The blog of author Dennis Cooper

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Mario Bava Day *

* (restored/expanded)

 

‘Mario Bava directed (or co-directed) twenty-four features during an eighteen year period, 1960 to 1978. His œuvre consists entirely of the formula films (filone) which made Italy the most successful production centre in Western Europe in the ’60s. These less-than-reputable genre films were shot with minuscule budgets and production schedules – a typical filone had a budget under $80,000 and a shooting schedule of three or four weeks – and were often co-financed to further reduce costs (this is why most of the spaghetti westerns were shot in Spain, with largely Spanish crews). Bava is best known for his horror films and giallo thrillers (to which I will turn shortly), but he worked in all of the popular genres of his day: spaghetti westerns, peplum/sword-and-sandal epics, Bond-style spy thrillers, even soft-porn Mondo Cane/World by Night romps. If Bava manages, more often than not, to transcend the limitations of his material it is because of the strength of his imagery, as well as the evident pleasure he derives from exploring the expressive potential of the medium itself: the ability of film to generate a variety of emotions – most of all, wonder and fear.

‘“Movies,” Bava once explained, “are a magician’s forge, they allow you to build a story with your hands… at least, that’s what it means to me. What attracts me in movies is to be presented with a problem and be able to solve it. Nothing else; just to create an illusion, and effect, with almost nothing”. His apprenticeship in cinematic magic began quite early. His father, Eugenio Bava, was also – as Tim Lucas puts it – “the father of special effects photography in Italy”. Eugenio Bava began working at the Italian branch of Pathé Frères in 1906. (In the years leading up to the Great War, Pathé Frères was the most successful film company in the world). His credits include cameraman for Quo Vadis (Enrico Guazzoni, 1913) and Cenere (1916) with Eleanora Duse. He also worked with Segundo de Chomon on the special effects for Pastrone’s Cabiria (1914) and later became the head of the optical effects department at the government-sponsored (i.e. Fascist-sponsored) Instituto LUCE. Mario Bava, after serving as an assistant to his father, became a camera operator and cinematographer. Among his earliest works as Director of Photography (DP) were two shorts by Roberto Rossellini: Il tacchino prepotente and La vispa Teresa (both 1940). Bava spent the next twenty years refining his craft, serving as a cinematographer on nearly thirty features before directing his first film Black Sunday (La Maschera del demonio, 1960), at the age of forty-six.

‘His subsequent career could be understood as a continuation by other means of his work as cinematographer, for it is clear that Bava’s approach to filmmaking is primarily cinematographic. Henri Alekan, the great French DP, once said that the cinematographer’s task was “to obtain psychological reactions out of mere technical means” and this is a good, basic description of Bava’s style. When Andrew Mangravite says that Blood and Black Lace (Sei donne per l’assassino, 1964), one of Bava’s best films, is “a thriller ‘about’ shadowy rooms, and the terrors of nightfall” he does not exaggerate. Bava’s films are primarily about the affective qualities of light and shade, of colour and movement. He is credited as his own cinematographer on eight of his twenty-five features, but even when he did not officially shoot his films Bava took an active role in the design of each image: setting up the lights, taking charge of the little red wagon which served as his makeshift dolly, creating optical effects with glass mattes, etc.

‘The artisanal nature of Bava’s filmmaking extends to story construction as well, for the haphazard nature of film production in Italy gave Bava substantial freedom to rework scripts as he saw fit. He was known to change as much as sixty percent of the material while in production and even postproduction. (This was not a problem, dialogue-wise, since Italian films were typically postsynchronised.) The writing credit given to film editor Mario Serandrei on Black Sunday, as Lucas suggests, is more than likely an acknowledgement of the contribution that Serandrei made to the story after it was shot. If you ever complained, while watching an Italian genre film, that the plot “seems to have been made up on the spot,” this, in fact, is not far from the truth. There is a playful allusion to this in Lisa and the Devil (Lisa e il diavolo, 1972) when Sophia, one of the characters stranded in an old family mansion, observes, “The entire setting is so right for a tall tale of gloom and perdition. Why, we can make one up as we go along.”

‘Bava’s directorial career can be roughly divided into two periods. During his first six years as a filmmaker, Bava directed over a dozen films and it is during this initial burst of activity that he made many of his best films. 1966 was a year marked by personal and professional misfortune: the death of his beloved father; the death of Mario Serendrei, his film editor (who also worked with Luchino Visconti); the end of Bava’s collaboration with cameraman Ubaldo Terzano, who began working as Bava’s camera operator in the early 1950s and became his director of photography with Black Sabbath. Although his title was believed to be purely nominal (since Bava took on most of the responsibilities associated with a DP), there is a striking difference between the works Bava made with Terzano and the ones he made, beginning in 1965, with Antonio Rinaldi and others. The Bava-Terzano films are distinguished by the remarkable motility of the camera, even more remarkable when you consider that, with the exception of Black Sunday, they never had the budget to rent professional cranes and dollies.

‘Look, for example, at the intricate use of camera movement during the opening minutes of “The Telephone”. There are multiple long takes here in which the camera executes five or six movements within a single shot. What Bava and Terzano convey so vividly with these movements – as well as the use of several startling 180º reverse cuts – is the terror of being “exposed” in one’s own home. The continuous variation of angles and points-of-view remind us that, even within the interior of one’s abode, there is always some other corner to explore, some other perspective yet unknown. In Blood and Black Lace, the camera laterally tracks back and forth across the dressing rooms of Christiana Haute Couture allowing us to view, in a continuous take, a series of models (and future victims) in various states of dress and emotional distress. These movements allow us to experience firsthand the turbulence into which these characters’ lives swiftly descend.

‘After the termination of the Bava-Terzano partnership, Bava’s films become increasingly more static. (Considering his background as cinematographer it is not surprising that the division in Bava’s œuvre would express itself, first and foremost, in visual terms.) The physical, sensual qualities of the tracking shot are replaced by the faux-movement of the zoom lens. Of course, the zoom lens can produce its own thematic resonance and one effect which particularly appeals to Bava is the way a zoom-in flattens space, momentarily abstracting the characters from their surroundings, like cut-out figures, so that we see them both within a specific milieu as well as abstracted from it. But whereas the use of the zoom lens in a film like Hatchet for the Honeymoon (Il rosso segno della follia, 1968) has a sense of experimentation about it – Bava researching its expressive potential – the overuse of zoom shots in the works to follow signal (or seem to signal) the director’s indifference to the material at hand. (The more static nature of Bava’s later works, I might add, is not as evident in the first Bava-Rinaldi collaborations, such as the wonderful sci-fi horror film Planet of the Vampires or Kill, Baby, Kill! [Operazione paura, 1966], whose most dazzling sequence involves a young girl drawn to a metal protuberance like a moth to the flame, her “attraction” communicated by the complex movements of the camera).

‘What differentiates the two periods as well is the use of colour. The early colour works were shot or processed in Technicolor. The later were made using inferior colour film processes. The vibrant, saturated colours which give such Bava films as Hercules in the Haunted World and Whip and the Body a hallucinatory beauty gives way in the later works to poor contrast and pallid colours, as though the world itself had become impoverished, had lost its allure – its threat. (The increased emphasis on location shooting will also restrict Bava’s use of expressive lighting effects.)

‘Bava would experience the adversities of commercial filmmaking in Italy with growing intimacy. Somehow, as his body of work expanded, the scripts became increasingly more threadbare, the budgets and production circumstances more precarious. Bava and the cast of Kill, Baby, Kill! agreed to complete the film gratis after the producers ran out of money two weeks into production. (Despite this, it is a wonderful mood piece. At the premiere, it is said that Visconti gave the film a standing ovation.) Bava agreed to step-in and salvage the Viking film Knives of the Avenger (I coltelli del vendicatore, 1966) by reworking the script and reshooting almost the entire film in six days. Bava began shooting Five Dolls for an August Moon forty-eight hours after signing a contract to make the film. He then agreed, in postproduction, to edit the movie himself because the producers had no money left to hire a film editor.

‘These mishaps would continue to the end. Unable to secure a distributor, the producer Alfred Leone (under the pseudonym Mickey Lion) shot new footage and transformed Lisa and the Devil into an Exorcist knock-off entitled House of Exorcism (La casa dell’esorcismo, 1975) (14). To add insult to injury, Bava’s last theatrical release Shock (All 33 di Via Orologio fa sempre freddo, 1977) was marketed in the US as a sequel to another Exorcist retread, Ovidio G. Assonitis’s Beyond the Door (1975). Worse, though, was the fate of Rabid Dogs. The producer declared bankruptcy while the film was in the final stages of production and his property (including the workprint of Rabid Dogs) was seized and impounded. It would not see the light of day for twenty-three years (seventeen years too late for Bava, who died in 1980).

‘Yet, despite these professional difficulties, Bava’s final trio of films can now be seen for what they are: a marvellous return to form. Lisa and the Devil was Bava’s reward, by producer Leone, for the commercial success of Baron Blood (Gli orrori del castello di Norimberga, 1972) and it is his most daring film, an oneiric narrative with tender volleys of absurdist humour. As Lucas writes, it is “an extraordinary combination of horror film, art film and personal testament. Based on Bava’s memories of growing up among his father’s sculptures, dialogue borrowed from Dostoevski’s I Diavoli, and an unrealized project about real-life necrophile Viktor Ardisson, Lise e il diavolo unfolds like a waking dream”. Although it doesn’t quite sustain the invention and charm of the opening hour, Lisa and the Devil is clearly a labour of love, a beautifully crafted puzzle box replete with secret compartments.

