, you’ve been brought up like the majority of English girls – that is, like a fool.’
Poor Miss Glover blushed. ‘At all events I’ve been brought up to regard marriage as a holy institution. We’re here upon earth to mortify the flesh, not to indulge it. I hope I shall never be tempted to think of such matters in the way you’ve suggested. If ever I marry I know that nothing will be further from me than carnal thoughts. I look upon marriage as a spiritual union in which it is my duty to love, honour, and obey my husband, to assist and sustain him, to live with him such a life that when the end comes we may be prepared for it.’
‘Fiddlesticks!’ said Miss Ley.

As with his hot-blooded descriptions of lust, Maugham’s correlation of human reproduction with animal reproduction i.e. as an animal instinct devoid of all moral or religious meaning, strikes me as definitely anticipating D.H. Lawrence.

Boldness about religion

And the same goes for his treatment of traditional religion. After his parents died, Maugham was brought up an orphan in the home of his father’s brother, the unimaginative vicar of Whitstable in the 1880s (hence the accuracy of the social comedy of provincial Kentish society in this novel).

Sometime in his student years, Maugham’s Christian faith just melted away and he experienced a tremendous sense of liberation, liberation (as Selina Hastings’s fabulous biography of Maugham makes crystal clear) to have sex with whoever he wanted, male or female.

Accompanying Miss Ley’s blunt truth-telling about sex, there is a similar passage in which Bertha brutally attacks the Christian faith. Devout, tightly-laced Miss Glover, the vicar’s spinster sister, has come to ‘comfort’ Bertha after she’s lost her baby in childbirth. Bertha demurs.

‘Oh, Bertha, you’re not taking it in the proper spirit – you’re so rebellious, and it’s wrong, it’s utterly wrong.’
‘I can only think of my baby,’ said Bertha, hoarsely.
‘Why don’t you pray to God, dear – shall I offer a short prayer now, Bertha?’
‘No, I don’t want to pray to God – He’s either impotent or cruel.’
‘Bertha,’ cried Miss Glover. ‘You don’t know what you’re saying. Oh, pray to God to melt your stubbornness; pray to God to forgive you.’
‘I don’t want to be forgiven. I’ve done nothing that needs it. It’s God who needs my forgiveness – not I His.’

The attack continues later, when Miss Glover returns with the vicar as back-up. Bertha initially starts off meekly reading the Prayer Book with them, but then breaks down:

‘I have no wish to “give hearty thanks unto God,”‘ she said, looking almost fiercely at the worthy pair. ‘I’m very sorry to offend your prejudices, but it seems to me absurd that I should prostrate myself in gratitude to God.’
‘Oh, Mrs. Craddock, I trust you don’t mean what you say,’ said the Vicar.
‘This is what I told you, Charles,’ said Miss Glover. ‘I don’t think Bertha is well, but still this seems to me dreadfully wicked.’
Bertha frowned, finding it difficult to repress the sarcasm which rose to her lips; her forbearance was sorely tried. But Mr. Glover was a little undecided.
‘We must be as thankful to God for the afflictions He sends as for the benefits,’ he said at last.
‘I am not a worm to crawl upon the ground and give thanks to the foot that crushes me.’
‘I think that is blasphemous, Bertha,’ said Miss Glover.
‘Oh, I have no patience with you, Fanny,’ said Bertha, raising herself, a flush lighting up her face. ‘Can you realise what I’ve gone through, the terrible pain of it? Oh, it was too awful. Even now when I think of it I almost scream.’
‘It is by suffering that we rise to our higher self,’ said Miss Glover. ‘Suffering is a fire that burns away the grossness of our material natures.’
‘What rubbish you talk,’ cried Bertha, passionately. ‘You can say that when you’ve never suffered. People say that suffering ennobles one; it’s a lie, it only makes one brutal…. But I would have borne it – for the sake of my child. It was all useless – utterly useless. Dr. Ramsay told me the child had been dead the whole time. Oh, if God made me suffer like that, it’s infamous. I wonder you’re not ashamed to put it down to God. How can you imagine Him to be so stupid, so cruel! Why, even the vilest beast in the slums wouldn’t cause a woman such frightful and useless agony for the mere pleasure of it.’

This powerful scene should take its place in any anthology describing the collapse of Christian belief in the later 19th century.

What with the Darwinian view of human reproduction, this forthright atheism, and the implicit theme of the New Woman throughout the novel, along with the numerous natural descriptions which I’ve mentioned, Maugham was clearly making an effort to write a Big Serious Novel tackling some of the fashionable Issues of the Day.

It doesn’t work because the central characters aren’t, in the end, really believable enough to support the great weight placed on them. But it’s a valiant attempt.

Miss Ley

All this is to overlook the third major character in the story who is, on one reading, arguably its most successful character – Bertha’s Aunt Mary, or Miss Ley as she’s referred to.

In the opening scenes of the novel, Bertha is still living under Miss Ley’s guardianship, we see them often together, and so she is one of the first characters we get to know and like. Although she then disappears from view for the long stretches which describe Bertha and Edward’s marriage, whenever Miss Ley does reappear – when Bertha goes to stay with her for a short break, and then runs away with her to the continent, and in the prolonged sequence when Bertha is staying with Miss Ley while she has her almost-affair with young Gerald – she was greeted with cheers from this reader. Why? Because she is drily, quietly funny.

Miss Ley sat on the sofa by the fireside, a woman of middle-size, very slight, with a thin and much wrinkled face. Of her features the mouth was the most noticeable, not large, with lips that were a little too thin; it was always so tightly compressed as to give her an air of great determination, but there was about the corners an expressive mobility, contradicting in rather an unusual manner the inferences which might be drawn from the rest of her person. She had a habit of fixing her cold eyes on people with a steadiness that was not a little embarrassing. They said Miss Ley looked as if she thought them great fools, and as a matter of fact that usually was her precise opinion. Her thin grey hair was very plainly done; and the extreme simplicity of her costume gave a certain primness, so that her favourite method of saying rather absurd things in the gravest and most decorous manner often disconcerted the casual stranger.

‘Saying rather absurd things in the gravest and most decorous manner’. Miss Ley emerges as the vehicle for the best of the book’s sub-Jane Austen sly wit, acting – especially in the first half – as the tart and comic centre of the novel, as drily cynical and Bertha is passionately romantic.

Humanity, Miss Ley took to be a small circle of persons, mostly feminine, middle-aged, unattached, and of independent means, who travelled on the continent, read good literature and abhorred the vast majority of their fellow-creatures.

She asked politely after [the doctor]’s wife, to whom she secretly objected for her meek submission to the doctor. Miss Ley made a practice of avoiding those women who had turned themselves into mere shadows of their lords, more especially when their conversation was of household affairs.

[Miss Ley] had already come to the conclusion that he [Craddock] was a man likely to say on a given occasion the sort of thing which might be expected; and that, in her eyes, was a hideous crime.

Miss Ley was anxious that no altercation should disturb the polite discomfort of the meeting.

Miss Ley revels in the embarrassment of other people, especially the uptight, narrow-minded provincials around her. She spends as much time as she can in London, and even more abroad in Italy (in another anticipation of a more famous novelist, this time E.M. Foster with his nice-girls-and-their-aunts-in-Italy stories). Whenever Miss Lay arrives back in Kent it is hilarious to watch the locals being affronted and outraged and shocked and tutting and twitching the curtains, under fire from Miss Ley’s dry wit and through Miss Ley’s quiet, sardonic gaze.

And she is not only an appealing character in her own right. But at a number of key moments (throughout Bertha’s early infatuation with Edward, then slyly noticing her loss of faith in her husband, and then throughout the Gerald affair) Miss Ley’s role as onlooker and chorus to the main action pushes her closer to the reader’s perspective.

It is as if she was standing next to us in the wings of a theatre, muttering an ironic commentary as we both watch the overwrought romantic heroine fainting and weeping and panting with passion.

Oscar Wilde

Moreover, Miss Ley gets most of the book’s one-liners. Much of the dialogue of Mrs Craddock contains the sub-Wildean cynical wit which was to characterise Maugham’s later string of extremely successful plays, such Oscarisms as:

‘Marriage is always a hopeless idiocy for a woman who has enough money of her own to live upon.’

‘Marriage is an institution of the Church, Miss Ley,’ replied Miss Glover, rather severely.
‘Is it?’ retorted Miss Ley. ‘I always thought it was an arrangement to provide work for the judges in the Divorce Court.’

‘Mr. Branderton has been to Eton and Oxford, but he conceals the fact with great success.’

‘My dear Dr. Ramsay, I have trouble enough in arranging my own life; do not ask me to interfere with other people’s.’

It is madness for a happy pair to pretend to have no secrets from one another: it leads them into so much deception.

‘I make a point of thinking with the majority – it’s the only way to get a reputation for wisdom.’

‘You wouldn’t rob us of our generals,’ said Miss Ley. ‘They’re so useful at tea-parties.’

And the fact that almost all of these lines are given to Miss Ley, and that she emerges as in many ways the most loveable character, explains why Maugham begins the book with a dedication – more precisely, a mock ‘Epistle Dedicatory’ – to her. He obviously liked her best of all the characters in the book, and she is the only one you would want to meet.

A tiny Marxist comment

Having just been to an extensive feminist art exhibition, and read numerous articles about the Judge Kavanaugh affair, and read some feminist articles about Maugham and Women and, given that Bertha is quite clearly a heroine who traditional feminist criticism would see as the oppressed, repressed, stifled, stymied victim of the Patriarchy – it is worth pointing out that Bertha never does a day’s work in her life.

Bertha lives her entire life off the labour of the workers on her father’s farms and estates, as does Miss Ley.

Both women live lives full of books and art and travel and galleries and fine feelings, their meals are cooked and served and cleared away by nameless faceless servants (we never learn the names of any of the Craddocks’ household servants or farm workers), their rooms are cleaned, their laundry is washed, trains run for them, boats sail for them, galleries open for them – without them ever lifting a finger to earn it.

They belong to the rentier class. They are social parasites. Edward works hard and is efficient and effective at transforming the fortunes of the Ley estate, at managing its livestock and agriculture, and joins local bodies like the parish council and freemasons, which he also runs with exemplary honesty and thoroughness. And for this – he is bitterly mocked by his wife:

Bertha soon found that her husband’s mind was not only commonplace, but common. His ignorance no longer seemed touching, but merely shameful; his prejudices no longer amusing but contemptible. She was indignant at having humbled herself so abjectly before a man of such narrowness of mind, of such insignificant character. She could not conceive how she had ever passionately loved him. He was bound in by the stupidest routine. It irritated her beyond measure to see the regularity with which he went through the varying processes of his toilet. She was indignant with his presumption, and self-satisfaction, and conscious rectitude. Edward’s taste was contemptible in books, in pictures, and in music; and his pretentions to judge upon such matters filled Bertha with scorn.

Books, art and music – that is how Bertha judges people, not for their character or dutifulness or patriotism or hard work. All these are rather ridiculous qualities in her eyes.

This scorn is echoed by young Gerald, himself the wastrel son of rich parents, who was kicked out of public school and has got his family’s housemaid pregnant.

On one occasion Edward comes up to see his wife during her stay with Miss Ley. After he has left, Gerald, the good-for-nothing idler, mocks solid, efficient, patriotic Edward Craddock to Miss Ley, who feebly defends him:

‘His locks are somewhat scanty but he has a strong sense of duty.’
‘I know that,’ shouted Gerald. ‘It oozes out of him whenever he gets hot, just like gum.’

This, one cannot help thinking, is all too often the attitude of high-minded writers and artists – regardless of gender or race – to the actual, physical, hard, demanding labour of making and maintaining the world; the smug condescension of the bookish toward those who do the daily necessary labour which makes their luxurious lives of fine feelings and deep thoughts and carefree travel possible.

Maugham pours so much feeling and sentiment and imagination and sympathy into hundreds of pages describing Bertha’s feelings and passions and thoughts and worries and fears and disillusion and unhappiness and despair – that it is easy to forget that she is a leech.


Plus ça change

Reading older literature, I am continually struck at the way that things which bothered the late-Victorians are still bothering us now. The status, roles and rights of women were exercising many of their best minds. Same now. And so was the problem of the poor, the homeless, and the huge inequalities in society. Same now.

But there are other, lesser issues, too, which made me think that some things really never change.

Railways For example, it was only last week that we were hearing about the Labour Party’s plans to renationalise the railways because, in private hands, the level of service given by the railways is shocking, and all the money they raise seems to end up as massive dividends for their shareholders. Well, here is what Maugham thought about British railways in 1902.

