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04/05/2020 12:59

When I was ten years old I surprised my parents when I on my own initiative registered for violin lessons. I assume they thought it was a somewhat remarkable initiative since it is probably more common that it is parents who force their children to play an instrument. My decision was also somewhat strange considering that at the time, and it probably remains like that, most of my friends considered it to be geeky to devote yourself to such as mossy activity as violin playing when there were more important things in life, such as rock music and football.

A few years ago, I once again encountered a classmate I had not seen in fifty years. He had become a high-ranking municipal politician. Laughingly he, who remained a football and rock music fan, remarked that "you were already then a strange fellow who played the violin." I recall that when we ended up in high school he enthusiastically introduced me to the stereo effects in Mike Oldfield's Tubular Bells and Elton John's Goodbye Yellow Brick Road and how we together used to visit Hässleholm´s Jazz Club. His taste was not particularly sophisticated. His favorite was Glenn Miller, whom he zealously tried to convince me had been "a great innovator", this despite the fact that I stubbornly insisted that Miles Davis was much cooler. For hours, I could in darkness and loneliness lie and listen to his So What and Bitches Brew.

Like me my father was not particularly musically gifted. However, my youngest sister had a beautiful and confident voice, while my mother had a good ear and played excellent piano. Without difficulty, she could perform advanced pieces by Schubert and Beethoven. However, in spite of my lack of musical talent I enjoyed listening to all kinds of music.

Although I dutifully went each week to my violin lessons, year after year, I found them to be quite painful, especially since I was poorly prepared and my progress accordingly was non-existent. My first violin teacher was Kopsch. I have forgotten his first name. Since I was afraid of him I did not become as familiar with him as I later became with my other violin teachers. Kopsch told me strange and often scary stories that certainly found their source in an exceedingly gruesome imagination. For example, he told med about of a German tenor who lived sometime in the eighteenth century. This man had two faces and could thus sing duets with himself. I could not fathom why Kopsch told such stories to a little guy like me. He used his bony fingers, with sad-edged nails, to push my fingers hard against the fingerboard. He wanted to force me to find the right finger positions, maybe it was an effective method. I don't recall I was playing particularly false, though I never learned a proper vibrato and my capacity to keep the rhythm remained very bad indeed. To overcome such incapacities I probably needed much more patience, as well as disciplined training.

On my walks to Kopsch's lessons I passed with heavy steps the gloomy brick house of the Bible-trusting Friends. Every time I read the sign in front of the entrance to their assembly hall – Consider the brevity of life, the certainty of death and the length of eternity, an exhortation I did not find particularly encouraging.

Kopsch’s classroom was located in the attic of Kyrkskolan, The Church School, and was reached by a wide creaking staircase. While waiting for my lesson I sat on a wooden bench just outside the closed door, watching a reproduction of Gaugin’s Ta Matete, the Market, which hung on the opposite wall. Through the door I could hear the pleasing sounds from the violin of the girl who was having her lesson before me. She was more skilled than I could ever become. She was diligent and did her homework. All members of her family played some instrument. I knew her brother who played both the clarinet and the oboe. She sat next to me among the Youth Orchestra's first violins. I couldn't understand why I had ended up among the best violin students, as bad as I was at keeping my pace.

Maybe the conductor, Leif Jansson, was in agreement with Kopsch who used to point out: Jan, you are a hopeless Schüler, with bad Rhytmus Sinn, but you hast an unbestreitbar Schwung. The violin teachers who in new premises succeeded Kopsch – Ole Hylstrup and Ferenc Piller – also used to complain about my lack of any sense of rythm, though both asserted they were quite pleased with my posture and passion the few times I succeeded in playing a piece without my usual insecurity. According to my my memory I only learned two pieces properly – Bach´s Air, not the one played on the G-string but the original one from his Orchestral Suite No. 3 in d major and Tale of the Heart by Wilhelm Åström:

There´s a spring in the forest´s shadow.
There´s a flower in every meadow.
Each heart shelters the truth,
of love that we had in our youth.

I don't know what happened to Kopsch. He was succeeded by Ole Hylstrup, who had a completely different personality. He was a good-natured prankster who made me think of the womanizing travelling salesmen who frequented Stadshotellet, the City Hotel. Hylstrup had for several years performed in a restaurant trio on ocean liners between Scandinavia and the U.S. He used to tell me Jeg have been in Sverige for so lang tid that jeg have completey fogotten the Danske sprog. Like Kopsch, Hylstrup liked to tell stories, though unlike the German violin teacher's more morbid tales the Dane’s stories were mostly pointless jokes. I can remember only one of them: What vermin walks around in a fur-coat? ... I do not have the slightest idea. A louse! Hylstrup laughed heartily at his own wittiness, it wasn't until much later that I understood the joke and it wasn't funny at all. Hylstrup also shared of his more or less fantastic business ideas. I didn't understand why. He sold me a violin, which low price made my father wonder if the instrument could really be as good as Hylstrup assured him it was.

The year before, during one of our camping holidays with the family's Renault Gordini, we had passed the small town of Mittenwald, located on the Alpine slopes just after Germany's border with Austria. After seeing some signs advertising violin sales, we stopped the car and visited a shop belonging to a luthier, violin builder. The shop owner greeted us in a polite manner, though we soon realized that he that immediately had spotted that we did not have the faintest idea about neither violins nor their value. Kindly laughing, the bearded gentleman explained that he did not sell his violins to little amateurs like me, but to world-renowned virtuosi, or wealthy collectors. That is why it surprised me when I a few months ago took out my violin from its more or less forgotten nook and found that the label inside the sound box stated that it had been made in Mittenwald. Probably it is a fake and I will bring the violin to my good friend Per Rudebjer, who is not only a skilled luthier but has many other strings on his lyre. He is, for example, a forester and a UN expert. It is Per who inspired me to write this blog post and he also helped me find some essemtial violin reading.

Well, even though I was a bad ensemble player, I was forced to play solo every year at the Municipal Music School's annual performance in the Linnaeus School's auditorium. Always Bach's Air and Åström´s Tale of the Heart. My piano accompanist was a girl some years older than me. In my opinion she was quite cool and beautiful. She was able to follow my erratic rhythm and smooth over my shortcomings and mistakes. Her skill was probably the reason to why we had to repeat the performance year after year sometimes extended with a Largo from Bach´s Concerto in f minor.

Just before my appearance was announced I became indescribably nervous, though as soon as I entered the stage it turned out that I could pass the fire test, something I found incomprehensible. It felt as if each performance had been a complete fiasco. I assumed my knees had been shaking uncontrollably and that the unstoppable trembling in my fingers caused every single note to sway. However, that was apparently my own personal opinion since afterwards I quite often heard from my teachers that my playing had exceeded their expectations. It had actually been quite good. Maybe it was because every time I played my pieces in front of a large audience I did so as if I had been in a trance, far beyond time and space, trapped within my own little world.

For some reason, Ole Hylstrup disappeared and was replaced by Ferenc Piller. Ferenc was of a different caliber than Hylstrup, more serious, he was also a rabid anti-communist and did not even want to hear anything about Russians like Stravinsky or Shostakovich, who were definitely not any communists. Of course, his great idol was Ferenc Lizt.

When Ferenc showed up and I heard him play, I finally realized that there was absolutely no future for me as a violinist and soon I put my violin on the shelf, or rather – hid it in the depth of a wardrobe.

A lasting benefit from my failed time as a violinist was that my performances had blown away all my concerns about acting and talking in front of an audience. The violin had been like an outgrowth of my body, the slightest sensation, minmal shiver, movement or posture affected the instrument. I suppose a violin, more than a cello and even more than a wind instrument or piano, possesses such characteristics. This is probably one of the reasons to why the violin has become so venerated and demonized, more so than any other instrument.

In any case, I found that as soon as I didn't have to face a crowd without the violin I was a free and carefree man. It felt wonderful, so incredibly easy and simple just to talk, to dodge the cumbesome and extremely sensitive violin. Just talking, nothing could be easier. Since then I have not had the slightest worry about expressing myself publicly. Even if I am capable of uttering a lot of stupidities I do not find that to be as embarrassing as the false tones and sqeeking I emitted from my violin.

On a closer reflection, it was probably the mystical power manifested through violin music that almost sixty years ago brought that ten-year-old boy to his failed violin lessons. The idea struck me when I recently listened to The Danish String Quartet´s CD – Prism II, Beethoven, Schnittke, Bach, which I had bought on impulse just before the Corona virus isolated us at home. Trios and string quartets have always attracted me. Over the years I have been partiularly intrigued by Schubert's chamber music.

The Danish String Quartet was an exciting acquaintance. On my CD they perform a fugue from Bach's solo pieces for piano, Das Wohltemperirte Clavier, arranged for string quartet by Beethoven's friend Emanuel Förster. This track leads to Alfred Schnittke's Third String Quartet from 1983 and the CD is concluded by one of Beethoven's last string quartets, No. 13 in ess major. The four young Danes describe their CD as "a musical beam split by Beethoven's prism" and explain that it was a result of their struggle with Beethoven's seemingly simple, but in fact extremely complicated and multi-faceted late string quartets. I don't understand much of that, but I find it exciting how the music passes from one level to another, from epoch to epoch, between different harmonic systems and between both familiar and unknown tunes. This creates dynamics and tension, sometimes torn apart and renewed by surprising dissonances.

It was Alfred Schnittke's name between Bach's and Beethoven's that made me buy the CD. All I knew about that composer was that he was a "modern" Russian, a master in the aftermath of my much appreciated Sjostakovich. I already owned a compilation CD with Russian film music, where Schnittke's beautiful, slightly romantic music was juxtaposed with Sjostakovich's equally pleasant soundtracks. I expected Schnittke to be almost as capable as Shostakovich when it came to create dynamic and stunning chamber music. The Danish String Quartet´s CD proved that I had not been mistaken. Alfred Scnittke´s chamber music became a new, dramatic acquaintance and the

music´s strength, that previously had been completely unknown to me, will henceforth make me seek out more about and by Alfred Scnittke.


 

Alfred Schnittke (1934-1998) proved to be an excellent choice for a CD with mixed chamber music. His string quartet was like a house which doors open and close; irony, sentimentality and confusion follow one after another. The music rises and falls, calms down – only to unexpectedly attack the listener. It is such dynamics that make chamber music exciting, soothing and agitating, similar to slightly besotted, nightly coversations among friends, filled as they are with repetitions and inspiration.

 

Arthur Schnittke was one of those strangely composed European figures who in their multifacted personalities and through their colourful and sometimes disturbing origins summarize a wealth of impressions and experiences from a Europe characterized by war, art and the Cold War. Something that probably rendered him with a dark view of the world, maybe similar to the one of Shostakovich. Schnittke noted that "the history of humanity has not at all demonstrated any development from the worst to the better".

Schnittke was born in Engels, a port city on the Volga. It had in 1747 been founded in by chumaks, Ukrainian ox drivers and traders and was then called Pokrovskaya. Catherine the Great, who originally was a German (daughter of Frederick Augustus, Prince of Anhalt) invited Germans to settle in her sparsely populated empire. The immigrants were guaranteed tax relief, self-government, exemptions from military service, free language - and religious practice. Furthermore, each settler family was allocated 30 hectares of agricultural land. By the end of the 19th century there were more than a hundred so-called ”German villages” along Volga and nearly one million ”German-Russians”. In 1941, the Supreme Soviet decreed that all ”Volga-Germans” should be deported to Siberia, where many of them died. After the fall of the Soviet Union, two million ”Germans” emigrated from Russia, while 800,000 ”German descendants” remain, most of them living in Siberia.

Like many other intellectuals who grew up in Russia during the twentieth century, Alfred Schnittke's life was unique and remarkable. His father, Harry Schnittke, descended from several generations of Baltic Jews and had emigrated to Germany together with his parents. As a young writer and journalist he settled in Pokrovskaya, which by Stalin in 1931 had been renamed Engels. When all the ”Germans” in Engels were deported to Siberia, Harry Schnittke managed to prove that he was a Jew. His family was thereby allowed to remain in the city while he, in order to protect them, volunteered for the Armed Forces of the Soviet Union. By being both ”Germans” and Jews, his remaining family members met a fierce destiny, though they managed to survive and after the War they were reunited with Harry Schnittke, who in Soviet-occupied Vienna was working for Austria's first German-language newspaper after World War II – the Österreichischen Zeitung, which had both German and Soviet employees. The paper existed until 1955.

During his two years in Vienna, young Alfred Schnittke's life changed – he discovered the magic of music:

I felt every moment there to be a link of the historical chain, all was multi-dimensional; the past represented a world of ever-present ghosts and I was not a barbarian without any connections, but the conscious bearer of the task in my life.

That is how Schnittke came to create his polystylistic music, which was influenced by and ”preserved” impressions from earlier music. Occasionally Schnittke even verbatim reproduced small parts from previous music works:

There is a remarkable unity – primarily of the artist´s world (what he sees), but also of meaning (how he interprets it). There is a remarkable sense of the multidimensionality of time, in which eternity and the moment are one and the same thing, with the multiple facets of reality lying between them. […] The polystilistic tendency has always existed in concealed form in music and continues to do so, because music that is stylistically sterile would be dead.

Of course, Schnittke has been accused of plagiarism, but if such is the case a great modern and at the same time classical master like Igor Stravinsky may also be labeled as a plagiarist. Or Johannes Brahms, who for twenty years struggled with his First Symphony, constantly reworking it while he time and time again postponed its premiere. To a friend, Brahms wrote: "You cannot imagine how it feels to listen to the footsteps of a giant behind your back." The giant was Beethoven, who with his Ninth Symphony had broken down all barriers previously erected around the classical symphony and he thus opened the flood gates for the surge of Romanticism. When Brahms finally premiered his First Symphony he had to suffer the ignominy of having it called Beethoven's Tenth, something he nevertheless was secretly proud of. However, when it was repeatedly pointed out how numerous the similarities were with Beethoven's Ninth Symphony, Brahms became annoyed and quipped ”Das bemerkt ja schon jeder Esel! Every donkey can notice that!”

To refer to an admired master in your own works of art is actually not tantamount to plagiarism, it is rather an interpretation and can sometimes even be an improvement. As Picasso once pointed out, ”good artists copy, great artists steal.” If an artist creates a masterpiece, it generally contains allusions to and inspiration from other works of art. A symphony is a vast, extensive creation, or as Gustav Mahler pointed out: “A symphony must be like the world. It must embrace everything.”

In Alice in Wonderland, Alice is talking to a giant, hookah-smoking caterpillar which presents itself herself as a Know-it-all. In Disney's surreal version of the fairy tale, which does not slavishly follow the original, Alice begins to read a poem, but the caterpillar interrupts her.

Alice: Oh. Yes sir. How doth the little busy bee improve each...

Catterpillar: Stop. That is not spoken correctically. It goes: How doth the little crocodile improve his shining tail. And pour the waters of the Nile, on every golden scale. How cheerfully he seems to grin, how neatly spreads his claws. And welcomes little fishes in with gently smiling jaws.

Allice: Well, I must say, I've never heard it that way before.

Catterpillar: I know. I have improoooved it.

 

It is probably such an inhibition-free, surprising ease and elegance I seek in and often assume myself to have found in chamber music. Presumably it may also be something I unconsciously strive for in my writing – whimsical dynamics, developments that tend to go astray but nevertheless may return to a red thread – all done for my own pleasure, while ignoring the presumptive reader. Maybe akin to when I in my early youth played the violin in front of an audience. At that moment I did not really care about the listeners. I didn't even notice them. However, writing is much easier than playing the violin. The keyboard is not part of my body and as I type, no one can criticize me for what I am writing. It is only at a later stage that criticism may emerge, but then I am prepared for it, well aware that my texts do not at all meet all the requirements that should be expected from them. I am not a champion and I am completely satisfied with that. Like a footballer who enjoys playing within the lower subdivisions with no ambition whatsoever to end up with the national team. The game is joy enough, not the competition and the money.

All creation is intimately connected and many writers have been tempted to mix different genres, often in an amateurish fashion, a daring activity that may easily end up in disaster. There are plenty of musically sounding poems, but not so many novels. One is however Birger Sjöberg's summer-fresh, uninhibited nostalgic and charming description of a Swedish small-town by the beginning of the Twentieth Century, which unfortunately is not translated into English – The Quartet That Split Up. The entire novel is written in the same charming, slightly ironic manner as Birger Sjöberg's songs, of which several have been translated into English by Colin MacCallum. To get a impression of these songs you might listen to Den första gång jag såg dig, The First Time I saw you, that my youngest sister used to sing:

The first time that I saw you, it was a summer’s day;
The morning sunshine – oh, so bright and clear
And all the meadows’ blossoms, in marvellous display
Were bowing, bending, swaying, far and near.

The first time that I saw you, it was a summer’s day,
The first time that I dared to take your hand, dear.

And therefore when I see you, even on a winter’s day
With snowdrifts lying glittering and cold,
I hear the lark’s sweet cadence, feel summer breezes play
And hear the ocean’s rushing waves unfold.

Here sung in the original Swedish by Sven Bertil Taube – https://www.youtube.com/watch?v=_TvAbraUyPY In the novel, just like in Sjöberg´s entertaing songs there is always an almost impereceptible undercurrent of loneliness, death and and sorrow.

Music is present in Sjöberg´s delightful novel, though it is not at the centre stage, on the other hand it is at the very centre of Vikram Seth's An Equal Music, a tragic love story between a self-centered violinist and a pianist, who is married and also about to become deaf. A number of string quartets, foremost among them Beethoven's Piano Trio, Opus 1, have a major part in the novel, which in its prose from time to time seems to capture the power, mystery and spirituality of music. Seth, who like Birger Sjöberg is a melodic and often rhyming poet, can actually be considered to have succeeded quite well in obtaining an effect where music and his tale are intimately intertwined. However, in spite of its obvious skill, not least through a credible and profound portrayal of the protagonists and impressive insights in the lives and existence of professional musician's live, An Equal Music became somewhat too sophisticated for my taste. Nevertheless, it is perhaps one of the best novels written about music. It is undoubtedly extremely difficult to capture in words such an evasive phenomenon as music, without becoming overly sentimental, wordy and contrived.

I came to think of these novels since I, with some anticipation, recently picked up Violin written in 1997 by Anne Rice. According to the promotional blurbs on its cover the novel would be about an enchanted Stradivari violin, a demonic, Russian, aristocratic and a lady from New Orleans who travel together through the ages and to various cities, such as Vienna and Venice, where they encounter composers such as Paganini and Beethoven. According to a review on the cover, Rice's novel ”flows like blood - of the life-giving, life-celebrating kind.” It certainly sounded somewhat tacky, though the novel could still be exciting.

Maybe Violin could be comparable to the movie The Red Violin, which through five centuries follows a ”red” Cremona violin as it is passed on from one hand to another – from the violin builder to his orphaned daughter and after her death further on to a German prodigy at the same orphanage. The young virtuoso brings the violin with him to Vienna. After his death the enchanted violin ends up with wandering Roma who take it to Oxford, where a beautiful Roma, violin-playing girl ends up as the mistress of an English aristocrat. When he has killed himself, the violin is brought by his Chinese servant to Shanghai where it re-surfaces during the Cultural Revolution. Following the death of its persecuted owner Chinese authorities send the violin to Montreal for evaluation and sale. However, the evaluator, a rude, unscrupulous New York-based violin restorer, steals the violin from the auction house, after replacing it with a copy. Before that, he has found that the violin's red color is due to the violin builder having mixed his dead wife's blood with the varnish. The film ends with the violin evaluator telling his daughter has a gift for her.

It is a beautiful film that may be helped by a soundtrack recorded by the sympathetic virtuoso Joshua Bell, but despite that I found it overloaded with embarrassing clichés and John Corigliano's music to be strangely bland. The film did not catch on. It appeared to be fragmented into a number of rather lifeless tableaux, without internal and external tension and depth. Completely different from a lush masterpiece like Miloš Forman’s Amadeus. Like his Hair it is a multifaceted and truly musical film. An exciting story packed with unforgettable scenes, complete with an original and acute dialogue that lingers in memory. A delightful rhythm, splendid imagery and solid performances. All executed in harmony with a richly flowing music and creative joy. Amadeus and Joseph Losey's Don Giovanni are my absolute favorites among movies made about classical music.

The Violin began on a promising note. An HIV-AIDS-deceased millionaire dies in a sumptuous mansion. His inconsolable wife spends several confused days maddened by grief close to the rotting corpse. Triana's hallucinatory state of mind made me think of Sadegh Hedayat's surrealistic novel The Blind Owl in which an opium intoxicated pencil-box painter roams within a distorted dream world, obsessed by guilt and death he is apparently constantly close to the rotting corpse of his wife, who he presumably has murdered. However, here ends all similarities between Hedayat’s astonishing masterpiece and Rice’s befuddled Violin.

In the Violin, the reader is confronted with a wealth of suggestive, but inchoate hints at Anne Rice's own life; her alcoholism, memories of her mother who died of acute alcohol poisoning, as well as her six-years old her daughter who died of leukemia, all against a backdrop of a moisture steaming New Orleans. But soon it all collapses in a jumble of stilted dialogues, unbearably overloaded dream visions, silly clichés constituted by, among other things, a possessed, sensual violin virtuoso, who furthermore is dead, awkwardly inept attempts to describe music and silly encounters with famous composers. What happened to Anne Rice? How could she derail in such a catastrophic manner? Does she nor have a literary agent/editor able to tell her that this was an unfortunate mishmash? Schmaltz of the most exasperating kind. I couldn't finish reading this debris from a pen craft that once had been quite good.

Something else could have been expected from a horror writer who from a New Orleans perspective wrote about music and possession. This is voodoo land soaked in breathtaking music. New Orleans is not that far from the birth place of the Mississippi Delta Blues and blues is for sure the Devil's music, as music ethnologist Alan Lomax had noted:

In factevery blues fiddlerbanjo pickerharp blowerpiano strummer and guitar framer was, in the opinion of both himself and his peers, a child of the Devil, a consequence of the black view of the European dance embrace.

And it was more bluesmen than the great Robert Johnson who learned to play from the Devil himself. Maybe it was probably just as common there down in the Mississippi Delta as it was in the deep forests in bygone Sweden that spooky creatures like the Swedish Näcken, or whatever they were called down there in the Bajou - The Devil, Papa Legba or Baron Samedi – on condition that he was willing to sell their souls to them taught musicians to perfect their skills at cross roads or on tombstones. Such creatures could even give their victims their own violins, or guitars.

Enchanted violins could probably there, as in Sweden, cause all kinds of misery. As in the small village of Hårga in the Swedish district of Hälsingland, where during a late Saturday evening, sometime in the mid-eighteenth century, a fiddler with a wide-brimmed hat and ”glowing” eyes during a barn dance suddenly stepped out of the shadows. He played a tune that made everyone step out to dance. Nothing could stop them. They danced and danced. When the day was dawning, just before the church bells rang for the morning mass, they had danced after the demonic fiddler all the way up to the Hårga Mountain, where they continued to dance until their bones and knuckles jumped up and down on the ground. It was the Devil who had lured the unfortunate lot up to the mountain, this was known since a girl had fallen to the barn floor and passed out when she trampled on by the possessed dancers. When the others danced away, she had been laying there, unconscious and with a broken leg. After waking up she could tell the village priest that she had clearly seen how the fiddler had stomped the beat with a cloven hoof.

In Igor Stravinsky's suggestive septet L'Histoire du soldat, The Soldier’s Tale, in which the Devil, among other things acts as violin virtuoso, the outcome of the tale is opposite to the one in Hårga. In L'Histoire du soldat it is the Devil who is becomes captivated and vanquished by the soldier's violin playing. The Devil's power over the soldier does not lie hidden in music but in greed and lust for power.

In Sweden most often, just like in the United States, it was not the Devil himself who bewitched people with his violin playing, but a fiddler who had learned to play from a demon in the sevice of the Devil. In the case of Sweden it was generally a nature creature called Näcken - the foremost fiddler of all. This wicked, but tragically lonely figure, did with his fiddling lure people to drown themselves in lakes and wells. Of course, it was tempting for a fiddler to learn to play from Näcken and he willingly obliged if you were fearless enough to make contact with the dangerous water sprite. There were countless ways to make the Näcken show up and provide you with lessons. The best time to contact Näcken was during the Midsummer´s night, but with the right approach it was possible to contact him almost every Thursday night, waiting for him by the edge of a river or lake.

It would then be appropriate to bring your own violin and play for Näcken, even more effectively it would be to sit naked on a rock at the edge of a lake or stream and pass your bow over a smoked leg of mutton, which you gave to Näcken when he appeared. The demon then asked if he could borrow your violin. Näcken then carefully examined the instrument before asking:

- Shall I tune the violin to the fingers, or the fingers to the violin?

A wise fiddler obviously chose the first option. The Näcken then twisted and bent your fiddle before handed it back to you. Despite Näcken's brusque handling the instrument it appeared to be unchanged, but after Näcken´s treatment the violin never had to be tuned again and it played very nicely.

It also happened that Näcken made the fiddler forfeit his soul to the powers of evil, often by swapping fiddle with him. He then took the fiddler’s violin and asked him to turn away. When the fiddler at Näcken's request turned around again and looked down at the ground, he saw two identical violins lying there. If the fiddler chose the right one, he got his magically tuned violin back, but if he chose the wrong instrument, he brought Näcken's violin home with him home and he was then doomed by the end of his earthly existence to enter Hell's eternal fire.

The fiddle of the Näcken was extremely dangerous. The fiddler could easily lose control of it, enter a state of ecstasy and play as if possessed. Then the same thing could happen as in Hårga – that the fiddler could not stop playing and people could not stop dancing. Before dawn the player had danced himself and his audience into a swamp or lake, where they all drowned. Once upon a time, however, both the fiddler and the dancers were saved. A stone deaf farmworker realized what was going on and managed to cut the strings from the violin of the possessed fiddler.

Näcken, or the Devil, could also give the violinist a piece of music, for example the eerie Näcken’s polka (https://www.youtube.com/watch?v=90Eii0EYnC0). Most famous in the genre of devilish tunes is probably Giuseppe Tartini's (1692-1770) Sonata in g minor, the so-called Devil´s Trill, Il trillo del diavolo. Three years before his death, Tartini told Jérôme Lalande, a French astronomer and diarist, how the music came to him::

One night, in the year 1713 I dreamed I had made a pact with the devil for my soul. Everything went as I wished: my new servant anticipated my every desire. Among other things, I gave him my violin to see if he could play. How great was my astonishment on hearing a sonata so wonderful and so beautiful, played with such great art and intelligence, as I had never even conceived in my boldest flights of fantasy. I felt enraptured, transported, enchanted: my breath failed me, and I awoke. I immediately grasped my violin in order to retain, in part at least, the impression of my dream. In vain! The music which I at this time composed is indeed the best that I ever wrote, and I still call it the ”Devil's Trill”, but the difference between it and that which so moved me is so great that I would have destroyed my instrument and have said farewell to music forever if it had been possible for me to live without the enjoyment it affords me.

According to an Italian comics magazine, Dylan Dog: Sonata Macabra, Tartini was for the rest of his life tormented by his inability to accurately reproduce the music he had heard in his dream. Tartini constantly struggled to rewrite his Trillo del diavolo, though he could not even approach the immense perfection he had heard during the fateful night.

In my opinion, Pasquale Ruju's comic is more sophisticated than Anne Rice's tangled opus. By Rujo a young and beautiful Russian violinist is manipulated by a group of Satanists, who imagined that with her help they would be able to reconstruct the original Devil’s Trill and thus find a language through which the Devil could manifest himself and enter the mind of people. Through this magical music, they believed they could change everything to their own benefit. The road to such perfection of the Devil's work here on earth would obviously lead though a variety of violent crimes inspired and promoted by a diabolical millionaire. A not quite unusual combination of the ingredients of a true horror story – magical violins, millionaires´ boundless greed, overly skilled and beautiful violinists and the Devil's constant scheming, which in the end is frustrated.

The association of body and soul can possibly be reflected through the connection between a violinist and his/her violin. A symbiosis through which the instrument becomes a means of expression conveying the violinist's inner being, perhaps even his/her desire to ”become someone”, to become visible to his/her surroundings. It is therefore not only the music but also the aesthetics of the instrument and its users that are provided with a great importance. The violin is a beautiful work of art. Its design, for example the scroll, the black intarsia along its edges, the ebony of the fingerboard, the luster of the varnish and many other details do not really have such a great impact on the sound as they have for aesthetics. They may occasionally apply to the musician who handles the instrument, and from time to time a great emphasis is placed on his/her appearance and performance.

Some male violin virtuosi seem to be vying for some kind of outsider image, like David Garrett and Nigel Kennedy, who obviously cultivate an image as eccentric geniuses. It was no coincidence that Bernard Rose chose David Garrett to act as Niccolò Paganini in his movie The Devil's Violinist.

Paganini is considered to be the archetype of a demonic violinist with a fatal appeal on women. His physique was not quite normal. He obviously suffered from Marfan´s Syndrome, a hereditary disease affecting connective tissue, and thus the cardiovascular system, skeleton, joints and eyes. The disorder made Paganini lean, with long arms, fingers and toes. It also provided him with extremely flexible joints, a characteristic that probably contributed to his incredible skill while handling a violin.

Like so many other prodigies, Paganini was whipped on by his parents and at a young age he became a full-fledged violinist, in demand at the princely courts in northern Italy, though he mainly gained admiration and income through celebrated tours throughout Europe. Paganini was almost universally recognized as an incomparably talented violinist, though many became enraged or disappointed by his exaggerated and glaring showmanship during concerts that attracted hordes of captivated groupies. Constantly harassed by illnesses, not the least tuberculosis and syphilis, Paganini compensated for his physical shortcomings and complexes by acting as a demonic womanizer, while abusing alcohol and opium, as well as suffering from recurring, severe depressions. Part of his image consisted in fueling rumors that he had made a pact with the Devil, which caused controversies with the Catholic Church and, among other things, delayed his Christian burial in Genoa. It wasn't until 1870 that his corpse found a lasting resting place in Parma.

It was with some anticipation I looked forward to The Devil's Violinist, especially since I had appreciated Bernard Rose's previous film about Beethoven, Immortal Beloved. A very musical film in which Gary Oldman makes an impressive performance as Beethoven. However, The Devil's Violinist was a disappointment; a historical tableau without depth and excitement. Admittedly, David Garrett makes an convincing effort as a violin-playing Paganini (https://www.youtube.com/watch?v=EjAzqZMLMHY ), though as an actor he is next to disastrous, especially compared to the skilled Oldman. To me, the film fell flat to the ground, though Garrett's violin performances were well worth the ticket price, despite their somewhat superficial flashiness.

The Devil's Violinist wallowed in the myth of the demon-possessed violin virtuoso, but not as much and shamelessly as in the only film directed by the undoubtedly somewhat crazy Klaus Kinski, who even named his bizarre opus Kinski/Paganini. It seems as if Kinski had almost completely identified himself with what he believed to be a self-obsessed, misunderstood genius and sex maniac. The film is an outlandish concoction, almost without dialogue and filled to the brim with frantic violin playing and lovemaking with young women. Two years after the film, Kinski was dead and thus his movie became a fitting epitaph for this extremely strange actor.

If some male violinists strive for an image as unpolished, Bohemian geniuses, several female virtuosi appear to be impeccably elegant and cool beauties, in stylish accessories. For example, it is common for a virtuoso like Ann-Sofie Mutter to receive compliments not only for her impeccable violin playing but also for her custom-made dresses from Chanel, Givenchy, Dior and Nicholas Oakwell, often in colours that match her Stradivarius.

Other highly skilled, young and female violin virtuosos such as Hilary Hahn and Sarah Chang receive accolades for their looks and dresses, which some music lovers consider to be a detriment to the appreciation of their great talent. It may be understandable, though music performances are after all also displays of showmanship and pageants, something many solo artists seem to be well aware of it.

Music purists may also be annoyed by the genre transcendent tendencies that some great violinists demonstrate. For example has Hilary Hahn become known for so-called cross-genre collaboration with various ”popular artists”. To a greater extent, Nigel Kennedy has drawn criticism for his ”diva behaviour” combined with ”crowd-pleasing tricks”. The now deceased, but once extremely influential ”cultural personality” Sir John Drummond with his backing from BBC did for example demean Nigel Kennedy by among other things criticise him for wearing a black cape and ”Dracula like” make-up while performing Alban Berg's violin concerto. Drummond attacked Kennedy's ”ludicrous clothes” and ”self-invented accent” and appointed Kennedy as the ”Liberace of the Nineties”.

I don't care about that at all. To me Nigel Kennedy is the great entertainer on one of my absolute favorite CDs – East Meets East. Appearance and stage performance does not mean much to me. The self-assured and powerful David Oistrakh, with his mellow, heartfelt and confident style is and remains my favorite violinist, regardless of his appearance.

But, the violin? The legends about Näcken inform us how important it was to Swedish countryside fiddlers. The movie The Red Violin also emphasized the individual violin's specificity, even hinting that it might have a personality of its own, something that Stravinsky's L'Histoire du soldat also does.

David Oistrakh played on at least seven Stradivari violins, of course all being the property of the Soviet State. For ten years, a Conte di Fontana Stradivarius, built in 1702, was Oistrakh's favorite instrument, though in 1966 he replaced it with a Marsick Stradivarius from 1705, which he played until his death in 1974.

There are two Marsick Stradivari, so named since they had belonged to a Belgian violinist named Martin Pierr Marsick, who died in 1924. One violin ended up in the Soviet Union, while the other one came to be owned by an American violin collector, David Fulton, who has eight Stradivari (one of which is a cello) and seven Guaraneri del Gesù. Fulton lends his Marsick Stradivarius, built in 1715, to the Canadian violin virtuoso James Ehnes. Every known Stradivari and Guaraneri del Gesù has well-documented history of its own.

Of the violinists I have mentioned so far, Paganini owned on different occasions various Stradivari, as well as several other violins made by other master lutherie from Cremona, such as Antonio and Niccolò Amati, as well as the master Paganini appreciated most of them all – Giuseppe Antonio Guarneri del Gesù. It wasn't always that Paganini kept his violins for a longer period of time. He bought and sold them and lost several of them through his gambling habits. Paganini was a notorious gambler. However, he always kept his favorite violin, a Guarneri del Gesù which he had received as gift from a wealthy admirer, He called it Il Cannone, the Cannon. It is now exhibited behind glass in the City Hall of Genoa and taken out every two years to be played upon by the winner of the Paganini Prize, which is awarded to a promising young violinist. When Paganini's beloved Il Cannone needed some repair work, he sent it to Jean Baptiste Vuillaume in Paris, who also made an exact copy of it. Not even Paganini could distinguish the original from the copy, which is now owned and played by Hilary Hahn.

Joshua Bell plays a legendary Stradivari called Gibson ex-Huberman. Its story is far more fascinating than Il Cannone’s. The Gibson ex-Huberman was made in 1713 by Antonio Stradivari and had been owned by Bronsilaw Huberman, a Polish-born violin virtuoso who toured the world, accompanied by the pianist Siegfried Schultze. Huberman had bought his Stradivari from a well-known English viola player named Alfred Gibson. It was already then a famous violin and called The Gibson Violin.

When Schultze and Huberman performed in Vienna in 1916, the violin was stolen from Huberman's hotel room. However, after three days the police managed to arrest the thief and return the stolen instrument to his rightful owner. On February 28, 1936, Huberman and Schultze gave a concert at Carnegie Hall in New York. Huberman had recently bought a Guarneri del Gesù and decided to use it instead of the Gibson, which he left in his lodge. When he returned, his Gibson had been stolen. Huberman was reimbursed by Lloyd's insurance company with US $ 30,000, though he neverthelss took the loss very hard and his bad luck continued. Huberman was a resident of Vienna when Austria joined Nazi Germany on March 12, 1938 and as a Jew, he had to flee to Switzerland. Later that year, the airplane that was taking him on an Asian tour emergency landed on Sumatra and Huberman broke his left wrist and two fingers, shortly thereafter the outbreak of World War II prevented him from returning to Switzerland, where he could only return after the peace in 1945. He died two years later, depressed and exhausted after all his misgivings. The Gibson violin remaind missing.

However, the violin seemed to bring luck to its thief, nightclub violinist Julian Altman. He was playing, dressed as a cossack, at the Russian Bear, a restaurant next door to Carnegie Hall. Being quite an accomplished young musician, he would often hang out backstage at Carnegie Hall when not working. The evening when Huberman gave his concert Altman managed to sneak in behind the scenes, on the pretext that he was familiar with the virtuoso, and steal the Gibson. Altman kept it for himself and used it for fifty years. He was for a while employed as a first violinist with the National Symphony Orchestra in Washington D.C. and throughout his entire life he sustained himself and his family as a professional violinist, though never in the higher spheres.

Constantly worried about being revealed as a violin thief, Altman had darkened ”his” Gibson with shoe polish. On his deathbed in 1985, Altman revealed to his wife that his beloved violin was a stolen Stradivari. When she reuturned the violin to Lloyds she managed to obtain the reward of US $263,000. Lloyds then sold the Gibson to the English violinist Norbert Brainin for US $1.2 million and finally in 2001 Joshua Bell was able to buy it for just under US $4 million.

David Garrett's Stradivari is called San Lorenzo, while Nigel Kennedy's is called La Cathédrale and his Guarneri – La Fonte. Ann-Sofie Mutter plays on a Stradivari called the Emelian and another named Lord Dunn-Raven. Sara Chang has a Guarneri, which she bought from Isaac Stern.

Reputable violin workshops and violin vendors, such as the legendary W.E. Hill & Sons, founded in 1880 in London and famous violin auction companies, such as Tarisio in New York, keep a record of all Strads passing through their companies and they also try to keep track of the known global stock of these valuable instruments, though some stradivari owners do not reveal their possession of such valuable items. A common estimate of the world's stradivari stock is approximately 600 specimens, including celli and viola, which Stardivari produced significantly fewer numbers of than violins.

The Stradivari considered to bemost valuable and the master builder’s most accomplished item is the so-called Messiah, owned by the Ashmolean Museum in Oxford. Its fame rests not only on its sound but mainly on its excellent looks and mint condition. It is virtually unchanged since it was manufactured in 1716, but not entirely untouched. The neck has been slightly extended, while the pegs, bridge and tailpiece were replaced during the 19th century. The varnish is however undamaged and the carving completely intact. Its excellent condition is due to the fact that The Messiah has always been a venerated collector's item and thus almost unused. Its famous owners, Cozio di Salabue, one of Stradivari's sons, Luigi Tarisio and Jean-Baptiste Vuillaume exhibited The Messiah in a glass box. It was later purchased by W.E. Hills and Sons and it is their most precious violins that now have ended up with the Ashmolean.

When the so-called Hammer Violin in 2006 through Christie's was sold for US $3.4 million, it was assumed that the top auction price for a stradivari violin had been more or less stabilized and fixed. However, four years later Tarisio auctioned off a Stradivari called Molitor, once owned by Napoleon, for US $3.6 million. All records were broken in 2011 when the stradivari violin Lady Blunt by the Nippon Group through Tarisio was sold to an unknown buyer for US $15.9 million. It was a great value increase – in 1972 Lady Blunt had been sold for US $200,000. The Nippon Group donated the profit from its sale to a reconstruction fund established to mitigate the damage caused by the Japanese tsunami disaster the same year. Lady Blunt had, like The Messiah, been in Vuillaume's possession and was just like that violin more of a collector's item than an instrument in regular use. Accordingly, Lady Blunt was also in an excellent condition.

Actually, it is no wonder that a master manufactured violin in excellent conditions catches a high price. It is one of the most formidable, efficient and complicated craft products available. To get an idea of he complivcated process of building a violin you might take a look at Galen Hartley Builds a Violin on Youtube (https://www.youtube.com/watch?v=xejx48lZVhQ ).

A violin consists of a body, neck and a peg box. A tail piece is mounted on the body, from which the strings are tensioned via the bridge all the way up to the tuning pegs. The neck is finished with a spiral decoration called the scroll. The hollow body of a violin creates resonance and reinforces the tone, its upper part is called top plate and the lower back plate. The top plate is generally made from spruce grown in the Alpine valleys. The spruce should have dense and even, annual rings and be logged during the fall. The top plate must be strong to withstand tension, but also planed and shaved so thin that it can vibrate. Two f-shaped holes emit the sound from the resonance body. The back plate and the ribs are made of harder wood, usually maple, which for aesthetic reasons should be ”flame like”; the most beautiful maple is considered to come from Bosnia. An important detail intended to distribute sound vibrations between the top – and the bottom plates is the sound post, placed just behind the bridge and under the E-string on the so-called treble side of the violin. On the opposite bass side a bass bar is glued to the inside of the bottom plate, almost running along its entire length. The base bar consolidates the body and reinforces the bass tones.

The violin neck is usually made of maple wood and a fingerboard made of ebony is placed on its upper side, it is made of hard wood to withstand the wear from the vibrations of the strings and the musician's fingers. The shape of the neck and fingerboard constitutes the violinist's link to the music and is thus a critical detail in a violin's design. At the end of the neck is the peg box with its tuning pegs, often made out of ebony or boxwood, around which the strings are tensioned and slackened. It is also the task of a skilled violin builder to impart an aesthetically pleasing aspect to his/her handicraft and the varnish has for example a great importance for both appearance and sound. The bow is a story in its own right and it is also manufactured by master craftsmen, usually specialized in bow making.

And stradivari violins? Why have they become so desireable and considered to be so special? That story begins in Cremona around 1530. The town is located on the northern bank of the river Po and surrounded by fertile lands. Access to agricultural products and good transport facilities has since ancient times made people settling there. The great Roman poet Vergil had a farm just outside of the city walls. Cremona was early on known for its excellent food and during the Middle Ages it was also endowed with a particularly rich music life.

During the 15th century, Northern Italy was divided between several city states, constantly fighting each other – Florence, Pisa, Siena, Genoa, Ferrara, Mantua, Verona and Venice. Cremona was conquered by one after the other of these warring petty states. Especially did the city end up in the middle of the fighting between Milan and Venice. However, after the peace agreement in Lodi in 1454, the area experienced a time of relative peace and increasing wealth. However, in 1494 France invaded Northern Italy, thirty years of war ensued and the misery did not subside until 1530 when the Habsburg emperor Karl V finally defeated the French.

It was during the Spanish, Habsburg Empire that Cremona's violin production began to flourish. Even before the mid-sixteenth century there were several instrument makers in the city, but it was only when peace and tranquility was established that the music life gained momentum and the musical instrument production increased while growing orchestras at courts and churches throughout Italy demanded more and more sophisticated instruments.

Unlike ofter craftsmen, Cremona´s master luthiers, violin builders, were not organized within guilds, but the tradition was kept and inherited within the families. Andrea Amati (1505-1577) was from an aristocartic family and early on developed a keen interest in developing and perfecting violin production, including introducing a fourth string and working on designing every single detail of the violin until his violons achieved the form which to a large extent has been preserved until today. Amati's exquisite craftsmanship was increasingly noticed by the violinists at Italy's various courts. After the middle of the 1560s, his workshop produced violins for the French king Charles IX´s and Pope Pius V's court orchestras. Until 1740, Andreas' descendants managed and further developed his heritage. His grandson Niccolò Amati had among his apprentices the future master builders Andrea Guarneri and Antonio Stradivari (although there has been some controversy over whether he was really an Amati apprentice), who each founded a violin-building dynasty.

The foremost representative of the Guarnerian clan´s craftsmanship was Bartolomeo Giuseppe Guarneri, called del Gesù (1698-1744), whose violins are considered to be at the same high level of perfection as the stradivari violins, some even consider them to be superior to their rivals, and then refer to their ”darker, more robust and voluminous tone”. However, Antonio Stradivari (1644-1737) remains the fixed star on the firmament of master luthiers.

Stradivari (Stradivarius is the Latinized version of his name) was well known and esteemed already during his lifetime and became a fairly wealthy man. He was an extremely conscientious craftsman, constantly engaged in perfecting and developing every detail of his violins. For example, Stradivari lengthened the f-shaped holes of the lid, flattened almost imperceptibly the curvature of the top - and bottom plates, and gave the utmost care to the aesthetics of his instruments. In other words, he designed his violins in such a way that they became as functional as possible and at the same time appeared as perfect works of art.

Stradivari violins have been valued differently depending on the years when Stradivari manufactured them. The most valuable violins were made between 1710 and 1720 when Stradivari changed their model from the so-called Long Pattern to a variant that was not really shorter but slightly wider in order to provide a larger volume to the sound by expanding airspace inside the sound box. The curved front and back of the violin’s body were provided with a ”more robust” shape, while the luster of the instruments became darker and ”richer” than had been the case with the previous more ”yellowish” violins. Between 1700 and 1737, the Stradivari Workshop came to dominate violin production in Cremona, not only in terms of the excellent quality of the materials they used and the general perfection of their violins, but also quantitatively. The peak was reached between 1714 and 1716, when about 16 first-class instruments were produced each year.

Several rigorous scientific studies have been dedicated to stradivari violins. For example, microscopic analyzes of their wood. Stradivari used the usual spruce and maple, although it has been claimed that low average temperatures during his heyday made the timber he used particularly compact and Stradivari knew how to choose the best base material available. Much attention has also been dedicated to the varnish. However, it was obviously similar, if not of the same nature. as that used by other Cremona luthiers.

Like so much other exquisite Italian handicraft, it may be furniture, musical instruments and sports cars, as well as wine, olive oil and nuts, Italian violins can count upon a fraction of connoisseurs who pay attention to various distinctive and exquisite nuances. Such aficionados were already present in the time of the great Cremona luthiers and their appreciation of the instrument makers' mastery is evident in Evaristo Bascheni's (1617-1677) exquisite still lives, which generally depict various stringed instruments. Baschenis, who lived in Bergamo, reproduced with the almost loving and sensual care how light falls upon the varnished and furbished wood of curving instruments. He even captures glimmering contrasts found in the dust that cover some of the lutes, mandolins and violins he so carefully depicted.

But … are the stradivari violins really superior to other equally carefully crafted violins? Several blind tests have been done to determine their superiority, not least with the help of well-known violin virtuosi. Results indicate that it is quite possible to distinguish the sound of an exquisite violin from a lesser variant. However, when it comes to the difference between the best, modern violins and classic masterpieces from Cremona´s palmy days as the world’s epicentre of violin making, it has been found that most virtuosi while blind-testing violins can generally not distinguish between younger and older skillfully crafted violins.

Nevertheless, as several experts have pointed out – connoisseurs who look at and examine a violin usually try to understand why it vibrates in a certain way, how its mechanics work, what specific features are making it so unique. However, they mainly consider the actual discernable features of the violin and tend to overlook a specific instrument's interaction with the individual who makes use of it; the violinist's preferences, feelings, sentimentality and nostalgia. How a violinist is influenced by thoughts about who previously owned and used the unique instrument. Beautiful and valuable objects have a life of their own, they obtain an affection value, a presence of other owners/users linger in the object itself, not only through wear and tear but also from additional knowledge, or imaginings about the peculiarities of a previous owner. If you are looking for the value of an object, it may often be rewarding to seek and find the person behind the studied. Often more wortwhile than an exclusive study of tee object i itself. Who created it? Who used it? Who appreciated it? Who fancies it now?

Through my friend Per, who for a large part of his life has built, played and read about violins, I have understood that violinists, as well as violin builders and violin sellers, live within a specific world where, as in all other more or less limited areas of interest, you find masters, experts, thieves and deceivers. In the violin habitat we find a number of serious craftsmen, valuers and sellers who do everything in their power to maintain the high quality of the violin craft and make others aware of fraud and all kinds of mischief that may drag down the good reputation of the market and the craft. Neverthelss, in a world where the average value of a stradivari violin since 1960 has increased two hundredfold, we may of course expect to find deceit, outright theft and greed.

One of the world's most successful stradivari dealers, Dietmar Machold, knew how to make a fortune from such a huge increase in value. He was also well aware of the fact that very few people know what a Stradivari may be worth and even fewer are able to judge whether a "Stradivari" really is a genuine Stradivari. For the most people Stradivarius is merely a gold-rimmed name. If the name sells, why not rename a violin and call it Stradivarius, thereby making the instrument many times more valuable? How can a buyer rely on the fact that s/he is really buying a StradivariusIf you have any doubts it is of course safest to consult an expert. By providing the right jargon and expose impressive exterior accessories a violin seller may transform him/herself into an expert. Moreover, if an unscrupoluos violin dealer can adorn him/herself with the outer trappings of impressive wealth and opulent tastes/he become her/his own proof of success. Prosperity turns into a testimony of appreciation and trust from a satisfied clientele.

Sometime in 2010, luthier and evaluator Roger Hargrave was invited to Sparkasse Bremen. Two bankers brought him to a room where two violins were laid out on a table. They had been submitted as collateral for a multi-million loan and the Bank wanted to be assured of their value. Hargrave carefully examined the violins and estimated their total value to be around 5,000 euros. The astonished bankers revealed that the violins had been submitted by Gegeigenbau Machold GmbH / Cadenza AG and the owner of this reputed firm, with branches in Vienna, Zurich, Bremen, Berlin, New York, Aspen, Chicago, Seoul and Tokyo, had assured Sparkasse Bremen that the violins were two genuine Stradiavri and their total value was at least 6 million euros.

 

Hargrave couldn't help but smile. He knew Dietmar Machold after working for him for five years. The bankers asked Hargrave to be quiet about the embarrassing affair. In order to be on the safe side, they later called in an expert on timber who carefully examined the material used to make the violins. She noted that the fir trees used for the violin had been logged long after Stradivari's lifetime and they did not come from the southern Alpine valleys, which would have been the case if their wood had been used to manufacture stradivari violins, thus the most extensive violin scam ever, had been revealed.

 

 

At that time, Dietmar Machold was a world-famous authority on antique violins. He was a welcome guest in TV studios around the world and was often hired as a valuation expert. Machold stated that he did not deal with any “Mickey Mouse violins”, his name for violins valued under a million USD. Machold moved around within international jet set circles and in 1997, after selling three Stradivari and one Guaraneri for one million Deutsche Mark he bought the seven-centuries-old castle Eichbüchel just outside of Vienna, where the Second Austrian Republic had been proclaimed after World War II. Machold renovated the castle for a much larger sum than he bought it for and in its garage he had 14 Jaguars, 14 Bentleys, 10 Rolls-Royces, 7 Aston Martins and two Maserati.

After the disclosure in Bremen, Machold's empire collapsed. A total of 46 lawsuits were filed from Austria, Australia, the United States, the Netherlands, Belgium and Germany. Machold was required to pay over 100 million euros in fines, debts and indemnities. Machold was trapped in a tangle where he had tricked customers into buying violins worth a fraction of what he had alleged. He had taken care of valuable instruments for evaluation, renovation or as an intermediary salesman only to, without the lenders´ knowledge, offer them as collateral for huge bank loans, which he were unable to repay.

 

In less than a year, Machold had lost his castle, his luxury cars, his stradivari and his guarneris, his antiques, his wife and his good name. It turned out that his alleged multi-hundred-year-old violin company in Bremen was a scam as well. It had been founded by Machold's father after he in 1949 had returned to Germany after Soviet captivity and in 1951 opened a violin store/workshop in Bremen. Machold had studied law, but when his father moved to Zürich with a new wife in 1978, Machold had taken over the business in Bremen. When his father died in 1995, Machold opened a violin store at the best possible location in New York – opposite the Lincoln Center. Here he played the role of a fifth-generation experienced, luthier and valuation expert. He was well versed, cultivated and a born businessman. To connoisseurs Machold was able to offer genuine goods, those who were less knowledgeable had to settle for overpriced and false-labeled violins.

 

 

To his confidants, Machold revealed how he had found a viable business model. In Bremen, a widow had come to him with her deceased husband's violin. Machold immediately saw that it was a valuable item and asked the old lady to leave the violin to him so he could examine it with more care. Then he sold the violin for 150,000 Deutsche Mark, kept the money and gave the widow another violin under the pretext that it was the same one her husband had left behind. He regretted that it was unfortunately not worth so much. It all worked out just fine. Soon Machold was able to skillfully continue to deceive his customers in various ways. Slowly but surely, however, he was pulled down into the swamp he had created around himself, and was soon stuck in a quicksand of lies and evasions. It was only a matter of time before he would be swallowed up and suffocated. What amazed me is how quickly Machold managed to enrich himself – in 1995 he opened his shop in Manhattan, in 1997 he bought his castle outside Vienna, shortly thereafter it had been renovated, filled with antiques and with a fleet of luxury cars standing in the garage. In 2010 the success story was abruptly ended.

You played high and lost big,” the judge said to Machold when she handed down her sentence. Dietmar Machold had been arrested in Zürich and taken to Austria, where in 2012 he was sentenced to six years in prison for fraud and embezzlement. In Zürich, Machold's eighty-three-year-old secretary took her own life. She had been sitting as the spider in the net, looking after all of Macholds´s shady businesses.

On a smaller scale, but nonetheless tragic was a violin scam in Rome. Sergei Diatechenko was a Russian violinist, pupil of Herbert von Karajan and David Oistrakh. He had for twenty years been living in Rome where he had acquired a circle of students who gratefully studied for a skilled violinist who only asked 20 euros an hour for his lessons. Diatchenko's daughter Masha was an up-coming and ambitious concert violinist. The Russian violinist was also known as an expert on violins. Sergei used a Stradivari and sold antique brand violins.

It was only after several years it was discovered that the violins he had sold were far from being as old and valuable as Diatchenko had claimed. One of his Korean students had visted Claude Lebet, a luthier whose shop at Piazza Farnese I had often passed on my way into the centre, she wanted to know Lebet´s opinion about the value of her violin. To her great dismay, Lebet told her that the violin, for which she had paid 70,000 euros, was only worth a tenth of that price. Soon, a wheelchair-bound young man, who was also a student of Diutchenko´s, learned that he had paid 650,000 euros for a fake Guadagnini, a master luthier from the first half of the 18th century. His precious violin turned out to have been provided with a false label and was only worth a fraction of what he had paid.

Diatchenko was arrested and the police took Claude Lebet to the violinist's home to examine the more than 200 violins they had found there. It turned out that most of them were German-made and hardly worth more than three to five thousand euros per piece. However, the police dicovered a violin in a wardrobe, it turned out to be an Amati that apparently was identical to one reported stolen sometime during the seventies. After being detained for three days, Diatchenko returned home, where his daughter found him hanged the next day.

Claude Lebet who figured in this sad story is also a strange man. A recognized expert on string instruments, skilled restaurateur and evaluator with a large and usually appreciating clientele. However, he seems to figure in various contexts in a manner that makes me wonder if he is actually in the full use of his mind, or maybe just absent-minded, or possibly subject to malicious slander.

Just as in the case of Dietmar Machold, Lebet has repeatedly by various customers been accused of stealing their valuable violins. It seems that he without the owners' consent and knowledge had sold several extremely valuable stringed instruments; rare violins and cellos by masters such as Stradivari, Guarneri and Guadagnini. According to several newspaper reports, more than fifteen highly valued violins have apparantly disappeared fom Lebet's workshop. Among them a Pietro Guarneri violin from 1734, worth 800,000 euros, which was handed in to his workshop by a Spanish violinist and also a Guadagnini worth a million euros, submitted by a well-known Swiss violinist. The latter violin was traced by the police to a Roman bank deposit box belonging to Lebet.

Some customers had asked Lebet to mediate the sale of their instruments, something he apparently also did, but since then they have seen neither money nor receipts. He has also been accused of falsifying several certificates of authenticity. A remarkable case concerns a violin that Paganini used as a child. It is state property and was restored by Lebet for an exhibition at Castel Sant'Angelo in Rome. The violin later turned up with a collector in Switzerland. Lebet had great difficulties explaining how could have ended up there. ”It was all a mistake,” he explained to French television. ”My only fault was that I had not realized that times they are a changing and the legislation with them.” He also stated that he had been subjected to unfounded slander and persecution, adding that ”The only fair thing is the case I was convicted for in Switzerland in 2011.” I have not been able to find out what that verdict was about, unless it was a sentence of four years in prison for fraud and embezzlement, something that has been mentioned by some Italian newspapers. In that was the case, it must have ended with in a conditional discharge since Claude Lebet remained in the workshop at Piazza Farnese. He later moved his shop and workshop to the nearby Vicolo delle cave near Campi di Fiori. Four years ago Lebet returned to Switzerland, where he has his roots. He still owes one of my friends 18,000 euros.

 

Each niche of human existence is a world of its own, a habitat, i.e. an environment viewed from the point of view of a specific species. I have now glanced into a habitat that I am not an integral part of. I am neither a violinist nor a luthier. Despite my sense of exclusion from this world I find the world of violins to be fascinating and regret that I have not learned to play the violin nor understand the basics of music, just as little as I understand higher mathematics and chemistry. An acquaintance of mine, who is a nuclear physicist, pointed out that it is completely pointless to try to explain quantum mechanics to someone who cannot count. Accordingly, I can understand that a musically gifted person may find my great interest in music to be both naive and ridiculously limited. Nevertheless, that didn't stop me from already as a very young man voluntarily sign up for violin lessons and since that time I have been enthusiastically listening to violin music and with great interest been reading quite a lot of literature about the world of musicians.

 

 

Batthyany, Sacha and Mathias Ninck (2013) ”Der Geigen-Spieler”, Süddeutsche Zeitung, 27 Mai. De Pascale, Enrico and Giorgio Ferraris (2017) ”Baschenis”, Art e dossier, N. 344. Hersh, Stefan (2013) Antonio Stradivari and the Lipínski Violin. https://aviolinslife.org/stradivari Holm, Carsten (2012) ”Ending on a Sour Note: How the World´s Top Stradivarius Dealer Misplayed,” Spiegel International, May 10. Holman, Peter (1992) Sleeve notes – The Locatelli Trio: The Devil's Trill & other violin sonatas. London: Hyperion Records. Ivashkin, Alexander, ed. (2002). A Schnittke Reader. Bloomington: Indiana University Press. Lomax, Alan (1993) The Land Where the Blues Began. London: Methuen. Lugli, Massimo (2008) ”Arrestato per la truffa degli Stradivari allievo di Karajan si uccide a Roma”, La Repubblica, 1 novembre. Mangani, Cristina and Adelaide Perucci (2012) ”La grande truffa degli Stradivari”, Il Messaggero, 21 ottobre. Rice, Anne (1997) Violin. New York: Ballantine Books. Ruju, Pasquale and Roberto Rinaldi (2006) Dylan Dog No. 235: Sonata Macabra. Milano: Sergio Bonelli Editore. Schoenbaum, David (2012) The Violin: A Social History of the World´s Most Versatile Instrument. New York: W.W. Norton & Company. Seth, Vikram (1999) An Equal Music. New York: Broadway Books.

 

03/31/2020 13:55

Jag förvånade mina föräldrar då jag i tioårsåldern på egen hand anmälde mig till fiollektioner. Tror att det är betydligt vanligare att det är föräldrar som tvingar sina barn att spela. Mitt initiativ berodde inte på att jag har någon speciell musikalisk begåvning. Det var dessutom ett märkvärdigt initiativ med tanke på att det på den tiden, och antagligen fortfarande är så, bland de flesta av mina kamrater ansågs löjligt och nördigt att ägna sig åt något så mossigt som fiolspel då det fanns väsentligare ting att ägna sin tid åt, som rockmusik och fotboll.

För några år sedan stötte jag på en klasskamrat jag inte settfemtio år och som sedan dess blivit en högt uppsatt kommunalpolitiker. Skrattande anmärkte han, som fortfarande var fotbolls- och rockfan, att "du var redan då en märklig typ som spelade fiol". Minns att han, då vi hamnat på gymnasiet, entusiastiskt introducerade mig för steroeffekterna hos Mike Oldfields Tubular Bells och Elton Johns Goodbye Yellow Brick Road och hur vi tillsammans besökte Hässleholms Jazzklubb. Hans musiksmak var inte speciellt sofistikerad. Hans favorit var Glenn Miller, som han enträget försökte övertyga mig om att ha varit "en stor musikinnovatör", detta trots att jag envist hävdade att Miles Davis var betydligt häftigare. Jag kunde i mörker och ensamhet ligga och lyssna till hans So What, gång på gång.

Min far var inte heller speciellt musikaliskt begåvad. Min yngsta syster hade dock en vacker och tonsäker sångröst, medan även min mor hade ett gott gehör och spelade utmärkt piano. Utan svårighet kunde hon framföra avancerade stycken av Schubert och Beethoven. Själv var jag sorgligt musikaliskt obegåvad, något som inte hindrade att jag då liksom nu med förtjusning lyssnade på all möjlig musik.

