Squirm: Drew Struzan versus Gustav Klimt

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This poster by Drew Struzan turned up in my RSS feed courtesy of 70s Sci-Fi Art. So Struzan did the US poster for Squirm, thought I, …who knew? Wait a minute…are those Klimt figures?! Closer scrutiny confirmed that, yes, Struzan does indeed appear to have swiped a handful of figures from Gustav Klimt as victims for the carnivorous worms. Squirm (1976) for those who haven’t seen it, is described by The Psychotronic Encyclopedia of Film as:

Pretty bad film about electrified earthworms in Georgia that have teeth and make noises like horses. It does have an amazing scene with long worms burrowing through a man’s face. Whole rooms are filled with what looks like thick spaghetti. Don Scardino is the studious young hero. The ads claimed there were “250,000 real worms” in the film. From the director of Blue Sunshine.

Michael Weldon’s book has a very lenient attitude towards this kind of nonsense so for a film to be labelled as bad is always a warning. Having seen Squirm, I agree with Weldon’s appraisal. There were a lot of animals attacking humans in the cinema of the 1970s, thanks in part to the success of Jaws, so a story about worms on the rampage is merely another addition to the trashy pile. (The Japanese poster even managed to emulate the famous Jaws poster.) Squirm is especially ridiculous when the humble earthworm is so resistant to being any kind of menace unless its size is dramatically increased, as in Dune or Tremors, the latter being a much better horror film with its own Jaws-like poster.

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Jurisprudence (1907) by Gustav Klimt.

Struzan’s figures are based on those in Jurisprudence, one of the paintings that Gustav Klimt worked on from 1900 to 1907 for the ceiling of the Great Hall at the University of Vienna. There were three pictures—the others represented Philosophy and Medicine—but all were deemed too pornographic for public display. The paintings were subsequently destroyed in 1945 by retreating Nazi troops after having been seized from their Jewish owners and moved with other loot to the Schloss Immendorf.

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Klimt’s Jurisprudence is the strangest of all his works, with three Furies presiding over the cowed figure of a man ensnared by evil, represented here by an octopus. Philippe Jullian in Dreamers of Decadence declares Klimt’s symbolic cephalopod to be “unique in European Art”. I alluded to the Furies, and thereby surreptitiously alluded to those tentacles of evil, when I put a Klimt-like figure into my adaptation The Call of Cthulhu in 1988.

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Typefaces of the occult revival

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Man, Myth & Magic #1, January 1970; McCall’s, March 1970.

The announcement last week of the death of British character actor Geoffrey Bayldon prompted some discussion here about the typeface used for the titles of Bayldon’s TV series from the early 1970s, Catweazle. This was a humorous drama in which the actor portrayed a warlock transplanted by a time portal from the Norman era to the present day, a comic counterpart to another occult-themed series, Ace of Wands (1970–72). Being aimed at children, both Catweazle and Ace of Wands are at the lighter end of the great flourishing of occult-related media that runs in parallel with the rise and fall of psychedelic culture, a period roughly spanning the years 1965 to 1975. The two trends reflected and fed off each other; the hippie movement stimulated interest in the occult (Aleister Crowley is on the cover of Sgt Pepper) while giving to the commercial propagators of the supernatural a range of aesthetics lifted from the 19th century.

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Muller, 1972; TIME, June 1972.

Among the graphic signifiers is a small collection of typefaces from the Victorian or Edwardian eras, designs which vanished from sight after 1920 only to surface 50 years later in very different settings to their previous deployment. I’m always fascinated by the way context changes the perception of a typeface, and the repurposing of Art Nouveau fonts—which hadn’t previously been associated with diabolism—to signify witchcraft or sorcery is a good example of this. In the case of the occult revival this was partly opportunism: the commercial application of post-psychedelic style made the previously untouchable trendy again, decoration and elaborate stylisation was no longer taboo. But it was also a solution to the problem of signifying the sorcerous with typography when there were no off-the-peg solutions as there were for, say, Westerns or stories about the Space Race. As well as carrying with them a flavour of old books, some of the more curious letterforms were reminiscent of the glyphs of magical alphabets which no doubt explains their popularity.

