There's No Fool Like an Old Fool: Notes on the Case of Ambrose the Masked Dancer

Jean Galland as Ambrose the masked dancer

Le Plaisir (dir. Max Ophüls, 1952) [1]

 

 "The truth of metaphysics is the truth of masks ..."

 

 

I. 

 

Mention The Mask to most people and they probably think of Stanley Ipkiss, as played by Jim Carrey in the 1994 film of that title; or, perhaps, of the original Dark Horse comic book series, created by Doug Mahnke and John Arcudi, that the movie was based upon. 

 

But for the small number of people familiar with 19th-century French literature, then it's the title of a short story by Guy de Maupassant [2]; one which I would like to discuss here, interested as I am at moment with the male response to ageing and what constitutes appropriate (or inappropriate) dress and behaviour in men over a certain age.  

 

II.

 

The story opens at a crowded masquerade ball. People were gathered to have fun and came from every quarter of Paris and every class, united in their desire for amusement and rowdy pleasure tinged with a sense of debauchery. 

 

There were pretty girls of every description; "some wearing common cotton, some the finest batiste; rich girls, old and covered with diamonds, and poor girls of sixteen, full of the desire to revel, to belong to men, to spend money".

The masked dancers were working themselves into a pagan frenzy; young women "whose lower limbs seemed to be attached to their bodies by rubber springs, were making wonderful and surprising motions with their legs", whilst their male partners hopped and skipped and waved their arms about. One could imagine them panting breathlessly beneath their masks. 

 

One man in particular stood out from the crowd due to the fact that he was "making strange fancy steps" which aroused the joy and sarcasm of those watching:

 

"He was thin, dressed like a dandy, with a pretty varnished mask on his face. It had a curly blond moustache and a wavy wig. He looked like a wax figure from the Musée Grévin, like a strange and fantastic caricature of the charming young man of fashion plates, and he danced with visible effort, clumsily, with a comical impetuosity." 

 

The narrator of the tale continues:

 

"He appeared rusty beside the others when he tried to imitate their gambols: he seemed overcome by rheumatism, as heavy as a great Dane playing with greyhounds. Mocking bravos encouraged him. And he, carried away with enthusiasm, jigged about with such frenzy that suddenly, carried away by a wild spurt, he pitched head foremost into the living wall formed by the audience, which opened up before him to allow him to pass, then closed around the inanimate body of the dancer, stretched out on his face." 

 

Oh dear, that's not good; no one wants to pass out on the dance floor and end up flat on their face - even when wearing a mask. 

 

Luckily for him, some kind souls pick him up and carry him off the dance floor. A doctor is called. Upon examining the unconscious figure, he notices that the mask he was wearing was "attached in a complicated manner, with a perfect network of small metal wires which cleverly bound it to his wig and covered the whole head". 

 

Indeed, even the neck was "imprisoned in a false skin which continued the chin and was painted the color of flesh, being attached to the collar of the shirt". All this material has to be cut away with large scissors. When the physician finally removes the elaborate disguise he is surprised to discover the worn out and wrinkled face of an old man:

 

"The surprise among those who had brought in this seemingly young dancer was so great that no one laughed, no one said a word. All were watching this sad face as he lay on the straw chairs, his eyes closed, his face covered with white hair, some long, falling from the forehead over the face, others short, growing around the face and the chin, and beside this poor head, that pretty little, neat varnished, smiling mask." 

 

 

III.

 

This is a creepy and brilliant opening to a tale - one that compels the reader to continue; we must find out who this mysterious figure is and why he wears such a mask. Even the doctor is curious to discover who this man might be. And so, when his patient finally recovers consciousness, he takes him home in a cab.

 

The old man, we are informed, lives on the other side of Montmarte in a somewhat delapidated building. The doctor helps him up four flights of stairs to his apartment, the door to which is opened by "an old woman, neat looking, with a white nightcap enclosing a thin face with sharp features, one of those good, rough faces of a hard-working and faithful woman". 

 

Upon seeing the state that the man - her husband, Ambrose - was in, she cried out in distress. The doctor calms her and explains what has happened. To his surprise, she wasn't at all shocked; for this wasn't the first time that such an incident had occurred. She insisted that the doctor help her put him to bed and allow him to sleep; that he'd be fine in the morning. 

 

The doctor, however, is not convinced and remains concerned for his patient. But the woman, Madeleine, insists that he'll be alright - that Ambrose has merely drunk too much on an empty stomach: 

 

"'He has eaten no dinner, in order to be nimble, and then he took a few absinthes in order to work himself up to the proper pitch. You see, drink gives strength to his legs, but it stops his thoughts and words. He is too old to dance as he does. Really, his lack of common sense is enough to drive one mad!'" 

