This country has elevated hypocrisy to the level of the highest style. To look at a samurai, you would not know him for a murderer, or a geisha for a whore. The magnificence of such objects hardly pertains to the human. They live only in a world of icons and there they participate in rituals which transmute life itself to a series of grand gestures, as moving as they are absurd. It was as if they all thought, if we believe in something hard enough, it will come true and, lo and behold! they had done and it did. Our street was in essence a slum but, in appearance, it was a little enclave of harmonious quiet and, mirabile dictu, it was the appearance which was the reality, because they all behaved so well, kept everything so clean and lived with such rigorous civility. What terrible discipline it takes to live harmoniously. They had crushed all their vigour in order to live harmoniously and now they had the wistful beauty of flowers pressed dry in an enormous book.
But repression does not necessarily give birth only to severe beauties. In its programmed interstices, monstrous passions bloom. They torture trees to make them look more like the formal notion of a tree. They paint amazing pictures on their skins with awl and gouge, sponging away the blood as they go; a tattooed man is a walking masterpiece of remembered pain. They boast the most passionate puppets in the world who mimic love suicides in a stylized fashion, for here there is no such comfortable formula as ‘happy ever after’. And, when I remembered the finale of the puppet tragedies, how the wooden lovers cut their throats together, I felt the beginnings of unease, as if the hieratic imagery of the country might overwhelm me, for his boredom had reached such a degree that he was insulated against everything except the irritation of anguish. If he valued me as an object of passion, he had reduced the word to its root, which derives from the Latin, patior, I suffer. He valued me as an instrument which would cause him pain.
So we lived under a disoriented moon which was as angry a purple as if the sky had bruised its eye, and, if we made certain genuine intersections, these only took place in darkness. His contagious conviction that our love was unique and desperate infected me with an anxious sickness; soon we would learn to treat one another with the circumspect tenderness of comrades who are amputees, for we were surrounded by the most moving images of evanescence, fireworks, morning glories, the old, children. But the most moving of these images were the intangible reflections of ourselves we saw in one another’s eyes, reflections of nothing but appearances, in a city dedicated to seeming, and, try as we might to possess the essence of each other’s otherness, we would inevitably fail.
THE EXECUTIONER’S BEAUTIFUL DAUGHTER
HERE, WE ARE high in the uplands.
A baleful almost-music, that of the tuneless cadences of an untutored orchestra repercussing in an ecstatic agony of echoes against the sounding boards of the mountains, lured us into the village square where we discover them twanging, plucking and abusing with horsehair bows a wide variety of crude, stringed instruments. Our feet crunch upon dryly whispering shifting sawdust freshly scattered over impacted surfaces of years of sawdusts clotted, here and there, with blood shed so long ago it has, with age, acquired the colour and texture of rust … sad, ominous stains, a threat, a menace, memorials of pain.
There is no brightness in the air. Today the sun will not irradiate the heroes of the dark spectacle to which accident and disharmony combined to invite us. Here, where the air is choked all day with diffuse moisture tremulously, endlessly on the point of becoming rain, light falls as if filtered through muslin so at all hours a crepuscular gloaming prevails; the sky looks as though it is about to weep and so, gloomily illuminated through unshed tears, the tableau vivant before us is suffused with the sepia tints of an old photograph and nothing within it moves. The intent immobility of the spectators, wholly absorbed as they are in the performance of their hieratic ritual, is scarcely that of living things and this tableau vivant might be better termed a nature morte for the mirthless carnival is a celebration of a death. Their eyes, the whites of which are yellowish, are all fixed, as if attached by taut, invisible strings upon a wooden block lacquered black with the spilt dews of a millennia of victims.
And now the rustic bandsmen suspend their unmelodious music. This death must be concluded in the most dramatic silence. The wild mountain-dwellers are gathered together to watch a public execution; that is the only entertainment the country offers.
Time, suspended like the rain, begins again in silence, slowly.
A heavy stillness ordering all his movements, the executioner himself adopts beside the block an offensively heroic pose, as if to do the thing with dignity were the only motive of the doing. He brings one booted foot to rest on the grim and sacrificial altar which is, to him, the canvas on which he exercises his art and proudly in his hand he bears his instrument, his axe.
The executioner stands more than six and a half feet high and he is broad to suit; the warped stumps of villagers gaze up at him with awe and fear. He is dressed always in mourning and always wears a curious mask. This mask is made of supple, close-fitting leather dyed an absolute black and it conceals his hair and the upper part of his face entirely except for two narrow slits through which issue the twin regards of eyes as inexpressive as though they were part of the mask. This mask reveals only his blunt-lipped, dark-red mouth and the greyish flesh which surrounds it. Laid out in such an unnerving fashion, these portions of his meat in no way fulfil the expectations we derive from our common knowledge of faces. They have a quality of obscene rawness as if, in some fashion, the lower face had been flayed. He, the butcher, might be displaying himself, as if he were his own meat.