What follows is a chronological selection of the more striking examples (or my favourites…) which conveniently begins with Ringlet, the Catweazle font. With the trend being towards Art Nouveau you find popular Nouveau styles such as Arnold Bocklin also being used in the 1970s but I’ve avoided these in favour of the less common choices.

Ringlet (1882) by Hermann Ihlenburg

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Pall Mall, 1971.

Jullian’s landmark study of the Symbolist movement isn’t an occult text but it is a great favourite of mine whose original title—Esthètes et Magiciens—puts it in the right sphere. Inside, the author touches on the spiritual concerns of many of the artists which included Theosophy and fashionable Satanism.

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Duckworth, 1973.

Aleister Crowley is represented here with the first reprinting of his erotic poetry, produced in a limited run by the venerable London house of Duckworth.

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Rise Above Records, 2016.

Blood Ceremony are Canadians devoted to the occult rock of previous decades. Their presentation matches songs with titles like The Great God Pan and Morning Of The Magicians.

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Monsieur de Bougrelon by Jean Lorrain

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A reprint edition from 1909.

In 1881 there arrived from Normandy a good-looking young man with an unfortunate habit of painting his face: Jean Lorrain. He spent five years of his life in Montmartre, five years that were also the most dazzling ones for the hill whose chronicler he became. A brilliant journalist with an eye that missed no blemish, no absurdity, but could fill with tears on seeing beauty in a picture, a profile, a gown. From his first poems, Modernités, this fin-de-siècle Petronius evoked the whole life of Montmartre: transvestites, lesbians, go-betweens, outrageous bluestockings, failed poets declining into pimps, wrestlers, part-time gigolos for either sex.

Philippe Jullian in Montmartre (1977)

Among the books that Philippe Jullian wrote about notable fin-de-siècle personalities is a biography of Jean Lorrain (1855–1906), a volume which—to my continual frustration—has yet to be translated into English. If Lorrain is a neglected figure in contemporary France, he’s hardly known at all in the Anglophone world which is why the news last month of the first English translation of Monsieur de Bougrelon was so welcome.

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Jean Lorrain (1898) by Antonio de la Gandara.

I say that Lorrain is unknown but only to the general reader; to anyone familiar with fin-de-siècle Paris he’s an unavoidable presence, a chronicler of the city’s excesses and also one of the great characters of the period. Portraits and cartoons show the dandy but fail to communicate the reek of ether—he was an addict throughout his later years—which attended his presence. His drug-taking helped contribute to an early death at the age of 55 but, like Rainer Werner Fassbinder, Lorrain managed to combine several years of indulgent pleasure-seeking with serious industry, producing over 40 literary works. Like Fassbinder he was also open about his homosexuality. The Paris of the 1890s wasn’t exactly enthusiastic about this but the Code Napoléon had never made homosexual acts a crime which is one of many reasons that Paris (and France in general) was a haven for the beleaguered British. In his sexual proclivities, his dandyism, and his aesthetic connoisseurship Lorrain is a good contender for a French equivalent of Oscar Wilde, another of Philippe Jullian’s biographical subjects. Lorrain wrote novels, plays and poetry, while his columns of journalism combined gossip and satire with tips for the aesthetically minded. His taste in people was (again) Fassbinderesque:

I have a great fondness for hoodlums, fairground wrestlers, butcher-boys and assorted pimps, both ordinary and extraordinary, who, along with some absolutely exquisite women and some men of talent, such as yourself, are the only company that I keep in Paris.

This life, and some of the author’s character, is reflected in Monsieur de Bougrelon, a short novel published in 1897. The story is narrated from the point of view of a pair of unnamed French visitors to Amsterdam who encounter their extraordinary compatriot when he makes a dramatic entrance into a cheap bordello. Monsieur de Bougrelon is an aged roué and purported aristocrat whose startling antique dress sense is dandyism gone to seed: swathed in old furs, bedizened with fake jewellery, and with dripping face-paint that prefigures another tragic figure in a city of canals, Thomas Mann’s Von Aschenbach. The French tourists have been made despondent by the dreariness of Amsterdam in winter so they welcome Monsieur de Bougrelon’s offer to lead them around the city, taking in museums, the city’s docks and the less reputable areas. While Monsieur de Bougrelon is present he maintains a running commentary, offering his opinions on the sights—Dutch art is amusingly dismissed as “bourgeois”—the people (“ugly”) and his own splendid life and lost loves. His tales about himself are tall and eventually verge on the improbable, but his presence engages the Parisians with its parade of lively invention, “imaginary pleasures” and phantom presences. Chief among the latter is Monsieur de Mortimer, de Bougrelon’s life-long friend, now dead and possibly the love of de Bougrelon’s life.