 

The doctor, his curiosity piqued, enquired: "'But why does he dance like that at his age?'"

 

And that's really the key question here: Why does an elderly man still want to act and look young, at the risk of behaving in an inappropriate manner and making a fool of himself?  

 

It's a question that we might ask today, for example, of rock stars in their sixties and seventies who still take to the stage and attempt to summon up the passions and strike the poses of youth. 

 

As a middle-aged man myself, I think I have a pretty good idea of the answer. And so, whilst I'm irritated and embarrassed by those who, as it were, don masks and attempt to disguise their age with wigs, make-up, fashionable clothes, and much younger partners, I do sympathise.

 

However, as the masked dancer's wife spells out the answer to this question with such cruel precision, I'll let readers hear her reply:   

 

"'Ah! yes, why? So that the people will think him young under his mask; so that the women will still take him for a young dandy and whisper nasty things into his ears; so that he can rub up against all their dirty skins, with their perfumes and powders and cosmetics. Ah! it's a fine business!'" 

 

That's certainly part of it. But not all: the male desire for youthfulness isn't simply about retaining sex appeal and potency, although, obviously, Madeleine's main concern is with her husband's serial infidelity and how this has hurt her: 

 

"'What a life I have had for the last forty years! [...] I have been his wife and servant, everything, everything that he wished [ ...] But how he has made me cry [...]'" 

 

Now, whilst I don't wish to make light of Madeleine's pain, or deny the fact that her husband behaved cruelly in boasting of his affairs and insisting she hear every sordid detail, I would like to know why it is (certain) women always bring things back to themselves - and why they never stop to consider that perhaps - just perhaps - male passion and male suffering is greater than their own? [3] 

 

And without wanting to generalise in a manner that will bring accusations of sexism or misogyny my way, it does sometimes seem that whilst taking their own worries and their own bodies and health issues extremely seriously, women often sneer at men and dismiss their feelings and fears. Thus, they deride the notion of a male menopause, for example, and laugh at the idea of a mid-life crisis; or joke about erectile dysfunction, baldness, and even prostate cancer.

   

But let us return to Maupassant's tale ... 

 

 

IV.

 

Madeleine explains her husband's behaviour to the doctor in terms of regret - that feeling of sadness and disappointment which she understands only too well:

 

"'You see, it's regret that leads him on and that makes him put a pasteboard face over his own. Yes, the regret of no longer being what he was and of no longer making any conquests!'" 

 

I don't think that's right, however. I think it's angst and his sense of becoming invisible in the world that makes Ambrose put on a mask and demand the right to still participate in the game of life. 

Still, perhaps we're simply splitting hairs and forming a false dichotomy between regret and philosophical anxiety ... But talking of hairs:

 

"'Oh, monsieur, when I saw his first white hair I felt a terrible shock and then a great joy - a wicked joy - but so great, so great! I said to myself: 'It's the end - it's the end.' It seemed as if I were about to be released from prison. At last I could have him to myself, all to myself, when the others would no longer want him.'" 

 

At least Madeleine is honest - but that's a rather terrible confession. Remembering her joy at his rapid ageing over the next couple of years and the fact that he would lose his freshness so that women would no longer find him sexually attractive, she continues:

 

"'White hair! He was going to have white hair! My heart began to thump and perspiration stood out all over me, but away down at the bottom I was happy. It was mean to feel thus, but I did my housework with a light heart [...]'" 

 

That's good for her, but I do rather feel sorry for poor Ambrose for failing to live up to his name [3]. In desperation, he tried to start a new career in the hat business. When that failed, he tried to become an actor. Finally, he simply decided to frequent bars and cabaret venues, dancing the night away wearing his home-made mask:

 

"'This habit holds him like a frenzy. He has to be young; he has to dance with women who smell of perfume and cosmetics.'"

 

And - I would suggest - he has to get away from a woman who, whilst claiming to love him, pities him, mocks him and desires nothing more than for the two of them to sit side-by-side in their rocking chairs for all eternity. 

 

 

Notes

 

[1] Le Plaisir (dir. Max Ophüls, 1952) is a film based on three short stories by Guy de Maupassant; 'Le Masque' (1889), 'La Maison Tellier' (1881), and 'Le Modèle (1883). It was released in the English-speaking world under the title House of Pleasure. Stanley Kubrick once named it as his favourite film. To watch a French trailer (une bande-annonce) for the film, click here.

 

[2] Le masque was published in a periodical in 1889. It first appeared in book form in Maupassant's fifteenth collection of stories (the last published during his lifetime), L’inutile beauté (1890). 