Även om jag under flera års tid pliktskyldigt varje vecka gick till mina fiollektioner fann jag dem vara ovanligt plågsamma, speciellt genom att jag var dåligt förberedd och att mina framsteg därigenom i stort sett var obefintliga. Min förste fiollärare hette Kopsch. Jag har glömt hans förnamn. Eftersom jag var rädd för honom blev jag aldrig så god bekant med honom som jag blev med mina övriga fiollärare. Kopsch berättade underliga och ofta skrämmande historier som säkerligen fann sin grund i en makaber fantasi. Exempelvis berättade han om en tysk tenor som levde på sjuttonhundratalet. Han hade två ansikten och kunde sjunga i stämmor med sig själv. Jag begrep inte varför Kopsch berättade sådana historier för en liten kille som jag. Han använde sina beniga fingar, med sorgkantade naglar, för att hårt trycka mina fingrar mot greppbrädan. Därigenom ville han hos mig inpränta var jag kunde finna de rätta fingerställningarna. Kanske var det en effektiv metod. Tror inte att jag spelade speciellt falskt, dock lärde jag mig aldrig ett ordentligt vibrato och min taktkänsla förblev usel, för att kunna förbättra sådant krävs antagligen trägen och disciplinerad träning.

På väg till Kopschs undevisning gick jag med tunga steg förbi Bibeltrogna vänners dystra tegelhus och läste varje gång skylten framför entrén – Betänk livets korthet, dödens visshet och evighetens längd, en uppmaning som jag inte fann speciellt uppmuntrande.

Kopsch höll till på Kyrkskolans vindsvåning och en bred knarrande trappa ledde dit. I väntan på min lektion satt jag på en träbänk utanför den stängda dörren och betraktade en reproduktion av Gaugins Ta Matete, Marknaden, som hängde på väggen mitt emot. Genom dörren hördes välljudet från flickan som spelade före mig. Hon var skickligare än jag, gjorde sina hemläxor och samtliga medlemmar i hennes familj spelade något instument. Hon satt bredvid mig bland ungdomsorkesterns första fioler. Inte kunde jag begipa varför jag hamnat bland de bästa fioleleverna, så usel som jag var på att hålla takten.

Kanske var orkesterledaren Leif Jansson enig med Kopsch som brukade påpeka: Jan, du är en uschel Schüler, med dåligt takt, men du hast en unbestreitbar schwung. De fiollärare som med tiden efterträdde Kopsch i nya lokaler – Ole Hylstrup och Ferenec Piller – klagade även de på mitt spel, men förklarade att min hållning och inlevelse, då jag lade manken till, var alldeles utmärkta. Vad jag minns så lärde jag mig enbart två stycken ordentligt – Bachs Air, inte den som spelas på G-strängen utan originalet från hans okestersvit i D-dur och Hjärtats saga av Wilhelm Åström:

Var skog har nog sin källa.
Var äng sin blomma har.
Vart hjärta har sin saga,
från flydda ungdomsdar.

Jag vet inte var Kopsch tog vägen. Han efterträddes av Ole Hylstrup som hade en fullkomligt annorlunda personlighet. En gamäng som kom mig att tänka på de kvinnotjusande handelsresanden som häckade på Stadshotellet. Hylstrup hade under flera år spelat i en restaurangtrio på amerikabåtarna. Han brukade förklara att jeg har været i Sverige i så lang tid, at jeg helt har glemt det danske sprog. Likt Kopsch tyckte även Hylstrup om att berätta historier, men till skillnad från den tyske fiollärarens mer lugubra skrönor var danskens historier mestadels tämligen poänglösa vitsar. Minns enbart en av dem: "Hvilken skadedyr går i pels? ... Inte en aning. En lus. Hylstrup skrattade hjärtligt åt sin vits, men det var först långt senare jag begrep den och den var inte alls rolig. Hylstrup delgav mig också en mängd mer eller mindre fantastiska affärsidéer. Inte begrep jag varför. Han sålde mig en fiol, vars billiga pris fick min far att undra om instrumentet verkligen kunde var så bra som Hylstrup försäkrat.

Året innan hade vi under en av våra campingsemstrar med familjens Renault Gordini passerat staden Mittenwald, som ligger på Alpsluttningarna strax efter Tysklands gräns mot Österrike. Efter att ha sett några skyltar om fiolförsäljning stannade vi bilen och besökte en butik som tillhörde en fiolbyggare. Den soignerade butiksinnehavaren tog artigt emot oss, men vi insåg snart att han omgående förstått att vi inte hade den blekaste aning varken om fioler eller deras värde. Vänligt småkrattande förklarade den skäggprydde gentlemannen att han inte sålde sina fioler till någon liten amatör som jag, utan till väldsberömda mästare, eller förmögna samlare. Därför blev jag förvånad då jag för någon månad sedan rotat fram min violin ur dess mer eller mindre förgätna skrymsle och då fann att lappen på klanglådans insida berättade att den var tillverkad i Mittenwald. Antagligen rör det sig om en förfalskning och jag skall ta med mig fiolen till min gode vän Per Rudebjer, som inte enbart är en skicklig fiolbyggare utan har många andra strängar på sin lyra. Han är exempelvis även jägmästare och FNexpert. Det är Per som inspirerat mig att skriva det här blogginslaget och även hjälpt mig med att finna en del fiolläsning.

Nåväl, trots att jag var en usel ensemblespelare så tvingades jag varje år spela solo på den kommunala musikskolans årliga uppvisning i Linnéskolans aula. Alltid Bachs Air och Hjärtats saga. Som min pianoackompanjatris valde man en i mitt tycke vacker flicka, som var några år äldre än jag. Hon kunde skickligt följa och släta över mina tillkortkommanden då det gällde takt och pauseringar och det var väl därigenom som jag vid flera tillfällen tillsammans med henne fick upprepa framförandet av de där två styckena.

Jag var obeskrivligt nervös inför de där uppträdandena, men så fort jag kommit upp på scenen kunde jag genomföra eldpoven. Trots att jag själv fann det obegripligt. Trodde att de var fullkomliga fiaskon, men var under själva uppspelningen omedveten om det. Tyckte knäna skakade okontrollerbart och att fingrarnas skälvande fick tonerna att svaja. Men, det var tydligen min personliga uppfattning eftersom man efteråt försäkrade mig om att det hela gått över förväntan. Kanske berodde det på att varje gång jag spelade upp mina två stycken inför en stor publik gjorde jag det som om jag befunnit mig i trance, långt bortom tid och rum, instängd i min egen lilla värld.

Av någon anledning försvann Ole Hylstrup och ersattes av Ferenc Piller (jag tror faktiskt att han stavade sitt namn så). Ferenc var av en annan kaliber än Hylstrup och betydligt allvarligare, han var även rabiat antikommunist och ville inte ens höra talas om ryssar som Stravinsky eller Sjostakovitj, som definitivt inte var några kommunister. Han husgud var givetvis Ferenc Lizt.

Då Ferenc dök upp och jag hörde honom spela, insåg jag att det fullständigt saknades möjligheter för min framtid som violinist och jag lade snart definitivt instrumentet på hyllan, eller rättare sagt – gömde det i djupet av en garderob.

Ett bestående värde av min misslyckade tid som violinist var att mina framträdande blåste bort all min oro för att uppträda inför publik. Fiolen var som en utväxt min kropp, minsta sinnesfönimmelse, minsta fysiska skälvning, rörelse eller kroppställning påverkade instrumentet. Jag antar att en violin, mer än än en cello och än mer än ett blåsinstrument eller piano, besitter en sådan egenskap. Det är väl antagligen ett av skälen till varför violinen mer än något annat instrument har blivit så legendomspunnet och till och med demoniserat.

Under alla förhållanden fann jag att så fort jag slapp att inför en åhörarskara uttrycka mig genom fiolen så blev jag en fri och obekymrad man. Det kändes underbart, så otroligt lätt och enkelt att inte behöva anstränga sig med hanterandet av ett så ytterst känsligt instrument som en fiol. Enbart prata på, inget kunde vara enklare. Sedan dess har jag inte hyst minsta oro inför att uttrycka mig offentligt. Även om jag vid sådana tillfällen kan häva ur mig en mängd dumheter finner jag inte detta vara lika pinsamt som det gnissel och de falska toner min fiol kunde åstadkomma.

Vid närmare eftertanke var det nog den mystiska kraft och mystik som  tycks finnas förborgad inom violinmusik som för snart sextio år sedan förde den där tioåringen till fiollektionerna. Tanken slog mig då jag nyligen lyssnade till The Danish String Qartets CD: Prism II, Beethoven, Schnittke, Bach, som jag genom en impuls hade köpt strax innan Coronaviruset isolerade oss i hemmet. Trios och stråkkvartetter har alltid utövat en sällsam dragningskraft på mig. Genom åren har jag fascinerat lyssnat till speciellt Schuberts kammarmusik, I all min omusikalitet har jag även lockats av stråkmusik från moderna mästare som Sjostakovitj, Schönberg och Alban Berg.

The Danish String Quartet var en spännande bekantskap. På min CD framför de en fuga från Bachs solostycken för piano, Das Wohltemperirte Clavier, arrangerad för stråkkvartett av Beethovens gode vän Emanuel Förster. Den leder över till Alfred Schnittkes Tredje stråkkvartett från 1983 och CD:n avslutas med en av Beethovens sista stråkkvartetter, Nr 13 i Ess-dur. De fyra unga danskarna beskriver sin CD som “en musikstråle bruten genom Beethovens prisma” och förklarar att den är ett resultat av deras närkamp med Beethovens till synes enkla, men i själva verket ytterst komplicerade och mångfasetterade sena stråkkvartetter. Det där begriper jag inte mycket av, men finner det spännande hur musiken förs från en nivå till en annan, från epok till epok, mellan olika harmoniska system och mellan sådant som är såväl välbekant som okänt. Därigenom skapas dynamik och spänning, emellanåt sönderriven och förnyad genom överraskande dissonanser.

Det var Alfred Schnittkes namn mellan Bachs och Beethovens som fick mig att köpa CD:n. Allt jag visste om den kompositören var att han var en ”modern” ryss, en mästare i den av mig mycket uppskattade Sjostakovitjs efterföljd. Detta berodde på att jag redan hade en samlingsCD med rysk filmmusik där Schnittkes vackra, lätt romantiska musik fanns sida vid sida med Sjostakovitjs lika välljudande toner. Jag anade att Schnittke varit nästan lika kapabel som Sjostakovitj att åstadkomma dynamisk och förbluffande kammarmusik. The Danish String Quartets CD visade att jag inte hade misstagit mig. En ny, dramatisk bekantskap vars styrka jag tidigare varit obekant med och vars verk jag hädanefter skall söka upp.

Alfred Schnittke (1934-1998) visade sig vara ett utmärkt val av kammarmusiker. Hans musikstycke är likt ett hus vars dörrar öppnar och stänger sig; ironi, sentimentalitet och förvirring efterträder varandra. Musiken stiger och sjunker, lugnar sig för att i nästa ögonblick kasta sig över lyssnaren. Där finns all den dynamik som gör kammarmusik spännande och lik upprörda, lätt tillfyllnande, nattliga samtal, fyllda med upprepningar och inspiration.

Arthur Schnittke var en av dessa märkligt sammansatta europeiska gestalter som i sin person och genom sitt ursprung sammanfattade en mängd intryck och upplevelser från krigets, konstens och det kalla krigets Europa. Något som antagligen även förlänade honom med en svartsyn liknande den som Sjostakovitj hyste. Schnittke konstaterade att ”mänsklighetens historia inte alls har uppvisat någon utveckling från det värsta till det bättre”.

Schnittke föddes i Engels, en hamnstad vid Volgas strand. Den grundades 1747 av chumaker, ukrainska oxdrivare och handelsmän, och kallades då Pokrovskaja. Katarina den Stora (ursprungligen tyska och systerdotter till den svenske kungen Adolf Fredrik) inbjöd speciellt tyskar att bosätta sig i hennes glesbefolkade imperium. De garanterades skattelättnader, självstyrelse, undantag från militärtjänstgöring, fri språk- och religionsutövning, samt tilldelades 30 hektar jordbruksland. Vid slutet av 1800-talet fanns det fler än hundra så kallade tysk-byar längs Volga och i det närmaste en miljon tysk-ryssar. År 1941 dekreterade Högsta Sovjet att samtliga ”volgatyskar” skulle deporteras till Sibirien, där många dog. Efter Sovjetunionens fall emigrerade två miljoner ”tyskar” från Ryssland, medan 800 000 ”tyskättlingar” finns kvar, de flesta bosatta i Sibirien.

Liksom flera andra intellektuella, som vuxit upp i Ryssland under det tjugonde århundradet är Alfred Schnittkes liv unikt och märkligt. Hans far, Harry Schnittke, härstammade från flera generationer av baltiska judar och hade som barn tillsammans med sina föräldrar emigrerat till Tyskland. Som ung författare och journalist dök han han upp i Pokrovskaja, som av Stalin 1931 hade döpts om till Engels. Då alla ”tyskar” i Engels skulle deporteras till Sibirien lyckades Harry Schnittke bevisa att han var jude. Hans familj tilläts därigenom stanna kvar i staden medan han själv, för att skydda dem, tog värvning i den sovjetiska armén. Som både tyskar och judar gick hans kvarvarande familj ett hårt öde till mötes, men lyckades överleva och återförenades efter kriget med Harry Schnittke i det sovjetisk ockuperade Wien, där han arbetade för landets första tyskspråkiga dagstsidning efter kriget – Österreichischen Zeitung, som hade både tyska och sovjetiska medarbetare. Tidningen existerade ända fram till 1955.

Under de två år han vistades i Wien förändrades den unge Alfred Scnittkes liv – han upptäckte musikens trollkraft:

Där kände jag att varje ögonblick var en länk i en historisk kedja, en del av en multidimensionell helhet. Det förflutna manifesterade sig som en värld av evigt närvarande andevarelser. Jag upphörde med att vara en barbar och förvandlades till en medveten förvaltare av meningen med mitt liv.

Det var så Schnittke kom att skapa sin polystilistiska musik som inom sitt ramverk anspelade på och bevarade intryck från tidigare musik och emellanåt även reproducerade brottstycken från tidigare musikverk:

Främst existerar det en påfallande enhetlighet mellan konstnärens värld (vad han ser) och dess mening (det vill säga hur han tolkar vad han ser). Det finns en slående känsla av tidens mångdimensionalitet inom vilken evigheten och ögonblicket egentligen är en och samma sak, alltmedan verklighetens många aspekter befinner sig mellan dem. [...] Polystilitiska tendenser existerar idag inom all musik, men i en mer eller mindre uppenbar form. Stilistiskt steril musik är död musik.

Givetvis har Schnittke anklagats för plagiat, men i så fall är en stor modern och samtidigt klassisk mästare som Igor Stravinsky även han en plagiator. Eller Johannes Brahms, som i tjugo års tid kämpade med sin Första symfoni, ständigt omarbetande den alltmedan han drog sig för att uppföra den. Till en vän skrev Brahms: ”Du kan inte ana hur det känns att höra fotstegen från en gigant bakom ryggen på dig”. Giganten var Beethoven, som med sin Nionde symfoni hade brutit ner alla de barriärer som tidigare byggts till skydd för den klassiska symfonin och därmed öppnade Beethoven slussarna till Romantikens flodvåg. Och mycket riktigt – då Brahms äntligen fått sin Första symfoni uppförd fick han lida smäleken av få den benämnd Beethovens Tionde, någon han dock innerst inne var stolt över. Då det påpekades hur stora likheterna var med Beethovens Nionde symfoni fräste dock Brahms irriterat: ”Das bemerkt ja schon jeder Esel! Det lägger ju varje åsna märke till!”

Att i sina verk anspela på en beundrad mästare är inte liktydigt med att plagiera, snarare en tolkning och ibland till och med en förbättring. Som Picasso en gång påpekade ”skickliga artister kopierar, stora konstnärer stjäler.” Skapar en konstnär ett mästerverk innehåller det i allmänhet allusioner till och inspiration från andra verk. En symfoni är en väldig, en omfattande skapelse, eller som Gustav Mahler påpekade: ”En symfoni måste vara som världen. Den måste omfatta allt.”

I Alice i Underlandet samtalar Alice med en högdragen, vattenpiperökande fjärilslarv som framställer sig som en allvetare. I Disneys härligt surrealistiska version av sagan, som inte slaviskt följer originalet, börjar Alice läsa upp en dikt, men larven avbryter henne:

Oh ... jodå, Herrn. ”Hur kunna det flitiga lilla biet förbättra varje …”

Sluta. Det där var inte ordenteligt talat. Så här låter det: ”Hur förskönas inte den skinande svansen på lilla krokodilen, då vatten stänker på hans gyllne fjäll medans han simmar i Nilen. Hur glatt han tycks le, så vitt tänderna glimmar, då han hälsar de små fiskarne som in i gapet simmar.”

Jag måste nog tillstå att jag inte hört den på det viset tidigare.

Jag vet. Jag fööörbääättrade den.

Det är antagligen en sådan hämningsfri, överraskande lätthet och elegans jag söker och ofta tror mig finna i kammarmusik. Kanske är det något liknande jag omedvetet eftersträvar i mitt skrivande – infall, dynamik, utvikningar och återvändandet till en röd tråd – allt för mitt eget höga nöjes stund, glömsk av läsaren. Som när jag i min späda ungdom spelade inför en publik som jag inte alls märkte av. Fast, skriva är som sagt betydligt enklare än att spela fiol. Tangentbordet är inte som en del av min kropp och medan jag skriver är det ingen som kan kritisera mig för vad jag gör. Det är först vid ett senare tillfälle som kritik kan tänkas dyka upp, men då är jag beredd på den, väl medveten om att mina texter inte alls möter alla de krav som kan och bör ställas på dem. Jag är ingen mästare och det är jag helt tillfreds med. Som en fotbollspelare som njuter av sitt spel i lingonserien och inte hyser någon som helst ambition att hamna i landslaget. Spelet är glädjen, inte konkurrensen och pengarna.

Allt skapande är intimt förknippat. Många har dock frestats att amtörmässigt blanda olika genrer, en våghalsig verksamhet som lätt kan sluta i katastrof. Det finns gott om musikaliskt välljudande dikter, men inte så många romaner. Kommer att tänka på Birger Sjöbergs sommarfriska, ohöljt nostalgiska och lättsamt roande småstadsskildring Kvartetten som sprängdes. Visserligen spelar i den romanen inte musiken någon huvudroll, men boken är skriven i samma anda som Sjöbergs utsökta visor. Liksom i de där förrädiskt romantiska sångerna finns i Kvartetten som sprängdes i det närmaste omärkliga, mörka underströmmar.

Musiken står däremot helt i centrum i Vikram Seths An Equal Music, Kärlekens musik, en tragisk kärlekshistoria mellan en manlig, egocentrerad violinist och en kvinnlig pianist, som är gift och dessutom på väg att bli döv. En mängd stråkkvartetter, främst bland dem Beethovens Piano trio, opus 1, spelar en stor roll i romanen, som i sin prosa emellanåt tycks vilja fånga musikens makt, mystik och andlighet. Något som Seth, som även liksom Birger Sjöberg är en melodisk och ofta rimmande poet, faktiskt kan anses ha lyckats ganska bra med. Dock blev romanen genom sin uppenbara skicklighet, inte minst genom en trovärdig, djuplodande skildring av huvudpersonerna och stor inlevelse i professionella musikers tillvaro, lite väl sofistikerad för min smak. Likväl är kanske An Equal Music en av de bästa romaner som skrivits om musik. Det är onekligen ytterst svårt att i ord fånga ett så väsensskilt fenomen som musik, utan att bli sentimental, svulstig och ofta fullkomligt ovederhäftig.

Jag kom att tänka på dessa romaner eftersom jag med viss förväntan nyligen plockade fram Violin skriven 1997 av Anne Rice. Enligt reklamtexten på dess omslag skulle romanen handla om en förtrollad stradivariviolin, en demonisk, rysk, aristokratisk gengångare och en dam från New Orleans, som tillsammans färdas genom tiderna och till olika städer, som Wien och Venedig, där de stöter på kompositörer som Paganini och Beethoven. Enligt en recension på omslaget skulle Rices roman ”flyta som blod – av det livgivande, livsbejakande slaget”. Det lät onekligen töntigt, men kunde kanske likväl vara spännande.

Kanhända Violin var något i stil med filmen The Red Violin, som under fem sekel följer en röd Cremonaviolin då den vandrar hand ur hand – från fiolbyggaren till hans föräldralösa dotter för att sedan hamna hos ett tyskt underbarn på samma barnhem som den nu döda föräldralösa flickan. Underbarnet, som blir en fullfjädrad virtuos, för fiolen med sig till Wien. Efter den unge fiolspelarens död hamnar instrumentet hos kringvandrande romer som tar den med sig till Oxford, där en vacker romsk fiolspelande flicka blir älskarinna till en engelsk aristokrat. Då denne tagit livet av sig förs violinen av hans kinesiske tjänare till Shanghai där den dyker upp under Kulturrevolutionen. Efter den förföljde ägarens död sänder kinesiska myndigheter fiolen till Montreal för utvärdering och försäljning. Utvärderaren stjäl fiolen från ett auktionshus, efter att ha bytt ut den mot en kopia. Innan dess har han funnit att fiolens röda färg beror på att fiolbyggaren blandat sin döda hustrus blod med lacket. Filmen slutar med att violinutvärderaren berättar för sin dotter att han har en present till henne.

Det är en vacker film som möjligen hjälps upp av ett ljudspår inspelat av den sympatiske virtuosen Joshua Bell, men trots det fann jag John Coriglianos musik märkligt intetsägande och filmen grep mig inte. Den framstod som en mängd tidsmässiga tablåer, utan inre och yttre spänning och djup. Annat är det med ett frodigt mästerstycke som Miloš Formans Amadeus. Den är liksom hans Hair en riktig, dynamisk och mångbottnad musikfilm – med magnifika scenerier, en spännande, historia, späckad med oförglömliga scener och träffsäkra yttranden som stannar kvar i minnet. En härlig rytm i bildsekvenserna och gedigna skådespelarprestationer. Allt i harmoni med en rikligt flödande musik och ett strålande skaparhumör. Den och Joseph Loseys Don Giovanni är mina absoluta favoritfilmer kring klassisk musik.

Tillbaka till Anne Rices Violin. De fåniga omslagsrecensionerna borde ha avskräckt mig. Men efter att jag 1976 hade tagit med mig hennes Interview with the Vampire på en tågluffarresa hade jag blivit uppriktigt fascinerad av den romanen. Det var innan den stora vampyrfascinationen bröt in några år senare, men jag var redan väl förtrogen med Dracula och en mängd andra vampyrhistorier och hade fortfarande Polanskis Vampyrernas natt i gott minne. Rices bok var alldeles lagom kuslig och depraverad. Senare läste jag också hennes The Mummy, Mumien, som jag också fann vara mysigt, viktorianskt underhållande.

Violin började bra. En HIV-AIDSsjuk miljonär dör i ett åderdomligt mansion. Hans otröstliga hustru tillbringar galen av sorg flera förvirrade dygn tillsammans med det ruttnande liket. Trianas hallucinatoriska tillstånd kom mig att tänka på Sadegh Hedayat's surrealistiska roman Den blinda ugglan i vilken en opierusig pennskrinsmålare vimsar runt i en förvriden drömvärld, besatt av skuld och död befinner han sig uppenbarligen i närheten av det ruttnande liket av sin egenhändigt mördade hustru.

I Violin presenteras läsaren med en mängd lösryckta, suggestiva antydningar från Anne Rices eget liv; hennes alkoholism, modern som dog av akut alkoholförgiftning och hennes dotter som dog i leukemi vid sex års ålder, allt mot bakgrunden av ett fuktångande New Orleans. Men snart rasar det hela samman ihop i ett olidligt sammelsurium av uppstyltade dialoger, odrägligt överlastade drömvisioner, fåniga klichéer med en besatt, sensuell violinvirtuos, som dessutom är död, usla försök att beskriva musikupplevelser och pinsamt gestaltade, personliga möten med kända kompositörer. Vad hade tagit åt den där Anne Rice? Hur hade hon kunnat åstadkomma ett sådant mischmasch? Schmaltz av pinsammaste sort. Jag orkade inte läsa ut eländet.

Jag hade faktiskt väntat mig något intressant från en av mig tidigare uppskattad skräckförfattarinna. New Orleans är ju inte så långt från trakterna där deltabluesen föddes och blues var djävulens musik. Musiketnologen Alan Lomax hade konstaterat:

I själva verket hade varje blues-speleman, banjoplockare, munspelare, pianoklinkare och gitarrist uppfattningen, både enligt honom själv och hans polare, att han var ett djävulens barn, en följd av den svarta åsikten att den europeiska dansomfamningen var extremt syndig.

Och det var fler bluesmen än den store Robert Johnson som lärt sig spela av Fan själv. Kanske var det likadant där i Mississippideltat som i de svenska skogarna, nämligen att varelser som den svenska Näcken, vad de nu än kallades där i The Bajou – Djävulen, Papa Legba eller Baron Samedi, under förutsättningen att de sålde sin själ till dem lärde folk spela vid korsvägar eller på gravstenar, eller kanske till och med skänkte dem sina egna fioler eller gitarrer.

De förhäxade fiolerna kunde antagligen där som i Sverige ställa till allsköns elände. Som i Hårga i Hälsingland, där en sen lördagskväll, någon gång under sjuttonhundratalets mitt, en spelman med vidbrättad hatt och ”glödande” ögon under en yster logdans klev fram ur skuggorna. Han spelte en låt som fick alla att träda in i dansen. Ingen kunde sluta. Då dagen grydde, strax innan kyrkklockorna ringde in gudstjänsten, hade de efter spelmannen dansat upp till Hårgaberget där de fortsatte dansa ända tills deras benknotor hoppade runt på marken. Att det var Djävulen som lett dem dit visste man eftersom en flicka fallit till loggolvet och blivit trampad på. Då de andra dansat bort hade hon skadad legat kvar och kunde sedan berätta att hon tydligt sett hur spelmannen stampat takten med sin bockfot.

I Stravinsky´s suggestiva septet L'Histoire du soldat, Historien om en soldat, där Djävulen bland annat uppträder som violinvirtuos, är förhållandet det motsatta. I den spelade historien är det Djävulen som betvingas av soldatens fiolspel. Djävulens makt över soldaten ligger inte förborgad i musik utan i penning- och maktbegär.

Annars var det i Sverige oftast, precis som i USA, inte Djävulen själv som förhäxade folk med sitt spel eller sin fiol, utan en spelman som lärt sig spela av Djävulens tjänare, det diaboliska naturväsendet Näcken – den främste spelemannen av alla. Denne ondskefulle, men tragiskt ensamma gestalt, lockade med sitt spel människor att dränka sig i sjöar och brunnar. Givetvis var det frestande för en spelman att lära sig spela av Näcken och denne ställde villigt upp om du kunde locka dig honom till dig. Det fanns ett otal metoder för att få Näcken att visa sig och inleda lektionerna. Bästa tiden var midsommarnatten, men med rätt tillvägagångssätt gick det att så gott som varje torsdagsnatt att få kontakt med honom vid kanten av en å eller sjö.

Lämpligt var det då att ta med sig sin egen fiol och spela för Näcken, än mer effektivt kunde det vara att naken sitta på en sten vid strandkanten och föra stråken över en fårfiol, ett enrisrökt fårlår, som du sedan gav till Näcken då han dök upp. Den farlige vattenanden undrade då i allmänhet om han fick låna fiolen av spelmannen. Näcken undersökte den sedan noga innan han frågade:

Skall jag stämma fiolen efter fingrarna, eller fingrarna efter fiolen?

En klok spelman valde givetvis det första alternativet. Då vred och bände Näcken hårdhänt på fiolen innan han lämnade den tillbaka. Trots Näckens ovarsamma behandling såg instrumentet oförändart ut, men sedan Näcken hanterat den behövde fiolen aldrig stämmas och den spelade väldigt fint.

Det hände också att Näcken fick spelmannen att skänka sin själ till ondskans makter, ofta genom att byta fiol med honom. Han tog då spelmannens fiol och bad honom vända sig bort. Då spelmannen på Näckens uppmaning åter vände sig om och blickade ner mot marken fick han där se två identiska fioler. Valde spelmannen rätt så fick han tillbaka sin magiskt stämda fiol, men valde han fel fick han Näckens fiol med sig hem och han var då vigd till Helvetets eviga eld.

Näckens fela var livsfarlig, spelmannen kunde lätt mista kontrollen över den, komma i extas och spela som besatt. Då kunde det hända samma sak som i Hårga – att spelmannen inte kunde sluta spela och folket inte sluta dansa. Innan gryningen kom hade spelmannen dansat sig själv och sina åhörare ner i ett träsk eller en sjö, där de alla drunknade. En gång räddades dock vid ett sådant tillfälle både spelmannen och dansarna. En stendöv men rådig dräng såg vad som var på färde och lyckades skära strängarna från den besatte spelmannens fiol.

Näcken, eller Djävulen, kunde även skänka violinisten ett musikstycke, exempelvis den legendomspunna och kusligt, trollska Näckens polska. Mest berömd inom den genren är säkerligen Giuseppe Tartinis (1692-1770) sonat i G-moll, den så kallade Djävulsdrillen (Il trillo del daivolo). Tartini berättade tre år före sin död för Jérôme Lalande, en fransk astronom och dagboksskribent, hur musiken kommit till honom:

En natt drömde jag att jag gjort en pakt med Djävulen och att han var till min tjänst. Allt skedde i enlighet med mina önskemål som samtliga uppfylldes av min nye tjänare. Då slog mig tanken att jag kunde överräcka min violin till honom, för att höra om han kunde spela en vacker aria för mig. Stor blev min förundran då jag hörde honom spela en sonata, enkelt framförd, men på ett så överlägset och intelligent sätt att jag var oförmögen att föreställa mig något liknande. Jag förtrollades, förflyttades till en annan dimension och erfor en sådan hänryckning att den tog andan ur mig. Jag väcktes mitt under detta känslorus och grep genast min fiol i hopp om att kunna återge det välljud jag hört. Men, det var förgäves. Det stycke som jag därefter komponerade var, även om det är det bästa jag skrivit, långt undermåligt då det gällde att fånga den våldsamma hänförelse som gripit mig. Jag skulle ha kunnat slå min violin i bitar och för alltid lämna musiken därhän om det kunde ha befriat mig från minnet av den hänryckning som grep mig.

Enligt ett italienskt seriemagasin, Dylan Dog: Sonata Macabra, plågades Tartini under resten av sitt liv av sin oförmåga att korrekt återge musiken han hört i sin dröm. Ständigt kämpade Tartini med att skriva om sin Trillo del diavolo. I mitt tycke är Pasquale Rujus seriemagasinberättelse mer sofistikerad än Anne Rices tillkrånglade opus. Hos Rujo manipuleras en ung och vacker rysk violinist av en grupp satanister, som inbillat sig att de med hennes hjälp skall kunna rekonstruera den ursprungliga Djävulsdrillen och därmed finna ett språk genom vilket Djävulen själv kan uttrycka sig. Genom denna magiska musik tror de sig kunnna förändra allt till sin fördel. Vägen till sådan fulländning av Djävulens verk här på jorden leder givetvis över en mängd olika våldsbrott som inspireras och befrämjas av en diabolisk miljonär. En inte helt oäven kombination av ingredienserna i en sann skräckhistoria kring magiska violiner, girighet, överjordiskt skickliga och vackra violinister och Djävulens ständiga ränksmidande, som till slut, i vanlig ordning går om intet.

Föreningen av kropp och själ kan möjligen speglas genom kopplingen mellan en violinist och hans/hennes fiol. En symbios där instrumentet blir till ett uttryckmedel som förmedlar violinistens inre vara, kanske även hans/hennes vilja att vara någon, att synliggöras inför sin omgivning. Det är kanske därför inte enbart musiken utan även estetiken kring instrumentet och dess användare som förlänas en stor betydelse. Fiolen är ett vackert bruksföremål, men dess utformning, exemplevis snäckan och den de svarta intarsieränderna, greppbrädans ebenholts, lackens lyster och flera andra detaljer har egentligen inte en så stor betydelse för ljudet som de har för estetiken. Det samma kan ofta komma att gälla även för musikern som hanterar instrumentet och man lägger emellanåt stor vikt vid hans/hennes utseende och framträdande.

Exempelvis så tycks en del manliga violinvirtuoser vinlägga sig om en slags outsider image, som exempelvis David Garrett och Nigel Kennedy, som uppenbarligen odlar en bild av sig själva som excentriska genier. Det var säkerligen ingen slump att Bernard Rose valde David Garrett för att framställa Niccolò Paganini i sin film The Devil´s Violinist.

Paganini anses vara urtypen för en demonisk violinist med fatal dragningskraft på kvinnor. Hans fysik var inte helt normal. Uppenbarligen led han av Marfans syndrom, en ärftlig bindvävssjukdom som påverkar hjärt-kärlsystemet, skelettet, lederna och ögonen. Åkomman gjorde så att Paganini var mager, med långa armar, fingrar och tår. Den gjorde också så att han hade ytterst rörliga leder, en egenhet som antagligen bidrog till hans otroliga skicklighet då det gällde att handskas med en violin.

 

Som så många andra underbarn piskades Paganini fram av sina föräldrar och blev vid unga år en fullfjädrad violinist, efterfrågad vid furstehoven i norra Italien, fast han han skaffade sig främst beundran och inkomst genom bejublade turnéer över hela Europa. Paganini var erkänd som en ojämförligt talangfull violinist, men många retade sig på hans flagranta effektsökeri under konserter som lockade horder av betagna groupis. Ständigt ansatt av sjukdomar, inte minst tuberkulos och syfilis, kompenserade Paganini sina fysiska tillkortakommanden och komplex genom att för sig själv och andra spela rollen som demonisk kvinnoförförare, samtidigt som han missbrukade alkohol och opium och drabbades av återkommande, svåra depressioner. En del av hans image bestod i att underblåsa ryktena att han ingått en pakt med Djävulen, något som ledde till kontroverser med den katolska kyrkan och bland annat gjorde att hans kristliga begravning fördröjdes i Genua. Det var inte förrän 1870 hans lik fick en sista viloplats i Parma.

Det var med viss förväntan jag såg fram emot The Devil´s Violinist, speciellt som jag uppskattat Bernard Roses tidigare film om Beethoven, Immortal Beloved, Min odödliga kärlek. En mycket musikalisk film där Gary Oldman gör en skicklig gestaltning av Beethoven. The Devil´s Violinist blev dock en besvikelse; en historisk tablå utan djup och spänning. Visserligen gör David Garrett en imponerande insats som den fiolspelande Paganini (https://www.youtube.com/watch?v=EjAzqZMLMHY), men som skådespelare är han näst intill katastrofal, speciellt jämfört med den skicklige Oldman. För mig föll filmen platt till marken, men Garretts fiolspel var trots en något ytlig prålighet väl värt biljettpriset.

The Devil´s Violinist spädde ordentligt på myten om den demonbesatte violinsten, men inte i lika hög grad som i den enda film som den mer än lovligt galne Klaus Kinski regisserade och gav namnet Kinski/Paganini. Det tycks som om Kinski i det närmaste fullkomligt hade identifierat sig med vad han trodde vara ett storhetsvansinnigt, himlastormande och gudsförnekande, sexbesatt och missförstått geni. Filmen är ett bisarrt hopkok, nästan utan dialog och fylld till brädden med frenetiskt fiolspelande och älskog med unga kvinnor. Två år efter filmen var Kinski död och den blev därmed till ett passande epitaf för denne ytterst märklige skådespelare.

Om en del manliga violinister vinnlagt sig om en oborstad geniframtoning så tycks flera kvinnliga virtuoser framträda som oklanderligt eleganta och svala skönheter, i stiliga acessoarer. Exempelvis är det vanligt att en virtuos som Ann-Sofie Mutter får komplimanger inte enbart för sitt oklanderliga violinspel utan även för sina specialgjorda klänningar från Chanel, Givenchy, Dior och Nicholas Oakwell, ofta i färger som matchar hennes Stradivarius.

Andra mycket skickliga, unga och kvinnliga violinvirtuoser som Hilary Hahn och Sarah Chang blir även de hyllade för sitt utseende och sina klänningar, något som en del musikfinsmakare ser som ett förfång för uppskattningen av deras stora talang. Det är kanske förståeligt, men musikuppträdanden är trots allt även de skådespel och många soloartister tycks i allra högsta grad vara medvetna om det.

Musikpurister kan också irritera sig på genreöverskridande tendenser som en del stora violinister ådaglägger. Hilary Hahn har exempelvis gjort sig känd för så kallat cross-genre samarbete med olika ”populärartister”. I än högre grad har Nigel Kennedy dragit på sig kritik för sina ”divalater” kombinerade med ett ”publikfriande popartisteri”. Den numera avlidne, men en gång ytterst inflytelserike ”kulturpersonligheten”, John Drummond med bas på BBC gav sig exempelvis på Nigel Kennedy då denne iförd en svart slängkappa och Draculalik make-up framförde Alban Bergs violinkonsert. Drummond angrep Kennedys ”självuppfunna” accent, hans ”löjliga klädsel” och slutade sin drapa med att utnämna Kennedy till ”nittiotalets Liberace”.

Det där bryr jag mig inte alls om. För mig är Nigel Kennedy den store entertainern på en av mina absoluta favoritskivor – East meets East. Utseende och scenframträdande betyder egentligen ingenting för mig. Den stöddige och ytterst kraftfulle David Oistrakh, med sin fylliga, kärnfulla och träffsäkra spelstil är och förblir min favoritviolinist, helt oavsett hans utseende.

Men, fiolen? Sägnerna kring Näcken berättar hur betydelsefull den var för svenska bygdespelmän och filmen om Den röda violinen underströk också den enskilda violinens personlighet och styrka, liksom Stravinskys L'Histoire du soldat.

David Oistrakh spelade på minst sju Stradivarivioliner, givetvis var samtliga den sovjetiska statens egendom. Under tio år var en Conte di Fontana Stradivarius, byggd 1702, Oistrakh´s favoritinstrument, men 1966 bytte han den mot en Marsick Stradivarius från 1705, som han spelade på fram till sin död 1974. Det finns två Marsick Stradivari, de kallas så eftersom de ägdes av en belgisk violinist vid namn Martin Pierr Marsick, som dog 1924. Den ena violinen hamnade i Ryssland, den andra ägs nu av den amerikanske violinsamlaren David Fulton, som äger åtta Stradivari (varav en cello) och sju Guaraneri del Gesù. Fulton lånar ut sin Marsick Stradivarius, som byggdes 1715, till den kanadensiske violinvirtuosen James Ehnes. Varje känd Stradivari och Guaraneri del Gesù har sin egen väldokumenterade historia.

Av de violinster som jag nämnt ovan ägde Paganini i olika omgångar flera Stradivari, liksom violiner gjorda av andra mästarlutherie från Cremona, som Antonio och Niccolò Amati, samt den mästare han uppskattade mest – Giuseppe Antonio Guarneri del Gesù. Det var inte alltid som Paganini behöll sina violiner. Han både köpte och sålde dem och flera spelade han bort. Paganini var en notorisk spelare. Han behöll dock sin favorit, en Guarneri del Gesù som han fått till skänks och kallade Il Cannone. Den förvaras nu i Genuas Stadshus och tas fram vartannat år då den spelas av vinnaren av Paganinipriset, som tilldelas lovande, unga violinister. Paganinis älskade Il Cannone behövde repareras sände han den till Jean Baptiste Vuillaume i Paris, som också gjorde en exakt kopia av den. Inte ens Paganini kunde skilja originalet från kopian, som nu ägs och spelas av Hilary Hahn.

Joshua Bell spelar på en legendarisk Stradivari kallad Gibson ex-Huberman. Även den med sin egen historia, långt mer fascinerande än Il Cannones. Hubermanviolinen tillverkades 1713 av Antonio Stradivari och ägdes av Bronsilaw Huberman, en uppburen polskfödd violinvirtous som turnerade världen runt, ackompanjerad av pianisten Siegfried Schultze. Huberman hade köpt sin Stradivari från en välkänd, engelsk violaspelare vid namn Alfred Gibson. Den var redan då ett berömt instrument och kallades Gibsonviolinen.

Då Schultze och Huberman uppträdde i Wien 1916, blev violinen stulen från Hubermans hotellrum. Efter tre dagar lyckades polisen dock gripa tjuven och återbörda stöldgodset till sin rättmättige ägare. Den 28:e februari 1936 gav Huberman och Schultze en konsert på Carnegie Hall i New York. Huberman hade nyligen köpt en Guarneri del Gesùviolin och beslöt sig för att använda den istället för Gibsonviolinen, som han lämnade kvar i sin loge. Då han kom tillbaka var hans Gibson stulen. Visserligen ersattes Huberman av Lloyds försäkringbolag med 30 000 USD, men han tog förlusten mycket hårt och olyckorna fortsatte. Huberman var vid den tiden bosatt i Wien, men då Österrike anslöts till Tyskland den 12:e mars 1938 var han som jude tvungen att fly till Schweiz. Senare samma år nödlandade flyplanet han befann sig på, under en asiatisk turné, på Sumatra och Huberman bröt vänster handled och två fingrar. Kort därefter hindrade Andra Världskrigets utbrott honom från att återvända till Schweiz, dit han kunde återvända först efter freden 1945. Huberman dog i Schweiz två år senare, deprimerad och utmattad efter sina vedermödor. Gibsonviolinen var och förblev försvunnen.

Den tycktes dock föra med sig tur för sin tjuv, nattklubbsviolinisten Julian Altman. Han spelade klädd som en kosack  på den Ryska björnen, en restaurang intill Carnegie Hall. Han var en tämligen skicklig, ung musiker som efter sina spelningar på The Russian Bear brukade titta in bakom scenen på Carnegie Hall. Kvällen när Huberman gav sin konsert lyckades Altman ta sig in i Hubermans  loge under förvändningen att han hade ett meddelande till virtuosen. Väl inne i logen bytte han ut Gibsonviolinen mot sin egen betydligt billigare fiol. Eftersom Altman alltid hade med sig sin fiollåda då han besökte Carnegie Halls backstage så misstänkte ingen att dess innehåll var annorlunda då han gick ut än då han kom in.  

Altman behöll Hubermans Gibson och spelade på den i mer än femtio år. Han var  under en tid anställd som försteviolinist vid National Symphony Orchestra i Washington D.C. och försörjde sig under hela sitt liv som professionell violonist, dock aldrig i de högre sfärerna. Ständigt oroad över att bli avslöjad som fioltjuv hade Altman mörkat "sin" Gibson med med skokräm. På sin dödsbädd 1985 avslöjade Altman för sin hustru att hans älskade violin var en stulen Stradivari. Hon lyckades från Lloyds utverka hittelönen på 263 000 USD. Lloyds sålde därefter violinen vidare till den engelske violinisten Norbert Brainin för 1.2 miljoner USD och slutligen kunde Joshua Bell år 2001 köpa den för lite under 4 miljoner USD

David Garretts Stradivari kallas San Lorenzo, medan Nigel Kennedys heter La Cathédrale och hans Guarnerifiol La Fonte. Ann-Sofie Mutter spelar på en Stradivariviolin kallad Emelianen och en annan vid namn Lord Dunn-Raven. Sara Chang har en Guarnerifiol som hon köpt av Isaac Stern.

Repskterade violinverkstäder och violinförsäljare, som den legendariska W.E. Hill & Sons,grundad 1880 i London och exempelvis violinauktionsfirmor som Tarisio i New York, håller noggrann koll på alla Strads som passerar deras firmor och försöker även hålla reda på världens kända bestånd av dessa värdefulla instrument, fast givetvis håller en och annan stradivariägare sitt innehav hemligt. En vanlig uppskattning av världens stradivaribestånd är att det uppgår till ungefär 600 exemplar, inklusive celli och viola som Stardivari tillverkade betydligt färre av än violiner.

Den Stradivari som anses värdefullast och mest fulländad är den så kallade Messiah som ägs av Ashmoleanmuséet i Oxford. Dess berömmelse vilar inte enbart på dess ljud utan främst på dess väbevarade tillstånd. Den är i det närmaste oförändrad sedan den tillverkades 1716, men inte helt orörd. Halsen har blivit något förlängd, medan skuvarna, stallet och stränghållaren byttes ut under 1800-talet. Lacken är däremot nästan oskavd och snideriet helt intakt. Dess utmärkta skick beror på att The Messiah alltid har varit ett samlarobjekt och därmed nästan ospelad. Dess berömda ägare, Cozio di Salabue, en av Stradivari söner, Luigi Tarisio och Jean-Baptiste Vuillaume förevisade The Messiah i en glaslåda. Den inköptes sedermera av W.E. Hills and Sons i London, det är de värdefullaste violinerna från deras samling som nu hamnat hos The Ashmolean.

Då den så kallade Hammerviolinen 2006 genom Christies försorg såldes för 3.4 miljoner USD antog man att auktionspriserna för stradivarivioliner mer eller minde hade stabiliserats. Men, de fortstatte stiga, 2010 sålde Tarisio en Stradivari, Molitor som hade ägts av Napoleon, för 3,6 miljoner USD. Alla rekord slogs 2011 då stradivariviolinen Lady Blunt av Nipponkoncernen genom Tarisio såldes till en okänd köpare för 15.9 miljoner USD. Det var en våldsam värdestegring, 1972 hade Lady Blunt sålts för 200 000 USD. Nipponkoncernen donerade köpesumman till en fond för återuppbyggnaden efter den japanska tsunamikatstrofen samma år. Lady Blunt hade precis som The Messiah varit i Vuillaumes ägo och var liksom den mer av ett samlarobjekt än ett bruksföremål och därmed också i utmärkt kondition.

Hammerviolinen fick sitt namn efter att en gång ha varit ägd av den norsk-svenske storsamlaren Christian Hammer (1818-1905). Han var guldsmedsmästare verksam i Stockholm och förvarade Skandinaviens största privatsamling i ett stort träskjul i närheten av Skansen i Stockholm; konst, konstindustriella föremål, porslin, vapen och mycket mera, bland annat 150 000 böcker. Efter Hammers död såldes det hela genom Bukowskis försorg.

Egentligen är det inte så underligt att en utmärkt violin betingar ett högt pris. Det är en av de mest formfulländade, effektiva och komplicerade hantverksprodukter som finns. För att få en viss uppfattning om en fiols komplicerade tillkomstprocess kan man exempelvis på Youtube titta på Galen Hartley Builds a Violin (https://www.youtube.com/watch?v=xejx48lZVhQ).

En fiol består av kropp, hals och skruvlåda. På kroppen monteras en stränghållare, från vilken strängarna spänns upp via stallet till stämskruvarna. Halsen avslutas med en spiralformad dekoration kallad snäcka. Fiolens ihåliga kropp skapar resonans och förstärker tonen, dess övre del kallas lock och den undre botten. Locket tillverkas i allmänhet av gran från Alpernas dalgångar. Granvirket skall ha täta, jämna årsringar och vara avverkat under hösten. Locket måste vara starkt för att motstå spänningar, men också hyvlas så tunt att det kan vibrera. Två f-formade hål släpper ut ljudet ur resonanskroppen. Bottnen och sargen tillverkas av hårdare träslag, oftast lönn, som av estetiska skäl bör vara ”flammig”; den vackraste anses komma från Bosnien. En viktig detalj avsedd att fördela ljudvibrationer mellan lock och botten är ljudpinnen, som placeras mellan lock och botten strax bakom stallet under E-strängen, den så kallade diskantsidan, på den motsatta bassidan limmas en basbjälke, som på botnens insida nästan löper längs hela dess längd. Basbjälken stagar upp bottnen och förstärker bastonerna.

Fiolens hals är vanligtvis tillverkad av lönnträ och på dess ovansida placeras en greppbräda av ebenholz, ett ovanligt hårt träslag för att tåla slitaget från strängarnas vibrationer och musikantens fingrar. Halsens och greppbrädans form är violinistens länk till musiken, en kritisk detalj i violinens design. Vid slutet av halsen finns skruvlådan med sina stämskruvar, ofta av ebenholz eller buxbom, kring vilka strängarna spänns och slackas. Det gäller också för violinbyggaren att förläna sitt verk en estetiskt tilltalande karaktär och även lacken har en stor betydelse för både utseende och ljud. Stråken är en historia för sig och den tillverkas även den av mästarhantverkare, oftast specialiserade på stråktillverkning.

Och stradivarivioliner? Varför har just de blivit så eftersökta och anses vara så speciella? Den historien tar sin början i Cremona omkring 1530. Staden ligger vid floden Pos strand och är omgiven av bördiga marker. Tillgång till jordbruksprodukter och goda transporter har sedan urminnes tider fått folk att bosätta sig där. Den store romerske poeten Vergilius hade en gård vid stadens murar. Den var tidigt välkänd för sin goda mat och fick under Medeltiden ett rikt musikliv.

Under 1400-talet hade norra Italien varit uppdelat mellan en mängd olika stadsstater som ständigt bekrigade varandra – Milano, Florens, Pisa, Siena, Genua, Ferrara, Mantua, Verona och Venedig. Cremona erövrades av än den ena, än den andra av dessa krigförande småstater. Speciellt hamnade staden mitt i kampen mellan Milano och Venedig. Efter fredsavtalet i Lodi 1454 upplevde dock området en tid av relativ fred och ett alltmer ökande välstånd. Men, 1494 invaderade Frankrike Norditalien, trettio år av krig följde och eländet avtog inte förrän 1530 då den habsburgiske kejsaren Karl V definitivt besegrade fransmännen. 

Det var under det spanska, habsburgiska väldet som Cremonas fioltillverkning började blomstra. Redan innan femtonhundratalets mitt fanns flera instrumentmakare i staden, men det var först när fred och lugn inträdde som musiklivet tog ordentlig fart och instrumentproduktionen ökade alltmedan växande orkestrar vid hov och kyrkor i hela Italien krävde alltfler och än mer sofistikerade instrument.

Cremonas instrumentmakare var inte organiserade inom skrån utan hantverkstraditionen gick i arv inom familjerna. Andrea Amati (1505-1577) var av adlig familj och utvecklade tidigt ett stort intresse för att utveckla och fullända fioltillverkningen, bland annat introducerade han en fjärde sträng och arbetade med att utforma violinens alla detaljer tills dess han åstadkommit den form som violiner i stort sett har bevarat tills idag. Amatis utsökta hantverk uppmärksammades alltmer av violinister vid Italiens olika hov. Efter 1560-talets mitt tilverkade hans verkstad fioler för Frankrikes Karl IX:s och påven Pius V:s hovorkestrar. Fram till 1740 förvaltade och vidareutvecklade Andreas ättlingar hans arv. Hans sonson Niccolò Amati hade bland sina lärlingar de blivande mästarna Andrea Guarneri och Antonio Stradivari (fast det har varit en del kontroverser kring frågan om han verkligen var en Amatielev), som var och en grundade en fiolbyggardynasti.

Den främste företrädaren för Guarneriklanens hantverksskicklighet var Bartolomeo Giuseppe Guarneri, kallad del Gesù (1698-1744) vars violiner anses vara på samma höga nivå av fulländning som stradivariviolinerna, flera anser dem till och med överlägsna sina rivaler och hänvisar till deras ”mörkare, mer robusta och fylligare ton”. Det är likväl Antonio Stradivari (1644-1737) som förblir fixstjärnan på fiolmakarnas himmel.

Stradivari (Stradivarius är den laitiniserade formen av hans namn) var välkänd och uppskattad redan under sin livstid och blev även en tämligen förmögen man. Han var en ytterst samvetsgrann hantverkare, ständigt sysselsatt med att fullända och utveckla varje detalj av sina violiner. Exempelvis så förlängde Stradivari lockets f-formade hål, planade nästan omärkligt ut lockets och bottnens buktning och vinnlade sig om instrumentens estetik. Med andra ord utformade han sina violiner på ett sådant sätt att de blev så funktionella som möjligt och samtidigt framstod som fulländade konstverk.

Stradivarivioliner har värderats olika beroende på de år under vilka Stradivari tillverkade dem. De värdefullaste tillverkades mellan 1710 och 1720 då Stradivari ändrat sin modell från det så kallade Long Pattern till en variant som egentligen inte var kortare utan snarare något bredare i avsikt att genom ett vidgat luftrum inne i klanglådan ge större volym åt ljudet. Fiolkroppens svängda front och rygg gavs en kraftfullaregestaltning, samtidigt som instrumentens lyster blev mörkare och ”rikare” än den varit hos de tidigare violinerna. Mellan 1700 och 1737 kom stradivariverkstaden att dominera fioltillverkningen i Cremona, inte enbart då det gällde materialets yppersta kvalité och violinernas allmänna perfektion, utan också kvantitativt. Kulmen nåddes mellan 1714 och 1716 då omkring 16 förstklassiga instrument tillverkades varje år.

Flera rigorösa, vetenskapliga undersökningar har gjorts av stradivarivioliner. Exempelvis mikroskopiska analyser av det använda virket. Stradivari använde de sedvanliga gran och lönn, fast det har hävdats att låga medeltemperaturer under hans storhetstid gjorde det använda virket speciellt kompakt och han visste att välja det bästa grundmaterialet. Mycket uppmärksamhet har också ägnats åt lacket; uppenbarligen liknande, om inte rentav av samma beskaffenhet som det som som brukades av andra cremonamästare.

Likt så mycket annat exklusivt italienskt hantverk, det kan gälla såväl möbler, instrument och sportbilar, som vin, olivolja och nötter, så räknar de italienska violinerna med en grupp beundrande finsmakare som bland dem söker och uppmärksammar diverse särskiljande och utsökta nyanser. Kräsna konnässörer fanns redan på de stora cremonasmästarnas tid och man kan ana denna stora uppskattning av instrumentmakarnas mästerskap redan i Evaristo Baschenis (1617-1677) utsökta stilleben, som i allmänhet avbildar olika stränginstrument. Baschenis, som levde i Bergamo, återger med en i det närmaste kärleksfull, sensuell omsorg ljusskiftningarna i de buktande instrumentens lackerade och slipade trävirke. Han fångar till och med kontrasterna i dammet som täcker en del av lutorna och fiolerna.

Men, är stradivariviolinerna verkligen överlägsna andra lika omsorgsfullt gjorda violiner? Det har gjorts flera blindtester för att fastställa deras överlägsenhet, inte minst med medverkan av kända violinvirtuoser. Resultaten visar att visst går det att skilja ljudet från ett omsorgsfullt tillverkat instrument från en sämre variant, men då det gäller skillnaden mellan de bästa, moderna violinerna och de klassiska cremonamästerverken har det visat sig att de flesta virtouser tar miste och kan i allmänhet inte finna någon skillnad mellan yngre och äldre skickligt tillverkade violiner

Men, som flera experter påpekat – kännare som betraktar och undersöker en violin försöker oftast förstå varför den vibrerar på ett visst sätt, hur dess mekanik fungerar, vad det är för specifika egenskaper som gör den så unik. Men, de ser enbart till utanverket. De förbiser instrumentets samverkan med individen, violinistens preferenser, känslor, sentimentalitet och nostalgi. Tanken på vem som tidigare ägt det unika instrumentet, använt och inspirerats av det. Vackra, värdefulla föremål har ett egenliv, de erhåller affektionsvärde, förlänas en närvaro. Om du letar efter ett föremåls rätta värde kan det ofta vara mer givande att söka det hos männikan bakom tinget än själva föremålet i sig. Vem skapade det? Vem använde det? Vem värderar och uppskattar det?

Genom min gode vän Per, som under en stor del av sitt liv byggt, spelat och läst om violiner, har jag förstått att såväl violinister, som fiolbyggare och violinförsäljare, lever inom en specifik värld där det liksom inom alla andra mer eller mindre begränsade intressesfärer vistas mästare, experter, tjuvar och bedragare. Inom violinernas habitat finner vi en mängd seriösa hantverkare, värderare och försäljare som gör allt i sin makt för att vimakthålla violinhantverkets höga kvalité och undvika bedrägerier och allsköns fiffel som kan dra ner marknadens och hantverkets goda rykte. Men, i en värld där det genomsnittliga värdet för en stradivariviolin sedan 1960 har stigit tvåhundrafalt kan vi givetvis också förvänta oss en hel del lurendrejeri, regelrätta stölder och girighet. 

En av världens mest framgångsrika stradivariförsäljare, Dietmar Machold, visste hur han skulle kunna tjäna en förmögenhet på en sådan enorm värdestegring. Han var också väl medveten om att mycket få männsikor vet vad en Stradivari är värd och att ett ännu större fåtal kan bedöma om en ”Stradivari” verkligen är en Stradivari. För det flesta är Stradivarius enbart ett guldkantat namn. Om namnet säljer, varför inte då döpa om en violin och kalla den för Stradivarius och därigenom göra instrumentet mångdubbelt mer värt? Hur kan en köpare förlita sig på att han/hon verkligen köper en Stradivarius? Säkrast är givetvis att rådfråga en expert. Genom att förse sig med den rätta jargongen och imponerande yttre accessoarer kan säljaren förvandla sig till expert. Om han dessutom kan dekorera sig själv och sin omgivning med tecken på imponerade rikedom blir de till bevis på hans framgång. Välstånd förvandlas till ett vittnesbörd om att du blivit en förmögen man genom uppskattningen av och förtroendet från en tillfredställd kundkrets.

Någon gång under 2010 inbjöds violinbyggaren och värderingsexperten Roger Hargrave till Sparkasse Bremen. Två banktjänstemän förde honom till ett rum där två violiner var utlagda på ett bord. De hade lämnats in som säkerhet för ett flermiljonslån och banken ville ha deras värde uppskattat. Hargrave undersökte noggrant fiolerna och antog att deras sammanlagda värde kunde vara högst 5 000 euros. De förbluffade bankmännen avslöjade då att violinerna lämnats in av Gegeigenbau Machold GmbH/Cadenza AG och att ägaren till den välrenommerade firman, med filialer i Wien, Zürich, Bremen, Berlin, New York, Aspen, Chicago, Seoul och Tokyo hade försäkrat Banken om att det rörde sig om två äkta Stradivari och att deras sammanlagda värde var minst 6 miljoner euros.

 

Hargrave kunde inte låta bli att småle. Han kände Dietmar Machold efter att ha arbetat för honom i fem år. Banktjänstemännen bad Hargrave att tiga om den pinsamma affären. För att vara på den säkra sidan kallade de senare in en virkesexpert som anlyserade det trä som använts för att framställa violinerna. Hon konstaterade att de granar som använts till fiolvirket hade avverkats långt efter Stradivari livstid och att de inte kunde ha kommit från de södra Alperna, något som skulle varit fallet om det rört sig om stradivarivioliner. Därmed avslöjades den största violinskandalen någonsin.

 

Dietmar Machold var vid det laget en världsberömd auktoritet då det gällde att värdera och saluföra antika violiner. Han var en välkommen gäst i TVstudior världen över och ofta anlitad som värderingsexpert. Machold deklarerade att han inte befattade sig med några “Musse Pigg-violiner”, hans beteckning på violiner värderade under en miljon dollar. Machold rörde sig inom globala jetset och hade 1997, efter att ha sålt tre Stardivari och en Guaraneri för en miljon Deutsche Mark köpt det sjuhundra år gamla slottet Eichbüchel utanför Wien, där den Andra Österikiska Republiken hade proklamerats efter Andra världskriget. Machold rustade upp slottet för en betydligt större summa än han köpt det för och i dess garage förvarade han 14 Jaguarer, 14 Bentleys, 10 Rolls-Royces, 7 Aston Martins och två Maserati.

 

Efter avslöjandet i Bremen störtade Macholds imperium samman över honom. Sammanlagt 46 stämningar lämnades in från Österrike, Australien, USA, Holland, Belgien och Tyskland. Machold krävdes på över 100 miljoner euros. Han hade trasslat in sig i en vansinning härva av bedrägerier där han lurat kunder att köpa violiner värda en bråkdel av vad han påstått. Han hade lånat ytterst värdefulla instrument eller tagit emot dem för renovering, enbart för att lämna dem som säkerhet för enorma banklån, som han sedan inte kunde betala tillbaka.

 

På mindre än ett år miste Machold sitt slott, sina lyxbilar, sina äkta violiner, sina antikviteter, sin hustru och sitt goda namn. Det visade sig att hans påstått flerhundraåriga violinfirma i Bremen var en bluff även den. Den hade grundats av Macholds far då han 1949 efter rysk fångenskap kommit tillbaka till Tyskland och 1951 öppnat en violinbutik/verkstad i Bremen. Machold hade studerat juridik, men då fadern med en ny hustru 1978 flyttade till Zürich, tog Machold över verksamheten i Bremen. När fadern dog 1995 öppnade Machold en violinbutik med bästa möjliga läge i New York – mittemot Lincoln Center. Här spelade han rollen som en femte generationens erfaren lutier, fiolbyggare och värderingsexpert. Han var verserad, kultiverad och en boren affärsman. Till kännare kunde Machold erbjuda äkta varor, de som var mindre kunniga fick nöja sig med att pådyvlas överprisade och falskskyltade violiner.

