Notes on 'The Ladybird' (Pt. 2)

If I were a little ladybird

And had four little wings

I'd fly to thee -

 

 

This post is a continuation of Notes on 'The Ladybird' (Pt.1): click here. 

 

 

V. 

 

And speaking of secret knowledge ... The Count, it turns out, subscribes to occultism and is a member of a secret society. One of his beliefs concerns the true (invisible) nature of fire and the blackness of the sun. As I have discussed this in a previous post, I won't go into details here [g]. 

 

Essentially, the Count's point is that, like fire, true love isn't white and ideal; it may look that way on the surface, but underneath it's dark; "a throbbing together in darkness" [180]. Daphne is unconvinced. Nevertheless, she could see the darkness in his eyes and perceived the "invisible, cat-like fire stirring deep inside them [...] coming towards her" [181]. And so she turns and hurries away. 

 

During the summer, she rather forgets about Count Dionys and remembers she has a husband; one who was shortly to return. Nevertheless, the Count's words have penetrated her unconscious: "So it was that in her own way she thought often enough of the Count's world inside-out." [181] And so it was she shivered when thinking of Basil, whose love had made her nerve-worn. 

 

She determined not to think of the Count and the secret love he offered: he was not merely an "impudent little fellow" [182], but a madman. Better off with Basil; "an adorable, tall, well-bred Englishman" [182] with a penchant for silk underwear. He might get on her nerves, but better that than the Count and his foreign unreality. 

 

"But still she used the Count's thimble." [183] Until, that is, she loses it (down the back of the sofa, as we shall see).

 

 

VI. 

 

In late Autumn, Daphne decides to visit the Count once more. She finds him collecting chestnuts and thinking to himself that "'the same power which put up the mountains could pull them down again'" [186], a thought that makes him happy. In other words, the Count has found his god at last: and he's a god of destruction who tears down the world of man as well as the mountains. 

 

Daphne thinks him foolish as well as perverse. He calls her a plucked white lily and tells her that he cares only about her invisible root - that's what he wishes to discover, though not with kisses, but with the hammer that beats in his heart. She again bids him farewell and takes her leave. "And henceforth she thought only of her husband, of Basil. She made the Count die out of her." [189] 

 

But when Basil returns to England and she hears his terribly cultured voice - "like cold blue steel" [190] - on the telephone, her heart "contracted with fear" [189] (which is never a great sign). When he arrives home, within moments he is on his knees and kissing her feet in amorous worship. Again, I have commented elsewhere on this scene, so won't discuss it here in any detail [h]. 

 

Needless to say, Daphne is a little frightened - almost horrified - but she was also "thrilled deep down to her soul" [193] and a little giddy with the sense of her own pale power: "She really felt she could glow white and fill the universe [...]" [193] 

 

While Daphne is semi-enjoying her new goddess status, Basil plonks himself on the sofa and pushes his hands "between the deep upholstery of the back and the seat" [193]. And lo and behold, he pulls out a plum - or, rather, Daphne's lost thimble, which seems to fascinate him almost as much as it does her. He questions her about it and is told the tale of Count Dionys. 

 

Then Basil returns to worshipping his wife - this time admiring her sacred white hands and wonderful Prosperine fingers [i], begging her to accept the sacrifice of himself (which sounds suspiciously like a euphemism and it's probably la petite mort that he desires, rather than actual death) [j]. 

 

Placed back on a pedestal and subject to Basil's adoration-lust, Daphne is soon feeling ill again. For alas, she was not the goddess he thought her. And of course she starts to dream about Count Dionys and "to yearn wistfully for him" [196]. So she decides, shortly before Christmas, to go visit him again - though this time accompanied by Basil. 

 

 

VII. 

 

Perhaps wishing to seem mysterious and full of the darkness that Count Dionys so loves, Daphne wears black furs and a black lace veil for her visit. She is worried, however, that he will still find her too modern in her beauty and effective loveliness. 

 

Uncertain whether the Count is mocking her with his compliments and flattering remarks, Daphne is sure of one thing - he doesn't like Basil: "Nay more, she could feel that the presence of her tall, gaunt, idealistic husband was hateful to the little swarthy man" [199], despite his polite manner. 

 

Strangely, however, Basil is fascinated by the Count. And before long Daphne is ignored by both men, as they exchange their philosophies of life: "She might just as well have been an ugly little nobody, for all the notice that was taken of her." [200] Nevertheless, she follows the argument between Basil and the Count - sympathetic to the latter, but agreeing with the former, whose words she believed to be true. 