      For this post, I have relied upon the English translation published as an e-book by online-literature.com: click here. The same translation can also be found in Vol. XI of Maupassant's short stories published by Project Gutenberg: click here.   

[3] This might explain, for example, why men produce superior works of art, commit suicide far more often, and experience that most philosophical of all moods, angst, with greater intensity than women. Could it be that the mutated Y-chromosome determines far more difference than we imagine or like to believe between the sexes ...?

 

[4] Ambrose is a boy's name of Greek origin, meaning immortal.

 

 

Readers interested in knowing more about the truth of masks might like to see an earlier post from February 2018: click here.

I am grateful to Thomas Bonneville - yet again - for suggesting this post as a follow up to the study of Gustav von Aschenbach, which can be found by clicking here. 

 

 

Pot-au-feu

Illustration by Severo Pozzati (1957) 

used to advertise Maggi pot-au-feu beef cubes

 

Venez à moi, vous dont l’estomac crie misère, et je vous restaurerai!

 

 

Although English people are likely to answer frog legs (cuisses de grenouille), snails (escargot), or coq-au-vin if asked to name the French national dish, it is actually pot-au-feu (or boiled beef and carrots, as Harry Champion would have it) [1]. 

 

This hearty stew, made with simple ingredients, seasoned with herbs and thickened with marrowbone, is thought to encapsulate all that is best about Gallic cuisine and, indeed, French culture; i.e., it taps into the same mythology which Roland Barthes discussed with reference to a good steak and a full-bodied red wine [2].

 

Pot-au-feu, in other words, is for the French what a Sunday roast is to the English, or a Big Mac is to an American; character building and identity reaffirming. It's perhaps not surprising, therefore, that the dish has often featured in French literature, with bourgeois novelists keen to promote pot-au-feu as a symbol of the traditional values they feared were being eroded by modernism and political radicalism. 

 

As one commentator reminds us, Flaubert mocks this in Le Château des cœurs (1863): 

 

"A fantasy, set in the 'Kingdom of the Pot-au-feu', its sixth tableau depicts a huge cauldron of the dish being worshipped by a host of adoring bourgeois. The source of all their happiness, it stands for all that the middle classes hold dear: social and political conservatism, base materialism and narrow self-interest. Its influence is also terrifying. When the play's hero, Paul, refuses to taste the stew, he is taken prisoner and thrown into jail. In a final, horrifying twist, the cauldron rises up into the sky, growing ever larger, until it eventually blots out the sun and plunges the city into darkness." [3]

 

In his novel L’Assommoir (1877), Emile Zola also gives a shout out to pot-au-feu as one of life's simplest pleasures; as does Guy de Maupassant in La Parue (1884). 

 

But for Michel Houellebecq [4], one of the best descriptions in French literature of this robust but delicate dish is given by Joris-Karl Huysmans in Là-Bas (1891), where Durtal, a man disgusted by the modern world, lovingly inhales the aroma of "a peppery pot-au-feu, perfumed with a symphony of vegetables, of which the keynote was celery" [5].

 

I suppose this just goes to show that even Satanists enjoy a good stew served with a simple salad and washed down with cider, followed by cheese and wine.     

 

 

Notes

 

[1] 'Boiled Beef and Carrots' is a popular music hall song composed by Charles Collins and Fred Murray (1909). The song was made famous by Harry Champion, who sang it as part of his act and later recorded it. The song extols the virtues of a typical Cockney dish over adopting a vegetarian diet and living on the kind of food they give to parrots: click here.  

 

[2] See 'Wine and Milk' and 'Steak and Chips' in Roland Barthes, Mythologies, trans Annette Lavers, (The Noonday Press, 1991), pp. 58-61 and 62-64.

      In the first of these pieces, Barthes writes: "Wine is felt by the French nation to be a possession which is its very own, just like its three hundred and sixty types of cheese and its culture. It is a totem-drink ..." [58] And in the second: "Steak is a part of the same sanguine mythology as wine. It is the heart of meat, it is meat in its pure state; and whoever partakes of it assimilates a bull-like strength."[62]

 

[3] Alexander Lee, 'Pot-au-Feu, France's National Dish', History Today, Volume 68, Issue 10 (October 2018). This excellent piece can be read on line: click here. 

[4] See Michel Houellebecq, discussing pot-au-feu as a French ideal in an interview with Marin De Viry and Valérie Toranian. Originally published in the Revue des duex mondes (July, 2015), it can be found in Interventions 2020, trans. Andrew Brown, (Polity Press, 2022), pp. 172-195. 

