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Esoterica 49

“What is especially needed is great sensitivity: to look upon everything in the world as enigma….To live in the world as in an immense museum of strange things.” —Giorgio de Chirico

A few weeks ago I made a list of feature films that might be regarded as having the characteristics of a Thomas Pynchon novel without being based on any of Pynchon’s books. The post prompted several suggestions for other candidates, including recommendations to watch Jim Gavin’s TV series, Lodge 49, an American production that ran for two seasons from 2018 to 2019 before being cancelled due to low ratings. Having now watched the series I can say that I enjoyed it very much, and it is very Pynchonian, unsurprisingly when it not only gestures to the title of Pynchon’s second novel, The Crying of Lot 49, but also borrows from its storyline.

Ernie (Brent Jennings) has just been contemplating a print from the Ars Magna Lucis (1665) by Athanasius Kircher. Near the end of the second series he leaps through an image from the same book.

Lodge 49 presents a unique mélange of alchemy, surfing, secret societies, aerospace engineering, pool cleaning and cryptocurrency, with the added bonus of songs by the much-missed Broadcast being woven into the narrative. The series is consistently funny, humour being another essential Pynchonian ingredient, while the episodes are littered with references to (or correspondences with) Pynchon’s oeuvre: two of the main characters are an ex-surfer and an ex-sailor; the defunct aerospace company, Orbis, is modelled on Pynchon’s Yoyodyne from V. and Lot 49; there’s a trip to Mexico, a visit to an auction, and mention of a Remedios Varo exhibition (Lot 49 again); there are even references to Antarctic mysteries (V.), the Hollow Earth (Mason and Dixon) and the V-2 rocket (Gravity’s Rainbow). And those are only a few of the things I happened to catch as a first-time viewer. This is unusual territory for a small-scale television series, even if American TV has loosened up in recent years to allow a more eclectic range of material.

Larry (Kenneth Welsh) in the Sanctum Sanctorum with a plate from the Splendor Solis on the wall.

The Lodge 49 of the title is part of a global network of lodges that form the Ancient & Benevolent Order of the Lynx, a cross between a Masonic order and an occult cabal, founded by one Harwood Fritz Merrill, a Scottish alchemist, writer and explorer. (Merrill’s biography and the history of the Order of the Lynx is detailed here [PDF].) Alchemy is a persistent theme in the series but remains in the background for the most part, literally so inside Lodge 49 (Long Beach, California) and Lodge 1 (London) where the walls are decorated with prints of alchemical engravings. It would have been tempting to identify all of these pictures but most of them can be found in Taschen’s excellent Alchemy and Mysticism picture book so it’s easier to direct the curious to the Taschen volume. The prints also seemed to be there more to provide suitable set decoration rather than be significant in themselves, with one notable exception (see below).

Connie (Linda Edmond) going deeper into the mysteries of Lodge 1. The print is from Cabala, Spiegel der Kunst und Natur: in Alchymia (1615) by Stephan Michelspacher.

More intriguing was the appearance of several paintings which did seem significant although they might equally have been there to generate audience speculation. Film and TV drama is made today in the full awareness that every detail is liable to be screen-grabbed and scrutinised by obsessive viewers, a situation that offers the potential for directors and designers to incorporate details that may have no special significance but are simply there to fuel online chatter. It’s difficult to tell if this is what Gavin and co. were doing, especially when the prematurely truncated series contains so many loose ends and unexplained moments. But paranoia is in part the search for a significance that may not exist outside the mind of the paranoiac so a small degree of concern about being gamed by the creators of Lodge 49 seems warranted here, as well as adding to the general Pynchon factor. Despite all the Pynchoniana mentioned above the series is light on the paranoia that’s a constant in Pynchon’s novels so why not cultivate a little paranoia in the audience itself?

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More Isles of the Dead

Die Toteninsel by Georg Janny.

