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Friday 29 April 2011

Vice and Virtue in Albi

On a glorious Spring morning in April, Caroline and I decided to meet up in the historic and monumental town of Albi, in the Tarn 'departement' just fifty miles north east of Toulouse. From Bardies it is an easy journey, less than two hours if you can avoid the early morning rush hour on the 'peripherique'. We had set our hearts on a long, leisurely, 'girly' lunch al fresco and a trip to the Musee Toulouse-Lautrec, which is housed in the stunning 14th century 'Palais de la Berbie'. This is not, as we had wrongly surmised, an old Berber Palace abandoned after the Moorish invasions but the Occitan nomenaclature for a Bishop's Palace ['Bisbia']. We were blessed. There were few tourists and parking adjacent to the Cathedrale de Sainte-Cecile was easy.

Albi in the sunshine gives no hint of its darker days. History is full of fascinating paradoxes and the location of the bulk of the work of Henri de Toulouse-Lautrec [1864-1901] here is one of them. The legacy of that acute observer of the 'demi-monde', who lived life to the full and was never afraid to show it, now rests 'in memoriam' in the midst of one of the greatest medieval edifices ever created to demonstrate the power and pomp of the prelates who lived here. If ever there was a building designed to incur the shock and awe of the cowering and unwashed masses, then this is it. You really do feel like an insignificant speck of cosmic dust when you gaze up at the skyline from the shadows of the cobbled courtyard so far below. The sheer, unadulterated, brutal power of the church surrounds and seeks to obliterate you.

For this palace, begun in the late 13th century, like the fortress cathedral next to it, was designed to say 'never again' to those who dared to question existing doctrine and authority. The full might of the Catholic and apostolic church was to remain supreme in the wake of the testing challenges of the humble Cathars, whose beliefs in gnostic dualism directly challenged Roman dogma . Rome called on its most powerful warriors, led by the brutal Englishman, Simon de Montfort [1160- 1218], to exterminate the Albigensians, so named because Pope Innocent II believed that Albi was the centre of the heresy. After the sack of Beziers in 1209, when every man, woman and child was killed in the belief that 'God will know his own', until his death in 1218, he inculcated fear and loathing throughout the Languedoc.

Alongside these brutal campaigns, Papal Ordinances were passed which imposed new penalties for heresy. The monk Dominic Guzman [1170-1221] aka Saint Dominic [1234], a friend of de Montfort, was instrumental in the setting up of the Inquisition. Catharism was doomed. New methods of torture and new crimes were created. In 1233 Pope Gregory IX charged the Dominican Inquisition with the final solution, the absolute eradication of the Cathar faith. The origins of the modern police state were conceived in the war against the Albigensians [aka Cathars]. Here in Albi today we see its manifestation. I can think of no other House of God which so resembles a fortress and no other Bishop's Palace which so resembles a police headquarters. There is no power but Rome.

On a beautiful day like today though, with its pink bricked facade and Baldaquin dappled in sunshine, it's hard to think of such darkness, especially sitting in a nearby restaurant eating 'souris d'agneau' with a glass of Gaillac rose. I came to Albi with friends in 1989 but remember little, except for the cathedral and the pink brick and tiles of the Renaissance town houses in the the tiny maze of medieval streets that surround it. The merchants of Albi, I read, made their money from the cultivation of 'Isatis Tinctoria', a dark blue dye which we call 'woad'. Albi was the centre of this thriving trade. It is bigger and brighter than I remember, due I am sure, to a spate of municipal facelifts. It is undoubtedly one of the most perfect places in the Languedoc in which to spend a lazy day.