Through the years, the close-fitting substance of the mask has become so entirely assimilated to the actual structure of his face that the face itself now seems to possess a parti-coloured appearance, as if by nature dual; and this face no longer pertains to that which is human as if, when he first put on the mask, he blotted out his own, original face and so defaced himself forever. Because the hood of office renders the executioner an object. He has become an object who punishes. He is an object of fear. He is the image of retribution.
Nobody remembers why the mask was first devised nor who devised it. Perhaps some tender-heart of antiquity adopted the concealing headgear in order to spare the one upon the block the sight of too human a face in the last moments of his agony; or else the origins of the article lie in a magical relation with the blackness of negation – if, that is, negation is black in colour. Yet the executioner dare not take off the mask in case, in a random looking-glass or, accidentally mirrored in a pool of standing water, he surprised his own authentic face. For then he would die of fright.
The victim kneels. He is thin, pale and graceful. He is twenty years old. The silent throng in the courtyard shudders in common anticipation; all their gnarled features twist in the same grin. No sound, almost no sound disturbs the moist air, only the ghost of a sound, a distant sobbing that might be the ululation of the wind amongst the scrubby pines. The victim kneels and lays his neck upon the block. Ponderously the executioner lifts his gleaming steel.
The axe falls. The flesh severs. The head rolls.
The cleft flesh spouts its fountains. The spectators shudder, groan and gasp. And now the string band starts to bow and saw again whilst a choir of stunted virgins, in the screeching wail that passes for singing in these regions, intones a barbaric requiem entitled: AWFUL WARNING OF THE SPECTACLE OF A DECAPITATION.
The executioner has beheaded his own son for committing the crime of incest upon the body of his sister, the executioner’s beautiful daughter, on whose cheeks the only roses in these highlands grow.
Gretchen no longer sleeps soundly. After the day his decapitated head rolled in the bloody sawdust, her brother rode a bicycle interminably through her dreams even though the poor child crept out secretly, alone, to gather up the poignant, moist, bearded strawberry, his surviving relic, and take it home to bury beside her hen-coop before the dogs ate it. But no matter how hard she scrubbed her li
ttle white apron against the scouring stones in the river, she could not wash away the stains that haunted the weft and warp of the fabric like pinkish phantoms of very precious fruit. Every morning, when she goes out to collect ripe eggs for her father’s breakfast, she waters with felt but ineffectual tears the disturbed earth where her brother’s brains lie rotting, while the indifferent hens peck and cluck about her feet.
This country is situated at such a high altitude water never boils, no matter how deceptively it foams within the pan, so their boiled eggs are always raw. The executioner insists his breakfast omelette be prepared only from those eggs precisely on the point of blossoming into chicks and, prompt at eight, consumes with relish a yellow, feathered omelette subtly spiked with claw. Gretchen, his tender-hearted daughter, often jumps and starts to hear the thwarted cluck from a still gelid, scarcely calcified beak about to be choked with sizzling butter, but her father, whose word is law because he never doffs his leather mask, will eat no egg that does not contain within it a nascent bird. That is his taste. In this country, only the executioner may indulge his perversities.
High among the mountains, how wet and cold it is! Chill winds blow soft drifts of rain across these almost perpendicular peaks; the wolf-haunted forests of fir and pine that cloak the lower slopes are groves fit only for the satanic cavortings of a universal Sabbath and a haunting mist pervades the bleak, meagre villages rooted so far above quotidian skies a newcomer might not, at first, be able to breathe but only wheeze and choke in this thinnest of air. Newcomers, however, are less frequent apparitions than meteorites and thunderbolts; the villages breathe no welcome.
Even the walls of the rudely constructed houses exude suspicion. They are made from slabs of stone and do not have any windows to see out with. An inadequate orifice in the flat roof puffs out a few scant breaths of domestic smoke and penetration inside is effected only with the utmost difficulty through low, narrow doors, crevices in the granite, so each house presents to the eye as featureless a face as those of the Oriental demons whose anonymity was marred by no such commonplace a blemish as an eye, a nose or a mouth. Inside these ugly, unaccommodating hutches, man and domestic beast-goat, ox, pig, dog – stake equal squatting rights to the smoky and disordered hearths, although the dogs often grow rabid and rush frothing through the rutted streets like streams in spate.
The inhabitants are a thick-set, sullen brood whose chronic malevolence stems from a variety of both environmental and constitutional causes. All share a general and unprepossessing cast of countenance. Their faces have the limp, flat, boneless aspect of the Eskimo and their eyes are opaque fissures since no eyelid hoods them, only the slack skin of the Mongolian fold. Their reptilian regards possess an intensity which is in no way intimate and their smiles are so peculiarly vicious it is all for the best they smile rarely. Their teeth rot young.
The men in particular are monstrously hirsute about both head and body. Their hair, a monotonous and uniform purplish black, grizzles, in age, to the tint of defunct ashes. Their womenfolk are built for durability rather than delight. Since all go always barefoot, the soles of their feet develop an intensifying consistency of horn from earliest childhood and the women, who perform all the tasks demanded by their primitive agriculture, sprout forearms the size and contour of vegetable marrows while their hands become pronouncedly scoop-shaped, until they resemble, in maturity, fat five-pronged forks.