 

In brief: Basil argues for love and the Count says there is something else; something unnameable beyond love (we know, of course, as readers of Lawrence, what this is: it's power and the so-called sacred responsibility of power as exercised by natural aristocrats). 

 

Daphne is not impressed by the Count's arguments, even though Basil finds what the latter says terribly amusing. And curiously enough, "it was now Basil who was attracted by the Count, and Daphne who was repelled" [204]. But if she now almost hates the Count, her grudge against her "white-faced, spiritually intense husband was sharp as vinegar" [205]. In all honesty, she feels let down by the pair of them - men!

 

What next? A gay romance? A queer threesome? No - that's not quite Lawrence's style. But Basil does invite the Count to stay with him and Daphne, at his in-laws mansion, for a fortnight before being shipped back to Austria. Of course, this was rather naively inviting trouble ... 

 

 

VIII. 

 

Whilst staying at her parents place, the house in which she was born, Daphne thinks with fondness of the working-people and regrets the fact that, ultimately, her consciousness "seemed to make a great gulf between her and the lower classes" [211]. She accepted this as a form of fate - even as her doom: "She could never meet in real contact anyone but a super-conscious finished being like herself: or like her husband [...]" [211] 

 

That said, there was the Count: he had something that was hot and invisible; "a dark flame of life that might warm the cold white fire of her own blood" [211]. However, whilst he stays at her home, she mostly avoids contact with him. In fact, all three - Daphne, Basil, and their queer guest - avoided one another as much as possible. And the days slipped by ... 

 

At night, when alone in his room and alone in his soul, the Count likes to sing "the old songs of his childhood" [212], in a small, high-pitched voice: "It was a curious noise: the sound of a man who is alone in his own blood: almost the sound of a man who is going to be executed." [212] 

 

One night, Daphne hears this strange "bat-like sound of the Count's singing to himself" [212]. And, even though unable to understand a word, the crooning made her forget everything. And so, after that first night, she listens out for the sound of his voice. Indeed, it became "almost an obsession with her" [212]; she had to hear him - and she had to respond to this call from the beyond that promised to transport her out of herself and out of her world. 

 

When the singing stopped, Daphne went to sleep; "a queer, light, bewitched sleep" [213]. This enchantment continues into the daytime: "She felt strange and light, as if pressure had been removed from around her [...] her feet felt so light, and her breathing delicate and exquisite" [213]. 

 

One night, the Count doesn't sing and Daphne is terrified lest the spell be broken and she is thrown back into her old life. She waits like one doomed throughout the following day. Happily, that night the singing resumes - and Daphne can resist no longer; she goes to his room, answering his peculiar call.

 

Whilst sitting outside his room and trying to find the courage to enter, a new song begins; the most terrible song of all, a kind of inhuman serenade: "It began with a rather dreary, slow, horrible sound, like death." [214] Still, this does the trick and Daphne knocks desperately on his door and pushes her way past the astonished figure of the Count when he answers, into the darkness of his room. 

 

There's an awkward silence as they sit together in the dark. If she remained more or less spellbound, he was genuinely a little embarrassed by her presence in his room and unsure what to do: 

 

"Then suddenly, without knowing, he went across in the dark [...] And he sat beside her on the couch. But he did not touch her. Neither did she move. The darkness flowed about them thick like blood, and time seemed dissolved in it. They sat with the small, invisible distance between them, motionless, speechless, thoughtless." [215] 

 

Lawrence continues, in his own unique manner: 

 

"Then suddenly he felt her fingertips touch on his arm, and a flame went over him that left him no more a man. He was something seated in flame [...] like an Egyptian king-god [...]" [216] 

 

Daphne slides to the floor and presses her face against his feet, her hair against ankles, and there she clung, crying, whilst he sat erect and motionless. Unable to offer her much of a future in this world, he promises that she will be his in the next life: 

 

"'In the dark you are mine. And when you die you are mine. But in the day, you are not mine, because I have no power in the day. In the night, in the dark, and in death, you are mine. [...] So don't forget - you are the night-wife of the ladybird [...]" [216-17] 

 

Is that really likely to satisfy a woman? I mean, it's nice to know you have someone waiting who wants you in the afterlife for all eternity. But that doesn't pay the bills and mostly it just seems an elaborate way for him to take his leave of her whilst, at the same time, making her feel - as Madonna would say - like a virgin / touched for the very first time [k]. 

 

 

IX.