Though it was less than thirty miles from Dover to Blackstable the communications were so bad that it was necessary to wait for hours at the port, or take the boat-train to London and then come sixty miles down again. Bertha was exasperated at the delay, forgetting that she was now (thank Heaven!) in a free country, where the railways were not run for the convenience of passengers, but the passengers necessary evils to create dividends for an ill-managed company. (Chapter 23)

Brexit There’s a passage designed to contrast Edward’s narrow-minded Little Englandism and his simple patriotism with Bertha’s cultured cosmopolitanism and loathing of patriotic symbols (in this case, jingoistic late-Victorian music) which anticipates a lot of the rhetoric of Brexit. Manly if thick Edward is talking:

‘I don’t mind confessing that I can’t stand all this foreign music. What I say to Bertha is – why can’t you play English stuff?’
‘If you must play at all,’ interposed his wife.
‘After all’s said and done The Blue Bells of Scotland has got a tune about it that a fellow can get his teeth into.’
‘You see, there’s the difference,’ said Bertha, strumming a few bars of Rule Britannia, ‘it sets mine on edge.’
‘Well, I’m patriotic,’ retorted Edward. ‘I like the good, honest, homely English airs. I like ’em because they’re English. I’m not ashamed to say that for me the best piece of music that’s ever been written is God Save the Queen.’
‘Which was written by a German, dear Edward,’ said Miss Ley, smiling.
‘That’s as it may be,’ said Edward, unabashed, ‘but the sentiment’s English and that’s all I care about.’
‘Hear! hear!’ cried Bertha. ‘I believe Edward has aspirations towards a political career. I know I shall finish up as the wife of the local M.P.’
‘I’m patriotic,’ said Edward, ‘and I’m not ashamed to confess it.’
‘Rule Britannia,’ sang Bertha, ‘Britannia rules the waves, Britons never, never shall be slaves. Ta-ra-ra-boom-de-ay! Ta-ra-ra-boom-de-ay!’
‘It’s the same everywhere now,’ proceeded the orator. ‘We’re choke full of foreigners and their goods. I think it’s scandalous. English music isn’t good enough for you – you get it from France and Germany. Where do you get your butter from? Brittany! Where d’you get your meat from? New Zealand!’ This he said with great scorn, and Bertha punctuated the observation with a resounding chord. ‘And as far as the butter goes, it isn’t butter – it’s margarine. Where does your bread come from? America. Your vegetables from Jersey.’
‘Your fish from the sea,’ interposed Bertha.
‘And so it is all along the line – the British farmer hasn’t got a chance!’ (Chapter 12)

Or again, Edward stoutly declares:

‘I’m quite content to be as I am, and I don’t want to know a single foreign language. English is quite good enough for me…. I think English people ought to stick to their own country. I don’t pretend to have read any French books, but I’ve never heard anybody deny, that at all events the great majority are indecent, and not the sort of thing a woman should read… What we want now is purity and reconstitution of the national life. I’m in favour of English morals, and English homes, English mothers, and English habits.’

Cosmopolitan contempt for Britain The cosmopolitan Miss Ley thinks there is something intrinsically pathetic about the English.

‘You’ve never had a London season, have you? On the whole I think it’s amusing: the opera is very good and sometimes you see people who are quite well dressed.’

To this day there is a broad streak of intellectual literary life which despises the English and worships the literature, climate, fashion and landscape of France or Italy.

Tourism When I went to Barcelona recently I couldn’t miss the graffiti everywhere telling tourists to go home and stop ruining their city. I’ve since read articles about other tourist destinations which are struggling to cope with the number of visitors. Back in 1902 Miss Ley shared this feeling that tourism was ruining everywhere, in this case Paris:

We have here a very nice apartment, in the Latin Quarter, away from the rich people and the tourists. I do not know which is more vulgar, the average tripper or the part of Paris which he infests: I must say they become one another to a nicety. I loathe the shoddiness of the boulevards, with their gaudy cafés over-gilt and over-sumptuous, and their crowds of ill-dressed foreigners. But if you come I can show you a different Paris – a restful and old-fashioned Paris, theatres to which tourists do not go; gardens full of pretty children and nursemaids with long ribbons to their caps. I can take you down innumerable grey streets with funny shops, in old churches where you see people actually praying; and it is all very quiet and calming to the nerves. And I can take you to the Louvre at hours when there are few visitors…

Infest! She says tourists infest parts of Paris. If she had been describing immigrants, the book would be banned.

Politicians are idiots In a funny scene Edward stands for election to the local council and makes a speech riddled with pompous expressions, bad jokes, stories which disappointingly taper off, but still manages to end with rousingly jingoistic rhetoric.

Bertha is more ashamed and embarrassed than she’s ever been in her life by its simple-minded idiocy. But the speech is greeted with wild applause and Edward is elected by a landslide. People, Bertha concludes, are idiots. And the biggest idiots of all are running the country.

There is nothing so difficult as to persuade men that they are not omniscient. Bertha, exaggerating the seriousness of the affair, thought it charlatanry [of Edward] to undertake a post without knowledge and without capacity. Fortunately that is not the opinion of the majority, or the government of this enlightened country could not proceed.

Throughout the book the reader finds the same tone, and the same arguments, applied to the same ‘issues’ that we are still discussing and arguing about, 120 years later. Many superficial details change – but arguments about the rights of women, the idiocy of politicians, the rubbish train system, the philistine patriotism and the snooty snobbery of the book and art world – all of this remains the same as ever.


Related links

Somerset Maugham’s books

1897 Liza of Lambeth
1902 Mrs Craddock
1915 Of Human Bondage
1919 The Moon and Sixpence

1921 The Trembling of a Leaf: Little Stories of the South Sea Islands (short story collection)
1921 The Circle (play)
1922 On a Chinese Screen (travel book)
1923 Our Betters (play)
1925 The Painted Veil (novel)
1926 The Casuarina Tree: Six Stories
1927 The Constant Wife (play)
1928 Ashenden: Or the British Agent (short story collection)
1929 The Sacred Flame (play)

1930 Cakes and Ale: or, the Skeleton in the Cupboard
1930 The Gentleman in the Parlour: A Record of a Journey From Rangoon to Haiphong
1931 Six Stories Written in the First Person Singular (short story collection)
1932 The Narrow Corner (novel)
1933 Ah King (short story collection)
1933 Sheppey (play)
1935 Don Fernando (travel book)
1936 Cosmopolitans (29 x two-page-long short stories)
1937 Theatre (novel)
1938 The Summing Up (autobiography)
1939 Christmas Holiday (novel)

1940 The Mixture as Before (short story collection)
1941 Up at the Villa (crime novella)
1942 The Hour Before The Dawn (novel)
1944 The Razor’s Edge (novel)
1946 Then and Now (historical novel)
1947 Creatures of Circumstance (short story collection)
1948 Catalina (historical novel)
1949 A Writer’s Notebook

1963 Collected short stories volume one (30 stories: Rain, The Fall of Edward Barnard, Honolulu, The Luncheon, The Ant and the Grasshopper, Home, The Pool, Mackintosh, Appearance and Reality, The Three Fat Women of Antibes, The Facts of Life, Gigolo and Gigolette, The Happy Couple, The Voice of the Turtle, The Lion’s Skin, The Unconquered, The Escape, The Judgement Seat, Mr. Know-All, The Happy Man, The Romantic Young Lady, The Point of Honour, The Poet, The Mother, A Man from Glasgow, Before the Party, Louise, The Promise, A String of Beads, The Yellow Streak)
1963 Collected short stories volume two (24 stories: The Vessel of Wrath, The Force of Circumstance, Flotsam and Jetsam, The Alien Corn, The Creative Impulse, The Man with the Scar, Virtue, The Closed Shop, The Bum, The Dream, The Treasure, The Colonel’s Lady, Lord Mountdrago, The Social Sense, The Verger, In A Strange Land, The Taipan, The Consul, A Friend in Need, The Round Dozen, The Human Element, Jane, Footprints in the Jungle, The Door of Opportunity)
1963 Collected short stories volume three (17 stories: A Domiciliary Visit, Miss King, The Hairless Mexican, The Dark Woman, The Greek, A Trip to Paris, Giulia Lazzari, The Traitor, Gustav, His Excellency, Behind the Scenes, Mr Harrington’s Washing, A Chance Acquaintance, Love and Russian Literature, Sanatorium)
1963 Collected short stories volume four (30 stories: The Book-Bag, French Joe, German Harry, The Four Dutchmen, The Back Of Beyond, P. & O., Episode, The Kite, A Woman Of Fifty, Mayhew, The Lotus Eater, Salvatore, The Wash-Tub, A Man With A Conscience, An Official Position, Winter Cruise, Mabel, Masterson, Princess September, A Marriage Of Convenience, Mirage, The Letter, The Outstation, The Portrait Of A Gentleman, Raw Material, Straight Flush, The End Of The Flight, A Casual Affair, Red, Neil Macadam)

2009 The Secret Lives of Somerset Maugham by Selina Hastings

The EY Exhibition: Picasso 1932 – Love, Fame, Tragedy @ Tate Modern

Pablo Picasso. You might just have heard of him, since he is probably the most famous artist of the twentieth century. Picasso had a number of ‘great years’, years in which he made stylistic innovations which really did send ‘shockwaves through the art world’ and change the way that educated people see and think about art.

The EY Exhibition: Picasso 1932 – Love, Fame, Tragedy has the simple idea of looking at one of Picasso’s Great Years in immense detail. It takes us month by month through Picasso’s life and output in 1932, ‘a time so pivotal in Picasso’s life and work that it has been called his “year of wonders”‘.

Pablo Picasso, rue La Boétie, 1933, Paris by Cecil Beaton ©The Cecil Beaton Studio Archive at Sotheby’s

Pablo Picasso, rue La Boétie, 1933, Paris by Cecil Beaton © The Cecil Beaton Studio Archive at Sotheby’s

The exhibition includes more than 100 outstanding paintings, sculptures and works on paper to give you a flavour of Picasso’s prolific and restlessly inventive character. It includes an unprecedented range of loans from collections around the world, including the Musée National Picasso-Paris, as well as many works from private collection, reuniting some of Picasso’s greatest works of art, many of which are rarely shown in public, for the first time in 86 years.

What was happening to Pablo Picasso in 1932

In 1932 Picasso turned 50. He was married (to Russian dancer, Olga Khokhlova) and had an 11-year-old son Paulo. Many galleries were vying with each other to stage a retrospective of his works, a competition won by the Galeries Georges Petit, which staged Picasso’s first major retrospective in June 1932.

Picasso was the most famous living artist. He  bought a big farmhouse in Normandy, created a studio in the barn and toyed with having an outdoor swimming pool built. He owned a luxury apartment in Paris and was ferried around in a chauffeur-driven Hispano-Suiza car.

Yet he was restless. He had been carrying on an affair with a sporty, outdoorsy 22-year-old blonde, Marie-Thérèse Walter. And the new flavour of the month in fashion-conscious Paris were the Surrealists, who in the 1920s had mostly been a literary movement, but whose visual experiments and confidence had been given a shot in the arm by the arrival of Salvador Dalí, who joined the group in the late 1929.

Some critics wondered whether Picasso was finished, a man of the past. He consciously set out to prove them wrong, with the result that 1932 marks an explosion of creativity and a restless set of experiments in oil painting, sculpture and drawing.

Nude Woman in a Red Armchair (1932) by Pablo Picasso. Tate. © Succession Picasso/DACS London, 2018

Nude Woman in a Red Armchair (1932) by Pablo Picasso. Tate. © Succession Picasso/DACS London, 2018

Pictures of women

When I (and the curators) say ‘experiment’ something must be emphasised right from the start: the exhibition showcases Picasso’s stunning creativity and includes a dozen or more quite wonderful works – but at the same time you can’t help noticing the monotony of subject matter. Women. Women are his subject. Or rather, single women. A woman in a chair. Sleeping woman. Woman reflected in a mirror.

Later in the show there are several women playing on a beach. Or a man saving a woman from drowning. Or women lying around while being serenaded by fauns. But at the imaginative core of the work is one woman.

You don’t get far into the exhibition before you’re being told that the woman in question is Marie-Thérèse, the mistress. She was blonde and she had the kind of nose which is an extension of the forehead without a dent or kink, a Roman nose it’s sometimes called.

Nude, Green Leaves and Bust (1932) by Pablo Picasso. Private Collection © Succession Picasso/DACS London, 2018

Nude, Green Leaves and Bust (1932) by Pablo Picasso. Private Collection © Succession Picasso/DACS London, 2018

The obsessive repetition of the same woman, sleeping or sitting in a chair makes the visitor wonder whether there was some kind of a trade-off – that Picasso had to limit his subject matter to the tiny world of the studio, and his one, central muse figure – blanking out the entirety of the roaring, industrial, political, urban world of 1932, rejecting every visual thing in the universe except his blonde lover and a few studio props – in order to be imaginatively free to submit it to so many fantastic and brilliant variations.

Information

Each room is dedicated to a month or two, and the audioguide zeroes in on pictures often painted on a specific, named day.

The exhibition includes a huge amount of biographical information, a host of articles about what was going on in Paris at the time, about the fashionable popularity of Freud and Jung’s psychoanalytic theories, about the competition from the Surrealists and the launch of the Surrealist magazine Minotaur (first edition published June 1933 and devoted almost entirely to Picasso), about Picasso building the sculpture studio at his Normandy house, a detailed account of his comings and goings during the year, and the elaborate preparations for the retrospective exhibition.

So much so that it’s almost easy to lose sight of the art in the blizzard of explanations and timelines.