‘Shot on location with little or no artificial lighting and set for almost its entirety in a moving car there is nothing dream-like about Rabid Dogs. Three robbers on the run from the police with three hostages: a man, a woman and a child. That’s it. It is as brutally precise as any film Bava has ever made. The film starts at a fevered pitch (a robbery gone awry) and never lets up. Rabid Dogs consists primarily of a series of remarkable close-ups of the human face in crisis. No matter what emotion is expressed – joy or terror – the one quality which unites all these human countenances is their nakedness. Bava’s study of the human face is a perverse variation on the “symphony of faces” found in Carl Dreyer’s Passion of Joan of Arc (1928). Whereas the face in Dreyer is both flesh and spirit (made of flesh, but turned toward the spiritual), the face in Bava is nothing but flesh, pure and simple.

‘Working with a script written by his son Lamberto Bava, in collaboration with Francesco Barbieri, Paola Briganti and Dardano Sacchetti, Shock has a gravitas missing from Bava’s middle-period films. The flippant tone of such works as Bay of Blood (Ecologia del delitto or Reazione a catena, 1971) is replaced here by a real sense of pain and anguish. The house that the heroine returns to live in with her family is haunted through and through. The denouement is a worthy finale to Bava’s film career: a mother, pushed to the brink of madness and despair, slits her throat in the basement of her house while, outside, her little son “plays” with the ghost of his father (he serves imaginary tea to a man who isn’t there). Earlier in the film the mother explained to her son that “Death is a part of life, and we must learn from it”, but even she could not have realised what these words would come to mean – for her son or for the viewer.

‘In his final series of works, Bava manages to reaffirm his belief in the alchemic properties of film, its ability to convert “almost nothing” into images of terror and beauty.

‘The cinema is a magician’s forge and Mario Bava is one of its master sorcerers.’ — Sam Ishii-Gonzales, Senses of Cinema

 

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Stills






































































































 

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Further

The Mario Bava Webpage
Mario Bava @ IMDb
Where to begin with Mario Bava
MAESTRO OF THE MACABRE
Mario Bava profile @ Senses of Cinema
Why your favourite directors love Mario Bava
The unusual and disquieting visuals of Mario Bava
Mario Bava All the Colors of the Dark
«L’espion qui venait du surgelé» de Mario Bava
Mario Bava: The Baroque Beauties of Italian Horror
The Mondo-Esoterica Guide to Mario Bava
The Macabre Movie Magic of Mario Bava
How Guillermo Del Toro Conjured Italian Horror Meister Mario Bava in ‘Crimson Peak’
The Creepy, Campy Stylings of Mario Bava
La bave à la bouche : Portrait de Mario Bava

 

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Extras


Mario Bava – The Genremaker


Mario Bava remembered by Cameron Mitchell


Mario Bava and Carlo Rambaldi


Joe Dante on Mario Bava’s LISA AND THE DEVIL


Mario Bava Tribute Los Angeles,Ca. Oct.1993

 

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Quotes

 

“In my entire career, I made only big bullshits, no doubt about that.”

“People, and critics too, should know about the circumstances under which I had to shoot my films. On Terrore nello spazio, I had nothing, literally. There was only an empty soundstage, really squalid, because we had no money. And this had to look like an alien planet! What did I do then? I took a couple of papier-mâché rocks from the nearby studio, probably leftovers from some sword and sandal flick, then I put them in the middle of the set and covered the ground with smoke and dry ice, and darkened the background. Then I shifted those two rocks here and there and this way I shot the whole film.”

“I shoot a film and then I run to the nearest bank to collect the cheque in order to pay the arrears, taxes and so forth, and guess what? It’s a dud cheque, and I’ve worked for free.”

“I think of myself as one who manages to get along. I don’t care about being successful, I just want to go on and on. My father used to tell me this, and he was in the movies since 1906. I’ll never be another Antonioni; I love to improvise, to solve problems, to create new scenes out of emergency… In my opinion a good director shouldn’t do this: he should stick to the original script and schedule.”

“My fantasies are always horrible. For example, I love my young daughter more than anything else in the world, but when I dream of her its always frightening. Do you want to know what character is haunting my subconscious? A violinist who serenades the woman he loves by playing on the tendons of his arms. Everyday life works on my imagination. Just this morning I found a letter, still sealed, from a friend who has since died, written to me ten years ago. It was like receiving a letter from a dead person. What would you do in my place? I burned it…”

“I wanted to be a painter until I was twenty years old. Even today, I am very involved in designing the images for my films.”

“I accept anything they give to me. I am too willing to accomodate any difficulty. This is not the way one creates masterpieces. Also, I’m too cheerful and the producers don’t like that: they want people who take things very seriously, and above all who take them seriously. But how can I?”

“I’m especially interested in movies stories that focus on one person: if I could, I would only tell these stories. What interests me is the fear experienced by a person alone in their room. It is then that everything around him starts to move menacingly around, and we realise that the only true ‘monsters’ are the ones we carry in ourselves. Alas, the marketplace demands terrible papier-mâché creatures, or the vampire with his sharp fangs, rising from his casket!”

“Movies are a magicians forge, they allow you to build a story with your hands. Who knows… at least, that’s what it means to me. What attracts me in movies is to be presented with a problem and be able to solve it. Nothing else; just to create an illusion, and effect, with almost nothing. that’s the best thing about it.”

“Then I had to make films in a hurry: twelve days at most. With everything in my head. I used to shoot having the editing already clear in my mind, knowing where to cut, without wasting anything, not even a foot of film.”

“I watched La maschera (BLACK SUNDAY) again, five years ago, because an American production company asked me to shoot a colour remake of it. I refused because my son and I split our sides with laughter while watching it.”

“I make horror movies, my aim is to scare people, yet I’m a fainthearted coward; maybe that’s why my movies turn out to be so good at scaring people, since I identify myself with my characters… their fears are mine, too. You see, when I hear a noise late at night in my house, I just can’t sleep… not to mention dark passages! Sure, I don’t believe in vampires, witches and all these things, but when night falls and streets are empty and silent, well, sure I don’t believe, etc., but… I am frightened all the same. Better to stay home and watch TV!”

“I had a very good friend who was also a great actor, the best I think. For years we were very close: we saw each other three times a day. One fine morning he decided to send me a magnificent present: a pair of massive silver candlesticks! Not knowing how to thank him, I never called him again, never gave the slightest sign of life! I can’t say why exactly. I wanted to do something for him, something extraordinary. Not knowing what to do, I simply disappeared.”

 

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20 of Mario Bava’s 34 films

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Shock (1977)
‘About three years before his death, Italian master of the macabre Mario Bava directed Beyond the Door II (AKA Shock) a more than good scary movie and at the same time the last movie of his career. The Italian production does not use extreme effects as much as a professional cinematography and the carefully used sound effects which really add something to the great atmosphere. Another positive note are the performances of the main actors Daria Nicolodi, David Colin Jr. and John Steiner who deliver believable performances. Ivan Rassimov has a small part portraying a psychologist who gets little screen time and only has a few lines which are more or less irrelevant to the plot. Altogether Mario Bava managed to get a dignified farewell from the big screen and his death ended an era in the Italian film industry.’ — Movie-censorship


Trailer


Excerpt

 

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The House of Exorcism (1975)
‘As the legend goes, after failing to secure a distribution deal, producer Alfredo Leone decided to re-shoot and re-edit Baa’s film Lisa and the Devil to make it look like a film in the vein of William Friedkin’s The Exorcist (1973). Hoping to cash in on the popularity of Friedkin’s groundbreaking film, Leone completely reconstructed Lisa and the Devil to feature the story of Lisa’s possession and the efforts of a priest to perform an exorcism. The resulting travesty was aptly renamed House of Exorcism and was an unfathomable commercial and critical disaster upon its American release in 1975.’ — Pop Matters


Trailer


the entire film

 

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Rabid Dogs (1974)
Rabid Dogs (also known as Kidnapped and Wild Dogs) nearly became Mario Bava’s “lost film” after a series of production hassles and a freak accident that claimed the life of one of its financial backers during the summer of 1974, only to be rescued from obscurity some 20 years later by Spera Cinematografica, a production company headed by actress Lea Lander. In the film, a group of bank robbers kidnap a young woman (Lander) and, later, a man and his sick child in an effort to dodge a widespread police hunt. The back of the film’s now out-of-print DVD cover likens Rabid Dogs to “Quentin Tarantino remaking Last House on the Left—inside a moving car”. But while Rabid Dogs is every bit as nihilistic as the Wes Craven classic, it’s not quite the same type of cautionary tale. Over the course of 90 minutes, the film’s ghoulish bank robbers mentally torture Lander’s squealing Maria and the man who will supposedly drive them to safety. Because the film lacks the expressionistic kick of some of Bava’s early works (Blood and Black Lace, The Whip and the Body), the film is often viewed as a stylistic departure for the director. But there’s no mistaking Bava’s unique fascination with religion and its complicated struggle against human reason (see Kill, Baby…Kill for more). The film’s thieves are certainly monsters (they force Maria to urinate in front of them and repeatedly torture her with the idea of rape), but they’re also remarkably loyal to the group order. Though Blade (Don Backy) doesn’t feel any remorse at the prospect of killing a sick child, he feels extreme regret when a farmer accuses him of trying to steal a bunch of grapes. A model of economic storytelling, Rabid Dogs is a collection of chilling litmus tests that repeatedly point to humanity’s complex notions of moral decency and entitlement. The seemingly immoral Dottore (Maurice Poli) spearheads the operation and while he seems to care only about saving his own hide, he’s still sensitive to the cons his men and kidnap victims repeatedly try to pull. The film’s final scene sees the virginal Maria dying so that a young babe could live. This unselfish act of spiritual sacrifice is fascinatingly subverted by a final plot twist so shocking that it forces the spectator to reevaluate everything that transpired prior. Quite cynically, Bava evokes a human society where no one is to be trusted.’ — Slant Magazine


