It All Comes Down to Artifice in the End (Notes Towards a Decadent Floraphilia)

A rebours by Ink-Yami (2017-18)

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I.

For me, Rupert Birkin is literature's greatest floraphile: a man who loves plants with a vital and perverse passion; a man for whom nothing satisfies like the subtle and responsive touch of cool vegetation upon his naked flesh - not even the love of a good woman. For whilst Birkin reluctantly returned to the human world and married Ursula, he always knew where he truly belonged and where he most wanted to deposit his sperm - in the folds of the delicious fresh growing leaves.

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II.

Just as perverse is the floraphilia of the aristocratic anti-hero of À Rebours: "Des Esseintes had always been excessively fond of flowers", writes Huysmans. However, unlike Birkin, he doesn't put his fondness into ecosexual practice and go rolling around wet hillsides, masturbating amidst a clump of young fir trees. Rather, Des Esseintes expresses his love of plants in a far more sophisticated and refined manner.

Des Esseintes is also discriminating amongst plants and doesn't embrace all flowers "without distinction of species or genus". In fact, he despises the "common, everyday varieties" that blossom in pots for sale at the local florist; "poor, vulgar slum-flowers [...] that are really at home only on the window-sill of a garret, with their roots squeezed into milk-cans or old earthenware pots".

Des Esseintes isn't too keen either on what he calls stupid flowers, such as the convential rose; flowers "whose proper place is in pots concealed inside porcelain vases painted by nice young ladies". In fact, whilst he can't help feeling "a certain pity for the lower-class flowers, wilting in the slums under the foul breath of sewers and sinks", he loathed the bourgeois blooms that one finds in "cream-and-gold drawing-rooms". Ultimately, Des Esseintes kept his admiration exclusively for the "rare and aristocratic plants from distant lands, kept alive with cunning attention in artificial tropics created by carefully regulated stoves".

But, best of all to his mind, are artificial hothouse flowers made from rubber, paper, or synthetic material: "As a result, he possessed a wonderful collection of tropical plants, fashioned by the hands of true artists ..." But of course, a Decadent is easily bored. And so, whilst enthralled by the admirable artistry displayed in his collection of künstliche Blumen, Des Esseintes begins to dream of another kind of flora: "tired of artificial flowers aping real ones, he wanted some natural flowers that would look like fakes."

This comically perverse acceleration of Decadent philosophy's anti-natural aesthetic all the way to its absurd conclusion - thereby reversing, as Patrick McGuinness points out, the relationship between nature and artifice, copy and original - is one of the most admirable aspects of À Rebours.       

Having soon assembled his astonishing collection of real fake flowers, including some remarkably sinister looking specimens that suggested disease and deformity rather than health and vital beauty, Des Esseintes is beside himself with joy:

"Yes, his object had been achieved: not one of them looked real; it was as if cloth, paper, porcelain and metal had been lent by man to Nature to enable her to create these monstrosities. Where she had not found it possible  to imitate the work of human hands, she been reduced to copying the membranes of animals' organs, to borrowing the vivid tints of their rotting flesh, the hideous splendours of their gangrened skin."

Fatigued by his horticultural handiwork and hothouse philosophizing, Des Esseintes goes to lie down on his bed. He soon falls asleep, but, alas, his sleep is disturbed "by the sombre fantasies of a nightmare", which concludes with an erotic encounter with an ashen-faced plant-woman, "naked but for a pair of green silk stockings". Her eyes gleamed ecstatically. Her lips had the crimson colour of an anthurium. And her nipples "shone as brightly as two red peppers".

As the dream intensifies, the plant-woman enfolds Des Esseintes in her tendril-like arms:

"He made a superhuman effort to free himself from her embrace, but with an irresistible movement she clutched him and held him, and pale with horror, he saw the savage Nidularium blossoming between her uplifted thighs, with its sword-blades gaping open to expose the bloody depths.
      His body almost touching the hideous flesh-wound of this plant, he felt life ebbing away from him - and awoke with a start, choking, frozen, crazy with fear."

I suspect that Birkin, in contrast to Des Esseintes with his eurotophobia and castration anxiety, would have been far more receptive to such a dream and would have awoken with blissful joy rather than a cold sweat.     

Notes

D. H. Lawrence, Women in Love, ed. David Farmer, Lindeth Vasey and John Worthen, (Cambridge University Press, 1987), pp. 106-07.

Joris-Karl Huysmans, Against Nature (À Rebours), trans. Robert Baldick, introduction and notes by Patrick McGuinness, (Penguin Books, 2003), Ch. 8, pp. 82-92. 

For a related post to this one on Des Esseintes (and his bejewelled tortoise), click here.

In Praise of Sapphic Decadence

Renée Vivien (1877-1909): The Muse of the Violets

The perverse lesbian was a central figure within decadent literature. An object of endless fascination for writers such as Baudelaire and Swinburne, she might almost be thought of as nothing other than a figure of the male porno-poetic imagination; i.e., a creature of artifice and obscenity shaped by and within desire on the one hand and fear and loathing on the other.    

But perhaps she appears most beautifully - and most controversially - in the work of expatriate English poet and female dandy-bohemian Renée Vivien. 

In Vivien's text, if the lesbian remains a species of fleur du mal very much marked by the misogyny and homophobia that runs through the work of the above male authors, she is, at the same time, radically and paradoxically reconfigured through "a utopian politics of Sapphic revival" and in this way provides a more affirmative and naturalistic (though no less fictional) conception of liberated female sexuality. In other words, "Vivien's decadent Sapphist is a shimmering, negative embodiment of the utopian possibility contained within a modern world in decline".

- See Elisa Glick, Materializing Queer Desire, (SUNY Press, 2009), p. 12.

This negative dialectics which finds value - even hope - in decadence will remind some readers of Adorno and others of Nietzsche. The point is that sickness, corruption, and perversity often serve to advance us as a species and a culture; that we need our decadent individuals (including alcoholic, anorexic, suicidal, sadomasochistic, lesbian poets like Renée Vivien) and not merely those healthy-living normal types who eat breakfast, go to the gym, work hard and preserve the status quo.