 

After this, Daphne's face takes on a delicate stillness and purity, which even Basil notices. And this new innocence negates his ecstatic desire for her: "She was so still, like a virgin girl. And it was this quiet, intact quality of virginity in her which puzzled him most, puzzled his emotions and his ideas. He became suddenly ashamed to make love to her." [217-18] 

 

They decide to live more as brother and sister than man and wife from this point on. This suits Daphne, who has decided she belongs to the Count, but it also suits Basil: "The excitement of desire had left him, and now he seemed to see clear and feel true for the first time in his life." [218] 

 

The Count leaves, but not without giving another esoteric pep talk to Daphne: 

 

"'Don't forget me. Always remember me. I leave my soul in your hands and your womb. Nothing can ever separate us, unless we betray one another. [...] And never fail to believe in me. Because even on the other side of death I shall be watching for you. I shall be king in Hades when I am dead. And you will be at my side [...] since you are the wife of the ladybird." [220] 

 

One can't help wondering how many other women the Count has said this to ...? It seems a well-rehearsed speech to me.

 

And one can't help thinking that it's the kind of poisonous sweet nonsense which male cult leaders whisper into the ears of their female followers; one could easily imagine Charles Manson, for example, saying this to one of his devoted hippie girls. No wonder when he abandons Daphne, the Count laughs to himself. 

 

 

Notes

 

[g] Readers who are interested should see 'On the Scintillation of Being' (9 Jan 2018): click here. 

 

[h] Readers who are interested should see 'On the Transsexual Consummation of Foot Fetishism' (25 July 2013): click here. 

 

[i] For my thoughts on hand partialism, see the post of 27 Dec 2012: click here. 

 

[j] In many ways, Basil is similar to the character of Everard in Lawrence's novel Mr Noon: both men have a sensual nature which they disguise with their idealism; both like to kiss the feet of the woman they adore as a white goddess; and both are prepared to sacrifice themselves, if only they might receive their gratification first. See Mr Noon, ed. Lindeth Vasey, (Cambridge University Press, 1984), pp. 191-92.

 

[k] Madonna, 'Like a Virgin', single release (31 Oct 1984) from the album of the same title (Sire Records, 1984), written by Tom Kelly and Billy Steinberg. Click here to watch the official video, dir. Mary Lambert, on YouTube.

Footnote on Quentin Tarantino's 'Once Upon a Time in Hollywood'

Margot Robbie as Sharon Tate and Margaret Qualley as Pussycat

in Once Upon a Time in Hollywood (dir. Quentin Tarantino, 2019)

Quentin Tarantino's penchant for bare female feet in his films has been well-documented - one might think of Uma Thurman, as Mia Wallace, in Pulp Fiction (1994), or Bridget Fonda as Melanie in Jackie Brown (1997) - and for those who share this particular fetish Once Upon a Time in Hollywood (2019) doesn't disappoint.    

There are multiple foot shots and both Margot Robbie, as Sharon Tate, and Margaret Qualley as Manson Family member Pussycat [1], have their shoes off for a considerable amount of screen time (1 min. 26 seconds and 1 minute respectively).

 

Tarantino has naturally been asked about this and, in recent a GQ interview, said:

 

"I don’t take it seriously. There’s a lot of feet in a lot of good directors' movies. [...] Like, before me, the person foot fetishism was defined by was Luis Buñuel [...] And Hitchcock was accused of it [...]” [2] 

 

It's interesting to discover that Tarantino doesn't take accusations of being a foot festishist seriously - which isn't quite the same as denying his podophilia. And he's right to point out that other directors have also been accused of the same thing.  

 

I think film critics who complain that Tarantino's shots of feet don't serve any narrative purpose, either don't know (or don't understand) the history of cinema and its inherenty kinky aesthetic (founded as it is upon exhibitionism and voyeurism, for example). 

 

Nor might they know that the real Sharon Tate loved going barefoot in public and when she went to restaurants where this might be a problem, she would put rubber bands around her ankles in order to create the illusion that she was wearing sandals.  

 

And so, to suggest that Tarantino just includes these shots for his own sexual pleasure is, therefore, ignorant and insulting to him as a director. 

 

In Once Upon a Time in Hollywood, for example, the scenes in which Tate puts her bare feet up on the back of the seat in front of her at the cinema and Pussycat puts her bare feet up on the dashboard of the car being driven by Cliff Booth (Brad Pitt), tell us something significant; namely, that whereas Tate has successfully stamped her mark on the silver screen, Pussycat and her fellow Manson Family members will merely leave a nasty stain on popular culture, like the mark left by a squashed bug on a windscreen.