Reclining Nude (1932) by Pablo Picasso. Private Collection © Succession Picasso/DACS London, 2018

Reclining Nude (1932) by Pablo Picasso. Private Collection © Succession Picasso/DACS London, 2018

Practicing curves

One way to approach them is via the room devoted to some of the black-and-white charcoal drawings on canvas which Picasso made throughout 1932. The commentary very usefully pointed out that the sweeping lines, the curves and arabesques of the charcoal lines, are like a preparation for the paintings. For in the paintings, the scholars tell us there was little if any preparation. Picasso rarely painted from life – he started from memory and imagination and created shapes and patterns by great sweeping curves of his hand.

The charcoal pictures show his hand and arm building up the technique of creating great sweeping curves first time, with no afterthought or adjustment, again and again depicting the kind of curve which, in the finished paintings, become a woman’s face or nose or arms or torso or bottom.

His habit was to mark out shapes and patterns in black paint and, once he was happy with the composition, to fill in the shape with colour, but quite happy to leave both elements (black lines and colour) unfinished, rasping the paint, letting undercolours or even blank canvas show through.

All of the paintings here benefited from looking at close up to see this technique up close. Colouring and setting varied a little, but the fundamental idea of the defining black line (almost, at times, the thick black line of a cartoon) is always paramount.

Wallpaper

It may sound trivial and the commentary didn’t mention it, but I was struck by the care with which he depicts the wallpaper behind the subjects.

The Mirror by Pablo Picasso (12 March 1932) Private Collection © Succession Picasso/DACS London, 2018

The Mirror by Pablo Picasso (12 March 1932) Private Collection © Succession Picasso/DACS London, 2018

The curator’s commentary dwells on the fact that these are paintings of a woman, and paintings of Picasso’s mistress. Either angle gives the opportunity for lengthy discussions of either his private life, or the long tradition of painting women in Western art. A woman near a mirror is bound to set off a small explosion of art theory referencing the long tradition of associating women with ‘vanity’.

Maybe. But when I look at this picture the first thing I notice is the dark blue patterned wallpaper and then the orange frame of the mirror, in other words the overall design of the composition, long before I notice the broad-nosed sleeping blonde with her ripe-apple boobs. And after processing her shape and curves, it is to the extraordinarily deep blue of the backdrop that my eyes returns.

In this concern for the decorative ancillaries to the main image a lot of these paintings reminded me of the purely decorative concerns of Picasso’s long-time frenemy, Henri Matisse.

The subject may be a female nude, it may be his hushed-up mistress, she may be passively sleeping and yet reflected, in a semi-surreal way, by the mirror. But the painting is also an arrangement of colours on a flat surface. It is a decorative object, whose subject you can almost ignore, if you will. It is first and foremost a big bright image and I think the viewer reacts immediately, either for or against the size and vibrancy of the colour and shape of the composition, long before you get round to thinking about the ‘issues’ of women and mirrors or marriage and mistresses.

Angles

Again, putting aside the subject matter for a moment, by the time I’d got to the end I realised Picasso had roughly three approaches or ‘styles’, at least in this year of 1932.

One is the curvy, ‘feminine’ style exemplified in the pictures shown above. But there was another, very different style – characterised by uncomfortable angles, distortions, harsh straight lines and geometric interactions. There are quite a few of them here and they feel completely different to the soft curvy sleeping blondes.

The most striking instances are a sequence of smaller works he made which are all variations on the idea of a woman sunbathing – but not a woman as you or I might conceive the subject.

Woman on the Beach (1932) by Pablo Picasso. The Penrose Collection © Succession Picasso/DACS London 2018

Woman on the Beach (1932) by Pablo Picasso. The Penrose Collection © Succession Picasso / DACS London 2018

The commentary points out that the small circle in the middle is the woman’s anus. Apparently, Picasso’s usual gallerist refused to exhibit the series because he said he didn’t want a load of ‘arseholes’ in his shop. But I think this rather typical obsession with sex and the body on the part of critic and seller is missing the more obvious point – which is the entire conceptualisation of the human figure which has, in a work like this, become fantastically stylised.

In the strange combination of the zoomorphic (i.e. curved shapes) with harsh geometry (the set of triangles and the table leg-style legs) there’s a lot of the influence of Surrealism, maybe of Max Ernst, influencing Picasso’s own abstracting tendencies.

But Picasso never actually becomes abstract – his paintings are always of something, almost always of people, and overwhelmingly of young nubile women.

Henry Moore

The closest he comes to pure abstraction is in the works of his third style, which kept reminding me of the drawings and sculptures of Henry Moore. In both the styles identified above – curvy and angular – the image is essentially flat. There may be token references to chairs or wallpaper but they don’t really create a sense of depth.

In the works where he does go for a sense that the picture is a window into the world, the effect is strikingly odd, for there’s a thread throughout the work of pictures made up of blobs and odd, curved shaded shapes, which look like the products of a pot-maker or clay modeller who’s gone mad.

Seated Woman in a Red Armchair (1932) by Pablo Picasso. Musée national Picasso © Succession Picasso/DACS London 2018

Seated Woman in a Red Armchair (1932) by Pablo Picasso. Musée national Picasso © Succession Picasso/DACS London 2018

Here the two balls in the middle, the curved object which seems to contain them, and the curving cowl up towards two tiny eyes in a blank monster’s face – all of them have shade and shadowing which give them the illusion of three dimensionality.

Can you see why I mention Henry Moore? They look like paintings of Henry Moore sculptures.

One room in the show is devoted to a rarely-seen sequence of thirteen drawings Picasso made based on the crucifixion section of the Isenheim Altarpiece by the German painter Matthias Grünewald.

The Crucifixion, from the Isenheim Altarpiece (circa 1512-15)

The Crucifixion, from the Isenheim Altarpiece (circa 1512-15)

The commentary goes heavy on the religious subject matter, but what struck me was how Picasso recast almost all his versions by breaking down the human figure into a sequence of Henry Moore-style blobs and craws.

The Crucifixion (1932) by Pablo Picasso. Musée National Picasso © Succession Picasso/DACS London, 2018

The Crucifixion (1932) by Pablo Picasso. Musée National Picasso © Succession Picasso/DACS London, 2018

The approach may also, possibly, owe something to the Surrealists Hans Arp or Yves Tanguy. It was very much a style of the age. But on the evidence of all these works it does look as if, when Picasso thought of depth and perspective, everything turned into shaded, blobby shapes.

Sculpture and landscapes

There are many more themes and subjects. It is, ultimately a staggering and exhausting exhibition. How did he manage to think and see and create so many different things in one short year?

There is a series of surprisingly charming landscapes of the view from his Normandy house over the nearby village, Boisgeloup, which could almost be illustrations of a children’s book.

There is an entire room dedicated to classic works from earlier in Picasso’s career – including Blue Period, Rose Period and Cubist paintings – to give us a flavour of the major retrospective of June 1932. Picasso was very careful in which works he chose to include in it and, most strikingly, he mixed them all up, eschewing chronological order in order to create a solid wall of art, all of it as relevant as any other.

And another room has been carefully arranged to recreate something of the atmosphere of the rough and ready sculptor’s studio he created in a barn at his Normandy house, with one entire wall of the room covered in a massively blown-up photo of the studio with its decrepit barn doors, a sequence of b&w photos made of the artist at work on his sculptures by the classic photographer, Brassaï, and a handful of actual sculptures – big, semi-abstract heads. (Notice the Roman nose – I wonder who this could be a bust of?)

Bust of a Woman (1931) by Pablo Picasso. Musée National Picasso © Succession Picasso/DACS London, 2018

Bust of a Woman (1931) by Pablo Picasso. Musée National Picasso © Succession Picasso/DACS London, 2018

The rescue

But the exhibition ends with a turn to a completely new subject, something you wouldn’t have predicted at all from all the sleepy blondes or blondes in armchairs from earlier in the show.

1932 ended traumatically for Pablo when Marie-Thérèse fell seriously ill after swimming in the river Marne. During the illness she lost most of her iconic blonde hair. The result in his art was a series of paintings, large and small, showing the rescue of a drowning woman by a man – all heavily stylised.

Some of the variations take on a dark overtone with the male presence not rescuing but threatening the drowning woman, and at least one of them is titled The Rape.

Or there are variations like this one in which a woman appears to be saving the drowner. And who is the third figure at bottom right – a passing swimmer or a siren reaching out to drown the unwary? (And note the scrappier use of colour – in the earlier sleeping woman pictures the colours tended to be uniform within each section demarcated by a solid black line- – in these last paintings the colours are more blotched and varied within each section.)

The Rescue (1932) by Pablo Picasso. Fondation Beyeler, Riehen/Basel, Sammlung Beyeler © Succession Picasso/DACS London, 2018

The Rescue (1932) by Pablo Picasso. Fondation Beyeler, Riehen/Basel, Sammlung Beyeler © Succession Picasso/DACS London, 2018

Here, in the last room, the commentary leads off into a load of history, explaining that only a month or so later, in January 1933, Herr Hitler became Chancellor of Germany, and it was only 3 years later that General Franco rebelled against the Republican government of Spain, triggering the brutal Spanish Civil War. And then World War Tow. And the Holocaust. And the atom bomb.

Yes, yes, yes, I know that terrifying things were just around the corner, but I think a) nobody in 1932 had an inkling that any of that was going to happen, and b) the curators are over-politicising a painter who went to great lengths not to reference the contemporary world in any way at all in his art. Guernica was still seven years off and even then it is a thing of primitive people and horse. Not many planes, trains and automobiles in Picasso’s entire oeuvre. In this respect – in  terms of subject matter – he was a very unmodern, a surprisingly conservative, artist.

Anyway, I had never seen any of the works in this room before so, in some ways, found it the most rewarding room of the exhibition. The many variations on The Rescue, although mostly done in the big, cartoony, boldly coloured style of the previous rooms, were nonetheless haunting and powerful.

For reasons I can’t put into words I found one particular painting in this room especially hypnotic and upsetting.

The Rescue by Pablo Picasso (1933)

The Rescue by Pablo Picasso (1933)

It’s at the most abstract end of his range. Probably the ‘figures’ are women, but they really seem more like creatures caught in some agonising death dance and suddenly turned to bronze, against a crude sea and an eerily realistic sky.

Picasso almost never painted landscapes, certainly not intending to make them ‘realistic’ depictions. This reproduction doesn’t convey the incongruity of setting such a completely abstract, modernistic, sculptured shape against that extreme rarity, a realistic Picasso sky.

I don’t know if I was more upset, or scared, or touched by it.

Sometimes it is good to just be in front of a work of art, undistracted by curatorial talk about mistresses and wives, breasts and anuses, analysis of the male gaze, and the theme of the mirror, and rivalry with other painters, and the vagaries of the Paris art market, and the looming European catastrophe, and all those other issues and stories.

To just stand in front of a work and be awed and puzzled and confused and absorbed and transported.

Videos

A brief, wordless overview of the exhibition.

A longer tour of the show by two art experts.


Related links

Reviews of other Tate exhibitions

Rodin and the Art of Ancient Greece @ the British Museum

In my spare time I simply haunt the British Museum. (Rodin, 1892)

Rodin and the British Museum

François Auguste René Rodin (1840 – 1917), known as Auguste Rodin, is widely seen as the godfather of modern sculpture. He visited London for the first time in 1841. On a trip to the British Museum, he discovered the so-called Elgin Marbles, the supersize Greek sculptures of men horses and mythical creatures which once lined the Parthenon in Athens – and was immediately captivated by their scale and power.

For this exhibition the Museum has had the strikingly simple and effective idea of borrowing a substantial number of Rodin’s classic works from the Rodin Museum in Paris, and placing them next to and among a generous selection of original Parthenon sculptures. Over 80 works by Rodin in marble, bronze and plaster, along with some 13 of Rodin’s sketches, are displayed alongside major pieces of ancient Greek art from the Museum collection.

Thus the exhibition includes a number of Rodin’s greatest hits, iconic sculptures which are part of the Western imaginarium, such as The Thinker, The Kiss, The Gates of Hell and the Burghers of Calais.

Years ago, when a teenager, I hitch-hiked to Paris, kipped in the Bois de Boulogne,and spent the days going on pilgrimages to all the art galleries and museums. I remember being bitterly disappointed by the Musée Rodin and that disappointment has lasted to this day. The exhibition was an opportunity to see if my largely negative image of Rodin stood up to the evidence or was just a personal prejudice.

The ancient Greeks

Between 1800 to 1812 workmen employed by Thomas Bruce, 7th Earl of Elgin – British Ambassador to the Ottoman Empire, or ‘the Sublime Porte’ as it was referred to in those days –  removed about half of the surviving sculptures of the Parthenon, the vast temple to Athena in Athens, as well as sculptures from the nearby buildings Propylaea and Erechtheum. These were shipped to Britain and put on display but, even at the time, contemporaries were critical enough for Parliament to hold an enquiry into his actions. Seeing the way the wind was blowing, Elgin sold the marbles to the British Government who passed them along to the recently created British Museum where, despite vocal lobbying by the Greek government, they remain to this day.

Cavalcade from the north frieze of the Parthenon, by Phidias (around 440 BC)

Cavalcade from the north frieze of the Parthenon, by Phidias (around 440 BC)

Throughout the nineteenth century the art of ancient Greece, and especially the statuary, was seen as the peak of human creativity and art. Renaissance giants like Michelangelo, Raphael and Leonardo had attempted to recreate some of their magic in painting, but the Greeks remained the source of artistic ideas of Beauty, which were built around realism – the realistic depiction of the human and animal body, with accuracy, elegance and grace.