Arnold Böcklin’s masterpiece, The Isle of the Dead, is a perennial source of fascination here, in part for the way the picture has fascinated other artists, writers, film-makers, etc, for the past 140 years. Something about the image compels people to rework it according to their own predilections, or to incorporate it into a narrative. Böcklin began this process himself, painting five different versions from 1880 to 1886, one of which was lost during the Second World War. The final version, which is now at the Museum der bildenden Künste in Leipzig, seems to be the favourite among the copyists. Toteninsel.net is a site devoted to cataloguing the influence of the picture but despite considerable thoroughness they don’t seem to have added this watercolour homage by Georg Janny (1864–1935), an Austrian artist and scenic designer.

Toteninsel (c. 1905) by Karl Wilhelm Diefenbach.

They do have an entry for Karl Wilhelm Diefenbach’s painting but not the painting itself which is a surprising reworking of the Leipzig version. An ostensibly Greek island has gained a domineering portico in an Egyptian style. Böcklin was Swiss but his paintings made a huge impression on the younger generation of German and Austrian artists.

Toteninsel (nach Böcklin) (1975) by HR Giger.

Diefenbach’s picture reminds me of a favourite variation by another Swiss artist, HR Giger, who painted two homages to the Leipzig version in the 1970s. One of these is a fairly close copy, albeit without the funeral boat, and with the addition of Giger’s usual biomechanical details. The other version adds an industrial structure to the stand of cypresses. This is a hatch from the rear of a German refuse vehicle which had provided Giger with a subject for several paintings in his Passagen series. The Surrealist juxtaposition is worthy of Magritte (who also alluded to Böcklin in The Annunciation), drawing a parallel with bodily interment and waste disposal.

Previously on { feuilleton }
• Isles of the Dead
• A Picture to Dream Over: The Isle of the Dead
• The Isle of the Dead in detail
• Arnold Böcklin and The Isle of the Dead

The Art of the Occult

Cover art: Group X, No. 1, Altarpiece (1915) by Hilma af Klint. Design by Paileen Currie.

A surprise arrival in today’s post, the occult art compendium by S. Elizabeth which I would have wanted to read even if it didn’t contain one of my pictures:

From theosophy and kabbalah, to the zodiac and alchemy; spiritualism and ceremonial magic, to the elements and sacred geometry – The Art of the Occult introduces major occult themes and showcases the artists who have been influenced and led by them. Discover the symbolic and mythical images of the Pre-Raphaelites; the automatic drawing of Hilma af Klint and Madge Gill; Leonora Carrington’s surrealist interpretation of myth, alchemy and kabbalah; and much more.

Most of the books I’ve seen on this subject have either been very general and in need of an update (Thames and Hudson’s venerable Magic: The Western Tradition) or exhibition catalogues which are never comprehensive and become increasingly hard to find since they don’t get reprinted. The Art of the Occult is an ideal introduction to the subject for the curious reader, as well as being a useful overview for the aficionado (or initiate) which spans several hundred years of art and illustration, from the earliest occult manuscripts to contemporary works. Occult art is a house with many mansions, a form which can encompass photo-realism, Symbolism, Surrealism or total abstraction without the definition breaking down. The Art of the Occult contains a satisfyingly wide range of examples, 200 in all, and includes many artists whose work I hadn’t seen before. It also reinforces the origin of abstract art in occult concerns, a lineage that went unmentioned for many years by critics who couldn’t accept that their beloved “pure” idiom was tainted by mysticism.

My piece is a portrait of the serpent-haired Abyzou, one of the Solomonic demons I depicted for The Demons of King Solomon in 2017. The picture was one of the better representations in a series I would have preferred to have more time to work on. I was pleased to see my contribution facing one of Elijah Burgher’s sigil drawings; I like Burgher’s art so he makes a good companion. This is the first and maybe the only book where my name is listed in an index between Pamela Colman Smith and Aleister Crowley.

The Art of the Occult will be published by White Lion Publishing on 13th of October, just in time for the annual spook-fest.

Update: Haute Macabre has a new post by S. Elizabeth showing more pages from the book’s interior plus the opportunity to win a copy.