 

As to why it is that the soles of Tate's feet are dirty, whilst the soles of Pussycat's feet are clean in comparison, well, I'm no Christian Metz, but perhaps Tarantino is suggesting that the former will have her sins forgiven and her feet washed clean by the tears of love and laughter she inspires in others [3], whereas Pussycat, who has deliberately chosen to take the path of evil and follows in the devil's footsteps, is deceptively clean and attractive on the outside, but corrupt of soul and filthy of mouth [4].     

Notes

[1] The character of Pussycat is a composite figure inspired by several of Manson's real followers, including Ruth Ann Moorehouse, whom Manson frequently sent into the city to entice men with money back to Spahn Ranch, and Kathryn ('Kitty Kat') Lutesinger. 

 

[2] See the interview with Tarantino by John Phipps in GQ magazine (3 Sept 2021): click here. 

[3] To watch the scene with Margot Robbie as Sharon Tate at the movie theatre in Quentin Tarantino's Once Upon a Time in Hollywood (2019), click here. 

 

[4] To watch the scene with Margaret Qualley as Pussycat hitching a ride from Cliff Booth (Brad Pitt) in Quentin Tarantino's Once Upon a Time in Hollywood (2019), click here. 

 

 

Even Nice Guys Get Things Wrong

Russell Crowe as Healy and Margaret Qualley as Amelia 

in The Nice Guys (dir. Shane Black, 2016)

 

 

There are many things to like and admire about Shane Black's action-comedy The Nice Guys (2016), set in LA in 1977; the loving recreation of the period with its mixture of cheese and sleaze; the on-screen chemistry between Russell Crowe and Ryan Gosling; 15-year-old Angourie Rice's sweet-but-sassy performance as Holly; and, of course, the fact that Margaret Qualley's character Amelia is barefoot throughout the film [1]. 

 

However, whilst the recreation of the period may have been loving, that doesn't mean it was strictly accurate and there are, in fact, a number of anachronisms throughout the movie. 

 

For example, the soundtrack includes numerous songs that were not released in 1977; nor, for that matter was Jaws 2 in the cinemas that year (it arrived on screens in the summer of '78). And if you called 911 in 1977, you would not have got through to the emergency services (unless living in Alabama) [2].  

 

Now, I have to admit, that if I hadn't had these things pointed out to me, I wouldn't have been any the wiser. But one thing I did notice was the punk memorabilia on Holly's bedroom wall ... 

 

I very much doubt a 13-year-old living in LA would have had a Never Mind the Bollocks poster, as the album of that name was only released on 11 November 1977 in the US and the Sex Pistols had not at that date ever played in America.

 

I also doubt Holly would have been a fan of Blondie, as the band was very little known outside of the New York punk scene in 1977 and only became widely popular following the release of 'Heart of Glass' in January 1979. 

 

But what I know to be impossible is for Holly to possess a poster featuring Pennie Smith's photo of Clash bassist Paul Simonon smashing his guitar on stage at the Palladium (NYC), as the picture - which famously features on the sleeve of London Calling - was taken on 20 September, 1979.

 

Do any of these things matter? 

 

Not really - though they might, I suppose, to film buffs who get excited by spotting anachronisms and continuity errors, or by cultural historians who take facts and dates very seriously. For me, they simply serve as nice reminders that one is watching a work of creative fiction (a fantasy) and that the past is never (and can never) be accurately recreated in memory or on film.     

 

 

Notes

 

[1] Quentin Tarantino - a director who knows a fine pair of female feet when he sees them - would later cast Margaret Qualley as Manson Family member Pussycat in Once Upon a Time in Hollywood (2019). In one scene, she stretches out her legs in the front seat of a car driven by Brad Pitt's character (Cliff Booth) and presses her bare feet against the windscreen (or windshield, as our American cousins like to say). 

      Apparently, Qualley was nervous about having to expose her toes on film once more; having trained as a ballet dancer in her youth, her feet had obviously been subject to a fair amount of abuse and she was self-conscious about the way they looked. Fortunately, Tarantino and Pitt persuaded her she had nothing to worry about and the scene was filmed with no regrets: click here.   

[2] Readers who are interested in further anachonisms can visit the IMDb page for The Nice Guys - click here - and then go to the section entitled Goofs. 

To watch the official final trailer for The Nice Guys (2016), click here.  

 

 

Shoes Please (My Favourite Mission: Impossible Moment)

I wouldn't describe myself as a fan of Tom Cruise's Mission: Impossible film series: I wouldn't, for example, queue up at the cinema to see one. But I'd probably watch if shown on TV, in much the same way as I'd always watch a Bond movie, without ever really being interested in the stories or characters, or excited by the action sequences and stunts.