Trailer


Opening credits

 

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Lisa and the Devil (1973)
Lisa and the Devil depicts a chilling hell where sinners are condemned to repeat their mistakes and relive their tragedies once and again, ad nauseam, until the end of time. The fact that the soundtrack of Lisa and the Devil is made almost exclusively of the Concerto of Aranjuez and its variations, further reinforce this reading. As most Bava films, the visuals and narrative of Lisa and the Devil boil down to a gothic story portraying a grim Freudian nightmare. Indeed, the film successfully portrays the annihilation of the patriarchal figure, a domineering mother imposing her strong will on her child, and the strong emotional response exhibited by Maximilian as a result of childhood traumas. In addition, Lisa and the Devil features dream-like images and it takes place in an old creepy mansion located in the outskirts of a medieval town. But then again, one cannot deny that, notwithstanding its cinematic beauty and lyrical plot, Lisa and the Devil may be an extremely difficult film to follow. As mentioned before, it may take several viewings to properly appreciate Bava’s magnificent movie. As a consequence, one should not be surprised at the nightmarish tragedy behind the release of Lisa and the Devil. — Pop Matters


Trailer


the entire film

 

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Baron Blood (1972)
‘After spending several years exploring more contemporary genres, director Mario Bava (BLACK SUNDAY) returned with BARON BLOOD to the gothic as a setting for a gruesome thriller. Working with producer Alfredo Leone, Bava crafted a film that is loyal to the bylaws of traditional horror, but is infused with a more modern visual style. An American professor (Antonio Cantafora) travels to the estate of his ancestor, the sadistic Baron Otto von Kleist, seeking the truth beneath his notorious reputation. When he and his assistant Eva (Elke Sommer) read aloud an ancient incantation, the Baron’s spirit is resurrected, leading to a series of violent deaths within the haunted castle.’ — Fandor


Trailer


the entirety

 

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A Bay of Blood (1971)
‘Bava’s A Bay of Blood has been called one of the most influential horror films of all time, a claim that is difficult to refute upon examining the evidence. Its impact can still be felt to this day, as we see Bava’s legacy live on in the never-ending flow of remakes and sequels to the movies he inspired. Visual flair is one element missing from most slashers (Halloween being the most obvious exclusion) that is abundant in A Bay of Blood. Long before beginning his directing career, Bava established himself as one of Italy’s best cinematographers. The film’s scenic locale lends itself to being photographed, and Bava (serving as his own director of photography, due to budgetary constraints) stylishly showcases it. Even the gruesome death scenes seem elegant.’ — iHorror


Trailer


Carnage Count


Ending

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Four Times that Night (1971)
‘Although largely overlooked by Anglo-American critics today and rarely exported, sex comedies were the most popular domestic films released in Italy during the 1960s and 70s, easily outlasting the more famous Euro-cult genres like the Spaghetti Western and Giallo. For his one and only incursion into the genre, director Mario Bava determined to make something different to the often rather generic entries that usually relied on gratuitous nudity and crude humour. Like many films before and since, the script for Four Times that Night took its inspiration from the work of Japanese director Akira Kurosawa and his film Rashomon (1950) which dealt with the idea of truth through four different recounts of the same event. The script here follows a similar pattern, the first three stories being from three who were present and who tell widly different versions of the tale, seemingly for their own motives – Tina to defend her honour in the eyes of her mother, Gianni as a boast to his pals and the porter as an erotic story for his friend. There is some good humour in these scenes as we see the extremely different portrayals of the same characters and particular events, while the film manages to largely avoid the genre’s usual crude humour, even in the portrayal of a male gay couple who, quite amazingly for the era when the film was made, are treated completely rationaly and never played for cheap laughs.’ — Mondo Esoterica


Trailer


the entire film

 

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Roy Colt and Winchester Jack (1970)
‘Mario Bava will be remembered for his gialli and horror movies, not for his spaghetti westerns. Roy Colt and Winchester Jack is his third and final western. The first two, The Road to Fort Alamo and Ringo from Nebraska, had been fairly conventional western movies, Roy Colt and Winchester Jack is definitely out of the ordinary. In an interview Bava declared that the movie was supposed to be a serious spaghetti western in the style of Leone, but that he himself had taken the decision to turn it into a spoof.’ — Spaghetti Western


Trailer

 

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Blood Brides (1970)
‘It’s remarkable how quickly Mario Bava moved beyond what we now consider the limits of the genre he principally originated. Depending on whether you want to count his not-quite-there-yet Hitchcock pastiche, The Evil Eye, Blood Brides (AKA A Hatchet for the Honeymoon) was either Bava’s third giallo or his second, yet it shows him already seeking to enlarge significantly upon the formula solidified by Blood and Black Lace. A Hatchet for the Honeymoon is a murder mystery of sorts (any movie trying to qualify as a giallo must at least pretend to be one of those), but the killer himself is the one doing the sleuthing when it comes to the truly unsolved crime— which occurred decades before the film’s main action— and the clues are all hidden in the assassin-turned-detective’s repressed childhood memories. And as if that weren’t unusual enough on its own, A Hatchet for the Honeymoon also finds time to be one of its era’s stranger ghost stories.’ — 1000 misspent hours


Trailer


the entirety

 

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5 Dolls for an August Moon (1970)
‘It is noteworthy that, for the only time, Bava served as editor on this film, possibly in an attempt to save the production company some money. Certainly Bava manages to keep the action moving swiftly, even if it is at the expense of narrative cohesion. Bava adopts a jagged, succinct editorial style that sets the film apart from his earlier work, though it can be seen in more refined form in the films which follow it. From beginning to end, Bava cuts sharply from one set-piece or location to the next, with few of the atmospheric longeurs typical of his other work. There are no dissolves or fades, and the very concept of time is basically ignored. In utilizing this technique, Bava gives a further boost to the otherwise uninspired screenplay by lending it a subtly disorienting quality.’ — Troy Howarth


Excerpt


Excerpt


Excerpt

 

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Danger: Diabolik (1968)
‘The word cool just doesn’t do justice to Danger: Diabolik. It’s an uber-cool cult classic. If Danger: Diabolik is Dino De Laurentiis’ sibling movie to his own Barbarella from the same year, then it’s a trendier and wiser younger brother. After a run of mould-breaking and influential horror films, Mario Bava used his expert craftmanship to perfectly capture many popular traits of late-1960’s cinema: the spy thriller, the heist movie, exploitative sex and violence, and colourful escapism. Far from being euro trash, Danger: Diabolik is sublime pop art. It’s the Citizen Kane of hip psychotronic cinema, a comparison that isn’t quite as daft as it first sounds – Bava’s inventive, experimental and influential techniques have more in common with Orson Welles than one might imagine. For example, Diabolik’s underground lair, largely created through stunning matte paintings and subtle framing, is completely in the spirit of Welles’ audacious design for Kane’s Xanadu. Adapted from the popular Italian fumetti comic featuring the iconic anti-hero Diabolik, Bava succeeds in recreating the visual pace of the comic strip with cinematic flair. Clearly aware that the art of the comic book panel is to capture movement and emotional intensity in a still image, Bava injects every shot with a similar sense of depth and perspective, and every cut with the same dramatic urgency. His famously resourceful use of a small budget is remarkable – the impressive sets rival You Only Live Twice, tremendous underwater sequences are the equal of Thunderball, but all are filmed for a pittance of the Bond budget.’ — Fantastic Voyages


Trailer


Excerpt


the entire film

 

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Kill Baby, Kill! (1966)
‘There’s an overwhelming sense here that the horror that plagues the film’s characters is a response or manifestation of their fears and deepest desires. The film’s aggressively baroque exteriors are often in sharp contrast with the spare, almost Brechtian interiors. Because Bava meant to create a strange dialectic between a hallucinatory, pastoral exterior and a deceptively sterile interior, there’s a heavy emphasis on doors and windows closing on their own or blocking Melissa’s passage between worlds. The girl’s gaze, though, is unavoidable, as is her bouncing ball, which has a way of defying space and teasing the film’s characters, even in death. (Another point of reference: Guillermo del Toro would rework the film’s infamous shot of Melissa peering through a window at Nadienne for El Espinazo del Diablo.) Equally baroque (or maybe trashily succinct?) is the film’s dialogue. Anyone remotely familiar with Italian horror films has learned to accept their requisite English dubbing as part of the overall package. Erika Blanc’s lines are an artifice all their own (not to mention Carlo Rustichelli’s trippy, quintessentially Italian-lounge score). Who knows who dubbed her English lines, but the voice-over artist’s performance is a work of tongue-in-cheek genius. “Something in this town is supernatural. Tell me, why did they abandon the church? I’m scared, I almost think the devil’s here,” she moans in near-rhyme as Blanc clings to Rossi-Stuart’s Paul. Luchino Visconti purportedly led a standing ovation of the film at its Italian premiere. Indeed, what with all its violent explosions of colors and labyrinthine, almost-monochromatic alleyways seething with expressionistic shadow-play, Kill, Baby…Kill! often plays out like Bava’s answer to Visconti’s equally artificial, sensuous, and deliriously campy Senso.’ — Slant Magazine