 

För sina förtrogna avslöjade Machold hur han funnit en gångbar affärsmodell. I Bremen hade en änka kommit till honom med sin avlidne makes violin. Machold såg genast att den var värdefull och bad änkan lämna den åt honom så att han noggrant kunde undersöka den. Sedan sålde han fiolen för 150 000 Deutsche Mark, behöll pengarna och gav änkan en annan fiol under förspegling att det var den som maken lämnat efter sig. Han beklagade att den dessvärre inte var så mycket värd. Det hela fungerade alldeles utmärkt. Snart kunde Machold skickligt fortsätta bedra sina kunder på olika sätt. Sakta men säkert drogs han dock ner i det träsk han skapat omkring sig och satt snart ohjäpligt fast i en kvicksand av lögner och undanflykter. Det var endast en tidsfråga innan han skulle slukas upp och kvävas. Vad som förbluffat mig är hur fort Machold lyckades berika sig – 1995 öppnade han sin butik på Manhattan, 1997 köpte han sitt slott utanför Wien, kort därefter var det renoverat, fyllt med antikviteter och med en mängd lyxbilar stående i garaget och 2010 var framgångssagan abrupt avslutad.

 

Ni spelade högt och förlorade stort” konstaterade domaren efter det att Dietmar Machold gripits i Schweiz och förts till Österike, där han 2012 dömdes till sex års fängelse för bedrägeri och förskingring. I Zürich tog Macholds åttiotreåriga sekreterare, som suttit som spindeln i nätet för alla hans skumraskafärrer, livet av sig.

 

I mindre skala, men inte desto mindre tragiskt var ett fiolbedrägeri som ägde rum i Rom. Sergei Diatechenko var rysk violinist, elev till Herbert von Karajan och David Oistrakh och hade sedan tjugo år tillbaka etablerat sig i Rom där han skaffat sig en krets av elever som tacksamt studerade för en skicklig violonist som enbart begärde 20 euros i timmen för sina lektioner. Diatchenkos dotter Masha var en ambitiös konsertviolinist. Den ryske violinisten var också känd som expert på violiner. Han använde själv en Stradivari och sålde antika märkesvioliner.

 

Det var först efter flera år som det uppdagades att de violiner han sålt långt ifrån var så mycket värda som Diatchenko uppgett. En av hans koreanska elever hade tittat in hos Claude Lebet, en lutier vars butik vid Piazza Farnese jag ofta passerat, för att hos denne internationellt erkände expert få sin violin värderad. Till sin stora förskräckelse fick hon av Lebet veta att fiolen, som hon betalat 70 000 euros för, enbart var värd en tiondel av priset hon betalat. Snart fick en rullstolsbunden ung man, som också var elev hos Diutchenko, reda på att att han betalat 650 000 euros för en Guadagnini, en mästarlutier från första hälften av 1700-talet, som även den visade sig vara falskskyltad och värd en bråkdel av vad han hade betalat.

 

Diatchenko arresterades och polisen tog med sig Claude Lebet till violinistens hem för att där undersöka de mer än 200 violiner man funnit där. Det visade sig att de flesta var tysktillverkade och knappast värda mer än tre- till femtusen euros per styck. Man fann dock i en garderob en violin som kunde vara en Amati som någon gång under sjuttiotalet hade anmälts stulen. Efter att ha varit häktad i tre dygn återvände Diatchenko hem, där dottern dagen efter fann honom hängd.

 

 

Claude Lebet som figurerade i den sorgliga historien är också en märklig man. En erkänd expert på stråkinstrument, skicklig restauratör och utvärderare med en stor och oftast uppskattande kundkrets. Likväl tycks han dock dyka upp i sammanhang som får mig att undra om karlen är riktigt klok, kanske enbart tankspridd, eller möjligen utsatt för ondskefullt förtal. 

 

Precis som i fallet Dietmar Machold har Lebet vid upprepade tillfällen av olika människor blivit anklagad för ha snillat bort deras värdefulla violiner. Det tycks som om han utan ägarnas vetskap har sålt flera ytterst dyrbara stråkinstrument, sällsynta violiner och cellos av mästare som Stradivari, Guarneri och Guadagnini. Enligt flera olika tidningsuppgifter skall fler än femton högt värderade violiner ha försvunnit från Lebets verkstad. Bland dem en Pietro Guarneri violin från 1734, värd 800 000 euros, som lämnades in till hans verkstad av en spansk violinist och även en Guadagnini värd en miljon euros, inlämnad av en välkänd schweizare. Den senare violinen spårades av polisen till ett romerskt bankfack tillhörande Lebet. 

 

En del kunder hade bett Lebet förmedla försäljningen av sina instrument, något han tydligen också gjorde, men sedan har de varken sett pengar eller kvitton. Han anklagades även för att ha förfalskat äkthetsintyg. Ett uppmärksammat och märkligt fall rör en violin som Paganini använt som barn. Den är statlig egendom och restaurerades av Lebet inför en utställning på Castel Sant´Angelo i Rom. Den dök senare upp hos en samlare i Schweiz. Lebet hade stora svårigheter att förklara hur den hamnat där. ”Det hela var var ett misstag” förklarade han för fransk television. ”Min enda skuld bestod i att jag inte hade insett att tiderna förändras och lagstiftningen med dem.” Han förklarade också att han varit utsatt för ogrundat förtal och förföljelse och tillade att ”den enda rättvisa sak som drabbat mig var fallet jag dömdes för i Schweiz 2001”. Jag har inte kunnat ta reda på vad den domen gällde, om det nu inte rörde sig om en dom till fyra års fängesle för häleri och förskingring som en del italienska tidningar har nämnt. I så fall var det en villkorlig dom eftersom Claude Lebet var kvar i verkstaden vid Piazza Farnese. Han flyttade sedermera sin butik och verkstad till den närliggande Vicolo delle grotte nära Campi di Fiori. För fyra år sedan återvände Lebet till Schweiz, där han har sina rötter. Han är fortfarande skyldig en av mina vänner 18 000 euros.

 

 

Varje nisch av tillvaron är en värld för sig, ett habitat, en livsmiljö betraktad ur en arts perspektiv. Jag har nu kastat en blick in ett habitat som jag inte utgör en integrerad del av. Jag är varken violinist eller lutier. Trots mitt utanförskap finner jag dock violinernas värld vara ytterst fascinerande och beklagar att jag inte lärt mig spela fiol och inte heller förstår musikens grunder, lika lite som jag begriper mig på högre matematik och kemi. En bekant till mig som är fysiker påpekade att det är fullkomligt meningslöst att försöka förklara kvantmekanik för någon som inte kan räkna och jag kan förstå att en musikalisk människa kan tycka att mitt stora intresse för musik är både barnsligt och löjligt begränsat. Men, det hindrade mig inte från att redan som barn frivilligt anmäla mig till fiollektioner och som vuxen entusiastiskt lyssna till violinmusik och med stort intresse läsa om musikernas värld.

 

 

Batthyany, Sacha och Mathias Ninck (2013) ”Der Geigen-Spieler”, Süddeutsche Zeitung, 27 Mai. De Pascale, Enrico och Giorgio Ferraris (2017) ”Baschenis”, Art e dossier, N. 344. Hersh, Stefan (2013) Antonio Stradivari and the Lipínski Violin. https://aviolinslife.org/stradivari Holm, Carsten (2012) ”Ending on a Sour Note: How the World´s Top Stradivarius Dealer Misplayed,” Spiegel International, May 10. Holman, Peter (1992) Sleeve notes – The Locatelli Trio: The Devil's Trill & other violin sonatas. London: Hyperion Records. Ivashkin, Alexander, ed. (2002). A Schnittke Reader. Bloomington: Indiana University Press. Lomax, Alan (1993) The Land Where the Blues Began. London: Methuen. Lugli, Massimo (2008) ”Arrestato per la truffa degli Stradivari allievo di Karajan si uccide a Roma”, La Repubblica, 1 novembre. Mangani, Cristina och Adelaide Perucci (2012) ”La grande truffa degli Stradivari”, Il Messaggero, 21 ottobre. Rice, Anne (1997) Violin. New York: Ballantine Books. Ruju, Pasquale och Roberto Rinaldi (2006) Dylan Dog No. 235: Sonata Macabra. Milano: Sergio Bonelli Editore. Schoenbaum, David (2012) The Violin: A Social History of the World´s Most Versatile Instrument. New York: W.W. Norton & Company. Schön, Ebbe (1986) Älvor, vättar och andra väsen. Stockholm: Rabén Prisma. Seth, Vikram (1999) An Equal Music. New York: Broadway Books.

 

det genomsnittliga värdet för en stradivariviolin sedan 1960 har stigit tvåhundrafalt.
03/21/2020 18:51

A couple of months ago, it was before Coronavirus nCoV-2019 had appeared, I boarded a bus here in Rome and ended up sitting next to a young man with an unusually brutal appearance. He was big and burly, had a broken nose and looked like the caricature of a hooligan. I consider myself to be a relatively open-minded fellow and a long life has taught me not to judge people by their appearance. Accordingly, I hesitantly sat down on the unoccupied seat next to him (well ... there was no other seat available). However, after a quick sideways glance I became slightly worried since I found that on his neck the beefy lad had a tattoo of a fascio, a bundle of rods with a protruding ax head. As the swastika is a symbol of Nazis and the Wasa Sheaf was for their Swedish counterpart (and perhaps still is, along with the Solar Cross), the fasces is a symbol of the Fascists.

Fasces? During the Ancient Republic, Rome was ruled by three hundred senators who each year elected two consuls to be governors of the nation. These consuls wore a purple-lined toga and were preceded by no less than twelve policemen, lictors, each carrying a fasces. Those devices symbolized the right of the consuls to cane and execute people and was by Mussolini adopted as a suitable symbol of his dictatorial powers.

 

 

Now I was sitting next to a young man who had a fasces tattooed on to his neck. He glanced at me, obviously he had noticed that I was watching his marked neck. Troubled, I looked straight out into the air, but I could not hinder myself from trying to try to catch a glimpse of what he was reading. He had a book resting on his knees and the cover said León Degrelle: Apello ai giovani europei. I knew who this Degrelle was – a Belgian, despicable Nazi collaborator and SS warrior who has been transformed into an "intellectual" guru for Europe's worst, abysmal rightists. Probably I kept my eyes pinned on the book cover for too long and my Fascist neighbour had thus captured my interest in his Fascist signaling. Did he assume I was a like-minded fanatic? A white supremacist with a brain filled to the brim with the same drivel as him. Because I assumed he hardly had any academic interest in Nazis such as Degrelle, an ”ideologue” who hailed aggressive, ”pragmatic efforts” to silence ”vulgar democrats” and favour the emergence of A New Nazi Social Order.

 

 

My fears seemed to come true when the sinister looking Fascist; with his crew-cut hair, gray bomber jacket, camouflage pants and Doc Martens boots, brought out his mobile phone and obviously demonstratively revealed its profile picture – an official portrait of Der Führer himself. My bus companion began to devote himself his telefonino, though he repeatedly almost imperceptible glanced in my direction. Did he want to start a conversation? Was his indications of his faith and convictions intended to lure soul mates to his lair? Perhaps he assumed that, like Degrelle, I was a bourgeois older gentleman who, like the former SS soldier on his book cover, dreamed of a Fascist/Nazi Europe. Maybe he intended to introduce a senior Nordic Aryan to his terrorist cell, an old man who could provide a link to a by-gone more heroic age?

Sitting on a bench, I began pondering about the parallel worlds that exist all around us. Worlds that I did not know anything about and had nothing to do with, but which for their own inhabitants constituted their entire existence, their reference point, their raison d'être – the mafia world, the drug world, the prostitution world, the terrorist world and lots of other terrifying universes that exits and thrive in our absolute vicinity.

 

The tattooed youngster on the bus certainly lived in such a world, where he had his friends and obtained and expressed his opinions. Militant Fascism was probably his foremost raison d'être, the justification for his existence, the meaning of his ife. There are other people who perceive their feminism, homosexuality, race, immigrant status, professional activities, peculiar hobby or anything else as the hub around which the entire world circles.

 

 

I came to think of Håkan Jaenson's books Charlie’s Pillow. Charlie takes his babyhood pillow to school with him, to the barracks when he is in the army, to the restaurant where he works after his military discharge. He is parted from his beloved pillow only when his wife says he must choose between them. However, his wife cannot stand his constant whining over his lost pillow and leaves Charlie. Left alone without wife and pillow he hunts everywhere for the only comfort he assumes is left for to him. He loses his job and sinks into desperation and alcoholism. Charlie does not regain his foothold until he ends up in a secret club of blanket-clutchers and pillow-huggers, who unexpectadely has retrieved his pillow. Experiencing that he can finally share his pillow dependency with like-minded people Charlie once again obtain stability and happiness and his wife returns to him, accepting his strange addiction. Håkan Jaensson, who was heading the culture section of the Swedish, daily Aftonbladet, was certainly aware of what his fun-filled children's books about the Nussekudden (the Comfort Pillow) really dealt with – to assent to hidden desires by finding a context, a role, and thus affirm whom you think you really are.

 

Charlie is by a mysterious, slightly intimidating man brought into large basement premises where the fanatic blanket- and cuddly toy dependents assemble. Club members come from all social classes and occupational categories, but their cuddly addiction makes them a well-welded group. Had the brutal looking youngster on the bus intentions similar to thise of the doorman in Jaensson's book? To lure what he assumed to be a like-minded fanatics into a secret world of outsiders? And Degrelle? How come I knew who he was? Was I also a Fascist? My Degrelle expertise, which is certainly quite marginal, is like Charlie's plilow dependency rooted in childhood experiences.

 

 

My cousin Erik Gustaf, whose parents were artists, lived in a large and in my opinion quite ghostly former nursing home in Barkaby, just outside of Stockholm. He was a year older than me and knew things I did not know anything about. I had hardly learned to read when he showed me a comic book, The Secret of the Unicorn, which was about the young journalist Tintin’s and sea captain Archibald Haddock's adventurous search for the treausre of the pirate Rackham the Red. The varied, incessantly exciting adventure and the imaginative illustrations grabbed me at once. Time and again I laboriously spelled my way through the story. A brave, new world was opening up to me.

 

 

At that time, i.e. in the early sixties, Swedish school teachers distributed a magazine called Kamratposten, The Comrade’s Mail. If remember correctly, pupils did at the beginning of the semester receive a yellow note to take home for their parents' signature and then received a one-year subscription to Kamratposten. If I am not wrong, I believe that the magazine was actually received for free. There was a rumour that the Swedish Royal House paid for the subscription, though that sounds too good to be true. Well, I don't remember anything about the content of Kamratposten, except that it in 1963 began to publish King Ottokar´s Sceptre on a central lookup, both in black and white and in colour. I tore out this sections and did for several years save them, together with Prince Valiant, which I tore out from my sister's Hemmets Journal, The Home’s Magazine, a weekly paper she bought in the newsstand just for Valiant's sake.

 

 

For me, King Ottakars Sceptre, became an even more overwhelming Tintin experience than the Unicorn, perhaps because my reading abilities had increased to such an extent that I recognized the exciting environment from one of my favorite novels, The Prisoner of Zenda by Anthony Hope, an adventure novel that actually holds the measure and even for an adult like me, who recently reread it with almost the same appreciation as a book-devouring eleven-year-old who furthermore found pleasure in novels that I now find embarrassingly bad. Two years later, Tintin reappeared in with an adventure among Egyptologists and and drug-smuggling cartels, Cigars of the Pharaoh. Shortly after that Kamratposten vanished from my life. Maybe I had grown away from it, but I assume the ultimate reason was that schools stopped distributing the magazine. Thankfully, Tintin reappeared, this time in the comic magazine Banggg, where he featured in another riveting adventure called The Calculus Affair. Then he appeared in various comic books I borrowed from the library.

 

 

As an adult, I have occasionally read a thing or two about Tintin's creator the Belgian artist Georges Prosper Remi, Hergé, and have then come across the criticism he suffered for his racist clichés, especially those that made an appearance in his early comics. Hergé often tried to apologize for such ”slip-ups”. He later re-wrote and re-draw several of the most eye-catching prejudices, though it cannot be denied that such a relatively late comic album as The Red Sea Sharks from 1958 still suffers from a quite ludicrous depiction of Africans. Hergé's explanation for such ethnocentrism was that since childhood he had grown up with moronic stereotypes of other people and surreptitious racial innuendos. Something that certainly applies to a Swedish boy who was born fifty years after Hergé.

 

 

 

The story Tintin in the Congo, which was published as a series of comic strips between 1930 and 1931, has especially been in the line of fire when it comes to Hergé's racism. When I now read it again I come to think of how I at the age of seven in Sweden learned to read through Nu ska vi läsa Now Let Us Read, a school book with pictures by Ingrid Vang Nyman, the preferred illustrator of Astid Lindgren, famous author of children’s books. The letter N was accompanied by the following illustration and verse:

 

 

It might be akin to:

The negro becomes clean after a while,

Take a look at his happy smile.

 

Ever since the beginning of the twentieth century, Swedish children’s books reproduced ridiculous and offensive stereotypes of dark-skinned people. Pyttan's A-B and C-D was in 1896 written by two extremely popular poets, Verner von Heidenstam and Gustaf Fröding, while the author and artist Albert Engström, who like Heidenstam was a member of the Swedish Academy, illustrated it. In Pyttan's reading book you could find verses like:

 

 

Only the Kaffer, my friend,

pees around the bend.

 

A negro looking at his black abdomen,

might percieve it as a woeful omen.

 

Kaffer was a racist slur referring to an individual of Nguni ancestry, a Bantu people living by the coast south of the Zambezi River in southeastern Africa. The name found its origin in the Arabic kafir, unbeliever. The letter N continued to be illustrated with "witty negro images", not the least in official school books, for example The Funny ABC Book illustrated by Einar Nerman, a popular illustrator who among other things designed the cover of Swedish matchboxes that still are in use.

 

 

The negro´s clothes cannot be any finer,

though his aspect is black as a miner.

 

In the school library I could come across several children's books showing how little negro children were eaten by crocodiles, how they could not be washed clean and how they were civilized by benevolent, white people.

 

 

There were also stories about Swedish, white kids painting themselves black and playing “negroes”, such as Kalle Neger, Karl the Negro, in a rhyming tale that could be found in Min Skattkammare, My Treasury, a very popular collection of rhymes and stories published in 1961 by one of Sweden’s most prestigious publishing houses:

 

Kalle is a Negro king from the Congo

with assegai in hand he dances to the bongo.

He took some coal from the fireplace,

smeared it on and got a blackface.

He has earrings and curly, black hair,

black arms, black legs and a vicious stare.

He lives in a hut, all alone.

His roar chills you to the bone.

His fireceness makes us all unnerved,

but when his dinner is finally served,

he becomes nice and quite alright.

Hand and face he washes white.

His cheeks are now shiny pink,

though his feet are black as ink.

 

 

Advertising made frequent allusions to black Africans, especially if they recommended black products such as licorice or shoe cream, or brown ones as coffee. Even printing ink could be connected to ”negroes” as in this advertisement for Sydsvenska Dagbladet, a big Swedish newspaper, declaring that: ”The weight of these 14 negroes of 70 kilograms each, corresponds to 7 days consumption of printing ink for Sydsvenska Dagbladet Snällposten, Southern Sweden's national newspaper.”

 

 

Similar associations were made between black Africans, darkness and light, such as an advertisement for light bulbs:

 

A negro black as night

can never be white,

though in a PHILIP bulb´s glow,

he looks as white as snow.

 

 

Apart from ”witticism” about the skin hue of ”Negroes” there were countless jokes about their barbarism. In particular was cannibalism for decades, or even longer (before it was actually Native Anericans who were associated with it) related to ”Africans”. There are countless puns about white people ending up in ”African´s” huge cooking pots and they were not the least abundant in children's movies.

 

 

Myths about African barbarism can even today emerge in a wide variety of distasteful contexts. Well-known is for example Sergio Berlusconi's bunga bunga parties, which according to several testimonies got their name from a vulgar joke that the Italian Prime Minister liked to tell and which he allegedly had heard from Muammar al-Gaddafi:

 

Three Westerners were captured by a primitive African tribe. The chieftain gave each of them the choice between death and bunga bunga. The first two chose bunga bunga and were sexually tortured in different ways before being killed. The third, who witnessed what had taken place, chose death, at which the chief sighed and declared: "Death you have asked for and die you shall, but first a little bunga bunga."

 

After as a small boy having browsed through illustrated children´ books about primitive negro kids I could walk down to the kiosk and buy sweets in the form of black heads, lemon-filled licorice bars, or GB's chocolate ice cream.

 

 

In view of all this, I am not particularly shocked by Tintin in the Congo, where most black Congolese are portrayed as quite stupid, but nevertheless kind and good-natured. Their ”stupidity” is largely blamed on their not being ”civilized” enough by well-meaning missionaries and Belgian administrators. Instead, they can be manipulated and exploited by white capitalists. It turns out that the worst villain and manipulator in Tintin in the Congo is employed by an American gangster syndicate that is planning to exploit the country's diamond deposits. Tintin, on the other hand, works for missionaries who regard the Congolese as Belgian subjects who only need be civilized through education and fair treatment. This done in the absence of no hint whatsovere of the ruthless predatory behaviour of Belgians and their European employees under Leopold II (who ruled between 1865 and 1909). With the blessing of this ruthless and utterly greedy monarch the Congolese were ferociously exploited, exposed to to such merciless murder and terror that it halved the huge area's population, approximately between 8 and 30 million men, women and children died, depending on various population estimates. A hell that was depicted in Joseph Conrad’s classic novel in Heart of Darkness, which, despite its condemnation of the Belgians' barbaric greed and the suffering of the Congolese, is by far more racist than Tintin in the Congo.

 

 

In 1946, Hergé redesigned and coloured his Congo comic strips, taking the opportunity to change some of the content. For example, a geography lesson in which Tintin taught the small school children about ”your homeland Belgium” was replaced by a politically more uncontroversial math lesson.

 

Hergé's racism was undoubtedly a child of his time, who was even more racist than the one of my childhood with its cannibal pots, cliché-like little negro children who could not be washed white, negro candy and all kinds of abusive advertising presenting ”black people” as ignorant barbarians, separating them from us ”enlightened”, white ”Westerners”. Such pranks have been described as ”good-natured, naive and innocent” nonetheless they are offensive and even dangerous. If you are dark-skinned, it is certainly not so naïve and innocent to be judged as belonging to a group of ”different” people not even regarded as equal human beings, targets of profoundly insulting clichés that portray you as a dumb witted barbarian. A ”good-natured” racism that in the US at the same time as Hergé wrote and drew his Tintin in the Congo resulted in frightening lynchings and an avalanche-growing Ku Klux Klan, while it by Europeans was expressed through brutal colonial exploitation and mass murder of indigenous peoples (for example, Italy's bestial genocide in Libya and on the Horn of Africa), and would soon explode in the Nazis' eradication of ”alien” humans.

 

 

Hergé could nevertheless be right while defending his racism by referring to that he had thoughtlessly been working within an environment where black people were naturally regarded as he reproduced them in Tintin in the Congo and that the mass slaughter of big game depicted in his comic strips in those days was considered to be a pleasure and a sport. Something which by the way was still the case during my childhood. In addition, Hergé worked for a ”deeply” Christian employer who in 1930 had asked him to describe the Belgian Congo in a comic strip for his newspaper's children's supplement, Le Petit Vingtième, to teach Belgian children a little more about their African colony, thus encouraging colonialism and missionary efforts to raise Christian morale among Africans, while counteracting the commercial interests from other nations. Abbé Wallez assumed it was time to take this opportunity to encourage Belgian children to work in the Congo in the future, especially after King Albert's and Queen Elisabeth's ”successful" visit to their “Belgian colony”.

 

 

I am actually more fond of Tintin in the Land of the Soviets than Tintin in the Congo. The first page of Hergé's series about the Soviet Union was published on January 10, 1928, in Le Petit Vingtième and was then followed by a full page every week. The then twenty-two-year-old Hergé soon became appreciated and famous among most of Belgium's children and young people.

 

 

Unlike his other early Tintin series, Hergé neither improved och approved of Tintin in the Land of the Soviets. It was not officially released again until 1981, two years before Hergé's death. The reasons Hergé gave for his reluctance to re-publish the series were both of an aesthetic and political nature. When the German occupation government during World War II asked him to re-publish Tintin in the Land of the Soviets as anti-Soviet propaganda, Hergé apologized himself by stating that the original matrices were in poor condition and that he accordingly had to rewrite the entire story, which he furthermore considered to be a clumsy ”youthful sin” As demand increased after the War and Hergé’s publisher Casterman wanted to re-publish Tintin in the Land of the Soviets, Hergé explained that he felt embarrassed by its grossly simplified propaganda.

 

While rereading Tintin in the Land of the Soviets, I find it to be a quite pleasurable reading experience, entertaining, fast-paced and quite accurate in its criticism of the Soviet Union of the time. Sure – the comic is certainly childish, though nevertheless quite charming. Each one-sided image sequence ends with a cliffhanger that was taken up in the following week's sequence. The speed is high-pitched and catchy. It is noticeable that Hergé was inspired by contemporary short film greats, such as the Keystone Cops and those created by masters such as Chaplin, Harold Loyd and Buster Keaton. The drawing style is reminiscent of those cartoon shorts that began to be produced in the early 1920s, particularly Pat Sulllivan Studios' Feline Follies. The same year that Hergé began writing his Tintin stories Disney became a celebrity through his Steamboat Willie, which managed to synchronize animated film with sound. Disney's early shorts look like copies of those of the Pat Sullivan Studio and so does Hergé's drawings with their rough lines and simplified characters. As a matter of fact, several of the twenty-two-year-old Hergé's drawings are not at all as simple as they have been described. Several of them demonstrate clever and varied image solutions, almost in the style of futuristic art.

 

 

As far as the content is concerned, it is also childishly simplified, but beneath the naïve surface a bleak Soviet reality is manifested, which the young Hergé had not been personally confronted with, but which he knew from Catholic, anti-Soviet propaganda. Oddly enough, Hergé's criticism has no religious associations, which may seem strangesince the comic strips were published in a fanatically right-wing Catholic newspaper.

 

In the series´ fast moving sequences, the young readers were confronted with Communist repression, a constantly present secret police, top-ruled elections, politically arranged ”tourist journeys” for manipulated socialists from the West, persecution of peasants who opposed the forced delivery of grain, the so-called Kulaks (tightfisted), decay, starvation and unabashed propaganda. The year before the series was published, Stalin had consolidated his power, strengthened censorship, started to persecute his opponents both inside and outside the Party, and launched a bloodthirsty campaign against the Kulaks. The nation had not yet recovered from the devastating World War I with subsequent internal, bloody conflicts and a devastating famine.

 

 

Not least did Hergé succeeded in paying a passing attention to the millions of besprizorgnye, ”without control, abandoned”, children and young people who could be ecountered in all Russian cities. After the end of the civil war in 1922, besprizorgnye was estimated to be more than seven million. Throughout the twenties, these hordes of orphaned, starving children were a major problem. Drugged, sick and starving, they devoted themselves to all kinds of crime and were often found dead in streets and squares.

 

 

Hergé knew of such problems and several other features of the repressive Soviet social system through Joseph Douillet's book Moscou sans Voiles: Neuf ans de travail au pays des Soviets, Unveiled Moscow: Nine Years of Work in the Land of the Soviets. Hergé had been given the book by his boss, the priest Norbert Wallez and it became his exclusive source for Tintin in the Land of the Soviets. Doullet had lived in Russia since 1891 where he had been the Belgian consul in the million town of Rostov-na-Donu, before being arrested in 1925, spending nine months in prison before he was deported to Belgium.

 

Accordingly, I assume that Hergé's criticism of the Soviet State was entirely justified. However, the crude antisemitism that flourished within the conservative Catholic circles around the colourful priest Norbert Wallez was much worse. Abbé Wallez was a starstruck admirer of Benito Mussolini and editor-in-chief of the daily Le Vingtième Siécle, where Hergé was responsible for its youth and children supplement. In the comics that followed Tintin in the Congo and Tintin in the Land of the Soviets, several villains appear to have a look similar to the caricatures that were abundant at the time and intended to portray supposedly Jewish capitalists. By Hergé they carried names like Blumenstein and Rastapopolous.

 

 

In The Shooting Star from1942, Hergé got completely overboard and published a grossly antisemitic sequence that subsequently harassed him throughout his entire life and after the war became one of the reasons to why he was accused of Nazi collaboration – a cloak-robed doomsday prophet turns up, striking a gong while shouting: "Yes. we will get the plague! … The Bubonic Plague! ... And the cholera! … And it will be the end of the world, Satan's servants! ” Two Jews are watching the madman. One of them wonders, “Did you hear, Isaac? … The end of the world! ... What if it´s true?” The other Jew greedily wrings his hands and notes: “Hey! Hey! ... It would be a gut ding, Solomon! I owe my suppliers 50,000 francs. ... and zis way I von´t haf to pay vem ... ” Of course, after the war, Hergé felt compelled to edit away these greedy Jews, but the damage was done and he was forever more stamped as an antisemite.

 

 

This is a reasonable and deplorable accusation. Unlike prejudices against blacks which continued to flourish for many more years and still do, anti-Semitism did after the Nazis' insane extermination policy become a sensitive anathema, though it continues to show its ugly demeanor every now and then. It was worse before the war when anti-Semitism was perceived as at least just as funny as ”Negro jokes” about cannibals and ignorant barbarians. For example, let's take a look at Jewish caricatures by a respected artist like Einar Forseth who made the mosaics in Stockholm City Hall's banquet hall, where the sumptous  Nobel Prize dinners are organized.

 

 

Or the popular and admired academician Albert Engström's frequent use of Jewish spoofs:

 

 

Even the likable Ivar Arosenius who wrote and illustrated the beloved childrens´ books The Cat Journey, The Kaliph´s Golden Goose and My First Coloring Book could lapse into drawing an abhorren anti-Semitic caricature with a grotesque Jewish cuckoo pushing Swedish chicks out of their nest.

 

 

These artists and a huge number of writers, actors and film directors could probably not comprehend the hatred and madness they fueled through their, in theirs and others' eyes, ”innocent” jokes about greedy and alien, Jewish parasites.

 

Waldemar Hammenhög (1902-1971) was an avid journalist and author of some forty novels and young adults´ books. I have only read his novel Pettersson & Bendel from 1931 and browsed through Pettersson and Bendel in Sicily from 1950. They may be defined as picaresque novels written in plain language, filled with dialogues in a mundane easy-flowing jargon and variegated action, lacking profound psychology. In other words, they are perfectly suited for movie making and a moment of entertaing reading.

 

 

Pettersson & Bendel begins with the handsome but somewhat workshy Kalle Pettersson, who unemployed and homeless finds himself under a tarpaulin in Stockholm harbour, where bumps into Joseph Bendel from Reval, present-day Tallinn. Bendel is smart and enterprising. When the ingenuous Pettersson hears that Bendel thinks Swedes are excellent to do business with, he wonders if the quick-witted and street smart Bendel could possibly be a Jew, though Bendel declares that he is a true Christian (Hammenhög was Catholic) that his father was a Pole, while his mother was to ”half-Jewish”.

 

The two opposites find each other and over time became a devious team. Bendel uses the handsome Pettersson as a lure for his shady businesses, a backdrop behind which he can hide his not entirely reliable, foreign background. The first novel ends with the two companions becoming separated after they being sought after by the police for shady deals and obvious frauds. Pettersson goes free, while Bendel has to flee the country. However, they are soon reunited for further adventures and neither Pettersson nor Bendel appear to be any obviously unpleasant characters, although none of them are to be trusted and Pettersson is constantly manipulated by the wily Bendel.

 

Pettersson & Bendel was filmed in 1933. Joseph Bendel was played by the well-known Jewish actor Semmy Friedmann who appeared in the guise of an unmistakably stereotypical Jew. I have not seen the entire movie, though scenes found on Youtube confront us with a crouching, hand-wrining Friedmann who with a strong Eastern accent presents all unpleasant clichés that at the time in several Swedish films were linked to Jews. Jewish caricatures were quite common in several successful Swedish films which presented at least one greedy and scheming Jew, a few eamples are the comedies Life in the Countryside, The Dollar Million, Tired Teodor, The Southsiders and the more serious but quite awful Panic. The latter film, which had its premiere in 1939, the deragatory criticism was almost unanimous and a Stockholm newspaper did not hesitate to lable it ”Nazi crap”. The film told a story about how a Jewish owned company, Brody, Nathan and Kohn, through fraud and swindle brought down the mighty business empire of the world famous Swedish financier Ivar Kreuger.

 

 

A few years earlier the tenor had been quite different, the Stockholm daily Nya Dagligt Allehanda could without any objection whatsoever praise Friedmann's acting in Pettersson & Bendel as a masterful impersonation of ”an oily little half-Jew with stealthy gait and soapy movements, sly as a fox and scared as a hare.” The film critic of Dagens Nyheter declared that the final scene depicted ”in a superior manner the Nordic race's deep disdain for the ugly creeps, the race with which it finds no connection with and from which worlds separate us.” Certainly an exaggerated interpretation of a scene that nevertheless contains such tendencies, but they are far from being so strongly expressed. A single reviewer found the travesty and disrespect of Jews to be somewhat offensive, but immediately softened his opinion by stating that the obvious antisemitic tendency ” probably was unintentional.”

 

However, this more or less dumbfounded blue-eyed attitude about the dangers of distasteful racism was contradicted when Pettersson & Bendel two years later was highly acclaimed

in Nazi Germany. Goebbels was thrilled, paying tribute to the film as staatspolitisch wertvoll, state politically valuable, and made sure it was distributed in far more copies than usually was the case. The film was a great success and screenings were accompanied by huge anti-Jewish manifestations.

 

We shall not fool ourselves into believingSwedish antisemitism totally disappeared after the shocking revelations of a well organized, state-planned and systematic extermination of Jews by the Nazis. Meticulously executed through Einsatzgruppen and concentration camps. The link between Jews and capitalism was so ingrained that it even appeared in Social democratic election propaganda. In Per Albin responds - Welcome to us: The Labour Party election in 1946, directed by the then esteemed Arne Bornebusch. It was a half-hour an hour long feature film that in Swedish cinemas was presented as an introduction to the main attraction movies.

 

 

The film began with the confident Father of the Nation Per Albin Hansson sitting in his garden while answering questions from an ”owner of a trading booth” assuring him that the Social democrats do not threaten any businessmen, but favour them and all other hardworking Swedes. Then follows a variety show mixed with filmed snippets, among other them we see the popular Sigurd Wallén playing a clever old fisherman paying tribute to a recently introduced pension system. Åke Grönberg, who also appeared in Ingmar Bergman movies, played a judge, an old caretaker, a Communist agitator and was also leading the variety song group The Bobbies in the final number. Finance minister, assistant professor Ernest Wigforss, one of the main architects of Social democratic ideology and politics and one of the foremost ”builders of the Swedish People's Home”, acted as himself in a dream sequence in which he to a heavenly judge explains how all Swedes will gain from a fair economic distribution system. The whole thing is entertaining, albeit somewhat overly didactic. Being a Social democratic supporter myself, though admittedly with several reservations, and an admirer of the departed Social democratic community builders, I found it all to be fairly accurate, but rather naïve.

 

 

However … in the middle of it all, the skilled actress and couplet singer Hjördis Pettersson emerged in the role of an impressive revue prima donna. She sang an ironic song, set to the catchy tune of Peder Olrog's newly written and at the time extremely appreciated Schottis at Valhalla. It dealt with PHM, Opponents to Planned Economy, a slogan invented by the Social democrats and directed against righ-twing politicians who did not approve of the Social democrats´ tax policy. Hjördis Pettersson is assisted by two dancing couples dressed in eighteenth century costume. They carry placards with the text Support PHM! and Lower Tax for Millionaires, the latter is carried by a strutting, bend-legged Jew with a big nose and black calotte! Together with a capitalist with a top hat, the stereotyped Jew does at the end of the number carry a treasure chest to centre stage, which he opens up so that he and the other participants can dig into the gold money, which they scatter around them, while the Jew greedily wrings his hand while taking the opportunity to put some handfuls of coins in his own pockets.

 

 

If Swedish culture during the 1920s and 1930s was literally soaked in antisemitism, it was even worse among French-speaking, conservative Catholics. The guiding star for several of them was Charles Maurras, leader of the extremely right-wing Action Française. Maurras argued that an unwavering belief in a national, collective exclusivity should be ”our” (i.e. all French-speakers) fixed point in existence. A true patriot, a true Frenchman, is anti-individualist, anti-liberal, antisemitic and Catholic, though in the latter case, Maurras was somewhat ambivalent – after all, the Pope was not a Frenchman.

 

 

Hergé's boss, the Catholic priest Wallez, editor-in-chief of Le Vingtième Siécle, was a devoted Maurras fan and also a fascist who had met Mussolini in person and kept the dictator's autographed portrait exposed on his desk. While hiring the young Hergé, Wallez also hired León Degrelle, who was a year older than Hergé and already notorious due to a published tribute to Charles Maurras in which he had hailed the Frenchman´s nationalism and tried to reconcile it with his own view that conservative Catholicism was a guarantor for morality and patriotism. Like Hergé, Degrelle had been an enthusiastic scout and a strictly raised Catholic. However, Degrelle was a flamboyant, handsome womanizer and a politically active rabble rouser, quite different from the shy and quiet Hergé, who also suffered from an unusual blood disease, probably a form of porphyria. However, Hergé socialized extensively with his colleague and they both looked up to Ábbe Wallez as a father figure.

 

 

As a journalist and politician, Degrelle became known for his vile, extreme opinions and aggressive language, which meant that although he wanted to appear as a pious and convinced Catholic, several church leaders distanced themselves from him. For a Belgian like Degrelle, Catholicism was not so much a Christian faith based on the conviction that Jesus Christ is the savior of all humanity, that its foundation is the love of your neighbour and reconciliation with a God who is a father to us all, regardless of race and origin. On the contrary, Degrelle considered himself primarily as a ”Belgian”, but a Walloon who spoke French, though not a Frenchman, who was a Christian, but not a Protestant like the Flemish, whom he regarded as enemies of patriotism. Degrelle was a nationalist in a country divided between a people among whom some spoke French while others spoke Flemish, some were Catholics and other Protestants.

 

For a patriot like Degrelle Catholicism was equalled to self-assertion, a belief that he was different – not a Frenchman, not Flemish, but a Belgian Catholic with a unique belief in a God that loved people like him, i.e. Belgian Catholics. A Walloon God opposed to everything and everyone that Degrelle despised, feared and hated. His Catholicism was based neither on love of your neighbour nor on reconciliation, it was linked to struggle and patriotism. Many Catholics regarded Degrelle as a dangerous fanatic. A cardinal noted:

 

Mr. Degrelle makes use of extreme views in support of his personal thirst for power. […] One thing is certain and it is that he nurtures an enormous ambition, as he himself has stated – he wants to rule his nation.The impulsiveness he exhibits, especially during social unrest, makes him capable of causing the most grievous troubles.

 

Nevertheless, Degrelle's fighting spirit suited the fascist priest Wallez and in 1930 he sent him on a reporting trip to Mexico, something that would prove to have a regrettable impact on Degrelle and Belgium’s future.

 

 

Mexico's 1917 constitution stipulated that the State would be ”secular” and did thus separate the State from the Church. School education would henceforth be strictly ”civilian”, and the Law prohibited ”official religious activities outside religious buildings.” The clergy was not allowed to publicly express any criticism of the Government and religious orders were criminalized. The situation was exacerbated by extensive land reforms. Several bishops were actively opposing the school reforms and especially the land distribution, which negatively impacted the Church's extensive land holdings. The situation was worsened by the fact that many landless peasants used Church land for their livelihoods, land that now was expropriated and often sold to hacenderos, wealthy farmers and livestock breeders. Incited by Catholic opposition the bloody Cristero Uprising, La Cristiada, smote Mexico between 1926 and 1929, killing more than 250,000. In his novel The Power and the Glory, Graham Greene skillfully captured the Mexican conflict and tug of war between religious and political convictions.

 

 

In 1928, two weeks after the radical and combative General Álvaro Obregón had been re-elected as president, the young artist León Toral approached him at a restaurant presenteing Obregón with a few drawings he had made of him. While Obregón's laughed and appreciatively leaned over them, Toral at close range fired six gunshots into the back of the President´s head. Toral willingly acknowledged his guilt, declaring that the President's death would initiate ”Christ's dominion over Mexico.”

 

When Toral was executed in 1929, his last words were ¡Viva Cristo Rey! Long live Christ the King! Degrelle wrote in Ábbe Wallez's Le Vingtème Siècle ”To every new Toral we will heartily burst out in a Bravo!” This was generally perceived as a serious provocation, an encouragement of political violence. Wallez responded to the criticism by sending Degrelle on a reporting trip to Mexico, where he stayed for several months, contacted the Cristeros and claimed to have participated in in armed assaults on government troops, something he described in a successful book - My Adventures in Mexico.

 

 

Probably inspired by his Mexican adventure Degrelle did after his return to Belgium found a political movement he called Christus Rex, Christ the King. Initially, his movement supported the Catholic Party, though Degrelle's militant rhetoric increasingly distanced him from more sensible Catholic politicians, whom he called ”living excrement”.

 

Upon his return to Belgium, Degrelle also published Histoire de la guerre scolaire 1879-1884, a book about the so-called ”school struggle” during which the Belgian government had tried to limit the Catholic influence over education, something Degrelle, after his experiences among Mexican Cristeros, assumed would have a devastating effect on morality, nationalism and anti-socialism. Hergé designed the book's vignettes and much later explained that the support he had provided to Degrelle and his cause was something he did not regret.

 

 

Just like Degrelle the young Hergé assumed that a strong Catholic faith was needed to strengthen Belgian morality and patriotism. While illustrating Degrelle's book he also designed the cover for his friend Raymond de Becker's Pour un ordre noveau, For a New Order. Like Wallez, Hergé and Degrelle, de Becker was a conservative Catholic who mistrusted democracy and advocated a dictatorial Catholic social order under a Belgian monarch. de Becker wished to contribute to the establishment a morally elevated State of God, which he imagined had existed during Flanders' heyday in the Late Middle Ages.

 

 

During the Belgian parliamentary elections in 1932, Degrelle's group plunged itself into the electoral battle on the side of the Catholic Party and did throughout Belgium distribute a poster with a picture that presented a skull equipped with a gas mask and the text Against the invasion [implying a threat from communists and socialists] vote for the Catholics. Instead of stating that Hergé was the author of the picture, the poster´s small print claimed it had been created by The Studio of the Rex Magazine. An angered Hergé pointed out that he did not mind working for Degrelle, but he would definitely not have approved of any use of the image before he had revised and improved it. Hergé brought the case before the Syndicat de la Propriété Artistique, the Syndicate for Artistic Copyright, asking for a judicial review. It was only after a year of tough exchanges that Degrelle gave in and recompensated Hergé. Their friendship came to an end. When Degrelle in 1940 offered Hergé the management a children's supplement for his magazine Le Pays Réel, the by now very popular artist declined his offer.

 

 

In May 1940, the Belgian army surrendered to the Germans. King Leopold III declared he would remain on his post as king of the nation and urged all Belgians who had fled the country to return. Hergé, who had left for France during the German invasion, now accepted Raymond de Becker's offer to work for the big daily Le Soir, which the Nazis had expropriated, turned into their mouthpiece and appointed de Becker as its editor-in-chief.

 

Over the past decade much has changed for both Hergé and Degrelle. The unduly extreme Abbé Wallez had by its Catholic owners been forced to leave his post as editor-in-chief for Le Vingtième Siécle and a year later Hergé also left the newspaper. The enterprising Wallez had by then arranged for the publisher Casterman to assume the printing and distribution of The Adventures of Tintin. Delivered from Wallez's ideological straitjacket, Hergé began to move in a more radical direction. He cautiously attacked both Hitler and Mussolini.

 

 

The latter was not to Wallez's taste, though since he was more of a Fascist than a Nazi he did not mind that Hergé rather discreetly attacked Hitler and Nazism.

 

 

With the comic album The Blue Lotus, Hergé began to undertake serious reserach and interest himself in the people and countries he was sending Tintin to. When he wrote and made his drawings about Congo, Russia and the United States Hergé had largely relied on one single source. In his depiction of the United States, he had portrayed the nation as governed by vulgarity, big business, organized crime and racism. In one of the comic strips he had for example made a bank janitor declare to the police that “when I came in the morning I found the manager like this [dead] and the safe open. I sounded the alarm and we immediately hanged seven negroes, but the culprit is still on the loose.” A statement that Hergé after the war changed to: "When I came into the bank this morning, like I always do, there was the boss and the safe wide open ... I raised the alarm, and we hanged a few fellows right away, ... but the thief got clear ... ”

 

 

Tintin is also close to being hanged by a lynching mob and is only saved by good luck, since a sheriff that might have come to his rescue is, despite prohibition, becoming dead drunk and unable call off the lynching. Hergé's dark depiction of the United States was almost exclusively based on the French writer Georges Duhamel's Scenes de la vie future, Scenes of the Future Life, from 1930. Duhamel described a corrupt society where pursuit of profit is more important than empathy and predicted that the same circumstances would soon prevail in Europe as well. Duhamel's terrifying description of a society in decline also influenced Lous-Ferdinand Céline's Journey to the End of the Night.

 

 

That Hergé deepened his world view and political convictions was mainly thanks to a young Chinese artist, Tchang Tchong-Yen, who helped Hergé to elaborate The Blue Lotus and turn it into a condemnation of Imeperial Japan´s ruthless occupation of China. In King Ottokar´s Sceptre Hergé continued along the same road and decried the intrusion of totalitarian regimes in the affairs of other countries. In that comic the concealed dictator, Müsstler, who is controlling his henchmen from a distance is without doubt a sinister combination of Mussolini and Hitler, while the dictator's brutal servant, Boris Jorgen, carries the features of the mass murderer Heinrich Himmler.

 

 

In spite of this promising development Hergé ended up as a Nazi collaborator by accepting a job at a Nazi-promoting newspaper, controlled by an occupying power. On several occasions, Hergé was asked how an apparently decent person like him so easily could be persuaded to work for the Nazis. At each occasion, Hergé gave different explanations, though in a moment of sincerity he explained that he did in fact share the thoughts and ideas of several his friends who already were working for the German-expropriated Le Soir:

 

Without doubt, Raymond de Becker sympathized with the National Socialist system and that he was in agreement with Henri de Man. I acknowledge that I also believed that the future of the Occident depended on The New Order. To many people democracy had proved to be disappointing. The New Order meant hope for a better future. In Catholic circles that was a common standpoint.

At a later date, he added

Like de Becker, we felt distraught by democracy and feared communism. It was wrong of us not to notice the brutality of fascism. I was wrong to be impressed by their will to power.

 

The great popularity of the Hergé´s Tintin made people read a newspaper propagating the unpleasant views of an occupying power. If it had not been for Tintin and their children´ addiction to him several of these Le Soir readers would have avoided the tabloid. Nor can it be denied that Hergé was a good friend of the writers and journalists who had put their words in the service of occupying Nazis.

 

When Raymond de Becker in 1930 wrote about A New Order, he dreamed of a future Europe united under a single monarch. A Kingdom of God's Grace where Catholic beliefs and morals prevailed over all other faiths. This also meant that abominations such as Judaism and Bolshevism had to be abolished and believers who could not be persuaded to follow the Path of Righteousness had to be expelled from a future European State of God. Apart from the fact that de Becker dreamed of a Catholic monarchy, preferably under a Walloon ruler, his ideas coincided to some extent to those of the Nazi leaders, who also painted an image of a New Order, which they labeled as Neuordnung.

 

 

According to Hitler and his ideologues, the map of Europe had to be completely redrawn. The continent would become the equivalent to a new economically integrated Europe under Nazi rule. The Jewish-Bolshevik Soviet state, a pernicious barbarian-Asian abnormality unable to add anything to a culturally high-ranking Europe, had to be wiped out. Its vast, fertile lands would be occupied to Aryan-Nordic supermen. The racially inferior Slavic people would be enslaved, while gypsies, Jews and others labeled as ”unworthy to live” would be extreminated, or if this could not be argued openly, expelled to ”distant places”.

 

When Hergé began working at the Nazi-oriented Le Soir, his budding politicized, often radical, approach disappeared from his comics, apart from one or two glaring mishaps, such as the rough Jewish caricature in The Shooting Star. At the same time, his stories became more vivid and sophisticated, not least through the introduction of innovative and amusing characters such as the temperamental alcoholic Captain Haddock and the absent-minded Professor Calculus. The artistic quality also increased when Hergé began to apply the so-called ligne claire, the clear line. It meant that outlines were dreawn in an equally wide, black line, contrasts were simplified and the colours became clear and crisp, while the cliché-like figures moved within a realistic environment depicted in great detail. Hergé's style has often been imitated and reminds me of Chinese propaganda images.

 

 

It has been claimed that Hergé drew his inspiration for la ligne claire from the American comic strips, although it is more likely that he was influenced by French illustrators, like Benjamin Rabier whose art Hergé studied while he created his Tintin in the Congo. Rabier's influence is especially evident in some drawings Hergé made when he in 1946 improved the original series.

 

 

Hergé's good friend Raymond de Becker soon came into conflict with the Nazi occupiers. After all, his New Order was not the same as the Nazis leaders´ Neuordnung. de Becker was and remained a Belgian, Catholic royalist. When Degrelle, was hoping that the Nazis would make him a Belgian dictator he did in a speech, delivered on January 1943, declare that the Wallons in fact were Germans, this measure infuriated de Becker. A few months after Degrelle's notorious speech, de Becker called a meeting at Le Soir's editorial office during which he declared that he had now reached a dead end in his relations with the German Nazis. For another month the new owners allowed him to continue to work as editor-in-chief before de Becker was arrested and placed under house arrest in the Bavarian Alps. Probably the animosity directed against de Becker was not solely based on political disagreements, the well-known homosexuality of de Becker may also have had an effect on his fall from grace. After de Becker's departure, Hergé and his friends nevertheless continued to work for Le Soir.

 

Two days after the liberation of Brussels September 7, 1944, Hergé was arrested by the Belgian security police and his home was searched. Hergé was held in custody for one day and after his release he was subjected to one interrogation after another. In December, the then world-famous Hergé was released from the charges of collaboration with the Nazis and a year later he received a ”certificate of good citizenship”. However, several of his friends and colleagues were sentenced to death, though they were eventually freed and did not end up among the 242 ”traitors” who were eventually executed.

 

 

Most famous among Hergé's detah-sentenced friends was the journalist and politician Robert Poulet, imprisoned for more than six years before he was pardoned and like many other Belgian Nazi collaborators moved to France. de Becker was also sentenced to death, though he was pardoned after four years in prison and moved to Paris, as well. Nevertheless, neither Poulet nor de Becker, as well as several of Hergé's other friends, did not change their views, while Hergé maintained his contacts and friendship with them.

 

Hergé also had several friends among French intellectuals who had been Nazi collaborators during the war, for example the literature professor Maurice Bardèche, who after the war established a support for his brother-in-law, the admired author and antisemite Robert Brasillach, who was sentenced to death after the war and eventually executed. Hergé and several other celebrities became members of the Association de Amis de Robert Brasillach,, which still exists. Both Poulet and Bardèche subsequently became influential Holocaust deniers and foreground figures within the European Abyssal Right.

 

However, one of Hergé's fellow collaborators managed to sweep his past under the rug. Paul de Man moved to the United States and in the late fifties he presented at Harvard University a famed doctoral thesis in literature and was later engaged as a professor at the Cornell -, the John Hopkins -, the Zurich - and the Yale universities. Paul de Man became a giant in postmodern philosophy and literary criticism. It was only after his death in 1983 that his antisemitic and Nazi-friendly articles from his time in German-occupied Brussels, to the bewilderment of his admirers, were re-published.

 

Raymond de Becker did not become as successful as de Man and Hergé occasionally supported him financially. However, de Becker gained some international fame through his historical study of homosexuality, L'erotisme d'en face, which he published in 1968, four years before his death Its English edition The Other Face of Love became a cult book for the growing gay movement .

 

Raymond de Becker, was member of the right-wing circles around the magazine Planète, issued between 1961 and 1971. Planète published excellent short stories characterized by occultism and fantastic realism. Leading lights of the Planète were Jacques Bergier and Louis Pauwels, who wrote the strange, far from reliable, though yet fascinating Le Matin des magiciens, The Morning of the Magicians. Hergé based his character Mik Ezdantitoff in the Tintin album Flight 714 to Sidney on Jaques Bergier.

 

 

Despite his suspicious political background, Hergé was praised by admirers from both the right and the left of the political spectrum. He is now an established Belgian cult figure and I continue to be an avid reader and admirer his Tintin series. When I passed the airport in Brussels a few months ago, I found it to be replete with Tintin memorabilia, including a monument in the form of the space rocket from Destination Moon.

 

While Hergé continued to develop The Adventures of Tintin, Degrelle was whipped on by his boundless ambition. He broke with the Catholic Party and established his own party - Rex (Parti Rexiste), which most successfully managed to obtain 11 percent of the votes in the general elections of 1936, though opinion figures soon dropped rapidly. Degrelle's party found itself in a constant pursuit to obtain economic support from both German National Socialists and Italian Fascists and it constantly adapted its rhetorics to various conditions determined by the financial contributors. Despite reservations based on his fanatical Catholicism and Walloon nationalism Degrelle became increasingly attracted by German National Socialism, especially after meeting with Hitler and his foreign minister Ribbentrop in 1936, these Nazi coryphées promised him continued financial support if he adapted his policy to their wishes.

 

 

In numerous books that Decrelle wrote after the War, Degrelle presented himself as the key figure he never was. Admittedly, he fought on the Eastern Front and quickly rose in the ranks of the Waffen SS and ended up as Standartenführer, roughly the equivalent of colonel. In books and interviews, Degrelle created an entire mythology about his war experiences and privileged relationships with Nazi leaders, not the least Hitler and Himmler. Furthermore, he presented himself as an heir of European National Socialism. In fact, the Nazis took advantage of Degrelle's reputation to recruit Belgian soldiers for the Eastern Front and turned him into a propaganda tool. In confidence, Reichführer SS Himmler shared his views on Degrelle with Hitler, telling der Führer he considered the Belgian agitator to be lacking ”political seriousness”. Admittedly, Degrelle's role as SS officer could serve as an effective propaganda minion to reach like-minded people in occupid countries, though as a political leader in an occupied Belgium the overambitious Degrelle was definitely not someone Germany could confide in.

 

In May 1941, one year after the Germans defeated and occupied Belgium, Degrelle and his party, the Rexists, emerged as hopeless losers. They lacked popular support and were completely ignored by the Germans. One of the Belgian King's closest advisers explained to him that the failure of Rexism was a consequence of Degrelle's lack of credibility and characterized him as ”a balloon inflated by his own vanity, whose wild claims are in an inverse proportion to his actual abilities.”

 

During the chaos caused by the collapse of Belgium in 1940, Degrelle had been captured by the French and ran the risk of being executed together with several of his fellow Fascists, though he was released when France capitulated in June. Sonn after Degrelle made contact with the German ambassador in Paris, Otto Abetz, who was on friendly terms with both Ribbentrop and Himmler. Abetz made Degrelle realize that to secure a powerful position in Belgium he ought to offer his services to the German authorities, who now was in control of his fatherland. The best way to win the confidence of the Nazis would be to join the German army in its war against the Soviet Union. On June 22, 1940, the Soviet Union came under a massive attack by the German Reich and its allies. More than 4.5 million soldiers from the Axis powers invaded Russia along a 2,900 km long front line. Already on July 22, Degrelle arrived Germany together with 850 Walloon volunteers and after two months of inadequate training they were thrown into the fighting on the Eastern Front. However, the German war leadership complained about the Walloon's lack of ”fighting ability” and it was only after Degrelle and his troops allied with the Italians that they could participate in actual fighting.

 

 

Degrelle proved to be a brave soldier who did not avoid throwing himself into bloody battles. In March 1940, he received the Iron Cross and was promoted to Feldwebel, Staff Sergeant, after ”his” Walloon legion lost more than half of its men as they bravely resisted an attacking Soviet army unit. Himmler kept himself informed about Degrelle´s activities and after the Walloon politician had proved himself worthy of the Reichsführer SS's attention, his legion was being prepared for the privilege of being included as a exclusive unit of the 5th SS Panzer Division Wiking, which largely consisted of Nordic and Baltic SS volunteers. On the night of May 24, 1942, Degrelle met with Himmler, who promised that the Walloons would eventually form a Storm Brigade within the Waffen SS, something that was realized in June 1943.

 

 

The Brigade received its exceptionally frightening baptism of fire during the Battle of Korsun-Cherkassy, which was fought in late January and early February 1944. More than 60,000 men from the German army had outside of the Ukrainian city Cherkassy been encircled by Soviet troops under command of the legendary General Zukov,. Terrified by the possibility that the defeat at Stalingrad might be repeated and the entire army unit could be taken prisoner, the cut off Germans fought with violent desperation. The battle was carried out under extreme weather conditions and in a difficult terrain – heavy downpours or thick fog, in mud and amidst hostile civilians. After just over a month, 40,000 soldiers managed to break out of the trap. Their retreat was covered by the 5th SS Panzer Division Wiking and the Walloon Storm Brigade. Of the 2,000 men of the Walloon Brigade 632 survived. Degrelle was promoted to Sturmbannführer and received the Ritterkreuz from Hitler's hands.

 

This was one of the three official occasions when Degrelle met with Hitler. He was far from as intimately acquainted with Der Führer as he claimed in his memoirs, neither did Hitler as Degrelle later asserted, and many have repeated after him, tell him that if he had a son Der Führer wished he would be like Degrelle. The Belgian politician and warrior were neither particularly familiar with Himmler. Someone has stated that Degrelle´s recollections of long meetings and discussions with the two Nazi leaders had emerged from Degrelle's ”nostalgic fog”. Furthermore, something that also spoke against Degrelle's familiarity Hitler and Himmler, who could only speak German, was that Degrelle's language skills were quite insignificant and he never learned to speak a correct and fluent German.

 

Although they generally thought he was far far too ”self-glorifying” several of Degrelle's brothers-in-arms suggested that he nevertheless was a daring man who did not dodge from fighting side by side with ”his men”. However, one of his acquaintances from the ”fighting years” characterized Degrelle as being a victim of his

 

of boundless ambition. Degrelle was a slave to his own inventiveness, [he was] a genuine, a completely effortless mythomaniac. Sometimes people wondered if he did not suffer from an unhibited sense of self-grandeur.

 

After the war, Degrelle was in his absence sentenced to death in Brussels. He escaped from Norway in an airplane and emergency landed on a beach outside San Sebastian. The Belgian State made several attempts to have him extradited, though the Franco regime refused to hand him over while pointing to the fact that crimes and massacres committed by Rexists by the end of the war, and for which Degrelle had been accused as instigator and accomplice, had actually been committed while he was outside of the country. When Degrelle was very close to be extradited in 1954, since he had kept his Belgian citizenship, he was in the last minute adopted by an elderly Spanish lady, given the name José León Ramírez Reina and thus became a Spaniard.

 

After arriving in Spain, his friend, the remarkable Otto Skorzeny, helped Degrelle to get back on his feet. Degrelle became the head of a construction firm, which on behalf of the United States Army constructed military airfields in Spain and elsewhere. He also earned an income by trading in art and antiquities, though his efforts to run a large laundry company and an import firm for agricultural machinery from Argentina failed completely. Along with Skorzeny, though not as effectively as him, Degrelle was also involved in a multitude of networks with both overwintered and newly hatched Nazis, terrorists and war criminals. An endeavour with generous funding from various industrilaists and financiers with a suspicious past among Nazis and Fascists. These shady networks furthermore counted upon a discreet support from intelligence organizations such as the U.S. CIA and the German Bundesnachrichtendienst (BND).

 

 

During the War, the huge, almost two meters tall Skorzeny had been active as a bold and skilled commander who with small, effective units had operated in hostile territory all over Europe and especially on the Eastern Front. He had among several dare devil operations organized and carried out the Hungarian head of state Miklós Horthy´s removal from power and the spectacular rescue operation of Mussolini, after he had been ousted and imprisoned by his own governing party. After the war, Skorzeny did with American support escape from an internment camp. In Spanish exile Skorzeny succeeded in amassing a fortune with crucial assistance from his beautiful wife Ilse Luthje, Countess of Fincke von Finckenstein, who was the niece of the Nazis´ Finance Minister Hjalmar Schacht, who had been able to distance himself from Hitler's entourage well in advance of the outbreak of War, though he had retained his other right-wing contacts, and during the fifties and early sixties he maintained a wealthy living as financial adviser.

 

 

Together with the infamous Swiss financier François Genoud, Schacht was involved in extensive business transactions in the Arab world and South Africa. After he had met Hitler in 1932 Genoud had became a devoted Nazi. He supported antisemitic networks, various terrorist organizations and also the mysterious Ilich Ramírez Sánchez, aka The Jackal, who declares himself to be a Marxist and a Muslim. Through his extensive arms deals Genoud was apparently able to fund the ODESSA and Die Spinne networks, which supported Nazis wanted for crimes against humanity. He also funded the defense of Klaus Barbie and Adolf Eichmann. Genoud's import-export companies served as a cover for antisemitic and anti-Israeli propaganda as well as arms exports to such diverse groups as the Algerian National Liberation Front and the South African Apartheid regime.