Ultimately, guns and gadgets - as well as endless car chases and large explosions - mean nothing to me. And, as much as I enjoyed Simon Pegg's performances in Shaun of the Dead (2004) and Hot Fuzz (2007), I could do without him providing comic relief as the IMF's most unlikely (and perhaps most irritating) field agent Benji Dunn.         

What I do admire about the films, however, are the high production values and, of course, the iconic theme music, based on Lalo Schifrin's original version for the TV series (1966-73). I also like those queer little moments that are more memorable than the scenes within which they're embedded.

For example, in Mission: Impossible - Rogue Nation (2015), the fifth installment in the series, there's an assassination scene set at the Vienna State Opera which ends with Ethan Hunt (Tom Cruise) fleeing across the rooftop accompanied by an undercover MI6 agent, Ilsa Faust, played by the sublimely beautiful Anglo-Swedish actress Rebecca Ferguson.

In order to facilitate their escape, she asks Hunt to take off her shoes. It's a simple and practical request, but it's also by far the most captivating and erotically charged moment in the entire film; one that nicely follows on from an earlier scene, set in a torture chamber, where she and Hunt meet for the first time and he compliments her on her footwear (which she has removed in anticipation of trouble).

Apparently, the idea of Ilsa removing her shoes was Cruise's. I don't know what that tells us (if anything) about him, or what he imagined the gesture might indicate to audiences in the context of the film, but, as a podophile and shoe fetishist, I'm grateful for it.*  

* Note: I suppose it's meant to indicate her trust in and sexual attraction to Hunt. As a rule, when a woman instructs you to remove her shoes and points her naked foot in your face she is inviting you to kiss her instep and admire the length of her legs. 

See: Mission: Impossible - Rogue Nation, (dir. Christopher McQuarrie, 2015). The 'shoes please' incident on the roof of the Vienna State Opera, with Cruise and Ferguson, can be viewed on YouTube by clicking here.

To Think on One's Feet

Horst P. Horst: Barefoot Beauty (1941)

Feet: some people find them very beautiful and sexually attractive; others think them repulsive and shameful.

But, love 'em or hate them, the fact remains that plates are not without evolutionary, cultural and philosophical importance. Whilst Heidegger makes a huge fuss about the human hand, Bataille is more interested in the foot, particularly le gros orteil, which he regards as the defining feature of man; i.e., that which distinguishes us from other apes.

I don't know if that's true, but the fact that we can stand up and walk tall on our own two feet is certainly crucial. Freud argues that civilization begins with man's fateful decision to adopt an upright posture, with his nose in the air (this latter fact leading directly to the decline in his sense of smell and, subsequently, his association of bodily dirt and odours with shameful animality and base materialism).

Our habitual bipedalism developed rather belatedly in evolutionary terms and the human foot with its unique anatomical structure is a comparatively recent assemblage of bones, joints, tendons, muscles, etc. which might help to explain why our feet are so susceptible to all kinds of problems (from flat feet to swollen feet; from blisters to bunions).

Other maladies - including dodgy knees, bad backs, and hernias - are also associated with the fact that man likes to stand erect. Perhaps this is why in so many cultures feet are held in such low regard; the fact that they are often dirty and prone to sweat also adds to their perceived baseness. Arguably, only the sexual organs have a more degraded status within the heirarchy of the body.

Living as we do, we moderns, from the spiritual upper centres, we dream of becoming angels; i.e., heavenly creatures who have feet that never touch the ground. But, as a Lawrentian and as something of a podophile, I would challenge such idealism. I think we should overcome our secret horror for our terrestrial origins in mud and learn to value the naked reality of feet that are intensely alive with the desire for touch - as well as great centres of resistance with which to kick! 

See: Georges Bataille, 'The Big Toe', Visions of Excess, ed. Allan Stoekl, trans. Allan Stoekl, with Carl R. Lovitt and Donald M. Leslie Jr., (The University of Minnesota Press, 1985), pp. 20-23. Click here to read this essay on line. 

This post is for Mimi.  

Entomophilia 2: Crush Fetish

Crush20 by Unknown 1886 (2017)

deviantart.com

Although some men (and, let's be honest, it is mostly men) enjoy watching women crush larger animals including live rodents, birds, fish, and even kittens beneath their feet (a practice that is illegal in many countries, including the UK and US), most devotees of crush porn are content with the so-called soft version that makes do with sexually sacrificing invertebrates; insects, arachnids, crustaceans, molluscs, etc. (a practice against which there are no laws and creatures about whom even many animal rights activists don't seem to care).

