Category Archives: eroticism

Icon of Erotic Art #54

The Temptation of Saint Anthony (1878) is a watercolor painting by Belgian artist Félicien Rops. Freud commented on this work in his essay “Delusion and Dream in Jensen’s Gradiva”:

“The engraver has chosen the model case of withdrawal into the life of saints and penitents. An ascetic monk takes refuge – probably to escape worldly temptations – near the image of the crucified Saviour. This cross fades like a shadow and in its place the radiant image of a naked woman in full bloom, takes its place, also in the shape of a crucifixion. Other painters, whose psychological insight was not as penetrating, positioned their analogous representations of temptation, with sin insolent and triumphant, somewhere alongside the Saviour on the Cross. Only Rops made it take the place of Our Lord Himself on the Cross; he seemed to know that the repressed thought returns at the very moment of its repression…” —Translation James Strachey

Some snippets in original German:

“Eine bekannte Radierung von Felicien Rops illustriert diese wenig beachtete und der Würdigung so sehr bedürftige Tatsache eindrucksvoller”

“Ein asketischer Mönch hat sich – gewiss vor den Versuchungen der Welt – zum Bild des gekreuzigten Erlösers geflüchtet. Da sinkt dieses Kreuz schattenhaft nieder und strahlend erhebt sich an seiner Stelle, zu seinem Ersatze, das Bild eines üppigen nackten Weibes in der gleichen Situation der Kreuzigung.”

Some of the stories of the demons and temptations that Anthony is reported to have faced are perpetuated now mostly in paintings, where they give an opportunity and pretext for artists to depict their more lurid or bizarre fantasies. Emphasis on these stories, however, did not really begin until the Middle Ages, when the psychology of the individual became a greater interest.

Many visual artists have depicted these incidents from the life of Saint Anthony; in prose, the tale was retold and embellished by Gustave Flaubert.

The subject of Saint Anthony was first presented in the 10th century at Italian fresco paintings. In the European Middle Ages one can watch an accumulation of the theme in book illumination and later in German woodcuts.

About 1500 originated the famous paintings of Martin Schöngauer (ca. 1490), Hieronymus Bosch (ca. 1505) and Matthias Grünewald (ca. 1510).

In modern and contemporary art (Félicien Rops and Salvador Dalí) the Temptations of Saint Anthony are stable elements in European art.

Introducing Anton Solomoukha and Icon of Erotic Art #53

Via Ponyxpress comes Anton Solomoukha

via vonneumannmachine.files.wordpress.com

Anton Solomoukha (born 1945, Kiev) is an Ukrainian painter and photographer, currently living in Paris, France. He graduated from the Fine Arts School of Kiev and left the USSR in 1978. His works are mostly neoclassicist; Sigmund Freud, eroticism and psychoanalysis are recurring themes in his works.

Gratuitous nudity #17

Gratuitous nudity #17

via www.vintagesleaze.com Cinema X Cinema X was a british film magazine best known for its coverage of sexploitation films. Early issues of the magazine were undated, but it is believed the first issue was published in 1969. The first film to grace the cover of Cinema X was Loving Feeling directed by Norman J. Warren.  Other films covered in the first issue were I Am Curious (Yellow), Curse of the Crimson Altar and Therese and Isabelle, people interviewed in the premiere issue included Norman J Warren, John Trevelyan and Anthony Newley. Related:  Continental Film Review British exploitation Sexploitation film slicks 1963–1973 Erotic film magazine British sex film Bachoo Sen

via www.vintagesleaze.com

Cinema X was a british film magazine best known for its coverage of sexploitation films. Early issues of the magazine were undated, but it is believed the first issue was published in 1969. The first film to grace the cover of Cinema X was Loving Feeling directed by Norman J. Warren. Other films covered in the first issue were I Am Curious (Yellow), Curse of the Crimson Altar and Therese and Isabelle, people interviewed in the premiere issue included Norman J Warren, John Trevelyan and Anthony Newley.