The Parthenon figures were carved to fill the triangular pediment at the west and east of the building, as well as to fill the metopes or square alcoves roughly above each of the 46 outer columns. There was also a set of inner columns supporting an inner wall, and above these ran a continuous frieze of figures carved in relief.

There was, in other words, a huge amount of space to be filled by more than life size carvings of gods and heroes and animals (mostly horses being ridden in battle). Hence the fact that, even though the Elgin Marbles only represent a fraction of the originals, they still fill a vast gallery at the Museum.

Because all the statues we have now are worn to a kind of perfect white, people forget that Greek sculpture was originally brightly painted, and sometimes had gold leaf applied. This is a fanciful imagining of how the Parthenon would have looked when new. At this end we can see the pediment filled with freestanding statues of gods, small in the narrow ends, growing larger in size to gesture up towards the King of the Gods at the apex. And underneath you can see a set of 14 metopes above each column, each with an individual carving of an incident from Greek myth.At the Museum the curators tried to recreate the effect of the arched pediment by placing the scattered fragments in their correct positions relative to each other, with the metope carvings placed separately. This is how Rodin saw and was overwhelmed by them.

The Parthenon gallery in the British Museum, about 1890. Photograph. © The Trustees of the British Museum

The Parthenon gallery in the British Museum, about 1890. Photograph © The Trustees of the British Museum

What is so special about the sculptures from the Parthenon? They were thought, even by the Greeks themselves, to be the peak of their artistic achievement. The sculptor in charge of the works, Phidias, was credited with a godlike power for realism, for his ability to summon the gods from Olympus, and heroes from the Elysian Fields, and place them before the viewer.

For me the important factors are:

  1. They are larger than life. They had to be since they were embedded 30 metres high on walls.
  2. As a result their gestures are clear and distinct. The overall positioning of all the figures creates harmonies and rhythms which are perceivable even at a distance.
  3. Counter-intuitively, maybe, there is a staggering amount of detail in the sculptures. Observed down at eye level in an exhibition like this (as they were never intended to be seen), you can see the amount of effort that has gone in to depicting the muscles, ligaments and veins of, for example, this wonderful horse’s head, with its flared nostrils and bulging eyes. It’s called the Selene horse’s head because it is part of a frieze depicting the moon goddess, Selene.
Selene horse's head, East Pediment of the Parthenon, designed by Phidias (c. 435 BC)

Selene horse’s head, East Pediment of the Parthenon, designed by Phidias (c. 435 BC)

There is therefore, to my mind, a kind of super realism about the figures. They are larger than life in both senses – the subjects are gods of heroes of legend, and the figures are all larger than life size – yet they include finely carved details which also work to ennoble, expand and aggrandise the figures. They are images of power, imaginative, political and cultural power.

Rodin

Rodin in his Museum of Antiquities at Meudon on the outskirts of Paris, about 1910 Photo: Albert Harlingue. Image © Musée Rodin

Rodin in his Museum of Antiquities at Meudon on the outskirts of Paris, about 1910
Photo by Albert Harlingue. Image © Musée Rodin

By the 1880s Rodin had made his reputation as a sculpture and was gaining public commissions. He had always been fascinated by the sculpture of the ancient Greeks, still in his day held up as the absolute peak of human artistic achievement.

He had already studied Greek sculpture from books, sketches and casts available to him in Paris (he never, in fact, went to Greece). After all the Louvre in Paris has a large collection of ancient Green sculpture. Where possible Rodin collected fragments of ancient sculpture when they became available, placing them around the garden of his property in Meudon. Apparently he moved and repositioned them among the trees and bushes to create changing artistic effects.

Eventually he amassed a collection of some 6,000 fragments and he never ceased sketching and drawing them, from all angles. The result is a vast archive of sketches, drawings, half-finished carvings and completed sculptures.

Rodin’s aesthetic

But Rodin wasn’t slavishly devoted to simply making copies of ancient Greek perfection. He had a more modern aesthetic than that. He came to believe that sculptures had a life cycle of their own, an inner artistic integrity. If many had been damaged, well, that was their fate, and their current damaged state was somehow ‘true’ to their inner destiny. Thus Rodin resisted various suggestions that ancient Greek statues be ‘repaired’. You can see what he’s getting at.

Rodin liked the way that powerful expression was conveyed through the fragmented bodies of the Greek statues. He even removed the heads and limbs from his own figures to make them closer to the broken relics of the past. By doing so, he created a new genre of contemporary art – the headless, limbless torso.

This explains the prominence of process in Rodin’s own work. Many of his pieces seem to be emerging from the stone they are carved in, often with struggle. Similarly his ‘finished’ pieces often betray the work and effort required to make them.

The exhibition displays a massive male torso from the Parthenon next to a similar sized male torso by Rodin. The Parthenon one is smooth (though with pockmarks and gouges caused over time) but the Rodin one has a deliberately knobbly bobbly surface – at its core it is a realistic depiction of the male body, muscles and all, but in Rodin’s hands the sculpture also preserves the sense of effort which went into making it. The statue is not so much an image of Perfection as a symbol of the human effort to create Perfection.

Torso by Auguste Rodin

Torso by Auguste Rodin

On reflection, it is this deliberate favouring of a muddy, impure, less than precise, deliberately knobbly, bulgy, imperfect surface, which I don’t like about Rodin.

You see it in individual works and in his larger compositions.

The gates of hell

In the same year he visited the British Museum, 1881, aged 41, Rodin received his first big public commission, to create the bronze gates for a new museum of the decorative arts in Paris. Inspired by Dante, Rodin decided to create a set of gates on the theme of hell (‘Abandon hope all ye that enter here’ being the motto carved above the gates of hell in Dante’s medieval poetic epic, The Divine Comedy).

To this day I remember the massive build-up given to this piece at the Musée Rodin in Paris, and then my massive disappointment on seeing it. Instead of clarity and order – the clarity and rhythm you see so perfectly achieved in the Parthenon friezes – what I was immediately struck by was what a mess it is.

The gates of hell by Auguste Rodin

The gates of hell by Auguste Rodin

I defy you to figure out what is going on here. Your eye is drawn to the three figures at the top (themselves in a demoralising, broken backed huddle) then to the figure of the Thinker beneath them and beneath him? What the devil is going on in the two panels of the doors? And what is happening on the two columns either side of the doorway? I still find it as muddy and confusing as I did forty years ago.

The exhibition has a large section devoted to the gates. Rodin worked on it for decades, even after the planned museum was abandoned and the commission rendered redundant. He continued tinkering with all the small figures, taking many of them out of the gates and blowing them up into full-scale figures.

The most famous is The Thinker and there is a huge cast of it here. For me it epitomises Rodin’s strengths and weaknesses.

The Thinker by Auguste Rodin

The Thinker by Auguste Rodin

On the pro side it captures an archetypally human action in such a profound way that it quickly became an icon of Western art, and is probably among the half dozen most famous art images in the world (along with the Mona Lisa, Michelangelo’s David etc).

But, up close and personal, I don’t like it. It looks lumpy and unfinished. (Alas it reminded me a bit of The Thing from the Fantastic Four comics in the way the surface, though polished and shiny, is ridged and gnarled and patched with what look like strips of clay used to build up the figure, rather than the actual lineaments of cartilage and muscle.)

The Thing from the Fantastic Four

The Thing from the Fantastic Four

It looks unfinished in exactly the way that the Gates of Hell look unfinished to me – muddy and indistinct.

This, I’m sure, is part of Rodin’s conscious aesthetic, a muscular, sculptural style which makes a virtue of flagging up its own effort, the struggle of creation.

Aesthetic of the unfinished

Among other aspects of this, Rodin encouraged the assistants and students who often helped him to carve his figures (he ran a workshop full of assistants) to leave secondary parts of the sculpture unfinished, and even to emphasise the physicality of the work by marking secondary areas with notches created by claw hammers and chisels.

This is perfectly obvious in Rodin’s other supersonically famous work, The Kiss of 1882. The exhibition curators a) are proud to have borrowed this larger-than-lifesize plaster cast of the kiss from the Rodin Museum. And b) make the ingenious suggestion that the pose of the two lovers (actually a scene from Dante’s Inferno of two adulterous lovers about to be discovered and murdered by the cuckolded husband) is based on the pose of two female goddesses, originally on the East Pediment of the Parthenon, one of which reclines luxuriously in the lap of her companion.

The Kiss by Auguste Rodin, large version, after 1898. Plaster cast from first marble version of 1888–98 © Musée Rodin

The Kiss by Auguste Rodin, large version, after 1898. Plaster cast from first marble version of 1888–98 © Musée Rodin

But for me the really dominant motif is the deliberately rough unfinished nature of the rock they’re sitting on. On the plus side I suppose the proximity of the gouged and hacked rock emphasises and brings out the luxurious smooth polished surface of the lovers’ two young bodies. But I still don’t like it.

To clarify further, here are two works which are directly related. The first one is a scene from the fight between the lapiths and the centaurs, which takes up a large part of one of the friezes on the Parthenon and is thought to be an allegory of the struggle between reason and animality. Note the clarity, even the stylised nature of the pose, and the clarity of line of each of the figures.

Lapith and centaur fighting from the Parthenon

Lapith and centaur fighting from the Parthenon

Next to it the exhibition places a sculpture titled The Centauress (1904), a figure Rodin expanded from a minor position on the gates of hell.

The Centauress by Auguste Rodin (1901-04)

The Centauress by Auguste Rodin (1901-04)

I found this object particularly ugly and clumsy. The device of having the figure emerge from heavily-notched stone really doesn’t work for me at all. The way her overlong arms are merging with the pillar strikes me as some kind of horrifying physical deformity or mutation. It is not a very good depiction of either a horse’s body or a woman’s torso, and the less said about the unformed / melting head the better.

To summarise – Rodin’s attempt to assimilate the Greek influence and go beyond it to create a new ‘modern’ aesthetic of fragments which foreground the effort of their own creation has, in my opinion, very hit and miss results. Mostly miss.

His large masterpiece, The Burghers of Calais, is here – as a complete piece showing six larger-than-lifesize statues of the six men, alongside individual preparatory studies of some of the figures.

If you are a student of sculpture or a fan of Rodin this is a really thrilling opportunity to study his sketches, his inspiration, his working practices and the models which go towards creating a masterpiece. But for me, set among the light and clarity of line and design of the Greeks, they felt clumsy and hulking, their postures contrived and awkward.

Rodin

The Burghers of Calais by Auguste Rodin

The Burghers of Calais by Auguste Rodin

Phidias

Unmounted youths preparing for the cavalcade, block from the north frieze of the Parthenon, about 438–432 BC, Marble, © The Trustees of the British Museum

Unmounted youths preparing for the cavalcade, block from the north frieze of the Parthenon, about 438–432 BC, Marble © The Trustees of the British Museum

On the cusp of modernism

Rodin lived long enough to see the advent of full-blown Modernism. By 1905 Matisse and Picasso in their different ways were experiencing the influence of ‘primitive’ masks from Africa and the Pacific which were suggesting entire new ways of seeing and thinking about ‘art’.

Within a few years a new generation of sculptors would break decisively with the entire Western tradition and its indebtedness to the naturalism of the ancient Greeks – the ones that spring to mind being Jacob Epstein (b.1880), Eric Gill (b.1882), Henri Gaudier-Brzeska (b.1891) and Alberto Giacometti (b.1901).

I suppose it’s unfair to compare Rodin to what came after him, but for me this next generation of sculptors blow the world apart, open the doors to an infinity of possibilities, and are the true creators of modern sculpture.

For me, a piece like Henri Gaudier-Brzeska’s Red Stone Dancer (c.1913) is worth more than everything Rodin did put together. I like clarity of line and design as against muddiness and vagueness, crisp geometry as against random lumpiness, and energy as against languid kissing, dull thinking and the hapless, demoralised postures of the Calais Burghers.

Red Stone Dancer (c. 1913) by Henri Gaudier-Brzeska © Tate

Red Stone Dancer (c. 1913) by Henri Gaudier-Brzeska © Tate

For me the Henri Gaudier-Brzeska is sensuous but with a virile, alert, energetic sensuality, the sensuality of athletic life.

Light and airy exhibition space

By far the most striking thing about the exhibition is that the Museum has opened up the big windows at the end of the Sainsbury Gallery in order to let light flood in.

The partitions between different sections of the show do not extend to the ceiling so the effect is not of separate ‘rooms’ – rather dark and gloomy rooms as they had for, say, the Scythians exhibition – but of light flooding throughout the space, showing the Greek works, in particular, in something more like the fierce Mediterranean light of their homeland.

Installation view of Rodin and the art of ancient Greece at the British Museum

Installation view of Rodin and the art of ancient Greece at the British Museum

I’m afraid this isn’t a very good photo, but enough to show how the individual statues are staged at the window end of the exhibition, building up to the full cast of the Burghers of Calais in the middle distance of the shot.