 

 

Skorzeny was the ideal choice for Genoud's shady businesses. During the war Skorzeny's closest boss, Reinhard Gehlen, had been responsible for intelligence operations behind enemy limes. Gehlen's vast amount of valuable information about the Soviet Union made him significant during the Cold War, something he was well aware of long before the German capitulation and which made him to microfilm his most important information and pass it on to the Americans after he had been arrested in n1945. Gehlen was immediately flown to the United States, after a year he returned to Germany to establish an intelligence network aimed at the Soviet Union. Gehlen's organization was in 1956 transformed into West Germany's intelligence service, BND, which Gehlen headed until 1968.

 

Like Haiti's bokors, discredited vodú priests who engage in black magic, Gehlen worked avec les deux mains, with both hands. That means while you claim you work for the best of humankind, for justice and peace, you are secretly doing the opposite. One of Gehlen’s main confidants and servants was his favorite and good friend Otto Skorzeny, who often with secret support from the CIA trained guerrilla forces aroud the world and served as an advisor to Egypt's Gamal Abdel Nasser, something that did not prevent Skorzeny from offering his services to Mossad, Israel’s Intelligence Agency, as well. Skorzeny even approached the Nazi hunter Simon Wiesenthal with an offer to provide him with the addresses of wanted war criminals, on condition that Wiesenthal removed Skorzeny from his list of mass murderers. He also worked as an advisor to Juan Perón in Argentina and maintained contact with notorious Nazis like Mengele and Eichmann. On combined business travels and political assignments Skorzeny was in close contact with a several African and Latin American dictators and terrorist groups. In Spain, he organized the so-called Paladin Group, which from Alicante offered its services to totalitarian regimes around the world and assisted Franco in his fight against Euskadi Ta Askatasuna (ETA), the Basque terrorist group that fought against his regime.

 

 

Together with Degrelle, Skorzeny was also a leader of the Circulo Español de Amigos de Europa (CEDADE), the Spanish Circle for Friends of Europe, a fellowship for veterans from the Spanish Liberation Army which fought side by side with the Nazis during World War II and those of their European comrades-in-arms who lived in Spanish exile. Degrelle was responsible for the fellowship's publishing and printing company in Barcelona where he published his articles and memoirs from his fighting years and various inspirational appeals to Europe's youngsters. CEDADE supported Italian neo-fascists like Junio Valerio Borghese and Stefano Delle Chiaje, who with CIA's blessing were cruited for the so-called Operation Condor, which assisted coup makers and dictators in Argentina, Chile and Bolivia. Since the military coup in Chile in September 1973 until the late 1990s Operation Condor served as an umbrella organization for Latin America's many military dictatorships, which in their fight against the opposition used terror, ”disappearances”, and torture.

 

 

With the CIA's blessing and support from Italian right-wing forces, old and new Fascists were behind the so-called Stategia della tensione, Strategy of Tension, a plan that meant that terror and fear within Italy would prepare this nation for an extreme right-wing take-over. Fascist gangsters led by Borghese and Chiaje were behind a coup attempt and the blast called Strage di Piazza Fontana in Milan, which in 1969 blew up the National Agicultural Bank and left 17 dead and 88 wounded. A similar blast, Strage di Bologna, blew in 1980 up the Central Station of Bologna, leaving 85 dead and 200 wounded. Borghese and Chiaje were never convicted of their horrific crimes in Italy and Latin America.

 

 

In his magnificent penthouse in Malaga, with oil paintings by Flemish masters and other precious works of art the pompous León Degrelle welcomed the scum of Europe's ultra-right. Degrelle was a diligent writer and regarded himself as an intellectual, a prominent ideologist. Unlike Skorzeny whom he characterized as

 

a specialist with unique skills, a very strong ma with a strong will. A soldier, not a philosopher, who had a very simple view of the world – that Europe had to be anti-Communist and unified

 

One of Degrelle's many recurrent guests was for example the former paratrooper Jean-Marie Le Pen who on behalf of the Foreign Legion had been fighting in the Indochina War, during the Suez crisis, and the Algerian Revolt. Le Pen founded the French Front National in 1972 and was almost elected President of France in 2002, but was excluded from his own party in 2015 after characterizing the Nazi gas chambers as ”a small detail”. His daughter. Marine Le Pen, a right-wing extremist like her father, was during the 2017 elections close to become the President of France.

 

 

Like many of Degrelle's friends, as well as his enemies, Le Pen found that Degrelle had an annoying tendency to exaggerate his own importance:


I know Degrelle, just as I know a number of world politicians. [...] He is a World War II monument and an extraordinary historical figure. But he is also an aging gentleman who attributes to himself an influence that he does not have.

 

In more or less truthful memoirs and lofty panegyric Degrelle praised himself and his grandiloquent Nazi ideals. His goal was to contribute to the creation of an idealistic elite consisting of conservative Aryan supermen:

 

True elites are formed at the front […] a chivalry is created there, unsimg leadres. When we see a young revolutionary from germany, or elseweher, we felle he is one of ours, for we are one with revoultion and youth. We are political soldier we prepare a politcial takeover.

 

 

Like many other fanatical Nazi survivors from the Eastern Front, Degrelle denied he knew anything about the mass murder of Jews and Romani people – which actually is an impossibility. Even the few Swedish SS volunteers who participated in battles together with the Walloon Brigade and the SS Division Wiking have confessed that they witnessed murders and abuses directed against Jews.

 

 

Degrelle's repeated statements about the small scale and insignificance of the Nazi instigated killings of Jews and Romani people resulted in a lengthy trial, which began in 1985 after an indictment by the Romanian born Spanish resident and Holocaust survivor Violeta Friedman. In 1991 the Tribunal Constitutional de España sentenced Degrelle to pay a large fine. When asked if he had any regrets about the verdict, his participation in the war, his support to neo-Nazis and Holocaust denial, Degrelle answered : ”Only that we lost.” Degrelle died at the age of eighty-eight in 1994.

 

To be able to imagine at least a fragment of the immensity of the indescribable infernal human suffering and ice cold savagery created on the Eastern Front you might read Jonathan Littell's novel Les Bienveillantes, The Kindly Ones from 2006. To write this intensive portrayal of the intellectual and perverted SS Obersturmbannführer Maximilian Aue's motivation and actions, Littell studied several memoirs published by participants in the German army's struggles, including those of Degrelle. Before the Les Bienveillantes was published Littell had written a brief account of how he perceived Degrelle and his descriptions of the battles along the Eastern Front, Le sec et l'humide, The Dry and the Damp.

 

 

Littell tries to understand different aspects of evil. How an ideological approach based on human contempt in extreme conservative circles can be transformed into a grotesque slaughter of fellow human beings and then, after the carnage, once again can be abstracted and defended. Littell studied how Degrelle in his memoirs described how an abstract belief in knightly ideals and a new world order was confronted with an unexpected ”bloody, sticky, damp and smoky reality.” The upright, proud ”Aryan” knights were forced to crawl in mud and dirt while committing the most grotesque crimes in the history of mankind, only to to rise again from the crap and present themselves as the knights they in the past had imagined themselves to have been.

 

The preface to Le sec et l'humide was written by German historian of ideas Klaus Theweleit, who had a great influence on how Littell planned his novel, which on many levels is extremely disturbing. Theweleit doubts political and historical explanations of the Nazi movement, in particular its approval of killing and unrestrained violence. He does not underestimate the importance of politics and social factors, though he seeks the root cause of senseless aggressiveness within the individuals who actually commitedand those who aciviely supported the uninhibited violence. He wonders why they were able to perform such disgusting acts of bestiality while others remained observers, applauded them, refused to condemn the horrific acts, or simply preferred to ignore them. This search led Theweleit to psychoanalysis and his own childhood. Theweleit´s father used to claim he was

 

primarily a railway man … and only secondarily a man. He was a good man, too, and a pretty good fascist. The blows he brutally lavished as a matter of course, and for my own god, were the first lesson I would one day come to recognize as lessons in fascism. The instance of ambivalence in my mother – she considered the beatings necessary, but tempered them – were the second.

 

Theweleit's book Male Fantasies, which I read several years ago, has since then lingered in my subconscious and followed me through life – a bewildering reading experience; stimulating, thought-provoking, but sometimes also repetitive, tiring and somewhat dubious, but ultimately perfectly believable.

 

 

Theweleit made use of books diaries written by and for German soldiers returning home after the World War I. Mentally and physically degraded several of them experienced how their minds and bodies had become fragmented. They were looking for means to reconstruct their ”true selves”. Like many psychoanalysts, Theweleit perceives an intimate connection between body and mind, manifested in sexual urges, which are either realised or oppressed. The returning soldiers' bodies were filled with fear – fear of falling apart or in danger of being engulfed by the increasingly incomprehensible existence surrounding them. Their bodies had during their childhood and adolescence been disciplined through physical violence exercised by parents, school and military. All forms of bodily fluids and exudation came to be associated with disgust and had to be mastered and disciplined. The skin of boys had to be transformed into an armor that enclosed bodily functions and emotions, denied and despised such processes and emotions were hidden under disciplined postures, impassivity, uniforms, weapons and leather.

 

The connection Theweleit makes between body fluids and militarism reminds me of the crazy warrior U.S. Air Force Brigadier General Jack D. Ripper in Stanley Kubrick's Dr. Strangelove, which premiered thirteen years before Male Fantasies was published:

 

I can no longer sit back and allow Communist infiltration, Communist indoctrination, Communist subversion, and the international Communist conspiracy to sap and impurify all of our precious bodily fluids. […] A foreign substance is introduced into our precious bodily fluids without the knowledge of the individual, and certainly without any choice. That's the way your hard-core Commie works. I first became aware of it, Mandrake, during the physical act of love... Yes, a profound sense of fatigue, a feeling of emptiness followed. Luckily I — I was able to interpret these feelings correctly. Loss of essence. I can assure you it has not recurred, Mandrake. Women, er, women sense my power, and they seek the life essence. I do not avoid women, Mandrake...but I do deny them my essence.

 

 

The threat to the disciplined man came from the shapeless mass and soft femininity, its opposite was a mastered masculinity, orderly formations, a uniformed mindset. Alien and harmful elements were the encroaching ”strangers, retards and perverts” the threatening enemies on the other side of No Man's Land. They were characterized as a pack; a cowardly, lousy and vulgar horde of rats, a looming avalanche of dirt, ugliness and loathsome barbarism – non-Aryans, Jews, Bolsheviks, homosexuals, proletarian masses manipulated by global capitalism, democracy and liberalism. Anyone able to see the truth straight in the face, someone who really dared to take up a fight against this suffocating river of disgust, was a true hero. An exceptional person who in body and soul and through his actions represented the true will of the people – an Adolf Hitler, a León Degrelle, an Anders Breivik.

 

 

I searched for León Degrelle's books online and found that several of them had been translated into Swedish, for example his war memoirs, The War on the Eastern Front, which in the publishing advertisement was described as an epic story

 

told by the legendary person whose unrivaled combat experience and literary talent made him the foremost spokesman for his fallen comrades.

 

With rising wonder I read about the publishing house Logik's other publications. I found an astonishing number of Nazi madmen whose insidious schmaltz is divulged among sinister groups all over Europe. Of course, Logik publishes the infamous counterfeit The Protocols of the Elders of Sion, which has become the bible of every antisemite and the ultimate inspiration for a myriad of conspiracy theories. There is also a surprisingly rich selection of stale and disgusting ”race biology”. International classics such as H.S. Chamberlein and Gustave Le Bon are published together with Nordic troglodytes like Gustav Sundbärg, Adrian Molin and Evert Rosberg (whose racism targeted the Sami people), as well as more contemporary representatives of unpleasant racism such as Kevin Macdonald, Arthur Kemp and John Philippe Rushton. Of course, we also find in Logik´s publishing list writings by William Pierce, who wrote white-power extremists´ favorite book The Turner Diaries, which enthusiastically was swallowed up by the ”race warriors” and mass murderers Anders Breivik and Peter Mangs. There are several translations into Swedish of books by León Degrelle, as well as another party founder – the right-wing saint and martyr Corneliu Zelea Codreanu, who gave rise to the Romanian Iron Guard, which carried out an extensive but little-known mass slaughter of Jews and Romani people. Translated into Swedish we also find contemporary fascists like Roberto Fiore, supporter of the twisted ideology of the deceased old prophet Julius Evola, whom I wrote about in a previous blog, which to my surprise has turned out to my most visited blog entry. I fear it is web surfing Fascists who have found it.

 

Among Logik´s publication we find, side by side with French, German, Russian, American and Italian authors plenty of Nordic loonies, nurturing a special disgust for Jews, and in particular Muslims, such as Kristian Tørning, Juha Snellman, and the now deceased Jimmy Windeskog who was excluded from the Sweden Democratic party, Anton Stigermark, who is closely associated with the Sweden Democrats´ chief ideologist Mattias Karlsson and, not least, Jonas Nilsson, former foreign legionnaire and now one of the front figures in the Nordic Alternative Right, with a large contact network among European and American right-wing extremists. We also find the rabid Swedish, antisemitic Ahmed Rami and David Duke, former leader of the Ku Klux Klan, featured in Spike Lee's excellent film BlackKklansman.

 

 

Rarely have I encountered such a snake's nest of nasty and stubborn extremism. How is it possible that such an abominable phenomenon could occur in Sweden? One of several clues may be När flaggstängerna blommade, When the Flagpoles blossomed, which also appears in Logik´s publishing list. In this book Vera Oredsson tells about her wonderful childhood and youth in Nazi Germany.

 

 

Vera Schimanski came to Sweden in 1945 and did in 1950 marry the Führer of the tiny Svensk Socialistisk Samling, the Swedish Nazi Party, Sven-Olov Lindholm. When she thought her husband had begun to falter in his ideological conviction, Vera remarried with another Nazi, the gardener Göran Assar Oredsson, leader of Nordiska Rikspartiet, the Nordic Reich Party. 

 

I was quite familiar with this story since my father, who was a journalist, sometimes brought home Nordisk Kamp, Nordic Stuggle, "Sweden's largest electrically stenciled magazine", in order to provide us with some laughs caused by its silly lunacy. Clumsily written antisemitic dithyrambs, sleazy, sentimental tributes to Nazi Germany and Aryan supermen and blonde Valkyries, upsetting articles about cruelty against animals, intermingled with Holocaust denials. Among its blurry illustrations one could enjoy instructions about the correct manner of performing the Führer Salute, demonstrated by Vera Oredsson.

 

 

The miserable publication was sent for free to Norra Skåne, the local paper where my father worked, otherwise there were different subscription prices, extra expensive if you wanted the magazine to be sent to your home in a sealed envelope without a ”designated sender”. If you preferred an ”honest, open consignmentthe price was considerably reduced. Between 1975 and 1978 .Göran Assar Oredsson resigned from the party leadership to write his memoirs and handed over the power to his wife, who in an interview stated that:

 

We have not gassed six million Jews to death. That is nothing but a perpetual nag. I consider it to be a lie and even if happens to be true there is so much else, more postive things, that may be highlighted.

 

Something Vera did in a wealth of nostalgic reminiscences she published in the Nordisk Kamp and repeated in her embarrassing rigmarole When the Flagpoles Blossomed. After Göran Assar Oredsson's demise and the final collapse of the Nordic Reich Party in 2009, Vera continued to be involved with various fringe National Socialist movements, among them the Nordic Resistance Movement and the Swedes´ Party. This is where Hans Stefan Jacobsson made his appearance. By the end of the 1990s, he had as a sixteen-year-old become involved with the White Power environment and from 2013 he became leader for the now defunct Swedes´ Party and it was at the time of that party's dissolution in 2015 that Jacobsson thought it would be an opportune moment to provide the nationalist movements with a more ”intellectual image” and a effrectve and sophisticated outreach, to attract like-minded ”nationalists”. Among other efforts, Jacobsson ”tided up” the publishing house Logik by increasing its range of offers and outgoing activities. Logik´s books and magazine do nowadays not at all provide an impression of being ”electrically stenciled” and makes me wonder from where the funding to this abysmal right-wing baloney is coming.

 

 

All this may seem to be a marginal phenomenon, but I don't think so. Political trends in Europe, and around the globe are fuelling my worries about what is happening in Sweden. Logik´s treacherous image is played out to the tunes of the pied piper and the expalantion of its editorial policies as a support to the freedom of expression does not att all impress me. Furthermore, Logik states that it publishes

 

literature focusing on social debate and anchored in a Western tradition of ideas. The purpose of Logik is to increase the accessibility of books focusing on Western history, culture, philosophy and politics.

 

Not at all – what is being issued is an unpleasant concoction of ideologies stinking from the human contempt that once brought Europe to the brink of the abyss. This unpleasant drivel grows out of the same soil where the Sweden Democrats, and several other European populist parties are firmly rooted.

 

Several Swedish friends of mine tell me that I am overreacting. According to them the Sweden Democrats are quite harmless. I do not think so. It does not at all calm me down that this ”nationalist” party according the latest opinion polls now is Sweden’s largest political party with approximately 24 percent of voters´ support. Knowing the roots and background of this political monster makes me very worried indeed. A party which, on its website, correctly states that

 

The road from the party’s establishment to today has not been straight. We have been extensively scrutinized and it has actually happened that we have been wrong, especially during our adolescence. However, we have matured and learned from our experiences.

 

 

Quite rightly put – during its ”adolescence”, the Sweden Democrats was without any doubt whatsoever a Nazi party, with such a party´s inhumane ideology and blatant lies. Sure, the party has ”matured” by covering its predatory nature in sheep's clothing, paying homage to ”Swedish” roots and correctly declaring that it is now a folkrörelse, a people’s movement, while hiding its sinister background to the public. Downplaying it's raison d'être as a full fledged chauvinist party firmly rooted in stale, decrepit ideologies from anno dazumal.

 

Similar tactics can even apply to Hergé, who apparently became more radical and eventually ended up more to the left than to the right, an assumed development he did not comment on. Radical admirers point out that Hergé ironized over capitalist mass production and profit hunger, the consumer society, multinational corporations and arms trade. Tintin fought against the murderous Japanese empire, European and Latin American dictatorships, freed slaves and defended Romani people. Always supporting the weak and defenseless, upholding justice and remaining loyal to his friends. However, this coincides with Hergé's original Catholic scout ethics and it was also the beliefs of several of his most extreme, conservative friends. Even if they eventually turned out to be Nazi collaborators and Holocaust deniers, Hergé faithfully maintained their friendship, as well as he openly defended them. Tintin's villainous opponents also remained the same – wealthy Jewish-like capitalists, members of global, secret and profit-hungry cabals. It seems as if Hergé did not really change his views, but rather adapted them to a changed reality – not at all unlike the tactics of the Sweden Democrats, although it should be pointed out that Hergé was neither xenophobic, nor a fervent nationalist.

 

 

Demons from his past constantly appeared during Hergés post-war life, trying to usurp his work. Two years after Hergé's death in 1983, when he could no longer be opposed by Tintin's creator, Degrelle published the book Tintin, mon copain, Tintin, My Pal, in which he claimed that Hergé had created Tintin with Degrelle as his role model. As usual, Degrelle placed himself at the very centre. The book is more about Degrelle's life and achievements, the myths he created about himself, than about Hergé. Degrelle writes that Tintin's distinguishing tuft of hair and plus fours were inspired by his own youthful appearance. Furthermore, that Tintin's origins in the scout movement and his trips based on journalistic assignments abroad were inspired by Degrelle's travels to Mexico and the United States.

 

Degrelle ignores the fact that Hergé completely broke all contact with him after their lengthy brawl around the election poster, which Degrelle had published without Hergé’s consent. Since then, Hergé had distanced himself completely from the loudmouthed and self-centred Degrelle, demonstrating only contempt for his Rexist party. Nevertheless, Degrelle does everywhere discern similarities between himself and Tintin, implying that like the youthful hero Degrelle is a also a straight guy who has always been on the side of the weak and all his life been fighting the dark forces that threaten the Free World. Degrelle even had the audacity to claim that Hergé's revolutionary art with its ligne claire had been inspired by him and was based on the comic books Degrelle had sent to his young colleague from the United States. However, it is a well known fact that Hergé far earlier had appreciated and been inspired by French comics from the beginning of the twentieth century with a ligne claire similar to the one he came to apply to his own work of art. Especially comics and drawings created by Andre Hellé and Émile-Joseph Pinchon.

 

 

Hergé's use of speech balloons was not inspired by any comics that Degrelle sent him from the U.S., something Degrelle claimed. Hergé had used them several years before Degrelle went abroad. That Degrelle would be Tintin is quite obviously a construction of a passé and self-overestimating politician who wanted to attach himself to Tintin's fame, not unlike Sweden Democrats who attempt to use the Swedish Social Democrats´ original and genuine popularity by implying that their social policies are an inheritance from the radical and transformative Social Democratic social reforms that were implemented during the 1930s and 1940s, when they tried to create something they called Det Svenska Folkhemmet, the Swedish People's Home.

 

 

In fact, even though Hergé throughout the post-war period obviously struggled with his past, he stubbornly continued to defend and support his Nazi collaborating buddies. Did he not understand that the friends he never abandoned harbored destructive and hostile views? That they remained Fascists and Nazis who stubbornly denied the annihilation of Jews and Romani people? At one moment of truth and honesty Hergé declared:

 

But believe me, if I had known the nature of the persecution, and the Final Solution, I would not have done them [the Tintin comics]. I did not know. Or, like so many others, perhaps I made sure that I did not know.

 

Therein lies the answer to why so many people still deny the existence of obvious abuse. Hergé preferred to ignore things that were too painful or to annoying for him to admit. Logik’s owners and sponsor are well aware that the raison-d´être of their publishing house is far from defending any freedom of expression, but that it does in fact propagate racism and totalitarianism. Admittedly, I do not think that Sweden Democrats, like most other populist parties, are anti-democratic. On the contrary, they consider democracy to be a prerequisite for their power, something that does not prevent them from basing their ”values” on racism and chauvinism. Like Hergé, they prefer not to let their admirers know where they came from and even to themselves admit where they find their roots, at least not officially. Sweden Democrats steal the recipes for success from other political parties and ideologies and garnish their own distasteful dish with their more appetizing messages. They use the Social Democrats' idea of a People’s Home, well aware of the fact that their own vision of such a ”home” is quite different from the one of the Social Democrats.

 

 

The Sweden Democrats´ people’s home is actually more akin to the one of Rudolf Kjellén (1864-1922), who actually coined the term. Kjellén´s book Nationell samling, National Unity, is also issued by Logik. A People’s Home did for Kjellén mean an exclusive ”home” only for genuine ”Swedes”. According to him, ”our nation” had to find ”happiness on its own” and not copy other nations' constitutions or social systems. Accordingly, Kjellén did not recognize any global human rights.

 

It is such thefts of respectful and compassionate values and their subsequent use in defense of despicable ideas and offensive actions that annoy me. I do not claim that such behaviour has to be forbidden and censored, though in the name of decency they must be condemned. When the Swedish artist and art historian Lars Vilks, in order to provoke, draws a Judensau, Jewish Sow, he does so well aware of a long tradition in which Jews were offended by being put in a close and grotesque connection with something that to them was the height of impurity. Such an act does actually not have anything to do with irony, humor or defense of the freedom of speech, it is and remains an unpalatable and unjustifiable violation of the dignity of other people.

 

 

I have several friends who have met, listened to and appreciate Lars Vilks. They claim that he is a spiritual and learned man who with elegance and ease defends his actions through profound analyses and examples of the task of art to provoke and spark debates. That does not impress me at all. Vilks´s pictures, for exmple Mohammed as a Stray Dogthe Jewish Sow and Jesus as a Pedophile are unnecessary and distasteful provocations, a fact that is not at all offset by the assurance that ”they give rise to a valuable debate” about the freedom of expression and religious oppression.

 

 

I am equally angered by the ”street artistDan Fredrik Park, who occasionally have been praised for the ”politically incorrect” posters he exhibits in public spaces in towns like Malmö and Copenhagen. In spite of his grotesque renderings of Jews, Feminists and coloured people Park has declared that he ”does not act on the basis of any specific political agenda.” Another appalling lie, in particular since his ”art” has been happily embraced by white supremacists and other extremists. How can anyone find a grain of irony and humor in a picture of a dying boy in Auschwitz and a shower with the caption ”Shower phobia”?

 

In the name of ”freedom of expression” the gallerist Henrik Lilja Rönnquist exhibited and sold "works of art” by Vilks and Park, while playing the role of being a harmless promoter of social, critical art. Something he was not, apart from a successful gallery owner Rönnquist was at the time also founding member of and spokesperson for Swedish Pegida (Patriotic Europeans against Islamization of the Western World). I do not know whether Wilks, Parks or Rönnquist's actions should be punished, but it they have undoubtedly to be condemned as attacks on human dignity.

 

Racism, contempt, and the promotion of violence against groups of innocent people who happen to belong to an ethnic group is an all-devouring poison that, if unrestrained, can have terrible consequences – such as the Nazi genocides, the Rwanda massacres and ethnic cleansing in former Yugoslavia. Just to mention a few examples that started out as seemingly ”innocent jokes”. Contempt for other human beings is neither funny nor entertaining, especially if you experience it from a victim’s perspective. Still, people happily shiver in delight when ”politically correct” opinions are chastised, like small children who are laughing when they utter ”forbidden and ugly” words.

 

 

Offensive depictions of entire population groups have always been in use for political purposes. For example, the internet is currently infected by a distasteful Jewish caricature called The Happy Merchant, undoubtedly a conglomerate of the grotesque lampoons used by a wealth of conspiracy theorists who, like the Nazis did with terrible consequences, want to indicate that scheming Jews are behind all conceivable misery.

 

Accordingly, the nasty image is a standard version of various antisemitic distortions of a human aspect with hooked nose, wringing hands, satanic smile, deformed back, bulging eyes, unkept beard, a receding hairline and curly black hair crowned by a black calotte. The picture was first published together with an equally tasteless depiction of an African American, where the Jew is likened to a rat and the African American to a cockroach, implying that they both ought to be exterminated.

 

 

It is not hard to find any paragons for these abominations. The Happy Merchant may be compared to Philipp Rupprecht's (Fips) grotesque Jewish caricatures in the antisemitic weekly Der Stürmer which openly advocated that all Jews should be exterminated. The vulgarity of this notorious publication was so gross that even Gobbels and Göring, who certainly both were full-fledged antisemites, tried to get it shut down. However, Hitler considered the tabloid’s founder and owner, Julius Streicher, to be an esteemed and personal friend and did with great anticipation look forward to each issue. With great enthusiasm der Führer read every Stürmer from the first to the last page.

 

 

Julius Streicher was sentenced to death in Nuremberg, although it was perfectly clear that he did not actively participate in the planning and execution of the extermination och Jews and Romani people, he was nonetheless considered guilty of the Holocaust through the hatred and encouragement of genocide he had spread with each issue of his despicable magazine, which with its circulation of 500,000 copies had made Streicher a millionaire. Philipp Rupprecht, who through his hateful caricatures of Jews had contributed to Der Stürmer´s popularity, was also considered to be a contributor to ”crimes against humanity” and was sentenced to ten years of hard labour, of which he served five.

 

 

Few are aware that the artist Nick Bougas is the originator of the unpalatable Happy Merchant. Like Vilks and Park, Bougas is experimenting with insulting provocations making them known as ”art” or ”jokes”. Bouga's caricatures, along with the equally abhorrently politically incorrect Ben Garrison's racist images, have been gratefully accepted by white supremacists all over the world and they are now spreading the dung all over with the pretext that they defend freedom of speech.

 

 

The drawing above is a typical Garrison cartoon depicting how the financier and philanthropist Georges Soros is controlled by a fictional Sionist World Conspiracy, as usual indicated to be governed by the Rotschild family, which aim it is to infiltrate and dominate the entire world. A view that seems to be reflected by Hergé's super villains, the internationally active and unscrupulous capitalists Blumenstein and Rastapopolous.

 

The existence of a Jewish, global network planning to achieve the destruction of all goyim is one of the extreme right's favorite myths and far from being as harmless as its believers often claim it to be. The fictional story finds its main origin in the discredited forgery The Protocols of the Elders of Sion, an antisemitic concoction that emerged in Russia sometime in the early twentieth century and quickly spread throughout the world through various antisemitic associations and intelligence services. This pamphlet gained great importance for the Catholic-fascist movements in France and Belgium and of course it was also appreciated by the Nazis.

 

The myth of a Jewish World Conspiracy is still alive and well and, for example, an important ingredient in Hungarian Prime Minister Victor Orbán's rhetoric and in his exploitation of the philanthropist George Soros as an image of everything that opposes him. One of Orbán's absurd accusations against Soros is that he is funding illegal immigration to Hungary. The poster below, which was dispersed by the Hungarian Government states that ninety-nine percent of the Hungarian population reject illegal immigration and exclaims: ”Don't let Soros get the last laugh.”

 

 

This insanity has also infected Donald Trump's loyal lawyer and confidant Rudy Giuliani, who in an interview unfoundedly claimed that the U.S. Ambassador to Ukraine, who had been deposed by Trump, Giuliani called her Saint Mary Yovanovitch, had been ”controlled” by George Soros.

 

He put all four ambassadors there [in Ukraine]. And he’s employing the FBI agents Don’t tell me I’m anti-Semitic if I oppose him. Soros is hardly a Jew. I’m more of a Jew than Soros is. I probably know more about — he doesn’t go to church, he doesn’t go to religion — synagogue. He doesn’t belong to a synagogue, he doesn’t support Israel, he’s an enemy of Israel. He’s elected eight anarchist DA’s [District Attorneys] in the United States. He’s a horrible human being.

 

All of it utter gibberish that Guiliani, sorry to say, nevertheless seems to believe in and probably feeds into the no less ill-informed elected President of 320 million people and the world's most powerful nation … so far. By the way, apart from being a staunch supporter of the state of Israel Guiliani, who is the grandchild of Italian immigrants, is not a Jew at all.

 

It is difficult to know whether to cry or laugh at all these miserable prejudices and pointless ”wittiness. Even jokes can be treacherous. For example, it is customary that as soon as any hypocritical Sweden Democrat has made a deeply offensive comment about a group of people, or a political opponent, the criticism is generally wiped off with the silly explanation that it was just a joke. However ... lies are lies and prejudices are prejudices in whatever shape they manifest themselves. I leave the last word to Arne Duck, a cynical cartoon character who roams the streets of Stockholm spreading wicked cynicism around himself: ”Sometimes I wonder if I live in a joke or a country ...”

 

 

Bernstein, Joseph (2015) ”The Surprisingly Mainstream History of the Intenet´s Anti-semitic Image.” BuzzFeed News, February 5. Bornebusch, Arne (1946) Per Albin svarar – Välkomna till oss: Arbetarepartiets valrevy 1946. https://www.filmarkivet.se/movies/per-albin-svarar-valkomna-till-oss Cohn Norman (1966) Warrant for Genocide: The Myth of the Jewish World-Conspiracy and the Protocols of the Elders of Sion. New York: Harper & Row. Conway, Martin (1993) Collaboration in Belgium: León Degrelle and the Rexist Movement, 1949-1944. New Haven: Yale University Press. Langlois, Jacques, ed. (2011) Les personnages de Tintin dans l´histoire: Les événements de 1930 à 1944 qui ont inspiré l´œuvre d´Hergé. Paris: Le Point. Lee, Martin A. (1997) The Beast Reawakens: The chilling story of the neo-nazi movement. Boston: Little, Brown and Company. Littell, Jonathan (2009) The Kindly Ones. New York: Harper Collins. Mazover, Mark (2009) Hitler´s Empire: How the Nazis Ruled Europe. London: Penguin Books. McCarthy, Tom (2006) Tintin and the Secret of Literature. London: Granta BooksMecacci, Luciano (2019) Besprizornye: Bambini randagi nella Russia sovietica (1917-1935). Milano: Adelphi Edizioni. Nuzzi, Olivia (2019) ”A Conversation with Rudi Giuliani over Bloody Marys at the Mark Hotel.” New York Magazine, Decemebre 23. Peeters, Benoît (2012) Hergé: Son of Tintin. Baltimore: John Hopkins University Press. Theweleit, Klaus (1987) Male Fantasies. Minneapolis: University of Minnesota Press. Westcott, Kathryn (2011) “At last – an explanation for ´bunga bunga´,” BBC News https://www.bbc.com/news/world-europe-12325796

 

03/13/2020 07:16

Då jag för ett par månader sedan, det var innan coranaviruset nCoV-2019 dök upp, tog bussen här i Rom hamnade jag bredvid en ung man med ett ovanligt brutalt utseende. Stor och kraftig med knäckt näsben såg han ut som nidbilden av en huligan. Jag uppfattar mig själv som relativt fördomsfri och ett långt liv har lärt mig att inte döma människor efter utseende. Därför satte jag mig utan tvekan bredvid honom (nåja ... det fanns ingen annan sittplats tillgänlig). Jag blev dock lätt oroad då jag förstulet sneglade mot honom och upptäckte att han på halsen bar en tatuering av ett spöknippe, fascio. På samma sätt som hakkkorset är en symbol för nazister och vasakärven (vasen) var det för deras svenska motsvarighet (och kanske fortfarande är det, tillsammans med solkorset) så är spöknippet en symbol för fascisterna.

 

 

Spöknippe? Under den antika Republiken styrdes Rom av trehundra senatsmedlemmar som varje år valde två konsuler till att vara Republikens överhuvuden. Dessa hade en purpurkantad toga och föregicks av inte mindre än tolv poliskonstaplar, liktorer, som var och en bar på en fasces, en bunt hopbundna käppar med en bila i mitten. De där anordningarna symboliserade konsulernas rätt att låta prygla och avrätta folk och antogs av Mussolini vara en värdig symbol för hans diktatoriska makt.

 

 

 

Nu satt jag bredvid en ung man som hade ett spöknippe intatuerat in på sin hals. Han kastade en blick mot mig, uppenbarligen hade han märkt att jag sneglat mot tatueringen. Besvärad blickade jag rakt ut i luften, men kunde inte avhålla mig ifrån att efter en stund försöka fånga upp vad han läste. Han hade nämligen en hopslagen bok vilande över knäna – León Degrelle: Apello ai giovani europei, León Degrelle: Apell till unga européer. Jag visste vem författaren var; en bedrövlig nazistisk medlöpare och SSsoldat som förvandlats till ”intellektuell” guru för Europas värsta avgrundshöger. Antagligen höll jag blicken fästad alltför länge mot bokomslaget och min fascistiske granne kunde åter fånga upp mitt intresse för fascistiska indikationer. Antog han att jag var en likasinnad fanatiker? En vit suprematist med hjärnan fyll av samma smörja som han. Ty jag antog att han knappast hade något akademiskt intresse av nazister som Degrelle, en ”ideolog” som hyllade aggressiva, ”pragmatiska insatser” för att tysta ”vulgärdemokrater” och därmed gynna framväxten av en nazistisk samhällsordning.

 

Mina farhågor tycktes besannas då den uppseendeväckande fascisten; med sitt kortsnaggade hår, grå bomberjacka, kamoflagebyxor och Doc Martenskängor, tog fram sin mobiltelefon och uppenbarligen demonstrativt för mig avlöjade dess ”profilbild” – ett officiellt porträtt av Der Führer. Min bussgranne började intensivt ägna sig åt ett mobilknappande, alltmedan han gång på gång riktade i det närmaste omärkliga ögonkast i min riktning. Ville han inleda samtal? Var hans uppseendeväckande uppenbarelse avsedd att fungera som lockbete för själsfränder? Antog han kanske att jag liksom Degrelle var en borgerligt rekordelig äldre herre som liksom den forne SSsoldaten drömde om ett fascist/nazistiskt Europa. Ville han locka mig till sin terroristcell och där introducera mig för sina samhällsomstörtande kumpaner?

 

 

Kanske skulle jag kunna gå undercover, spela med och slutligen spränga deras extremistcell, för att sedan i böcker och artiklar likt en äldre upplaga av Roberto Saviano inför hela världen avslöja deras fördärvliga förehavanden? Aldrig i livet. Bäst att vore att hålla sig så långt borta som möjligt från den sortens figurer. Jag greps av äckelkänslor inför min mobilknappande granne och steg av vid nästa busshållplats.

 

Sittande på en bänk funderade jag över de parallellvärldar som finns omkring oss. Som jag inte har något som helst samröre med, men som för sina invånare utgör deras existens, deras referenspunkt, hela deras tillvaro – maffiavärlden, drogvärlden, prostitutionsvärlden, terroristvärlden och en mängd andra skräckinjagande universa som lever och frodas i vår absoluta närhet.

 

Den tatuerade ynglingen på bussevistades säkerligen i en sådan värld där han hade sina vänner och hämtade sina åsikter. Antagligen var den fascistoida tillvaron hans främsta raison d'être, hans existensberättigande, mening med livet. Det finns andra människor som ser sin feminism, homosexualitet, ras, invandrarstatus, yrkesverksamhet och allt möjligt annat som det nav kring vilket hela världen cirklar.

 

 

Kom att tänka på Håkan Jaensons böcker om Nussekudden. De handlar om en vuxen mans bundenhet till en tröstkudde. Utan sin tröstkudde kan huvudpersonen inte föra ett normalt liv – då han förlorat den brister hans äktenskap. Han förlorar sitt arbete och sjunker ner i blandmissbruk. Kalle kommer inte på fötter förrän han inom en hemlig klubb finner likasinnade nussekuddefanatiker. Efter att ha funnit hans kudde kontaktar nussekuddeklubben Kalle och han kan till slut dela sitt kuddberoende med likasinnade. Håkan Jaensson, som var kulturchef på Aftonbladet, var säkert medveten om vad hans skojfriska barnböcker om Nussekudden – kongenialt gestaltade genom den skickliga illustratören Gunna Grähs – verkligen handlade om … att få leva ut sina dolda begär, finna ett sammanhang, en roll, ett bejakande av vem du tror dig vara.

 

Kalle förs av en mystisk, lätt hotfull man ner i en källarlokal där nussefanatikerna håller till. De kommer från alla samhällsklasser och yrkeskategorier, men deras nussekudde- och gosedjurberoende gör dem till ett hemligt, väl sammansvetsat gäng. Hade den den brutale ynglingen på bussen haft ett liknande syfte som dörrvakten i Jaenssons bok? Att locka vad han antog vara en likasinnad fanatiker in i en hemlig värld av outsiders? Och Degrelle? Hur kom det sig att jag kände till honom? Var även jag fascist? Mitt Degrellekunnande, som förvisso är ytterst marginellt, härrör sig liksom Kalles nussekuddebegär till ett intresse, förvisso marginellt även det, som jag utvecklade redan i min barndom.

 

 

Min kusin Erik Gustaf, vars föräldrar var konstnärer, bodde i ett stort och i mitt tycke ganska spöklikt före detta ålderdomshem i Barkaby utanför Stockholm. Han var ett år äldre än jag och visste sådant som jag inte kände till. Jag hade knappt lärt mig läsa då han visade mig en seriebok, Enhörningens hemlighet, som handlade om den unge journalisten Tintins och sjökaptenen Archibald Haddocks rafflande sökande efter piraten Rackham den Rödes skatt. Det omväxlande, oavbrutet spännande äventyret och de fantasieggande illustrationerna grep mig. Gång på gång stavade jag mig igenom berättelsen. En ny värld hade öppnats för mig.

 

 

På den tiden, d.v.s. i början av sextiotalet, sålde och distribuerade skollärare en tidning kallad Kamratposten. Om jag inte minns fel fick elever vid skolstarten en gul lapp som de kunde ta med sig hem för föräldrarnas underskrift och fick sedan ett års prenumeration på Kamratposten. Tror mig minnas att tidningen faktiskt var gratis. Det gick något rykte om att kungahuset betalade för den, men det är kanske alltför otroligt för att vara sant. Nåväl, jag minns ingenting av Kamratpostens innehåll, annat att den 1963 började publicera Kung Ottokars spira med ett uppslag som var både i svart-vitt och färg. Jag rev ut de där uppslagen och sparade dem i flera år, tillsammans med Prins Valiant som jag rev ur min min systers Hemmets Journal, en veckotidning hon köpte i kiosken enbart för Valiants skull.

 

 

För mig blev Kung Ottakars spira en än mer omtumlande Tintinupplevelse än Enhörningen, kanske beroende på att min läskunnighet hade ökat så pass att jag kände igen den spännande miljön från en av mina favoritromaner, Fången på Zenda av Anthony Hope, en äventyrsroman som faktiskt håller måttet och för en vuxen man går att läsa om med nästan samma uppskattning som den en bokslukande elvaåring kunde finna i allsköns numera för mig erbarmliga alster. Två år senare dök Tintin åter upp i Kamratposten och då med ett äventyr bland egyptologer och drogsmugglande hemliga sällskap, Faraos Cigarrer. Sedan försvann Kamratposten ur mitt liv. Kanske hade jag vuxit ifrån den, men jag tror att den yttersta orsaken var att skolorna slutat distribuera tidningen. Tack och lov dök Tintin upp igen, denna gång i serietidningen Banggg, där figurerade han i ett annat rafflande och mer sofistikerat äventyr kallat Det hemliga vapnet. Sedan dök han upp i olika serieböcker som jag lånade på biblioteket.

 

 

Som vuxen har jag emellanåt läst ett och annat om Tintins skapare, belgaren Georges Prosper Remi, Hergé, och har förvisso uppmärksammat all den kritik hans seriealbum fått utstå för sina rasistiska klichéer, speciellt de som förekom i tidiga Tintinserier. Hergé tog vid flera tillfällen avstånd från det där. Han skrev i senare upplagor av sina serier om flera av de mest iögonfallande fördomarna, fast det kan inte förnekas att ett så pass sent album som Koks i lasten från 1958 fortfarande lider av en karikatyrartad framställning av afrikaner. Hergés undanförklaring var att han som barn blivit matad med enfaldiga stereotyper och förtäckt rasistisk propaganda. Något som förvisso även gäller en svensk pojke som föddes femtio år efter Hergé.

 

 

Serien Tintin i Kongo som gavs ut som serie 1930 till 1931 har befunnit sig i skottlinjen då det gäller Hergés rasism. När jag nu läser om den mindes jag hur jag vid sjuårs ålder i skolan lärde jag mig läsa genom Nu ska vi läsa, en bok med bilder av illustratören till flera av Astid Lindgrens böcker, Ingrid Vang Nyman. Vid bokstaven N fanns följande illustration och vers:

 

 

Ända sedan början av nittonhundratalet hade svenska läseböcker reproducerat löjeväckande schablonframställningar av mörkhyade männsikor. Pyttans A-B och C-D-lära skrevs 1896 av sådana litterära giganter som Verner von Heidenstam och Gustaf Fröding, alltmedan Albert Engström illustrerade den på sin tid mycket populära barnboken. I Pyttans läsebok kunde du finna inslag som:

 

 

Kaffrer var på den tiden det gängse namnet på bantufolk från kusten söder om Sambesifloden i sydöstra Afrika, Namnet fann sitt ursprung i arabiskans kafir, otrogen. Fortsättningsvis var det vanligt att bokstaven N i officiella läseböcker illustrerades med ”vitsiga negerbilder”, exempelvis Den Lustiga ABC-boken som illustrerades av Solstickans skapare Einar Nerman.

 

 

I skolbiblioteket kunde jag finna en hel del barnböcker som visade hur små negerbarn åts upp av krokodiler, hur de inte kunde tvättas rena och hur de civiliserades av välvilliga vita männsikor.

 

 

Det fanns också små berättelser om barn som målar sig svarta och leker ”negrer”, som Kalle Neger i en rimsaga från Min Skattkammare:

 

Kalle är en negerkung ifrån Kongo-landen.

Båge, pil och giftig pung, assegaj i handen.

Han är neger sen i går, då vi brände stubbar.

Det blev färg för flera år åt små negergubbar.

Öronringar har han ren, lockigt krull i håret,

svart syn och svarta ben, svarta hela året.

Han bor i ett videkrål, ensam, det är givet.

Vid hans vilda kongovrål, man kan mista livet.

Bara när det vankas mat, kungens mordlust lättar.

Han blir snäll och högst privat, då han vädrar plättar.

Då blir Kalle kvickt igen, vit i syn och händer.

Men hans ben är evigt än, från de Kongo-länder.

 

 

Reklam gjorde anspelningar på svarta afrikaner, speciellt om det rörde sig om svarta produkter som lakrits och skokräm, eller bruna som kaffe. Till och med trycksvärta kunde helt aningslöst kopplas samman med ”negrer´” som i den här reklamen för Sydsvenskan:

 

 

Liknande associationer skapades kring mörker och ljus, som reklam för glödlampor:

 

På en neger svart som natten

biter icke tvål och vatten

men i PHILIPS lampors sken

strax han verkar vit och ren.

 

 

Förutom vitsande kring ”negrernas” hudfärg fanns otaliga skämt om deras barbari, speciellt kannibalism som under årtionden associerades med ”afrikaner”. Det finns oräkneliga mängder skämtteckningar kring ”afrikanernas” stora kannibalgrytor och de var inte minst rikligt förekommande i barnfilmer.

 

 

Myter om afrikanskt barbari kan även idag dyka upp i en mängd osmakliga anspelningar. Välkända blev exempelvis Sergio Belusconis bungabungafester, som enligt flera vittnesmål fick sitt namn från en vulgär vits som den italienske premiärministern gillade att berätta och som han påstod sig ha hört från Muammar al-Gaddafi:

 

Tre västerlänningar infångades av en primitiv afrikansk stam. Hövdingen gav var och en av dem valet mellan död och bunga bunga. De första två valde bunga bunga och torterades sexuellt på olika sätt innan de dödades. Den tredje, som bevittnat vad som försiggått valde döden, varvid hövdingen suckade och deklarerade: ”Död har du bett om och dö skall du , men först lite bunga bunga.”

 

Efter att som barn ha bläddrat i sagoböcker om primitiva negerbarn kunde jag gå till kiosken och köpa godis i form av negerhuvuden, citronfyllda lakritsstänger eller GBs Chokladpuck.

 

 

Med tanke på allt detta blir jag inte speciellt chockad av Tintin i Kongo där de svarta kongoleserna visserligen i allmänhet framställs som tämligen korkade, men likväl är vänliga och godmodiga. Deras ”dumhet” förklaras i stort sett genom att de inte har ”civiliserats” tillräckligt av välmenande missionärer och europeiska administratörer. Istället låter de sig manipuleras och utnyttjas av vita kapitalister. Det visar sig i Tintin i Kongo att den värste skurken och manipulatören är i tjänst hos ett amerikanskt gangstersyndikat som är ute efter att exploatera landets diamantfyndigheter. Tintin arbetar däremot för missionärer som betraktar kongoleserna som belgiska undersåtar som enbart behöver civiliseras genom undervisning och rättvis behandling. Detta helt i avsaknad av insikt om den hänsynslösa rovdrift som belgarna under Leopold II (som regerade mellan 1865 och 1909) utsatte kongoleserna för och som under ett tjugotal år genom mord och terror halverade områdets folkmängd, vilket motsvarade motsvarade mellan 8 och 30 miljoner döda, beroende på vilken befolkningsuppskattning som gjorts. Ett helvete som skildrades av Joseph Conrad i Mörkrets hjärta, som trots sitt fördömande av belgarnas barbariska vinningslystnad och kongolesernas lidande är betydligt mer rasistisk än Tintin i Kongo.

 

 

Hergé tecknade om och färglade sin Kongoserie 1946 och passade då på att ändra en del av innehållet. Till exempel byttes en geografilektion där Tintin undervisade barnen om "ert fosterland Belgien" ut mot en politiskt mer okontroversiell matematiklektion.

 

 

Hergés rasism var utan tvekan ett barn av sin tid, som var än mer rasistisk än min barndomstid med sina kannibalgrytor, klichéartade små negerbarn som skulle tvättats rena, negergodis och allsköns kränkande reklam som framställde svarta som ignoranta barbarer, vitt skilda från oss upplysta, vita ”västerlänningar”. ”Godmodigt naivt och oskyldigt” har det sagts, men inte desto mindre farligt. Är du mörkhyad så är det sannerligen inte så naivt och oskyldigt att bedömas som tillhörande en grupp ”annorlunda” människor som inte ens betraktas som jämbördiga varelser utan genom djupt kränkande klichéer framställs som mindre vetande barbarer. En ”godmodig” rasism som i USA under samma tid som Hergé skrev och ritade Tintin i Kongo resulterade i skrämmande lynchningar och ett lavinartat växande Ku Klux Klan och i Europa visade sig genom brutalt utnyttjande av och massmord på ursprungsbefolkningar (exempelvis Italiens bestialiska folkmord i Libyen och på Afrikas horn) och som snart skulle explodera i nazisternas utrotande av ”andra” befolkningsgrupper och oliktänkande.

 

 

Hergé kunde likväl ha rätt i försvaret att han tanklöst arbetat inom en miljö där svarta människor helt naturligt betraktades såsom han framställde dem i Tintin i Kongo och att masslakt på ”storvilt” på den tiden precis som i hans serie betraktades som ett nöje och en sport. Så var det faktiskt även under min barndom. Dessutom arbetade Hergé för en ”djupt” kristen arbetsgivare som 1930 bett honom att i en serie för sin tidnings ”barnupplaga”, Le Petit Vingtième, på ett underhållande sätt lära belgiska barn lite mer om det ”belgiska ” Kongo och samtidigt uppmuntra kolonialismens och missionens ansträngningar att höja kristen moral hos afrikanerna, samt motverka kommersiella intressen från andra länder. Abbé Wallez tyckte dessutom att att det var dags att ta tillfället i akt för att uppmuntra belgiska barn att i framtiden arbeta i Kongo, speciellt efter Kung Alberts och Drottning Elisabeths ”framgångsrika besök i Belgiens koloni”.  

 

 

Jag är mer förtjust i Tintin i Sovjet än Tintin i Kongo. Första sidan av Hergés serie om Sovjet publicerades den 10:e januari 1928 i Le Petit Vingtième och sedan följde varje vecka en helsida med Tintins ryska äventyr. Den då tjugoettårige Hergé blev snabbt uppskattad och berömd bland den större delen av Belgiens barn och ungdomar.

 

 

Till skillnad från sina andra, tidiga Tintinserier förbättrade inte Hergé Tintin i Sovjet. Den gavs officiellt inte ut igen förrän 1981, två år före Hergés död. Förklaringarna som Hergé gav till sin motvilja att åter publicera serien var såväl estetiska som politiska. Då den tyska ockupationsmakten under Andra världskriget bad honom publicera Tintin i Sovjet som antisovjetisk propaganda ursäktade sig Hergé med att originalmatriserna var i dåligt skick. Han skulle bli tvungen att teckna om hela serien, som han dessutom ansåg vara klumpigt gjord – ett hastverk, ”en ungdomsförsyndelse”. Då efterfrågan ökade efter kriget och förlaget Casterman ville publicera sovjetserien förklarade Hergé att han generades av dess grovt förenklade propaganda.

 

Då jag nu läser om Tintin i Sovjet finner jag den vara utmärkt tecknad och dessutom ovanligt rolig, fartfylld och egentligen inte alls bredvid målet i sin kritik av dåtidens Sovjetunionen. Visst – serien onekligen barnslig, men på ett underhållande sätt. Varje ensidig bildsekvens slutar med en cliffhanger som fångades upp i följande veckas sekvens. Tempot är högt uppskruvat och infallsrikt. Det märks att Hergé har inspirerats av samtidens kortfilmsfarser, som Keystone Cops, och de som gjordes av mästare som Chaplin, Harold Loyd och Buster Keaton. Teckningsstilen påminner starkt om de tecknade kortfilmer som 1919 inleddes med Pat Sulllivan Studios´s Feline Follies och som samma år som Hergé började skriva sina Tintin historier var högsta mode efter det att Disney med sin Steamboat Willie hade lyckats synkronisera animerad film med ljud. Disneys tidiga kortfilmer ser ut som kopior av Pat Sullivans filmer och det gör också Hergés teckningar med sina grova linjer och förenklade figurer. Flera av den tjugoettårige Hergés teckningar är inte alls så enkla som de har framställts som. En hel del av dem demonstrerar skickliga och omväxlande bildlösningar, nästan i stil med futuristisk konst.

 

 

Vad innehållet beträffar är även det barnsligt förenklat, men under den naiva ytan framskymtar en sovjetisk verklighet som den unge Hergé inte personligen hade konfronterats med, men som han kände till från katolsk, antisovjetisk propaganda. Märkligt nog har Hergés kritik inga religiösa förtecken, något som kan tyckas märkligt med tanke på att serien publicerades i en fanatiskt högerinriktad katolsk tidning.

 

I seriens snabba sekvenser konfronterades de unga läsarna med kommunistisk repression, en ständigt närvarande hemlig polis, toppstyrda val, politiskt arrangerade ”turistresor” för manipulerade socialister från Väst, förföljelser av bönder som motsatt sig tvångsleveranser av säd, de s.k. kulakerna, förfall, svält och propaganda. Året innan serien publicerades hade Stalin konsoliderat sin makt, stärkt censuren, börjat förfölja sina opponenter inom och utom partiet och inlett en blodtörstig kampanj mot kulakerna. Landet hade ännu inte återhämtat sig från det förödande Första världskriget med följande revolutionsstrider och en förödande massvält.

 

 

Inte minst lyckades Hergé i förbigående uppmärksamma de miljontals besprizorgnye, ”utan kontroll, övergivna”, barn och ungdomar som fanns i alla ryska städer. Efter inbördeskrigens slut 1922 uppskattades besprizorgnye till mer än sju miljoner. Under hela tjugotalet utgjorde dessa hopar med föräldralösa, svältande barn ett stort problem. Drogade, sjuka och utsvultna ägnade de sig åt allsköns kriminalitet och återfanns ofta döda på gator och torg.

 

 

Hergé kände till sådana problem och flera andra drag från det repressiva sovjetiska samhällssystemet genom Joseph Douillets bok Moscou sans Voiles: Neuf ans de travail au pays des Soviets, Det obeslöjade Moskva: Nio års arbete i sovjeternas land. Hergé hade fått boken av sin chef, prästen Norbert Wallez, och den blev i stort sett hans enda källa för Tintin i Sovjet. Doullet hade levt i Ryssland sedan 1891 där han varit belgisk konsul i miljonstaden Rostov-na-Donu, innan han 1925 arresterades och tillbringade nio månader i fängelse och därefter utvisades till Belgien.

 

Jag kan alltså tycka att Hergés kritik mot Sovjetstaten var helt berättigad, värre var dock den grova antisemitism som frodades inom de konservativt katolska kretsarna kring den färgstarke prästen Norbert Wallez, intensiv beundrare av Benito Mussolini och chefredaktör för dagstidningen Le Vingtième Siécle, vars barn- och ungdomsbilaga Hergé ansvarade för. I serierna som följde efter Tintin i Kongo och Sovjet dyker flera skurkar upp som ser ut som de nidbilder som på den tiden var rikligt förekommande och som avsåg att framställa förment judiska kapitalister. Hos Hergé hade de namn som Blumenstein och Rastapopolous.

 

 

I Den mystiska stjärnan från 1942 gick Hergé helt överstyr och publicerade en grovt antisemitisk sekvens som sedan dess kom att förfölja honom genom livet och efter kriget blev en av orsakerna till att han anklagades för grovt nazistiskt medlöperi – en mantelklädd domedagsprofet dyker upp, slående på en gonggong medan han ropar: ”Ja. vi kommer att få pesten! … Böldpesten! … Och koleran! … Och det kommer att bli världens undergång, Satans tjänare!” Två judar betraktar galningen. En av dem undrar: ”Har du förstått, Isak? … Världens undergång! … Kan det vara sant?” Den andre vrider girigt sina händer och konstaterar: ”He! He! … Det vore utmärkt sak, Salomon! Jak är skyldigt mina leverantörer 50 000 francs. … På detta sättet behöver jak icke petala tem ...” Givetvis kände sig Hergé efter kriget sig tvingad att redigera bort de giriga judarna, men skadan var skedd och han var för evigt stämplad som antisemit.

 

 

Givetvis är detta en rimlig och beklagansvärd anklagelse. Men, till skillnad från fördomarna mot svarta som obehindrat fortsatte att grassera under många år och fortfarande gör det, blev antisemitismen efter nazisternas vansinniga utrotningspolitik ett känsligt anatema, fast det likväl fortsätter att lite varstans visa sitt fula tryne. Värre var det före kriget då antisemitismen uppfattades som minst lika rolig som ”negerskämten” om kannibaler och okunniga barbarer. Låt oss exempelvis ta en titt på judebilder hos en konstnär som Einar Forseth som gjorde mosaikerna i Stockholms Stadshus festsal, där nobelmiddagarna avhålls.

 

 

Eller Albert Engströms ofta förekommande judekarikatyrer,

 

 

Även den älskvärde Ivar Arosenius med de godhjärtade Kattresan och Lillans bilderbok kunde förfalla till att teckna en otäckt grovt antisemitisk karikatyr med en grotesk judegök som pressar svenska fågelungar ur boet.

 

 

Dessa konstnärer och ett otal författare, skådespelare och filmregissörer kunde antagligen inte begripa hatet och vansinnet de eldade under genom sitt, i deras och andras ögon, oskyldiga skämtande kring giriga och svenskfrämmande, judiska parasiter.

 

Waldemar Hammenhög (1902-1971) var en flyhänt journalist och författare till ett fyrtiotal romaner och ungdomsböcker. Jag har endast läst hans roman Pettersson & Bendel från 1931 och bläddrat lite i Pettersson och Bendel på Sicilien från 1950. De är så kallade skälmromaner om småskojare, skrivna på ett lättläst språk, fyllda med dialoger med en vardaglig. lättflytande jargong och en rapp handling, utan någon djuplodande psykologi. Med andra ord passar de alldeles utmärkt för filmatiseringar och en stunds underhållningsläsning. De påminner om Frank Hellers elegantare romaner om gentlemannabedragaren Filip Collin och Stig Trenters deckare om Harry Friberg.

 

 

Pettersson & Bendel inleds med att den stilige, men något arbetsskygge Kalle Pettersson, som arbetslös har blivit uteliggare och under en presenning i Stockholms hamn träffar Joseph Bendel från Reval, det nuvarande Tallin. Bendel är smart och företagsam, han talar utmärkt svenska om än med en viss brytning. Då den troskyldige Pettersson får höra att Bendel tycker att svenskar är utmärkta att göra affärer med undrar han om den finurlige och snabbtänkte Bendel är jude, denne förklarar dock att han är kristen (Hammenhög var katolik) att hans far var polack, medan hans mor var till hälften judinna.

 

De två motsatserna finner varandra och blir med tiden ett samspelt par. Bendel använder den stilige Pettersson som lockbete för sina skumraskaffärer, en kuliss bakom vilken han kan dölja sin inte helt tillförlitliga, utländska bakgrund. I slutet av den första romanen skiljs de två kumpanerna efter det att de blivit eftersökta av polisen för sina bedrägliga affärer. Pettersson går fri, men Bendel flyr landet. De återförenas dock snart för vidare äventyr och varken Pettersson eller Bendel framstår som direkt otrevliga figurer, även om ingen av dem är att lita på och att Pettersson ständigt åter sig manipuleras av Bendel.

 

 

Hasse Alfredsson gjorde 1983 en film inspirerad av Hammenhögs roman som han kallade P & B och förflyttade till finanshajarnas och skojarnas åttiotals-Stockholm. Även om Alfredsson omgestaltat och moderniserat miljön, så förblir handlingen i hans film i stora drag identisk med den den ursprungliga Pettersson & Bendel. Kalle Pettersson är även hos Alfredsson till en början en uteliggare, om än även blandmissbrukare. Bendel förblir av utländsk börd, dock inte jude utan grek. Även Hergé gjorde sin ärkeskurk Rastapopolous, som framstår som en sedvanlig karikatyr av en judisk kapitalist och skurk, till grek. Jag har inte sett om Alfredsson film, men vet att jag gillade den, bortsett från Lena Nymans irriterande överspeleri som den alltför flamsiga Mia, Petterssons flickvän. En episod jag minns är när skumraskfriman P & B säljer biljetter till en Rod Stewart show som de säger sig arrangera. Biljetterna säljer snabbt slut, en alltmer uppretad publik väntar otåligt på sin idol, men då ridån går upp är det den svenske Little Rodney, med efternamnet Stewart, som inför en nu rasande församling sjunger en kuplett.