As Jeremy Biles notes in an essay on Georges Bataille and those he likes to term (after Jeff Vilencia) crush freaks, the latter are:

"sexually aroused by the sight of an insect exploded beneath the pressure of a human foot - usually, but not necessarily, a relatively large and beautiful female foot. Sometimes the insects meet their demise under the force exerted by a naked big toe. Other times, it is the impaling heel of a stiletto or the raised outsole of a platform shoe that accomplishes the extermination."

Crucially, as Biles goes on to say: "the crush freak typically fantasizes identification with the insect as he or she masturbates, and savors the sense of sudden, explosive mutilation attendant upon the sight of the pedal extrusions". This is why crush fetishism cuts across both podophilia and macrophilia, although Biles himself - rather unconvincingly - prefers to relate crush fetishism to technophilia, i.e. sexual arousal associated with machinery, rather than the feet of giant women.

I suppose the key is that lovers of crush porn feel shortchanged by the usual money shot of an ejaculating penis - they want to see (and need to imagine) a whole body exploding in every direction at once; the agony and the ecstasy of bursting bodies is the ultimate transgression of boundaries, making the values of society go splat via a perverse act of sexual violence. 

Diminutive former child star Mickey Rooney may have disapproved - although his concern was more for the children of America than the creatures being stepped on - but crush fetishism, like most other perverse forms of love - including philosophy - has something important to teach us; not least the absurdity of insisting upon an essential connection between Eros and morality.


See: Jeremy Biles, 'I, Insect, Or Bataille and the Crush Freaks', Janus Head, 7(1), pp. 115-31 (Trivium Publications, 2004). Click here to read online.

See also: Hugh Raffles, Insectopedia, (Vintage Books, 2010); particularly the chapter entitled 'Sex', pp. 267-90. 

In the above, Raffles points out that most crush fetishists don't give a damn about insects, even though they may intensely identify with them during a moment of "wildly disorienting arousal". And neither do they attempt some kind of becoming-insect in order to escape the limits of their humanity. They just want to get off by pretending to be in the position of a bug underfoot; i.e., they just want to feel themselves worthless, disgusting, and vulnerable. For crush fetishists, the insect is merely a means to an end.       

Those interested in reading part one of this post on insect fetish should click here.  

Naomi (Notes on a Japanese Novel)

I.

Sadly, I have to confess my slight disappointment with Tanizaki's novel Chijin no Ai, often translated into English as A Fool's Love, but more commonly known as Naomi (1924). 

For ultimately, talented though he is, Tanizaki is no Nabokov and the book pales in comparison to the latter's tragi-comic masterpiece, Lolita (1955). Joji isn't a fascinating monster of depravity like Humbert and, unlike poor Dolores Haze, the teen waitress Naomi - object of Joji's erotic obsession - fails to capture our hearts (by which I mean arouse our compassion, not just our affection or illicit desire). 

At the end of Tanizaki's book, we are left mildly amused; we are not ravished or made to feel complicit in corruption as readers. There is no dark perversity present in Naomi, no great cruelty or crime. And there is no death.

Having said that, Naomi remains a novel of some import - not least for what it tells us about Japan during the interwar years, as it struggled to come to terms with modernity and the encroaching influence of Western culture. For Naomi is not simply a greedy and manipulative good-time girl with Eurasian features who likes to dance and take lovers, she's the future made flesh come to challenge old conventions, institutions and values with her high heels and hedonism.

Perhaps not surprisingly, therefore, the book was received enthusiastically by young, progressive readers who dreamt of the appearance of emancipated women with chic Western hairstyles smoking cigarettes on the cosmopolitan streets of Tokyo unencumbered by centuries of tradition; they even termed this Naomi-ism. But more conservative readers weren't so pleased and the government censors were soon alerted to the existence of this less than wholesome work.


II.

The story, in brief, is that of a rather dull 28-year-old electrical engineer, Joji, who falls for a stylish 15-year-old girl, Naomi, working at a local café. She accepts his offer to place herself under his care and guidance and, eventually, to become his wife. But she doesn't accept that this should in anyway restrict her freedom to come and go as she likes - or, indeed, to love whom she wants. When this invariably results in conflict, it is Naomi who emerges triumphant and Joji who must submit.

From the first, it's obvious what Joji finds attractive about Naomi: her sophisticated-sounding name and the fact that she has something exotically Western about her appearance: "And it's not only her face - even her body has a distinctly Western look when naked", he tells us.