The effect of this natural light, and the clean lines and clarity of the modern floor-to-ceiling windows, are wonderfully uplifting. It was relaxing to just sit on the benches conveniently placed next to them, and to enjoy the precise, geometrical architecture of the Georgian houses opposite, and the bright patio space with its carefully tended shrubs and small trees.

The video


Related links

Reviews of other British Museum exhibitions

1848: Year of Revolution by Mike Rapport (2008)

1848 became known as ‘the year of revolutions’ and ‘the springtime of nations’ because there was political turmoil, fighting and unrest right across Europe, resulting in ministries and monarchies being toppled and new nation states proclaimed.

Causes

The underlying causes were agricultural, economic and demographic.

1. Agricultural failure

From 1845 onwards grain harvests across Europe were poor, and this was exacerbated when the fallback crop, potatoes, were hit by a destructive blight or fungal infection which turned them to mush in the soil. The result of the potato blight in Ireland is estimated to have been one and a half million deaths, but right across Europe peasants and small farmers starved, often to death. Hence the grim nickname for the decade as a whole, ‘the Hungry Forties’.

2. Economic downturn

This all coincided with an economic downturn resulting from industrial overproduction, particularly in the textile industry. Textile workers and artisans were thrown out of work in all Europe’s industrialised areas – the north of England, the industrial regions of Belgium, Paris and south-east France, the Rhineland of Germany, around Vienna and in western Bohemia.

3. Population boom

Hunger and unemployment impacted a population which had undergone a significant increase since the end of the Napoleonic Wars in 1815. Countryside and cities alike had seen a population explosion.

The surplus of population was across all classes: it’s easy to see how an excess of many mouths to feed in a countryside hit by bad harvests, or in towns hit by economic depression, would result in misery and unrest. A bit more subtle was the impact of rising population on the middle classes: there just weren’t enough nice professional jobs to go round. Everyone wanted to be a doctor or lawyer or to secure a comfortable sinecure in the labyrinthine bureaucracies of the autocracies – but there just weren’t enough vacant positions. And so this created a surplus of disaffected, well-educated, middle-class young men who found roles to play in the new liberal and radical political movements.

If the surplus poor provided the cannon fodder in the streets, the surplus professional men provided the disaffected theoreticians and politicians of liberal reform and nationalism.

Inadequate response

As usual, the politicians in charge across Europe didn’t fully understand the scale of the poverty and distress they were dealing with and chose the time-honoured method of trying to repress all and any expressions of protest by main force.

Rapport’s book describes massacres in cities all across Europe as the garrisons were called out and soldiers shot on marching protesters in capital cities from Paris to Prague. This had an inevitable radicalising effect on the protesting masses who set up barricades and called on more of their fellow workers-urban poor to join them, and so on in a vicious circle.

However, these three underlying problems (population, hunger, slump) and the repressive response by all the authorities to almost any kind of protest, did not lead to one unified political movement of reform in each country. Instead the most important fact to grasp is that the opposition was split into different camps which, at the moments of severe crisis formed uneasy coalitions, but as events developed, tended to fall apart and even come to oppose each other.

There were at least three quite distinct strands of political opposition in 1848.

1. Liberalism

Of the big five states in 1840s Europe – Britain, France, Prussia, Austria and Russia – only France and Britain had anything remotely like a ‘democracy’, and even in these countries the number of people allowed to vote was pitifully small – 170,000 of the richest men in France, representing just 0.5% of the population, compared to the 800,000 who were enfranchised by the 1832 Reform Act in Britain (allowing about one in five adult British men the vote).

Despite the small electorates, both Britain and France at least had well-established traditions of ‘civil society’, meaning newspapers, magazines, universities, debating clubs and societies, the theatre, opera and a variety of other spaces where views could be aired and debated.

This was drastically untrue of the three other big powers – Prussia, Austria and Russia had no parliaments and no democracies. They were reactionary autocracies, ruled by hereditary rulers who chose ministers merely to advise them and to carry out their wishes, these moustachioed old reactionaries being Czar Nicholas I of Russia, Emperor Franz Joseph of Austria and Frederick William IV of Prussia.

Therefore, while liberals in Britain merely wanted to expand the franchise a bit, and even the radicals were only calling for complete manhood suffrage (encapsulated in ‘the Great Charter’ which gave the movement of ‘Chartism’ its name and whose collection and presentation to Parliament amounted to the main political event of the year in Britain) and whereas in France liberals wanted to see expansion of the suffrage and the removal of repressive elements of the regime (censorship) – in the three autocracies, liberals were fighting to create even a basic public space for discussion, and a basic level of democracy, in highly censored and repressive societies.

In other words, the situation and potential for reform in these two types of nation were profoundly different.

But to summarise, what marked out liberals across the continent is that they wanted constitutional and legal change, effected through what the Italians called the lotta legale, a legal battle (p.43).

2. Nationalism

Sometimes overlapping with liberal demands, but basically different in ambition, were the continent’s nationalists. Italy and Germany are the obvious examples: both were geographical areas within which the population mostly spoke the same language, but they were, in 1848, divided into complex patchworks of individual states.

In 1806 Napoleon had abolished the 1,000 year-old Holy Roman Empire, creating a host of new statelets, kingdoms, duchies and so on. Some thirty-nine of these were formed into the German Confederation. The German states were a peculiar mix of sovereign empires, kingdoms, electorates, grand duchies, duchies, principalities and free cities. The German Confederation was dominated by the largest two states, Prussia in the North and the Austrian Empire in the south.

Italy was arguably even more divided, with the two northern states of Lombardy and Piedmont under Austrian rule, the central Papal States under control of the Pope, while the south (the kingdom of Sicily and Naples) was ruled by a bourbon king, with other petty monarchies ruling states like Tuscany and Savoy.

1848 was a big year for the famous Italian nationalists, Garibaldi and Mazzini, who attempted to stir up their countrymen to throw off foreign rule and establish a unified Italian state. It is an indication of how dire Italy’s fragmentation was, that the nationalists initially looked to a new and apparently more liberal pope to help them – Pope Pius IX – the papacy usually being seen as the seat of reaction and anti-nationalism (although the story of 1848 in Italy is partly the story of how Pope Pius ended up rejecting the liberal revolution and calling for foreign powers to invade and overthrow the liberal government which had been set up in Rome.)

So 1848 was a big year for nationalists in Italy and the German states who hoped to unite all their separate states into one unified nation. Far less familiar to me were the nationalist struggles further east:

  • the struggle of Polish nationalists to assert their nationhood – after 1815 Poland had been partitioned into three, with the parts ruled by Prussia, Russia and Austria
  • as well as a host of more obscure nationalist struggles east of Vienna – for example:
    • the struggle of Magyar nationalists – the Hungarians – to throw off the yoke of German-speaking Vienna
    • the Czechs also, attempted to throw off Austrian rule
    • or the struggle of Ukrainian nationalists to throw off the domination of their land by rich Polish landowners

Many of these movements adopted a title with the word ‘young’ in it, hence Young Italy, Young Germany, Young Hungary, Young Ireland, and so on.

Map of Europe in 1848. Note the size of the Austrian Empire but also the deep penetration into Europe of the Ottoman Empire

Map of Europe in 1848. Note the size of the Austrian Empire in blue, but also the deep penetration into Europe of the Ottoman Empire (Source: Age of the Sage)

Rapport shows how nationalists in almost all the countries of Europe wanted their lands and peoples to be unified under new, autochthonous rulers.

N.B. It is important to emphasise the limits of the 1848 revolutions and violence. There were no revolutions in Britain, the Netherlands, Sweden-Norway, in Spain or Portugal or in Russia. The Springtime of Nations most affected France, Germany, Italy and the Austrian Empire.

3. Socialism

After liberalism and nationalism, the third great issue was the ‘social question’. While the rich and the upper-middle class seemed to be reaping the benefits from the early phases of the industrial revolution – from the spread of factory techniques for manufacturing textiles, the construction of a network of railways which helped transport raw materials and finished goods and so on – a huge number of rural peasants, small traders, and the urban working class were living in barely imaginable squalor and starving.

The paradox of starvation in the midst of plenty had prompted a variety of theoretical and economic analyses as well as utopian visions of how to reform society to ensure no-one would starve. These had become more prominent during the 1830s. It was in 1832 that the word ‘socialism’ was first coined as an umbrella term for radical proposals to overhaul society to ensure fairness and to abolish the shocking poverty and squalor which so many bourgeois writers noted as they travelled across the continent.

So ‘socialist’ ways of thinking had had decades to evolve and gain traction. Rapport makes the interesting point that by 1848 Europe had its first generation of professional revolutionaries.

The great French Revolution of 1789 had propelled men of often middling ability and provincial origin into high profile positions which they were completely unprepared for. By contrast, 1848 was a golden opportunity for men who had devoted their lives to revolutionary writing and agitating, such as Louis-August Blanqui and Armand Barbès.

(As Gareth Stedman Jones makes clear in his marvellous biography of Karl Marx, Marx himself was notorious to the authorities as a professional subversive, and his newspaper, the Neue Rheinische Zeitung became the bestselling radical journal in Germany, but he had little impact on the actual course of events.)

The various flavours of socialists were united in not just wanting to tinker with constitutions, not wanting to add a few hundred thousand more middle-class men to the franchise (as the liberals wanted) – nor were they distracted by complex negotiations among the rulers of all the petty states of Italy or Germany (like the nationalists were).

Instead the socialists were united in a desire to effect a comprehensive and sweeping reform of all elements of society and the economy in order to create a classless utopia. For example, by nationalising all land and factories, by abolishing all titles and ranks and – at their most extreme – abolishing private property itself, in order to create a society of complete equality.

A crisis of modernisation

Rapport sums up thus: The revolution and collapse of the conservative order in 1848 was a crisis of modernization, in that European economies and societies were changing fast, in size and economic and social requirements, but doing so in states and political cultures which had failed to keep pace and which, given the reactionary mindsets of their rulers and aristocracy, were dead set against any kind of reform or change. Something had to give.

1848

Rapport tells the story of the tumultuous events which swept the continent with great enthusiasm and clarity. He gives us pen portraits of key reformer such as the nationalists Mazzini and Garibaldi and the socialist Blanqui, and of arch conservatives like Klemens Metternich, Chancellor of Austria, the young Bismarck of Prussia, and the sneering Guizot, unpopular premiere of France.

This is a great cast to start with but quite quickly the reader is overwhelmed with hundreds more names of radicals, republicans, liberals, reactionaries, conservatives and monarchists, ordinary workers and emperors – Rapport clearly and effectively presenting a cast of hundreds of named individuals who played parts large and small during this tumultuous year.

The first and decisive event of the year was the overthrow of King Louis Philippe in France and his replacement by a hastily cobbled-together Second Republic, in February 1848. This was a genuine revolution, and in what many took to be Europe’s most important nation, so news of it spread like wildfire across the continent, emboldening radicals in Italy, Austria, Prussia and further east.

Rapport describes events with a keen eye for telling details and the key, often accidental incidents, which could transform angry hunger marchers into an revolutionary mob. For example, the outraged citizen of Milan who knocked a cigar out of the mouth of a preening Austrian officer, sparking a street fight which escalated into a ‘tobacco riot’, prompting the city’s Austrian governor to call out the troops who then proceeded to fire on the mob, killing six and wounding fifty Italian ‘patriot and martyrs’. That is how revolutions start.

There is a vast amount to tell, as Rapport describes not only the turmoil on the streets, but the complex constitutional and political manoeuvrings of regimes from Denmark in the north to Sicily in the south, from Ireland in the west to Hungary, Ukraine and Poland in the east. I didn’t know so much happened in this one year. I didn’t know, for example, that in the Berlin revolution, in March, one day of epic street fighting between liberal reformers, backed by the population against the king’s army, resulted in 800 dead!

Fierce streetfighting around Alexanderplatz in Berlin on the night of 18-19 March 1848

Fierce fighting at the Alexanderplatz barricade in Berlin on the night of 18-19 March 1848

It was eye-opening to be told in such detail about the scale of the violence across the continent.

I knew that the ‘June Days’ in Paris, when General Cavaignac was tasked with using the army to regain control of all the parts of the city where revolutionary barricades had been set up, resulted in vast bloodshed, with some 10,000 killed or injured. But I didn’t know that when Austrian Imperial troops retook Vienna from the liberal-radical National Guard in the last week of October 1848, the use of cannon in urban streets contributed to the death toll of 2,000 (p.287).

There were not only soldiers-versus-workers battles, but plenty of more traditional fighting between actual armies, such as the battle between the forces of the king of Piedmont and Austrian forces in north Italy leading to the decisive Austrian victory at Custozza on 25 July 1848.

But it was the scale of the urban fighting which surprised and shocked me.

In another example, for a few months from April 1848 the island of Sicily declared its independence from the bourbon king of Naples who had previously ruled it. However, the king sent an army by ship which landed at Messina, subjecting the city to a sustained bombardment and then street by street fighting, which eventually left over two thirds of the city in smouldering ruins (p.260).

The social, political but also ethnic tensions between native Czech republicans and their overlord Austrian masters, erupted into six days of violent street fighting in Prague, June 12-17, during which Austrian General Windischgrätz first of all cleared the barricades before withdrawing his troops to the city walls and pounding Prague with a sustained artillery bombardment. Inevitably, scores of innocent lives were lost in the wreckage and destruction (p.235).