 

Alfredsson lyckades undvika de rasistiska fallgroparna i Hammenhögs roman men då den välkände skådespelaren Per-Axel Branner 1933 filmade Pettersson & Bendel gavs Joseph Bendel, spelad av den judiske Semmy Friedmann med rötter i Kristianstad, en omisskännligt stereotyp judisk framtoning. Jag har inte sett hela filmen, men i de avsnitt som står att finna på Youtube får vi se hur en hukande, handvridande Friedmann som med en stark öststatsbrytning spelar ut alla illasinnade klichéer som fram tills dess inom svensk film hade kopplats till judar. Judekarikatyrer var nämligen vanlig inom filmindustrin och flera framgångsrika svenska filmer försågs med minst en ockrande och lismande jude, exempelvis Livet på landet, Dollarmiljonen, Trötte Teodor, Söderkåkar och Panik. Den sistnämnda filmen, som hade premiär 1939, blev dock nergjord av en så gott som enig kritikerkår och i en stockholmstidning kallades den för ”nazistisk dynga”. Filmen handlade om hur en judisk firma, Brody, Nathan och Kohn, genom en mängd bedrägerier fick den mäktige finansmannen Ivar Kreuger på fall.

 

 

Några år tidigare kunde dock Stockholmstidningen Nya Dagligt Allehanda utan invändningar kunnat hylla Friedmanns insats i Pettersson & Bendel som en mästerlig framställning av ”en oljig liten halvjude med smygande gång och tvålade rörelser, slug som en räv och rädd som en hare.” Dagens Nyheters filmkritiker konstaterade att slutscenen skildrar ”på ett överlägset sätt den nordiska rasens djupa förakt för de jämmerliga kryp, den ras med vilken den ej finner några beröringspunkter och från vilka världar skiljer oss”. Onekligen en överdriven tolkning av en scen som visserligen har sådana tendenser, men långt ifrån så starkt uttryckta. En enda recensent fann den judiska nidbilden vara lite väl magstark, men skylde strax över sin känsla genom att påpeka att den antisemitiska tendensen ”förmodligen var oavsiktlig”.

 

Denna mer eller mindre aningslösa blågula inställning kring faran av osmaklig rasism emotsades dock då Pettersson & Bendel två år senare fick en bejublad premiär i Tyskland. Goebbels var begeistrad, hyllade filmen som staatspolitisch wertvoll, statspolitiskt värdefull, och såg till att den distribuerades i långt fler kopior än vad som var brukligt. Filmen blev en succé och visningarna ackompanjerades av stora antijudiska manifestationer.

 

Vi skall inte inbilla oss att den svenska antisemitismen dog ut med chockrapporterna om den statsunderstödda och systematiska judeutrotning som nazisterna utfört genom sina Einsatzgruppen, och koncentrationsläger. Kopplingen mellan nidbilder av judar och kapitalism var så ingrodd att den till och med dök upp i socialdemokratisk valpropaganda. Per Albin svarar – Välkomna till oss: Arbetarepartiets valrevy 1946, regisserades av den vid tiden uppskattade Arne Bornebusch och visades som ett halvtimmeslångt huvudfilmsförspel på svenska biografer.

 

 

Kortfilmen inleddes med att den trygge landsfadern Per Albin Hansson sitter på en trädgårdssoffa och besvarar frågor från en ”ägare av en handelsbod” och för honom bedyrar att socialdemokraterna inte hotar några näringsidkare utan gynnar dem och alla andra flitigt arbetande svenskar. Sedan följer en nummerrevy uppblandad med filmade inslag i vilka bland annat den populäre Sigurd Wallén spelar en klurig gammal fiskargubbe som hyllar det nya pensionssystemet. Åke Grönberg spelar domare, gammal vaktmästare, kommunistagitator och leder varitésångruppen The Bobbies i slutnumret. Finansministern, docent Ernest Wigforss, omdanare av socialdemokratins ideologi och en av de främsta ”byggmästarna av det svenska folkhemmet”, spelar sig själv i en drömsekvens inom vilken han inför en himmelsk domare förklarar hur alla svenskar kommer att vinna på ett rättvist fördelningssystem. Det hela är underhållande, om än lite väl överdrivet didaktiskt. Som beundrare av de socialdemokratiska samhällsbyggarna tyckte jag att det var tämligen korrekt, om än naivt.

 

 

Men … mitt i det hela dyker skådespelerskan och den drivna kuplettsångerskan Hjördis Pettersson upp i rollen som en imponerande revyprimadonna. Hon sjunger en ironisk sång, till musik av Peder Olrogs nyskrivna Schottis på Valhall. Den handlar om PHM, planhushållningens motståndare, ett slagord mot högern som angrep socialdemokraternas skattepolitik. Hjördis Pettersson assisteras av av två dansande par i artonhundratalskostymering. De bär plakat med texten Fram för PHM och Lägre skatt för miljonärer, det senare bärs av en krumbent jude med stor näsa och svart kalott! Tillsammans med en kapitalist med hög hatt bär han vid slutet av revynumret fram en skattkista ur vilken han och övriga medverkande gräver bland guldpengar som de strör omkring sig, alltmedan juden girigt vrider vrider sina händer och passar på att stoppa några slantar i egen ficka.

 

 

Om svensk kultur under tjugo- och trettiotalen var ordentligt indränkt av antisemitism, så var den än värre bland franskspråkiga, konservativa katoliker. Ledstjärna för flera av dem var Charles Maurras, ledare för den högerextrema Action Française. Maurras hävdade att tron på en nationell, kollektiv särart borde vara ”vår” (d.v.s. de som är fransktalande) fasta punkt i tillvaron. En sann patriot, en sann fransman, är antiindividualist, antiliberal, antisemit och katolik (fast då det gällde det senare var Maurras något ambivalent, påven var ju trots allt inte fransman).

 

 

Hergés chef den katolske prästen Wallez, chefredaktör för Le Vingtième Siécle, var en hängiven Maurrasbeundrare och även en fascist som träffat Mussolini och hade diktatorns egenhändigt signerade porträtt stående på sitt skrivbord. Wallez hade samtidigt som han anställde den unge Hergé även anställt León Degrelle, som var ett år äldre än Hergé och ryktbar genom en hyllningsartikel till Charles Maurras i vilken han hyllat dennes nationalism och försökt förena den med sin åsikt om att konservativ katolicism var den bästa garanten för moral och patriotism. Liksom Hergé hade Degrelle varit en entusiastisk scout och strängt uppfostrad katolik. Degrelle var dock en flamboyant, stilig kvinnokarl och politiskt aktiv storskrävlare, i motsats till den blyge och stillsamme Hergé, som dessutom led av en ovanlig blodsjukdom, antagligen en form av porfyri. Hergé umgicks dock flitigt med sin kollega och de såg båda upp till Ábbe Wallez som en fadersfigur.

 

 

Som journalist och politiker blev Degrelle känd för sin svada, extrema åsikter och aggressiva språkbruk, något som gjorde att även om han ville framstå som en övertygad katolik fick flera kyrkliga ledare att ta avstånd från honom. För en belgare som Degrelle rörde sig katolicism inte så mycket om en kristen tro baserad på övertygelsen att Jesus Kristus är hela mänsklighetens frälsare, att dess grund är kärleken till vår nästa och försoning med en Gud som är en fader för oss alla, oavsett ras och ursprung. Degrelle såg sig främst som ”belgare”, men en vallon som talade franska, men inte var fransman, som var kristen, men inte protestant som flamländarna, som han betraktade som patriotismens fiender. Degrelle var nationalist i ett land som delades mellan ett folk där några talade franska och andra flamländska, några var katoliker och andra protestanter.

 

Katolicism var för patrioten Degrelle liktydigt med självhävdelse, en tro på att han var annorlunda – inte fransman, inte flamländare, utan belgisk katolik med en unik gudstro som innebar att Gud liksom han ”älskade” belgiska katoliker. En vallonsk Gud som var en motståndare till allt och alla som Degrelle föraktade, fruktade och hatade. Degrelle var en fanatisk sekterist och kunde likt en ”kristen” Sverigedemokrat säkerligen entusiastiskt ha kunnat sjunga:

 

Fädernas kyrka i fädrens land,
kärast bland samfund på jorden. […]

 

Komme nu åter till strid för Gud
skaran sin konung till möte,
väpnad och villig, i helig skrud,
samlad, som daggen på ljusets bud
flödar ur morgonens sköte.
Kristnade ungdom, dig gånge väl,
strid för Guds ära i Norden.

 

 

Fast om så hade varit fallet skulle Degrelle säkerligen ha bytt ut Norden mot Vallonien. Hans katolicism stod varken för kärlek eller försoning utan var istället kopplad till kamp och patriotism. Många katoliker betraktade Degrelle som en farlig orosstiftare. En kardinal konstaterade:

 

Herr Degrelle använder sig av sådana åsikter som gynnar hans personliga maktbegär [...] En sak är säker och det är att han har en enorm ärelystnad och drömmer, som han själv säger, om att regera sitt land. Den impulsivitet som han speciellt under sociala oroligheter uppvisar gör honom i stånd att begå bedrövliga tarvligheter.

 

Degrelles kampglädje passade dock den fascistiske prästen Wallez alldeles utmärkt och 1930 sände han honom på en framtidsavgörande reportageresa till Mexiko.

 

Mexikos författning fastslog 1917 att Staten skulle vara ”sekulär” och skilde därmed staten från kyrkan. Skolundervisningen skulle hädanefter vara strikt ”civil”, samtidigt förbjöds ”officiell religiös verksamhet utanför religiösa byggnader”. Prästerskapet tilläts inte att offentligt kritisera regeringen och religiösa ordnar kriminaliserades. Situationen förvärrades genom landets omfattande landreformer. Flera biskopar propagerade aktivt mot skolreformerna och speciellt land distributionen som drabbade Kyrkans omfattande markinnehav. Situationen förvärrades av att många egendomslösa bönder arbetade på kyrklig mark som ofta exproprierades för att sedan säljas till redan förmögna jordbrukare och boskapsuppfödare. Underblåst av katolsk opposition drabbades Mexiko mellan 1926 och 1929 av det blodiga Cristero-upproret (La Cristiada) som kostade minst 250 000 människor livet. I sin roman Makten och härligheten fångade Graham Greene skickligt den tidens mexikanska konflikt mellan religiös och politisk övertygelse.

 

 

Två veckor efter det att den radikale och stridbare generalen Álvaro Obregón 1928 hade blivit omvald som president närmade sig den unge konstnären León Toral honom på en restaurang och visade Obregón ett par teckningar han gjort av honom. Då Obregón skrattande och uppskattande lutade sig över dem dödade Toral honom med sex nackskott. Toral erkände villigt sin skuld med förklaringen att presidentens död skulle leda till ”Kristus herravälde över Mexiko.”

 

Då Toral avrättades 1929 var hans sista ord ¡Viva Cristo Rey! Leve Kristus Konungen. Degrelle skrev i Ábbe Wallezs Le Vingtème Siècle ”Till varje ny Toral kommer vi att hjärtligt utbrista: Bravo!” Detta uppfattades allmänt som en grov provokation, en uppmuntran till politiskt våld. Wallez svarade på kritiken genom att sända Degrelle på en reportageresa till Mexiko, där han stannade flera månader, tog kontakt med Cristeros och sedan påstod att han deltagit i strider mot regeringstrupperna, något han utbroderade i en framgångsrik bok – Mina äventyr i Mexiko.

 

 

Antagligen inspirerad av sitt mexikanska äventyr grundade Degrelle efter sin återkomst till Belgien en politisk rörelse han kallade Christus Rex, Kristus Konungen. Till en början stödde hans rörelse det Katolska Partiet, men Degrelles militanta retorik distanserade honom allltmer från mer sansade katolska politiker, som han bland annat benämnde ”levande avföring”.

 

Vid sin återkomst till Belgien publicerade Degrelle även Histoire de la guerre scolaire. 1879-1884, en bok om den så kallade ”skolstriden” under vilken den belgiska regeringen hade försökt begränsa det katolska inflytandet över utbildningen, något som Degrelle efter sina upplevelser bland mexikanska Cristeros tycke skulle få en förödande effekt på all moral, nationalism och anti-socialism. Hergé tecknade bokens vinjetter och förklarade långt senare att det stöd han då gav till Degrelle var något han varken kände ”ånger eller irritation” över.

 

 

Den unge Hergé trodde även han att en stark katolsk tro krävdes för att stärka belgisk moral och patriotism och samtidigt som han illustrerade Degrelles bok gjorde han omslaget till sin vän Raymond de Beckers Pour un ordre noveau, För en ny ordning. de Becker var likt Wallez, Hergé och Degrelle en konservativ katolik som misstrodde demokratin och pläderade för en diktatorisk, katolsk statsordning som de Becker hoppades skulle införa ett moraliskt högstående samhällsskick som han inbillade sig hade rått under Flanderns storhetstid under den senare Medeltiden.

 

 

Vid parlamentsvalen i november 1932 kastade sig Degrelles grupp in i valstriden på det Katolska Partiets sida och distribuerade över hela Belgien en affisch med en bild av döskalle med gasmask och texten Mot invasionen [underförstått hotet från kommunister och socialister] rösta på katolikerna. Istället för att ange att Hergé var upphovsman till bilden angav affischen att den hade skapats av Tidningen Rexs studio. Hergé poängterade att han inte hade något emot att arbeta för Degrelle, men att han absolut inte skulle ha godkänt användandet av bilden innan han reviderat och förbättrat den. Hergé tog fallet inför Syndicat de la Propriété Artistique, Syndikatet för konstnärlig upphovsrätt, och begärde rättslig prövning. Det var först efter ett år av hårt meningsutbyte som Degrelle gav med sig och ersatte Hergé. Därmed var deras vänskap avslutad. Då Degrelle 1940 erbjöd Hergé att förestå en barnbilaga för hans tidning Le Pays Réel, avböjde den numera populäre konstnären erbjudandet.

 

 

I maj 1940 kapitulerade den belgiska armén för tyskarna. Kung Leopold III deklarerade att han skulle stanna kvar på sin post som landets konung och uppmanade alla de belgare som flytt landet att återvända. Hergé, som under den tyska invasionen flytt till Frankrike återvände och antog Raymond de Beckers erbjudande om att arbeta för den stora dagstidningen Le Soir, som nazisterna usurperat, förvandlat till sitt språkrör och utsett de Becker till chefredaktör för.

 

Under det gångna decenniet hade mycket förändrat sig både för Hergé och Degrelle. Den alltför extreme Ábbe Wallez hade av de katolska ägarna till Le Vingtième Siécle tvingats lämna sin post som chefredaktör och ett år senare lämnade även Hergé tidningen. Den driftige Wallez hade då ordnat så att förlaget Casterman på fördelaktiga villkor tog över publiceringen av Tintin. Befriad från Wallezs tvångströja började Hergé röra sig i en mer radikal riktning. Han angrep försiktigt såväl Hitler som Mussolini.

 

 

Det senare var inte i Wallezs smak, men eftersom han var mer facist än nazist hade han inte så mycket emot att Hergé tämligen diskret attackerade Hitler och nazismen, exempelvis i nedanstående serie där han låter en uppretad småborgare i hemlighet skriva en grafitti med texten: "Hitler är en tönt".

 

 

I och med seriealbumet Blå Lotus fördjupade Hergé sin serie genom att i större omfattning än tidigare förlita sig på fakta och tillförlitlig litteratur. Då han skrivit och tecknat om Kongo, Ryssland och USA hade han i stort sett enbart förlitat sig på en enda förlaga. I sin USAskildring hade han framställt nationen som styrd av vulgäritet, storkapital, organiserad brottslighet och rasism. I en serieruta låter han en städare meddela polisen att ”då jag kom in på morgonen fann jag chefen så här [död] och kassaskåpet öppet. Jag slog larm och vi hängde omedelbart sju negrer, men den skyldige är på fri fot”. Ett uttalande som Hergé efter kriget ändrade till:”När jag kom till banken den här morgonen, som jag alltid gör, där var chefen, och kassaskåpet vidöppet … jag slog larm, och vi hängde några typer med en gång, … men tjuven kom undan.”

 

 

Även Tintin råkar ut för en lynchmobb och räddas av slumpen, men inte av en sheriff som trots förbudstiden super sig asfull och därmed blir oförmögen att avstyra lynchningen. Hergés nattsvarta skildring av USA var så gott som uteslutande baserad på den franske författaren Georges Duhamels Scènes de la vie future, Scener ur framtidens liv, från 1930. Duhamel beskriver ett korrupt samhälle där jakten på profit är viktigare än mänskliga hänsyn och förutspår att samma förhållande snart kommer att råda i Europa. Duhamels skrämmande USAskildring påverkade även Louis-Ferdinand Célines Resa till nattens ände.

 

 

Att Hergé fördjupade sin syn på världen och politiken var den unge kinesiske konstnären Tchang Tchong-Yens förtjänst. Tchang hjälpte Hergé att utarbeta bakgrunden till hans serie om Japans hänsynslösa krig mot Kina. Hergé fortsatte sedan att i Kung Ottokars spira fördöma totalitära regimers övergrepp på andra länder, I den serien ruvar diktatorn Müsstler i bakgrunden, med all tydlighet en sinister kombination av Mussolini och Hitler, medan diktatorns brutale hantlangare Boris Jorgen har drag av massmördaren Himmler.

 

 

Denna utveckling avslutades dock då Hergé valde att samarbeta med en nazibefrämjande tidning. Vid upprepade tillfällen fick Hergé frågan hur en sådan uppenbart anständig person som han kunde förmås att arbeta för nazisterna. Vid varje tillfälle angav Hergé skilda förklaringar, men den ärligaste var nog att han i själva verket delade tankegångar hos flera vänner som redan arbetade för den tyskexproprierade Le Soir:

 

Utom allt tvivel sympatiserade Raymond de Becker med det nationalsocialistiska systemet och på den punkten var han överens med Henri de Man. Jag erkänner att även jag trodde att Västerlandets framtid var avhängigt Den nya ordningen. Demokratin hade för många människor visat sig vara en besvikelse. Den nya ordningen innebar hopp om en bättre framtid. Inom katolska kretsar var det en vanlig ståndpunkt.

 

Vid ett senare tillfälle tillade han:

 

Liksom de Becker kände vi avsmak för demokrati och fruktade kommunismen. Det var fel av oss att inte lägga märke till fascismens brutalitet. Det var fel av mig att imponeras av deras vilja till makt.

 

Hergés Tintinseriers stora popularitet bidrog till att folk läste en tidning som saluförde en ockupationsmakts otrevliga åsikter. Det kan heller inte förnekas att Hergé var god vän med de författare och journalister som satt sina ord i tjänst hos nazisterna.

 

Då Raymond de Becker 1930 skrev om En ny ordning drömde han om ett framtida Europa förenat under en enväldig monark. Ett Kungadöme av Guds Nåde där katolsk tro och moral var allenarådande. Detta betydde att gudsförnekande styggelser som judendom och bolsjevism måste fördrivas från den europeiska Gudsstaten. Bortsett från att de Becker drömde om en katolsk monarki, helst under en vallonsk härskare, så sammanföll hans idéer i vis mån med nazisternas ideologi som även den målade upp bilden av En ny ordning, av dem benämnd Neuordnung.

 

 

Enligt Hitler och hans ideologer skulle Europas karta ritas om. Kontinenten skulle bli liktydig med ett nytt ekonomiskt integrerat Europa styrt av Nazityskland. Den judisk-bolsjevistiska sovjetstaten, en skadlig barbarisk-asiatisk abnormitet som inte kunde tillföra någonting till ett kulturellt högstående Europa, skulle utplånas. Dess vidsträckta, bördiga landområden skulle underkastas det arisk-nordiska herrefolket. De rasmässigt underlägsna slaverna skulle förslavas, medan zigenare, judar och andra som stämplats som ”ovärdiga att leva” skulle tillintetgöras, eller om detta inte kunde hävdas öppet, fördrivas till avlägsna platser.

 

Då Hergé började arbeta på den naziorienterade Le Soir försvann de politiska perspektiven ur hans serier, bortsett från ett och annat felsteg som den grova judekarikatyren i Den mystiska stjärnan. Samtidigt blev hans historier allt livligare och sofistikerade, inte minst genom introduktionen av gestalter som Kapten Haddock och den tankspridde Professor Kalkyl. Den konstnärliga kvalitén ökade då Hergé började tillämpa den så kallade ligne claire, den klara linjen. Den innebar att teckningarnas konturer ritades med en lika bred, svart linje, kontrasterna förenklades och färgerna blev klara och skarpa, medan de klichéartade figurerna rörde inom en realistiskt och detaljerat skildrad miljö. Hergés stil har ofta imiterats och påminner mig kinesiska propagandabilder.

 

 

Det har hävdats att Hergé hämtade sin inspiration till la ligne claire från amerikanska seriemagasin, fast det är troligare att han främst påverkades av franska illustratörer, som Benjamin Rabier vars konst Hergé studerade då han skapade Tintin i Kongo. Rabiers inflytande är speciellt påtagligt i en del av de teckningar Hergé gjorde då han 1946 förbättrade den ursprungliga serien.

 

 

Hergés gode vän Raymond de Becker kom snart i konflikt med den nazistiska ockupationsmakten. Hans Nya Ordning var trots allt inte likadan som den som nazisterna försökte införa. de Becker var och förblev en belgisk, katolsk rojalist. Då Degrelle i hopp om att nazisterna skulle göra honom till belgisk diktator i ett tal i januari 1943 förklarade att vallonerna i själva verket var tyskar, blev måttet rågat för de Becker. Några månader efter Degrelles uppmärksammade tal sammankallade de Becker ett möte på Le Soirs redaktion under vilket han deklarerade att han nu nått en återvändsgränd i sina relationer med de tyska nazisterna. Under ytterligare någon månad fortsatte de Becker arbeta som chefredaktör innan han blev arresterad och satt i husarrest i de bayerska Alperna. Antagligen var misstycket med honom inte uteslutande grundat på politiska meningsskiljaktigheter, de Beckers allmänt kända homosexualitet kan också ha spelat in. Efter de Beckers avsättning fortsatte dock Hergé och hans vänner att arbeta för Le Soir.

 

Två dagar efter det att Bryssel befriats den sjunde september 1944 greps Hergé av den belgiska säkerhetspolisen och hans bostad genomsöktes. Hergé hölls i arrest under ett dygn och efter frigivningen utsattes han för det ena polisförhöret efter det andra. I december friades den då världsberömde Hergé från anklagelserna för samarbete med nazisterna och ett år senare erhöll han ett ”certifikat för gott medborgarskap”. Flera av han vänner och kolleger dömdes dock till döden, fast de befriades efterhand och hamnade inte bland de 242 ”förrädare” som verkligen avrättades.

 

 

Mest berömd bland Hergés dödsdömda vänner var journalisten och politikern Robert Poulet, som satt fängslad i mer än sex år innan han benådades och liksom flera andra av de frigivna belgiska överlöparna begav han sig till Frankrike. de Becker dömdes även han till döden, blev benådad efter fyra år i fängelse och flyttade till Paris. Även om Poulet, de Becker och flera andra av Hergés vänner inte ändrade sina åsikter, behöll Hergé sin kontakt och vänskap med dem.

 

Hergé hade flera vänner bland franska intellektuella som även de hade varit kollaboratörer under kriget, exempelvis litteraturprofessorn Maurice Bardèche som efter kriget bildade en stödförening för sin svåger, den av många beundrade författaren och antisemiten Robert Brasillach, som efter kriget dömdes till döden och avrättades. Hergé och flera andra celebriteter var medlemmar i denna Association des Amis de Robert Brasillach, som fortfarande existerar. Både Poulet och Bardèche blev sedermera inflytelserika förintelseförnekare och förgrundsgestalter inom den europeiska avgrundshögern.

 

En och annan av Hergés medlöparvänner lyckades dock sopa sitt förflutna under mattan. Exempelvis Paul de Man som flyttade till USA i slutet av femtiotalet, skrev en uppmärksammad doktorsavhandling i litteratur vid Harvard University och verkade sedan som professor vid Cornell-, John Hopkins-, Zürich- och Yale universiteten. Paul de Man blev en gigant inom postmodern filosofi och litteraturkritik. Det var först efter hans död 1983 som hans antisemitiska och nazivänliga artiklar från tiden i det tyskockuperade Bryssel uppmärksammades.

 

 

Raymond de Becker blev inte lika framgångsrik som de Man och Hergé stödde honom emellanåt ekonomiskt. En viss internationell berömmelse fick de Becker genom sin historiska studie av homosexualitet, L'érotisme d'en face, Annorlunda erotik, som han publicerade fyra år före sin död 1968. Dess engelska upplaga The Other Face of Love blev en kultbok för den växande gayrörelsen.

 

Raymond de Becker, umgicks i de högerreaktionära kretsarna kring tidskriften Planète som gavs ut mellan 1961 och 1971. Planète publicerade utmärkta historier präglade av ockultism och ”fantastisk realism”. Ledande inom Planète var Jacques Bergier och Louis Pauwels som skrev den underliga, långt ifrån tillförlitliga, men likväl fascinerande Le Matin de magiciens, som på svenska fick titeln Vår fantastiska värld. Hergé baserade sin figur Mik Ezdantitoff  i Tintinalbumet Plan 714 till Sydney på Bergier.

 

 

Trots sin knepiga politiska bakgrund hyllades Hergé av beundrare från såväl höger- som vänsterkanten av det politiska spektrat. Han är nu en etablerad belgisk kultfigur och även jag uppskattar fortfarande hans Tintinserier. Då jag för några månader sedan passerade flygplatsen i Bryssel fann jag den vara belamrad med Tintinmemorabilia, bland annat ett monument i form av rymdraketen från Månen tur och retur.

 

 

Medan Hergé under trettiotalet fortsatte utveckla Tintin piskades Degrelle vidare av sin gränslösa ambition. Han bröt med det Katolska Partiet och bildade ett eget parti – Rex (Parti Rexiste), som mest framgångsrikt lyckades det 1936 få 11 procent av rösterna i det allmänna valet, men opinionsiffrorna dalade snart snabbt. Degrelles parti sökte omväxlande ekonomiskt stöd från såväl tyska nationalsocialister som italienska fascister och anpassade sin retorik efter bidragsgivarnas villkor. Trots förbehåll grundade på fanatisk katolicism och vallonsk nationalism lockades Degrelle alltmer av nationalsocialismen, speciellt efter det att han 1936 i Berlin hade träffat både Hitler och Ribbentrop som garanterat honom fortsatt ekonomiskt stöd om han anpassade sin politik efter deras önskemål.

 

 

I en mängd böcker han skrev efter kriget framställer Degrelle sig som en nyckelfigur han aldrig var. Visserligen stred han på Östfronten och steg snabbt i graderna som officer inom Waffen SS och slutade som Standartenführer, ungefär motsvarande överste. I böcker och intervjuer skapade Degrelle en hel mytologi kring sina krigsupplevelser och privilegierade förhållande till naziledare, inte minst Hitler och Himmler, och presenterade sig dessutom som en arvtagare till den ”europeiska nationalsocialismen”. I själva verket utnyttjade nazisterna Degrelles ärelystnad för rekrytering av belgiska soldater och gjorde honom till propagandafigur. I förtroende delgav SSledaren Himmler till Hitler sin uppfattning om Degrelle. Han ansåg honom sakna ”politiskt allvar”. Visserligen kunde Degrelles roll som SSofficer tjäna som propaganda , men som framtida politisk ledare i ett ockuperat Belgien var han definitivt ingen att räkna med.

 

I maj 1941, ett år efter det att tyskarna besegrat och ockuperat Belgien framstod Degrelle och hans parti Rex som hopplösa förlorare. De saknade folkligt stöd och ignorerades fullständigt av tyskarna. En av den belgiske kungens närmaste rådgivare förklarade att Rexismens misslyckande var en följd Degrelles brist på trovärdighet och karaktäriserade honom som ”en ballong uppblåst av sin fåfänga, vars vilda påståenden står i omvänd proportion till hans verkliga förmåga”.

 

Under kaoset vid Belgiens sammanbrott 1940 hade Degrelle blivit tillfångatagen av fransmännen och löpte risken att som en del av sina olyckskamrater bli arkebuserad, men han befriades då Frankrike kapitulerat i juni och kom då i kontakt med den tyske ambassadören i Paris, Otto Abetz som var bekant med Ribbentrop och Himmler. Genom Abetz insåg Degrelle att han borde söka sig till den tyska ockupationsmakten för att därigenom säkra en maktposition i Belgien. Bästa sättet för att vinna nazisternas förtroende vore att ställa upp på Tysklands sida i kriget mot Sovjetunionen. Den 22 juni 1940 hade Sovjetunionen överraskande anfallits av över 4,5 miljoner soldater från axelmakterna. Redan den 22 juli inställde sig Degrelle i Tyskland med 850 vallonska frivilliga och efter två månaders bristfällig träning kastades de in i striderna på Östfronten. Den tyska krigsledningen klagade dock på vallonernas bristande duglighet och det var först efter det att Degrelle och hans trupper lierat sig med italienarna som de kunde delta i faktiska strider.

 

Degrelle visade sig vara en modig soldat som inte drog sig för att kasta sig in i blodiga bataljer. I mars 1940 fick han järnkorset och befordrades till fältväbel, fanjunkare, efter det att ”hans” vallonska legion förlorat mer än hälften av sina män då de tappert hållit stånd mot anfallande ryssar. Himmler höll sig informerad om Degrelle och efter det att den vallonske politikern hade visat sig värdig Reichsführer-SS:s uppmärksamhet förbereddes hans legion för privilegiet att få ingå som en enhet i den Femte Pansardivisionen Waffen SS Wiking, som till största delen bestod av nordiska och baltiska SSfrivilliga. Natten den 24:e maj1942 träffade Degrelle Himmler, som utlovade att vallonerna till och med skulle få utgöra en egen Sturmbrigade inom Waffen SS, något som förverkligades i juni 1943.

 

 

Sitt verkliga elddop fick brigaden under slaget Korsun-Tjerkassy som utkämpades i slutet av januari och början av februari 1944. Mer än 60 000 man ur den tyska armén hade utanför den ukrainska staden Tjerkassy blivit kringrända av sovjetiska trupper under den legendariske General Zukovs befäl. Skräckslagna inför möjligheten att nederlaget vid Stalingrad skulle upprepas och hela arméenheten bli tillfångatagen kämpade tyskarna med våldsam desperation. Striden fördes under svåra väder- och terrängförhållanden med ösregn, gyttja och dimma. Efter en dryg månad lyckades 40 000 man bryta sig ur inringningen. Reträtten skyddades av 5. SS-Panzer-Division Wiking och den vallonska stormbrigaden. Av vallonernas 2 000 man överlevde 632. Degrelle blev befordrad till Sturmbannführer och fick ur Hitlers hand mottaga ett Ritterkreuz.

 

Detta var ett av tre officiella tillfällen då Degrelle träffade Hitler. Han var långt ifrån så intimt bekant med Der Führer som han låtit påskina i sina memoarer. Hitler sade heller inte, som Degrelle påstått, och många har upprepat efter honom, att om han haft en son hade Der Führer önskat att han vore som Degrelle. Den belgiske politikern och soldaten var heller inte närmre bekant med Himmler. Någon har sagt att hågkomsterna av långa möten och diskussioner med de två nazistiska ledarna har trätt fram ur Degrelles ”nostalgiska dimma”. Något som även talar emot Degrelles närhet till Hitler och Himmler, som inte kunde tala annat än tyska, var att även Degrelles språkkunskaper var obetydliga och han lärde sig aldrig tala flytande tyska.

 

 

Trots att de i allmänhet tyckte att han var alltför ”självförhärligande” bedyrade flera av Degrelles vapenbröder att han var en oförvägen person som inte drog sig för att kämpa sida vid sida med ”sina mannar”. En av hans bekanta från ”kampåren” karaktäriserade honom dock som behärskad

 

av en gränslös ärelystnad. Degrelle var slav under sin fantasifulla inbillningsförmåga, en genuin, fullkomligt måttlös mytoman. Ibland undrade man om han inte led av ett ohöljt storhetsvansinne.

 

Efter kriget blev Degrelle i sin frånvaro i Bryssel dömd till döden och flydde med ett flygplan från Norge till Spanien, där han nödlandade på en strand utanför San Sebastian. Den belgiska Staten gjorde flera framstötar för att få honom utlämnad, men Francoregimen vägrade, bland annat genom att hänvisa till att flera av de brott och massakrer som i krigets slutskeden hade begåtts av rexister, och som Degrelle anklagats för, hade begåtts medan han befann sig utanför landet.

 

Då Degrelle 1954 var nära att bli utlämnad på grund av att han behållit sitt belgiska medborgarskap adopterades han av en äldre spansk dam, antog namnet José León Ramírez Reina och blev spanjor. Efter ankomsten till Spanien hjälpte honom hans vän, den remarkable Otto Skorzeny, att komma på fötter. Degrelle blev chef för en konstruktionsfirma som för USAs räkning anlade militära flygfält i Spanien och annorstädes. Han skaffade sig även inkomster genom att handla med konst och antikviteter, men hans satsningar på ett stort tvätteri och en importfirma för jordbruksmaskiner från Argentina misslyckades. Tillsammans med Skorzeny, men inte så intimt och effektivt som denne, var Degrelle även inblandad i en mängd nätverk med såväl övervintrade som nykläckta nazister, terrorister och krigsförbrytare. En verksamhet med generöst bistånd från diverse industri- och finansmän med suspekt förflutet, och även ett diskret stöd från underrättelseorganisationer som det amerikanska CIA och tyska Bundesnachrichtendienst (BND).

 

 

Den väldige, nästan två meter långe Skorzeny hade under kriget varit verksam som en djärv och skicklig kommandosoldat som med små enheter opererat inom fientliga områden över hela Europa och framförallt Östfronten. Han hade bland annat organiserat avlägsnandet från makten av den ungerske statschefen Miklós Horthy och den spektakulära fritagningen av Mussolini den tolfte september 1943. Efter kriget flydde Skorzeny med amerikansk hjälp från ett interneringsläger. I spansk exil lyckades han med hjälp av sin vackra hustru Ilse Luthje, grevinna av Fincke von Finckenstein, skaffa sig en miljonförmögenhet. Ilse var systerdotter till nazisternas finansminister Hjalmar Schacht, som i god tid innan krigsutbrottet lämnat Hitlers mördargäng därhän, men behållit sina övriga högerkontakter, lyckades som ”ekonomisk rådgivare” bli ordentligt förmögen.

 

 

Tillsammans med den ökände schweiziske finansmannen François Genoud var Schacht inblandad i omfattande affärstransaktioner i arabvärlden och Sydafrika. Genoud hade sedan han träffat Hitler 1932 varit en hängiven nazist. Han stödde antisemitiska nätverk, olika terrororganisationer och bland annat den kände Ilich Ramírez Sánchez, alias Shakalen. Genom sina omfattande vapenaffärer kunde Genoud uppenbarligen finansiera nätverken ODESSA och Die Spinne som hjälpte nazister efterlysta för brott mot mänskligheten. Han finansierade också försvaret av Klaus Barbie och Eichmann.

 

Genoud´s import-export företag fungerade som täckmantel för antisemitisk och anti-israelisk propaganda och vapenexport till så skilda grupper som den Algeriska Nationella Befrielsefonten (FLN) och den sydafrikanska apatheidtegimen.

 

 

Skorzeny var det idealiska valet för Genouds skumraskaffärer. Under kriget hade Skorzenys närmaste chef, Reinhard Gehlen, varit ansvarig för Östfrontens underrättelseverksamheten. Gehlens stora mängd av värdefull information om Sovjetunionen gjorde honom betydelsefull under det Kalla kriget, något han var väl medveten om långt innan Tysklands kapitulation och som fått honom att mikrofilma sin viktigaste information och överlämna den till amerikanerna då han greps 1945. Gehlen flögs omedelbart till USA, efter ett år återvände han till Tyskland för att där etablera en underrättelseverksamhet riktad mot Sovjetunionen. Gehlens organisation omvandlades 1956 till Västtysklands underrättelsetjänst, BND, som Gehlen var chef för fram till 1968.

 

Likt Haitis bokors, diskrediterade voodoo präster som ägnar sig åt svart magi, arbetade Gehlen avec les deux mains, med bägge händerna. Det vill säga att medan han påstod sig arbeta för demokrati och rättrådighet stödde han i hemlighet spridandet av nazismens omänskliga ideologi. En av hans främsta förtrogna var hans gunstling och gode vän Otto Skorzeny, som ofta med hemligt stöd från CIA tränade gerillastyrkor lite varstans i världen och var rådgivare till Egyptens Gamal Abdel Nasser, något som dock inte hindrade Skorzeny från att erbjuda sina tjänster till Mossad, Israels säkerhetstjänst. Skorzeny närmade sig till och med nazijägaren Simon Wiesenthal med ett erbjudande om att förse honom med adresserna till eftersökta krigsförbrytare, på villkor att Wiesenthal strök Skorzeny från sin lista med massmördare. Han arbetade även som rådgivare åt Juan Perón i Argentina och var i kontakt med ökända nazister som Mengele och Eichmann. På kombinerade affärs- och förtäckta politiska uppdrag var Skorzeny i kontakt med en mängd afrikanska och latinamerikanska diktatorer och terrorgrupper. I Spanien organiserade han den s.k. Paladingruppen som från Alicante erbjöd sina tjänster till totalitära regimer och bistod Franco i hans kamp mot Euskadi Ta Askatasuna (ETA), den baskiska terroristgruppen som bekämpade hans regim.

 

 

Tillsammans med Degrelle var Skorzeny också ledande inom Circulo Español de Amigos de Europa (CEDADE), Spanska kretsen för Europas vänner, en kamratförening för veteraner från den spanska frikår som kämpat på nazisternas sida under Andra världskriget och de av deras europeiska vapenbröder som levde i spansk exil. Degrelle var ansvarig för föreningens förlag och tryckeri i Barcelona och gav där ut sina alster; minnen från kampåren och olika inspirerande upprop till Europas ungdomar. CEDADE hjälpte italienska nyfascister som Junio Valerio Borghese och Stefano Delle Chiaje att med CIA:s välsignelse, inom vad som kallades Operation Condor, få kontakt med och assistera kuppmakare och diktatorer i i Argentina, Chile och Bolivia. Sedan militärkuppen i Chile i september 1973 till långt in på 90-talet var Operation Condor en paraplyorganisation för Latinamerikas många militärdiktaturer, som i sin kamp mot oppositionen använde sig av terror, ”försvinnanden” och tortyr.

 

 

Med CIA:s välsignelse och stöd från italienska högerkrafter låg övervintrade fascister bakom den så kallade Stategia della tensione, Spänningstrategin, som gick ut på att skapa så mycket terror och rädsla inom Italien så att de slutligen skulle kunna gripa makten över landet. Fascistiska gangsters under ledning av Borghese och Chiaje låg också bakom ett statskuppförsök och sprängattentaten Strage di Piazza i Milano (1969), som lämnade 17 döda och 88 sårade och Strage di Bologna (1980) med 85 döda och 200 sårade. De blev aldrig dömda för sina brott.

 

 

I sitt praktfulla penthouse i Malaga, med oljemålningar av flamländska mästare och andra dyrbara konstverk, välkomnade den pompöse León Degrelle allsköns avskum från Europas ultrahöger. Degrelle var en flitig skribent och betraktade sig som en intellektuell, en framstående ideolog. till skillnad från Skorzeny som han karaktäriserade som

 

en specialist med unika färdigheter, en mycket stark man med stark vilja […] en soldat, inte en filosof. Han hade en mycket enkel föreställning om världen – att Europa måste vara antikommunistiskt och förenat.

 

En av Degrelles många gäster var exempelvis den före detta fallskärmsjägaren Jean-Marie Le Pen som inom Främlingslegionen varit aktiv i Indokinakriget, under Suezkrigen och Algerietrevolten. Le Pen grundade 1972 Front National och blev nästan vald till Frankrikes president 2002, men uteslöts 2015 ur sitt egna parti efter att ha beskrivit nazisternas gaskamrar som ”en liten detalj”. Hans dotter. Matrine Le Pen, högerextremist liksom sin far, var genom valet 2017 även hon nära att bli Frankrikes president.

 

 

Liksom många andra av Degrelles vänner, såväl som fiender, fann Le Pen att Degrelle hade en besvärande tendens att överdriva sin betydelse:


Jag känner Degrelle, som jag känner ett antal världspolitiker. [...] Han är ett monument från andra världskriget och en extraordinär historisk gestalt. Men han är också en äldre gentleman som tillskriver sig själv ett inflytande han inte har.

 

I mer eller mindre sanningsenliga memoarer och högstämd panegyrik hyllade Degrelle både sig själv och nazistiska ideal. Hans mål var att bidraga till skapandet av en idealistisk elit bestående av konservativa karlakarlar:

 

Vi är i färd med att skapa ett riddarideal, en ny generation av ledare […] då vi ser en ungdomlig revolutionär i Tyskland, eller annorstädes så känner vi att han är en av oss. Ty vi stödjer ungdom och revolution. Vi är politiska soldater … vi förbereder ett maktövertagande.

 

 

Likt andra fanatiska, nazistiska överlevare från Östfronten förnekade Degrelle att han kände till några massmord på judar och zigenare – vilket är en omöjlighet. Till och med det fåtal svenska SS frivilliga som deltog i strider tillsammans med valloner och SSdivisionen Wiking bevittande mord och övergrepp mot judar.

 

 

Degrelles upprepade uttalanden om massmordens ringa omfattning och betydelse ledde till att han efter en långvarig rättegång, som 1985 inleddes efter en anklagelse av från den i Spanien bosatta rumänskan Violeta Friedman, 1991 av Tribunal Constitutional de España dömdes att betala ett omfattande bötesbelopp. Då Degrelle i samband med domen tillfrågades om han inte ångrade något i samband med sitt stöd till den nazistiska terrorn svarade han: ”Enbart att vi förlorade.” Degrelle dog vid åttioåtta års ålder 1994.

 

För att inse något av det helvete som skapades på Östfronten bör man läsa Jonathan Littells roman De välvilliga. För att skriva denna intensiva skildring av SS Obersturmbannführer Maximilian Aues motivation och agerande studerade Littell en mängd hågkomster publicerade av deltagare i tyska arméns strider, bland annat Degrelles memoarer. Innan De välvilliga publicerades 2002 hade Littell skrivit en kort redovisning av hur han uppfattade Degrelle och hans skildringar av Östfronten, Le sec et l’humide, Det torra och fuktiga.

 

 

Littell försöker förstå ondskans olika aspekter. Hur ett kreativ, ideologiskt synsätt baserat på ett teoretisikt grundat människoförakt inom extrema konservativa kretsar kan förvandlas till ett groteskt slaktande av medmänniskor och sedan, efter blodbaden, åter bli abstraherat och försvarat. Littell studerade hur Degrelle i sina memoarer framställde hur en abstrakt tro på riddarideal och en ny världsordning konfronterades med en oberäknelig ”blodig, klibbig, fuktig och rökbemängd verklighet”. De upprätta, stolta ”ariska” riddersmännen tvingades kräla i smuts och dynga alltmedan de begick de mest groteska brott som begåtts i mänsklighetens historia, enbart för att därefter åter resa sig upp ur skiten och för sig själv och andra framställa sig som de riddersmän de tidigare trott sig vara.

 

Förordet till Le sec et l’humide skrevs av den tyske idéhistorikern Klaus Theweleit, som haft ett stort inflytande på Littells utformande av sin på många plan ytterst upprörande roman. Theweleit ställer sig tvivlande till de politiskt och historiskt allenarådande förklaringarna av det nazistiska, hämningslösa våldet. Han tillbakvisar inte alls sådada slutsatser och teorier, men söker den främsta orsaken till den vettlösa aggressiviteten hos de individer som aktivt utövade och stödde våldet. Han frågar sig varför enbart ett relativt fåtal individer är i stånd att utföra motbjudande våldshandlingar alltmedan andra betraktar, vägrar betrakta och/eller helt enkelt föredrar att ignorera dem. Hans sökande förde Theweleit till psykoanalysen och sin egen barndom. Hans far

 

brukade framför allt hävda att han först och främst var en järnvägsman, först i andra hand en människa. Han var en ganska bra människa och en god fascist. Den rikligt förekommande och brutala misshandel han utsatte mig för var vanligt förekommande under hans tid och den var med de bästa avsikter den första lektionen jag fick i fascism, ett faktum som jag först senare upptäckte. Min mors ambivalens inför misshandeln - hon ansåg den vara nödvändig, men mildrade den, blev min andra lektion.

 

Theweleits bok Mansfantasier, som jag läste för flera år sedan, har dröjt sig kvar i mitt undermedvetna och följt mig genom livet – gränsöverskridande, stimulerande, tankeväckande, men emellanåt också repetitiv, tröttsam och tvivelaktig, fast i grunden fullkomligt trovärdig.

 

 

Theweleit använder sig av böcker skrivna av och för de tyska soldater som återvände hem efter Första världskriget. Psykiskt och fysiskt nerbrutna upplevde flera av dem hur deras sinnen och kroppar hade blivit fragmenterade. De sökte efter medel för att kunna rekonstruera sitt ”sanna jag”. Som flera psykoanalytiker ser Theweleit ett intimt samband mellan kropp och själ som tar sig uttryck i sexuella drifter, antingen infriade eller förträngda. De återvändande soldaternas kroppar var fyllda av skräck – oro för att falla sönder eller i fara att bli uppslukade av den alltmer obegripliga tillvaro som omgav dem. Deras kroppar hade under deras barn- och ungdom disciplinerats genom fysiskt våld, utövat av föräldrar, skola och militär. De hade fostrats till att förknippa  alla former av kroppsvätskor och utsöndringar med äckelkänslor och som barn fått sig inpräntade att allt sådant måste behärskas och disciplineras. Pojkars hud förvandlades till ett pansar som stängde in kroppsfunktioner och känslor, förnekade och föraktade doldes de under stram hållning, uttryckslöshet, uniformer, vapen och läder.

 

Theweleits koppling mellan kroppsvätskor och militarism fick mig att tänka på den galne krigshetsaren U.S. Air Force Brigadier General Jack D. Ripper i Stanley Kubricks Dr. Strangelove, som hade premiär tretton år innan Mansfantasier publicerades:

 

Jag kan inte längre stillatigande tillåta kommunistisk infiltration, kommunistisk indoktrinering, kommunistisk subversion och den internationella kommunistiska konspiration som avser att tömma oss på och förorena alla våra dyrbara kroppsvätskor. […] utan den drabbade individens vetskap blandas ett främmande ämne med hans kroppsvätskor, säkerligen bortom hans vilja och kontroll. Det är så hårdnackade kommunister agerar. Jag blev först medveten om det, Mandrake, under en fysisk älskogsakt ... Ja, en stor trötthet kom över mig, följd av tomhetskänsla. Lyckligtvis kunde jag … jag var kapabel att tolka dessa känslor på ett korrekt sätt. Förlust av essens. Jag kan försäkra er om att det inte har återupprepats, Mandrake. Kvinnor, hrm … kvinnor förnimmer min styrka och de söker livets essens. Jag undviker inte kvinnor, Mandrake ... men jag förnekar dem min essens.

 

 

Hotet mot den disciplinerade mannen kom från den formlösa massan och mjuk feminitet, dess motsats var en behärskad maskulinitet, ordnade formationer och ett enhetligt tankesätt. ”Främmande” människor betraktades som hotande fiender på andra sidan ”Ingen mans land”. De karaktäriserades som ett pack; en feg, usel och vulgär råttflock, en hotande lavin av smuts, fulhet och lössläppt barbari – icke-arier, judar, bolsjeviker, proletära massor som manipulerats av global kapitalism, demokrati och hållningslös liberalism. Den som såg sanningen i vitögat, någon som verkligen vågade ta till strid mot denna kväljande flod av vämjeligheter, var en sann hjälte. En undantagsmänniska som i kropp och själ och genom sina handlingar representerade den sanna folkviljan – en Adolf Hitler, en León Degrelle, en Anders Breivik eller … varför inte, Donald Trump och den rekordelige Jimmie Åkesson.

 

 

Jag sökte efter León Degrelles böcker på nätet och fann att flera av dem hade översatts till svenska, exempelvis hans krigsmemoarer, Kriget på Östfronten som i förlagsreklamen beskrivs som en episk historia

 

berättad av den legendariska person vars oöverträffade frontstridserfarenhet och litterära talang gjort honom till den främsta talesmannen för sina stupade kamrater.

 

Med stigande förundran läste jag vidare om förlaget Logiks utgivning. Där fanns en mängd nazistgalningar vars smörja sprids inom sinistra grupperingar över hela Europa. Givetvis ger förlaget ut den ökända förfalskningen Sions Vises Protokoll, som blivit till alla antisemiters bibel och inspiration för en otalig mängd konspirationsteorier. Där återfinns också ett förvånansvärt rikhaltigt urval av nattstånden, unken rasbiologi. Internationella klassiker som H.S. Chamberlein och Gustave Le Bon ges ut tillsammans med nordiska troglodyter som Gustav Sundbärg, Adrian Molin och Evert Rosberg (vars rasism riktade sig mot samer) och moderna representanter för obehaglig rasism som Kevin Macdonald, Arthur Kemp och John Philippe Rushton. I utgivningslistan finner vi givetvis skrifter av William Pierce som skrev vitmakt-extremismens favoritbok The Turner Diaries, som bland andra slukades av ”raskrigarna” Anders Breivik och Peter Mangs. Där finns flera till svenska översatta böcker av León Degrelle och även en annan partigrundare – extremhögerns helgon och martyr Corneliu Zelea Codreanu, som gav upphov till det rumänska Järngardet, som utförde en omfattande men föga uppmärksammad masslakt på judar och romer. Nyare till svenska översatta skribenter är bland andra den italienske nyfascisten Roberto Fiore, vapendragare för den gamle profeten Julius Evola, som jag skrivit om i en tidigare blogg och som jag till min förvåning funnit vara den som läses mest av mina bloggar. Jag fruktar att det är nätsurfande fasciststollar som funnit den.

 

 

Hos Logik finner vi också gott om nordiska konspirationsteoretiker med en speciell avsky för såväl judar som muslimer, som Kristian Törning, Juha Snellman, den numera avlidne Jimmy Windeskog som uteslöts ur Sverigedemokraterna, Anton Stigermark som är nära lierad med Sverigedemokraternas chefsideolog Mattias Karlsson och inte minst Jonas Nilsson, före detta främlingslegionär och numera en av frontfigurerna i Nordisk Alternativhöger, med ett stort kontaktnät inom europeisk och amerikansk extremhöger. Vi finner också den rabiate antisemiten Ahmed Rami och David Duke, Ku Klux Klans förre ledare som presenterades i Spike Lees utmärkta film BlackKklansman.

 

Sällan har jag stött på ett sådant ormbo av otäck och stollig extremism. Hur har ett sådant fenomen kunna uppstå i Sverige? En av många ledtrådar kan vara den av förlaget utgivna När Flaggstängerna blommade i vilken Vera Oredsson berättar om sina vackra barn- och ungdomsminnen från Nazityskland.

 

 

Vera Schimanski kom till Sverige 1945 och gifte sig 1950 med det svenska nazistpartiets ledare Sven-Olov Lindholm. Då hon tyckte maken börjat vackla i sin ideologiska övertygelse gifte hon om sig med en annan nazist, trädgårdsanläggaren Göran Assar Oredsson, ledare för Nordiska rikspartiet

 

Det där kände jag väl till eftersom min far, som var journalist, emellanåt tog med sig hem Nordisk Kamp, ”Sveriges största elstencilerade tidskrift” så att vi kunde få oss ett gott skratt åt dess vansinnigheter. Klantigt skrivna antisemitiska pekoral, sliskigt sentimental fosterlandskärlek, hyllningar av arier och protester mot djurplågeri samt idiotiska uppslag om hur man skulle utföra hitlerhälsningen, med Vera Oredsson som instruktör.

 

 

Eländet skickades gratis till Norra Skåne, annars var det olika prenumerationspriser, extra dyrt om man ville ha tidningen hemsänd i ett förseglat kuvert utan avsändare, eller om man föredrog en ”ärlig, öppen försändelse”. Mellan 1975 och 1978 trädde Göran Oredsson tillbaka för att skriva sina memoarer och lämnade över partiledarskapet till sin hustru, som avslutade en intervju med att konstatera:

 

Vi har inte gasat ihjäl sex miljoner judar. Det är ett evigt tjat. Jag anser att det är en lögn, men även om det inte skulle vara det så finns det så mycket annat positivt man lyfta fram.

 

Något hon gjorde i en mängd sentimentalt nostalgiska återblickar som hon presenterade i Nordisk Kamp och åter lyfte fram i När Flaggstängerna blommade. Efter Göran Oredssons död och Nordiska Riskpartiets slutgiltiga kollaps 2009 har Vera varit fortsatt engagerad i den nationalsocialistiska miljön, inklusive Nordiska Motståndsrörelsen och Svenskarnas Parti. Det var här som Hans Stefan Jacobsson dök upp. Han hade i slutet på 1990-talet som sextonåring engagerat sig i  vit makt-miljön och blev från 2013 partiledare för det numera nedlagda Svenskarnas parti och det var vid det partiets upplösning 2015 som Jacobsson menade att det nu var dags att ge den nationalistiska rörslen en mer ”intellektuell” och utåtriktad inriktning, bland annat genom bokförlaget Logiks utgivning och utåtriktade verksamhet. Förlagets alster och tidskrift ger sannerligen inte intryck av att vara ”elstencilerade” och det är onekligen en källa till oro och undran varifrån finansieringen till förlagets rikhaltiga utbud har sitt ursprung.

 

 

Det kan tyckas som en marginell företeelse, men jag tror inte det. Förlagets förrädiska framtoning avslöjar det falska tonläget som förklarar att det ger ut

 

litteratur med fokus på samhällsdebatt och förankring i den västerländska idétraditionen. Syftet med Logik Förlag är att öka tillgängligheten för böcker med fokus på västerländsk historia, kultur, filosofi och politik.

 

Inte alls, vad som ges ut är ett osmakligt hopkok av ideologier som stinker av människoförakt och som en gång förde kontinenten till avgrundens rand. Det gäller att inse i vilken rutten mylla som den ”litteratur” som Logiks lilla telning spirar i. Det är samma jord som Sverigedemokraterna är rotade i. Ett parti som på sin hemsida helt korrekt konstaterar att

 

Vägen från grundandet till idag har inte varit spikrak. Vi har blivit flitigt granskade och det har faktiskt hänt att vi gjort fel, inte minst under ungdomsåren. Men vi har mognat och lärt oss av våra erfarenheter.

 

 

 

Alldeles uppenbart – under ”ungdomsåren” var Sverigedemokraterna ett naziparti med samma ”värdegrund” som de i grunden människofientliga ideologier som beskrivits ovan, men partiet har ”mognat” genom att klä sin rovdjursnatur i fårakläder genom att hylla sina ”svenska” rötter, men inför allmänheten redovisas inte var partiets rötter i själva verket står att finna.

 

Många Tintinbeundrare beter sig på samma sätt. De menar att Hergé blev allt radikalare och till slut hamnade mer till vänster än höger, något han själv inte kommenterade. Radikala beundrare pekar på att Hergé ironiserar över kapitalistisk massproduktion och profithunger, konsumtionssamhället, multinationella företag och vapenhandel. Tintin kämpade mot det mordiska japanska kejsardömet, europeiska och latinamerikanska diktaturer, befriade slavar och försvarade romer, samtidigt som han stod på de svagas sida, upprätthöll rättfärdighet och var lojal mot sina vänner.

 

Men, sådant passar också väl in på Hergés ursprungliga katolska scoutmoral och omfattades även av flera av hans ytterst konservativa vänner. som trots att de sedermera blev nazistiska överlöpare Hergé troget behöll vänskapen med och även öppet försvarade. Tintins skurkaktiga motståndare förblev desamma; rika judeliknande kapitalister, medlemmar i globala, hemliga och profithungriga kabaler. Det tycks som om Hergé egentligen inte ändrat sina åsikter, utan snarare anpassat dem till en förändrad verklighet – inte alls olikt Sverigedemokraternas taktik, fast det bör framhållas att Hergé varken var främlingsfientlig eller nationellt klaustrofobisk.

 

 

Demoner från han förflutna dök dock ständigt upp och politiska mörkmän försökte usurpera hans verk. Två år efter Hergés död 1983, då han inte längre kunde bli emotsagd av Tintins skapare gav Degrelle ut boken Tintin, mon copain, Tintin, min kompis, i vilken han hävdar att Hergé skapat Tintin med honom som förebild. Som vanligt i alla hans tal och skriverier är Degrelle i centrum. Boken handlar om Degrelles liv och bedrifter, myterna han skapat kring sig själv och egentligen inte så mycket om Hergé. Degrelles skriver att Tintins hårlock och golfbyxor kommer från hans egna ungdomliga framtoning, att Tintins ursprung i scoutrörelsen och hans resor baserade på journalistiska uppdrag inspirerades av journalisten Degrelles och hans resor till Mexiko och USA.

 

Degrelle ignorerar det faktum att Hergé fullständigt bröt all kontakt med honom efter det långdragna bråket kring valaffischen som publicerades utan konstnärens tillstånd. Sedan dess distansierade sig Hergé från den skrävlande Degrelle och visade enbart förakt för hans Rexistparti. Likväl hittar Degrelle överallt likheter mellan sig och Tintin, underförstått att han liksom pojkhjälten är en reko kille som alltid stått på de svagas sida och bekämpat världens mörkerkrafter. Han hade till och med fräckheten att påstå att Hergés revolutionerande konst med dess ligne claire hade inspirerats av honom och grundade sig på de serietidningar Degrelle sände till sin unge kollega från USA. Det är dock allmänt känt att Hergé långt tidigare uppskattat franska serier från nittonhundratalets början med en ligne claire liknande den som han kom att tillämpa. Speciellt de serier som hade skapats av Andre Hellé och Émile- Joseph Pinchon.

 

 

Hergés användande av pratbubblor var heller inte inspirerat av några serier som Degrelle skickat honom från USA, något Degrelle påstår, sådana hade Hergé använt sig av långt tidigare. Att Degrelle skulle vara Tintin är helt uppenbart en konstruktion av en något avdankad, självöverskattande politiker som velat åka snålskjuts på Tintins berömmelse, inte olikt Sverigedemokraternas försök att använda Socialdemokraternas ursprungliga populäritet genom att anspela på deras socialpolitik från trettio- och fyrtiotalen och bemäktiga  sig ett populärt begrepp som Folkhemmet.

 

 

Faktum kvarstår att även om Hergé under hela efterkrigstiden uppenbarligen kämpade med sitt förflutna så fortsatte han hårdnackat försvara och stödja sina överlöparkompisar. Begrep han inte att de vänner som han aldrig övergav hyste såväl destruktiva som människofientliga åsikter, att de förblivit fascister och nazister som förnekade förintandet av judar och romer? En gång bedyrade Hergé:

 

Men, tro mig, hade jag känt till övergreppens rätta natur och den Slugiltiga lösningen då hade jag inte gjort dem [serierna] som jag gjorde dem. Jag visst inte … eller …. som så många andra … jag förvissade mig om att inte veta.

 

Däri ligger säkert svaret – Hergé föredrog att ignorera sådant som var alltför smärtsamt eller irriterande att erkänna. Ledningen för Bokförlaget Logik är väl medveten om att att dess utgivning inte grundar sig på något ”försvar för yttrandefriheten” utan att den i själva verket propagerar för rasism och totalitarism. Visserligen tror jag inte att Sverigedemokraterna i likhet med andra populistpartier är antidemokratiska, tvärtom de ser demokratin som sin förutsättning, men det hindrar inte att deras ”värdegrund” är sprungen ur unket rastänkande och bakåtsträvande. Att de liksom Hergé föredrar att inte låta sina beundrare veta var de kommer ifrån och vill själva inte kännas vid sina murkna rötter, i varje fall inte officiellt. Partiet försöker åka snålskjuts på andras framgångsrecept. De använder sig av socialdemokraternas folkhemstanke, väl medvetna att den är annorlunda än det ”folkhem” som Sverigedemokraterna vurmar för.

 

 

Sverigedemokraternas folkhem är snarast liktydigt med det som myntades av begreppets upphovsman – Rudolf Kjellén (1864-1922), vars bok Nationell Samling även den finns utgiven hos Logik. Med folkhem menade Kjellén ett exklusivt ”hem” för genuina ”svenskar”. ”Vår nation” skulle enligt honom ”blifva saligt efter sin fason” och inte kopiera andra länders författningar eller sociala system. Enligt Kjellén fanns det alltså inga allenarådande mänskliga rättigheter.

 

Det är stölder av välvilliga, respektfulla och medkännande värderingar och deras användande till försvar av människofientliga handlingar som retar mig. Jag påstår inte att sådant inte får förekomma, men tilltagen måste i anständighetens namn fördömas. Då konstnären Lars Vilks i syfte att provocera tecknar en judesugga och därmed sällar sig till en lång tradition inom vilka judar begabbas genom att sättas i en nära och grotesk förbindelse med något som för dem betyder höjden av orenhet, rör det sig inte om ironi, humor eller försvar av yttrandefriheten, utan det är och förblir en osmaklig och oförsvarlig kränkning av andra människors värdighet.