Trailer


the entire film

 

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Knives of the Avenger (1966)
‘This film has Mario Bava’s coloring (thick and rich, with a lot of lingering shots of sunsets, sun on rolling waves, puddles reflecting lights, and the blue and red lighting like Bava’s monster movies) but the tale itself is a mix-up of several other movies, notably Shane and Kirk Douglas’ The Vikings (with a long bar scene that looks like it’s from Chuck Heston’s Agony and the Ecstasy). Bava shot Knives of the Avenger in 6 days, and this shows up onscreen, but this film holds together really well for a 6-day movie, a minor-accomplishment coupled with Bava’s ace directing chores. The English-language dubbing is as crude and unexacting as it was and many other 1960s Italian epics.’ — Cinemagraphe


the entire film

 

_____________
Planet of the Vampires (1965)
‘Introducing Italian director Mario Bava’s 1965 “Planet of the Vampires,” prior to its Cannes Classics screening in a freshly restored 4K print, B-movie maniac Nicolas Winding Refn had the following news for the fanboys. “Planet of the Vampires” is the film that Ridley Scott and Dan O’Bannon stole from to make ‘Alien.’ We found the elements, we have the evidence tonight. This is the origin!” he said. Refn, who came to tubthump “Vampires” prior to the world preem of his “The Neon Demon,” is clearly the biggest Mario Bava fanboy of them all. “It is a truly great film,” he enthused. “It’s melodramatic; it’s operatic; it’s campy; has great music; leather costumes; space ships; it has really wacky dialogue in Italian that does not make any sense.” The film’s 4K restoration came about after he suggested it to Italian maverick producer Fulvio Lucisano, who produced “Planet” and also distributes Refn’s movies in Italy. “I’m working with the guy who made Mario Bava’s movies, which is really cool.”’– Variety


Trailer

Excerpt

 

______________
Blood and Black Lace (1964)
‘While Bava certainly made a fair amount of supernatural or occult horror films, as well as quite a few other types of films, it was his contribution to the giallo that remains his most important. Those films are characterized by their sumptuous color schemes, horrific and visually arresting set-piece murders, and often completely incoherent plot. Blood and Black Lace only features two of these, actually having quite a straightforward and believable plot. It’s something straight out of an Agatha Christie novel for the nihilist set: a group of young models is systematically attacked and murdered by a man dressed in black with a white, featureless mask as he attempts to obtain a diary which has damning secrets of everyone else in the Fashion House where the action takes place.’ — The Nerdist


Trailer


the entire film

 

______________
Black Sabbath (1963)
‘One of the most praised and appreciated of all anthology horror films, Mario Bava’s Black Sabbath (I Tre Volti Della Paura in its native Italy) came about partly because of the huge success of AIP’s Tales of Terror (1960), which presented three short stories by Edgar Allan Poe directed by Roger Corman. Sidney Salkow’s Twice Told Tales (1963) attempted to repeat that movie’s success by casting its star, Vincent Price, in three tales by Nathaniel Hawthorne. It was AIP who, in the middle of their Poe cycle and with Boris Karloff under contract, saw the lucrative potential in the casting of the then-host of the successful US anthology TV series Thriller in an anthology picture and have him star in one of the episodes as well. Mario Bava’s Black Sunday had been a big success all around the world and hence the film was retitled Black Sabbath everywhere except Italy. That, however, was not the only change. Apparently the content of the version Bava turned in was deemed too controversial by its US distributors who recut, reordered and rescored the film such that the two different titles ended up referring to quite different movies.’ — This Is Horror


Trailer


the entire film

 

_______________
The Evil Eye (1963)
‘Mario Bava’s baffling, ultra-stylish Italian thriller is indebted equally to Alfred Hitchcock and Agatha Christie, but it launched its own genre in Italian cinema: the giallo (named after paperback thrillers with yellow covers), marked by bizarre, labyrinthine plots and stylish setpiece murders. Young film critic Dario Argento was impressed by this film and varied its elements in such landmarks as The Bird with the Crystal Plumage and Deep Red. The Hitchcock debt is seen in the Italian title, The Girl Who Knew Too Much (a nod to The Man Who Knew Too Much ) and in Bava’s whimsical “cameo” in a photo whose eyes follow the heroine in her bedroom. The Christie debt is seen in the complicated “alphabet” plot; her novel The Alphabet Murders would be filmed in 1966.’ — Pop Matters


Trailer


the entirety

 

_____________
Hercules in the Haunted World (1961)
‘It’s fair to say that Mario Bava didn’t become Mario Bava as we know him until around 1963. Even with Black Sunday already under his belt, it was the one-two punch of The Girl Who Knew Too Much and Black Sabbath that truly crystalized the thematic and aesthetic preoccupations most strongly associated with him. In the brief interim, he explored other genres (and would continue to do so later in his career), most notably high fantasy. One product of this era is the especially noteworthy Hercules in the Haunted World, a horror-tinged tale that sends the Greek demigod straight to hell, where Bava transforms the underworld landscape into a primordial canvas for the signature garish style that would define much of his later work.’ — Oh the Horror


Trailer


the entire film

 

_______________
Black Sunday (1960)
‘Former Italian cinematographer Mario Bava made his feature directorial debut (at age 46) with The Mask of Satan (aka Black Sunday). The atmospheric, black and white film stirred up controversy due to some disturbingly violent content (for the time) and made an international star of lead actress Barbara Steele ( [1963], Castle of Blood [1964], Caged Heat [1974], Shivers/They Came from Within [1975]). It also marked the beginning of a multi-picture deal between Bava and American International Pictures who would release several of Bava’s subsequent films, usually in altered and censored forms. Beginning in the late 1960s, Bava’s The Mask of Satan/Black Sunday has often been cited by film critics and historians as an example of an influential and effective horror film of lasting artistic value.’ — Senses of Cinema


Trailer


the entire film

 

______________
Caltiki, The Immortal Monster (1960)
‘Two years after working together on 1957’s I Vampiri, the first Italian horror film since the 1910s, director Riccardo Freda and cinematographer Mario Bava teamed up for Caltiki, the Immortal Monster, a curious (and sometimes unwieldy) fusion of science fiction and gothic horror elements that lifts not only its basic premise from Hammer’s The Quatermass Xperiment, but also entire sequences. Freda reportedly walked off the set some time before production concluded, leaving Bava to direct the rest of the film as well—something that Freda maintained he’d intended to do so from the start to pave the way for Bava’s career as a filmmaker. Whatever the truth of these claims, there’s no denying that Caltiki remains an impressive showcase for Bava’s inimitable skills behind the camera, in particular his uncanny ability to craft moody atmosphere and some extremely grisly imagery (for 1959, anyhow) out of the simplest and most frugal of cinematic means.’ — Slant Magazine


the entire film

 

 

*

p.s. Hey. ** Dominik, Hi!!! I aim to serve. Ha ha, yeah, I’m sure even I would feel a heart tug at the ‘gift’ of a free baby. Your love was kind. Strangely, it never did rain, but something vacuumed the sky of its mug, and now we’re finally in the Fall today, I think, maybe, knock on wood. Speaking of mug, love deleting Donald Trump’s mugshot, G. Have a great weekend! ** Probably, male, Hi. I see. I find the suicides of people I even remotely know weirdly affecting. Oh, I don’t know, I really like Klossowski’s fiction, ‘Baphomet’ included. I guess it’s just a taste thing? If you ever want to try again, ‘Robert ce soir’ is possibly his best in my opinion. Have the loveliest weekend you can. ** Charalampos, I’m glad the missing images thing got sorted. I haven’t been to Lyon in a while, but, when I do, I’ll hit up Musée des Beaux-Arts de Lyon. Thanks. ‘Sade my neighbor’ is excellent. My fave of his fiction is ‘Robert ce soir’, but that might just be me. Bonnest weekend from the heart of bristling Paris. ** David Ehrenstein, Hi. Yes, indeed. There was a video in the post of Ruiz talking about Klossowski. Quite interesting. ** _Black_Acrylic, Thanks, Ben. Good weekend going on? Here’s hoping Leeds’s manager doesn’t kiss any of his players on the lips. ** Tosh Berman, Hi, Tosh. I think you could be right about Klossowski being Sade’s first literary champion, but I’m not totally sure. I guess I can go try to find out. I hope your weekend bears mega-fruit. ** Misanthrope. Talent is pretty important in the arts. However, what ‘talent’ means is pretty flexible. I’ll do Insta only if I feel it’s absolutely necessary for the film when the time comes. I’m okay with dwelling in the backwater of Facebook. So, what do you do to rid yourself of the hernia if it’s not to be sliced out? That party sounds potentially dangerous, but also sounds potentially blast-like. So what was it? ** Nick., Hi. No prob. I think every past decision I made that seemed potentially disastrous worked out for the best. Well, except for choosing the producer of Zac’s and my film, but I digress. You sound pretty alright. I see nothing in there but forward steppage. (That’s not a word?) I went to Fire Island twice back in the 80s. Meh. Cruising + sun + discos were never my thing. Questions, uh … am I the only person who doesn’t give a shit about Ru Paul’s ‘Drag Race’? How do you define ‘mildly psychotic’? As for me, I’m just working on the film and highly enjoying the 10 degree drop in temperature today. ** Steve Erickson, Ouch indeed. Sorry, man. Everyone, Steve has ‘reviewed BAD THINGS, a rather tepid attempt at a queer, female remix of THE SHINING’ here. ** Minet, Hi. Oh, cool, weird, nice about the epithet coincidence. Is Cadinot’s grave in Paris? I should find out. At one point I had this idea that I wanted to write a long essay or short book about this Cadinot performer Pierre Buisson who I was obsessed with — he’s employed in my novel ‘Frisk’ — and I wrote to Cadinot to ask if I could interview him about PB, and he said yes, but then he died about two weeks later. And the book/essay idea faded away. I agree PK is quite underrated. Nice. Have the most splendid weekend. ** peachy keen Darbz ✌🍑, ‘Peachy keen’ takes me back. Oh, I see, oops, sorry, although you seem to okay with the non-‘success’. You seem like someone who could pull off wearing one of those neck-hiding Victorian collars? Awesome that the photo hit the mark. Cool, thank you! When you register to leave a comment, you have you put your email address, and I can go find it if I need to. My friend George used to get so extremely manic that it felt like being beaten to death with cheer. Mm, yes, I think I could donate two inches. Especially if it lets you ride a roller coaster. You knew that would melt any reservations I might have had. How do I do that? Votive candle plus very scrunched eyes? I hope your friend is chill re: your neck. Maybe a turtleneck shirt? You seem like you could pull that off too? ** John Newton, Hi. People often ask me about my favorite horror movie, and I can never think of an answer. I think I just like the horror movie realm, but I don’t think I especially prize any of them. Same with disaster movies. I love them but none of them stand out. And I’ve hardly ever read horror fiction. Weird, I know. I vaguely remember ‘Devil’s Rain’, yeah. Vaguely. Coincidentally, you get some horror up above this weekend. Fun horror mostly. Gotcha about queer. I totally get that. You got me as to why those things are so omnipresent in current day pop culture. People are so weirdly oversensitive and overly self-protective right now. I just don’t get it. I don’t know what kefir and kvass are, but I’ll look them up. May you have a very vivifying weekend, sir. ** Okay. I went back and fixed and added some stuff to the blog’s old, decimated-by-time Mario Bava Day specifically so you could have some cheap-ish fun for the weekend’s duration. Give that a shot? See you on Monday.