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This last matter is explored in an afterword by Eva Richter, the translator. While Monsieur de Bougrelon claims to be interested in women he has always been devoted to Monsieur de Mortimer, and the pair survive various affairs and obsessions to remain in each other’s company. Lorrain alludes to the true nature of the relationship when de Bougrelon compares himself and de Mortimer to Achilles and Patroclus. The surnames also offer clues with Mortimer signalling death while Bougrelon is a combination of the French name Bouglon and the word “bougre” whose equivalent in English is “bugger”. The French may have been more accepting of certain behaviours than the British but there were still limits, and Lorrain’s dallying with obscenity and homosexuality is decades in advance of Proust, Gide and Genet. But this isn’t the full substance of the novel. Monsieur de Bougrelon may be short but it contains some marvellous flights of fancy and torrents of description; it’s also blackly humorous in parts, although the dominant tone is of melancholy and a nostalgic regret for vanished days and lives. Melancholy and the omnipresence of death is a common theme in Decadent literature; Lorrain alludes in passing to another short melancholy story set in a city of canals, George Rodenbach’s Bruges-la-Morte (1892).

Spurl Editions are to be commended for resurrecting this neglected novel which is diligently translated and annotated. Monsieur de Bougrelon will be published on November 1st when it will join Monsieur de Phocas and Nightmares of an Ether-Drinker (aka The Soul-Drinker and Other Decadent Fantasies) in being one of the few works available in English from an exotic bloom of the French fin de siècle.

Previously on { feuilleton }
New Life for the Decadents by Philippe Jullian
Philippe Jullian, connoisseur of the exotic
Ma Petite Ville

Cabaret des Truands

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Up until 1950 Montmartre retained an aura of evil for provincials and foreign visitors, and did its best to satisfy them with a tawdry kind of satanism. The most famous of these places, in the Boulevard de Clichy, was called L’Enfer.

Philippe Jullian, Montmartre (1977)

L’Enfer is still the most famous of these vanished Parisian establishments thanks to photos by Eugène Atget and others of its hell-mouth entrance. Among the other novelty cabarets on the Boulevard de Clichy there was Le Ciel (Heaven) next door to L’Enfer, and the death-themed Cabaret du Néant (Cabaret of Nothingness, or Limbo as Jullian has it). The exterior of the latter was suitably funereal but otherwise mundane, although once inside you were in crypt-like surroundings.

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Another cabaret with a striking exterior that I hadn’t come across before was at no. 100 Boulevard de Clichy. The Cabaret des Truands (Cabaret of Truants) had a generally medieval interior with staff dressed like serving wenches and troubadours, but the exterior could almost be that of a fairground haunted house, replete with spider webs and plaster grotesques. Descriptions in English are unclear but the spiders seem to relate to a shared establishment, L’Araignée. It’s surprising to think of all these extravagant façades standing in a single (long) street in the heart of Paris, but then Montmartre in the late 19th century was the wild nighttown. Searching for photos of the Cabaret des Truands reveals an exterior changing by degrees with the passing years.

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Previously on { feuilleton }
Infernal entrances

The art of Edmond van Offel, 1871–1959

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Edmond van Offel was a Belgian artist who Philippe Jullian features in two of his books about Symbolist art but whose work I’d not seen anywhere else—at least until now. All the pictures here are from a collection published in Paris in 1902 which may be the one Jullian used for his selections. The book contains both Jullian drawings together with a great deal of other work comprising illustrations, vignettes, bookplates and also some of the artist’s writings. Offel’s combination of detailed line-work and attenuated figures is reminiscent of Charles Ricketts who may have been an influence.

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