So much fighting, So much destruction. So many deaths.

New ideas

Well, new to me:

1. The problem of nationalism The new ideology of nationalism turned out to contain an insoluble paradox at its core: large ethnically homogenous populations were encouraged to agitate for their own nation, but what about the minorities who lived within their borders? Could they be allowed their national freedom without undermining the geographical and cultural ‘integrity’ of the larger entity?

Thus the Hungarian nationalists had barely broken with their Austrian rulers before they found themselves having to deal with minority populations like Romanians, Serbs, Croats and others who lived within the borders the Hungarians claimed for their new state. Should they be granted their own independence? No. The Hungarians not only rejected these pleas for independence, but went to war with their minorities to quell them. And in doing so, split and distracted their armies, arguably contributing to their eventual defeat by Austria.

Meanwhile, Polish nationalists were dead set on asserting Polish independence, but in Galicia quickly found themselves the subject of attacks from the Ruthenian minority, long subjugated by Polish landowners, and who claimed allegiance to a state which they wanted to call Ukraine. Like the Hungarians, the Poles were having none of it.

Thus nationalism spawned mini-nationalisms, sub-nationalisms, and ethnic and cultural conflicts which began to look more like civil wars than struggles for ‘independence’.

As a result, two broad trends emerged:

1. The chauvinism of big nations Nationalists from the larger nations developed an angry rhetoric castigating these troublesome little minorities as culturally less advanced. Rapport quotes German nationalists who criticised the Slavic minorities for their alleged racial and cultural inferiority – a rhetoric which was to have a long career in Germany, leading eventually to the Nazis and their Hunger Plan to starve and enslave the Slavic peoples.

2. Austro-Slavism In response to the breakaway aspirations of Hungary, the Hapsburg (Austrian) monarchy developed a strategy of Austro-Slavism. This was to appeal directly to the many minorities within the empire, and within Hungarian territory in particular, and guarantee them more protection within the multicultural Austro-Hungarian Empire than they would receive in one of the new, ethnically pure, nationalist states. ‘Stay within our multicultural empire and you will be better off than under repressive monoglot Hungarian rule.’

Thus when representatives of the Slovaks asked the new Hungarian Parliament (which had been created in March 1848 as a concession from Vienna) to allow the teaching of the Slovak language and the flying of the Slovak flag in Slovak regions within the new Hungary, the Hungarians vehemently refused. They accused the nationalists of ‘Pan-Slavic nationalism’ and of wanting to undermine the integrity of the new Magyar (i.e. Hungarian) state. Not surprisingly when, later in the year, open war broke out between Austria and Hungary, many Slovak nationalists sided with Austria, having made the simple calculation that they were likely to have more religious, racial and linguistic freedom under the Austrian Empire than under the repressively nationalistic Hungarians.

3. The threshold principle of nationalism The threshold principle is an attempt to solve the Nationalism Paradox. It states that a people only ‘deserves’ or ‘qualifies’ to have a state of its own if it has the size and strength to maintain and protect it. Surprisingly, Friederich Engels, the extreme radical and patron of Karl Marx, espoused the threshold principle when it came to the smaller nationalities in and around Germany. Being German himself he, naturally enough, thought that Germany ought to be unified into a nation. But the Czechs, Slovaks and other ‘lesser’ peoples who lived within the borders of this new Germany, Engels thought they didn’t deserve to be nations because they didn’t come up to ‘German’ standards of culture and political maturity. (Explained on page 181).

This was just one of the problems, paradoxes and contradictions which the supposedly simple notion of ‘nationalism’ contained within itself and which made it so difficult to apply on the ground.

Nonetheless, 1848 marks the moment when nationalism clearly emerges as a major force in European history – and at the same time reveals the contradictions, and the dark undercurrents latent within it, which have dominated European politics right down to this day.

4. Grossdeutsch or Kleindeutsch? Uniting the 39 states of Germany sounds like a straightforward enough ambition, but at its core was a Big Dilemma: should the new state include or exclude Austria? The problem was that while the Austrian component of the Austrian Empire spoke German and considered themselves culturally linked to the rest of Germany, the Hapsburg monarchy which ruled Austria had also inherited a patchwork of territories all across Europe (not least all of Hungary with its minorities, and the northern states of Italy): should those obviously non-Germanic part of the Austrian empire be incorporated into Germany? Or would Austria have to abandon its empire in order to be incorporated into the new Germany?

Exponents of a Grossdeutsch (Big Germany) option thought it ridiculous to exclude Austria with its millions of German-speakers; of course Austria should be included. But that would mean tearing the Austro-Hungarian empire in half because obviously you couldn’t include millions of Hungarians, Romanians and so on inside a ‘German’ state (the Kleindeutsch, or Little Germany, position).

Or could you? This latter thought gave rise to a third position, the Mitteleuropäisch solution, under which all of the German states would be incorporated into a super-Austria, to create a German-speaking empire which would stretch from the Baltic in the north to the Mediterranean in the south, a bulwark against Latins in the west and south, and the Slavic peoples to the east and south-east, promoting German culture, language and way of life across the continent, by force if necessary. (pp.298-300)

Comical and hypothetical though this may all sound, it would prove to be at the centre of world history for the next century. It was the ‘German Problem’ which lay behind the seismic Franco-Prussian War, the catastrophic First World War, and the global disaster of the Second World War.

The European Economic Community, established by the Treaty of Rome in 1957, at bottom was an attempt to settle the ‘German Problem’ i.e. to tie the German and French economies so intricately together that there could never again be war between the two of them.

Some people think the ‘German Problem’ was only really settled with the reunification of the two Germanies in 1990, but others think it still lives on in the disparity between the rich industrial West and the mostly agricultural and impoverished East.

And the question of German identity, of who is or isn’t Germany, has been revived by Angel Merkel’s over-enthusiastic acceptance of a million refugees in 2017, which has led to the widespread popularity of far right political parties in Germany for the first time since the Second World War.

All of which tends to suggest that the virus of nationalism, unleashed in 1848, can never really be cured.

Results

It takes four hundred pages dense with fact and anecdote to convey the confused turmoil of the year 1848, but Rapport had already spelled out the overall results in the opening pages.

Although all the protesters hated the reactionary regimes, they couldn’t agree what to replace them with. More specifically, the liberals and socialists who initially found themselves on the same barricades calling for the overthrow of this or that ‘tyrant’ – once the overthrow had been achieved or, more usually, a liberal constitution conceded by this or that petty monarch – at this point these temporarily allied forces realised that they held almost diametrically opposed intentions.

The liberals wanted to hold onto all their property and rights and merely to gain a little more power, a little more say for themselves in the way things were run; whereas the socialists wanted to sweep the bourgeois liberals out of the way, along with the monarchy, the aristocracy, the church and all the other tools of oppression.

It was this fundamentally divided nature of the forces of ‘change’ which meant that, as events worked their course, the forces of Reaction found it possible to divide and reconquer their opponents. Almost everywhere, when push came to shove, middle-class liberals ended up throwing in their lot with the chastened autocracies, thus tipping the balance of power against the genuine revolutionaries.

The high hopes of 1848 almost everywhere gave way to the resurgence of the autocracies and the restoration of reactionary regimes or the imposition of old repression in new clothes. Nowhere more ironically than in France where the overthrown monarchy of Louis Philippe gave way to the deeply divided Second Republic which staggered on for three chaotic years before being put out of its misery when the canny Louis-Napoléon Bonaparte – who had gotten himself elected president right at the end of 1848 – carried out the coup which brought him to power as a new Emperor, Napoleon III, in 1851.

Rapport’s account also makes clear that the violence and turmoil wasn’t limited to 1848 – it continued well into 1849:

  • in Germany where the newly established ‘national’ parliament was forced to flee to Frankfurt and, when the Prussian king felt strong enough to surround and close it, its suppression sparked a second wave of uprisings, barricades, vicious street fighting and harsh reprisals in cities all across Germany e.g. Dresden where Richard Wagner took part in the insurrection, whose violent suppression left over 250 dead and 400 wounded.
  • and in Italy where the republics of Rome and Venice were besieged and only conquered after prolonged bombardment and bloodshed. (It is a real quirk of history that the Roman republic was besieged and conquered by French troops, ordered there by ‘President’ Napoleon. Why? Because the French didn’t want the approaching Austrians to take control of Rome and, therefore, of the Papacy. Ancient national and dynastic rivalries everywhere trumped high-minded but weak liberal or republican ideals.)

More than anywhere else it was in Hungary that the struggle for independence escalated into full-scale war  (with Austria) which dragged on for several years. By the end, some 50,000 soldiers on both sides had lost their lives. When the Austrians finally reconquered Hungary, they quashed its independent parliament, repealed its declaration of rights, reimposed Austrian law and language and Hungary remained under martial law until 1854.

The Hungarian revolt led to the establishment of an independent parliament in 1849 which seceded from the Austrian Empire. Unfortunately, this was crushed later in the year by a combination of the Austrian army which invaded from the west, allied with Russian forces which invaded from the East. The parliament was overthrown, Hungary’s leaders were arrested, tried and executed, and the country sank into sullen acquiescence in the Austro-Hungarian Empire which lasted until 1918, when it finally achieved independence.

None of the ‘nations’ whose nationalists were lobbying for them to be created ended up coming into existence: both Italy and Germany remained patchwork quilts of petty states, albeit some of them reorganised and with new constitutions. Italy had to wait till 1860, Germany until 1871, to achieve full unification.

Polish nationalism completely failed; Poland didn’t become an independent nation state until 1918.

Same with the Czechs. They only gained nationhood, as Czechoslovakia, in 1918 (only to be invaded by the Nazis 20 years later).

Only in France was the old order decisively overthrown with the abolition of the monarchy. But this, ironically, was only to give rise to a new, more modern form of autocracy, in the shape of Napoleon III’s ’empire’.

It is one among many virtues of Rapport’s book that he explains more clearly than any other account I’ve read the nature of Napoleon’s widespread appeal to the broad French population, and the succession of lucky chances which brought him to the throne. Karl Marx dismissed Napoleon III as an empty puppet who made himself all things to all men, not quite grasping that this is precisely what democracy amounts to – persuading a wide variety of people and constituencies that you are the solution to their problems.

Everywhere else the European Revolution of 1848 failed. It would be decades, in some cases a century or more, before all the ideas proclaimed by liberals came into force, ideas such as freedom of expression and assembly, the abolition of the death penalty (1965 in Britain), of corporal punishment and censorship (Britain’s theatre censorship was only abolished in 1968), the emancipation of minorities and the extension of the franchise to all men and women (in the UK it was only in 1928 that all men and women over the age of 21 were allowed a vote – 80 years after 1848).

Order over anarchy

The political and economic situation had certainly got bad enough for a constellation of forces – and for hundreds of thousands of alienated urban poor – to mobilise and threaten their rulers. But none of the reformers who inherited these situations could command the majority needed to rule effectively or implement their plans before the Counter-Revolution began to fight back.

The failure of the French Second Republic, in particular, made clear a fundamental principle of advanced societies. that the general population prefers an able dictatorship to the uncertainty and chaos of ‘revolution’.

(This is also the great lesson of the wave of anarchy which swept across Europe after the Great War, described in by Robert Gerwarth’s powerful book, The Vanquished: Why the First World War Failed to End 1917-1923.)

Again and again, in different countries, Rapport repeats the lesson that people prefer order and security, albeit with restricted political rights, to the ‘promise’ of a greater ‘freedom’, which in practice seems to result in anarchy and fighting in the streets.

People prefer Order and Security to Uncertainty and Fear.

When faced with a choice between holding onto their new political liberties or conserving their lives, their property and their communities against ‘anarchy’ or ‘communism’, most people chose to sacrifice their freedom for the sake of security. (p.191)

A simple lesson which professional revolutionaries from Blanqui to our own time seem unable to understand. It is not that people are against equality. If asked most people of course say they are in favour of ‘equality’. It’s that most people, in countries across Europe for the past 170 years, have time and time again shown themselves to be against the anarchy which violent movements claiming to fight for equality so often actually bring in their train.

P.S.

I get a little irritated by readers and commentators who say things like, ‘the issues in the book turn out to be surprisingly modern, issues like freedom of speech, constitutional and legal reform, the identity of nations and their populations’.

Rapport himself does it, commenting that many German states expressed ‘startlingly modern-sounding anxieties’ (p.337) in response to the Frankfurt Parliament’s publication of its Grundrechte or Bill of Basic Rights, in December 1848.

This is looking down the telescope the wrong way. All these themes and issues aren’t ‘surprisingly relevant to today’. What phrases like that really express is that, we are still struggling with the same issues, problems and challenges – economic, social and cultural – which have dogged Europe for over 200 years.

The past isn’t surprisingly ‘relevant’. It is the world we live in that is – despite all the superficial changes of clothes and cars and techno-gadgets – surprisingly unchanged. We are still struggling with the problems our parents, grandparents, great-grandparents and their parents and grandparents, failed to solve.