Related:

Renaissance erotica and icons of erotic art #49, #50, #51 and #52

After ending a brief survey of medieval erotica, I’ve come upon Renaissance erotica, where I must tell you of Venus and Nini.

Sleeping Venus (c. 1510) GiorgioneSleeping Venus (c. 1510) Giorgione

Venus of Urbino (1538) by Titian

Venus of Urbino (1538) by Titian

Venus and Nini are two terms of art to denote the female nude, the first is divine, the second is a mere mortal. They are illustrated here by the Venus (Giorgione) vs. Venus of Urbino (1538) by Titian.

My most astonishing find was the 16th century Testa di cazzi, which reminded me of the 18th century anonymous caricature of the Cardinal Armand de Rohan-Soubise[1].

Testa di cazzi by Francisco Urbini

Testa di cazzi by Francisco Urbini

The works shown are icons of erotic art #49, #50, #51 and #52.

Gustave Courbet @190 and IoEA #47 and 48

Gustave Courbet @190

The Origin of the World (1866) by Gustave Courbet

The Origin of the World (1866) by Gustave Courbet

Le Sommeil (1866) by Gustave Courbet

Le Sommeil (1866) by Gustave Courbet

Gustave Courbet (18191877) was a French painter who led the Realist movement in 19th-century French painting, best-known today paintings The Origin of the World, The Stonebreakers and Burial at Ornans.

He was one of the firsts to criticize Academic art and denounce the use of  pretexts for depicting certain subjects when he said that:

“I have studied the art of the masters and the art of the moderns, avoiding any preconceived system and without prejudice. I have no more wanted to imitate the former than to copy the latter; nor have I thought of achieving the idle aim of ‘art for art’s sake.’ No! I have simply wanted to draw from a thorough knowledge of tradition the reasoned and free sense of my own individuality. To know in order to do: such has been my thought. To be able to translate the customs, ideas, and appearance of my time as I see them — in a word, to create a living art — this has been my aim.” Gustave Courbet, preface to World’s Fair catalogue, 1855.

The Origin of the World is  IoEA #47 and Le Sommeil IoEA #48.

Medieval erotica and Icon of Erotic Art #46

Medieval erotica

Hell detail from Giotto's Last Judgement

Hell detail from Giotto‘s Last Judgement

As Peter Webb notes in his excellent The Erotic Arts, eroticism is rare in the art of the Early Christian period and the Middle Ages. Pagan monuments were often overtly sexual, but Christian art shunned the world of physical love. Christianity was a non-sexual religion (Virgin birth of Jesus, Saint Paul advocating clerical celibacy).

Gargoyle mooning another building, Frieburg, GER, photographed by macg.stiegler on 4/9/2004, image sourced here. (via Gargoyle )

Mooning gargoyle, Frieburg, GER, photographed by macg.stiegler on 4/9/2004.

It was an era of sexual repression, but there are exceptions of course. There were elegiac comedies such as Lidia, erotic folklore such as the fabliaux, seductive enchantresses such as the Morgan le Fay, succubi and incubi, sexual church gargoyle ornamentations and Sheela na Gigs and sexual misericords.

The Christian repression of sexuality led to the depiction of erotic horrors in various frescos such as Giotto‘s Last Judgement.

See also medieval, history of erotica, Christianity and sexual morality, Sexuality in Christian demonology and De Daemonialitate et Incubis et Succubis.

The mooning gargoyle of Frieberg is Icon of Erotic Art #46.

“Gradiva” by Alain Robbe-Grillet out on DVD

http://mondomacabrodvd.blogspot.com/2009/06/gradiva-cover-art-stills-nsfw.html Gradiva (C’est Gradiva qui vous appelle) by Alain Robbe-Grillet

Still from Gradiva (C’est Gradiva qui vous appelle) by Alain Robbe-Grillet

The good people at Mondo Macabro[1] are releasing Gradiva (C’est Gradiva qui vous appelle), the last film by French master-erotomaniac Alain Robbe-Grillet, Robert Monell points out in a recent post [2].

