Thursday 5 November 2009

The Piled-Up Exoticism of Flaubert's Carthage

I recently mentioned Flaubert's violently exotic novel Salammbo, about the Mercenary revolt in Carthage after the First Punic War, in this post over on WorldBin, and it reminded me of this small extract which shows how well his immeasurably precise and spare style lends itself equally well to both the emotive realism of his novels 'Madam Bovary' and 'Sentimental Education', as well as to the evocative, romantic, strange and spectacular constructions of this book, and his short story Herodias (a story set in the great fortress of Herodium, and revolving around the dance of Salome, Herodias' daughter, and John the Baptist's subsequent execution). His description here of the city's disposition packs all the dreamy immutability of some of Bocklin's paintings, with their implied rituals and fusions of building-and-nature that recall something, although one can never be quite sure of what, with the sharp power of analogy through which he uses language to pack the image he creates with a clear, although impossible, juxtaposition of compound impressions. When I first read this book, it felt as if Flaubert had taken that period just before sleep, when as a young teenager in love with architecture and antiquity, I had tried to imagine the physical grandeur and luscious sensibilities behind the ruins I had seen in photographs, and stretched that state out into an entirely alternate, but historicaly located, world. And although he researched intensively for the narrative, there is only so much information that one can gather about any one moment in the past, and it was a magical revelation to see how the threadbare paucity of history and its march of facts can be taken up at one point, and be as it were enlivened to a degree such as this where it becomes a credible alternative to explanations of the present, or speculations on the future.


Behind extended the city, its tall, cubed shaped houses rising in tiers like an amphitheatre. They were made of stone, planks, pebbles, rushes, seashells, trodden earth. The temple groves stood out like lakes of greenery in this mountain of multi-coloured blocks. Public squares levelled it out at regular intervals; countless intersecting alleys cut it up from top to bottom. The walls of the three old quarters, now mixed together, were still distinguishable; they rose here and there like great reefs, or extended huge sections -half covered with flowers, blackened, widely streaked where rubbish had been thrown down, and streets passed through their gaping apertures like rivers under bridges.

The Acropolis hill, in the centre of Byrsa, was covered over with a litter of monuments. There were temples with twisted pillars, bronze capitals, and metal chains, cones of dry stone with azure stripes, copper cupolas, marble architraves, Babylonian buttresses, obelisks balancing on their points like upturned torches. Peristyles reached to pediments; scrolls unfolded between colonnades; granite walls supported tile partitions; in all this one thing was piled on another, half-hiding it, in a marvellous and unintelligible way. There was a feeling of successive ages and, as it were, memories of forgotten lands.Behind extended the city, its tall, cubed shaped houses rising in tiers like an amphitheatre. They were made of stone, planks, pebbles, rushes, seashells, trodden earth. The temple groves stood out like lakes of greenery in this mountain of multi-coloured blocks. Public squares levelled it out at regular intervals; countless intersecting alleys cut it up from top to bottom. The walls of the three old quarters, now mixed together, were still distinguishable; they rose here and there like great reefs, or extended huge sections -half covered with flowers, blackened, widely streaked where rubbish had been thrown down, and streets passed through their gaping apertures like rivers under bridges.

4 comments:

Jean-Francois said...

I'm looking for my copy of Salammbô, to identify the painting on the cover... Can't find it. Here is an image of the cover:

www.amazon.fr/Salammb%C3%B4-Flaubert/dp/2070308782/

When Salammbô was published, many people wondered how Flaubert had recreated the universe of Carthage so convincingly. As you know, the descriptions are very precise, elaborate, to a depth that the historical sources do not have. He invented a lot; maybe Salammbô, Carthage, were just pretexts for invention. The back cover of the French edition reads: "A pretext for jewels and dreams." I think everyone in Europe felt some kind of romance for the Orient; Flaubert's Salammbô is an encapsulation of this romance, before being even remotely historical.

I read in another preface, maybe to the Thousand and One Nights: "You will never know the Oriental woman." A sentence of anguish from the 19th century. Have you read the Nights? I've only just begun, but really: it's erotic! And it is a 'true text from the Orient', not an invention by a European; though it is both genuinely Oriental and altered by orientalism. The Europeans who juxtaposed the women whom they saw (or didn't see) completely veiled on the streets in Orient, with the women of the Nights and other sources, must've been ablaze with envy. Many Westerners became Muslims just to penetrate this world. Rimbaud ended up dealing slaves in Harar, a Muslim holy city in Ethiopia. Like many others (maybe Flaubert), he realized that the fantastic Orient was a dream that lived in art, but not in Arabia, India, nor anywhere else.

I think of the Count of Monte-Cristo, Dumas' phantasm on revenge and the power one man can wield. Almost all of his power is expressed by his mastery of the Orient: and the apex is Haydée, his slave, a Myonian princess of eminent nobility whom he rescued from death, and whom he dresses entirely in diamonds. She loves him, she is oriental, she is pure and he will possess her.