Indeed, despite a certain playful innocence in their relationship, Joji is not blind to the beauty of Naomi's flesh and the wonderful proportion of her limbs; the graceful arms and long straight legs. He derives much pleasure from habitually bathing his young mistress in the washtub and observing how her figure grows strikingly more feminine over time.

Joji's ablutophilia isn't his only kinky method of finding physical satisfaction from his relationship with Naomi, however. He also enjoys engaging in a spot of pony play and having the girl ride on his back whilst he crawls round the room on all fours; giddy-up! she'd cry, and for reins she'd make him hold a towel in his mouth.

Essentially, however, Joji's a foot fetishist and likes most of all to caress, kiss and lick Naomi's lovely soft, white feet (particularly the toes, heels, and insteps). Even after he discovers that she's been deceiving him, Joji can't resist the temptation of Naomi's bare feet. For the opportunity to once again glimpse them peeking out from beneath her kimono, he can forgive her anything and overlook the fact that she was a born prostitute and prick tease:

"Naomi was always whetting my desire ... and luring me to the brink, but then she'd throw up a rigid barrier beyond which she wouldn't step ... no matter how close I thought I'd gotten, there was no penetrating that final barrier."

This continued teasing with which the novel culminates, results at last in a form of male hysteria. Joji grows more and more exasperated and obsessed by the thought of the woman, recalling the tiniest details of Naomi's anatomy: "the shape of her nose; the shape of her eyes; the shape of her lips; the shape of a finger; the curve of her arm, her shoulder, her back, or her leg; her wrist; ankle; elbow; knee; even the sole of her foot ..."

These memories of her flesh have a terrifying capacity to arouse his carnal feelings and seemed in some sense even more vital than the real body parts. Thus it is that this masturbatory fantasia of mental images - supplemented by the many photographs he took of the girl back in happier times - makes Joji dizzy and delirious with desire:

"I saw Naomi's red lips everywhere I looked ... Naomi was like an evil spirit that filled the space between heaven and earth, surrounding me, tormenting me, hearing my moans, but only laughing as she looked on."

In the end, all of Joji's fetishistic pleasures come together and ironically result in his absolute submission. Looking at Naomi fresh from her morning bath, he admires her delicate, pure, vivid white skin. She asks him to shave her body, including her underarms, but without laying a finger on her skin. It quickly gets too much for poor old Joji and he begs her to stop teasing; throwing the razor aside, he then throws himself at her feet and cries: let me be your horse.

For a moment, Naomi hesitates. She stares at him in silent, unblinking astonishment and with an element of fear (worried that he's gone insane): "But then, with a bold, audacious look, she leaped savagely onto [Joji's] back" and forces him to concede to all of her demands; he'll do whatever she says; he'll give her as much money as she needs; he'll let her do whatever she wants; he'll stop calling her Naomi and call her 'Miss Naomi' instead.

These things agreed, she shows him mercy and let's him fuck her: soon, both were covered with soap.


III.

Several years later, Joji in his role as slave-narrator concludes:

"I've known all along that she's fickle and selfish; if those faults were removed, she would lose her value. The more I think of her as fickle and selfish, the more adorable she becomes, and the more deeply I am ensnared by her. I realize now that I can only lose by getting angry.
      There's nothing to be done when one loses confidence in one's self. In my subordinate position, I'm no match for Naomi ... She seems strangely Western as she goes around spouting English ... Often I can't make out what she's saying. ... Sometimes she calls me 'George'.
      The record of our marriage ends here. If you think my account is foolish, please go ahead and laugh. If you think that there's a moral in it, then, please let it serve as a lesson. For myself, it makes no difference what you think of me; I'm in love with Naomi." 


Junichirō Tanizaki, Naomi, trans. Anthony H. Chambers, (Vintage, 2001). All lines quoted are from this edition.

This post is dedicated to my friend and fellow philosopher, Naomi G.

Barefoot in Bloomsbury (The Case of Virginia Bodoin)

Agnes Ayres: the American actress best known for 

her role in The Sheik (1921) alongside Valentino 

I have to confess that I rather like the sound of Virginia Bodoin, a character in one of D. H. Lawrence’s short stories.

And what I like most about this woman of thirty is not just that she is a bit odd and elvish with a very slight squint in one of her brown eyes, or that her hair was a natural tangle of curls – though for me these traits are attractive enough in themselves – but more, it’s that she carelessly undermines her own attempts at appearing prim and proper due to a quality which Lawrence describes as sluttishness.