Previously on { feuilleton }
• Calendrier Magique
• The Demons of King Solomon
• Typefaces of the occult revival
• The art of Frieda Harris, 1877–1962
• The art of Fay Pomerance, 1912–2001
• Songs for the Witch Woman
• Wilfried Sätty: Artist of the occult
• The art of Scott Treleaven

The hundred-year Voyage

Today’s post at Wormwoodiana reminds me that David Lindsay’s unique novel of philosophical fantasy, A Voyage to Arcturus, was published a hundred years ago today. I designed a lavish reprint for Savoy Books in 2002, an edition which unfortunately used the re-edited text from earlier reprints instead of going to the original publication. This wasn’t done for lack of a first edition, it was more out of ignorance—nobody bothered to look into the history of the text—as well as convenience; Savoy’s earlier reprinting of Anthony Skene’s Monsieur Zenith the Albino had involved many weeks of text preparation, scanning pages from a photocopy of Skene’s very scarce novel, then running the copy through rudimentary OCR software and proofing the result. In Savoy’s slight defence, the reprint of Arcturus did correct a couple of typos that everyone else had missed.

I still think the best feature of my design was the selection of Jean Delville’s remarkable Symbolist painting, The Treasures of Satan (1895), a picture used with the permission of the Brussels Museum of Fine Art. (They supplied us with a print of the painting together with a photo of Delville’s Angel of Splendour (1894) for the back cover.) With the exception of Bob Pepper’s artwork for the 1968 Ballantine paperback, previous reprints of the novel seldom reflected the contents on their covers. I’m no longer happy with the type layout on the rest of the dust-jacket, however, although the front cover looks okay. The Savoy edition included an introduction by Alan Moore, an afterword by Colin Wilson, a collection of philosophical aphorisms by David Lindsay, plus a couple of photos of the author which I don’t think had been published before. Despite its flaws, the book was well-received. The paper was heavier stock than is generally used for hardback fiction which made for a heavy and expensive volume but the edition still sold out.

Penguin are reprinting the novel next year in an edition which continues the tradition of unsuitable cover art. According to Lindsay site The Violet Apple the figure on the cover is from an illustration for a Dostoevsky novella, so what is it doing on Lindsay’s book? Cover art aside, the novel is in a class of its own, and very highly recommended.

Previously on { feuilleton}
• The art of Bob Pepper
• Masonic fonts and the designer’s dark materials

The art of Henk Bremmer, 1871–1956

Landscape with Mill (1894; Museum De Lakenhal, Leiden).

This week’s post is another by Sander Bink about a Dutch artist whose work may be unfamiliar to those outside the Netherlands. As before, Henk Bremmer was an artist whose work I hadn’t seen until now. My thanks again to Sander for the post.

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Hendricus (Henk) Bremmer was a Dutch painter, art critic, collector and art dealer. Nowadays he is mostly known for his role in forming the collection of what has become the Kröller-Müller Museum. He was enough of an authority on Dutch Modernist art from the early twentieth century to be known as “de Kunstpaus”—”the Pope of the Arts”. Bremmer was an early and important advocate of Mondriaan’s work, but the Bremmer landscapes I will focus on here are much more Modernist than those being made by Mondriaan at about the same time. Although Bremmer’s paintings from the 1890s and from around 1900 are seen as early examples of Dutch pointillism, readers of this blog will probably appreciate them for their Symbolist qualities. They are usually not seen as such but to me the Symbolist affinities are quite clear. That Bremmer was acquainted with Symbolist theory is apparent from his being an avid reader of the French Symbolists and a great admirer of Huysmans’ À rebours.

Windmill (1894; private collection).

In the 1890s Bremmer was friends with Dutch (Decadent-Symbolist) writers and painters such as Henri Borel, Henri van Daalhoff, Jan Toorop and Johan Thorn Prikker. When Josephin Péladan, the High Priest of Symbolism, visited the Netherlands in 1892 he stayed with Bremmer and invited him to exhibit at his Rose+Croix shows in Paris. The exhibition never materialised but one can easily understand the mystical qualities Péladan must have appreciated in Bremmers paintings. Like many Dutch intellectuals of the period Bremmer was strongly influenced by Spinoza’s mysticism. But whatever the source of his art, the landscapes here depicted can be considered “Symbolist landscapes”, like those being painted in France by Alphonse Osbert or Charles Filiger.

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