If you’re of the tendency who think that handfuls of people living a hundred or two hundred years ago – early socialists or feminists or freethinkers – were ‘prophets’ and ‘surprisingly relevant’ it’s because this way of thinking tends to suggest that we standing tip-toe on the brink of solving them.

I, on the contrary, take a much more pessimistic view, which is that this or that thinker wasn’t a startlingly far-sighted visionary, simply that they could see and express problems and issues which over the past two hundred years we have completely failed to solve.

When so many better people than us, in more propitious circumstances, have failed, over decades, sometimes centuries, to solve deep structural issues such as protecting the environment, or how to organise states so as to satisfy everyone’s racial and ethnic wishes, or how to establish absolute and complete equality between the sexes – what gives anyone the confidence that we can solve them today?

All the evidence, in front of the faces of anyone who reads deeply and widely in history, is that these are problems intrinsic to the human condition which can never be solved, only ameliorated, or fudged, or tinkered with, in different ways by different generations.


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Christmas Holiday by Somerset Maugham (1939)

It was all very strange and complicated. It looked as though nothing were quite so simple as it seemed; it looked as though the people we thought we knew best carried secrets that they didn’t even know themselves. Charley had a sudden inkling that human beings were infinitely mysterious. The fact was that you knew nothing about anybody. (p.213)

At 250 pages in the Pan paperback edition – notably longer than either Cakes and Ale or The Moon & Sixpence – this is a leisurely, rather rambling story of a young man’s trip to 1930s Paris in search of romance and adventure, and the more sordid realities of what he actually finds there.

Charley Mason

Charley Mason is 23 and just down from Cambridge. The opening fifteen or so pages give a light satirical portrait of his family, notably his bien-pensant, middle-class parents (Leslie and Venetia) who pride themselves of being abreast of all the latest developments in the arts from Virginia Woolf to Stravinsky.

Their comfortable lifestyle and complacent opinions are in fact based on the commercial reality that grandfather Mason was a canny market gardener who bought up patches of what was then countryside just north of London, which he and his heirs developed into a sizeable property empire, the rents of which fund the Mason’s high mindedness.

Charley’s dad wants him to inherit the steady, comfortably-paid job of managing these estates, but Charley wants to be an artist. Or maybe a musician. His parents persuade him to go to Cambridge while he thinks it over. Emerging with a good degree, Charley decides to look up his friend from prep school, Rugby public school and Cambridge, Simon Fenimore. Simon had been a fire-breathing communist at Cambridge and had left after just two years. He used his posh connections to get himself a job as foreign correspondent to a good newspaper, currently based in Paris.

Thus it is that Charley has arranged to look up his old friend on a visit to Paris for the Christmas holiday. So far this has been told in brisk flashback.

From now on the narrative becomes more dense and slow-moving. Firstly, Simon isn’t there to meet Charley when the latter arrives at the Gare du Nord. And then Simon has arranged his accommodation in a more upmarket hotel than Charley wished. Charley wants to experience romantic, Bohemian Paris, he wants to starve in a garret and write sonnets to his mistress. So is he is miffed to find himself staying in relative comfort at a cheap, but comfortable hotel.

Simon Fenimore

When Simon does finally call by and take Charley out for dinner it is to reveal himself to be – via an extensive monologue – a fanatic, a man who thinks ‘the people’ are sheep, that they need a strong leader, that the revolution is coming, and that he must achieve total mastery over himself, through mortification and self-discipline, in order to make himself ready for the great day.

Thus Simon had really wanted to rush to the Gare du Nord to meet his good friend off the train – but had forced himself not to, in order to conquer his wishes, in order to mortify himself, to perfect his will-power. As he explains:

‘These are my Wanderjahre. I’m going to spend them in acquiring the education I never got at the stupid school we both went to or in that suburban cemetery they call the University of Cambridge. But it’s not only knowledge of men and books that I want to acquire; that’s only an instrument; I want to acquire something much harder to come by and more important: an unconquerable will. I want to mould myself as the Jesuit novice is moulded by the iron discipline of the Order. I think I’ve always known myself; there’s nothing that teaches you what you are, like being alone in the world, a stranger everywhere, and living all your life with people to whom you mean nothing. But my knowledge was instinctive. In these two years I’ve been abroad I’ve learnt to know myself as I know the fifth proposition of Euclid. I know my strength and my weakness and I’m ready to spend the next five or six years cultivating my strength and ridding myself of my weakness. I’m going to take myself as a trainer takes an athlete to make a champion of him. I’ve got a good brain. There’s no one in the world who can see to the end of his nose with such perspicacity as I can, and, believe me, in the world we live in that’s a great force. I can talk. You have to persuade men to action not by reasoning, but by rhetoric. The general idiocy of mankind is such that they can be swayed by words and, however mortifying, for the present you have to accept the fact as you accept it in the cinema that a film to be a success must have a happy ending. Already I can do pretty well all I like with words; before I’m through I shall be able to do anything.’

Like the young socialist, Ernest, in Maugham’s last play, Sheppey, Simon is portrayed as deeply confused and troubled, his ideas veering wildly from Leninist communism to a Nietzschean view of the Strong Man rising through strength of will above the common mob.

Is he a communist or a Fascist? Like so many other young men between the wars, he could be either, in the sense that his core characteristics are burning anger and a sneering contempt for contemporary social values and for the sheep who passively accept it.

To prove how superior he is to conventional morality, Simon tells Charley some rather shocking stories about how brutally he treats his women.

I thought the novel would expand on Simon’s entertainingly unpleasant character and that, maybe, it would lead towards a big political rally or terrorist outrage, and that Charley would turn out to be a pawn in his friend’s fiendish conspiracy.

Maybe I’ve been watching too many superhero movies with their bubblegum plots. Maugham’s plot is – as so often – much more mundane and domestic in scale.

Simon takes Charley to a Parisian brothel, but a brothel with a twist. It’s called the Sérail and the women wear Turkish and Levantine outfits, sitting around bored until some man or other picks them to dance with to the small live band. Simon chooses a couple of women for them, pairing off Charley with a slight girl who turns out to be Russian, and here the narrative takes a massive unexpected turn.

Lydia

Before Simon disappeared off to have sex with his hooker, he had given Charley tickets to the Midnight Mass at St. Eustache, which he knew Charley wanted to see. On a whim Charley asks the prostitute Simon selected for him – introduced as ‘the Princess Olga’ because she is Russian – to accompany him to the church.

On the way she tells him that her name is really Lydia and she isn’t a princess. The church service is OK, Charley isn’t that impressed, but the biggest impression is made by Lydia who burst into tears and then collapses on the floor in a crumpled heap, crying her eyes out. Turns out she is fainting with hunger.

Embarrassed, Charley picks Lydia up and takes her for a meal at a very late-opening cafe, and it’s here that she tells him her story in a long monologue: briefly, she married a dashing French man, Robert Berger, who turned out to be an inveterate gambler and thief. Berger’s mother encouraged the match in the hope it would calm her son down, but it didn’t, and one day he stabbed a bookie to death. A few days later the police came, searched the little house they all lived in (Lydia, husband, mother-in-law), found and took Berger away. Berger was charged, tried, found guilty and sentenced to fifteen years’ penal servitude at St. Laurent in French Guiana. Lydia still loves him, but was forced to move in with some Russian friends of her mother’s, Alexey and Evgenia, the man a drunk, the woman unsympathetic.

By now feeling very sorry for her, Charley invites Lydia back to his clean but tatty hotel room: being a jolly nice chap he doesn’t make a move on her and they sleep in separate beds. Next day – Christmas Day – they stay in the room all day long, in front of a little fire, sending down to the concierge for food, while Lydia continues telling her story in great and entrancing detail, describing every single step in their relationship, wooing, falling in love, meeting the mother-in-law, marriage, domestic happiness, and then the slowly dawning realisation that all is not right.

I like the comment made by Eric Ambler, that Maugham isn’t a great novelist, but he is a great storyteller. For the purpose of the novel, the long excursion into Lydia’s story is a) not really necessary b) is artistically flawed in the most basic sense that she recounts a host of conversations and incidents which took place years before, with word perfect recall of all the details and every word of the conversations, something the reader can’t help noticing would be palpably impossible.

But who cares? As always with Maugham, something about the psychological penetration with which he describes her character and (after all, not that exceptional) story, is hypnotic, overcoming all logical drawbacks and really drawing you into her story.

So why, Charley asks, is she now working at the Sérail? Not for the money, she replies, she could earn more elsewhere. It is to mortify and punish herself. Why? Because she believes that through her suffering she can, maybe, atone for the guilt and suffering of her beloved husband.

‘There’s no logic in it. There’s no sense. And yet, deep down in my heart, no, much more than that, in every fibre of my body, I know that I must atone for Robert’s sin. I know that that is the only way he can gain release from the evil that racks him. I don’t ask you to think I’m reasonable. I only ask you to understand that I can’t help myself. I believe that somehow – how I don’t know – my humiliation, my degradation, my bitter, ceaseless pain, will wash his soul clean, and even if we never see one another again he will be restored to me.’ (p.131)

So within just 24 hours of his arrival in Paris (and by page 140 of this 250 page book), Charley has a) realised that his best friend has become a semi-Fascist fanatic and b) spent Christmas Day with a depressed Russian émigrée married to a convicted murderer.

What does the remainder of Charley’s Christmas holiday have in store, the reader wonders?

Simon’s account of the trial of Robert Berger

What it turns out to have in store is a lot more of the same. Charley suggests to Lydia that she stay with him in the hotel for the rest of his stay: no sex, just friendship. She is hugely relieved to get out of the household of Alexey and Evgenia. They are typical emigré Russians; he had once been a lawyer in Petersburg, now he is reduced to playing the violin in an orchestra at a Russian restaurant, and Evgenia runs the ladies’ cloak-room. Lydia goes to fetch her things, and Charlie goes to see Simon at his newspaper office.

Here Simon explains that he set Charley up with Lydia partly as a typically callous joke: he knew that Charley bears a resemblance to Lydia’s husband, Robert Berger, and was interested to see what would develop.

There then follows a deeply implausible 20 or so pages where Simon describes in mind-boggling detail the police investigation which led up to the conviction of Robert Berger. He gives a fly-on-the-wall account of Berger’s interrogation, and he is magically privy to the thought processes of the chief investigator who carried it out. The whole text turns for a while into an Agatha Christie novel in which we eavesdrop on Poirot’s thoughts.

The explanation given for Simon’s in-depth knowledge of every aspect of the case is that Simon, as journalist, had covered the investigation and trial in minute detail. Thus his narrative goes on to give us a court-room drama-style account of Berger’s trial, down to the appearance and behaviour of all the witnesses, the speeches of the lawyers for the prosecution and defence, of the judges and so on.

Over and above reporting the trial, Simon then went on to write a series of articles about Berger, taking him as a type of ‘the murderer’. He gives Charley a copy to read. It had become clear during the trial that Berger committed crimes for the fun and the excitement. He liked to wait outside department stores for posh people to drive up in their cars, park them outside and go in. That’s when Berger strolled out of the hotel, stepped into the car and drove it off (in the long-distant days before cars had car locks etc).

Berger would then drive round at night seeking likely-looking women waiting at bus stops and offering them a lift home. He was handsome and smooth-talking; many said yes. A little into the drive he would fake the car breaking down, ask them to poke around under the bonnet for him while he went through the charade of pressing the pedals etc, and at the first opportunity drove off with their handbags and purses. He stole the money and jewellery and threw the bags away.

Simon’s article had speculated that all these petty crimes led Berger on towards the ultimate crime. Simon speculated on how Berger had spent some time thinking about the perfect victim, eventually settling on the small, homosexual bookie, Teddie Jordan, who he routinely met at Jojo’s bar and other low-life haunts. Berger led Jordan on to think that he himself was gay, made an appointment with him and, as the little man was changing a record on the gramophone, stabbed him from behind, then stole all his cash.

Charley is horrified by Simon’s cynical depiction of Crime as Sport, and repelled by the cold calculating criminal mind of Berger.

Charley finished the essay. He shuddered. He did not know whether it was Robert Berger’s brutal treachery and callousness that more horrified him or the cool relish with which Simon described the workings of the murderer’s depraved and tortuous mind.

Charley is also dismayed by the fact that lovely Lydia was attracted to such a hound. They finish their drinks, separate and Charley walks back to the hotel, considerably disillusioned.

Back at the hotel, Lydia returns with her stuff from the flat where she’d been staying She expands on her Russian background. Her father was a socialist who accepted the revolution but nonetheless was expelled from his job at the university and, when he heard the police were coming for him, fled with his wife and baby Lydia to England.

Here they lived for 12 years but Lydia’s father missed Mother Russia and, when he contacted the Bolshevik Embassy in London, and they assured him they’d find him a good post back in Moscow, he went back. Instead, immediately on his arrival, he was arrested, imprisoned, tortured and then thrown out a fourth floor window. Ah Russian soul. Russian culture.

Lydia explains to Charley that Simon is obsessed with the figure of Felix Dzerzhinsky. This was the cold, unfeeling head of the Cheka or Bolshevik Secret Police, responsible for the arrest, torture, imprisonment and execution of hundreds of thousands of Russian citizens, and the terrorisation of the entire nation. Lydia explains that Simon asked her again and again about Dzerzhinsky’s life and career, and wanted to meet Alexey, because Alexey had once defended Dzerzhinsky in a Tsarist-era trial.