Pierre Klossowski Day *

* (restored)

 

‘Pierre Klossowski (1905-2001) played a significant role in French art, literature, and philosophy from the 1930s through the 1980s. His writings rehabilitating the Marquis de Sade as a figure of legitimate literary significance and exploring the philosophical dimensions of pornography, as well as his own substantial corpus of erotic novels and drawings, drew attention from influential critics such as Maurice Blanchot, Gilles Deleuze, Jean-Francois Lyotard, and Jean Baudrillard. Born in Paris to Russian-Polish parents, and older brother to Balthazar (who would become famous as a painter under the name Balthus) he was mentored during his childhood by Rainer Maria Rilke (his mother’s long-time companion after her separation from Klossowski’s father), then in the 1920s by Andre Gide, for whom he worked as private secretary and copyeditor of The Counterfeiters, a novel expressing Gide’s philosophy of self-discovery through hedonism and sexual experimentation. Klossowski subsequently embarked on what would be a lifelong quest to blend these two formative influences by exploring the redemptive theological potential of sexually transgressive art.

 

 

‘By the early 1930s, the Marquis de Sade had become Klossowski’s hero, an affinity that he shared with Surrealists including Robert Desnos, Paul Eluard, and Georges Bataille. Unlike his peers, however, Klossowski was interested in the philosophical implications of Sadean pornography rather than in violence, excess, and immorality as tools of socio-political contestation. At the height of the Popular Front, Klossowski’s trepidation regarding the use of art for political purposes and his fascination with the role of new technologies in artistic production led him to befriend Walter Benjamin, whose seminal essay ‘The Work of Art in the Age of Mechanical Reproduction’ he translated into French. Klossowski’s deepening interest in theology and distaste for politics led him to join the Dominican order of La Lesse in late 1939. He spent the war studying and working as a chaplain in a Vichy internment camp for political prisoners but was never ordained, leaving the monastery shortly before the Liberation. An original member of the Dieu vivant discussion group formed in 1944 to work out the moral questions posed by the Occupation, Klossowski argued that the expression of extreme evil, whether in the form of Nazism or Sade’s sociopathic embrace of perversity–a topic explored in his 1947 book, Sade mon prochain — is, in fact, morally redemptive because it prompts spiritual resistance through acts of kindness, thereby reawakening and strengthening humanity’s impulse toward good.

 


‘Le jeune Ogier …,’ 1972


‘Le balcon,’ 1974

 

‘Klossowski’s career as a creative artist began in 1954 with the publication of Roberte Tonight, the first in a series of self-illustrated, neo-Sadean novels whose heroine is, shockingly, an alter ego of the authorís wife Denise, a former deportee and survivor of Ravensbruck whom he married in 1947. The novels, later collected under the title The Laws of Hospitality, recount the adventures of Octave, an aging Catholic scholar who willingly gives his wife to all willing guests in their home so that he may experience voyeuristic pleasure and provide his nephew Antoine with a sexual education. As with Sade, it is at first glance difficult to discern any philosophical or theological message at work in such an apparently one-dimensional narrative, but Maurice Blanchot lauded Klossowski’s work as ‘a new gnosis [that] brings to literature what it has lacked since Lautreamont’ and ‘a sacrilege that attests to the sacred, for if transgression requires an interdict, the sacred requires sacrilege, so that the sacred, which is only witnessed through the impure speech of blasphemy, will not cease to be indissociably bound to a power always capable of transgression.’

 


Pierre Zucca, ‘La Monnale vivante,’ 1970


Pierre Zucca, ‘Le Monnale vivante,’ 1970

 

‘During the 1970s Klossowski found new means of expression using the technologies of ‘mechanical reproduction’ that captivated the imagination of his old friend Walter Benjamin. He turned first to photography, working with Pierre Zucca on an illustrated version of La Monnaie vivante (which develops the idea that money might usefully be replaced by a ‘libidinal economy’ in which sex is the only valid currency), then to film adaptations of his novels, first by Zucca, then by Chilean director Raoul Ruiz. As Klossowski mentions in his essay ‘The Indiscernible,’ cinema allowed him to flout all the conventions of movie-star culture and commercial filmmaking, both mainstream and pornographic; in that sense he shares the preoccupations of Robert Bresson, in whose film Au Hazard Balthazar (1967) he appeared briefly.

 


‘Diane et Acteon,’ 1990

 

‘Klossowski produced three sculptures in the 1990s. From his apartment in Paris, where he lived with his wife Denise, he continued to inspire generation after generation until his death in 2001. Even in death, Pierre Klossowski was inevitably linked with his younger brother, the painter Balthus. Almost all obituaries of the artist, writer, and translator, who died in Paris at age ninety-six, mentioned that his more famous sibling had died only six months earlier. Both vied in wry self-deprecation: Balthus summed up his own painting by saying, “I do surrealism in the style of Courbet,” while Klossowski claimed to be no artist, writer, thinker, or philosopher “but first, foremost, and always, a monomaniac.” Of Klossowski’s death, French Culture minister Catherine Tasca said, “A man of immense culture has left us. I’m sure that Klossowski’s writing, and his painting, too, will remain an inspiration in the years and decades to come.”‘

Note: Most of the above text was taken from the writings of Brett Bowles in H-France and Benjamin Ivry in Artforum Magazine

* Pierre Klossowski @ Cabinet Gallery, London
* Wikipedia entry
* Video: ‘Roberte’ (1979), Director: Pierre Zucca, Writer: Pierre Klossowski
* ‘Roberte Ce Soir and The Revocation of the Edict of Nante’

 

_______________

 

“I am still and will always be fourteen years old… in my fourteen years I have more memories than if I had lived a thousand…” Pierre Klossowski, in an unpublished conversation with Hans-Ulrich Obrist of 1998.

 


‘Socrate interrogeant le jeune Charmide,’ 1984


‘Roberte interceptee par les routiers III,’ 1972


‘Tarquin en Lucretia,’ 1980


‘La Cuisine de Gilles,’ 1976

 

‘Let it be said, Klossowski’s drawings are odd. Look at La cuisine de Gilles (1976) in which an effeminate boy is fondled and bitten fireside by the 15th century nobleman Gilles de Rais, infamous for his murderous sexual debauchery, necrophilia, and unshakable Catholic faith. Look at Roberte, naked and sleeping with a fully dressed, wand-waving lilliputian Gulliver on her knees in Roberte et Gulliver I, (1980). Look, in Tarquin et Lucrèce (1976), at the flattened space from which Tarquin is supposed to be emerging, the way Lucrecia’s leg slides off her improbable bed, or the way, despite the struggle, one of her ankles remains delicately covered. There is something both absurd and strangely disquieting about Klossowski’s large-scale erotic renderings, a fact compounded by their lack of perspective, technical sophistication, and finish. In his graphic oeuvre, one will not find a single landscape or still life, no pretty Arcadias and no studies of baskets of fruit. Klossowski made a specialty of overtly theatrical tableaux vivants. In them, figures appear off balance and out of proportion, frequently supplicating, reprimanding or seducing (and gesturing with their other hand against this at that same time), and often in some state of undress. They look as if they are suspended – in action and in another time.