      As Houellebecq rightly says: "No other dish can boast such a literary past; there's no equivalent for the boeuf bourguignon or the blanquette." [174]

 

[5] Joris-Karl Huysmans, Là-Bas (1891), Chapter V. I am quoting from the English translation by Keene Wallace (1928), which is available on line as an ebook thanks to Project Gutenberg: click here. 

      Food is a central concern throughout Huysmans's work; for a discussion of this, see the MA dissertation by Laura Shine, 'De la pitance indigeste au divin pot-au-feu: la quête du bon repas comme thème dans l’œuvre de Joris-Karl Huysmans', (Université de Montréal, 2013): click here. 

Let's Go Outside: Notes on The Horla

Cover of the 1908 edition 

of Guy de Maupassant's Le Horla 

I.

The concept of the Outside is as important to me now as it was twenty-five years ago when I decided to entitle my doctoral project on the work of Nietzsche and Lawrence Outside the Gate, referencing not only one of the little rhyming preludes to The Gay Science, but also the Killing Joke album of that title from 1988. [1]  

I suppose my understanding of the concept has remained fairly consistent over the years; mostly shaped by the occult musings of Richard Somers in Kangaroo (1923) about dark gods and invisible strangers in the night, tapping at the doors of human perception in order to gain admission into our world which we have illuminated with electric light in order to banish the darkness and create the illusion of safety, even though we remain standing on the edge of an invisible abyss. [2] 

That's Foucault I'm paraphrasing and his attempt to think the thought from outside has also been an important influence on my work; a type of thought that stands in contrast to the interiority of most philosophical reflection and the positivity of our scientific knowledge; a type of thought that we find not in mysticism, but in literature - such as in the work of Sade and Hölderlin:

"Can it be said without stretching things that Sade and Hölderlin simultaneously introduced into our thinking, for the coming century, but in some way cryptically, the experience of the outside - the former by laying desire bare in the infinite murmur of discourse, the latter by discovering that the gods had wandered off through a rift in language as it was in the process of losing its bearings?" [3]

I think it probably can - and I think we can say also that Guy de Maupassant is another writer who gives us an experience of the outside in his unsettling short story Le Horla (1886/87) ...

II.

The word Horla is, of course, a neologism coined by Maupassant; an amalgam of the French words hors and là.

Thus, the Horla is literally the one who is out there - always waiting for a chance to enter so that it can steal your milk and water and drive you out of your fucking mind; an alien entity that threatens to overwhelm (and possibly supersede) humanity. Who said the Übermensch couldn't have an extra-terrestrial origin - or come, like a virus, from out of the jungle or Brazilian rainforest?

The 42-year-old victim of the tale has not only been mentally unhinged by his experiences, which started with a strange malaise and a kind of nervous anxiety, but reduced to a pitiful physical state:

"He was extremely thin, cadaverous even, as some madmen look when they are consumed by an obsession. Their bodies seem ravaged by one sick thought which devours them faster than any disease or consumption." [4]

His doctor prescribed cold showers and sedatives and the latter at least helped the man to sleep; unfortunately, sleep turned out to be even more intolerable than the insomnia. He explains why:

"'As soon as my head hit the pillow, my eyes closed and I was out. I mean out completely. I fell into absolute nothingness, a void, a total blank. My self became completely dead until I was suddenly, horribly awoken by the most appalling sensation. An unbearable weight was lying on my chest and another mouth was sucking the life out of me through my own.'" [237]

Obviously, that's not very pleasant and no one would want to experience such a thing. Nor, I suppose, would most people - there are doubtless exceptions - want to see their roses plucked by an invisible hand and sniffed by an invisible nose belonging to an invisible being. I mean, greenfly can be a problem enough as it is.

And to have anyone reading over your shoulder - or absorb your own reflection - is always profoundly irritating, is it not?

The poor man eventually admits himself into the care of an eminent psychiatrist, Dr. Marrande, who overcomes his own professional scepticism and concludes that his patient's experiences with the Horla may well have been all-too-real. He informs his colleagues: "'I cannot tell if this man is mad or whether we both are ... or whether ... man's successor is already in our midst ...'" [244]    

This last idea is one that the man has already developed very eloquently:

"'What is this being, gentlemen?  I believe it is what the earth is waiting for, to supersede humanity, to usurp our throne, to overwhelm and perhaps feed on us as we feed now on cattle and wild boar. We have sensed and dreaded it for centuries. We have heard its approach with terror. Our forefathers have been haunted by the Invisible.
      It has come.'" [243]

Notes

[1] See Nietzsche, The Gay Science, 'Joke, Cunning, and Revenge: A Prelude in Rhymes', number 57. The original German verse, entitled Wählerischer Geschmack, [Fastidious Taste] reads:   

Wenn man frei mich wählen liesse,
Wählt' ich gern ein Plätzchen mir
Mitten drin im Paradiese:
Gerner noch - vor seiner Tür!