 

 

Jag har vänner som har träffat och uppskattar Lars Vilks. De påstår att han är en spirituell och lärd man som med elegans och lätthet försvarar sina tilltag genom djuplodande analyser kring konstens uppgift att väcka debatt och provocera. Det där imponerar inte alls  på mig. Bilder som Muhammed som rondellhund, Judesuggan och Jesus som pedofil är onödiga och kränkande verk, ett faktum som knappast uppvägs av att ”de väcker debatt”. De är ställningstagande och den ställning de intar mig fullkomligt främmande.

 

 

Likaså när den av extremhögern hyllade ”gatukonstnären” Dan Fredrik Park klistrar upp sina djupt osmakliga affischer är det inte så att han, vilket han påstår ”inte verkar utifrån någon specifik politisk agenda”. Det är heller inte ironi eller humor han ägnar sig åt utan grovt kränkande angrepp på skilda folkgrupper eller enskilda personer som företräder dem. Likaså var galleristen Henrik Lilja Rönnquist som ställde ut och sålde Wilks och Parks skymfande alster inte en harmlös främjare av samhällskritisk konst, utan även grundare av och talesperson för Pegida (Patriotiska européer mot islamisering av västvärlden)  i Sverige. Inte vet jag om Wilks, Parks eller Rönnquists tilltag bör bestraffas, men de bör utan tvekan uppmärksammas för vad de är och fördömas i medmänsklighetens namn.  

 

Rasism, förakt och gynnande av våld mot fullkomligt oskyldiga människor som anses tillhöra en viss folkgrupp är ett tärande gift som då det ohejdat sprids i samhällskroppen kan få fruktansvärda följder – som nazisternas folkmord, massakrerna i Rwanda och etnisk rensning i det forna Jugoslavien, för att enbart nämna ett några exempel som tog sin början i till synes oförargligt ”skämtande”. Människoförakt är inte roligt, speciellt inte om man upplever det från de skändades sida. Likväl frossar folk glatt i ”humor” som inte är ”politiskt korrekt”, som små barn som skrattar glatt då de säger ”förbjudna” fula ord.

 

Nidbilder används för politiska ändamål. Exempelvis är nätet infekterat av en illasinnad judekarikatyr som kallas The Happy Merchant, Den lycklige handelsmannen, som används av en mängd konspirationsteoretiker som, liksom nazisterna gjorde med fruktansvärda följder, vill visa att judar ligger bakom allt samhällsfördärv.

 

Bilden är en standardversion av en antisemitisk nidbild med kroknäsa, handvridningar, sataniskt leende, missformad rygg, utbuktande ögon, oansat skägg, kalott, vikande hårfäste och krulligt svart hår. Den lanserades första gången tillsammans med en lika osmaklig framställning av en afroamerikan, där juden liknas vid en råtta och afroamerikanen vid en kackerlacka med den underförstådda meningen att de borde utrotas.

 

 

Förebilder är inte svåra att finna och det ligger nära till hands att jämställa The Happy Merchant med Philipp Rupprechts (Fips) groteska judekarikatyrer i den antisemitiska veckotidningen Der Stürmer, som fullt öppet förespråkade att alla judar borde tillintetgöras. Publikationens vulgäritet var så grov att Goebbels och Göring, som förvisso även de var var fullfjädrade antisemiter, försökte få den nerstängd. Hitler räknade dock tidskriftens grundare och ägare, Julius Streicher, som en uppskattad och personlig vän och såg med förväntan fram emot varje nummer. Han läste med stor entusiasm varje Stürmer från första till sista sidan.

 

 

Julius Streicher dömdes till döden i Nürnberg, även om det var fullständigt klart att han inte aktivt deltagit i planeringen och utförandet av mord på judar så ansågs han dock skyldig till Förintelsen genom det hat och den uppmuntran till folkmord han spridit med varje nummer sin föraktliga tidning, som med en upplaga på 500 000 exemplar gjort Streicher till miljonär. Även Philipp Rupprecht ansågs genom sina hatfyllda nidbilder av judar ha gjort sig medhjälplig till ”brott mot mänskligheten” och dömdes vid ett senare tillfälle till tio års hårt straffarbete av vilka han avtjänade fem.

 

Få är medvetna om att artisten Nick Bougas är upphovsman till den osmakliga Happy Merchant Liksom Vilks och Park experimenterar Bougas med kränkande provokationer som han betecknar som konst eller skämt. Bougas nidbilder har tillsammans med den lika omdömeslöst politiskt inkorrekte Ben Garrisons rasistiska bilder tacksamt anammats av vita suprematister världen över och de sprider nu dyngan under yttrandefrihetens täckmantel.

 

 

Ovanstående teckning är ett typiskt Garrisonalster som framställer hur finansmannen och filantropen Georges Soros kontrolleras av en fiktiv Sionistisk Världssammansvärjning, vars mål är att infiltrera och dominera hela världen. En uppfattning som tycks avspeglas genom Hergés superskurkar, de internationellt verksamma och skrupellösa kapitalisterna Blumenstein och Rastapopolous.

 

Existensen av ett ett judiskt, globalt nätverk som eftersträvar alla goyims fördärv är en av extremhögerns favoritmyter och långt ifrån så harmlös som dess anhängare ofta påstår att den är. Den uppdiktade legenden finner sitt främsta ursprung i falsifariet Sions Vises Protokoll, ett antisemitiskt hopkok som dök upp i Ryssland vid början nittonhundratalet och snabbt spreds över världen genom olika antisemitiska sammanslutningar och underrättelsetjänster. Publikationen fick stor betydelse för de katolsk-fascistiska rörelserna i Frankrike och Belgien och givetvis även för nazismen. Myten om en judisk världssammansvärjning är fortfarande vid god vigör och exempelvis en viktig ingrediens i den ungerske statschefen Victor Orbáns retorik och hans utnyttjande av Soros som sinnebilden för allt som motarbetar honom. En av Orbáns absurda anklagelser mot Soros är att han finansierar den illegala invandringen till Ungern. Affischen nedan, som 2017 spreds av den ungerska regeringen, säger Nittionio procent avvisar illegal invandring. Låt inte Soros få sista skrattet.

 

 

Vansinnet har även smittat av sig på Donald Trumps lojale advokat och förtrogne Rudy Giuliani, som i en intervju helt ogrundat hävdade att USAs ambassadör i Ukraina, som avsattes av Trump, Giuliani kallade henne Sankta Maria Yovanovitch, var ”kontrollerad” av George Soros.

 

Säg mig inte att jag är antisemit enbart för att jag motarbetar honom Han har placerat alla fyra ambassadörer där [i Ukraina] och har FBI-agenter i sin tjänst. Soros är knappast en jude […] Han tillhör inte någon synagoga, han stödjer inte Israel. Han har tillsatt åtta anarkistiska DA´s [allmänna åklagare]. Han är en fruktansvärd människa.

 

Fullkomlig rappakalja som Giuliani likväl tycks tror på och antagligen slevar i den inte mindre godtrogne och dåligt informerade presidenten för 320 miljoner människor och världens än så länge mäktigaste nation

 

Det är svårt att veta om man skall gråta eller skratta åt eländet. Även skämt kan var förrädiska. Exempelvis är det vanligt att så fort någon hycklande sverigedemokrat har fällt en djupt kränkande kommentarer om olika folkgrupper eller politiska motståndare så viftas kritiken i allmänhet bort med konstaterandet att det enbart rörde sig om ett ”skämt”. Dock ... lögner är lögner och fördomar är fördomar i vilken form de än uppenbarar sig.

 

 

 

Bernstein, Joseph (2015) ”The Surprisingly Mainstream History of the Internet´s Anti-semitic Image.” BuzzFeed News, February 5. Bornebusch, Arne (1946) Per Albin svarar – Välkomna till oss: Arbetarepartiets valrevy 1946.

https://www.filmarkivet.se/movies/per-albin-svarar-valkomna-till-oss Cohn, Norman (1966) Warrant for Genocide: The Myth of the Jewish World-Conspiracy and the Protocols of the Elders of Sion. New York: Harper & Row. Catomeris, Christain (2004) Det ohyggliga arvet: Sverige och främlingen genom tiderna. Stockholm: Ordfront. Conway, Martin (1993) Collaboration in Belgium: León Degrelle and the Rexist Movement, 1949-1944. New Haven: Yale University Press. Gustafsson, Tommy (2006) En fiende till civilisationen: Manlighet, genusrelationer, sexualitet och rasstereotyper i svensk filmkultur under 1920-talet. Lund: Sekel Bokförlag. Löfstedt, Annie, ed. (1961) Min Skattkammare del 2: Berätta Mamma. Stockholm: Natur och Kultur. Langlois, Jacques, ed. (2011) Les personnages de Tintin dans l´histoire: Les événements de 1930 à 1944 qui ont inspiré l´œuvre d´Hergé. Paris: Le Point. Lee, Martin A. (1997) The Beast Reawakens: The chilling story of the neo-nazi movement. Boston: Little, Brown and Company. Littell, Jonathan (2008) De välvilliga. Stockholm: Bromberg. Mazover, Mark (2009) Hitler´s Empire: How the Nazis Ruled Europe. London: Penguin Books. McCarthy, Tom (2006) Tintin and the Secret of Literature. London: Granta Books. Mecacci, Luciano (2019) Besprizornye: Bambini randagi nella Russia sovietica (1917-1935). Milano: Adelphi Edizioni. Nuzzi, Olivia (2019) ”A Conversation with Rudi Giuliani over Bloody Marys at the Mark Hotel.” New York Magazine, December 23. Peeters, Benoît (2012) Hergé: Son of Tintin. Baltimore: John Hopkins University Press. Theweleit, Klaus (1995) Mansfantasier. Ågerup: Brutus Östlings Bokförlag. Wredlund, Bertil (1983) Långfilm i Sverige 1930-1939. Stockholm: Proprius. Westcott, Kathryn (2011) “At last – an explanation for ´bunga bunga´,” BBC News https://www.bbc.com/news/world-europe-12325796

 

 

 

02/25/2020 08:57

I took the bicycle down to the Metro. However, when I thought about returning home there was a strike and I had to walk back.

For several years they have been constructing a Metro station by Colosseum. Work began in 2013 and might finish in 2024, though this is doubtful. Metro line C cuts straight through the very heart of Rome. The ground is unstable and insecure, filled with remains of ancient structures. They work day and night. Below me tunnels were dug through ancient Roman military barracks - more than thirty rooms decorated with wall frescoes and mosaic floors. 

The town was quiet and almost empty.

Giorgio Castriota, called Skanderbeg, born 1405 in Kruja, Alabania, died in Lezha 1468. 

The pyramid of Rome, built 18 -12 BC as a tomb for Gaius Cestius, priest and head of one of ancient Rome´s four religious congregations, Septemviri Epulonum. That is all we know about him.

Stazione Ostiense, underpasses.

Eataly

Someone lives here the entire year. He puts flowerpots in front of his trailer. I wonder who he is. Someday I will ask him.

The marketplace in Garbatella.

House entrances are lit all night.

Ponte Settimia Spizzichino

My bicycle was still standing by the Metro station.

Almost home.

02/22/2020 20:27

When I left Rome two weeks ago, I found that most of the airport personnel had been provided with surgical masks. Once inside the plane, I became drowsy. I don´t know why, but when a plane is about to take off I have an urge to go to sleep. 

While closing my eyes before departure I imagined I saw Richard Prince's suggestive painting of a nurse wearing a surgical mask. It is a quite troubling work of art with its black background and dripping paint, reminding me of Francis Bacon's screaming popes, enclosed within their absurd power.

Her soiled medical makes Prince's nurse anonymous, almost intimidating, like a disguised criminal. The sinister mood is further emphasized by white lettering behind her - Hurricane Nurse, making her appear as even more disquieting by turning her into some kind of feminine, imminent natural force.

Why did Prince name her Hurricane Nuse? Richard Prince made himself a name by using commercial myths in his art, such as the so-called Marlboro Man a virile, cigarette smoking cowboy. I suspect Prince's Hurricane Nurse is a similar role model, a female equivalent to the super-macho Marlboro Man. A powerful and attractive professional woman.

It would not surprise me if Prince had been inspired by Peggy Gaddis (1895-1965) who for several years once a month wrote so-called nurse novels, including one called Hurricane Nurse. I am fascinated by pulp fiction writers. While writing my extensive blogs I identify myself with their hectic prolificacy, like Barbara Cartland with her record number more than 700 novels. Peggy Gaddis ”only,” wrote around fifty novels, though that was not a bad output either. I consider my blog-writing to be akin to Peggy Gaddi's description of her pencraft: ”It's a kind of drug, for which I hope no one ever finds a cure”

I haven't read anything by Peggy Gaddis, though I assume her nurse novels were far spicier than those Helen Wells (1910-1986) wrote about Cherry Ames's platonic relationships with various strapping and admirable Men in White. Helen Wells was even more productive than Peggy Gaddis, writing at least fifty novels under her own name and several others under pseudonyms. However, unlike Peggy Gaddis, Wells did not direct her novels to an adult audience but to girls, who in those days were not supposed to be exposed to an overly raw reality. Throughout her career, her heroine Cherry Ames was engaged in every conceivable professional role available to a nurse. Always remaining an impeccable role model; effective, beautiful and despite her romantic involvement with attractive, male superiors, she did in all novels remain single. Apart from doing her job, Helen Wells makes Cherry Ames solve several criminal cases. The author's obvious purpose was to stimulate girls to become professional, chaste and independent nurses.

My youngest sister, who I assume read the entire Cherry Ames series, actually became a nurse and I know she has enjoyed her career choice. I actually read some of the yellow-spined books about the super nurse (otherwise were girls´ books in those days generally red-spined, while boys´ books were green-spined). At that time, I was unrestrained in my reading and read almost anything I assumed was interesting among the books I found at home, and much more besides However, Cherry Ames proved to be a quite boring acquaintance. Too much romance and rectitude. And how could such a conscientious and skilled person like Cherry Ames change jobs all the time? The novels´ titles informed us that Cherry Ames had been army-, chief-, flight-, rest home-, summer camp-, rural-, private duty-, jungle-, department store-, boarding school-, dude ranch-, clinic-, and hotel nurse, apart from several other nursing jobs and on top of that she did not get any older. Was she constantly dismissed? I probably read two or three Cherry Ames books and then returned to Biggles and Deerfoot. These ”books for boys” were certainly not better written and far more prejudiced than those about Cherry Ames, but what was not at all noticed by a kid with an eye for adventure.

After vacillating between dream and alertness, I came round when the plane had reached its normal flight altitude. An internet connection was available and since no one was sitting beside me I had enough space för computer surfing – I don´t like using my cellphone for that.

I wanted to know more about the coronavirus and what I found was fascinating. The microscopic virus world is just as remarkable and incomprehensible as any other phenomenon in the Universe, by far exceeding the limiting framework of our human mind, enclosed as it is within questions like "how?" and why?".

It has been stated that a virus is not a life form because it lacks a metabolism of its own and is unable to reproduce without entering an organism. Nevertheless, it is alive in the sense that it is able to breed and can thus be described as ”an intermediate entity”, something in between living and dead matter. Viruses propagate by invading living cells, using their functions to create new virus particles.

As with living organisms, there are a variety of ”species”, or forms, of viruses of which at least six hundred ”survive” by infecting humans. Their existence is dependent on our misery, like humans viruses are parasites exploiting, damaging and often destroying other life forms. Virus causes a wide variety of phenomena, some are violently feared, others considered to be fairly harmless. However, all viral infections can have a lethal outcome and there is no cure for any of them, although some can be vaccinated against. Some examples of diseases causeb by viruses are herpes, shingles, brain inflammation, measles, mumps, rubella, polio, rabies, ebola, HIV/AIDS and influenza.

Every year, influenza viruses travel through the world and seriously infect between three and five million people, of whom between 290,000 and 650,000 dies. This is part of our human existence and rarely causes panic. However, fear spreads when ”new” viruses make their appearance. In 2002, SARS appeared in China and infected 8,098 persons worldwide, of whom 774 died. Less well-known is MERS, which in 2012 originated in the Middle East infecting 2,494 persons and killed 858. SARS probably spread from bats to civet cats and from them to humans, while dromedaries carried MERS.

The surgical masks worn at the Rome airport were designed to protect people from the Wuhan Corona Virus discovered in Wuhan on December 31, 2019, and traced to its markets. At the time of writing, we do not know for sure what animal it was that transmitted the virus to humans, though the main suspects come from the ”wildlife” markets. Something that, after my time in Hanoi by the beginning of the 1990s is not at all surprising to me. At that time, I could at the city's restaurants find a section which sometimes was written in French - de la forêt, ”from the forest” where dishes cooked on various exotic animals were offered. I and my good friend Svante Kilander, who at that time was Secretary of Embassy, often considered whether we should order a stewed pangolin. We jokingly wondered if you ate the animal's scales dipped in melted butter like the bracts of an artichoke. Thankfully, we never ate any pangolin, it would have given me a bad conscience.

Live and slaughtered dogs, pangolins, snakes, monkeys and other animals were sold at the large Dong Xuan market that burned down in 1994, a year after we had left Vietnam.

A few days ago I read that the pangolin is now the prime suspect for transmitting the Wuhan Corona Virus. One of the reasons for the spread of this specific virus may be that the hands of some pangolin butcher which after being in contact with the poor animal's flesh have transmitted the infection to people. The virus now spreads through direct skin contact, or by spreading virus particles through microscopic droplets that attack you if an infected person coughs you in the face. However, the virus cannot travel through the air at a longer distance than one metre.

As the name indicates, the Wuhan Corona Virus, like SARS and MERS, is a coronavirus. The denomination derives from the Latin word for ”crown” and comes from the fact that if the virus is viewed through an electron microscope it seems to be surrounded by a corona. like the sun. What looks like a shining corona is actually small ”tags” that link the virus to the cell that will be infected.

Like other unpleasant viruses, such as HIV / AIDS and ebola, coronavirus is a retrovirus. This means that the virus´s RNA molecule, which is single-stranded, i.e. it has only one chain, unlike the double-stranded DNA (double helix). The RNA strand of a coronavirus joins the DNA of an infected cell and this transforms it into another type of DNA. This abnormally altered DNA now affects the cell's information flow, which is stimulated to create harmful proteins. Under normal conditions it is the DNA that uses RNA as a ”messenger” between the genes, creating proteins that encode the hereditary information that is stored within each organism. The treacherous retrovirus uses its RNA to encode DNA, rather than the other way around, which is why it is called a retrovirus.

I an amateur when it comes to understanding and describing this strange microcosm, it might thus be that I have misunderstood the entire process, but that does not prevent me from being fascinated by how these strange transformations within a tiny microcosm can have enormous consequences in our human dimension of existence.

A common concern is that after a little more than a month, the Wuhan Corona Virus has proven to be more deadly than both SARS and MERS, it is already damaging China's economy. At the time of writing, on the twenty-first of February, 76 769 cases have been confirmed. In China, 2 239 persons have died from the virus, which now has spread to 26 other countries where it has so far only caused eight deaths.

All over the world people now fear that the Wuhan Corona Virus might develop into pandemic just like the deadliest flu epidemic ever – The Spanish Flu that agonized the entire world during the end of World War I and during some of the following years. In 1918, it killed my grandfather, made my father fatherless at the age of one year and forced him, his four siblings and my grandmother to live in poverty for many years. People were weakened by the war and other tribulations caused by it. Tightly-knit groups in trenches, in barracks, or during troop transports spread the virus at great speed, a development further supported by new, improved means of transport. Spain was not particularly hard hit, but since this nation did not participate in the war and furthermore had better health control than most other countries, the flu epidemic could be ascertained, tracked and means to control it was early put in place, hence the name Spanish Flu.

The pandemic raged at its worst between March 1918 and June 1920, reaching Inuit in the Arctic and Polynesians in the Pacific. Spanish Flu became the pandemic known to have killed most humans in shortest time. In twenty-five months, it killed between 50 and 100 million people, i.e. three to six percent of the world population. An estimated 500 million were infected, which corresponds to one-third of all people at the time. Of those diagnosed with the flu, at least 2.5 percent died, which can be compared to a normal flu epidemic during which no more than 0.1 percent die.

In contemporary photographs, we see that healthcare personnel just like now wore surgical masks. How effective are they really? WHO, The United Nations World Health Organization, notes that the use of surgical maks is no guarantee against infection. These masks, which are most common, were actually made to keep infectious agents from surgeons´ noses and mouths while operating and not designed to protect from virus particles. They can nevertheless provide some protection, but they do not seal of mouth and nose tightly enough and leave eyes and other parts of the body unprotected. In addition, after a day's use, the masks have to be washed, disinfected, or discarded. The Wuhan Virus also has certain properties making it difficult to control. Unlike SARS and Ebola, which are contagious only after symptoms of an infection have emerged, the Wuhan Virus may be dormant up to fourteen days and during this time a person, even if unaware of her/his sickness, can infect others not only by sneezing but through touch, speech, and even breath, though only within a radius of one metre. Even if our bare skin has been protected by gloves the infection might affect us if our gloved hands touch naked skin, for example of the face. Within an hour a person touches her/his face at an average of 23 times. More important than wearing a face mask is to wash/disinfect our hands as many times as possible and keep away from infected persons

Viral diseases are generally not curable. However, if they are dispersed within a large population their contagious abilities are thinned out while people´s immune systems are gradually strengthened. Nevertheless, the virus does not disappear entirely – it becomes endemic, i.e. restricted within a population group but not as lethal as it was at its appearance. This means that contacts with people who have not previously been exposed to a specific kind of virus might be lethally affected since they have not built up any sufficient immune defense against it. The result of such sudden infections can be devastating. Admittedly, The Black Death which in the mid-1400s, killed between thirty and eighty percent of Europe's population was not caused by a virus, but by a bacteria hosted by the Oriental Rat Flea, Xenopsylla cheopis, which fed on the Black Rat, Rattus rattus, but all indicate that the spread of the plague became devastating due to the advancing Mongolian army, which initially attacked the Chinese Yuan Empire during the 1330s when the Plague during three years decimated the population of the Hebei Province by ninety percent. Five million people died. The plague then spread throughout Asia. almost simultaneously with the advance of the Mongolian armed forces and the huge migrations they gave rise to. the plague reached Europe with Genoese galleys which arrived in Italy in 1347 from the port city of Kaffa on the Crimean Peninsula, which had been captured and looted by the Mongolian Golden Horde, Ulug Ulus.

 

 

Even more devastating than the Black Death were the pandemics that Europeans and Africans, together with cows, pigs and chickens, brought with them to America after 1492. Millions of people succumbed to viral diseases such as yellow fever, influenza, smallpox, chickenpox, and hepatitis. Most often the effect was syndemic, i.e. a number of diseases co-operated to infect and kill people, though it also happened that one disease could take the upper hand. For example, between 1545 and 1548, the bacterial disease salmonella killed eighty percent of Mexico's population, which had already been decimated by syndemic epidemics. Between 1575 and 1590, the salmonella returned to Mexico, killing half of those who had escaped its first attack.

 

During the 1700- and 1800s, smallpox killed 80 percent of the indigenous population in North America and between 1600 and 1650 malaria parasites, brought there by slaves from Africa, decimated large population in South America. What made the situation in the Americaz unique was that indigenous populations rarely recovered from the deadly epidemics. In Europe, economy and public health were generally boosted by ravages of deadly pandemics – the reduced labour supply made that farmers and workers generally were better treated than before the onslaught of plagues. The shock effect of mass death made people more likely to cooperate and make life more bearable for everyone. On the contrary, in the Americas indigenous peoples and imported slaves continued to be treated ruthlessly and their numbers were further decimated by deliberate extinction and inhuman oppression.

 

 

Afflictions, such as The Justinian Plague, which between 541 and 542 killed an estimated 25 to 50 million people, The Black Death with its 75 to 200 million victims and the so-called Third Pandemic, which in the mid-1900s killed at least twelve million in China and India were all a form of bubonic plague, caused by the plague bacteria Yersinia pestis, which like the flu, spread through sneezing, which made most people believe that the disease was carried by infected air, miasma. One way to protect yourself from bad air (mala aria) was to wear a mask in front of your nose and mouth, later on, combined with glasses. A feature of carnivals has often been masks inspired by those worn during plague epidemics, such as the Venetian mask called Il Dottore.

 

 

Plague, masks, and carnival have been portrayed by Edgar Allan Poe in his novel The Masque of the Red Death, in which Prince Prospero tries to escape a plague known as The Red Death. Together with friends and confidants he remains hidden away from the world in a monastery. One night the wealthy prince arranges a sumpteous masquerade ball in seven of the convent's halls. Each salon is decorated in a specific colour. During the festivities, a mysterious, ulcerous figure emerges. His face is hidden behind a hideous masque resembling someone who has been disfigured by the plague. The creepy character slowly moves back and forth from room to room, dampening the festive mood. Prospero becomes infuriated and cries out: ”Who dares insult us with this blasphemous mockery? Seize him and unmask him—that we may know whom we have to hang, at sunrise, from the battlements!” As no one in the festive crowd dares to raise a hand towards the eerie figure, who continues to slide from room to room, the enraged prince draws a dagger from his belt and rushes after the uninvited guest, who slowly has entered the azure room. The uninvited guest meets his attacker's maddened gaze, something that makes Propero fall to the floor, while his body is contorted by agonizing pain. After recovering from their shock, several of the masked guests throw themselves upon the frightening apparition, which now has reached the black room and looms next to a large clock, facing the hall. The men who try to seize the phantom find that they are merely grasping empty air.

 

And now was acknowledged the presence of the Red Death. He had come like a thief in the night. And one by one dropped the revelers in the blood-bedewed halls of their revel and died each in the despairing posture of his fall. And the life of the ebony clock went out with that of the last of the gay. And the flames of the tripods expired. And Darkness and Decay and the Red Death held illimitable dominion over all.

 

 

Maquerades and artificial euphoria cannot cover up the relentless presence of Death. An insight that was strongly emphasized during the aftermath of The Black Death, when churches and palaces were decorated with representations of the Dance Macabre and Triumph of the Death. People were frightened, but tried to master death by playing with it, as in the Venetian Commedia dell'arte

performances from which the Dottore masque originated.

 

 

This classic masque is unmistakably reminiscent of the one seen on a famous Roman copper engraving from 1656. The attire and face masque were designed by the French king Louis XIII's physician, Charles de Lorme (1584-1678). This kind of protective clothing was soon used by plague doctors all over Europe.

 

 

The equipment was based on theories about infected air as a vector of the plague. Accordingly, you had to protect your entire body and especially the respiratory organs, from the harmful effects of penetrating mal aria, bad air. The long beak of the plague mask was filled with aromatic herbs intended to keep the odour of bad air away and at the same time cleanch it from the foulness that was revealed by stench. As a matter of fact, the full coverage could actually protect the wearer from virus-carrying air particles and pest-spreading vermin. It was not until 1894 it was established that the plague orignated from a flea and the same year is was dicovered that malaria was spread by a mosquito.

 

 

The grotesque appearance of the plague doctors soon became terrifying and tangible proof of the presence of death, and all over Europe they became part of masquerades, parades, and ceremonies reminding about ”the brevity of life, the certainty of death and the duration of eternity.”

 

 

Of course, illness, death, plague, and suffering were not only linked to the miasma, pestilent air, but that were also regarded as God's punishment for committed sins, incessant sloth and bad behaviour. In a similar fashion as unclean air had to be purified and kept out, people tried to free their communities from sinful influences; disobedient children, lazy people, strangers with unknown/abnormal behaviour and customs, in short – all deviations from ”normal behaviour”. Threats, fear and abuse were weapons used in healing and purification processes, while the sinister methods often were alleviated by jokes and a carnivalistic mood.

 

Filled with such thoughts, I got off the plane in Prague and took the train home to my oldest daughter's family. At night, when the others had gone to bed, my daughter and I talked about masques, horror and folk traditions. She suggested that we could visit the Prague Museum of Folk Culture and look at costumes and masks from rather terrifying Czech folk festivals. Janna had come to think about Czech Advent celebrations when villages and towns in the past, and in some places even now, were filled with people in frightening apparel. Not least so-called Barborcas who made their appearance on St. Barbora's day, the fourth of December. Could their attire be associated with both the Swedish St. Lucia celebrations and the Plague?

 

 

Women dressed in white robes, often armed with long knives as well as birch rods, walked from door to door not only during the Barbora day but often during evenings leading up to Christmas. Some of these Barborcas wore paper cones in front of their faces, others concealed them with veils and hanging hair. To ease their frightening looks, some also carried baskets filled with fruits and sweets that they gave away to the children.

 

 

When I told her about my thoughts about surgical- and plague masks, Janna showed me pictures of the ones worn by Barborkas and they undoubtedly reminded of plague doctors' masks. And really – as we checked the web for older depictions of Barborkas, we found that some of them actually carried masques even more reminiscent of the plague doctors´apparel. Where they really connected with the Plague? Maybe, maybe not – the Barborka outfit might just as well allude to birds, possibly storks, an impression supported by the fact that some Barborkas had bird claws instead of hands.

 

 

The stork and other aquatic animals often serve as fertility symbols and are in fairy tales connected with the birth of children. Such fertility associations might maybe explain why Barborkas carry baskets with fruits and vegetables? And why was it only women who dressed up as Barborkas? Why did they look and behave threateningly? Why did they carry birch rods and knives? Why were they dressed in white? Why did they show up during the weeks before Christmas? Furthermore, their costumes reminded of those being worn by masked penitents during impressive Easter processions in Spain and Italy, and not the least of Ku Klux Klan garments. Questions piled up and directed me towards exciting and somewhat worrying paths.

 

 

Birth and death, sorrow and joy. Loneliness and community. Starvation and illness. Seasonal changes, the unpredictability of nature. The familiar and the unknown. All this is present in our daily life and for sure overshadowed the life of peasants enclosed by daily toil and strong traditions.

 

Eventually, we visited Národopisné muzeum, Prague´s Ethnographic Museum and encountered a world characterized by a rich, beautiful, amusing, strange and sometimes macabre culture. Elegantly crafted work tools and everyday items, lavish wedding outfits, embroidered baptismal dresses, and blankets, all these exquisitely executed items testified that we humans are flock animals. We have a need to share both our misery and our happiness, something peasants occasionally did through great and impressive festivities. Many of these festivities were not exclusively focused on experiences of individuals but were collective events celebrating sowing and harvesting, winter and summer solstices, Pentecost, fasting, Easter, and Christmas.

 

 

Joint partying, shared joy, constituted an integrated part of a world where fertility and sterility, birth and death, were far greater realities than they are nowadays. It was common to regard black and white, life and death as opposite sides of the same coin, evident in traditions that have been maintained for centuries and thus convey an impression of being both time- and boundless. When we scrutinize such rites and conceptions we find layer upon layer of associations and ancient notions about how the world was created and how we should relate to it.

 

Extremely important times in the peasant calendar were winter and summer solstices. The word solstice is related to the Latin solstitium, combined by the word for ”sun” and sistere, ”to stand still”. People believed that during these times of the year the sun had paused at the northern or southern boundaries of its celestial path and then changed direction. Solstices constituted turning points in both human and nature's life. They constituted occasions for seriously reflecting on our existence, our moment on earth. This was especially crucial during the mid-winter solstice when the ground was frozen, the sky dark and starry and agricultural work resting. Accordingly, peasants were free to mull over the crimes and mistakes they have committed and realize that they probably hade to seize the opportunities that lie in store in an authentic reliance upon the grace of God or the gods. They also had to seek support from one another, in their shared ability to find and follow the path that leads to their own and thus the others´ benefit and salvation.

 

 

Such reflections and improvement were particularly crucial when the sun stood still and had been preceded by a time when evil forces had made themselves noticeable. A time of darkness, sterility, foul game and death that required the mobilization of benevolent forces to vanquish the evil powers and secure their dominion of Earth and the souls of men. Evil must be punished and driven away, a struggle that humans could contribute to by visualizing both the evil and the good forces.

 

It was now that Lucia processions made their appearance in Sweden and Baborkas roamed the roads and paths in Bohemia, the ancient name of the Czech Republic. Did those rites and processions originate from the Christian faith? Do they really honour saints like Saint Lucia and Saint Barbara? Probably not, they are rather manifestations, reverberations of ancient pre-Christain beliefs and rituals.

 

 

Canon Episcopi constituted a part of the medieval canonical law and was probably written sometime during the 10th century. Around 1140, the so-called Decretum Gratiani was adopted by the Pope and became an essential component of Catholic dogma. This decree was dispersed among the clergy and intended to serve as a weapon against everything that threatened the power of the Church. A guide not only in how to punish rebellions against the true doctrines of the Church but also devising methods of direct offenders to the righteous path through penitence and improvement and if that was not possible – punish or exclude them.

 

The bishops and their ministers should by all means make great a effort so that they may thoroughly eradicate the pernicious art of divination and magic, invented by the devil, from their parishes, and if they find any man or woman adhering to such a crime, they should eject them, turpidly dishonoured, from their parishes.

 

It is by Burchard (950 - 1025), Bishop of Worms, that we for the first time find written hints of a powerful and obviously international cult of a female, ”pagan” divinity. Burchard wrote comments on the text that would later be affirmed as Canon Episcopi. Several versions of this law eventually included Burchard's observations as part of the law text.

Have you believed there is some female, whom the stupid vulgar call Holda, who is able to do a certain thing, such that those deceived by the devil affirm themselves by necessity and by command to be required to do, that is, with a crowd of demons transformed into the likeness of women, on fixed nights to be required to ride upon certain beasts, and to themselves be numbered in their company? If you have performed participation in this unbelief, you are required to do penance for one year on designated fast-days.

Belief in an almost omnipotent female divinity, mistress of nature; fertility, birth, and death, appears to have been an essential part of traditional, European thinking, perhaps it was even a global phenomenon. Like nature, this divinity was beyond good and evil. In fact, she included in her character what we perceive as distinct qualities, like life and death. This mother-goddess of could reveal herself in both terrifying and benevolent manifestations. More than five hundred years after Bishop Burchard wrote his comments, Martin Luther mentioned Frau Hulde in one of his comments on the Bible's epistles. He appears to be describing a procession of disguised participants:

Here cometh up Dame Hulde with the snout, to wit, nature, and goeth about to gainstay her God and give him the lie, hangeth her old ragfair about her, the straw-harness; then falls to work and scrapes it featly on her fiddle.
In present-day Germany, stories might still be told about Frau Holle, an old lady who sneaks around during the night, visiting dreams of lazy girls, who may suddenly wake up by finding themselves lying naked in the street. Diligent little girls, however, may be rewarded with a silver coin under their pillow, or during bygone times with a coin falling into their buckets when they had been fetching water. Frau Holle has to do with water and in the depths of springs, wells, and lakes there is a path leading to a wonderful garden where she, as a white-clad old lady, receives both kind and naughty girls, whom she then rewards or punishes according to their merits.
The Grimm brothers told a story about her. A widow had two daughters, her own daughter whom she, as in most stories, spoiled and one stepdaughter whom she treated poorly. The stepdaughter was forced to sit next to a well, spinning day after day, though she was one evening stuck by the needle of the spinning wheel. However, when she went over to the well to rinse the needle and her bloody fingers, she fell into it. Instead of drowning, she found herself in a flowering meadow. As she walked across it, she came to a cottage surrounded by a blossoming garden. where she was greeted by a gentle, old lady who took her into her service. The girl watered the garden flowers, washed, aired and shook the bedding. When the girl once told the kind, old lady, that she despite in spite of all her graciousness longed for home, the benevolent Frau Holle let the girl return to her stepmother dressed in beautiful clothes and equipped with plenty of gold coins. When the stepmother understood what had happened, she threw her adored but miserably spoiled daughter into the well. This lazy and corrupted girl also ended up with Frau Holle, but misbehaved in such a manner that the powerful Frau made her return covered by filth and tar.
The story is one variant of many others that tell about omnipotent women disguised as nice old ladies, or nasty hags, testing the heroine's kindness and skills and abundantly reward her if she passes the ordeals. Frau Hulda is in Grimm's story welcoming and friendly, though for example in a folk tale retold by Alexander Afanasiev – Vasilisa the Beautiful, Frau Holle's Russian equivalent, the terrible old hag Baba Yaga, nevertheless rewards the steadfast Vasilisa just as generously as Frau Holle. The Grimm brothers' fairy tales also have their frightening witches, no less terrifying than Baba Yaga, for example in their tale about Frau Trude.
A defiant girl ignores her parents' advice to avoid visiting Frau Trude's cottage in the depths of the forest. The stubborn girl imagines her parents' prohibition is based on their superstitions and fears. However, she knows that the old hag is filthy rich and assumes she may be able to lure her off some of these riches. Frau Trude receives the girl in a courteous manner and asks her if she has met someone on her way to her secluded abode. The girl tells the truth – she has met but not spoken to a black rider, a ”charcoal burner” explains Trude, a green rider, a ”hunter” states Trude and finally a red rider, a ”butcher” according to Frau Trude.
Similar riders appear in the tale about Vasilisa the Beautiful and there they are the servants of Baba Yaga. A white rider, who is the Day, a red one who is the Sun and a black rider who is the Night. In Grimms´ tale the girl adds that she has also seen another creature. When she peeked in through the window of Frau Trude's cottage, she saw the Devil sitting there. The annoyed Frau Trude declares that she is really Satan himself and then transforms the girl into a log of wood, which she throws into the fire. The witch states: ”It heats well and the cottage has become brighter,” thus the story ends on a more infelicitous note that use to be the case of most fairy tales.
Child robbers, night walkers, cannibals and a host of other monsters haunt European fairy tales in all conceivable shapes and sizes. Ancient mythologies used to be dominated by female monsters but over time, male villains increased in number and prominence. Similarly, male tellers of fairy tales and myths gradually usurped a female story telling tradition firmly rooted in an ancient peasant society where men worked in fields and forests, while women were responsible for children and home. They spun, weaved, managed the gardens, baked and cooked. Their activities were related to fertility and maintenance, nourishing activities like raising children, being responsible for the sick and the old and thus they also preserved ancient traditions linked to female existence, women´s duties to care for life and prepare the dead for the afterlife. This, in any case, claims Marina Warner in her well-written and fascinating studies of popular storytelling – From the Beast to the Blonde: On Fairy Tales and Their Tellers and No Go the Bogeyman: Scaring, Lulling and Making Mock.
Manyof the stories told by these peasant women were about dangerous and ambivalent old hags, some of which might have preserved traits from ancient, pagan godessess, Frau Holle and above all the Russian Baba Yaga might indicate such origins. The Slavic Baba Yaga, who had a certain appetite for children's flesh, eventually evolved into an individual character, with a cottage moving on chicken legs and her unusual mode of flight. She traveled in a wooden mortar which she steered with a pestle while sweeping away the tracks left behind with a broom. She has had clattering teeth as a lock for her door, the roof was made of pancakes and the walls of meat pies. Baba Yaga was a multi-faceted creature, not only incarnate evil but also a cunning lady who ruled over sun and wind, over the seasons, life and death. Like many other fairy tale creatures, she was a shapeshifter and could assume the aspects of a cat or a bird. Forest birds were her servants, as well as several powerful men and gods, such as the three horsemen and the sinister Koščéj the Immortal, ruler of the Kingdom of Death.
One of the Grimm brothers, Jacob (1785-1863), was among the first to discern a close connection between fairy tales and traditions, rites and notions stretching far back in time, across borders and cultures. In his Deutsche Myhologie he extended descriptions of mythology from mainly having been devoted to written tales about gods and heroes, as well as records of established religious dogmas. Jacob's and his brother's studies of oral traditions made him compare them with contemporary customs and rituals, as well as written descriptions of historical customs and notions. All in an effort to trace the origins and development of ”Germanic” culture. Of course, he was often mistaken, particularly when it came to etymology, changes over time and specific cultural contexts. Nevertheless, Jacob Grimm's approach influenced later interpretations of different customs and was an important contribution to the budding science of ethnology. The concept had been established by Adam Franz Kollár´s epochal Amenities of the History and Constitutional Law of the Kingdom of Hungary published two years before the birth of Jacob Grimm. In this book, Kollár described ethnology as:
the science of nations and peoples, or, that study of learned men in which they inquire into the origins, languages, customs, and institutions of various nations, and finally into the fatherland and ancient seats, in order to be able better to judge the nations and peoples in their own times.
Before I return to Czech Advent customs let me follow some thoughts originating from Jacob Grimm's theories about the nature and origin of Frau Holle. He considered tales spun around her as evidence of the survival of an ancient belief in a nature deity, which had mingled with the Roman Diana and later on with Virgin Mary, Jesus's mother and Keeper of the World.
Jacob Grimm relates the name ”Holle”, with notions about Norse huldror, who were chotonic creatures. It appeared as if Frau Holle had inherited some eerie features from the huldror, for example in her role as mistress of the souls of the dead. Frau Holle's kingdom was placed under water and resembled some a kind of Paradise, like the medieval Virgin Mary's Rose Garden. Like some Catholic saints and angels, Holle presided over changes in the weather, which is crucial for any peasant. When the girl in the fairy tale waters the flowers of Frau Holle's garden it rains on Earth and when she shakes bolsters and pillows it snows.
Frau Holle is linked to ”female” chores, such as spinning and weaving, just like the ancient Nordic norns who spun the fate of humans. In the tale about the evil Frau Trude, probably akin to Frau Holle, the witch rules over three riders, who may be identical to the horsemen in the stories dealing with Baba Yaga, where they correspond to the sun and the circadian rhythm.
Furthermore, Frau Holle is a shapeshifter and manifests herself as both an evil and a benevolent creature, as light or dark, old or young. She is the epitome of a constantly changing nature beyond good and evil.
If we study ancient Slavic beliefs we may find that they are ambiguous, even bipolar. Chronica Sclavorum, which recounted the pre-Christian culture of Polabian Slavs, was written by the end of the twelfth century and suggested that Svetovid, their supreme god, had two aspects who in their own right were worshipped as gods, Belobog, the White God, and Chernobog, the Black God. This aspect of Slav religion is irrefutably proven, though it reflects quite convincingly much of the duality found among the creatures which emerge during Czech Advent celebrations. Not the least do Saint Barbora unite the evil and benevolent features of a being like Frau Holle and perhaps even more so in her threatening appearance as Frau Perchta.
The word perchta which later came to be associated with Saint Bertha/Barbora, or more correctly Saint Barbara, comes from the Old High German word perhat, "shining" or "brightness". Something that may be related to Frau Perchta's appearance by the beginning of December, an indication of the return of light after the winter solstice. In processions, Frau Perchta may just like Frau Holle appear crowned by a wreath with burning candles and it may be difficult to find any difference between these white-clad ladies and the famous Lucia, who at the same time is celebrated all over Sweden. Like Lucia do Perchta and Holle in their beautiful aspects wear wide, red silk ribbons around their waists.
However, it is more common to associate Frau Perchta not with brightness, but with paleness. White was until the middle of the nineteenth century the colour of death. A corpse turns pale; becomes grey or white. Both children and adults were buried in white clothes and usually in white coffins.
Frau Perchta lived at the bottom of wells from where she often attracted children whom she drowned. Like Frau Holle, Frau Perchta was often called The Dark Grandmother or The White Lady. When she emerges during Advent, it is mainly in the guise of a punishing lady with an entourage of evil and horrendous creatures, like the terrifying Krampus and/or children she has killed.
As mentioned above, Martin Luther described ”Dame Hulde” as girded with a corset of straw, probably a sign of her role as a fertility goddess. Straw and fertility are also connected with Frau Perchta/Barbora. She carries with her a basket of fruits and sweets to give to young women who diligently had spun hugh quantities of yarn and to children who had behaved well. However, the punishement she meted for sloth and misbehaviour was terrible, to say the least. With her sharpened knife she slit open the bellies of her victims, ripped out their guts and replaced them with straw.
In her Czech aspect as Barbora, Frau Perchta might also appear as a ghoul with her face hidden behind long, striped hair, she is then associated with a demon who sneaks into nurseries to kill, or even eat, babies. Child mortality used to be a dreaded and ordinary scourge and was generally blamed on supernatural forces.
Saint Barbora did not only manifest herself as the dreadful Frau Perchta, more common was that Barborkas represented her by placing long cones in front of their faces and some covered one of their feet with a dummy in the form of a bird's claw or goose's foot, emphasizing Barborka's quality as a water creature. Water is condider as the ultimate source of all fertility and as mentioned above aquatic animals such as frogs and storks were associated with childbirth.
Already during the Middle Ages, Frau Hulda´s entourage was labeled as ”demons”. Perhaps a remnant of the wild hunts that Odin and all kinds of beasts used to devote themselves to during the winter months when the powers of darkness were evoked from their hiding places and threatened to take over the world if they could not be kept in check by the mighty Nature Goddess. Nevertheless, evil creatures could be allowed to punish children and adults who violated social rules. Thus, even such a terrifying figure as Krampus could be considered as a servant of benevolent forces. He is an unusually disgusting, horned monster, described as "half goat, half demon" but even significantly more horrible than that. His name is derived from the Old High German word krampen which meant ether "claw," or "curved," a hint of his predatory appearance and behaviour and the fact that he is a grotesque abnormality, a mix of demon and animal. Possibly Krampus is akin to the Baba Yaga´s subordinate Koščéj the Immortal, a symbol of uncontrolled natural forces and the certainty of death.
In the Czech Republic, Krampus emerges as a companion to Saint Nicholas while he hands out Christmas presents to children. Krampus is then often called Čert, a name usually translated as The Devil. However, Čert is actually not the same creature as The Devil. He is certainly a demon, but the word apparently comes from čersti/čьrtǫ, meaning "to draw a line", "making a furrow" and Čert could then be considered to be an incarnation of Death and thus a servant to Barbora /Frau Perchta and their connections to birth and death.
Perhaps the Swedish Christmas Goat is a remnant of the horned Krampus/Čert. Before the Tomte, the Swedish equivalent to Santa Claus, took upon himself that task it was The Christmas Goat that came to Swedish children with both gifts and punishment. Another coincidence between the Swedish Christmas Goat and Czech Advent creatures may be the importance of the straw. The Swedish Christmas goat's mask was often made of straw and,like Krampus/Čert, he was generally dressed in a black fur coat. Even if the Chistmas Goat does not appear in person anymore, almost every Swedish home has a goat made of straw standing by the Christmas tree.
In Finland, the Christmas Goat, Joulupukki, has become Santa Klaus´s companion and may thus recall the chained Čert, who follows Saint Nicholas during his Christmas visits. The fact that Saint Nicholas has a goat- or devil-like companion is a common feature of several European Christmas traditions, although in Slavic folklore this companion is not always demonic, but exhibits the same ambiguous characteristics as those of exposed by Belobog and Chernobog.

 

In Russian folk culture, Saint Nicholas is often replaced by Ded Moroz, Father Frost, who is brought forward as white-bearded and cloak-clad, although his mantle is blue, or ice-coloured. The origin of Ded Moroz is probably a Slavic winter god, or "winter demon" as Christian missionaries would denominate him.

 

 

Ded Moroz's companion is not a devil-like creature but the beautiful Snegurochka, the Snow Maiden. She seems to be a Baba Yaga in her beautiful appearance, since like Ded Moroz Snegurochka is endowed with a double character. She can be both benevolent and wicked. When Ded Moroz does not come with gifts, he may appear as the Siberian winter cold, freezing his victims to death. In a similar manner, the cold Snegurochka can appear as the Mistress of Winter and thus also kill people through her iciness. Then she is called The Snow Queen and has as such inspired H.C. Andersen's fairy tale of the same name, which later palyed some part as an antecedent for the Disney Company's successful movie Frozen.

 

 

In German tradition, on the other hand, a vicious figure appears as Saint Nicholas's companion, but he is then more humanized than the animalistic beast Čert. Knecht Rupert is wearing a black or brown mantel with a wide belt. He is limping due to some childhood injury. The legend tells us that he was an orphan who Saint Nicholas took care of and later turned into a loyal vassal.

 

Knecht Rupert wears a pointed hood and holds a birch rod with which he punishes nasty children. He may also hit them with a sack filled with ashes, often adorned with bells. If he carries such a sack, he is called Belsnickel. The sack can also be empty and he then uses it to carry nasty children, down to a lake where he drowns them.

 

In this apparition, Knecht Rupert reminds me, as a child of the Swedish district of Göinge, of a song by Peps Persson, the great singer/poet of my native place, telling how an old Granny tries to frighten her grandchildren with a ghoul familiar from my childhood:

 

In the attic, she says, there lives a man with a beard down to his knees,

she says she has seen him from time to time, when she´s alone.

If the children ventures up there and if they are not nice,

he takes them and puts them in his child cage.

 

The kids laugh at her and say they don´t believe in such goofy stuff and that Santa Claus is a lie as well. They think it is a waste of time to listen to fairy tales and prefer to play with their video games instead.

 

In northern France, Sant Nikolaus has a companion who dressed like Knecht Rupert, but there he is called Père Fouettard, Father Scourger, and believed to have been a medieval innkeeper and butcher who served his guests with kids he had personally butchered and prepared.

 

 

However, the traits of these horrific creatures have mellowed over time and their sacks nowadays generally contain sweets and presents. They are in the Czech Republic matched not only by Čert, but also by one of Barbora´s/Perchta's companions. On the seventh of December, on St. Ambrose's day, a man appears dressed in a long, white shirt and a black pointed hat. With a veil in front of his face, a paper-covered broom in one hand and a candy bag in the other, he chases children around churches while "dropping" sweets on the ground. If someone dares to pick up the sweets s/he receives a blow with the broom.

 

 

Sankt Ambrose's equipment is reminiscent of the vestments penitents, apostates and heretics were forced to be dressed in before they were executed during the notorious autos-da-fé staged by the Spanish Inquisition. On their white, long shirts pictures had painted depicting punishments these sinners would suffer in Hell. The pointed hats seemed to imply they were penitents visibly suffering for their sins. 

 

Similar hats are still worn by masked penitents who partake in Easter processions in Spanish and Italian towns and cities. It is no coincidence that they are reminiscent of the Ku Klux Klan's attire, this insane organization was established to terrorize blacks, Jews and Catholics. The clan members' equipment was clearly intended to, among other things, mock Catholic customs.

 

What fascinated me most about St. Ambrose's attire was that it made me think of St. Lucia's followers during the processions that are staged in every school and town in Sweden. This luminous personage with her white-clad bridesmaids and male companions with long pointed hats seem to have a connection with similar, continental processions, this while several peculiarities like the Lusse Cat Buns distributed by her and the candle wreath worn by Lucia remind of the Norse fertility goddess Freyja, who was connected with light and had the cat as her sacred animal. However, who are these Star Boys with their pointed hats? It is has been said that the hats indicate the three Magi, coming ”from the East” to worship the ”king of the Jews” (Matthew 2:1-12). It is very possible, but after being immersed in all these myths about the midwinter creatures I wished to learn something more about pointed hats as well, particularily since they appear to have several ancient connections to magic and power.
When, during my return trip from Prague, I made a few days stopover in Berlin to visit my youngest daughter, we made frequent museum visits. Among other things, we visited the collections at the Museum Insel. There I was confronted with depictions of pointed hats from differnt times and cultures. Most impressive of them all is a 75 cms high pointed hat crafted in gold sometime between 1000 and 800 years BC. It is one of three found in different sites in Germany, while another was found outside of Poitiers in France. Everything indicates that such artifacts have been common in other places as well. Apart from those gold hats, which obviously were too heavy and cumbersome to be worn as headgear, bronze-age gods and princes were obviously wearing pointed hats. It has been speculated that the striking gold hats, with their sophisticated symbols and patterns, may have had something to do with solstices.
It is quite possible that this may have been the case, however, one thing is certain and that is that such hats have been and still are of great importance in the most diverse cultures. Like a masque, a hat may change, cover and make a person visible. Among other things, I think of the expression that in recent years has become increasingly annoying during all kinds of official meetings: "Today I wear a different hat and represent ...". As soon as I hear that silly expression, it gives me the willies, just like the equally ridiculous saying "think outside of the box", generally uttered by people who do not do that.
A hat often represents something magical, something greater than the individual who wears it. If someone puts on Che Guevara's beret, Sandino´s or Bhagat Singh's hats, Arafat's keffiyeh, the French revolutionaries Phrygian Cap hat or feminists´ Pussy Hat, they make a statement, while the headgear transforms the bearer into something beyond her/his everyday existence. Similarly, when an English judge pronounced a death sentence he transformed himself into a higher, impersonal authority by putting on a black cap.
The typical symbol of a hat's magical, transformative qualities is otherwise the pointed hat of magicians, skillfully portrayed in the symphonic poem by Paul Dukas, which the DisneyCompany dramatized in Fantasia, while turning it into one of its brands.
Pointed hats make their bearers visible from a long distance and seem to have been an important sign of divinity, like the Phoenician god Baal who on statuettes generally is presented with a gilded pointed hat. 
The Egyptian Pharaohs whom people worshiped as gods, wore pointed hats when they performed their official duties.

Christian popes also wore pointed hats and it has been said that this custom originated among bishops of Syrian Christians, who were inspired by the headgear of the Zoroastrian clergy, often called Magi. These priests had, in turn, inherited the tradition from Central Asian Scythian horsemen who lived on the steppes stretching from present Ukraine to the Altai mountains. The Scyths were well known in Europe at the time, their raids could reach as far as Denmark.

Thanks to the permafrost, no fewer than 140 unusually well preserved Scythian tombs have been found and their human remains were covered in magnificent costumes, often combined with huge pointed hats. What is particularly interesting with these stately burials is that one-fifth of them belonged to fully armed women who apparently were buried with the same honours as men. This might be an indication of some truth behind ancient Greek sources describing Scythian female warriors as Amazons. Several of these women also wore pointed hats.

During the European Gothic era, pointed hats were the high fashion among noblewomen and they were also used by the clergy, like the prominent theologian John Duns Scotus, who assumed that the "airy form" of a pointed hat stimulated his thinking. Unfortunately, his affection for pointed hats provided the name for the Dunce Cap, which was placed on the heads of failed or noisy students, who were forced to wear it as punishment for their mistakes and misdeeds.

These dunce caps might just as well find their origin in the capirote worn by Spanish penitents or the pointed hats that Jews were forced to wear during the Middle Ages, as evidence that they did not accept the Christian faith. The mix of heresy with magical knowledge is probably one of the reasons to why the pointed hat has become a hallmark of witches from the Anglo-Saxon cultural context.

By following the track of pointed hats we have thus once more ended up in the company of feared female beings, whose power was manifested during Central European mid-winter rituals. They have often been identified as witches. These ladies were generally imagined as being old hags, a denomination originating from the Old High German word hagzusa, which may have to do with the word "hedge", i.e. a border designation. Just like the Czech demon Čert's name probably meant "to draw a line", the hag could thus be considered as a liminal creature, existing close to the border line between life and death.

The origin of the word witch is easier to trace. It also comes from an Old High German word – halja-wītjan a combination of Hel, the ancient German Hell, and wītjan ”to know”, ”to understand” and a witch could thus be "someone who knows the realm of death". Witches are always women and as such, they are associated with infant mortality and missing children, and thus also assumed to be some kind of female cannibals or vampires.

However, this nasty aspect of the witch has been mitigated within specific cultural contexts. For example, in Italy, a witch called La Befana appears on the fifth of January (The Thirteenth- or Revelation Day) and brings with her gifts for the children. Legends told about Befana seem to associate her with the myths about child-killing witches. According to these stories, La Bafana turned into a child-snatcher after her only child had died. When she learned that God´s son was going to be born in Bethlehem she went there with the intention of killing him. But when La Befana saw the newborn baby she was overwhelmed by the beauty and grace he radiated and brought him a gift instead of harming him. As a token of gratitude, the little child declared that La Befana would henceforth become like a mother to every Italian child.

Now, after I have returned after my trips to Prague and Berlin and after writing about the intricacies of Czech Advent rites, I watched the horror movie La Llorona, The Weeping Lady, which is based on a well-known Mexican legend about a child-snatching ghost.

A woman who was madly in love with her husband suffered since he loved their sons even more than he loved her. When she eventually surprised her husband in flagrante with a mistress of his, she became deranged by anger and despair and drowned her sons in a river. If she was not able to retrieve the souls of her murdered sons she would not obtain any absolution from God and is now doomed to wander between Heaven and Hell. Accordingly, La Lorona now walksth rough Mexico's cities and villages, constantly crying while she snatches children from their cribs and beds to drown them in rivers and other watercourses. Like Barbora and Frau Perchta, La Llorona is white-clothed and usually covers her face.

However, La Llorona is probably far apart from her European relatives. It is nevertheless possible that this child-murdering ghost has been created from beliefs brought across the sea from the east, though I would believe that she is even more closely related Cihuacōātl, the Aztec goddess of fertility and motherhood. Although sometimes portrayed as a young woman, Cihuacōātl was more often portrayed as a tough, old woman armed with spear and shield. Giving birth was among the ancient peoples of Mesoamerica compared to warfare and women who died in childbirth were honoured as fallen warriors. But like her European equivalents, Cihuacōātl was also portrayed as a child snatcher, who haunted crossroads, or during nights sneaked into houses to steal children.

Likewise, the ancient, female, Mesopotamian night-demon Lilith stole infants from despairing mothers. In time, Lilith entered Jewish mythology and thus reached Europe, joining ranks with other witches.

Comparing customs and customs in different cultural contexts is a difficult and maybe even a futile occupation, though it cannot be denied that child mortality has been and is still a horrible reality in many parts of the world and every birth tend to be a painful and dangerous process taking place at the threshold between life and death. This has been the case during millennia and it is therefore not strange that every culture has invented protective and threatening spirit creatures believed to exist in the borderland between life and death, threatening us, but maybe also being capable of helping and protecting us.

My erratic journey that began with surgical masks as protection against a life-threatening influenza epidemy has now ended among murderous witches. Maybe it was all the time about the same thing – about protecting us from, enchanting and understanding dangers threatening us and loved ones.

Červinková, Petra and MonikaTauberová (2015) Onen svět. The Other World. Prague: Nárdoní Muzeum. Diamond, Jared (1997) Guns, Germs and Steel. New York: W. W. Norton. Goscilo, Helena, Martin Skoro and Sibelan Forrester (2013) Baba Yaga: The Wild Witch of the East in Russian Fairy Tales. Jackson: University Press of Mississippi. Hislop, Ian and Tom Hockenhull (2018) I Object: Ian Hislop´s search for dissent. London: Thames and Hudson. Josephson-Storm, Jason A. (2017) The Myth of Disenchantment: Magic, Modernity and the Birth of the Human Sciences. Chicago: Chicago University Press. McNeill, William Hardy (1998). Plagues and Peoples. New York: Anchor. McNeill, John and Garner, Helena (1965). Medieval Handbooks of Penance. New York: Octagon Books. Poe, Edgar Allan (2006) The Portable Edgar Allan Poe. London: Penguin Classics. Spinney. Laura (2017) Pale Rider: The Spanish Flu of 1918 and How it Changed the World. London: Jonathan Cape. Timm, Erika (2010) Frau Holle, Frau Percht und verwandte Gestalten: 160 Jahre nach Jacob Grimm aus germanischer Sicht betrachtet. Stuttgart: Hirzel S. Verlag. Warner Marina (1994) From the Beast to the Blonde: On Fairy Tales and Their Tellers. London: Chatto & Windus. Warner Marina (1998) No Go the Bogeyman: Scaring, Lulling and Making Mock. London: Chatto & Windus. WHO (2017) Coronavirus disease 2019 (COVID-19) Situation Report – 28 https://www.who.int/docs/default-source/coronaviruse/situation-reports/20200217-sitrep-28-covid-19.pdf?sfvrsn=a19cf2ad_2


 

 

02/18/2020 10:01

När jag för någon vecka sedan lämnade Rom fann jag att de flesta bland flygplatspersonalen var försedda med så kallade kirurgmasker, säkerligen för att skydda sig mot det fruktade coronaviruset. Väl inne i planet slumrade jag till. Vet inte varför, men innan ett plan är på väg att lyfta blir jag av någon anledning sömnig. Det händer ofta att vi finner oss högt upp i luften jag rycker till och vaknar efter att ha somnat och börjat drömma.

Då jag innan avgång blundade såg jag framför mig Richard Princes suggestiva målning av en sjuksköterska försedd med munskydd. Målningen oroar med sin svarta bakgrund och dess rinnande färg fick mig att tänka på Francis Bacons vrålande påvar, inneslutna i sin absurda maktuövning.

Munskyddet gör Princes sjuksköterska anonym, nästan hotfull; som en maskerad brottsling och genom den vita inskriptionen bakom henne – Hurricane Nurse framstår hon som än mer skräckinjagande, en slags kvinnlig, naturkraft vi inte kan undfly.