C’est Gradiva qui vous appelle (2006) is a French language film by Alain Robbe-Grillet starring: James Wilby, Arielle Dombasle and Dany Verissimo. It premiered at the 2006 Venice film festival on September 8 and in French cinemas on May 9 of 2007.

The film, Grillet’s last, is a Franco-Belgian production loosely based on Gradiva: A Pompeiian Fancy by Wilhelm Jensen. The setting has been updated to modern times, at least, no earlier than the 1970s, based on vehicles and appliances seen in the film. It begins with an English art historian named John Locke is doing research in Morocco on the paintings and drawings that French artist Eugène Delacroix (1798-1863) produced when he spent time in that country (back then, a French colony) more than a century before. Locke spots a beautiful, mysterious blonde girl (Gradiva, of course) in flowing robes dashing through the back alleys of Marrakech, and becomes consumed with the need to track her down. Like most of Robbe-Grillet’s cinematic output, this film is highly surrealistic and also involves a surprisingly explicit amount of “sex slave” nudity and S&M, although it is a serious film and not just softcore fluff.

Some of the film’s prehistory.

via gutenberg.spiegel.de Gradiva: A Pompeiian Fancy

A Pompeiian Fancy is a novel by Wilhelm Jensen published by in German as Ein pompejanisches Phantasiestuck (Dresden and Leipzig: Carl Reissner) in 1903.

The story is about an archaeologist named Norbert Hanhold who holds a fascination for a woman depicted in a relief that he sees in the Naples National Archaeological Museum. Hanhold later dreams that he has been transported back in time to meet the girl, whose unusual gait captivates him as he imagines her walking on the stepping stones that cross the roads in Pompeii while the hot ashes subsume the city in 79 AD.

via www.greeninteger.com

Delusion and Dream in Jensen’s Gradiva (1907) is an essay by Sigmund Freud that analyzes the novel Gradiva by Wilhelm Jensen from a psychoanalytical point of view.

After that, Gravida became a favourite of the Surrealists. Salvador Dalí used the name Gradiva as a nickname for his wife, Gala Dalí. He used the figure of Gradiva in a number of his paintings, including Gradiva encuentra las ruinas de Antropomorphos (Gradiva finds the ruins of Antropomorphos)[3]. The figure Gradiva was used in other Surrealist paintings as well. Gradiva (Metamorphosis of Gradiva)[4], 1939, by André Masson explores the sexual iconography of the character.

In 1937 the Surrealist wirter Andre Breton opened an art gallery on the Left Bank, 31 rue de Seine, christening it with the title: Gradiva. Marcel Duchamp designed it, giving its door the form of a double cast shadow.

via upload.wikimedia.org Gradiva

Introducing Le Comte de Gabalis

Introducing Le Comte de Gabalis

Title page

I’ve just spent a good deal of hours researching Comte de Gabalis, a quest prompted by a new release on Creation Books’ Creation Oneiros imprint and the reference I found there to occult fiction. Wikipedia has no entry on occult fiction but Googling them did bring up Gabalis.

I am not that a big a fan of occultism except when I find it represented in fiction, such as supernatural horror or le fantastique.

A recap of what I found:

The Comte De Gabalis is a 17th century grimoire (posing as a novel of ideas) by French writer Abbé N. de Montfaucon de Villars, first published anonymously in 1670. The book is dedicated to Rosicrucianis and Cabalism and based on Paracelsus’s four elementals: Gnomes, earth elementals; Undines; water elementals, Sylphs, air elementals and Salamanders, fire elementals. It is composed of five discourses given by a Count or spiritual master to the student or aspirant. The Encyclopedia of Occultism and Parapsychology by the Gale Group notes that the work may be a satire of the writings of la Calprenède, a popular French writer of the 17th century.