Which we might translate as: When given a free choice, / I'd choose myself a place / in the centre of paradise: / Better still - outside the gates!

To play the title track from the Killing Joke album - digitally remastered in 2007 and provided to YouTube by Universal Music Group in 2015 - click here. 

[2] See D. H. Lawrence, Kangaroo, ed. Bruce Steele, (Cambridge University Press, 1994), p. 285:

"The Lord thy God is the invisible stranger at the gate in the night, knocking. He is the mysterious life-suggestion, tapping for admission. And the wondrous Victorian Age managed to fasten the door so tight, and light up the compound so brilliantly with electric light, there was no outside, it was all in. The Unknown became a joke: is still a joke.
      Yet there it is, outside the gate, getting angry."

[3] Michel Foucault, Maurice Blanchot: The Thought from Outside, trans. Brian Massumi, (Zone Books, 1987), p. 17.

[4] Guy de Maupassant, 'The Horla', in A Parisian Affair and Other Stories, trans. Siân Miles, (Penguin Books, 2004), p. 236. Following page references are given directly in the text. Note that this is the first version of the tale, published in 1886, and not the longer, more developed version of 1887. 

Who Knew (that Maupassant was an Objectophile)?

I.

As the clinical sexologist Amy Marsh rightly points out, whilst objectum sexuality is often regarded as a relatively recent phenomenon, it actually possesses a much longer cultural history, as revealed, for example, in classic works of literature, such as Victor Hugo's queer gothic novel of 1831, Notre-Dame de Paris, in which Quasimodo is as passionately attached to the bells of the cathedral, as he is to the beautiful sixteen-year-old gypsy girl Esmeralda: 

"He loved them, caressed them, talked to them, understood them. From the carillon in the steeple of the transept to the great bell over the doorway, they all shared his love." [1]

However, I think my favourite instance of objectophilia in 19th-century French literature occurs in Maupassant's short story Qui sait? (1890) ... [2]


II.

In this tale, the anonymous narrator - confined in a psychiatric unit - confesses that he has always been something of a loner, but possessing no particular animosity towards his fellow human beings: 

"I have always lived alone because of a certain creeping unease I feel in the presence of other people. I don't know how to explain it. I am not averse to seeing people [...] but if I feel they have been near me for any prolonged period of time, even the closest begin to get so much on my nerves that I have this overwhelming, increasingly urgent desire to see them gone or to go off and be by myself.
      It is actually more than a desire. It is a real need, something absolutely essential to me." [275-76]

I used to believe, like the narrator, that there must be many thousands of people who feel this way. But, actually, it turns out that most people don't; they are perfectly content, rather, with being part of a vast, seething mass of humanity. It's only a rare few souls, for example, who cannot travel on a rush hour tube, or step into a crowded lift; and only a queer type of person who finds solitude blissful, rather than a huge, unremitting burden to bear.  

Similarly, despite the narrator's insistence on the perfectly normal nature of his (introverted and solipsistic) psychology, it's actually very unusual - or what we might even term perverse - to become emotionally and/or erotically attached to inanimate objects. (It should be noted that I use the term perverse here without any negative connotation or moral judgement attached.)

The narrator informs his readers:

"My house has, or had, become a world in which I lived a solitary yet active life, surrounded by familiar objects, furniture and bibelots as lovable to me as human faces. Little by little I filled my house with these things and I lived in their midst as happily as in the arms of a beloved woman whose warm, familiar embrace has become a prerequisite to a calm, untroubled existence." [277]

That's very lovely, I think. Unfortunately, the tale takes a bizarre twist when the beloved objects stage a revolt and abandon the amorous subject by one night marching out of his house, whilst he watches with astonishment from the garden:

"What I could now hear was the extraordinary sound of steps coming down the stairway and on to the parquet and the carpets - the sound not of shoes or of human footwear but the clatter of wooden and iron crutches clashing like cymbals, or so it seemed. Suddenly, what should I see waddling over the threshold of my own room but the big armchair in which I used to read. It came out into the garden. Others from the drawing room followed it and were followed in turn by low settees crawling crocodile-like along on their squat little legs. All my other chairs leapt out like goats, with footstools lolloping alongside.
      You can imagine what I felt like! I slid behind some shrubbery and remained crouching there watching the procession continue to pass by, for they were all leaving, one after the other, quickly or slowly, according to size and weight. My piano, my full-size grand piano galloped wildly past me with a musical murmur in its flank; the smallest objects such as hairbrushes and crystal chandelier droplets crawled like ants on the ground accompanied by glass goblets on which the moonlight cast little glow-worms of phosphorescence; curtains, hangings, tapestries spread like pools and stretched out octopus-like tentacles of fabric as they swam past. My desk hove into view, a rare eighteenth-century piece now containing some photographs and all the letters tracing the sad history of my painful love-life. 