‘In their subject matter as in their style, the drawings relentlessly evoke long outmoded places, moments, and forms: Classical Greece, Late Antiquity, Early Renaissance frescos, Sadean decadence, sinuous Baroque poses, Catholic ritual. Repetition and citation are central to these artifacts. For the most part, his drawings are stages in which his literary characters appear. He draws and redraws Roberte from his novel Roberte Ce Soir above all, but also, Diane, Lucrecia, or Judith (who all appear with the unmistakable likeness of Klossowski’s wife, model, and muse, Denise), as well as the young Ogier, Tarquin, Gulliver, the Marquis de Sade, and any number of clerics, saints, and dwarfs. Androgynous women and effeminate boys inhabit the world of mystical visions, moral instruction, theological initiation, and carnal corruption that Klossowski speaks of in his novels. His drawings thus inescapably recall his literary works, which are themselves filled with descriptions of paintings, photographs, and projected images. Depicting characters from Klossowski’s final novel Le Baphomet (1965), the drawings La Tour de la Méditation (1976) and Ogier morigénant le frère Damiens (1990) portray scenes of erotic ambiguity in contexts lined with the symbols of religious order (Christian crosses, ecclesiastical dress, Latin church text…). This mix of nudity, sexual innuendo, and theological references – so characteristic of his oeuvre – should make the images shocking, difficult, or scandalous. But in their strangeness and curious instability, they manage to be endlessly puzzling and captivating instead. Untranslatable from or into words, Klossowski’s drawings are never mere illustrations of his novels and, invariably, they resist and retell the written narratives from which they seem to emerge.’ — Elena Filipovic

Elena Filipovic is a Paris based independent curator and art historian completing a study on Marcel Duchamp and the museum.

image: Pierre Klossowski with his model Alexandre Nahon circa 1985

 


‘Schaukeistul,’ 1976


‘Le Baphomet offrant ses services au Grand Maitre,’ 1982


‘Esquise pour le petite rose,’ 1974-1980


‘Magiciennes Romaines,’ 1980


‘Vittorino Offrant Roberte a son neveu,’ 1980

 

‘For Klossowski, the work of art is not an autonomous entity but the site of a demonic complicity that begins with the artist and his particular obsession or phantasm, and is then (potentially) repeated in the experience of the viewer. It is demonic, because for Klossowski the unconscious psychic phantasms that psychoanalysis asserts are imaginary, are both exterior to the subject and completely real.

‘A demon thus conceived is a virtual entity, a kind of intermediary between the human and the inaccessible divine, but it requires an image or simulacrum in order to be actualized. This conception of art led Klossowski to an idiosyncratic understanding of art’s supposed mimetic relationship to the real. For Klossowski it was an error of realism to believe that the mimetic function of art should lie in a reproduction of the real world, an error that is only compounded by the rejection of mimesis in contemporary abstract art in favour of “broken objects, [and] images gone to pieces.”

‘The idea that technical practices such as photography have freed painting from the need to represent the real world is for Klossowski a complete misunderstanding of the mimetic function of art that also underestimates the mimetic power of photography and cinema. Instead, mimesis should be understood as the reproduction of a phantasm, or the tracing of a demonic encounter that actualizes and makes communicable an otherwise virtual, but perfectly real force. Figurative, or as Deleuze says figural art, considered as a block of sensation or a phantasm caught in an image, in other words as a simulacrum, can only “reproduce the demonic strategy,” by producing the same condition in the viewer as originally experienced by the artist in submitting to the phantasm. For Klossowski this demonic complicity, as opposed to the subjectivity of the artist, explains the haunting power of works of art: “What then sustains the action of a “finished picture,” if not the coming and going of this “demonic” presence, between the artist and his simulacrum, the simulacrum and its viewer.”’ — Michael Goddard

from ‘Hypothesis of the Stolen Aesthetics.’ Read the rest here.

image: Eugen Spiro, Pierre and Balthus Playing Soldiers

 


‘Ganymede,’ 1978


‘La récupération de la plus-value,’ 1980


‘Les barres parallèles(II),’ 1976


‘Le commendeur succombant a la pose provocante d’Ogier,’ 1981


‘La Nef de Fous,’ 1988-1990

 

‘In an artistic career that spanned half a century he could not really be said to have honed his technique. Rather, he worked tirelessly on the elaboration of certain obsessions, notably the insertion of the face and body of his wife, Denise – the model for the extravagantly ravished Roberte – into an apparently unending succession of erotic tableaux. The drawings are resolutely awkward. Their solecisms of scale and proportion are not so much evidence of formal naivety as invitations to address something that is, for Klossowski, far more pressing: the realm of gesture.

‘Time and again, whatever the prodigiously imagined scenario into which the artist has thrust her, Roberte adopts the same pose. Everything in these drawings, which expose her to grips and gazes, either malign or merely curious (as in the many images where she is seized by small boys), is actually in the arrangement of her hands. Whether beset by the sinister guardsman in Roberte ce soir, pawed and pored over by adolescents or cast in further fictionalized settings (the classical rape of Lucretia by Tarquin, the strange arrival of Jonathan Swift’s diminutive Gulliver at the end of her bed), Roberte holds one hand close and closed, the other raised and open. Often her raised hand shields the eyes of her attacker while the other is thrust between her legs (the cue for questionable conjectures by Klossowski’s narrators as to whether she is protecting herself or guiding her assailant). But the pose is not always a response to violence; it is to be seen too in the drawings of Roberte (or Denise) alone. One hand curled, the other splayed, Roberte, as the title of one drawing has it, is ‘mad about her body’.’ — Brian Dillon

from ‘In the Realm of the Senses’ in Frieze Magazine. Read the rest.

image: Denise Klossowski, undated

* more Pierre Klossowski artworks
* Initiales #09 – Initiales P.K.
* buy ‘The Decadence of the Nude: The Work of Pierre Klossowski’ (Black Dog Press)
* Benjamin Ivry on Pierre Klossowski

________________

 

Sometimes work by writers destined for the blog can be quickly found online, accessed with links and/or copied and pasted from their respective sites. But others have yet to make the switch from page to webpage. Klossowski is one of the latter types. Search hard and long as I did, I found very little I could use to populate this day. Not a single excerpt from any of his novels, and only a couple of nonfiction shards. So this last of the Klossowski days is necessarily more of a suggestive aside than a closing argument. Needless to say, I think his writings — esp. the novel trilogy The Laws of Hospitality (Roberte Ce Soir, The Revocation of the Edict of Nantes, and Le Souffleur,) and his books on Sade (Sade, My Neighbor) and Nietzsche (Nietzche and the Vicious Circle) are very worth your attention. But unfortunately, due to the abovementioned problem, you’ll have to take my and a few other people’s words for it.

 


Pierre Klossowski A Writer of Images


Pierre Klossowski Extrait VF


The Parallel Bars – Pierre Klossowski


Raul Ruiz about his adaptations of Pierre Klossowski


Pierre Klossowski in Robert Bresson’s ‘Au Hazard Balthazar’ (1966)

 

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Reading Pierre Klossowski
John Taylor

Let’s take Pierre Klossowski (1905-2001) at his word, and read him with his favorite word. He claimed to “fabricate simulacra.” What exactly did the French writer mean? The word “simulacrum” is restricted by English usage to “a representation of something (image, effigy),” to “something having the form but not the substance of a material object (imitation, sham),” and to “a superficial likeness (appearance, semblance).” Contemporary French understands the term similarly, while maintaining traces of more concrete Latin meanings: “statue (of a pagan god),” even “phantom.” Interestingly, French adds “a simulated act” to these semantic possibilities, as in Raymond Queneau’s amusing description in Zazie in the Metro: “He took his head in his hands and performed the futile simulacrum (fit le futile simulacre) of tearing it off.” For Roman writers, a simulacrum could also be “a material representation of ideas” (and not just that of a deity), as well as “a moral portrait.”

One must think in Latin when reading Klossowski. All of the above meanings inform the strange and disturbing erotic fiction of this writer who not only produced The Baphomet (1965) and the trilogy Les lois de l’hospitalité (The Laws of Hospitality) (1954-1965), but also translated Suetonius, Virgil, and Saint Augustine (alongside Kafka, Kierkegaard, Nietzsche, Wittgenstein, Hölderlin, and Heidegger). The author’s intimacy with Latin, and with Latin literature, cannot be overemphasized. So strong was his attachment that it clearly affected his French syntax and diction, as if the dead language had somehow survived in him—a second mother tongue, both nourishing and competing with a first one. Possessing an antiquarian atmosphere all its own (especially in The Baphomet), Klossowski’s style disorients readers unaware of this linguistic background (which includes, moreover, his consorting with liturgical and biblical Latin during his World War II years spent as a Dominican novitiate). May it be said that Klossowski’s meticulously quaint style is itself a simulacrum of sorts, a conscious transposition into French of the spirit of Latin, a modern-day linguistic specter of a once-vital source that has been lost and in this way “recovered”?

(Read the rest)

 

____________

 

from Of the Simulacrum in Georges Bataille’s Communication
Pierre Klossowksi

 

The contents of experience that Bataille declares as being so many sovereign moments–ecstasy, anguish, laughter, erotic and sacrificial effusion — these contents together illustrate that revolt which is here only a call to the silent authority of a pathos with neither goal nor meaning, experienced as an immediate apprehension of the flight of being, and whose discontinuity exerts an incessant intimidation vis-à-vis language.