After lunch, we head to see the Lautrecs. I am beside myself with excitement, after my recent trip to Paris. I had not thought of myself as a great fan of his work but somehow he has got to me, 'de la coeur'. I suppose that one of the reasons for my hitherto indifference was the ubiquity of his poster images. He must have kept legions of printers in profit for well over a century and such familiarity has devalued our experience. His paintings are a revelation, now hung here in his birthplace because the directors of various Paris museums disdainfully rejected his parents' generous offer of all the remaining works from his studio after his death. Paris's loss is Albi's gain. The Office de Tourisme must be rubbing its hands in glee, for the museum now houses over a thousand works and documents and has become the largest and most important public collection in the world dedicated to Henri de Toulouse-Lautrec.

Edouard Vuillard's [1868- 1940] portrait of him, brightly dressed in a crimson shirt and sunflower yellow 'pantalons', with a red and white neckscarf and jaunty hat, illustrates the pathos of his life, the cheery soul in the pain racked and crippled body. In complete contrast we see his own portrait of his tall, lean and athletic father riding a stallion with a falcon ascending on his left wrist. The contrast could not be more acute. Poor pitiful Henri, with his congenitally stunted little legs, has no choice but to cower in his studio painting an exciting world to which he can but aspire. Unable to participate in most of the activities enjoyed by his peers, the young Henri immerses himself in his art. When his mother takes him to Paris in 1882 and he settles in Montmartre, he finds the two things that he can participate in, booze and sex.

In his paintings we see the sensitivity of the alcoholic. He paints the women of the decadent and theatrical life of 'fin de siecle' Paris with little sentimentality but a great deal of love, affection and admiration. We look at his paintings and we sense that he knows their pain, and occasional joy, as he knows his own. He observes them acutely but we know that he knows them as well as he knows himself. He is of them, and one of them, despite being of aristocratic stock and from a different world. From his exquisite depiction of the boredom and monotony of the women in the salon at Moulins Street to the classical mastery of 'The Milliner', we see works of great contrast.

One of my favourites is 'Doctor Tapie de Celeyran', reminiscent of German Expressionists. We know his women so well, Yvette Guilbert, La Goulou, Jane Avril, La Mome Fromage, who are named, and those who remain un-named but forever etched in our consciousness. Their lives may have seemed to be mere 'demi-monde' in 'fin de siecle' Paris but, in posterity, they have real place and presence. He has served them well. Even the men he treats with respect, although it has to be said that he has created them as two dimensional beings, in complete contrast with his women. I particularly love the bland, beige Englishman at the Moulin Rouge. The one exception, of course, is Oscar Wilde, lonely, corpulent and red faced, far away in Paris in the Musee d'Orsay.

Henri de Toulouse Lautrec died from complications due to alcoholism and syphilis on 9th September 1901, aged 36. In his own short life he documented the lives of others for posterity. They were lives of vice and virtue, not considered worthy enough in their time for the grand museums of Paris. His parents, the Comte and Comtesse de Toulouse-Lautrec, who lived lives as far removed from the 'demi-monde' as the Bishop of Albi, wished to preserve their son's work and his last wishes. With the help of Gabriel Tapie de Celeyran, their nephew and Henri's first cousin, and his friend, Maurice Joyant, the legacy was eventually secured and the exhibition galleries were created and inaugurated on 30th July 1922. Today, visitors and fans arrive every year in their thousands to see the collection. It is a good reason to visit this splendid town. But whilst you while away carefree moments amongst these paintings, drawings and prints, spare a few moments for the poor souls who believed in the simpler values of the Albigensians. Vice and virtue coexist here, but sometimes it's so very hard to decide just who were the saints and who were the sinners.

Saturday 9 April 2011

Lost Souls And Lipstick Kisses In Paris

A long, lazy weekend in Paris is a wonderful thing, especially in springtime. We didn't hesitate for a moment about going to see our daughter perform in a couple of Dance Band gigs last weekend. It's a funny thing when roles suddenly become reversed and the geriatrics become the groupies. In Paris though, on the left bank, the over sixties and seventies still tap their feet and jive along to the great American songbook. The soixante-huitards, who listened to jazz and blues at their parents' knees, are still full of that old Parisian 'joie de vivre' and 'je ne sais quoi'. With the sunshine dappling through the trees of the Luxembourg Gardens, they made the day. The youngsters were over the moon at such appreciation. Bien fait!