      I suddenly lost my fear. I threw myself on it and held it down as if it had been a [...] woman attempting to flee. However, there was no stopping it and despite all my angry efforts I could not even slow down its inexorable progress. In my desperate struggle against this appalling power I was thrown to the ground, then rolled over and dragged along the gravel. In no time, the rest of the furniture [...] began to trample all over me, bruising my legs in the process. When I let go of the desk the rest of the pieces careered over my body as a cavalry charge mows down a fallen rider." [279-80] 

Talk about revenge of the object ...! Is there anything else even remotely like this in all literature?

The tale's English translator, Siân Miles, reminds us that the French composer Paul Dukas used the idea of a "mysterious and threatening proliferation of avenging objects" [3] in his symphonic poem L'apprenti sorcier (1897) and that Bret Easton Ellis also incorporated a scene into American Psycho (1991) in which Patrick Bateman is stalked by an anthropomorphised park bench, but that's really about it (I think, though would love to know of further examples). 


Notes

[1] These lines from The Hunchback of Notre-Dame, translated by  Walter J. Cobb (Signet Classics, 1964), are quoted by Amy Marsh in her article 'Love Among the Objectum Sexuals', in the Electronic Journal of Human Sexuality, (Vol. 13, 1 March, 2010): click here.

[2] Guy de Maupassant, 'Who Knows?', A Parisian Affair and Other Stories, trans, Siân Miles, (Penguin Books, 2004). All page numbers given in the text refer to this edition.

[3] Siân Miles, Notes to 'Who Knows?', by Guy de Maupassant, in A Parisian Affair and Other Stories, ibid., p. 320. Miles mistakenly claims that Dukas composed his work twenty-five years earlier than Maupassant wrote his short story, but, as a matter of fact, he only completed it in 1897, i.e., seven years after Qui sait? was first published. The Sorcerer's Apprentice, as it is known in English, was, of course, based on Goethe's poem Der Zauberlehrling written in 1797. 

Those interested in knowing more about the role of objects in fiction and the manner in which inanimate things infiltrate our desires, fantasies, and concepts of self, might find Babette Bärbel Tischleder's The Literary Life of Things (Campus Verlag, 2014) worth reading. I agree with the book's central argument that one of the most important things about literary texts is that they "encourage us to see our practical, emotional, and imaginary engagement with the nonhuman environment in modes that resist any clear-cut distinction of subjects and objects, the physical and the metaphysical, the animate and the inanimate" [18]. 

On Disappointment

Philosophy begins with an experience of disappointment 

- Simon Critchley

I. La déception

It's arguable, I think, that the human condition is ultimately marked by a sense of disappointment; for our expectations and hopes are never quite fulfilled and everything, everyone, and everywhere lets you down in the end (I was going to say even the things, people, and places one loves most, but, of course, it's especially the things, people, and places one loves most). 

Some psychologists, concerned with decision analysis and who study disappointment in terms of causation, naively believe that we might not only learn how to deal with the stress and anxiety that it induces, but avoid disappointment altogether. But I'm afraid that's not possible: life is disappointing (and death isn't all that it's cracked up to be either).

Best, then, to curb your enthusiasm and acknowledge that the world is imperfect and indifferent (if not actually malevolent); meaning that all great expectations are false (nothing good awaits you) and all high hopes are in vain (God is dead and you, my friend, are not special).   


II. Syndrome de Paris

Is there any city on earth that disappoints more than Paris?

The French capital is, in fact, so triggering of disappointment that a Japanese psychiatrist, Dr Hiroaki Ota, working at the Sainte-Anne Hospital Centre, coined the term pari shōkōgun [パリ症候群] in the 1980s and even published a book on the phenomenon. 

Syndrome de Paris is a condition exhibited by some individuals - particularly Japanese tourists - who, when visiting the city, discover to their dismay that it's not as sexy, nor as stylish, nor as romantic as they anticipated. The condition is often characterised as an extreme form of culture shock and produces symptoms including acute alienation, anxiety and paranoia (as well as nausea, vertigo, and rapid heartbeat).

In 2004, Libération published an article on the syndrome in which Mario Renoux, president of the Franco-Japanese Medical Association, blames popular culture and the media for creating this syndrome by endlessly perpetuating a myth of Paris rooted in la Belle Époque, rather than present the contemporary reality of crime, overcrowding, outrageous prices, air pollution, poor service, etc. This leads to huge disappointment and, for some, physical and mental disorientation.  