And this quality is nowhere more apparent than in her feet: true, they were elegant; it wasn’t that. Rather it was the fact that she simply couldn’t resist kicking her shoes off at every opportunity, be it indoors or outdoors, even if this meant going barefoot, or displaying a hole in her expensive stockings.

There was, writes Lawrence, “a touch of gamine in her very feet, a certain sluttishness that wouldn’t let them stay properly in nice proper shoes”. This was the fetishistic secret of her charm and helped make her popular with men, two of whom, Henry and Adrian, fall madly in love with her. She was so stylish and had such a lovely, rather low but whimsical voice that enchanted the male soul. And yet she was ever so slightly queer and just a tiny bit sluttish.

How disappointing, therefore, that Lawrence sees fit to marry this intelligent, independent, thoroughly modern woman off to the Turkish Delight; an Armenian not only twice her age, but a fat patriarchal figure who, although happy to trade in the West and adapt himself to the commercial world therein, retains a traditional and tribal mentality.

Arnault loves Virginia, but he essentially thinks her a lost child who needs protecting; to be caressed and cared for – and fattened up! He also recognises her as someone who can help smooth his way into English society and provide him with a swanky London apartment. Thus, for multifarious reasons, he didn’t want merely to fuck Virginia: he wanted also to marry her and to “make himself master of her”.

Again, it seems to me a real shame that Lawrence should suggest that the only way for a girl to escape from a wilful mother - and from becoming a wilful woman in turn - is to give way to destiny and submit to male power and authority; to become, as Mrs Bodoin contemptuously puts it, the harem type ready to take up the veil once more and no longer be burdened with freedom.

One is almost tempted to regard this as a Lawrentian form of slut shaming ...  

See: D. H. Lawrence, 'Mother and Daughter', in The Virgin and the Gipsy and Other Stories, ed. by Michael Herbert, Bethan Jones and Lindeth Vasey, (Cambridge University Press, 2005). Lines quoted on pp. 105 and 118.

Sandals

Young girls in strappy Greco-Roman style sandals: what excites the most; the bareness of the feet, or the tightness of the binding?

Or perhaps it's the fantasy of owning slaves. For desire can quickly negate liberalism and every erection makes despotic.  

On the Transsexual Consummation of Foot-Fetishism

Illustration by John Bakerman on deviantart.com

Podophilia is apparently the most common form of fetish. And that's understandable: for what man doesn't - to a greater or lesser degree - desire to touch, kiss, or in some manner modify the feet of his beloved? 

(This modification might involve the simple joy of painting toe nails, or the rather more complex procedure of binding that the Chinese practised for many centuries in an attempt to cultivate the golden lotus.)

Clearly, therefore, podophilia very often has an aesthetic component. But it's not always about sex. Indeed, many a masochist wishes for nothing more than to find suprasensual satisfaction at the feet of a woman in submission, with no expectation or desire for a happy ending. We see this illustrated in Lawrence's novella The Ladybird. 

Returning home after having been badly injured at the front during the Great War, Basil greets his wife, Daphne, with a mixture of nervousness and a will to worship:

"He suddenly knelt at her feet, and kissed the toe of her slipper, and kissed the instep, and kissed the ankle in the thin black stocking. 

      ... 'I knew if I had to kneel, it was before you. I knew you were divine ... I knew I was your slave. I knew. It has all been just a long initiation. I had to learn how to worship you.'

      He kissed her feet again and again, without the slightest self-consciousness, or the slightest misgiving. Then he went back to the sofa, and sat there looking at her, saying:

      'It isn't love, it is worship. Love between me and you will be a sacrament, Daphne. That's what I had to learn. You are beyond me. A mystery to me. My God, how great it all is. How marvellous!'"

- D. H. Lawrence, The Ladybird, ed. Dieter Mehl, (CUP, 1992), p. 193.

Naturally enough, Daphne was a little frightened and somewhat horrified by this declaration. But she was also a little thrilled and flattered and "really felt she could glow white and fill the universe like the moon", inflated with the grandeur of her own pale power over the man who adored her rather than just amorously desired her. She was ready to assume the pedestal upon which he wished to place her and accept him as her devotee.

But of course, this comes at a price: Daphne gains a worshipper, but loses a husband. For eventually Basil's interest in her as a flesh-and-blood woman fades; the excitement of physical desire leaves him just as he imagines himself closer to her than ever, spiritually speaking. 

Ultimately, you can't fuck the one you idealise; to even think of doing so becomes a kind of desecration. And that's the great danger or the transsexual consummation of fetishism, depending on how you view these things.