Afterwards, not wanting to cramp darling daughter's style, I decided, on a whim, to leg it south to seek out the old Barriere d'Enfer, Hell's Gate. It's now called Place Denfert-Rochereau, after an unfortunate French colonel who was roundly trounced by the Prussians during the winter campaign of 1870-71. The similarity in sound is undoubtedly a little French pun on its previous existence as hell on earth. Smack in the middle of a traffic traffic island, in commemoration of this dastardly defeat, is the Lion of Belfort. It is cast in bronze with its head facing westwards, away from Prussia, by Frederic Bartholdi of New York's Statue of Liberty fame. It serves as yet another reminder that we commemorate in order to forget, as Alan Bennet reminds us in 'The History Boys'. The defeat is long forgotten, like the lost souls below.

There are two stunning neoclassical buildings on the south side of the square, one next to the beautiful 'art nouveau' railings of the Metro, designed for the World Exhibition of 1900, and the other directly opposite. They once formed part of the original tollgates to the much hated Farmer's General Wall. Crippling taxes were levied on every item being taken in or out of the City of Paris and the road south was a profitable and essential thoroughfare. It was said that one passed through these tollgates in fear of one's life. So hated were they that during the steamy weekend of 12th July 1789 most of the tollgates were destroyed, presaging the bloodshed of the revolution that was to follow. These two, though, with their beautifully carved serene Greek maidens dancing around the architrave, miraculously escaped the revenge of the rampaging and angry mobs.

The rest of the history of this Place is now below ground, thanks to 'the man who saved Paris'. Graham Robb, in his charming and illuminating book, 'Parisians, recounts how in 1774 a gaping trench along the eastern side of the Rue d'Enfer opened up and swallowed all the houses for a distance of a quarter of a mile towards Paris. The Place d'Enfer really had become the 'Mouth of Hell'. The new Inspector of Quarries, whose job it became to inspect and report on the catastrophic collapse, was called Charles-Axel Guillaumot. The day following the collapse, he descended into the trench to a depth of eighty four feet and was truly shocked by what he discovered. The streets of Paris were perched precariously on top of massive undergound 'fontis', cavities, interspersed with 'cloches' of rubble liable to collapse at any moment, left by generations of earlier miners and quarriers who knew little of excavation. Paris had devoured its own foundations.

He made it his life's work to create spacious vaults and porticos to shore up the city above. Each 'cloche' was turned into a swirling cone of elaborate stonework and hacked out tunnels were faced with inscribed limestone walls. Amazingly, he recreated the above ground street names and a numbering system to identify the location of individual houses, to match his tunnels to the streets above and the landlords who were legally responsible for all the earth below ground level. The whole history of Paris was evident from this subterranean mirror image, from the Gauls and the Romans who had dug their building stone from quarries near the Seine, to the building stone below the Rue d'Enfer which had gone to make Notre Dame, the Palais Royal and the mansions of the Marais. Everything was there, bar the people who had made the history of Paris. All that rapidly changed.

On 30th May 1780 a brewer in the Rue de la Lingerie descended into cellar and found hundreds of decomposed and decomposing bodies piled there. Apart from the shock, it explained why his water was fetid. Since the arrival of the first smallpox epidemic some ten years earlier, which had killed off a tenth of the population and most of the infants under a year old, public health had become an issue. The overflowing graveyards of the Cemetery of the Innocents, close to what is now Les Halles and almost eight feet above the Rue Saint-Denis, were a major cause for concern. Nine centuries worth of putrefaction would be transported to an ossuary that Guillamot proposed to install in his waiting underground city. "Arrete, c'est ici l'empire de la mort," he would later have inscribed, his life's work done.