III. Une aventure parisienne

Of course, those with some knowledge of 19th-century French literature will not need shrinks and medical professionals to inform them about this ...

In his short story Une aventure parisienne (1881), Maupassant tells the tale of a "little provincial woman who had led [...] a boringly blameless life [...] looking after her family" [41], but whose heart was ravaged by an all-consuming desire to experience life in Gay Paree. Above all, she was fascinated by the promise of illicit pleasures:

"From where she lived, she looked on Paris as representing the height of all magnificent luxury as well as licentiousness. Throughout the long, dream-filled night, lulled by the regular snoring of her husband [...] she conjured up the images of all the famous men who made the headlines and shone like brilliant comets in the darkness [...] She pictured the madly exciting lives they must lead, moving from one den of vice to the next, indulging in never-ending and extraordinarily voluptuous orgies, and practising such complex and sophisticated sex as to defy the imagination. It seemed to her that hidden behind the façades of the houses lining the canyon-like boulevards of the city, some amazing erotic secret must lie." [42]  

After long and careful preparation, the woman decides she simply has to go to Paris ... But she is, of course, quickly disappointed:

"Up and down the boulevards she walked, seeing nothing particularly wicked or sinful. She cast her eye inside all the well-known cafés [...] But she found nothing that might lead her to the great orgies she imagined actresses and artists enjoyed all the time." [42-3]

Then, however, her luck changes and she bumps by chance into a famous author in a shop selling colourful Japanese ornaments, trinkets and knick-knacks (or bibelots as the French call these things). Seizing her opportunity, she latches onto Monsieur Jean Varin and cleverly persuades him to take her first for a walk in the park and then for a glass of absinthe. Naturally, she was wild with joy.

Then he takes her to dinner and, afterwards, to the theatre. Finally, they retire to his home and, without speaking, climb the stairs to his bedroom, where she quickly disrobes. Alas, things do not go well. She was as sexually naive and inexperienced "as only the lawful wife of a country solicitor can be", whilst he - no longer young, no longer handsome, no longer elegant - was "as demanding as a pasha with three tails" [46], which, even if I don't quite know what that means, I'm assuming to be very demanding indeed.  

Afterwards, by the light of a Chinese lantern:

"She looked in dismay at the tubby little man beside her, lying on his back with the sheet draped over his hot-air balloon of a belly.

      While he snored like a pipe-organ, with comic interludes of lengthy, strangulated snorts, the few hairs he possessed, exhausted by the onerous responsibility of masking the ravages of time on his balding skull during the day, now stood perkily on end. A dribble of saliva flowed from the corner of his half-open mouth." [47]

She got up and dressed as soon as dawn finally broke. As she does so, M. Varin also wakes. It took a few seconds for him to recover his senses, but when he does so, he asks her what her game is. To this she replies: "'I always wanted to know what it was like to be ... wicked ... and actually ... it turns out to be not all that much fun ...'" [47]

With this confession of disappointment, she ran from the room and out into the streets of Paris once more, just as an army of sweepers advanced towards her:

"They swept the pavements and the cobblestones, driving all the litter and filth into the stream of the gutter. [...] And as she ran through street after street, still they came to meet her, moving like puppets on a string with the same mechanical, mowing movement. She felt as though something inside her, too, had now been swept away. Through the mud, down to the gutter and finally into the sewer had gone all the refuse of her over-excited imagination.
      Returning home, the image of Paris swept inexorably clean by the cold light of day filled her exhausted mind, and as she reached her room, sobs broke from her now quite frozen heart." [47-8]

See: Guy de Maupassant, 'A Parisian Affair', in A Parisian Affair and Other Stories, trans. by Siân Miles, (Penguin Books, 2004). All page references given in the text refer to this edition.

Notes on Malcolm McLaren's Paris

I.

We are, of course, far removed in time from the Paris that enchanted so many writers and artists in that period between 1871 and 1914 known as the Belle Époque; the Paris that continued to haunt the cultural imagination as a culmination of luxury and corruption [1] - as well as radical thinking - for many years afterwards.  

Indeed, for Malcolm McLaren, Paris always remained the capital of the 21st century. Or, at any rate, the place in which he felt most at home and often sought refuge: Paris loves anyone the English hate.


II.

In 1994, McLaren released a unique musical tribute to the city. Part easy-listening soundscape, part love letter, the album - entitled, somewhat unimaginatively, Paris - was loosely inspired by the work of Erik Satie, Saint-Saëns, and Serge Gainsbourg. As well as expressing his great passion for the city itself, it revealed his fondness for the grandes dames of French film and music.