Varför kallade Prince henne för Orkansköterska? Richard Prince har gjort sig känd för att i sin konst använda sig av kommersiella myter, som den så kallade Marlboromannen, en virilt hårdför, storrökande cowboy och jag misstänker att orkansköterskan tillhör samma genre, men då som en kvinnlig motsvarighet till super machon The Marlboro Man. En handlingskraftig och samtidigt sexuellt åtråvärd yrkeskvinna.

Det skulle inte förvåna mig om Prince inpirerats av Peggy Gaddis (1895-1965) som under flera år en gång i månaden skrev så kallade sjuksköterskeromanser, bland annat en roman som hette just Hurricane Nurse. Jag är fascinerad av dessa förrfattare av kiosklitteratur. Deras förvånande kapacitet är något jag kan identifiera mig medan jag skriver mina omfattande bloggar, som inte läses av så värst många. Jag ser det som en drift, helt i enlighet med Peggy Gaddis konstaterande: It's a sort of drug, for which I hope no one ever finds a cure, “det är en sorts drog som jag hoppas ingen någonsin kommer att finna ett botemedel för”.

Jag har inte läst något av Peggy Gaddis, men antar att hennes sköterskeböcker var betydligt mer pikanta än de som Helen Wells (1910-1986) skrev om sjuksköterskan Cherry Ames ytterst platoniska förhållanden till diverse stiliga, beundransvärda män i vitt. Till skillnad från Peggy Gaddis vände sig inte Wells till en vuxen publik utan till flickor som på den tiden inte fick utsättas för en alltför rå verklighet. Genom hela sin karriär inom alla upptänkliga yrkesroller för sköterskor var Cherry Ames en oklanderlig förebild för alla utövare av hennes kall; effektiv, vacker och trots sin fallenhet för romantiska episoder med attraktiva, manliga överordnade förblev hon i alla romaner singel.

Förutom från att klanderfritt sköta sitt arbete låter Hellen Wells sin hjältinna lösa en mängd brottsfall. Författarinnans uppenbara syfte var att på ett underhållande sätt stimulera flickor till att bli yrkesskickliga, kyska och självständiga sjuksköterskor.

Min yngsta syster, som jag förmodar läste hela Cherry Ames-serien, blev faktiskt sjuksköterska och jag tror hon trivdes med sitt yrkesval. Jag försökte mig på en eller två av de där gulryggade ”flickböckerna” om den rekordeliga sjuksköterskan. På den tiden läste jag fullständigt hämningslöst allt möjligt som jag kunde hitta i vår lägenhet, och mycket annat dessutom. Cherry Ames var dock inte riktigt i min smak. Alltför mycket svärmeri och godhjärtad präktighet. Och hur kunde förresten en så samvetsgrann och skicklig person som Cherry Ames byta jobb hela tiden? Romantitlarna vittnade om att Cherry Ames hade varit fält-, flyg-, över-, privat-, fartygs-, mottagnings-, vilohems-, ödemarks-, missions-, avdelnings-, natt-, skol-, poliklinik-, varuhus-, sommarläger-, hotellsköterska och jag vet inte vad. Blev hon ständigt avskedad? Jag läste väl en eller två Cherry Ames-böcker och gick sedan över till Biggles och Hjortfot, de där ”pojkböckerna” var säkerligen inte mer välskrivna. De var betydligt mer fördomsfulla, men inte desto mer spännande för en äventyrssugen liten kille som jag.

Efter ha slumrat mellan dröm och vaka kvicknade jag till då planet nått sin normala flyghöjd och det var fritt fram att lossa säkerhetsbältet och röra sig i planet Jag fann att det gick att ansluta sig till intranätet och eftersom jag hade mer svängrum än vanligt, efter att ha haft turen av att det inte fanns någon som tog upp sätet bredvid mig, rotade jag fram datorn och började surfa. Jag ville veta mer om coronaviruset och vad jag fann var fascinerande. Den mikroskopiska värld som virus är en del av är lika märkvärdig och ytterst obegriplig som alla andra fenomen i Universum. Dess blotta existens överstiger kapaciteten för ramarna för vårt ack så begränsade mänskliga tänkande, instängt som det är inom begrepp som ”hur?” och ”varför?”.

Det sägs att ett virus inte är en livsform, eftersom det saknar egen ämnesomsättning och är oförmöget att föröka sig på egen hand. Men, det lever i meningen att det har en ”drift” att fortplanta sig och kan därigenom beskrivas som ”ett mellanting” mellan levande och död materia. Virus fortplantar sig genom att invadera levande celler och med hjälp av deras funktioner skapar de nya viruspartiklar.

Som hos ”levande” organismer finns det en mängd ”arter”, eller former, av virus av vilka minst sexhundra ”lever” genom att infektera människor. Deras existens är beroende av vårt elände. Liksom vi människor är de parasiter som utnyttjar, skadar och ofta förstör andra livsformer. Virushärjningar orsakar en mängd olika fenomen, en del är våldsamt fruktade, andra betraktas som tämligen harmlösa, men samtliga virusinfektioner kan ha en dödlig utgång och det finns inget botemedel mot dem, fast det går att vaccinera sig mot en del av dem. Några exempel på de sjukdomar de orsakar är förkylning, herpes, bältros, hjärninflammation, mässling, påssjuka, röda hund, polio, rabies, ebola, HIV/AIDS och influensa.

Varje år färdas influensavirus genom världen och smittar allvarligt mellan tre och fem miljoner människor, av vilka mellan 290 000 och 650 000 dör. Detta utgör en del av vår mänskliga existens och skapar sällan sådan panik som då ”nya” virusfomer gör sin éntre, som då SARS dök upp i Kina år 2002 och över världen infekterade 8 098 människor av vilka 774 dog. Mindre välkänt är MERS som 2012 framträdde i Mellanöstern, smittade 2 494 människor och dödade 858. SARS spreds antagligen från fladdermöss till civetkattor och från dem till människor, medan det var dromedarer som förde över MERS.

Munskydden som bars på flyplatsen i Rom var avsedda att skydda folk från Wuhan-coronaviruset som den 31 december 2019 upptäcktes i miljonstaden Wuhan och spårades till dess marknader. I skrivande stund vet man inte helt säkert från vilket djur viruset har förflyttat sig till människor, men de som främst misstänks har kommit från marknadernas viltförsäljare. Något som efter efter min tid i Hanoi vid 1990-talets början inte alls förvånar mig. På den tiden kunde man på stadens restauranger finna en avdelning som ibland skrevs på franska – de la forêt, ”från skogen” och som erbjöd rätter tillagade på diverse exotiska djur. Jag och min gode vän Svante Kilander, som på den tiden var ambassadsekreterare, övervägde ofta om vi skulle beställa in en myrkotte, pangolin. Skämtsamt undrade vi om man åt djurets fjäll som kronbladen på en kronärtskocka. Vi åt dock aldrig någon pangolin.

Levande och slaktade hundar, pangoliner, ormar, apor och andra djur såldes också på den stora Dong Xuan markanden som brann ner 1994, året efter det att vi lämnat Vietnam.

Jag läste för några dagar sedan att pangolinen nu är den främste misstänkte då det gäller överföringen av Wuhan corona viruset. En av orsakerna till virusets spridning kan vara att någon pangolinslaktares händer efter att varit i kontakt med det stackars djurets kött har överfört smittan till andra människor. Viruset sprider sig nu genom direkt hudkontakt eller genom att vi träffas av viruspartiklar som i form av mikroskopiska droppar sprider sig då en smittad person hostar. Virus kan dock inte färdas genom luften längre än en meter.

Som namnet säger är Wuhan-coronavirus, likt SARS och MERS, ett coronavirus. Namnet härstammar från latinets ord för ”krona” och kommer sig av att om viruset betraktas genom ett elektronmikroskop ser det ut som om det likt solen är omgivet av en korona, som i själva verket består av något som kan liknas vid taggar som gör att viruset kan kopplas ihop med den cell som den avser att infektera.

Likt andra otrevliga virus, som HIV/AIDS och ebola, är coronavirus ett retrovirus. Det innebär att virusets RNAmolekyl, som är enkelsträngad, det vill säga att den enbart har en kedja till skillnad från DNA som är dubbelsträngad (dubbelhelix), kopplar ihop sig med den angripna cellens DNAkedjor och därigenom själv förvandlas till ett DNA och kan påverka cellens informationsflöde som i sin tur skapar skadliga proteiner. Under ”normala” förhållanden är det DNA som använder RNA som ”budbärare” mellan arvsanlagen (generna) varigenom det skapas proteiner som kodar den ärftliga information som finns lagrad i varje organism. Det förrädiska retroviruset använder alltså sitt RNA för att koda DNA, istället för tvärtom, det är därför det kallas retrovirus, tvärtomvirus.

Jag är i allra högsta grad en amatör då det gäller att begripa och beskriva detta märkliga mikrokosmos och det kan därför vara så att jag fått hela processen om bakfoten, men det hindrar dock inte att att jag fascineras av hur dessa skeenden inom ett mikrokosmos kan få så oerhörda konsekvenser inom vår mänskliga dimension av tillvaron.

En aktuell källa till oro är att Wuhanviruset redan efter lite mer än en månad har visat sig vara dödligare än både SARS och MERS och det påverkar redan nu Kinas ekonomi. I skrivande stund, den sjuttonde februari, har 71 429 fall konstaterats. I Kina har 1772 människor dött genom viruset, som nu spritt sig till 25 andra länder där det än så länge enbart har orsakat tre dödsfall.

Världen över fruktar nu människor att Wuhanviruset kan utveckla sig till en epidemi likt den dödligaste influensaepidemin någonsin – Den Spanska Sjukan som gastkramade världen under det Första Världskrigets slutskede och några av de följande åren. Den dödade min farfar 1918, gjorde min far faderslös vid ett års ålder och tvingade honom, hans mor och fyra syskon att under många år leva i svår fattigdom. Folk var försvagade efter krig och vedermödor och tätt sammanslutna grupper av människor i skyttegravar, på kompanier, eller under trupptransporter gjorde att viruset snabbt fick ett säkert fäste och genom de nya, förbättrade kommunikationsmedlen kunde spridas överallt. Spanien var inte speciellt hårt drabbat, men eftersom landet inte deltog i kriget och hade bättre hälsokontroll än de flesta andra nationer kunde man där konstatera virusets existens och vidtaga åtgärder, därav kom sig namnet Spanska sjukan.

Pandemin härjade som värst mellan mars 1918 och juni 1920 och nådde då såväl Inuit i Arktis som polynesier i Stilla Havet. Spanska sjukan var den pandemi som på kortast tid skördat flest människoliv. Under tjugofem månader dödade den mellan 50 och 100 miljoner människor, dvs. tre till sex procent av världsbefolkningen. Uppskattningsvis infekterades 500 miljoner, vilket motsvarade en tredjedel av alla människor. Av dem som fick diagnosen dog minst 2,5 procent, vilket kan jämföras med normala influensaepidemier under vilka högst 0,1 procent dör. I Sverige dog uppskattningsvis 38 000 personer.

På bilder från den tiden ser vi att sjukvårdpersonal precis som nu bar munskydd, men hur effektiva är de egentligen? WHO, FNs Världshälsoorganisation konstaterar att användandet av munskydd inte är en garanti mot smittan. De tunna ”kirurgmasker” som är vanligast förekommande är egentligen framställda för att hålla borta smittämnen från kirurgens näsa och mun från det område hon/han opererar och inte designade för att hålla borta viruspartiklar. De kan likväl utgöra ett visst skydd, men de sluter inte tätt och lämnar ögon och andra delar av kroppen oskyddade, dessutom måste munskydden efter en dags användning desinficeras, eller slängas. Wuhanviruset har också vissa egenskaper som gör det svårkontrollerat. Till skillnad från SARS och ebola, som är smittsamma enbart efter det att symptomen på en infektion har visat sig, så kan wuhanviruset tydligen vara vilande inom en smittad person i upptill fjorton dagar och kan då likväl spridas inte enbart genom snuva och nysningar, utan också genom beröring, tal och andning, dock enbart inom en meters omkrets. Om en person bär ett munskydd kan det likväl hända att smittan sprider sig på annat sätt än genom luften, exempelvis om hans/hennes händer har kommit i kontakt med osynliga virusdroppar. Även om huden varit skyddad kan smittan spridas om händerna vidrör naken hud, exempelvis i ansiktet. Under en timmes tid rör en person sitt ansikte med händerna i genomsnitt 23 gånger. Viktigare är att bära munskydd är därför att så ofta som möjligt tvätta händerna och hålla sig på avstånd från smittade personer.

Virussjukdomar går alltså i allmänhet inte att bota, men då de spridit sig i breda befolkningslager tunnas deras angreppsförmåga ut och folk bygger upp immunförsvar. Viruset lever dock oftast kvar, och blir endemiskt dvs. begränsas inom en befolkningsgrupp. Detta innebär att kontakten med folk som inte tidigare drabbats av en epidemisk sjukdom kan bli fullkomligt förödande. Visserligen spreds Digerdöden, som vid mitten av 1300-talet dödade mellan trettio och åttio procent av Europas befolkning av den orientaliska råttloppan (Xenopsylla cheopis) som levde av blodet från svartråtto. Allt tyder dock på att pestens spridning blev förödande denom den Gyllene Hordens, dvs. mongolernas, attacker på kinesernas riken under 1330-talet, då böldpesten under tre års tid decimerade Hebeiprovinsens befolkning med nittio procent. Fem miljoner människor dog. Pesten spred sig sedan över hela Asien. nästan samtidigt med mongolernas frammarsch och de enorma folkomflyttningar orsakade. Böldpesten nådde Europa med genovesiska galärer som 1347 anlände till Italien från hamnstaden Kaffa på Krimhalvön, som blivit intagen och plundrad av den Gyllene Horden.

 

 

Än mer förödande än Digerdöden blev de epidemier som européer och afrikaner, tillsammans med kor, grisar och höns, efter 1492 förde till Amerika. Miljontals människor dukade under genom virussjukdomar som gula febern, influensa, smittkoppor, vattkoppor och hepatit. Oftast var effekten syndemisk, det vill säga att en mängd sjukdomar samverkade för att infektera och döda människor, men det hände också att en sjukdom kunde ta överhanden. Exempelvis så dödade bakteriesjukdomen salmonella mellan 1545 och 1548 åttio procent av Mexikos befolkning, som redan då hade decimerats av syndemiska epidemier. Mellan 1575 och 1590 kom salmonellan tillbaka till Mexiko och dödade då hälften av dem som klarat sig undan dess första angrepp.

 

Under 1600-talet dödade smittkoppor på sina håll 80 procent av ursprungsbefolkningen i Nordamerka och mellan 1600 och 1650 decimerade malariaparasiter som förts dit av slavar från Afrika stora befolkningsgrupper i Sydamerika. Vad som gjorde förhållandena i Amerika unika var att ursprungsbefolkningen sällan återhämtade sig från de dödliga epidemierna. I Europa fick exempelvis ekonomin och folkhälsan i allmänhet ett uppsving efter de dödliga pandemiernas härjningar – den minskade arbetskraftstillgången gjorde att bönder och arbetare behandlades bättre och chockverkan av massdöden gjorde att folk blev mer benägna att samarbeta och därmed göra livet drägligare för alla. I Amerika fortsatte dock ursprungsbefolkningen och importerade slavar att behandlas hänsynslöst och deras antal decimerades ytterligare genom medveten utrotning och omänskligt förtryck.

 

 

Hemsökelser som den Justinianska pesten, som mellan 541 och 542 dödade uppskattningsvis mellan 25 till 50 miljoner människor, Digerdöden med sina 75 till 200 miljoner offer och den så kallade Tredje panepidemin som vid mitten av 1800-talet dödade minst tolv miljoner i Kina och Indien, var samliga en form av böldpest som orsakades av bakterien Yersinia pestis, som likt influensan spreds genom nysningar, något som gjorde att de flesta trodde att sjukdomen bars av infekterad luft, miasma. Ett sätt att skydda sig mot skämd luft var därför att bära mask framför näsa och mun. Ett inslag i karnevaler har ofta varit masker inspirerade av de som bars under pestepidimier, exempelvis den venetianska mask som kallas Il Dottore.

 

Pest, masker och karneval har av Edgar Allan Poe skildrats i novellen The Masque of the Red Death, i vilken Furst Prospero försöker undkomma en pest känd som Den Röda Döden. Tillsammans med vänner och förtrogna håller han sig dold i ett kloster. En natt arrangerar den förmögne fursten i sju av klostrets salar en ståtlig maskeradbal. Varje sal är dekorerad i en speciell färg. Under festligheterna dyker en mystisk, sårbemängd gestalt upp. Framför ansiktet bär den objudne gästen en mask som liknar att förruttnat, pestbesmittat ansikte. Den kusliga gestalten skrider sakta fram och tillbaka från rum till rum och lägger därmed sordin på den backanaliska stämningen. Prospero blir rasande över detta attentat mot hans så omsorgsfullt planerade fest och vrålar : ”Vem dristar sig att förolämpa oss med detta blasfemiska hån? Hejda honom, slit masken av honom – så vi får se vems döda kropp som vid soluppgången skall dingla från murkrönet.” Då ingen av gästerna vågar lyfta handen mot den kusliga gestalten som obesvärat glider från rum till rum, sliter den ursinnige fursten en dolk från sitt bälte och med vapnet lyftat till hugg rusar han efter den objudne gästen, som inkommen i det azurblå rummet sakta vänder sig om, möter angriparens blick och får honom att vridande sig i svåra plågor falla till golvet. Efter att ha hämtat sig från chocken kastar sig flera av maskeradgästerna över den kusliga uppenbarelsen, som nu nått det svarta rummet och bredvid ett stort väggur vänt sig ut mot salen. Medan klockan slår sina dova slag finner de män som försökt gripa fantomen att de enbart greppar tomma luften. Alla klostrets ljus slocknar, en kylig vind drar genom salarna och samtliga invånare och besökare faller döda mot marmorgolven.

 

 

Maskspel och konstlad uppsluppenhet kan inte skyla över dödens obevekliga närvaro. En insikt som kraftfullt poängterades under Digerdödens efterdyningar, då kyrkor och palats fylldes med framställningar av dödsdanser och Dödens Triumf. Man både förskräcktes av och lekte med döden, som i de venetianska Commedia dell´arteförställningar där Il Dottoremasken fann sitt ursprung.

 

Doktorsmasken var inspirerad av en fransk standardmask, som den man ser på ett berömt romerskt kopparstick från 1656. Klädseln och masken utformades av Ludvig den XIII:s livläkare, Charles de Lorme (1584-1678). Denna skyddsklädsel spred sig snart bland pestdoktorer över hela Europa. 

 

 

Utstyrseln baserade sig på teorier om att det var miasma, dålig, skämd luft (mala aria) som spred pesten. Det gällde att skydda hela kroppen, och speciellt andningsorganen, från dess skadliga inverkan. Pestmaskens långa ”näbb” fylldes med aromatiska örter avsedda att hålla odören från dålig luft borta och även rena den. Den heltäckande klädseln kunde faktiskt skydda bäraren från virusbärande luftpartiklar och pestspridande ohyra. Det var int förrän 1895 som man fann att pesten fann sitt ursprung hos en loppa och att maria spreds av en mygga. 

 

 

Pestdoktorernas groteska uppenbarelser blev till skräckinjagande och påtagliga bevis på dödens närvaro och blev i Europa en del av maskspel, upptåg och ceremonier som påminde om ”livets korthet, dödens visshet och evighetens längd”.

 

 

Givetvis kopplades sjukdom, död, pest och lidande inte enbart ihop med miasman, den förpestade luften, utan betraktades också som Guds straff för såväl begångna synder som ett fortsatt oföbätterligt leende. På ett liknande sätt som man ville rensa och utestänga oren luft gällde det nu att befria samhällskroppen från dåligt, syndigt inflytande – olydiga barns beteenden, lata människor, främlingar med okända/onormala seder och bruk, kort sagt all avvikelse från gängse normer. Skrämsel och kränkningar var vapen som användes inom botgörings- och reningsprocesser, samtidigt som straff, skräck och hot lättades upp med skämt och karnevalsstämningar.

 

Uppfylld av sådana tankar steg jag ur planet i Prag och tog tåget hem till min äldsta dotters familj. På natten, då de andra gått och lagt sig, talade jag och min dotter om masker, skräck och folkliga traditioner. Hon föreslog att vi skulle besöka Prags museum för folkkultur och där betrakta dräkter och masker från tämligen skräckinjagande tjeckiska folkfester. Janna hade kommit att tänka på tjeckiskt adventsfirande då byar och städer förr i tiden, och på vissa ställen även nu, fylldes med människor i skräckinjagande utstyrslar. Inte minst de barborkas som dök upp på Sankta Barboras dag den fjärde december. Kunde deras klädsel ha ett samband med såväl luciafirande som pest?

 

 

Barfota kvinnor klädda i vita särkar, ofta beväpnade med såväl långa knivar som risknippen gick inte kring påmgatorna i städer och byar  enbart under barboradagen utan ofta under veckorna före jul från hus till hus. En del bar då långa strutar framför sina ansikten, andra dolde dem med slöjor och nerhängande hår. För att mildra det skrämmande intrycket bar de även med sig korgar fyllda med frukter och sötsaker.

 

 

Då jag berättat om mina tankar kring munskydd och pestmasker visade Janna mig bilder på de långa strutar som barborkas dolde sina ansikten med. De påminde onekligen om pestdoktorernas masker. Och verkligen – då vi letade fram äldre framställningar av barborkas fann vi att en del av dem bar sådana masker. Fanns det ett samband? Kanske, kanske inte – de där maskerna kunde lika gärna anspela på fåglar, möjligen storkar, ett intryck som styrktes av att en del barborkas framställdes med fågelklor istället för händer, ofta hade också deras ena fot formen av en fågelklo.

 

 

Storken och andra vattendjur är ofta fruktbarhetssymboler, något som kanske kunde sättas i samband med korgarna med frukt och grönsaker? Och varför var det enbart kvinnor som klädde ut sig till baborkas? Varför var de hotfulla? Varför bar de spöknippen och knivar? Varför var de vitklädda? Varför dök de upp innan jul? Deras dräkter påminde även om de som botgörare bär under ståtliga påskprocessioner i Spanien och Italien, och även om Ku Klux Klans utstyrsel. Kunde de möjligen ha ett samband med de svenska luciatågen? Frågorna hopade sig och de förde mig snart in på spännande och oroande stickspår.

 

 

Födelse och död, sorg och glädje. Ensamhet och gemenskap. Svält och sjukdom. Årstidernas växlingar, naturens oförutsägbarhet. Det välbekanta och det okända. Allt sådant är närvarande under våra liv och var säkert än mer överskuggande för människor inneslutna av det forna bondesamhällets vardag och traditioner.

 

Vi besökte Národopisné muzeum, Prags etnografiska museum och möttes där av en värld präglad av en rik, vacker, roande, märklig och ibland makaber kultur. Elegant tillverkade arbetsredskap och vardagsföremål, överdådiga bröllopsutstyrslar, broderade dopklänningar och liktäcken, vittnade om att vi människor är utpräglade flockdjur. Vi har ett behov av att dela såväl vårt elände som vår lycka och bönderna gjorde det ofta genom stora och påkostade festligheter. Många av dem var inte exklusivt fokuserade på enskilda individers upplevelser, utan var kollektiva begivenheter som firade sådd och skörd, vinter- och sommarsolstånd, pingst, fastan, påsk och jul.

 

 

Gemensamma högtider – integrerade delar av en värld där fruktbarhet och sterilitet, födelse och död, var betydligt större realiteter än vad de är nu. Det var vanligt att betrakta svart och vitt, liv och död som motsatta sidor av samma mynt, något som med stor tydlighet framgår genom traditioner som upprätthållits i århundranden och som därmed gett intryck av ha varit såväl tids- som gränslösa. Skärskådar vi sådana riter och föreställningar finner vi lager efter lager av associationer och urgamla tankar kring hur världen är beskaffad och hur vi bör förhålla oss till den. .

 

Ytterst viktiga tidpunkter i bondekalendern var vinter- och sommarsolstånden. Ordet solstånd är besläktat med latinets solstitium, skapat av sol och sistere, ”stå still”. Folk tyckte att solen vid dessa tider på året hade stannat vid den norra -, respektive södra gränsen av sin himmelsväg, för att sedan ändra riktning. Solstånden var vändpunkter i både människors och naturens liv. De innebar möjlighten att på allvar fundera över vår tillvaro, vår stund på jorden. Detta gällde speciellt vid midvintersolståndet då marken låg kall och frusen. Himlen var mörk och stjärnbeströdd och jordbruksarbetet låg nere. Därmed gavs oss tid fundera över de brott och misstag vi begått och inse att vi bör ta till vara de möjligheter som finns i förlitan på Guds, eller gudarnas, nåd. Vi borde söka hjälp hos varandra, vår gemensamma förmåga att finna och följa den väg som leder till vårt eget och därmed även andras bästa.

 

 

Speciellt allvarligt var det eftersom dagen då solen stod stilla föregicks av en tid då onda krafter gjorde sig särskilt bemärkta. En tid av mörker, steriltet och död som krävde att de goda makterna måste fösäkra sig om herraväldet över jorden och människornas själar. Ondskan måste bestraffas och drivas bort, en kamp som människorna bidrog till genom att synliggöra såväl de onda, som de goda krafterna.

 

Det var nu som Luciatågen dök upp i Sverige och baborkas visade sig i Böhmen, det gamla namnet på Tjeckien. Fann dessa riter och processioner sitt ursprung i kristen tro? Hedrade de verkligen helgon som Sankta Lucia och Sankta Barbara? Knappast, de var snarare manifestationer, återsken, av uråldriga förställningar.

 

 

Canon Episcopi är en del av den medeltida kanoniska lagen, antagligen skriven någon gång under niohundratalet. Kring år 1140 blev den genom det så kallade Decretum Gratiani av påven antagen som en väsentlig del av den katolska dogman. Detta dekret spreds bland prästerskapet för att bli ett vapen mot allt som hotade Kyrkans makt. En handledning inte enbart i hur brott mot den kyrkliga ordningen skulle bestraffas, utan också hur de som begått onda eller allmänt störande  gärningar skulle kunna visa ånger och bättra sig:

 

Biskoparna och deras präster bör på alla sätt göra en stor ansträngning för att så grundligt som möjligt inom sina församlingar utrota den skadliga spådomskonst och de magiska bruk som uppfunnits av Djävulen, och om de finner att någon man eller kvinna ägnar sig åt sådan brottslig verksamhet, så skall de med vanära fördriva dem från sina församlingar.

 

Det är hos Burchard (950 – 1025), biskop av av Worms, som vi finner de första skriftliga antydningarna om en mäktig och uppenbarligen internationell kult av en kvinnlig gudomlighet. Burchard skrev en kommentar till den text som sedermera skulle bli stadfäst som Canon Episcopi. I flera versioner av denna lag ingår Burchards iakttaglser som en del av lagtexten.

Har du trott att det finns någon kvinnlig varelse som den enfaldiga, vulgära hopen kallar Holda, som kan åstadkomma en viss sak och på så sätt få de som sålunda förletts av djävulen bli övertygade om vad de bör göra, nämligen att genom nödvändighet eller tvång tillsammans med en hord av demoner, som förvandlats till att likna kvinnor, under somliga, bestämda nätter tvingas rida på speciella vidunder för att därigenom räknas till deras skara? Om du har deltagit i denna form av vidskepelse blir du tvungen att under vissa fastställda helgdagar göra bot under ett helt år.

Tron på en i det närmaste allsmäktig kvinnlig gudomlighet, härskarinna över naturen; fruktbarhet, födelse och död, tycks under eviga tider ha utgjort en del av traditionellt tänkande, kanske är det en global företeelse. Likt naturen var denna gudomlighet bortom gott och ont. I själva verket innefattade hon i sin natur sådant vi uppfattar som skilda egenskaper, däribland liv och död. Denna moders- och dödsgudinna kunde uppenbara sig i en såväl skräckinjagande som välvillig skepnad. Mer än femhundra år efter biskop Burchard nämner Martin Luther Frau Hulde i en av sina kommentarer till Bibelns epistlar. Det tycks som om han beskriver en procession med utklädda deltagare:

Här kommer Frau Hulde med sina långa nos, som avslöjar hennes rätta natur, går omkring och ljuger, förnekar sin Gud, spökar ut sig i trasor och omgärdar sig med ett bröstpansar av halm för att sedan gå till verket och demonstrera sin hängivenhet genom att gnida på sin fiol.
I Tyskland berättas fortfarande historier om Frau Holle, en gammal käring som smyger omkring under nätterna och rycker täcket från sovande, lata flickor som plötsligt kan finna sig liggande nakna ute på gatan. Flitiga små flickor kan däremot belönas med en silverslant under kudden, eller genom att en slant faller ner i deras ämbar då de hämtar vatten. Frau Holle har nämligen med vatten att göra och i djupet av källor, brunnar och sjöar finns en väg in till hennes underbara trädgård där hon som en vitklädd äldre dam tar emot såväl snälla som stygga flickor, som hon sedan belönar eller bestraffar efter förtjänst.
Bröderna Grimm berättade en saga om henne. En änka hade två döttar, en egen dotter som hon liksom i de flesta sagor skämde bort och en styvdotter hon behandlade illa. Styvdottern fick dag ut och dag in sitta vid en brunn och spinna, men då hon stack sig på spinnrockens nål och gick bort till brunnen för att skölja den och sitt blodiga finger föll hon ner i brunnen. Istället för att drunkna fann hon sig dock på en blomsteräng. Då hon vandrat över den kom hon till en stuga omgiven av en prunkande trädgård. Därinne togs hon emot av en mild, liten gumma som tog henne i sin tjänst. Flickan vattnade trädgåerden och skakade sängkläderna. Då hon en gång talade om för den vänliga damen att hon trots all längtade tillbaka hem lät den välvilliga Frau Holle flickan återvända till styvmodern i vackra kläder och rikligt försedd med guldmynt. Då modern förstod vad som hänt slängde hon älsklingsdottern i brunnen. Även hon hamnade hos Frau Holle, men misskötte sig och tvingades återvända täckt av beck och träck.
Sagan är en variant av många som skildrar hur omnipotenta kvinnor förklädda som otäcka käringar testar hjältinnans vänlighet och duglighet och belönar henne om hon klarar prövningen. Frau Hulda är i Grimms berättelse både intagande och vänlig, men exempelvis i ryssen Alexander Afanasievs Vasilisa den Vackra är Frau Holles motsvarighet den fruktansvärda och anskrämliga häxan Baba Yaga. Bröderna Grimms sagor har också sina rysliga häxor, inte mindre skräckinjagande än Baba Yaga, exempelvis i sagan om Frau Trude.
En trotsig flicka söker sig mot sina föräldrars vilja till Frau Trudes hus djupt in i skogen, Hon inbillar sig att föräldrarna förbjudit henne att gå dit enbart för att det var farligt, men hon är inte rädd eftersom hon vet att den gamla damen ruvar på stora rikedomar. Frau Trude tar emot henne och frågar om flickan mött någon på vägen till hennes stuga. Flickan berättar sanningsenligt att hon sett en svart ryttare, en ”kolare” förklarar Trude, en grön ryttare, en ”jägare” säger Trude och slutligen en röd ryttare, en ”slaktare” enligt Frau Trude.
Likande ryttare förekommer i den ryska sagan Vasilisa den Vackra och där är de häxan Baba Yagas tjänare. En vit ryttare som är Dagen, en röd som är Solen och en svart som är Natten. I Grimms saga berättas också hur  flickan  kikade in genom fönstret till Frau Trudes stuga och fick se Djävulen sitta därinne. Då hon talat om vad hon sett blev Frau Trude förargad och förklarade att hon verkligen var Satan själv och förvandlade flickan till ett vedträ som hon kastade in i elden. ”Det värmer gott och stugan blev genast ljusare,” konstaterade häxan och sagan slutar därmed betydligt olyckligare än vad sagor brukar göra.
Barnarövare, nattvandrare, kannibaler och en mängd andra monster hemsöker europeiska sagor i alla upptänkliga former och storlekar. I tidiga mytologier dominerade kvinnliga monster, men med tiden ökade de manliga i antal och framträdande. På ett liknande sätt tog ett manligt återberättande av sagor och myter successivt över från kvinnliga traditionsbärare som varit fastare förankrade i det gamla bondesamhället, där männen arbetade på fält och i skogar, alltmedan kvinnorna hade huvudansvaret för barn och hem. De spann, skötte trädgårdarna, bakade och lagade mat. Aktiviteter kopplade till frukbarhet, närande verksamhet, fostran av barn, ansvar för sjuka och gamla och därmed också bevarandet av urgamla traditioner kopplade till kvinnliga väsen med ansvar för liv och död. Detta hävdar i varje fall Marina Warner i sina välskrivna och fascinerande studier av folkligt berättande: From the Beast to the Blonde: On Fairy Tales and Their Tellers och No Go the Bogeyman: Scaring, Lulling and Making Mock.

 

Många av de sagor som dessa bondkvinnor berättade handlade om farliga och ambivalenta gamla käringar. Vissa av dem kan ha bevarat drag från forntida, hedniska gudinnor, gestalter som Frau Holle och framför allt den ryska Baba Yaga kan möjligen tyda på sådant ursprung. Den slaviska häxan Baba Yaga, som hade en speciell aptit för barnhull, utvecklades efterhand till en en individuell figur, med sin stuga som röde sig på kycklingben och sitt ovanliga flygsätt. Hon färdades i en trämortel som hon styrde med mortelstöten, alltmedan hon med en kvast sopade igen spåren efter sig. Hon har hade klapprande tänder som lås för dörren, tak gjort av pannkakor och väggar av köttpajer. Men, Baba Yaga var inte enbart inkarmerad ondska utan också en listig dam som härskade över sol och vind, över årstidernas växlingar, liv och död. Liksom andra sagoväsen var hon en hamnskiftare och kunde anta formen av en katt eller en fågel. Skogens fåglar var hennes tjänare och även flera mäktiga män, som de tre ryttarna och den hisklige Koščéj den Odödlige, Dödsrikets härskare.

Den ene av bröderna Grimm, Jacob (1785-1863), var den som först insåg sambandet mellan sagornas häxor och traditioner, riter och föreställningar som sträckte sig långt bak i tiden och över gränser och kulturer. I sin Deutsche Myhologie vidgade han beskrivningar av mytologi från att i stort sett enbart ha ägnat sig åt gudarberättelser och etablerade religiösa dogmer. Jacobs och broderns studier av muntlig tradition hade fått honom att undersöka och jämföra seder och bruk med olika berättelser för att på så vis finna ursprunget till forntida ”germanskt” tänkande. Givetvis misstog han sig ofta då det gällde språkhistoria och skillnader präglade av olika tider och skilda kulturella sammanhang. 

Jacob Grimms metoder blev dock ett viktigt bidrag till den spirande etnologiska vetenskapen. Konceptet etnologi hade etablerats genom den slovakiske juristen Adam Franz Kollárs epokgörande Tillämpningar av kungariket Ungerns historia och konstitutionella lag, postumt publicerad två år före Jacob Grimms födelse. I denna bok beskrev Kollár etnologi som:

vetenskapen om nationer och folk, eller lärda mäns studier varigenom de undersöker ursprunget, språken, sederna och institutionerna inom olika nationer, samt moderlandets forntida platser, för att därigenom bättre kunna förstå samtidens nationer och folk.

 

Så innan jag återvänder till de tjeckiska adventsriterna låt mig följa några tankar som finner sitt ursprung i Jacob Grimms teorier om Frau Holle. Han såg historierna kring henne som bevis för överlevandet av en forntida tro på en naturgudomlighet som sammanblandats med den romerska Diana och därefter med Jungfru Maria, Jesu moder och upprätthållare av världen.

Jacob Grimm sammanställer namnet Holle, med förställningar kring de fornnordiska huldrorna från vilka sagoväsendet ärvt en del kusliga drag, exempelvis som härskarinna över de dödas själar. Frau Holles rike under vattnet är ett slags Paradis, likt den medeltida Jungfru Marias rosenträdgård. Likt vissa katolska helgon och änglar rådde Holle över vädelreken, något som är avgörande för varje jordbrukare. Då flickan i sagan vattnar Holles trädgård regnar det på jorden och då hon skakar bolster och kuddar snöar det.
Holle är också kopplad till ”kvinnliga” sysslor, som spinnande och vävnad, precis som de fornordiska nornorna som spann människornas öden. I sagan om den ondskefulla Frau Trude har häxan dessutom makt över tre ryttare,som mycket väl kan vara identiska med ryttarna i sagorna om Baba Yaga och motsvara solen och dagarnas växlingar. Holle är en hamnskiftare och framstår såväl som ond som god, som ljus eller mörk, gammal eller ung. Hon är sinnebilden för en ständigt skiftande natur som kan vara såväl ill- som välvillig.
Ser vi till forntida slaviska föreställningar finner vi att de ofta var tvetydiga, bipolära. Chronica Sclavorum som skrevs vid slutet av elvahundratalet antyder att Svetovid, de slaviska wendernas högste gud hade två aspekter som dyrkades som gudar, Belobog, den Vite Guden, och Chernobog, den Svarte Guden. Detta är i mångt och mycket en teori i avsaknad av ovedersägliga belägg, men den speglar mycket av den dualitet som finns hos de gestalter som dyker upp under det tjeckiska adventsfirandet. Inte minst Sankta Barbora som förenar onda och goda aspekter hos en varelse som Frau Holle och kanske mest i hennes hotfulla framtoning som Frau Perchta.
Ordet perchta som senare kom att associeras med helgonet Sankta Bertha, eller mer korrekt Sankta Barbara, kommer från det forngermanska ordet perhat,” glänsande” eller ”ljust”. Något som kan ha samband med att Frau Perchtas uppdykande vid början av december, en antydan om ljusets återkomst efter vintersolståndet. I sin milda aspekt kan Perchta, liksom Frau Holle, framställas som krönt med en ljuskrona och det kan vara svårt att finna skillnaden mellan henne och vår svenska Lucia. Hon har liksom henne även ett brett, rött silkeband kring midjan.
Det är dock vanligare att sammanställa Frau Perchta med dödens blekhet. Vitt var fram till mitten av artonhundratalet dödens färg. Ett lik bleknar och både barn och gamla begravdes i vita kläder och oftast i vita kistor.
Frau Perchta bodde i botten av brunnar dit hon ofta lockade till sig barn som drunknade och liksom Frau Holle kallades Perchta ofta den Mörka Farmodern eller Vita Frun. Då hon stiger fram under Advent är det i allmänhet som en straffande gudom med ett följe av lika ondskefulla eller skräckinjagande varelser, som den fruktansvärde Krampus och barn som hon dödat.
Redan Luther nämnde att hon uppträdde omgjordad med halm, antagligen en antydan om hennes roll som fruktbarhetsgudinna och hon bär även med sig en korg med frukt och godsaker för att skänka till de kvinnor som flitigt spunnit tillräckligt med garn och barn som uppfört sig väl. Betydligt värre än så är dock hennes förskräckluga straff för de som brutit mot reglerna. Hon bär antingen ett risknippe, och än värre en skarpslipad kniv med vilken hon sprättar upp magen på latmaskar och lagöverträdare för att sedan fylla deras buk med halm.
I sin tjeckiska gestalt som Barbora, kan Frau Perchta uppträda som en gengångare med det stripiga håret hängande framför ansiktet och hon associeras då med en demon som under natten smyger sig in barnkammare för att döda, eller till och med äta spädbarn. Barnadödlighet var förr en både fruktad och vanlig hemsökelse och skylldes i allmänhet på överjordiska makter.
Sankta Barbora uppenbarar sig inte enbart som den otäcka Frau Perchta, vanligare är att barborkas visar sig med långa strutar framför ansiktet och ofta med ena foten i form av en fågelklo eller gåsfot. Därmed understryks Barboras karaktär av vattenvarelse. Vatten ses som upphov till all fruktbarhet och vattendjur som grodor och storkar uppfattades ofta som varelser som hade samband med barnfödande.
Redan under medltiden nämndes Frau Huldas följe av ”demoner”. Kanske en rest av de vilda jakter som Odin och allsköns otyg brukade ägna sig åt under vinterhalvåret då mörkrets makter krälade farm ur sina gömslen och hotade att ta över världen, om de inte hölls i schack av den mäktiga Naturgudinnan. Ondskans representanter kunde dock tillåtas att straffa barn och vuxna som brutit mot samhällsreglerna. Därmed kan till och med en så skräckinjagande gestalt som Krampus sägas vara de goda makternas tjänare. Han är ett ovanligt motbjudande, behornat monster, beskrivet som ”halvt get, halvt demon” men betydligt rysligare än så. Han namn härstammar från det forngermanska krampen som betyder ”klo”, eller ”krökt”, en antydan om hans rovdjursaktiga utesende och betende och det faktum att han är en abnormitet. Möjligen är Krampus besläktad med med den av Baba Yaga underställde Koščéj den Odödlige, en symbol för ett obehärskat driftsliv och dödens visshet.
I Tjeckien dyker Krampus också som följeslagare till Sankt Nikolaus då denne delar ut julklappar till barnen. Han kallas då ofta för Čert, ett ord som brukar översättas med "Djävulen". Men Čert är egentligen inte identisk med djävulen. Förvisso är han en demon, men ordet kommer uppenbarligen  från čersti/čьrtǫ, vilket skulle betyda att ”dra en linje”, ”skapa en plogfåra” och Čert skulle då kunna anses vara en symbol för Döden och därmed en tjänare till Barbora/Frau Percha och deras kopplingar till födelse och död.
Kanske är den svenska julbocken ett återsken av den behornade Krampus/Čert. Julbocken kom liksom de med både gåvor och ris. En annan beröringspunkt kan vara halmens betydelse. Den svenska Julbockens mask var ofta gjord av halm och liksom Krampus/Čert var han ofta klädd i en svart päls.

I Finland har Julbocken, Joulupukki, blivit till Jultomtens följeslagare och kan då erinra om den kedjade Čert som följer Sankt Nikolaus under hans julbesök i hemmen. Att Sankt Nikolaus har en bock- eller djävulslik följeslagare är vanligt inom flera europeiska traditioner, fast i slavisk folklore är denne följslagare inte alltid demonisk, utan uppvisar samma tvetydiga egenskaper som Belobog och Chernobog.

 

Inom rysk folkkultur är Sankt Nikolaus ofta ersatt Ded Morooz, Fader Frost, som framställs som vitskäggig och mantelklädd, fast hans mantel är blå- eller isfärgad. Ded Moroz ursprung är antagligen en slavisk vintergud, eller ”vinterdemon”, som de kristna missionärerna  betecknade honom som.

 

 

Ded Moroz följeslagare är inte en djävulsliknande varelse utan den vackra Snegurochka, Snöjungfrun. Hon tycks vara Baba Yaga i sin vackra gestalt, ty liksom Ded Moroz har Snegurochka en dubbelkaraktär. Hon kan vara både välvillig och ondskefull, När Ded Moroz inte kommer med gåvor kan han framstå som den sibiriska vinterkylan som fryser sina offer till döds. På samma sätt kan den iskalla Snegurochka vara vinterns härskarinna och genom sin köld döda människor. Då kallas hon Snödrottningen och har som sådan inspirerat H.C. Andersens saga med samma namn, som sedermera blev basen för Walt Disney Company´s  succéfilm Frozen.

 

 

Inom tysk tradition är en ondskefull gestalt framträdande som Sankt Nikolaus följeslagare, men mer mänsklig än den djuriske Čert. Knecht Rupert har en svart eller brun mantel omgärdad med ett brett bälte. Han haltar på grund av någon barndomsskada. Legenden berättar att han var en föräldralös pojke som togs omhand av Sankt Nikolaus och sedan blev dennes vasall.

 

Knecht Rupert har en toppig mantelhuva och håller i handen ett risknippe som hanbestraffar elaka barn med. Han kan också slå dem med en säck fylld med aska, ofta klädd med bjällror. Har han en sådan säck kallas han Belsnickel. Säcken kan också vara tom och då använder Knecht Rupert den för att stoppa elaka barn i. Sedan bär han sin fyllda säck ner till en sjö där han dränker barnen.

 

 

I denna uppenbarelse påminner Knecht Rupert mig, som en göingepojke, om den fruktansvärde Låftamannen som Peps Perssson sjunger om:

 

På loftet sir hon bor där en man med skägg till knäna,
Hon sir att hon har sitt han ti't, när ingen har vatt med'na,
Går glöttarna på loftet och e di ente snälla,
Så tar han dom och sätter dom in i sin glöttafälla,

 

I norra Frankrike har Sankt Nikolaus en följeslagare som är likadant klädd som Knecht Rupert, men där kallas han Père Fouettard, Fader Gisslaren, och lär enligt traditionen ha varit en medeltida värdshusvärd och slaktare som till sina gäster serverade barn som han slaktat.

 

 

Alal dessa otäcka gestalter har dock med tiden mildrats och i sina säckar har de numera godsaker. De motsvaras i Tjekien inte enbart av Čert utan även av en av Barboras/Perchtas följeslagare. Den sjunde december,  Sankt Ambrosius dag, klär sig en man i lång, vit skjorta och svart struthatt. Med en slöja framför ansiktet, med en pappersklädd kvast i ena handen och en godispåse i den andra jagar han barn kring kyrkor medan han under språngmarschen ”tappar” godsaker på marken. Om någon dristar sig att försöka plocka upp sötsakerna för hon/han ett slag med kvasten.

Sankt Ambrosius utrustning påminner om hur man klädde botgörare och sådana kättare som skulle brännas på bål under den Spanska Inkvisitionen. På de vita särkarna fanns då bilder på den bestrafning synndarna förvanmtades få i Helvetetet. Struthattarna tycktes antyda att de var botgörare som led för sina synder.

Liknande struta bärs av maskerade botgörare under påskprocessioner i spanska städer. Det är ingen slump att de påminner om Ku Klux Klans klädsel, denna vansinnesorganisation instiftades för att terrorisera svarta, judar och katoliker och klanmedlemmarnas utrustningen var bland annat avsedd som ett ett hån mot katolikerna.

Vad som fascinerade mig med Sankt Ambrosius klädsel och Barboras ansiktsstrutar var att de kom mig att tänka på Sankta Lucias följe. Denna ljusgetsalt och hennes vitklädda tärnor tycks ha ett samband med liknande följen på kontinenten och flera bruk, som exempelvis lussekattorna och ljuskronan, tycks ha ett samband med den nordiska fruktbarhetsgudinnan Freja. Men stjärngossarna? Det sägs ofta att deras struthattar har att samband med de tre vise männen, eller de ”österländska stjärntydarna” som det står i Bibeln. Det är mycket möjligt, men jag började likväl fundera över de där struthattarna.

Då jag under min tillbakaresa från Prag gjorde ett uppehåll i Berlin för att besöka min yngsta dotter, gjorde vi flitiga museibesök. Vi besökte bland annat samlingarna på Museum Insel och som jag hade stjärngossestrutar i huvudet dök det upp struthattar lite varstans. Mest imponerande av dem var givetvis den stora struthatten som tillverkats i guld någon gång mellan 1000 och 800 år f.Kr. Den är en av tre sådana man funnit på olika platser i Tyskland, ytterligare en blev funnen i närheten av den franska staden Poitiers. Allt tyder på att de även förekommit på andra platser. Bortsett från guldhattarna som uppenbarligen var för tunga att bäras som huvudbonad, så var bronsåldersgudar och furstar uppenbarligen försedda med struthattar även de. Det har spekulerats att de märkliga guldhattarna med sina sofistikerade tecken hade något med solstånden att göra.

Det är mycket möjligt att så kan vara fallet, en sak är dock säker och det är att hattar har haft och fortfarande har stor betydelse inom de mest skiftande kulturer. Likt en mask förändrar och synliggör även en hatt en människa. Jag tänker bland annat på uttrycket som under senare år blivit irriterande förekommande under allehanda officiella möten: ”Idag bär jag en annan hatt och representerar …”. Så fort jag hör det fåniga uttrycket kryper det i kroppen på mig, liksom det lika löjliga talesättet ”tänka utanför lådan”, som oftast ramlar ur munnen på sådana som inte alls gör det.

En hatt representerar ofta något magiskt, något förmer än den individuella människan. Sätter någon på sig Che Guevaras basker, Sandinos eller Bhagat Singhs hattar, Arafats keffiyeh, de franska revolutionärernas frygiska mössa eller feministernas Pussy Hat, så förvandlar sig hon/han till något bortom sitt vardagliga jag och gör därmed också ett ”politiskt ställningstagande”. Likaså förvandlade sig en engelsk domare till en högre, opersonlig auktoritet då han vid uttalandet av en dödsdom satte på sig en svart mössa.

Den typiska symbolen för hattens magiska, förvandlande egenskaper är annars trolkarlarnas toppiga hat, skickligt framställt i det symfoniska poemet av Paul Dukas, som Disney Studies sedan dramatiserade i Fantasia och förvandlade till ett av sina varumärken.

Struthattar gör sina bärare synliga från långt håll och tycks under århundraden ha varit tecken på gudomlighet, som den fenicisike guden Baal, som på en mängd stayetter framställts med en förgylld struthatt. 

De egyptiska faraonerna var människor som dyrkades som gudar och de bar under sin ämbetsutövning struthattar.

Även de kristna påvarna bar struthatt. Det sägs att påvemitran fann sitt ursprung bland S yriens kristna som tagit över huvudbonaden från det zoroastriska prästerskapet, som i syn tur skall ha ärvt traditionen från de centralasiatiska skytiska ryttarfolken som levde på stäpperna som sträckte sig från nuvarande Ukraina till Altaibergen. De var på sin tid välkända i Europa och deras räder kunde nå ända upp till Danmark.

Tack vare permafrosten har man under de sista femtio åren funnit inte mindre än 140 ovanligt väbevarade skytiska gravar vars mänskliga rester varit klädda i magnifika dräkter, de flesta kombinerade med väldiga struthattar. Märkligt med dessa gravar är att en femtedel av dem tillhörde fullt beväpnade kvinnor som uppenbarligen begravts med samma hedersbetygelser som män, kanske ett bevis på att det legat en sanning bakom forntida grekiska källor som beskrivit skytiska kvinnliga krigare som amazoner. Även flera av dessa kvinnor bar struthattar.

Under Höggotiken bar adelskvinnor struthattar och den nyttjades även av den framträdande teologen John Duns Scotus som bedyrade att dess luftiga, uppriktade form befrämjade hans tankeverksamhet. Dessvärre gav hans speciella huvudbonad upphov till vad som på engelska kallas Dunce Cap, dumstrut, som misslyckade eller bråkande elever tvingades bära som straff för sina misstag och försyndelser.

Dessa duncehattar kunde lika gärna finna sitt ursprung i de capirote som spanska botgörare bar, eller de spetsiga hattar som judar tvingads bära under Medeltiden, som tecken på att de inte accepterat den kristna tron. Sammanblandningen av kätteri med magisk kunskap är antagligen en orsak till att struthatten också har blivit ett kännetecken för häxor från den anglo-saxiska kulturkretesen.

Efter detta stickspår är vi nu tillbaka hos de fruktade kvinnoväsen vars makt manifesterades under de centraleuropeiska adventsriterna. De har ofta identifierats som häxor, en beteckning som går tillbaka till det forngemanska hagzusa, ett ord vars ursprung är svårt att spåra, men det kan ha med ordet ”häck” att göra, alltså en gränsbeteckning, liksom den tjeckiske demonen Čerts namn skulle det kunna betyda ”dra en linje”. Häxan skulle då vara en gränsvarelse mellan liv och död.

Ursprunget till det engelska ordet witch är lättare att spåra. Det kommer från urgermanskans halja-wītjan, som än samansättning av namnet på det forngemanska Dödsriket Hel och wītjan, ”förstå”, alltså något i still med ”någon som känner Dödsriket”. Häxor är alltid kvinnor och som sådana sätts de ofta i samband med spädbarnsdödlighet och försvunna barn, de beskrivs då som kvinnliga kannibaler eller vampyrer.

Denna otäcka aspekt av häxan har dock mildrats inom vissa kulturkretsar. I Italien kommer häxan La Befana den femte januari (tretton- eller uppenbarelsedagen) med presenter till barnen. Legenderna som berättas kring Befana tycks knyta henne till myter kring barnadödande häxor. Enligt en utbredd legend skulle Bafana ha förvandlats till en barnarövande häxan efter det att hennes enda barn dött. Då hon hört att Jesus blivit född sökte sig Befana till Betlehem  i avsikt att röva bort eller döda honom. Men, då hon konfronterats med det milda, gudomliga barnet blev hon så rörd att hon gav Jesusbarnet en present istället. Som tack förklarade det lilla barnet att La Befana hädanefter skulle bli som en mor för varje italienskt barn.

Då jag nu kommit hem från mina resor till Prag och Berlin och efter att ha virrat runt på stigarna kring de tjeckiska adventsriterna såg jag skräckfilmen La Llorona. ”Gråterskan”, som bygger på en välkänd mexikansk legend om en barnarövande spökgestalt.

En kvinna var hämningslöst förälskad i sin make och led av att han älskade deras söner mer än han älskade henne. Då hon överraskade sin make med en älskarinna lät hon sin ilska och förtvivlan gå ut över sönerna, som hon dränkte i en flod. Om hon inte kunde finna sina mördade söners själar så var La Llorona inte välkommen till Himlen utan tvingades att ständigt irra kring i Mexikos städer och byar. Oupphörkigt snyftande och gråtande rövar La Llorona  bort barn som hon sedan dränker i floder och andra vattendrag. Liksom Barbora är La Llorona vitklädd och beslöjad.

 

Likväl är La Llorona antagligen vitt skild från sin europeiska släkting. Fast samtidigt finns det egentligen inget som hindrar att det mexikanska spöket har inspirerats av intryck österifrån. Jag skulle dock tro att hon är mer ett barn av Cihuacōātl den aztekiska gudinnan för fruktbarhet och moderskap. Även om hon ibland avbildades som en ung kvinna, framställdes Cihuacōātl oftare som en hård, gammal kvinna beväpnad med spjut och sköld. Födelse jämfördes med krigföring och kvinnor som dog i barnsäng hedrades som fallna krigare. Men liksom sina europeiska motsvarigheter framställdes också Cihuacōātl som en barnarövare, som spökade vid vägkorsningar eller på natten smög sig in i husen för att stjäla barn.

Likadant betedde sig den urgamla, kvinnliga, mesopotamiska natt-demonen Lilith som rövade spädbarn från förtvivlade mödrar. Med tiden sökte sig Lilith in i judisk mytologi och därifrån nådde hon sedan Europa.

Att jämföra seder och bruk inom olika kulturella kontexter är en vansklig och antagligen gagnlös sysselsättning, men det kan likväl inte förnekas att barnadödlighet varit och på många håll i världen fortfarande är en kuslig realitet och varje förlossning är en smärtfylld och farlig process som äger rum i gränslandet mellan liv och död. Så har det varit i årtusenden och det är därför inte så märkligt att varje kulturkrets har funnit såväl beskyddande som hotande andevarelser som tänks existera i gränslandet mellan liv och död.

Min irrande färd som började med munskydd mot en hotande influensa har nu slutat hos mordiska häxor. Kanske handlade den hela tiden om samma sak – om skydd mot, besvärjelse och förståelse av sådant som ständigt hotar oss, samt våra nära och kära. Om döden som ett skräckinjagande hot som trots vår vetskap om dess slutgiltiga seger vi försöker skydda oss mot genom olika riter, som kanske fungerar, kanske inte – som munskydd, maskspel, sagor och riter.

Červinková, Petra och MonikaTauberová (2015) Onen svět. The Other World. Prag: Nárdoní Muzeum. Diamond, Jared (1997) Guns, Germs and Steel. New York: W. W. Norton. Goscilo, Helena, Martin Skoro och Sibelan Forrester (2013) Baba Yaga: The Wild Witch of the East in Russian Fairy Tales. Jackson: University Press of Mississippi. Hallström, Jan Erik (2000) ”Spanska sjukan - influensans väg 1918,” Socialmedicinsk Tidskrift, vol.77, nr.3. Hislop, Ian och Tom Hockenhull (2018) I Object: Ian Hislop´s search for dissent. London: Thames and Hudson. McNeill, William Hardy (1998). Plagues and Peoples. New York: Anchor. Josephson-Storm, Jason A. (2017) The Myth of Disenchantment: Magic, Modernity and the Birth of the Human Sciences. Chicago: Chicago University Press. McNeill, John och Garner, Helena (1965). Medieval Handbooks of Penance. New York: Octagon Books. Spinney. Laura (2017) Pale Rider: The Spanish Flu of 1918 and How it Changed the World. London Jonathan Cape. Timm, Erika (2010) Frau Holle, Frau Percht und verwandte Gestalten: 160 Jahre nach Jacob Grimm aus germanischer Sicht betrachtet. Stuttgart: Hirzel S. Verlag. Warner Marina (1994) From the Beast to the Blonde: On Fairy Tales and Their Tellers. London: Chatto & Windus. Warner Marina (1998) No Go the Bogeyman: Scaring, Lulling and Making Mock. London: Chatto & Windus. WHO (2020) Coronavirus disease 2019 (COVID-19) Situation Report – 28 https://www.who.int/docs/default-source/coronaviruse/situation-reports/20200217-sitrep-28-covid-19.pdf?sfvrsn=a19cf2ad_2

 

 

01/31/2020 00:44

Today, as so often before, I bought two magazines in the newsstand around the corner – Art e dossier and I grande maestri. Arte e dossier is a lavishly illustrated art journal, issued monthly. It contains the latest news from the art world, descriptions of exhibitions all around the world, and interesting articles. It comes with a supplement describing the life and works or an artist, art from a particular time and area, or an art movement, or trend.

 

 

I grande maestri is a suite of comic books that each month presents stories from famous, mainly Italian and French, cartoonists. In both France and Italy, there is a great interest in sophisticated, skillfully made and told comics, a wide range of such publications are published every month, both in the form of books and magazines.

 

 

Comic strips, in Italian called fumetti, from the balloons containing words uttered by cartoon characters, are often called la nona arte, the nineth art. I assume the other eight must be music, painting, sculpture, poetry, dance, architecture, film, and television. Although it makes me wonder about the status of fashion and craftsmanship. The special copy of I grande maestri I try to purchase each month contains comic strips drawn and often written by Sergio Toppi (1932 – 2012).

 

This month´s Art e dossier supplement was about Félix Vallotton (1865 - 1925), who was born in Lausanne but spent his life in France.

 

 

The I grande maestri with Toppi stories was called Trame, which may be translated as plots/territories, and included five stories around the New Testament, a medieval legend and a historical depiction of the Dutch colonization of Indonesia in the late 16th century.

 

 

Even if the two magazines obviously had nothing in common they made me remember last summer when I and my wife spent some time in Honfleur on the Normandy coast. We had ended up in a very special gîte de passant, bed & breakfast – a nineteenth-century villa looking as if it could have the setting for some history by Flaubert or Maupassant.

 

 

Our room could also have been taken out of some French nineteenth-century novel. Such an impression was underlined by our host's well-stocked library of French classics and his enjoyable piano playing – Bach suites and Schubert sonatas. He was a very friendly and forthcoming man, but between us we called him Norman, after Norman Bates of the horror motel in Hitchcock´s Psycho, this was because he was a bachelor, looked like Anthony Perkins and had his house filled with stuffed animals. However, the villa was far from being a place of horror – clean, bright and tidy.

 

 

Every morning we were served a plentiful and delicious breakfast, laid out solely for us in an eye-catching and evocative salon with African masks, Japanese lacquer screens. eighteenth-century portraits, stuffed paradise birds and all kinds of other strange things.

 

 

Next to the salon was a boudoir with vermilion tapestry, bedspreads, hangings, and curtains.

 

 

Right next to the bed was a large, somewhat clumsily stuffed penguin.

 

 

By the fireplace was a swordfish head.

 

 

All those strange and exotic artifacts made me think of Toppi's comics. They often deal with eccentric, old antiquarians who often serve as narrators in his stories.

 

 

Ancient geezers surrounded by books and antiquities, perhaps inspired by Oesterheld's and Breccia's Argentine comic book series Mort Cinder, which among connoisseurs is considered to be a classic masterpiece. They tell about an old antiquarian, Ezra Winston, who owns a curiosity shop in London and in company with the immortal Mort Cinder from time period to time period. They are pursued by a group of appalling “lead-eyed” characters who plan to use Mort Cinder's brain for gruesome experiments.

 

The reason I came to associate Vallotton with Honfleur was that he often stayed in this charming coastal town, which also attracted several other significant artists and still is filled with art galleries. One of the nineteenth century's important inspirers for other artists, Eugène Boudin, was born in Honfleur. His great importance is based on his fame of being a forerunner to the Impressionists' s and a source of inspiration for many of them. The city's museum is named after him.

 

 

Another museum housed in the city is Erik Satie's childhood home, another of Honfleur's great sons, who seems to be increasingly appreciated as one of the great geniuses of the last century, not only in the field of music but also as an inspirer for several branches of modern art, especially in their playful and absurd aspects. When Satie was four years old, the family moved to Paris, but when his mother died two years later, he returned to Honfleur where he lived with his grandparents until he as a teenager was reunited with his father in Paris.