No doubt, for Bataille, these movements of pathos only present themselves as sovereign moments because they verify the discontinuous itself and are produced as ruptures of thought; however, these are contents of experience that in fact differ greatly from one another with respect to discontinuity, as soon as they become so many objects of a meditation. How could laughter, as a reaction to the sudden passage from the known to the unknown–where consciousness intervenes just as suddenly, since Bataille declares: “to laugh is to think” 9 –how could laughter be comparable to ecstasy or to erotic effusion, in spite of their “reactive” affinities in the face of a same object? How could it be comparable to ecstasy in particular since the latter would result from a group of mental operations subordinated to a goal? It is a similar difficulty that Bataille himself emphasizes and takes pleasure in lingering over, as over an enterprise beyond hope from the beginning. If these sovereign moments are so many examples of the discontinuous and of the flight of being, then as soon as mediation considers them as its object, it reconstitutes all the unsuspected stages that pathos burned in its sudden appearance–and the language of a process that is only suitable for vulgar operations10 does nothing here but conceal the modalities of the absence of thought, under the pretext of describing them and reflecting them in consciousness, and thus seeks to lend to pathos, in itself discontinuous, the greatest continuity possible, just as it seeks to reintegrate the most being possible. Thus because (notional) language makes the study and the search for the sovereign moment contradictory, inaccessible by its sudden appearance, there where silence imposes itself, the simulacrum imposes itself at the same time. Indeed the aimed-for moments that are sovereign only retrospectively, since the search must henceforth coincide with an unpredictable movement of pathos–these moments appear by themselves as simulacra of the apprehension of the flight of being outside of existence, and thus as simulacra of the discontinuous. How can the contents of the experience of pathos keep their “sovereign” character of an expenditure tending towards pure loss, of a prodigality without measure, if the purpose of this meditation is to raise oneself up to this level through an ”inner” reexperience, thus producing for oneself a “profit”? Will the authenticity of these moments–the very authenticity of wastage–not be already compromised, as soon as it is “retained” as a “value”? How, finally, would they sufficiently escape from notional language in order to be recognized only as simulacra? It is precisely the same for ecstasy, which is at the same time a content of authentic experience, and a value, since it is a sovereign moment, but which only escapes from notional language by revealing itself to be a simulacrum of death. This in a meditation that amounts to fighting with all the strength of thought against the very act of thinking. “If the death of thought is pushed to the point where it is sufficiently dead thought, so that it is no longer either despairing or in anguish, then there is no longer any difference between the death of thought and ecstasy. … There is, therefore, beginning with the death of thought, a new realm open to knowledge; based on non-knowledge, a new knowledge is possible.

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from Klossowski’s Impulses, Phantasms, Simulacra, Stereotypes

Daniel W. Smith

Pierre Klossowski’s Nietzsche and the Vicious Circle ranks alongside Martin Heidegger’s Nietzsche and Gilles Deleuze’s Nietzsche and Philosophy as one of the most important and influential, as well as idiosyncratic, readings of Nietzsche to have appeared in Europe. When it was originally published in 1969, Michel Foucault, who frequently spoke of his indebtedness to Klossowski’s work, penned an enthusiastic letter to its author. ‘It is the greatest book of philosophy I have read,’ he wrote, ‘with Nietzsche himself.’ Nietzsche and the Vicious Circle was in fact the result of a long apprenticeship. Under the influence of Georges Bataille, Klossowski first began reading Nietzsche in 1934, ‘in competition with Kierkegaard’. During the next three decades, he published a number of occasional pieces on Nietzsche: an article in a special issue of the journal Acéphale devoted to the question of ‘Nietzsche and the Fascists’ (1937); reviews of Karl Löwith’s and Karl Jasper’s books on Nietzsche (1939); an introduction to his own translation of The Gay Science (1954); and most importantly, a lecture presented to the Collège de Philosophie entitled ‘Nietzsche, polytheism, and parody’ (1957), which Deleuze later praised for having ‘renewed the interpretation of Nietzsche’.

—-It was not until the 1960s, however, that Klossowski seems to have turned his full attention to Nietzsche. Nietzsche and the Vicious Circle grew out of a paper entitled ‘Forgetting and anamnesis in the lived experience of the eternal return of the same’, which Klossowski presented at the famous Royaumont conference on Nietzsche in July 1964. Over the next few years, Klossowski published a number of additional articles that were ultimately gathered together in Nietzsche and the Vicious Circle in 1969. The primary innovation of the study lay in the importance it gave to Nietzsche’s experience of the Eternal Return at Sils-Maria in August 1881, of which Klossowski provided a new and highly original interpretation. The book was one of the primary texts in the explosion of interest in Nietzsche that occurred in France around 1970, and it exerted a profound influence on Deleuze and Guattari’s Anti-Oedipus (1972) and Lyotard’s Libidinal Economy (1975). In July 1972, a second major conference on Nietzsche took place in France at Cerisy-la-Safle, which included presentations by Deleuze, Derrida, Lyotard, Nancy, Lacoue-Labarthe and Gandillac, among many others. Klossowski’s contribution was a paper entitled ‘Circulus vitiosus’, which analysed what he called the ‘conspiracy’ (complot) of the eternal return. It was the last text he would write on Nietzsche.

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from Nietszche and the Vicious Circle
Pierre Klossowski

“When a god wanted to be the only God, all the other gods were gripped by mad laughter to the point of _dying_ of laughter. For what is the divine if not the fact that there be several gods and not God alone?”

Laughter is here the supreme image, the supreme manifestation of the divine reabsorbing the articulated gods [_les dieux prononces_], and articulating the gods through a new burst of laughter; for if the gods die from this laughter, it is also _from this laughter which bursts forth from the ground of all truth_ that the gods are reborn. One must follow Zarathustra to the end of his adventure to see the refutation of the need to create in relation to and against necessity, as a _denunciation_ of this _solidarity_ between the _three_ forces of _eternalisation_, _adoration_ and _creation_, these three cardinal virtues in Nietzsche, where one sees that the death of God and the distress of the fundamental eros, the distress of the need to adore are identical; a distress that the need to create holds up to ridicule as its own failure. For if it is the failure of a single instinct, the mockery which compensates for it is no less inscribed in the necessity of the eternal return: Zarathustra, once he has willed the eternal return of all things, has in advance chosen to see his own doctrine ridiculed, as if _laughter, this infallible murderer_, was not also the best inspiration, as well as the best despiser of this same doctrine; _thus the eternal return of all things wills also the return of the gods_. What other sense, if not this one, can we attribute to the extraordinary parody of the Last Supper where God’s murderer is also the one who offers the chalice to the donkey – sacrilegious figure of the Christian God from the time of the pagan reaction, but more specifically the sacred animal of the ancient mysteries, the _golden_ donkey of the Isiac [_isiaque_ – ? to do with Isis?] initiation, an animal dignified by his indefatigable _Ia_(2) – its indefatigable _yes_ given to the return of all things – worthy of representing divine forbearance, worthy also thus of incarnating an ancient divinity, Dionysus, the god of the vine, resuscitated in the general drunkenness. And, effectively, as the Traveller declares to Zarathustra: _death, with the gods, is never anything but a prejudice_.

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Gilles Deleuze, Jean-François Lyotard, Maurice de Gandillac, Pierre Klossowski, Jacques Derrida, and Bernard Pautrat

 

The Physiognomy of The Unique Sign: On Pierre Klossowski’s Afterword to The Laws of Hospitality
Albert Liu

In 1965, Pierre Klossowski published his extraordinary set of novels, La Révocation de l’Edit de Nantes, Roberte Ce Soir, and Le Souffleur under the collective title of Les Lois de l’Hospitalité – The Laws of Hospitality. In an eighteen-page afterword, Klossowski describes the particular set of circumstances that led him to write the novels. Of this afterword, Blanchot (1971) said, “these are the most dramatic pages an abstract writing could give us today.” Blanchot in fact shies away from interpreting the text, citing its extreme difficulty. Despite this caveat, I will propose a reading of this brief afterword, to show how just a year or two before Foucault’s The Order of Things and Derrida’s Of Grammatology inaugurated a reinterpretation of Western culture along the lines of what Gianni Vattimo has called “post-structuralism’s linguistic idealism,” Klossowski, with his characteristic singlemindedness, elaborated a perverse semiotic in which the sign’s dominance is no less absolute but in no way dependent on notions of arbitrariness or difference.

This is Klossowski’s way of posing the following question: “Can a couple multiply itself otherwise than by having children, deploying, projecting, deepening, exalting, caricaturing themselves – can they each time recreate, re-wed themselves in another dimension – and all the while remain the same without ever exhausting their resources?” To approach this question, one might have expected a lengthy discourse on sexuality, reproduction, and voyeurism, but strangely enough, Klossowski’s explanation seems to amount only to a jumble of abstractions and baroque terminologies. The afterword begins as follows:

“At the end of a period in which I was led three times in a row to the same theme, resulting in three validations, the phenomenon of thought came back to me – how it is produced, with its rises, its falls and its absences-when one day, having sought to relate some circumstances from my life, I soon came to be reduced to a sign”.

Seized by what he will call the signe unique, the unique sign, in this case the name “Roberte,” Klossowski is trapped between the madness of the obsessive word and the perfect lucidity of its coherence. I present some representative excerpts from the text to give a sense of how it begins relatively coherently and very quickly goes haywire:

“Fascinated by the name Roberte as a sign, while I was in the garden seeing nothing more of the sunny greenery around me having no other vision than the unstable penumbra in which the glow of her ungloved hand played – I resolved to describe what might happen in the penumbra, which was illusory. In the name Roberte I referred all that I saw, which I would not have been able to see without this name.

“The penumbra, the glow of her epidermis, the glove, these are so many designations not of things existing here within my reach, but forming a set in conformity with the unreal penumbra …

“Will I still claim that it is not “representation” and that thought belongs to itself alone, not as my faculty, but as an intensity that found me here, in the middle of the greenery?… Will I say it is not I who designate what I understand by penumbra but thought, outside of me, which sees itself in the terms penumbra, epidermis, glove, etc.?