McLaren's biographer, Paul Gorman, describes Paris as the most mature work of his career: "Paris presents bewitching melodies, rhythms and lyrics with warmth, reflection and humour ..." [2] Interestingly, Gorman also reminds us of Malcolm's own concept of the album:

"'It was a way of acknowledging a debt that the English try hard not to make. I don't honestly believe that any of the bands that made up the British invasion of rock 'n' roll would ever have happened without the Parisian tinge, that extreme angst, that very dark, vengeful, bored attitude. I don't even believe that Bob Dylan and Jim Morrison would have existed without having some kinship spirit to what was one of the most influential, nihilistic and valid forms of rock 'n' roll philosophy which the French invented.'" [3]

To seek the origins of rock 'n' roll in existentialism, rather than rhythm and blues, is, I think, a daring and original move and almost as amusing as his claim that it was Oscar Wilde who first discovered rock 'n' roll in America in 1882. [4]


III.

Towards the very end of his life, McLaren gave us another work - this time a film installation - in which his Francophilia is again made evident; one that took its title from a famous text by Walter Bejamin which he mistakenly misread as Paris, Capital of the XXIst Century. Although he later realised his error - Benjamin had, of course, written nineteenth not twenty-first - McLaren wisely decided to stick with his more contemporary title.     

Whereas Benjamin sought in all seriousness to uncover (and critique) a dreamlike history of modernity understood in terms of urban architecture and commodity fetishism in 19th century Paris, McLaren was more interested in taking a delirious and playful stroll through the city via a collection of old 35mm films consisting mostly of cinematic commercials.

I'm not quite sure what the German Marxist philosopher would have made of the English punk anarchist and his work; for if McLaren sometimes expresses a desire to rebel against consumerism and what he terms karaoke culture, at other times he seems to delight in bad taste and banality and secretly acknowledge - contrary to his own statements on the subject - that art ultimately draws its inspiration not from authenticity, but insincerity. [5]      
        

Notes

[1] I think the French original reads une apothéose de luxe magnifique et corrompu and is a line found in Maupassant's short story Une aventure pariesienne (1881).

[2] Paul Gorman, The Life and Times of Malcolm McLaren, (Constable, 2020), p. 664.

[3] Malcolm McLaren, speaking on Australian TV, quoted by Paul Gorman, ibid., pp. 669-70. 

[4] See Paul Gorman, ibid., pp. 572-74.

[5] Paul Gorman is right to point out that while McLaren often appears to oppose karaoke with authentic cultural expression, he recognised that they needn't always be mutually exclusive:

"'Karaoke and authenticity can sit well together, but it takes artisry to make that happen. When it does, the results can be explosive. Like when punk rock reclaimed rock 'n' roll, blowing the doors of the recording industry in the process. Or when hip hop transformed turntables and records into the instruments of a revolution.'" - Malcolm McLaren, '8-Bit Punk', Wired, (November 2003), quoted by Paul Gorman, ibid., p. 693.

Musical bonus: Malcolm McLaren and Catherine Deneuve, 'Paris, Paris', from the album Paris (1994): click here. Video directed by David Bailey. Anyone who can listen to this song and watch this film without tears in their eyes has a heart of stone. 

Collaboration Horizontale (With Reference to the Case of Arletty)

Arletty (1898-1992)

Mon cœur est français, mais mon cul est international!

Sleeping with the enemy or, as the French like to call it, collaboration horizontale, is invariably a problem when a country is under foreign occupation.

For despite all the horrors of war, romantic relationships and brief sexual encounters are bound to occur between naturally flirtatious young women obliged to think with their hips during desperate times and young soldiers flushed with victory, but feeling lonely and a long way from home - particularly if the latter happen to be highly cultured German officers, such as Hans Jürgen Soehring, with their stylish uniforms and impeccable manners.

As Elaine Benes would say, they're just so good looking ...

Thus, I can entirely sympathise with those thousands of women throughout France who collaborated in this manner and think the public humiliation and violence they were subject to after the War, at the hands of their own countrymen, despicable and deplorable.*

Women, such as Léonie Marie Julie Bathiat, the actress, singer, and fashion model known professionally as Arletty (adapted from the name of a character in a story by Guy de Maupassant). For she too was found guilty of having an affair with a German officer during the Occupation, officially branded a traitor, and imprisoned for 18 months (the authorities believing they had to make an example of her).

I'm delighted to note, however, that rather than regret her illicit liason and apologise, Arletty told those who judged her: My heart is French, but my arse is international!

*Note: Heaven knows I'm not a Christian, but on this point I'm with Jesus: Let he who is without sin shave the first head and judge not, lest ye be judged. It's never honourable to act with vengeance, spite, or malice in one's heart.