Why? Because deep down Simon sees himself as the English Dzerzhinsky.

Nonsense, says Charley. The English will never have a revolution and no such figure would be tolerated in England. Besides, the lives of the working classes were being improved all the time, with guaranteed working hours, social security, pensions, paid holidays, and slums being cleared to provide better housing.

Lydia replies – in terms which echo George Orwell’s opinions of this period – that a war is coming and regardless of the outcome, it will trigger sweeping social and political change in Britain. She ends with a personal warning:

‘You’re deceived in Simon. You think he has your own good nature and unselfish consideration. I tell you, he’s dangerous. Dzerzhinsky was the narrow idealist who for the sake of his ideal could bring destruction upon his country without a qualm. Simon isn’t even that. He has no heart, no conscience, no scruple, and if the occasion arises he will sacrifice you who are his dearest friend without hesitation and without remorse. (p.183)

The Louvre and the piano – Russia versus England

The following day they get up and Charley takes Lydia to the Louvre; after all, as well as ‘adventure’, he had come to see the paintings.

Scattered throughout the novel so far, at moments of reflection, Charley had tended to compare the Christmas Eve and Christmas Day he is having with a Russian prostitute with the traditional family Christmas his jolly English parents would be enjoying back in Blighty with their cousins.

While he is sat in a shabby Paris hotel room with an ugly, crying Russian prostitute, they were exchanging presents, pulling crackers, wearing silly hats and tucking into roast turkey and all the trimmings.

In other words, the complacently comfortable middle-class existence of Charley’s parents is used to set off the fanatic Simon and, even more, the rough life of Lydia the Russian exile, murderer’s wife and prostitute.

The next thirty or so pages intensify this theme. In it Charley takes Lydia to the Louvre and Maugham contrasts the worthy platitudes with which his mother and father (Leslie and Venetia) had shown him and his sister round, carefully allotting a fixed time to each masterpiece and lecturing them on each painter’s respective merits – with the simple, uneducated passion of Lydia.

Unlike his parents’ pedagogic perambulations, Lydia leads Simon hurriedly through the rooms of the Louvre and past countless ‘masterpieces’ in order to show him a small still life by Chardin. She she then proceeds to interpret this as an emblem of the Passion of Christ and epitome of how art can transform suffering.

‘It’s so humble, so natural, so friendly; it’s the bread and wine of the poor who ask no more than that they should be left in peace, allowed to work and eat their simple food in freedom. It’s the cry of the despised and rejected. It tells you that whatever their sins men at heart are good. That loaf of bread and that flagon of wine are symbols of the joys and sorrows of the meek and lowly. They ask for your mercy and your affection; they tell you that they’re of the same flesh and blood as you. They tell you that life is short and hard and the grave is cold and lonely. It’s not only a loaf of bread and a flagon of wine; it’s the mystery of man’s lot on earth, his craving for a little friendship and a little love, the humility of his resignation when he sees that even they must be denied him.’

It is, in other words, an artistic emblem of the self-sacrifice she is carrying out on behalf of her transgressing husband.

They eat in the Latin Quarter, then go back to the hotel room where Lydia reveals that she has brought some piano music from the apartment she shares with Alexey and Evgenia.

Now it just so happens that Charley is an expert pianist, a natural at school who continued his training at Cambridge. As Lydia places Scriabin or Schumann in front of him, he is immediately able to play them note perfect. Lydia has a go, plays terribly, but with an inspiring Russian passion.

Leaving aside the implausibility of all this, Maugham’s aim is, very obviously, to contrast Charley’s bright cheerful perfectionism, reflecting the happy sunlit life he has led in carefree England, with Lydia’s uninformed, uneducated, but infinitely more passionate and heart-felt emotionality.

Russia versus England – in which Russia beats England dead for passion and vibrancy. The only slight catch with all this being that Russian passion and spirituality seems to have led to… Stalin and Dzerzhinsky – to a world of terror, labour camps and death. Whoops. So England beats Russia for providing peace, stability and comfortable living for the majority of its population.

I found it difficult to understand what Maugham was getting at in these pages. Is he just presenting these two points of view with no intention to judge, leaving it to us to draw conclusions? Or is he hinting at what we could call ‘the Orwell Vision’ i.e. that peaceful complacent England is doomed.

The life Simon described lacked neither grace nor dignity; it was healthy and normal, and through its intellectual interests not entirely material; the persons who led it were simple and honest, neither ambitious nor envious, prepared to do their duty by the state and by their neighbours according to their lights; and there was in them neither harm nor malice. If Lydia saw how much of their good-nature, their kindliness, their not unpleasing self-complacency depended on the long-established and well-ordered prosperity of the country that had given them birth; if she had an inkling that, like children building castles on the sea sand, they might at any moment be swept away by a tidal wave, she allowed no sign of it to appear on her face.

Last day

They wake up on Charley’s last day in Paris. During the night he had seen Lydia crying in her sleep (a haunting image which recurs in several Maugham stories) but she remembers nothing on waking.

1. They go to a café to meet two men recently returned from the colonial penitentiary where Berger is being held. They describe conditions there. (Maugham had actually visited this far-away French prison on an island off South America and set two short stories there which give a lot of information about the lives and conditions of prisoners, A Man With A Conscience and An Official Position). The two men describe meeting Berger and reassure Lydia that, as a confident, quick-witted, intelligent crook, he’s doing just fine. They explain how Lydia can get money to him through back channels.

2. Charley goes off separately for a last meeting with Simon. (pp.224-234) Simon reveals himself to be even more fiercely contemptuous of his fellow man than we first thought, having become convinced that most men are cattle ruled by boundless egotism and only kept in check by brute force.

‘Democracy is moonshine… The rise of the proletariat has made it comparatively simple to make a revolution, but the proletariat must be fed. Organisation is needed to see that means of transport are adequate and food supplies abundant. That, incidentally, is why power, which the proletariat thought to seize by making the revolution, must always elude their grasp and fall into the hands of a small body of intelligent leaders. The people are incapable of governing themselves. The proletariat are slaves and slaves need masters.’

Simon systematically trashes the ideas of liberty, equality, fraternity and democracy. For Simon the Bolshevik revolution, and the Italian and German fascist movements which followed, all tell the same message: ‘the people’ are idiots, most of them born to be slaves. All that matters is power, having the charisma and force of personality to become a dictator. And now he brings up the name of Dzerzhinsky, representing him as the man who brought the implements of terror and repression to scientific perfection.

By now we realise that Simon Fenimore is a portrait of an English Fascist dictator-in-waiting.

This is all highly schematic – sort of interesting as social history, but questionable as fiction, or only as the kind of fiction of ideas found in Brave New World (1932) or in George Orwell’s pre-war novels with their obsession with impending social collapse.

Charley goes home

Then Charley goes home. He tries to kiss Lydia at the station but she turns away and walks away without looking back.

Charley has lunch on the train with ‘half a bottle of indifferent Chablis’, opens a fresh copy of The Times with its reassuringly thick paper, and a few hours later soon steps out onto the soil of England. Phew! What a relief.

At Victoria station he’s met by his mother, crying with relief, then taken home to the bosom of the family and, after a hearty dinner, is soon caught up in a game of family bridge, being told all the gossip about the in-laws at Christmas, especially the fact that cousin Wilfred has been offered a peerage. How simply ripping!

But as he sits there half-heartedly playing the game and listening to his parents prattle on, Charley finds his mind drifting back to Simon with his tortured, dark eyes fantasising about a Fascist dictatorship, to the vision of Lydia once more heavily made-up and plying her trade at the Sérail, to the big Russian singer they heard at one of the émigré nightclubs, pouring out her heart in songs of barbaric passion, to the two returnees from the French convict island, shifty, paranoid and damaged, and to the figure of shaven-headed Robert Berger wearing his prison pyjamas 5,000 miles away, off the coast of South America – and Charley realises he is greatly changed.

His sister had asked him if he had had adventures in Paris and he had truthfully answered no. It was a fact that he had done nothing; his father thought he had had a devil of a time and was afraid he had contracted venereal disease, and he hadn’t even had a woman; only one thing had happened to him – it was rather curious when you came to think of it, and he didn’t just then quite know what to do about it: the bottom had fallen out of his world. (p.252)

Inelegant prose

I’ve pointed out in other posts the surprising trouble Maugham had writing plain, clear English and my theory that it stems from the fact that for the first six or so years of his life he spoke only French (having been born and brought up in the British Embassy in Paris).

I don’t know whether it’s a sign of his disengagement from the subject of this novel, or of his age (he was 65 when the book was published), or the fact that writing a long work of prose always brought out the oddity in his writing – but the problem recurs in this book in sentences which often make you stumble as you read, and sometimes force you to reread the whole thing to understand it properly.

The situation was odd, and though it was not to find himself in such a one that he had come to Paris, it could not be denied that the experience was interesting. (p.79)

He talked quite naturally, but she had no notion what were his powers of dissimulation, and she could not help asking herself whether he proposed the drive in order to break unhappy news to her. (p.99)

She felt on a sudden warm with love for that woman who but just knew her, and yet, contrary to all expectation, because her son loved her, because with her sharp eyes she had seen that she deeply loved her son, had consented, even gladly, to their marriage. (p.102)

He decided to settle the matter there and then, but being shy of making her right out the offer he had in mind, he approached it in a round-about way. (p.237)

Maybe he’s trying to copy Henry James’s lengthy, ornate and carefully balanced periods, in which case – quite simply – he can’t manage it, not without coming over as clumsy and obscure.


Related links

Somerset Maugham’s books

1897 Liza of Lambeth
1915 Of Human Bondage
1919 The Moon and Sixpence

1921 The Trembling of a Leaf: Little Stories of the South Sea Islands (short story collection)
1921 The Circle (play)
1922 On a Chinese Screen (travel book)
1923 Our Betters (play)
1925 The Painted Veil (novel)
1926 The Casuarina Tree: Six Stories
1927 The Constant Wife (play)
1928 Ashenden: Or the British Agent (short story collection)
1929 The Sacred Flame (play)

1930 Cakes and Ale: or, the Skeleton in the Cupboard
1930 The Gentleman in the Parlour: A Record of a Journey From Rangoon to Haiphong
1931 Six Stories Written in the First Person Singular (short story collection)
1932 The Narrow Corner
1933 Ah King (short story collection)
1933 Sheppey (play)
1935 Don Fernando (travel book)
1936 Cosmopolitans (29 x two-page-long short stories)
1937 Theatre (romantic novel)
1938 The Summing Up (autobiography)
1939 Christmas Holiday (novel)

1940 The Mixture as Before (short story collection)
1941 Up at the Villa (crime novella)
1942 The Hour Before The Dawn (novel)
1944 The Razor’s Edge (novel)
1946 Then and Now (historical novel)
1947 Creatures of Circumstance (short story collection)
1948 Catalina (historical novel)
1949 A Writer’s Notebook

1963 Collected short stories volume one (30 stories: Rain, The Fall of Edward Barnard, Honolulu, The Luncheon, The Ant and the Grasshopper, Home, The Pool, Mackintosh, Appearance and Reality, The Three Fat Women of Antibes, The Facts of Life, Gigolo and Gigolette, The Happy Couple, The Voice of the Turtle, The Lion’s Skin, The Unconquered, The Escape, The Judgement Seat, Mr. Know-All, The Happy Man, The Romantic Young Lady, The Point of Honour, The Poet, The Mother, A Man from Glasgow, Before the Party, Louise, The Promise, A String of Beads, The Yellow Streak)
1963 Collected short stories volume two (24 stories: The Vessel of Wrath, The Force of Circumstance, Flotsam and Jetsam, The Alien Corn, The Creative Impulse, The Man with the Scar, Virtue, The Closed Shop, The Bum, The Dream, The Treasure, The Colonel’s Lady, Lord Mountdrago, The Social Sense, The Verger, In A Strange Land, The Taipan, The Consul, A Friend in Need, The Round Dozen, The Human Element, Jane, Footprints in the Jungle, The Door of Opportunity)
1963 Collected short stories volume three (17 stories: A Domiciliary Visit, Miss King, The Hairless Mexican, The Dark Woman, The Greek, A Trip to Paris, Giulia Lazzari, The Traitor, Gustav, His Excellency, Behind the Scenes, Mr Harrington’s Washing, A Chance Acquaintance, Love and Russian Literature, Sanatorium)
1963 Collected short stories volume four (30 stories: The Book-Bag, French Joe, German Harry, The Four Dutchmen, The Back Of Beyond, P. & O., Episode, The Kite, A Woman Of Fifty, Mayhew, The Lotus Eater, Salvatore, The Wash-Tub, A Man With A Conscience, An Official Position, Winter Cruise, Mabel, Masterson, Princess September, A Marriage Of Convenience, Mirage, The Letter, The Outstation, The Portrait Of A Gentleman, Raw Material, Straight Flush, The End Of The Flight, A Casual Affair, Red, Neil Macadam)

2009 The Secret Lives of Somerset Maugham by Selina Hastings

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