After months of secret debate, a royal edict of 3rd April 1786 determined that the bodies would be transferred southwards by cart and wagon, along the cobbled streets over the Pont Notre Dame to the Barriere d'Enfer to fill Guillamot's empty spaces. It was a macabre, and hugely expensive operation, which almost bankrupted the state. The repercussions were enormous, not least because of the higher taxes that were required. The gatekeepers of the Farmer's General Wall scrutinised the incoming wagons with even greater vigour. It was said that the number of skeletons that made the journey to La Tombe-Issoire was ten times greater than the living population of Paris.

The bones were arranged in decorative banks of skulls, tibias and femurs with many carved maxims, poems and other sacred and profane epitaphs. There is equity in death here. The bones of victims of the Saint Bartholemew's Day Massacre are muddled up with those of the Catholics who killed them. Later, following the bloodshed of the Reign of Terror, they were added to by the bodies of guillotined aristocrats. Camille and Lucille Desmoulins, Danton and Robespierre later joined them. Even poor Guillamot himself finished up here, lost amongst the other souls, when his gravestone in the Cimitiere Sainte Catherine disappeared. The remaining cemeteries of Paris were excavated in 1883 and Guillamot's bones were gathered up with all the others and deposited here in this vast ossuary. He has become part of the very structure he created, in memoriam.

Today, as you stand in front of the two very understated green 'porteils' that lead down the one hundred and thirty steps to the Catacombs of Paris, you realise that so much of the city's history lies here. There is no getting away from it, it is indeed the realm of death. There are the remains of between six and seven million Parisians laid to rest in high Romantic taste across a distance of two kilometres. The bones here are anonymous relics to a great and turbulent past. In an age when we shun death and tuck it away with pleasantries such as "passing away", a walk through the Catacombs provides a jolt to reality.

This is not the case at the Cimetiere of Pere Lachaise, laid out in 1804, north east of here. There, in contrast, you can walk with angels in the bright sunlight until you find whoever it was that you came looking for. The legendary lovers, Abelard and Heloise, rest here in a grand tomb, closer in death than they ever were in life. Edith Piaf is here too, in a very unremarkable grave. Ingres and Modigliani, Corot and Delacroix, Seurat and Pissaro are here, as are Balzac, Beaumarchais and Proust. Bizet, Poulenc and Chopin are also here. But it is to one grave in particular that most of us are drawn [two, I suppose, if you are a fan of Jim Morrison of The Doors, whose body has long since been returned to California but whose gravestone remains a place of pilgrimage].

The grave of Oscar Fingal O'Flahertie Wills Wilde is the main attraction. He was laid to rest here in 1900, after his final sad days eking out an existence in Paris in a solitary room [No 16] at the Hotel d'Alsace on the Rue des Beaux Arts. We see what he became from a painting in the Musee d'Orsay, in Toulouse Lautrec's portrayal of him as an overweight, red faced voyeur at the Moulin Rouge. As large in death as he was in life, Oscar Wilde's tomb is a fitting testament to one of our greatest writers. He lived his life as art and Jacob Epsein's carved angel celebrates the elegance of the man before his fall. It is a very early piece by Epstein and it takes your breath away. Having been to the Bourdelle Museum, at his studio in Montparnasse, I was struck for the first time by his influence on Epstein.

Bourdelle's bas reliefs must surely have provided the prototype. It matters not, for this is living art. The most remarkable thing about Epstein's tribute to Wilde, with its red angel lips, are the hundreds of lipstick kisses below. He was more loved in death than he ever was in life. 'I love you', 'Anna and Mary love you', 'Amor', 'Forever', 'Libertad Siempre' and many more messages are scribbled on the pale yellow stone in red lipstick. If I had a pound for every lipstick kiss, I would be a rich woman indeed. It is a moving, living tribute to the great man himself and it is done with love. This is not the stuff of irresponsible graffiti. 'Au contraire', it is an expression of the ultimate human manifestation of love, a kiss. Another lost soul, the writer of 'De Profundis', has finally found happiness at last under a sea of lipstick kisses. How happy I am to have seen it.