One of the most famous passages in Salammbô is the sacrifice to Moloch, when children are thrown in a furnace so hot that they as consumed as quickly 'as a drop of water on a red hot stove' (something like that). Anyway, thanks for an interesting post. I'll go find Salammbô (the book) and continue reading from where I left, after she returns the Zaimph.

Adam Nathaniel Furman said...

Thanks for your comment Jiff, and I definitely think you should take up the book again.
A particular quality that I ejoyed in this book, which definitely helped to lend it the air of a teenage daydream about vast uncharted exoticisms, was the very detached manner of narration, which never allows, or even tries to create, any kind of psychological connection with any of the characters, focusing instead on the wide scope, and almost anatomical lucidity of the descriptions, from one to another across time and space, putting you in the position of a sort of deified voyeur; a role very much in keeping with that of a teenager romanticaly conjuring up forbidden images of sexualised figures, in foreign lands, packed full of sensual detail, and lacking psychological depth, and specific historical relation. It is a quality that I love and makes the whole thing feel like an exploded painting that whips you up into an unparalleled landscape of frozen jewel-like moments.
The Moloch scene is a classic, as is the priest's journey into the city to steal the Zaimph, with the child-burning being just the most extreme of the acts of terrific violence that he renders so well, so distantly and coldly that they almost have the horrible dislocating effect of journalistic photographs: you become innured to them.
Another thing that I enjoyed immensely apart from the sort of frozen, cold violence, the mindless bejewelled sexuality, and the impossible architectures, is how there is no sense of historical time running through it: the whole book is a moment in a long-running thread of mediterranean history that is never explained, never located. The slice of time and space which is described is treated on its own, without any attempt at any sort of meta-narrative; it sort of floats timelessly in in its own continuum, with no precipitates and no consequences, just as the characters have no tangible emotions beyond the pictorial and the atmospheric. I find this a relief, and that it somehow strengthens the effectiveness of his willfull reconstructions of the city, and emphasises the distance between us and that place.
I havent read 1001 nights, but it is a book I am very much looking forward to since so many people I care for love it, and through what Ive heard I feel quite some little empathy for Schehezarade's situation :0)

Adam Nathaniel Furman said...

Oh, and the image is of a painting of Salome by Franz Von Stuck, which although not related to Salammbo, is based on the dance scene in Herodias, which I mentioned in the post, and I felt represented more the feel of Salammbo than the cover: she is sexy and deadly...

Jean-Francois said...

The birth of Christ is, for the modern (19th century) Europe, the year zero of history... While historians mapped the histories of ancient societies (Egyptian, Greek...), each with their own 'year zero', to the Christian timeline (with dates 'BC' when necessary), Flaubert may have imagined Carthage as a society before the start of history. As if the Carthaginians themselves, while having their own 'year zero', didn't know exactly how their year zero related to the years zeroes (the 'data') of other societies, or the start of humanity, or the cosmos. A history in flotation. Our ancestors, before they could write, constantly lost track of the years; couldn't tell if their village had existed for 1000 or 2000 years. I find it fascinating.

The feeling that the novel happens 'outside of time' mostly reminds me of the following passage in Une saison en Enfer (A season in Hell) written by Arthur Rimbaud in 1873, some eleven years after Salammbô. I translate this passage, since the English translation available on-line is poor.

"
The pagan blood returns! The Spirit is close, why won't Christ help me, give my soul nobility and freedom. Alas! The Gospel has passed! The Gospel! The Gospel.

I await God with gluttony. I am of the inferior race of all eternity.

Here I am on the Armorican beach. May the cities light in the eve. My day is done; I leave Europe. The marine air will burn my lungs; the lost climates tan me. To swim, grind grass, hunt, to smoke mostly; to drink liquors harsh like boiling metal, -- as did our dear ancestors around fires.

I will return, with limbs of iron, dark skin, furious eye: of my mask, I will be deemed strong of race. I will have gold: I will be idle and brutal. Women care for the ferocious crippled who return from the warm countries. I will be caught in political business. Saved.

Now I am damned, I abhor the nation. The best is to sleep well drunk on the shore."

Rimbaud was a young man (19 years old in 1873) and A season in Hell feels like a declaration of coming-of-age. Still, he writes on an idea that the more mature Flaubert may also have felt. According to Christianity, Christ came and saved humanity, by renewing our alliance with God, thus allowing us to enter paradise. But what if somebody had been left out of salvation? A soul oddly forgotten...? This is how Rimbaud felt. And how were people before this salvation? They were free of any alliance to a higher, abstract God, the notion of which, around the fall of Rome, eventually lead to the roots of modern reason. They were free of ideas of the sanctity of life; if anything, life was an uncontrollable flowering; and at times, it was necessary to vaporize a hundred children to appease this 'reaction'.

I've taken up Salammbô again. : ) Happy birthday, by the way!