“But haven’t I said that the sign’s malice consisted in answering, as name, to a physiognomy exterior to the sign?


“And, indeed, it seemed that the shadow projected by the sign onto the reality of the world covered over so perfectly the physiognomy exterior to the sign that it dissimulated it under this name….”

“But, unable to limit myself to the simple coincidence of the name with this physiognomy seeking instead an equivalent to this coincidence, under the constraint the sign exercised over me, yet seeking the sort of equivalent as much to escape my madness as its constraint, though not being able to keep myself to the shadow of the sign…

“From the moment I set myself to describing this very physiognomy in the notation of the utterances flowing, outside of time, from the name Roberte, and from the moment that, in these discontinuous facts, it figured, no longer by its mere coincidence with the name, but as physiognomy, which until then was exterior to the sign that had covered it over with its shadow, the description of the shadow itself came to establish the contours of the physiognomy as its participation in external reality, and this physiognomy emerged as if from itself from the shadow spread over reality by the sign….”

“What did the silence of this physiognomy opposed to its name as sign amount to? Was the sign to be taken as a portrait? Wasn’t it the model, since it had become this sign?… Instead of the equivalent to the madness I had avoided, I found between the silence of the physiognomy and the silence of the appreciation of the outside, a portrait. But since it was still a question of juggling the unique sign, I wanted to exploit this silence of the portrait to make a painting… Then, this portrait, suddenly peopled with other figures, became a painting destined to teach through its image. But the lesson taught by the image is only the institution of a custom: the laws of hospitality.”

 

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Diacritics was one of the first academic journals to bring continental theory to the US. Historically its preferred mode has been the review article that analyzes in detail the theoretical arguments and assumptions of the most significant books in the humanities and social sciences. It periodically publishes special issues on topics or on thinkers of great current interest. Forthcoming soon in that regard is:

Whispers of the Flesh: Essays in Memory of Pierre Klossowski
Special editors, Ian James and Russell Ford

Pierre Klossowski – novelist, essayist, painter, and translator – was one of the most startling, original, and influential figures in twentieth-century French intellectual culture. Confined thus far to an undeserved but somehow fitting shadow existence in the margins and notes of theorists who have become mainstays of Anglo-American criticism, Klossowski’s own work has increasingly become a focus of critical interest for its decisive contribution to the development of thought and aesthetics in France from the 1950s on. Contributions by Patrick Amstutz, Peter Canning, Russell Ford, Ian James, Eleanor Kaufman, Alphonso Lingis, Tracy McNulty, and Daniel W. Smith.

 

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Japanese Pierre Klossowski Info Site
Buy Pierre Klossowski’s books
‘Pierre Klossowski’s’ Official

 

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Bibliography

* (English)/(French) Sade my neighbour (Quartet Bks., 1992, ISBN 0-7043-0155-5; original French ed. Sade mon prochain, Paris, Seuil, 1947)
* (French) La Vocation suspendue (Paris: Gallimard,1950)
* (French) Un si funeste désir (Paris: Gallimard, 1963)
* (English)/(French) The Baphomet (Marsilio Pub, 1992, ISBN 0-941419-73-8 ; original French ed. Le Baphomet, Paris, Mercure de France, 1965)
* (French) Les Lois de l’hospitalité (Paris: Gallimard, 1965) (trilogy of the ‘Roberte’ novels: La Révocation de l’Édit de Nantes (1959), Roberte ce soir (1954), and Le Souffleur (1960))
* (English)/(French) Roberte Ce Soir and the Revocation of the Edict of Nantes, Dalkey Archive Press, 2002, ISBN 1-56478-309-X
* (English)/(French) Nietzsche and the Vicious Circle (University of Chicago Press, 1998, ISBN 0-226-44387-6; other ed. 2001 ISBN 0-485-12133-6; original version Paris, Mercure de France, 1969)
* (English)/(French) Diana at Her Bath/the Women of Rome Marsilio Publishers, 1998, ISBN 1-56886-055-2 (original edition Le Bain de Diane, Paris, Gallimard, 1980)
* (French) Écrits d’un monomane: Essais 1933-1939 (Paris: Gallimard, 2001)
* (French) Tableaux vivants: Essais critiques 1936-1983 (Paris: Gallimard, 2001)
* (French) L’adolescent immortel (Paris: Gallimard, 2001)
* (French) La Monnaie vivante (Paris: Gallimard, 2003)

*Balthazar (who would become famous as a painter under the name Balthus), Klossowski was mentored during his childhood by Rainer Maria Rilke (his mother’s long-time companion after her separation from her husband).

 

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p.s. Hey. ** Dominik, Hi!!! The person in charge of the film just wants the credit of being in charge without doing the work to earn it basically. Yeah, I think we would have to storm into the Hallmark world like terrorists, and since it was a Hallmark world, no one would have weapons, and we could become its gods? Maybe? I was almost sure you would say you’d take the baby straight to an adoption agency, so that’s interesting. Ha ha, Dumas babies. Definitely straight to an adoption agency. Love making the thunder and lightning and rain storm we were told there was an 80% chance of us having for the last two days arrive and dissipate this awful mugginess, G. ** John Newton, Does my blog want you guys to be minimalists? I appreciate its protective instincts, but they are entirely unnecessary. I thought I was bisexual at that point because there was this young woman I was uncharacteristically very attracted to and she felt the same about me, so we gave it the old college try. Queer is the only generalising term for people like myself that I like because it’s multi-gender inclusive. I don’t dance, so I never go to dance clubs much. Lots of raves in the past, but in that context ‘dancing’ is very loose term. I saw a therapist because this longterm issue I’d had reached its peak, and I realised I needed to snuff it. I guess it involved obsessiveness, yes. No, I’ve never taken meds or felt a need to. Hyusmanns and Bouillier: nice. Oh, the JFK Jr. poems, maybe, yeah, in that case. I haven’t thought about them in a million seeming years. I would be surprised if Dorothy Allison was inspired by my real-life story. We were friends, but, yeah I don’t know, I doubt it. I never had any contact with Bear after that summer, so I have no idea what happened to him. Good question. I don’t remember his last name, so I doubt I could find out. The girlfriend from the early 80s who I mentioned wanted to me have a kid with her, but I was really not interested. I’m in the ‘my books are my kids’ camp. Sorry about your exes. I have a number of ‘died young’ ex-boyfriends. It’s a strange, real pain. ** Bill, Oh, that’s odd, on the timing. I’ve never seen her stuff 3D. Cool. You’re doing a gig! That’s fantastic! What is it, what can you say about it? ** _Black_Acrylic, Hi, B. So interesting that you saw that Edmier work. I read about the Jackie Kennedy-like dress, and I have no idea why I didn’t include that in the text. ** Darbyy🐎, Well, I’m happy that I, or, wait, my blog excited you enough to pop back in. Hi. I sent you a photo, but it might not be appropriate or inspiring, and, if it isn’t, no problem whatsoever. Medical conjecture? Sure. Interesting. I have a very good friend, no, wait, two very good friends who are constantly beset with migraines. Wait, three counting you. Their faces look so unhappy when they’ve having one. I reminder Chris Benoit. I was into WWE in his days. Ouch, yeah, not surprising about the brain damage. Jesus. My great friend George who I’ve written so much about was diagnosed as bipolar (or manic-depressive as they called it back then) when he was 12. He was re-diagnosed as psychotic, but not until he was in his twenties. If that was a thesis, you get an A! ** Probably, male, Hi. Oren Ambarchi’s great, I like his stuff a lot too. And he’s an extremely nice person. I’m so sorry about your friends. A number of people close to me have committed suicide throughout my life, and it’s a very, very difficult thing to me. No, I’ve never attempted suicide. I’ve always been weirdly optimistic and okay with myself (for the most part). Hugs to you from me and here. ** Damien Ark, Hi, D. Oh, sure, my total and pleasure and honor. I’ve never done an ABDL-centric post. I’ve had ABDL slaves in the slave posts, although strangely few considering the large number of them on those sites. Thanks for the song! I’ll get to listen to it when I’m done here. ** Minet, Hi, pal. Yeah, it’s a ton of work, but at least it’s enjoyable and fascinating. We’ll do whatever we have to to get either that genius guy or someone really good to do the final sound mix/design because the film has very intricate sound design, and it won’t work properly without it. Yeah, kind of the same with me. I was the first of my friends/peers to have my writing start to be widely recognised, and that helped organise a scene in some way. I was in an amazing scene of other young writers when I was starting out, and that made absolutely all the difference possible for all of us. Very worth the work and hassle. Yes, it’s great they’re reissuing ‘Argento Series’. I was supposed to blurb it, but I think I missed the deadline, yikes. Yes, I did a Jean Rollin Day on my blog. Hold on and let find it. Here. Hugs hugs hugs right back to you. ** l@rst, Hey, buddy! First, thanks for the nudge about the questions. I needed it. I’ll get them answered and back to you straight away. Yeah, treat your liver like a bro. You’ll need it for a long time. Excellent about the tons of poems! I’ll look for the convoluted oral history of Sunburned Hand of The Man. You know me: convoluted is a magic word. Much love back from muggy, muggy Paris. ** Kettering, Well, thank you very kindly, sir. Much needed, in point of fact. Nice quote. You know I love that dude who sang it. Take care. What’s up? ** Right. Today I’ve decided to restore the blog’s old, semi-XL large sized Klossowski Day for you folks. I hope I did the right thing. See you tomorrow.

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