David Teniers the Younger. The Alchemist. Oil on canvas. 44 x 58.5 cm. Palazzo Pitti, Galleria Palatina, Florence, Italy.  Comte de Gabalis The Comte De Gabalis is a 17th century grimoire (posing as a novel of ideas) by French writer Abbé N. de Montfaucon de Villars. The book is dedicated to Rosicrucianis and Cabalism and based on Paracelsus’s four elementals: Gnomes, earth elementals; Undines; water elementals, Sylphs, air elementals and Salamanders, fire elementals. It is composed of five discourses given by a Count or spiritual master to the student or aspirant.  It was anonymously published in 1670 under the title: “Comte De Gabalis.”  The meaning suggests the Count of the Cabala as the text is cabalistic in nature.  The “Holy Cabala” is mentioned explicitly throughout. The Encyclopedia of Occultism and Parapsychology by the Gale Group notes that  the work may be a satire of the writings of la Calprenède, a popular French writer of the 17th century.

The Alchemist by David Teniers the Younger

The most interesting aspect of The Comte De Gabalis is the sexual union of gods and mortals. I like half creatures and I like the sexual part of it. It was the work of the minor British publisher of  anthropologica Robert H. Fryar who most clearly brought this link to my attention by reprinting in the late 19th century the Comte de Gabalis with its tale of the immortalization of elementals through sexual intercourse with men and supplementing the work with long citations from the recently discovered Demoniality Or Incubi and Succubi, an eighteenth-century work by Father Sinistrari on the dangers of incubi and succubi.

Bosch’s “hill woman” is Icon of Erotic Art #45

Bosch (from the Triptych of The Temptation of St. Anthony)

Bosch (from the Triptych of The Temptation of St. Anthony)

On my latest visit[1] to the KMSKB, I took some detailed photos of Bosch‘s The Temptation of St. Anthony (Bosch). The one shown above is from the left panel. I’ve chosen the rather bawdy depiction of a woman seated on all fours, with here belly and genital area being a whole in a hill. Depicting women as landscapes has been celebrated in several somatopia.

Somatopia is a term coined by Darby Lewes to denote texts composed of, or designed for the human body. Example include Merryland (1740) and Erotopolis: The Present State of Bettyland (1684).

An early novel, A New Description of Merryland. Containing a Topographical, Geographical and Natural History of that Country[2] (1740), “a fruitful and delicious country,” by Thomas Stretzer, depicted the female body as a landscape that men explore, till, and plow. For example, he writes: “Her valleys are like Eden, her hills like Lebanon, she is a paradise of pleasure and a garden of delight.” Sometimes, the metaphor of female form = landscape changes, but the objectification of the female body remains intact; only the image is changed, as when, for example, in another passage, the novel’s narrator, Roger Pheuquewell, describes the uterus (“Utrs,” as the author simply contracts vowels without graphical indication) as resembling “one of our common pint bottles, with the neck downwards.” It is remarkable, he says, for expanding infinitely, the more it is filled, and contracting when there is no crop to hold. Similarly, in Charles Cotton‘s Erotopolis: The Present State of Bettyland (1684), the female body is an island farmed by men.

Bosch’s “hill woman” shown above, and the genre of sexual somatopia is icon of erotic art #45.

Charles Fourier’s Hierarchy of Cuckoldry (1924)

Charles Fourier: Hiérarchie du cocuage – Les presses du réel (book) Hiérarchie du cocuage by Charles Fourier (1924).

Charles Fourier‘s Hiérarchie du cocuage (1924)

“… let us first establish a hierarchy of cuckoldry and introduce into this serious debate the beacon of analytic method, which the philosophers regard as the path to truth. ”

“Among cuckolds, it is possible to distinguish nine degrees of cuckoldry, both among men and women, for women are cuckolded far more often than men; indeed if the husband has horns as tall as a stag’s antlers, the wife’s may be said to be as high as the branches of a tree.” —The theory of the four movements [1]

I stumbled upon this work via the excellent Anton Constandse Eros – de waan der zinnen (1977). The hierarchy of cuckoldry is part of a defense of free love.