All, without exception, are filthy and verminous. His shaggy head and rough garments are clogged with lice and quiver with fleas while his pubic areas throb and pulse with the blind convulsions of the crab. Impetigo, scabies and the itch are too prevalent among them to be remarked upon and their feet start early to decompose between the toes. They suffer from chronic afflictions of the anus due to their barbarous diet – thin porridge; sour beer; meat scarcely seared by the cool fires of the highlands; acidulated cheese of goat swallowed to the flatulent accompaniment of barley bread. Such comestibles cannot but contribute effectively to those disorders that have established the general air of malign unease which is their most immediately distinctive characteristic.
In this museum of diseases, the pastel beauty of Gretchen, the executioner’s daughter, is all the more remarkable. Her flaxen plaits bob above her breasts as she goes to pluck, from their nests, the budding eggs.
Their days are shrouded troughs of glum manual toil and their nights wet, freezing, black, palpitating clefts gravid with the grossest cravings, nights dedicated solely to the imaginings of unspeakable desires tortuously conceived in mortified sensibilities habitually gnawed to suppuration by the black rats of superstition whilst the needle teeth of frost corrode their bodies.
They would, if they could, act out entire Wagnerian cycles of operatic evil and gleefully transform their villages into stages upon which the authentic monstrosities of Grand Guignol might be acted out in every unspeakable detail. No hideous parody of the delights of the flesh would be alien to them … did they but know how such things were, in fact, performed.
They have an inexhaustible capacity for sin but are inexorably baulked by ignorance. They do not know what they desire. So their lusts exist in an undefined limbo, forever in potentia.
They yearn passionately after the most deplorable depravity but possess not the concrete notion of so much as a simple fetish, their tormented flesh betrayed eternally by the poverty of their imaginations and the limitations of their vocabulary, for how may one transmit such things in a language composed only of brute grunts and squawks representing, for example, the state of the family pig in labour? And, since their vices are, in the literal sense of the word, unspeakable, their secret, furious desires remain ultimately mysterious even to themselves and are contained only in the realm of pure sensation, or feeling undefined as thought or action and hence unrestrained by definition. So their desires are infinite, although, in real terms, except in the form of a prickle of perturbation, these desires could hardly be said to exist.
Their lives are dominated by a folklore as picturesque as it is murderous. Rigid, hereditary castes of wizards, warlocks, shamans and practitioners of the occult proliferate amongst these benighted mountain-dwellers and the apex of esoteric power lies, it would seem, in the person of the king himself. But this appearance is deceptive. This nominal ruler is in reality the poorest beggar in all his ragged kingdom. Heir of the barbarous, he is stripped of everything but the idea of an omnipotence which is sufficiently expressed by immobility.
All day long, ever since his accession, he depends by the right ankle from an iron ring set in the roof of a stone hut. A stout ribbon binds him to the ceiling and he is inadequately supported in a precarious but absolute position sanctioned by ritual and memory upon his left wrist, which is strapped in a similar fashion with ribbon to an iron ring cemented into the floor. He stays as still as if he had been dipped in a petrifying well and never speaks one single word because he has forgotten how.
They all believe implicitly they are damned. A folk-tale circulates among them, as follows: that the tribe was originally banished from a happier and more prosperous region to their present dreary habitation, a place fit only for continuous self-mortification, after they rendered themselves abhorrent to their former neighbours by the wholesale and enthusiastic practice of incest, son with father, father with daughter, etc. – every baroque variation possible upon the determinate quadrille of the nuclear family. In this country, incest is a capital crime; the punishment for incest is decapitation.
Daily their minds are terrified and enlightened by the continuous performances of apocalyptic dirges for fornicating siblings and only the executioner himself, because there is nobody to cut off his head, dare, in the immutable privacy of his leathern hood, upon his blood-bespattered block make love to his beautiful daughter.
Gretchen, the only flower of the mountains, tucks up her white apron and waltzing gingham skirts so they will not crease or soil but, even in the last extremity of the act, her father does not remove his mask
for who would recognize him without it? The price he pays for his position is always to be locked in the solitary confinement of his power.
He perpetrates his inalienable right in the reeking courtyard upon the block where he struck off the head of his only son. That night, Gretchen discovered a snake in her sewing machine and, though she did not know what a bicycle was, upon a bicycle her brother wheeled and circled through her troubled dreams until the cock crowed and out she went for eggs.
THE LOVES OF LADY PURPLE
INSIDE THE PINK-STRIPED booth of the Asiatic Professor only the marvellous existed and there was no such thing as daylight.
The puppet-master is always dusted with a little darkness. In direct relation to his skill, he propagates the most bewildering enigmas for, the more life-like his marionettes, the more god-like his manipulations and the more radical the symbiosis between inarticulate doll and articulating fingers. The puppeteer speculates in a no-man’s-limbo between the real and that which, although we know very well it is not, nevertheless seems to be real. He is the intermediary between us, his audience, the living, and they, the dolls, the undead, who cannot live at all and yet who mimic the living in every detail since, though they cannot speak or weep, still they project those signals of signification we instantly recognize as language.