 

 

While browsing the magazine with reproductions of Vallotton's paintings, I recognized a view of Honfleur, which corresponded with the one we had from a meadow just below the house we lived in. In Vallotton's painting, the small town is covered by mist, though the sun shone every day we stayed there.

 

 

Otherwise, Valllotton's landscapes are generally bright and sunny, especially those he painted in Honfleur and Normandy.

 

 

However, his unique graphics are generally dark and use sharp contrasts between white and black.

 

 

From time to time they are almost completely black.

 

 

Many of his woodcuts radiate melancholy and loneliness. Even when they depict couples, something they often do, the two actors involved seem to be contained within themselves.

 

 

His visual language is extremely simplified. He expressed himself by minimal means, but that did not prevent him from imparting his artwork with intense emotions. Like this presentation of a piano recital where the pianist is made from a few lines. She is wearing a bright dress and placed against a white background, while the intensively listening gentlemen are placed in the dark, each in a pose separated from those of the others, but nevertheless attesting to an intensive experience. All five men seem to be enthralled by the music, though each of them in his own way.

 

 

In a similar manner, Vallotton succeeds in a woodcut he calls ”patriotic couplet” – each of his graphic sheets is like those of Goya endowed with a title – with the same modest, subtle means in reproducing a variety of emotions of an engaged audience.

 

 

Vallotton was a radical man who worked for Le Cri de Paris, the city's leading leftist publication and La Revue Blanche, radical as well, though with a more artistic approach. Vallotton's radicalism may be regarded as anarchic and occasionally manifested itself through his dynamic depictions of riots and demonstrations, as always using empty and filled surfaces.

 

 

Vallotton did not hesitate to condemn violence, especially the brutality of authorities.

 

Even more, however, he portrays marital intimacy, the tension between man and woman. In a picture, he depicts how a man sits in the dark waiting for a woman to finish her evening preparations.

 

As so often in his other woodcuts, the woman stands in the light. The picture makes me think of a song by Charles Aznavour, Happy Anniversary:

 

I've been ready for hours and I'm wearing my best,
ordered champagne and flowers and you're not even dressed

 

It is all too absurd, you're so cross and abrupt,
but I don't say a word or you're bound to erupt.
Your peculiar moods I've experienced before
so I'll pour another drink and quietly pace the floor.

 

 

Music, loneliness, darkness, and light are often present by Vallotton.

 

 

Dynamic shapes, white and black, empty surfaces interact with completely blackened areas.

 

 

After looking at Vallotton's woodcuts and then studying Toppi's comic strips, I found that he often works in a similar manner. Like here, where Emiliano Zapata's mighty sombrero consists solely of a white field.

 

 

A naked woman's shapes appear against a black surface.

 

 

The body of a World War I soldier stands out as a white, empty surface against a black background.

 

 

As with Vallotton, we find a lone figure standing isolated from groups, in this case, an African cow separated from her flock by white, empty space.

 

 

The black shadow on the neck of a terrified German soldier becomes the scene of a nightly assault where the attackers are portrayed as white silhouettes.

 

 

Like by Vallotton there is a lot of music present in Sergio Toppi´s comics. It can be a violinist performing  in an eighteen-century castle,

 

 

or a saxophonist playing in a junkyard somewhere in the southern states of the United States.

 

 

An impoverished blues guitarist becomes the representative of the oppressed people Toppi often portrays and from whose perspective he tells his stories.

 

 

He does, for example depict aboriginals´ conflicts with bandits within Australia's wastelands.

 

 

Toppi often finds unexplored and lesser-known areas to depict such conflicts. For example, encounters and battles between Inuit and Vikings in medieval Greenland.

 

 

Or the Florida Seminoles' desperate fight against the United States Army between 1818 and 1858.

 

 

Toppi moves freely across ages. He follows mammoth hunters during the Stone Age.

 

 

South Tyrolean bandits during the sixteenth century.

 

 

German soldiers during the Seven Years War, in scenes that make me think of Stanley Kubrick's Barry Lyndon.

 

 

Japanese samurai.

Englishmen fighting The Mahdi's religiously inspired army in Sudan.

 

 

Forgotten gods, ancient riuals and bodhisattvas.

 

 

American gangsters and corrupt cops.

 

 

He brings us straight into the Vietnam War,

 

 

as well as into an unknown future.

 

 

Like by Vallotton, violence can suddenly explode within Toppi´s comic strips.

 

 

It often occurs during encounters between widely different cultures, like when he tells the story about an ingenious Scotsman ending up in a Canadian conflict during the eighteenth-century wars between French, English, and Mohicans.

 

 

The pages of Toppi's comic books are often composed in a cinematically dynamic manner as if inspired by scenes from a western film by Sergio Leoni. It may like here be a hunter aiming at an attacking rhino,

 

 

or a Russian cavalryman shot down by an English adventurer.

 

 

Occasionally Toppi contrasts overloaded drama with calm, almost empty surfaces, as here where the demon Iblis suddenly reveals himself to a lonely desert wanderer.

 

 

Like so many other creators of comics, Serio Toppi does not shun horror and mystery, often transforming characters known from history into frightening figures. As with a Polish rider from Sobieski's fight against the Turks during the Battle of Vienna in 1683,

 

 

or when he demonizes an Ethiopian priest during his meeting with a cynical adventurer.

 

 

Beautiful women often occur in Toppi's comic strips, they might be portrayed from a slightly ironic angle, like this desirable woman who exposes herself in one of the Titanic´´s cabins while Toppi´s frequent inspirer, Gustave Klimt, may be discerned in the background.

 

 

Toppi´s concept of beauty tends to have a tinge of exoticism,

 

 

and he often reveals a capacity to capture the beauty of older women.

 

 

In particular, he excels in depicting the mysterious allure of oriental beauties like those found in tales from The Arabian Nights. He often depicts them in colour, in a dark gleaming manner.

 

 

Although Sergio Topp seems to have a fondness for dynamically designed, almost chaotic and overloaded imagery, he may also produce more quiet imagery, especially in the many comic strips he has done based on biblical motifs, where he also uses more colour than he usually does, though in a more subdued manner.

 

 

Nature is often present in Toppi's compositions.

 

 

His depictions of nature are generally dynamic, varied and detailed. As usual, he tends to create dense panoramic patterns in which he likes to integrate different species of  strange animals.

 

 

He often lets the animals speak and even direct the course of events.

 

 

They may be victims, like the slaughtered seals in a series about Norwegian hunters in the Arctic by the beginning of the last century,

 

 

or moose being shot by Russian hunters during the nineteenth century.

 

 

However, animals may also tell stories, Toppi then moves the perspective down to their level. Like the one of a Komodo Dragon,

 

 

or a gazelle in Arabia.

 

 

An armadillo getting lost in a fairy tale world.

 

 

Toppi also portrays known celebrities, paying attention to leaders from all over the world, and within different eras. It may be Shaka Zulu in southern Africa,

 

Taras Bulba in Ukraine,

 

 

Genghis Khan,

 

 

Federico II of Svevia,

 

 

Custer and Sitting Bull,

 

 

 

Baron von Richthofen.

 

 

He mixes time epochs and locations. He may, for example, let an evil gnome cause German arrogance.

 

 

An English adventurer from the nineteenth century gets involved with the fighting between Vikings.

 

 

Toppi might also pay homage to other masters, more famous than him. Like Hugo Pratt and his legendary adventurer Corto Maltese,

 

 

or Tiziano Sclavi's ”Nightmare Detective” Dylan Dog.

 

Toppi´s strength is his ability to depict a story in an often unexpected, but nevertheless easily detected personal manner, which also is anthropologically/historically correct and attentive to small, significant details. The stories he tells are generally not as memorable, surprising and effective as, for example, those of Hugo Pratt. However, like Hugo Pratt's hero Corto Maltese, Toppi's characters, if they are not outright evil, tend to have an impressive bearing and radiate stoic loneliness, paired with a certain cynicism, regardless from whatever culture they originate.

 

 

And then there are the old men surrounded by old papers and gadgets,

 

 

who, in an age of increasingly technical perfection, insist on toiling with paper and pencil.

 

 

Or who sit lost in reveriee or dreams about adventure.

 

 

For once, I have put together a blog with more pictures than text. Maybe my fascination with Sergio Toppi's visual world has thrown me off track and I have possibly given him more appreciation than what others assume he is worthy of. What do I know? Toppi´s 

 unique depictions of adventures within a world without borders involve all kind of people, as well as animals and span thousands of years. Such stories and  imagery still  speaks to the eager and adventurous child that has remained inside me.

 

Comic books have only recently received some of the attention I assume they deserve. Sergio Toppi, whose magazines, books and comic strips now have been translated into several languages worked throughout his life as a cartoonist in various children's and youth magazines and did not receive much appreciation among art connoisseurs. He was appreciated and judged within  the specific crowd that moved within the world of comics, outside such groups Toppi was virtually unknown.

 

We have a tendency to judge works within the framwork of  their assigned genre and many of us may thus miss the stimulating acquaintances with worlds beyond what we perceive as our special interest area. I know women who only read what they call "women's literature". Others I know only read thrillers and murder mysteries.

 

 

Some genres have almost exclusively been judged within a framework limited by preconceived notions. Science fiction was for along time obviously suffering from such limitations, and that might still be the case. A thought-provoking author like Liu Cixin, who recently took hold of me through his visions of Chinese politics and parallel worlds, is probably mostly read and commented on by science-fiction fans. One of them is apparently former US president Barack Obama, who in a New York Times interview stated:

Sometimes you read fiction just because you want to be someplace else. […] the stuff I read just to escape ends up being a mix of things – some science fiction. For a while, there was a three-volume science-fiction novel, the “Three-Body Problem” series, which was just wildly imaginative, really interesting. It wasn´t so much sort of character studies as it was just this sweeping … The scope was immense. So that was fun to read, partly because my day-to-day problems with Congress seems fairly petty – not something to worry about. Aliens are about to invade. [Obama laughs].

 

Another genre suffering from a similar closeting is in all likelihood horror fiction. It took a long time for a master like Stephen King to be judged outside the limits of that particular genre frames and to be recognized as the skillful writer he actually is (usually – he has written quite a few flops as well).

 

So let us like Sergio Toppi pay homage to diversity and enjoy the pleasures it may offer. My fascination with Sergio Toppi´s art supports my faith that make-believe does exist and is a force to reckon with. So is music, painting, sculpture, poetry, dance, architecture, film, and television, as well as theatre, religion, fashion and craftsmanship. However, like everything that is beautiful, desirable and thought-provoking the arts have to be savoured with care and moderation, something that in my opinion are essential conditions for true aesthetics.

 

It’s interesting, the stuff I read just to escape ends up being a mix of things — some science fiction. For a while, there was a three-volume science-fiction novel, the “Three-Body Problem” series, which was just wildly imaginative, really interesting. It wasn’t so much sort of character studies as it was just this sweeping … The scope of it was immense. So that was fun to read , partly because my day-to-day problems with Congress seem fairly petty — not something to worry about. Aliens are about to invade.

Kakutani, Michiko (2017) “Obama’s Secret to Surviving the White House Years: Books.” The New York Times, January 16.

01/29/2020 12:16

Häromdagen köpte jag i tidningskiosken som så ofta förr två tidskrifter - Art e dossier och I grande maestri. Arte e dossier är en överdådigt illustrearad konsttidskrift som kommer ut varje månad. Den innehåller senaste nytt från konstvärlden, olika utställningar lite varstans i världen, intressanta artiklar och en bilaga som tar upp verk av en speciell konstnär, såväl historiska som moderna sådana.

 

 

I grande maestri är en svit med olika serietidningar som varje månad presenterar välkända serietecknare, främst italienska och franska sådana. I såväl Frankrike som Italien finns ett stort intresse för sofistikerade, vältecknade serier. Varje månad kommer det ut en mängd sådana publikationer.

 

 

Tecknade serier, fumetti, brukar i Italien kallas la nona arte “den nionde konsten”. Jag antar att de andra då skulle vara musik, måleri, skulptur, poesi, dans, arkitektur, film och TV. Fast det får mig förståas att undra vad exempelvis mode och hantverk har tagit vägen. Nåväl den I grande maestri tidning som jag varje månad försöker få tag på innehåller serier tecknade och ofta skrivna av Sergio Toppi (1932 – 2012).

 

Denna månad handlade Art e dossiers bilaga om Félix Vallotton (1865 – 1925), som föddes i Lausanne men tillbringade så gott som hela sitt liv i Frankrike.

 

 

Månadens I grande maestri magasin med toppihistorier kallades Trame, kanske något i stil med ”områden/revir” och innehöll fem berättelser kring Nya Testamentet, en medeltida legend och en historisk skildring av den holländska kolonisationen av Indonesien under slutet av 1500-talet.

 

 

Uppenbarligen hade de båda tidskrifterna ingenting med varandra att göra, men de fick mig likväl att minnas förra sommaren då jag med mion hustru tillbringade en tid i Honfleur vid Normandies kust. Vi hade hamnat i en alldeles speciell gîte de passant, bed & breakfast. En artonhundratalsvilla som såg ut att ha varit skådeplatsen för någon historia av Flaubert eller Maupassant.

 

 

Även vårt rum tycktes hämtat från någon fransk artonhundratalsroman. Intrycket underströks av vår värds välförsedda bibiotek med franska klassiker och hans stillsamma pianospel – bachsviter och schubertsonater. En ytterst vänlig och tjänstvillig man, men mellan oss kallade vi honom för Norman, efter Norman Bates från skräckmotellet i Psycho, detta eftersom han var ungkarl, liknade Anthony Perkins och hade  huset fyllt med uppstoppade djur. Men, det var långtifrån ett skräckhus – ljust och välstädat.

 

Varje morgon serverades vi en riklig och utsökt frukost, framställd enbart för oss i en fantasieggande salong med afrikanska masker, japanska lackskärmar. artonhundratalsporträtt, uppstoppade paradisfåglar och allsköns andra märkliga ting.

 

 

Bredvid salongen fanns ett sovrum med blodröda tygtapeter, överkast, förhängen och gardiner.

 

 

Alldeles intill sängen stod en stor, oformlig och uppstoppad penguin.

 

 

I den öppna spisen fanns ett svärdfiskhuvud placerat.

 

 

Det var denna mångfald av besynnerliga och exotiska ting som kom mig att tänka på Toppis serier. De handlar ofta om excentriska, äldre samlare av märkliga ting, som i serierna berättar sin historier.

 

 

Gamla stofiler instängda bland böcker och antikviteter, kanske inspirerade av Oesterhelds och Breccias argentinska seriemagasin Mort Cinder, som bland seriekännare nu räknas som en klassiker  De handlar just om en spränglärd åldring som äger en antikvitetshandel i London och tillsammans med den odödlige Mort Cinder färdas från tidsperiod till tidsperiod. De förföljs ständigt av ett gäng sinstra ”blyögda” figurer som planerar att använda Mort Cinders hjärna för lugubra experiment.

 

 

Orsaken till att jag kom att associera Vallotton med Honfleur beror på att han ofta vistades i  denna pittoreska hamnstad, som även har lockat till sig flera andra betydande konstnärer och fortfarande är fylld med konstgallerier. En av artonhundratalets betydande inspiratörer för andra konstnärer, Eugène Boudin, var för övrigt född i staden. Hans stora betydelse grundar sig på att han anses vara en av impressionisternas främsta föregångare och inspirationskälla. Stadens museum har fått sitt namn efter honom.

 

 

Ett annat museum inrymt i staden är Erik Saties bardomshem.Också han  en av Honfleurs stora söner som för varje år tycks bli alltmer uppskattad som en av förra seklets stora förgångsmän, inte enbart inom musikens område utan också som ett betydande källsprång till den moderna konsten, speciellt i dess lekfulla och absurda framtoning . Då Satie var fyra år flyttade familjen till Paris, men då hans mor dog två år senare återvände han till Honfleur där han bodde hos sina morföräldrar tills han som tonåring återförenades med fadern i Paris.

 

 

Då jag bläddrade i magasinet med reproduktioner Vallottons konstverk kände jag igen en utsikt över Honfleur som motsvarade den man hade från en äng nedanför huset som vi bodde i. Fast på Vallottons tavla är den lilla staden dimhöljd, medan solen hela tiden sken då vi vistades där.

 

 

Valllottons landskapsskildringar är i  allmänhet ljusa och soliga, speciellt de han målade i Honfleur och Normandie.

 

 

Hans mycket speciella grafik är dock i allmänhet mörk och spelar skickligt på skarpa kontraster mellan vitt och svart.

 

 

Emellanåt är hans träsnitt nästan helt svarta.

 

 

Många av konstverken  utstrålar känslor av melankoli och ensamhet. Även då de framställer par, vilket de ofta gör, tycks de två aktörerna vara inneslutna i sig själva.

 

 

Vallottons grafiska stil är ytterst förenklad i meningen att han uttrycker sig med små medel, men det hindrar inte att han fyller dem med intensiva känslor. Som denna pianosejour där pianisten enbart är framställd medelst ett par streck, sittande iförd en ljus klänning mot en vit fond. Alltmedan de intensivt lyssnande herrarna sitter i mörker. Var och en i pose skild från de andra, men likväl vittnande om stor uppmärksamhet. De tycks samtliga vara gripna av musiken, fast var och en på sitt sätt.

 

 

På ett liknande sätt lyckas Vallotton i ett träsnitt han kallat ”patriotisk kuplett” - varje grafiskt blad är liksom hos Goya försett med en titel - med små, subtila medel framställa en mängd olika känslor hos en emotionellt engagerad publik.

 

 

Vallotton var en radikal man som arbetade för Le Cri de Paris, stadens ledande vänsterpublikation och La Revue Blanche, radikal även den, fast med en mer konstnärlig inriktning. Vallottons radikalism, som i det närmaste kan uppfattas som anrkistisk, yttrar sig emellanåt i hans dynamiskt originella framställningar av upplopp och demonstrationer, som alltid spelade med tomma, respektive fyllda ytor.

 

 

Vallotton drog sig inte för att fördöma våld och då speciellt brutalitet från myndigheternas sida.

 

 

Än mer skildrar han dock äktenskaplig intimitet, spänningen mellan man och kvinna. I en bild framställer han hur en man sitter i mörker i väntan på att en dam skall bli klar med sin aftontoalett. Som så ofta i hans andra träsnitt befinner sig kvinnan i ljus.

 

Bilden får mig att tänka på en sång av Charles Aznavour, Happy Anniversary:

 

Jag är klar sen mer än en timme, sitter här beredd,

har beställt champange och blommor, du är inte ens klädd

 

Det är absurt, du är så sur och irriterad,

jag säger inget när du är agiterad.

Känner väl ditt usla beteende

och sitter därför tyst; fånigt leende.

 

 

Musik, ensamhet, mörker och ljus är ofta närvarande hos Vallotton.

 

 

Dynamiska former, vitt och svart, tomma ytor som rytmiskt samverkar med helt ifyllda områden.

 

 

Efter att ha betraktat Vallottons träsnitt och sedan tagit fram Toppis serier upptäcker jag att denne ofta arbetar på ett liknande sätt som den franske mästaren. Som här, där Emiliano Zapatas väldiga sombrero enbart består av ett vitt fält.

 

 

En naken kvinnas former framträder vita mot en svart yta.

 

 

Kroppen på en soldat från Första Världskriget avtecknar sig som en vit, tom yta mot en svart bakgrund.

 

 

Liksom hos Vallotton står en ensam gestalt ofta isolerad från en grupp, i det här fallet en afrikansk ko som en vit bakgrund skiljer från hennes flock.

 

 

Den svarta skuggan på halsen av en skräckslagen tysk soldat blir scenen för ett nattligt överfall där angriparna framställs som vita silhuetter.

 

 

Liksom hos Vallotton finns det mycket musik även hos Sergio Toppi, Det kan röra sig om en violinst från sjuttonhundratalet.

 

 

eller en saxofonist från USAs sydstater.

 

 

En utfattig bluesgittarist blir till representant för de udda, undertryckta befolkningsgrupper som Toppi ofta framställer och utfrån vars perspektiv han skildrar sina historier.

 

 

Det kan exempelvis röra sig om aborginiers konflikter med banditer i Australiens ödemarker.


 

Toppi finner ofta oanade och mindre kända områden för att skildra den sortens konflikter. Exempelvis vikingars möten och strider med Inuiter på det medeltida Grönland.

 

 

Eller Floridaseminolernas desperata kamp mot USAs armé mellan 1818 och 1858.

 

 

Toppi rör sig obehindrat över tidsåldrarna. Han följer mammutjägare under Stenåldern.

 

 

Sydtyrolska banditer under sextonhundratalet.

 

 

Tyska soldater under sjuårskriget, i scener som får mig att tänka på Stanley Kubricks Barry Lyndon.

 

 

Japanska samurajer.

 

 

Engelsmännens strider mot Il Mahdis trupper i Sudan.

 

 

Glömda gudar, uråldriga riter och bodhisattvor.

 

 

 

Amerikanska gangsters och korrumperade polismän.

 

Han för oss in i Vietnamkriget.

 

 

och långt in i en okänd framtid.

 

 

Som hos Vallotton kan Toppi plötsligt få våld att explodera.

 

 

Även det i form av oväntade möten mellan vitt skilda kulturer, som då han berättar om en naiv skotte som blir inblandad i en kandensisk konflikt under sjuttonhundratalet mellan fransmän, engelsmän och mohikaner.

 

 

Toppis serietidningsidor kan vara filmatiskt dynamiska, som i scener från en västernfilm av Sergio Leoni. Det kan röra sig om en anstormande noshörning.

 

 

eller en kosack som attackerar en engelsk äventyrare.

 

 

Emellanåt kontrasterar Toppi överlastad dramatik med lugna, i det närmaste tomma ytor, som här där demonen Iblis plötsligt uppenbarar sig för en ensam ökenvandrare.

 

 

Som så många andra serieskapare skyr inte Serio Toppi skräck och mystik och han omformar ofta mer eller mindre kända personligheter till skrämmande gestalter. Som Sobieskis polska ryttare under slaget om Wien 1683.

 

 

Eller en etiopisk prästs möte med en cynisk äventyrare.

 

 

Toppis seriesupplsag är även fyllda med vackra kvinnor, ofta framställda med en lätt ironisk vinkling, som denna åtråvärda kvinna som sensuellt breder ut sig i en av Titanics hytter, med förebilden Gustave Klimt diskret skymtande i bakgrunden.

 

 

Toppis kvinnor är ofta exotiska

 

 

och han fångar även skönheten hos äldre kvinnor.

 

 

Speciellt excellerar han i framställningen av mystiska kvinnogestalter i de talrika serier där han anspelar på berättelser ur Tusen och Natt, han använder sig då ofta av en mörkt glimmande färgsättning.

 

 

Trots att Sergio Toppi tycks ha en förkärlek för dynamiskt utformade, näst intill kaotisk öbverlastade bildytor kan han även utforma mer stillsamma bildförlopp, speciellt i de många serier han gjort med bibliska motiv, där han också använder mer färg än han vanligtvis brukar göra, men han gör det mer dämpat  än i sina sagoinspirerade seriealbum .

 

 

Naturen är ofta närvarande i Toppis komplicerade  kompositioner.

 

 

Hans naturskildringar är i allmänhet dynamiska, omväxlande och detaljerade. I vanlig ordning skapar han täta panoramiska mönster inom vilka han gärna integrerar olika djur.

 

 

Ofta låter han djuren tala och ibland även föra berättelseförloppet vidare.

 

 

Djuren kan vara offer, som sälarna i en serie om norska jägare i Arktis vid början av förra seklet,

 

 

eller då de dödas av ryska jägare under artonhundratalet.

 

 

Men det kan också röra sig om djur som berättar historier och då flyttar Toppi perspektiven till deras nivå. Som en varan från Komodo,

 

 

eller en gazell i Arabien.

 

 

En bälta som gått vilse i en sagovärld.

 

 

Toppi skildrar även kända levnadsöden och även då rör han sig över hela jorden och inom skilda tidsepoker. Det kan röra sig Shaka Zulu i södra Afrika,

 

 

Taras Bulba i Ukraina,

 

 

Djingis Khan,

 

 

Federico II av Svevia,

 

 

Custer och Sitting Bull,


och Baron von Richthofen.

 

 

Han blandar friskt. Exempelvis kan han låta en ondskefull gnom bli orsaken till tysk arrogans.

 

 

En engelsk äventyrare från artonhundratalet blir invecklad i strider med vikingar.

 

 

Toppi kan också ägna sig åt att hylla seriefigurer skapade av andra mästare, betydligt mer välkända än honom. Exempelvis Hugo Pratt och hans internationelle äventyrare Corto Maltese,

 

 

eller Tiziano Sclavis ”mardrömsdetektiv” Dylan Dog.

 

Toppi har sin styrka i bildernas förmåga att både berätta en historia och vara antopologiskt/historiskt korrekta. De historier han skildrar är i allmänhet inte lika minnesvärda, förvånande och effektiva som exempelvis Hugo Pratts historiska skrönor. Fast liksom Hugo Pratts hjälte Corto Maltese har Toppis karaktärer, då de inte är ondskefulla och snikna, en viss resning och utstrålar då en stoisk ensamhet, parad med världstrött cynism, oavsett från vilken kultur de än härstammar.

 

 

 

Och så finns där ju gubbarna som forskar bland gamla papper och prylar.

 

 

Eller som i en tid präglad av en ständigt stegrad  tecknisk fulländning envisas med att plita med papper och penna.

 

 

Eller som sitter och drömmer om äventyr och fantasteri.

 

 

För en gångs skull har jag ställt samman ett blogginlägg  med fler bilder än text. Kanske har min fascination inför Sergio Toppis bildvärld ryckt med mig och möjligen gett honom större uppskattning än vad andra kan tycka att han är värd. Vad vet jag? Hans i mitt tycke unika framställningar av en gränslös äventyrsvärld som rymmer all världens folkslag, dess djur och natur över ett väldigt tidsspann talar till det vetgiriga och äventyrslystna barnet som lever kvar inom mig.

 

Serietecknare har först under senare tid fått en del av den uppmärksamhet jag tycker de förtjänar. Sergio Toppi vars magasin numera är översatta till en mängd olika språk, verkade under hela sitt liv som tecknare i diverse barn- och ungdomsmagasin och fick inte någon större uppskattning inom konstkonnässörernas kretsar. Uppskattades och bedömdes han var det av den speciella skara som rörde sig inom seriemagasinens värld, men utanför den kretsen var han så gott som okänd.

 

Vi har en tendens att bedöma verk inom sina genreramar och många av oss missar kanske därmed stimulerande bekantskaper med världar som befinner sig utanför det som vi uppfattar som våra speciella intressesfärer. Jag känner kvinnor som enbart läser vad de kallar ”kvinnolitteratur”. Liksom flera som enbart läser deckare.

 

 

Vissa genrer har har så gott som uteslutande bedömts inom ramar begränsade av förutfattade meningar. Science fiction var uppenbarligen länge en sådan värld och det är möjligen fortfarande så att en tankeväckande författare som Liu Cixin, som nyligen ryckte med mig med sina sina visioner av kinesisk politik och parallella världar, helst läses av science fiction fans.

 

 

 

Likaså var det säkerligen med skräcklitteratur. Det tog lång tid för en mästare som Stephen King att bedömas utanför de speciella genreramarna och bli erkänd som den skicklige författare han faktiskt är (oftast - även han gör en och annan pinsam miss). 

 

Så låt oss likt Sergio Toppi hylla mångfalden och förbehållslöst låta oss fascineras av den. Min fascination inför denne italienske serietecknares verk grundar sig säkerligen på min övertygelse om att fantasi, och chimärer verkligen existerar i form av en alternativ verklighet, att tro och magi är krafter som bör tas på allvar - det är även musik, målning, skulptur, poesi, dans, arkitektur, film och tv, samt teater, religion, mode och hantverk. Men sådant som är vackert, åtråvärt och tankeväckande måste njutas med omsorg och måtta, de är enligt mig den sanna estetikens förutsättningar.


 

 

 

01/27/2020 14:16

Sigmund Freud wrote in 1929 a reflection on how an individual's wishes are counteracted by society's demands and expectations. Civilization and its Discontent begins with an obviously undeniable claim:

It is impossible to resist the impression that people commonly apply false standards, seeking power, success and wealth for themselves and admiring them in others, while underrating what is truly valuable in life. Yet in passing such a general judgement one is in danger of forgetting the rich variety of the human world and its mental life.

Thus Freud established our pursuit of perfection as one of humanity's greatest scourges. If we do not find perfection in ourselves, we seek it in others. Consequences for not accomplishing great expectations might be dire for ourselves, as well as for those unable to live up to the requirements we are imposing upon them. However, it may at the same time be argued that pursuit of perfection has been a crucial driving force behind the achievements of individuals, as well as the entire humankind. It made us humans, turned as into ”civilized” creatures. By striving for something better, a perfect existence, we have changed the prerequisites for our existence. We have transformed nature into culture. By doing so we made ourselves, as well as others, imagining us as being ”superior” compared to what we once were. However, no one is perfect. Human perfection does not exist. Coercion and rectifications are not requirements for improvement, rather the opposite.

We judge others in accordance with what we perceive as their state of perfection. We compare them to role models – those perfect creatures we, and especially others, should emulate. Children are tormented by parents who compare them to the offspring of other families. “Look at Yvonne she is already a medical doctor. What are you? Look at Gustav he has become a millionaire. What have you become? What have you done other than neglecting your natural gifts and qualifications? You are a good-for-nothing, a slugger, a failure.”

Comparisons make their appearance early on in a child's life and might in a defenseless creature create feelings of shortcomings and inadequacy. S/he might start to consider her/himself as a loser. Someone who is different from ”everyone else”. An insecure girl or boy might imagine that s/he is an alien. That s/he was left on the doorstep; an orphaned changeling, especially if her/his father and mother got into the habit of comparing her/him to ”more successful” siblings.

Our idols are those who have ”succeeded”, become famous and successful – the very criteria for an idol. They are the ones we want to be, or rather – whom we want our life companions, our children, our employees, our superiors, to be. During my time in the United States, I marveled at the large number of children's and ”young adult´s” books that had been written and published about successful, admirable youngsters, in whose spirit the growing-up generation should act.

Here in Italy, the Catholic Church is constantly publishing stories about young saints brought up by wise men and women. Like Dominic Savio, who died as a 14-year-old student of St. Giovanni Bosco (1815-1888), founder of the Salesian Order, which purpose it was to take care of abandoned, or poor children and raise them to become rural - or industrial workers. San Bosco wrote an inspirational book about Dominic Savio, in which he portrayed him as an ideal for students and young Christians. All over the Catholic world, there are statues of Saint Bosco and Saint Dominic.

 

 

China had (has?) its absurd cult of the young soldier and cultural hero Lei Feng: ”Follow Comrade Lei Feng's example.”

 

 

The Soviet Union had its Pavlik Mozorov, who betrayed his regime-critical father. After the Soviet authorities had executed his erring father, Pavlik was murdered by his rightly upset relatives. Thirteen-year-old Pavlik became hailed by a great variety of poems, biographies, a symphony, an opera, and several movies. Virtually every social system seems to be creating its own youthful heroes. Beautiful young people who are too good to be true.

 

 

It is not only saints, athletics, revolutionary heroes and young geniuses who serve as role models. We are also harassed by something as general and abstract as ”everyone else”, or so-called ”normal persons”. Idiotic generalizations, mirrored by expressions such as ”we, the people” and other all-encompassing expressions of mob madness, which constantly is roaring all around us. Comparisons with Tom, Dick, and Harry have been nailed into our thick skulls, or deeply rooted within our brains. We are whipped through life until we on our deathbeds are forced to admit: “Past! Past! Oh, had I but enjoyed myself while I could have done so! but now it is too late.”

 

 

As a child and youngster, I was an enthusiastic reader of Swedish translations of an American comic magazine series called Classics Illustrated. Unfortunately, my mother once threw away my collection of comics while she was clearing out our attic. There were Bang!, which featured exceptionally well-drawn comics translated from the French, as well as all my Donald Duck magazines. She probably thought I had put them up there because they no longer interested me. On the contrary, I treasured them all and wanted to keep them. The loss may not have been so great after all. If I now could revisit all those magazines I doubt I would be able to retrieve the magic that once devoured me.

 

 

Among all the Classics IllustratedFaust was probably my greatest reading experience. I returned to it again and again. Faust was actually the last number of the original Classics Illustrated series issued by the American Albert Lewis Kanter. This specific Faust issue was unique in the sense that it contained both the first and second parts of the Tragedy. Faust´s second part is considerably more difficult to access than its first part and it took me a long time before I could read it in the original. 

 

 

My grandfather had in his library a magnificent edition of Faust's first part, lavishly illustrated by a certain August von Kreling. I read it several times, but it was not until I read the second part in Britt G. Hallqvist's excellent Swedish translation and I finally got a grasp of the mighty work, which like other classics can be read several times and at every occasion be interpreted in a variety of ways. Goethe's Faust is occasionally heavy reading, though if digested with calm, patience and reflection it is quite thought-provoking.

 

Some years ago, I watched Aleksandr Sokurov's claustrophobic film Faust, which takes place in the early 19th century, within a small German, run-down town. I found some of it incomprehensible, though nonetheless, the movie became a near-hypnotically intense experience, with images etching themselves into my memory. A distorted, strange dream version that, in all its originality, provided an in-depth and unexpected angle to the Faustian story, which Sokurov. like in a Kafka story, limited within the boundaries of a small world, which suddenly opened up to unanticipated depths. Because of its strange allure Sokurov's version of Faust, Part I, although sometimes quite different from Goethe's story, is probably the interpretation, which in my opinion, comes closest to the great German author´s vision.

 

 

To me, Johann Wolfgang von Goethe's Faust – there are several other novels about the legendary or real Johann Georg Faust, who apparently lived between 1480 and 1540 – deals with the pursuit of perfection. The scientist/magician Faust pursues a single meaning/law governing our entire existence. In other words, he seeks God, the paragon for perfection.

 

The drama is launched in Heaven where Mephistopheles, who is either the Devil or a demon in his service, meets with God. However, before it all begins a Prelude takes place at a theatre where a performance is about to start. The salon is filling up, within a few minutes the curtain will rise. Grabbed by rampage fever, a Theatre Director, a Resident Poet and a Comic discuss what they expect from the show. The Director wants it to be a success, that the spectators will appreciate the spectacle and make others want to visit his theater so all performances will be sold out. The Poet does not really want to make a spectacle of his work. He has spent lonely days and nights labouring over his work. The Comic demands that the show will be entertaining, an unforgettable extravaganza.

 

 

Through the Prelude Goethe makes it clear that his drama is a fairy tale. That the tragedy's characters are not ”real” people, they are not even based on any existing models, neither contemporary nor historical. They are mere figurines, perhaps even dolls (during Goethe's time it was common to present the Faust legend as a Punch and Judy Show). His characters are fictitious, symbols within a Morality Play.

 

 

Mephistopheles is a liar. He hides Truth behind a web of lies, obscuring the fact that we ought to use our knowledge to help others. Instead, Mephistopheles teaches us that happiness comes from satisfying selfish urges. He preaches a gospel based on a search for well-being and success at the expense of others. To quench our sexual desires without respecting the feelings of others To exercise power by suppressing our fellow beings, to revel in the misfortune of the destitute and underdogs. He tells us that in our constant search for well-being and money, the use of cunning and fraud is quite OK.

 

It appears that Oscar Wilde in his The Picture of Dorian Gray introduced a Mephistophelean figure. in the shape of Lord Henry Wotton. An elegant gentleman who exposes ”wrong, fascinating, poisonous, delightful theories.” A charming conversator, a spiritual companion endowed with wit and a brilliant intellect. No wonder that the handsome, but naive, Dorian Gray is enchanted by Lord Wotton's dazzling arguments and soon puts his radical theories into practice, unaware of the fact that the decadent and bored Lord Wotton used them only to shock his surroundings and appear as an interesting fellow. Lord Wotton questions every established truth and tries to replace it with his own sybaritic pleasure doctrine:

 

Life is not governed by will or intention. Life is a question of nerves, and fibres, and slowly built-up cells in which thought hides itself and passion has its dreams. You may fancy yourself safe, and think yourself strong. But a chance tone of colour in a room or a morning sky, a particular perfume that you had once loved and that brings sublte memories with it, a line from a piece of music that you had ceased to play – I tell you Dorian, that it is on things like these that our lives depend.

 

 

It is only when Dorian Gray despairs about himself and the kind of existence he has become trapped within that he realizes that Lord Wotton's teachings were false and corrupting. His affirmation that temptations are beneficial became the reason why Dorian Gray sought satisfaction at the expense of other human beings, thereby destroying both his own life and that of others. Oscar Wilde appears to have been a believer in art and aesthetics, assuming that they had no other purpose than to provide pleasure, forgetfulness, and relief. As an escape from the grotesque reality Dorian Gray indulged himself in egocentric exuberance, Wilde made him seek relief in aesthetics, a deliverance from threatening anguish – elegant home décor, exquisite perfumes, beautiful clothes, fine art, good literature, beautiful music. However, a polished surface of taste and wonder lured an increasing disintegration that soon affected Dorian's mind. More or less unconsciously he is eaten up by bad conscience. Dorian Gray had imagined that an unrestrained existence was the same as complete freedom:

The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful.

 

But by deceiving others, Dorian deceived himself and the final consequence of his recklessness was a complete moral and physical downfall. Dorian Gray ended up despised and hated by himself and all those he had known and corrupted.

 

 

Oscar Wilde had not read Søren Kierkegaard's books, neither Stages on Life´s Way, nor Either/Or, in which the Danish philosopher analyzed the nature of the Aesthetic Man. A person imprisoned by a string of beads composed of enjoyable episodes. In fear of being deprived of his pleasures The Aesthetic Man focuses on specific moments that provide contentment and gratification, thereby his personality becomes fragmented. The Aesthetic Man loses itself, crackles. He becomes an actor, moving from set to set, from character to character. A liar who does not give himself time to reflect on his actions.

 

The Aesthetic Man fears and avoids moral obligations, chooses not to take any stand, neither to help others nor to assert his belief in an ideology. By following such a path The Aesthetic Man soon finds himself in a paralyzing state where only two choices remain – to take his own life or reconsider his attitude towards life. Unlike The Aesthetic ManThe Ethical Man accepts responsibility for his actions. For Kierkegaard, who in his own manner was a convinced Christian, morality meant relying on God – an unimaginable being, free from all human inhibitions and limitations created by time and space, eternal and infinite. An absurdity that our narrow intellect cannot comprehend. Thus, religion is entirely about faith and thus quite different from science. Faith is a personal experience, inexplicable and far removed from any scientific knowledge.

 

 

The truth that Mephistopheles preaches in Goethe's Faust is to live in accordance to a lie, a false illusion, similar to Lord Wotton's pleasure gospel. Mephistopheles' name probably comes from the Hebrew and the character was created in an effort to try to explain why it is so easy to lure even a good man from the path of righteousness. Each of us runs the risk of being tempted by our sensual desires. It thus becomes quite easy to imagine that besides God and his angels there exists a powerful and evil force – a Tempter. It was assumed that we are surrounded by demons, maybe a whole army of them, a legion of satanic devils. The leader of one of these wicked hordes became Mephistopheles, whose name consisted of the words מֵפִיץ (mêp̄îṣ) spreader and ט֫פֶל שֶׁ֫קֶר (tōp̄el šeqer) lie mason.

 

Like several other liars, Mephistopheles uses cynical charm. He is funny, all-knowing, and witty, just as a skilled manipulator should be. Mephisto is also a good and entertaining companion, as well as a good judge of human nature, well acquainted with diverse environments through which he moves like fish in the water. Of course, Mephistopheles does present himself to God as his loyal and submissive servant, yet his view of the world and human nature is light-years apart from the all-encompassing wisdom of the Ruler of the Universe.

 

 

Mephistopheles is incapable of comprehending the limitations of his ideology. He suffers from tunnel vision. A restriction that makes him perceive humans as governed by their basic instincts. According to Mephisto, human beings´ sole function is to satisfy their needs. Surrender to her/his insistent desires and ignore the well-being of others have to be the primary endeavor of any human being. Our Life-Lie.

 

The Egocentric is for Mephistopheles the essential idol of everything human. The Perfect Man whose every need has been met. The word idol comes from the Greek εἴδωλον, eidōlon, image, actually something that has no real existence. An interpretation of reality, a fantasy. An idol is a superhuman, a creature superior to all others. A Super Lie, a creation by The Master of All Lies – Mephistopheles.

 

The Superhuman perceives himself as free and independent. He needs no Master, no God. By believing that God is dead, the independent Superman imagines that he has been able to rid himself of human shortcomings, in particular of crippling compassion. However, Superman does not realize that the death of God means the Devil's victory. With God out of the game, Mephistopheles, The Master of All Lies and ultimate supporter of selfishness, will be sole Ruler the World.

 

 

Like many other full-fledged egocentrics, Mephistopheles is a gambler. Someone who believes that material gain brings happiness and success. Mephisto is incapable to refrain from making a hopeless bet with God, assuming that if he becomes victorious in such a desperate and relentless gamble, he will eventually gain world domination. The biased and limited Mephisto foolishly wants to convince God that He is wrong and thus make Him lose their constant struggle over human souls. However, Mephistopheles is actually a pathetic amateur compared to a master player like God, who has all the cards at hand and knows how to keep his trump card hidden until the game's final and decisive moment.

 

 

God is quite familiar with Faust, how he studies and struggles to reach the inner truth of life's meaning. Nevertheless, to arrive at any valid insight Faust has to leave his ivory tower and become exposed to the temptations inherent in human existence It is only after vanquishing earthly desires and thus prove that he cares for the wellbeing of others that Faust will become a true sage.

 

Without even realizing it, Mephistopheles acts as God's servant. By giving Faust access to earthly pleasures, bringing him deep down into the abode of desire, Mephistopheles assumes that by indulging Faust with sinful acts he will eventually gain control over Faust´s soul. However, God knows that Faust´s ability to learn from his mistakes will strengthen him, increase his knowledge and that Mephistopheles consequently will lose the bet. Faust will eventually be saved from Hell, but first, he has to be tempted by pleasures and earthly rewards. It is only after realizing into what abysses of despair selfish desire is able to push any human being, that Faust might mature and become a truly wise man:

 

What if he serves me in confusion now?

Soon I shall lead him into clarity.

A gardener knows the leafling nursling tree

With bloom and fruit will grace the years that follow.

 

The thrill of the drama, combined with the imagination and ingenuity Goethe spiced it with, rests in the reader's/spectator's doubts if Faust will nip at the baited hooks the wily Mephistopheles are dangling before him. However, Faust manages to wriggle himself out of the traps. Time after time Faust's undeviating curiosity saves him. His unquenchable thirst for knowledge – especially his dissatisfaction and struggle to improve everything – whips him onward. Faust does not become the full-fledged egoist Mephistopheles wants him to turn into.

 

 

Despite his good intentions, Faust does a lot of damage to others, mainly by never being fully satisfied. He constantly finds something to complain about. By the beginning of the play, Mephistopheles shows up at Faust´s place, at the very moment Faust is utterly disappointed with himself and his useless aspirations and thus plans to kill himself:

 

Alas, I´ve studied Philosophy,

The Law and Physics also,

More´s the pity, Divinity

With ardent effort, through and through

And here I am, about as wise

Today, poor fool, as I ever was.

My title is Master, Doctor even

And up the hill and down again

Nearly ten years wherever I please

I´ve led my pupils by the nose –

And see what we can know is: naught.

 

Faust looks around. He is enclosed by a book-packed study chamber, complete with useless alchemical devices, herbaria, stuffed animals and fetuses within glass jars; cramped, dusty and musty. Here he ended up, coming no further. As Jim Morrison sang:

 

This is the end, beautiful friend
This is the end, my only friend.
The end.

 

Faust has read and studied life but has not experienced it – the violence, the love, the pain, and the joy. In a despairing search for meaning, Faust has blindly pushed ahead into nothingness. Finally, he turned to magic, to superstition, dreams, and speculations. And then ... suddenly the gates of Hell are opened wide and the powers of darkness are summoned. Mephistopheles who, in the shape of a poodle, has followed Faust into his suffocating chamber, reveals his true self to the suicidal researcher and presents him with an offer he cannot refuse – he will turn the aged, dandruffed, whining Faust into an strapping young fellow and together they will explore the world, attract desirable women, gather experience and riches. They will wallow in happiness and beauty. Their agreement stipulates that Mephistopheles will be forced to fulfill any wish expressed by Faust. This while Faust only needs to accept one, single condition – if he someday becomes entirely satisfied with what Mephistopheles has provided for him and asks for a single moment to be extended – Verveile doch, du bist so schön, ”Stay a while, you are so beautiful”, then he will be condemned and forever belong to the Devil.

 

 

After a long life during which Faust, like each and every one of us, has made quite a number of mistakes, wounded and injured his fellow human beings, he finally finds himself in a situation where, as an administrator over a region, he has been given the opportunity to improve the lives of his subjects, especially by pushing back the sea with dikes, make ditches and turn the earth into cultivable fields. A struggle against nature for the benefit of man – culture against nature. However, like a ruthless dictator Faust intends to achieve progress with whip and carrot:

 

Get me workmen,

Thousands by any means, with cash

And whores and drink and with the lash

Encourage,tempt, pressgang them in.

I want news every day how far

Along with digging at that trench you are.

 

However, he perceives the wellbeing of others as his ultimate goal, stating that he will not rest until he has achieved it:

 

Stand on a free ground with a people who are free

Then to the moment I´d be allowed to say

Bide here, you are so beautiful!

Aeons will pass but the marks made by my stay

On the earth will be indelible.

I enjoy the highest moment now in this

My forefeeling of such happiness.

 

 

Finally, Faust has uttered the fatal words Verveile doch, Du bist so schön, ”Stay a while, you are so beautiful.” Mephistopheles triumphs and is about to drag Faust with him down to his kingdom of eternal suffering. However, Mephistopheles has actually lost the bet he made with God. The Devil is only familiar with sensual pleasures and desires; his powers and kingdom are based solely on selfishness and false self-realization. The Devil is utterly unable to understand that most of us might find joy in the well-being of others, just as Faust seems to assume by end of the play.

 

Faust är döende och det är uppenbarligen först nu i dödsögonblicket som han insett det som William Shakespears samtida, prästen John Donne skrev om i en av sina många begravningsdikter:

Ingen människa är en ö, hel och fullständig i sig själv

varje människa är ett stycke av fastlandet, en del av det hela

Om en jordklump sköljs bort av havet, blir Europa i samma mån mindre,

liksom en udde i havet också skulle bli,

liksom dina eller dina vänners ägor;

varje människas död förminskar mig,

ty jag är en del av mänskligheten.

Sänd därför aldrig bud för att få veta för vem

klockan klämtar; den klämtar för dig.

 

 

In Goethe´s Faust, Mephistopheles is revealed as a servant of God. His gambling with God was nothing more than God testing Faust's reliability. God seems to believe that Ein guter Mensch in seinem dunklen Drange ist sich des rechten Weges wohl bewußt, ”A good man does, despite his dark urges, know the right path.” In Faust, Goethe wanted to demonstrate that humanity's foremost driving force is its search for love. To a certain extent, Goethe does in his tale about Faust provide us with an answer to why we should care about other people's well-being. We are naturally social beings. We live in communities and such a life becomes more pleasant, more stimulating and safer if we behave in a caring and friendly manner, instead of being easily irritated and hostile.

 

However, to turn the messy, whimsical, weird, ironic, hard-to-interpret and occasionally skilfully written Faust into an uplifting tale about humanity's highest ideals would be to push beyond the goal. Faust is hardly a morally unassailable individual. He is far from being a saint. Faust is an egoist whipped through life by his urges and not the least by his lust. Since Faust is a male creature, he seeks love in women. Das Ewig-Weibliche zieht uns hinan, ”The eternal woman hithers us on.”

 

This conviction may be likened to Dante's love for Beatrice, which guided him through Hell, Purgatory and Paradise. It was divine love Dante sought through his Beatrice. She was an ideal, not a ”real” person, a Dream Woman. Dante was never allowed to live with her and when he wrote his powerful epic Beatrice was since long dead. It was absolute love Dante was chasing after in his dream, his Divine Comedy. During his search for knowledge, the Comedy's Dante is inexorably curious, constantly inquiring and in the end he finds l´amore che move il sole e l´altre stelle, ”the Love that moves the sun and the other stars.”

 

However, what Faust seeks in his love for women is far from being just heavenly bliss. Throughout Goethe's entire work and life, erotic lust is combined with scientific curiosity and this is also the case of his Faust. Love and sexual desire permeate the entire Faust; passionate desire – comic, tender, obscene, ecstatic, mysterious, grotesque. Even the disciplined and deeply religious Dante was possessed by love in its various shapes, though in his epic it was a search for chivalrous and religiously motivated love that urge him on – Divine Love. Nevertheless, just like Goethe, Dante also searched for absolute knowledge. The Comedy's Dante is inexorably curious, inquiring and seeking.

 

In Faust, angels come down from Paradise to bring with them Faust's redeemed soul, singing Wer immer strebend sich bemüht, den können wir erlösen,"The striver, the endeavourer, him we are able to redeem.” They emerge by the end of a multi-faceted work that was not at all like Dante's Comedy – a religious fable, but rather a tribute to human imagination, scientific research, a perpetual search for the truth. Goethe was not very religious, what he found in religion was love, but not a purely idealistic one, akin to the on Dante was seeking, but love in all its aspects, not least the erotic.

 

To some extent, Goethe did in his Faust saga provide us with an answer to why we should care for one another. We are naturally social beings. We live in communities and such a life, both within our family fand a larger community, is certainly more pleasant, more stimulating and safer if we are caring and friendly, rather than being easily irritated and hostile. We must affirm love, but not only as an exclusively sexual drive.

 

 

Goethe was just as arrogant as Dante, well aware of his vast expertise in a wide variety of areas. He considered himself more of a great scientist than a writer. Goethe's art was according to himself just part of a scientific search for the origin and meaning of life. How could all this knowledge be managed and used for the benefit of himself and others? In a letter, Goethe explained: In mir reinigt sich’s unendlich, und doch gestehe ich gerne, Gott und Satan, Höll und Himmel ist in mir Einem, ”Inside me a constant process of purification is going on and after all, I willingly admit that within myself God and Satan, Hell and Heaven are mixed together.” Faust is an argument about which part of the human nature that should be allowed to take the upper hand – the pursuit of evil, or pursuit of good.

 

Mephistopheles declares Ich verachte nur Vernunft und Wissenschaft, des Menschen allerhöchste Kraft, ”I only despise reason and knowledge, man's foremost strength.” The Devil´s driving force is his effort to corrupt science, knowledge, and love. Make them all serve a selfish end. Most scientists and teachers supported both National Socialism and Fascism. When we are deprived of compassionate intelligence, respect of and care for nature and people, we become bereaved of a shield and weapon that could be used for love and respect. Neglecting such moral strength makes as slaves under the same destructive force that Mephistopheles adheres to – The Master of all Lies and Sin. Man's search for love and goodness is by this demon reduced to an urge for wanton survival. Er nennt’s Vernunft und braucht’s allein, nur tierischer als jedes Tier zu sein, ”he [the humans] calls it Reason, but it only makes him more animal than an animal”.

 

 

Was it a pursuit of knowledge and love that brought me to Lund University? Maybe, anyway when I got there it felt like freedom.

Here we are now, entertain us.
I feel stupid and contagious,
here we are now, entertain us.

The feeling was probably not entirely different from Faust´s excitement after Mephistopheles had transformed him from being a tired, old man into a handsome youngster. After leaving the warm embrace of my family and the boring, limiting childhood town behind me, I was free to take care of myself in Lund. Like Faust, I threw myself into studies of those subjects things I liked – literature, art and religion, and not the least Drama, Theater, and Film, that at the time was an academic discipline. I experienced some bewildering romances and participated in life and fun, not the east nightly binges with like-minded friends, and an occasional excursion to cities more open and exciting than Lund, such as Copenhagen and Berlin.

Of course, there was some annoyance present as well. Lund had its fair share of boring know-alls who impressed their surroundings with prestigious knowledge. It was in the early seventies and chic to be radical; Mao, Lenin, Che Guevara, and Marx were hailed as heroes. ”Radical intellectuals” urged for world revolution, international solidarity and the importance of organizing to fight The State and Capitalism, while death to the family and religion was peached as well. While spreading around quotes by Mao, Marx, and Hegel, self-proclaimed ”radicals” became extremely annoyed if someone questioned their mediocre axioms. They praised one-party states with oppressive bureaucracies and called their brainwashing ideologies ”constructively implemented socialism”. If I did not agree with such luminaries they condemned, despised or ignored me, labeling me as a "right-wing reactionary" while drowning me with gibberish and ironic comments. The general narrowmindedness got on my nerves and it didn't help that I tried to get my opinions better organized by reading Mao, Hegel, and Marx. I did not understand much of their writings. The first two I found to be hard reading and rather hopeless cases, although parts of what Marx had written I found to be both thoughtful and well-formulated, although I could hardly get a good grasp of his extensive writings.+

 

However, I counted upon the good companionship of witty friends from my hometown. Claes, Stefan, and Didrik were moderately politically interested. With them, I could discuss other essentials. When it came to politics and philosophy, my corridor mate (the usual living quarters of students were single rooms along a corridor with a common kitchen) Mats Olin became a solid rock and reference point. He did like me come from the rural district of Göinge, but unlike me, he had solid language skills; read unhampered English, German and French, and even Spanish. Mats was knowledgeable about politics, philosophy and social anthropology, and he also read a great deal of fiction far beyond what was considered to be mandatory reading for left-wing sectarians.

It was through Mats I discovered alternatives to the obviously omnipotent, uniform, and often violent totalitarianism that swirled around me. He made me aware of The Frankfurt School, of Marcuse, Illich, Castoriades, Baudrillard, Feyerabend and a host of other new thinkers and critics of biased, totalitarian ways of thinking. Through Mats a whole new world opened up to me, fueled by my increased interest in mysticism and ”alien” cultures. Mats became the reason to why I became interested in the Situationists and during one of our trips to Copenhagen I bought a couple of Danish translations of essential Situationist literature, among them Guy Debord's Society of the Spectacle and an anthology compiled by Victor Martin, one of the leading Danish Situationist artists – There is a Life after Birth.

In Lund, I met a Situationist with whom I became briefly acquainted. Sometimes I encountered the Jean Sellem at the pub Spisen, The Fireplace, where he often nested at a corner table together with the notorious, eternal student Maxwell Overton. Jean Sellem always drank tea, while Maxwell drank cheap Turkish wine, Beyaz, it was bad enough as it was and became even worse due to Maxwell´s habit of putting sugar lumps in his wine glass.

Sellem was happy to talk and always in a contagiously good mood. Probably a dozen years older than I was I found him to be an unusually stimulating acquaintance – witty and with astonishing insights, as well as a lighthearted, unpredictable humour emphasized by a, to my ears at least, peculiar and very strong French accent, his bottle-thick glasses, unvarnished, as well as his unkempt. wildly frizzled hair. A true bohemian artist and a healthy element among all the boring ”leftist intellectuals”, many of whom did not at all appreciate the anarchistic Sellem whose Gallery Saint Peter for Experimental and Marginal Art was opposite Lund´s Book Café, an ”independent and unsectarian left-wing bookstore specializing in society-oriented, radical and Marxist literature”.

Jean Sellem, who made his appearance in Lund sometime in the late sixties, had been affiliated with The Situationist International (SI), though this ”fellowship” had been disbanded in 1972. Already before that, several of its members had been excluded after being skeptically inclined towards the increasingly dogmatic, left-revolutionary direction in which the association was moving. When I met him, Jean Sellem seemed to be more attracted by the Fluxus movement, which also was some kind of artistic fellowship, but far more extensive, and cross-culturally inclined than the Situationist InternationalFluxus had no formal membership, though many of the most respected artists at the time were considered to be Fluxus affiliated; for example, John Cage, Joseph Buys, Nam June Paik, Terry Reily, Öyvind Fahlström, Yoko Ono, Carolee Schneeman and Wolf Vostel. Like Sellem, they devoted themselves to conceptual art, but he had distanced himself from the celebrity image that flourished within Fluxus circles and was more attracted by a group that identified itself as SI 2, or Situationist Bauhaus, headed by Asger Jorn's brother Jørgen Nash. This so-called the Second Situationist International was more focused on art than The First Situationist International and found its center in the artistic collective Drakabygget just outside Örkelljunga in northern Skåne, my home district.

Sellem considered it to be fascinating that my father knew Jørgen Nash, something he confirmed when they met and Nash stated that he counted upon Axel Lundius, from in the local newspaper Norra Skåne, Northern Skåne, as ”one of us”. Sometime after I got to know Jean Sellem, he was involved in a complicated battle with Lund Municipality, which had decided to withdraw its cultural contribution to his gallery. After he had invited me to read a few of my short stories, Gottegrisen, The Sweet Tooth, and Det blödande barnet, The Bleeding Child, in his gallery, Sellem obviously counted me as a supporter and furthermore published two of my drawings in one of his magazines. Sellem was a quite assiduous publicist and everything that happened in his gallery was carefully documented and archived in his Archive for Experimental and Marginal Art.

One day when I entered his gallery, Jean Sellem came running towards me and shouted in his inimitable French-Swedish:

- Ah, Lundius! Come in, come in! Close the door quickly so the rabbit does not run away!

I did as he said and somewhat confused looked around the place. There was no rabbit in sight. The floor of the gallery's exhibition hall was covered with newspaper strips and in the middle of them was a large salad head that Sellem every morning bought at the Saluhallen, the town market. There was, however, no rabbit. The installation was part of an exhibition containing an ”imaginary” rabbit.

Sellem was, as always when I met him, in a brilliant mood and our conversation was occasionally interrupted by his chuckling laugh. He told me of an initiative, an art action, he was staging together with a new-found friend of his, the graphic artist Andrzej Ploski, who recently had arrived from Kielce in Poland. Ploski had some problems with the Artists' National Association (KRO) and Sellem had difficulties with the municipality. On one of the gallery's display windows he had in large letters written: ”Censored by S [the Social Democrats] and M [the Moderates, a right-wing political party] in Lund.” Since Sellem was no longer receiving cultural support from the municipality, he now planned to print his own banknotes and sell them for ten Swedish crowns apiece, in support of his gallery.

The banknotes were to be designed by Ploski and issued by something they called The Lundada Bank and referred to as ren money, i.e. clean money. Ren is a word that can be interpreted as both ”clean” and ”reindeer” and the banknotes thus referred to the municipality's Social Democratic chairman, Birger Rehn. The bank's motto would be printed on the banknotes: Enighet ger stryk. Alla för alla, alla för ren, a play on words that is almost impossible to translate. A direct translation would by ”Unity results in a beating. One for all, all for Rehn”. In those days Swedish banknotes carried the caption Hinc robur et securitas, Latin for ”hence strength and security”. However, the Swedish word for ”strength” could also mean ”a beating”. ”One for all, all for one” was, of course, the motto for The Three Musketeers, which in Swedish becomes en för alla, alla för en, though Sellem changed ”one”, en, for ren, ”reindeer”, the name of the municipality´s chairman., Birger Rehn.

Sellem also worked on a book with sixteen full-page engravings by Andrzej Ploski. They were thinking of calling their book Lundius, Commedia dell´arte and Sellem now wondered if it was OK for me and my relatives if they used our family name. I explained that it certainly did not matter at all to my relatives, they would rather like it. When the book was published, Sellem gave me several copies of it, as well as a number of posters that my father sent to his brothers and my cousins. He framed his own copy and hung it in the entrance to my childhood home.

Through the books Mats Olin made me buy and my acquaintance with Jean Sellem, I became increasingly interested in the Situationists. Before he ended up in Lund, Sellem had drifted around in Europe, mostly making his living as a sidewalk artist. He had spent quite a long time in Germany where he had a daughter, Marie-Lou Sellem, who now is a fairly well-known actress, especially as she made a career in television where she has starred in several films and series. After his time in Germany, Sellem studied at an art school in Copenhagen. Sellem told me that some time afterward he had in Finland found that he could live on selling his own art, something that worried him and made him relinquish his own income-generating artistic creativity and in a truly Situationist spirit instead began dedicating his time to inspire and support other artists to create ”situations” which could awaken people to discern the ”real state of life”.

Jean Sellem came to Sweden and Lund, became fond of the small university town where he met and fell in love with Marie Sjöberg, who became his assistant, photographer, and all-arounder. Together they did between 1970 and 1982 administer Gallery Saint Peter. When I wondered what he was living on, Sellem explained that until now the Lund Municipality had willingly supported him and provided a yearly grant to his gallery, furthermore, he could count upon the support of his co-worker, Marie, who worked as a night nurse at Lund's hospital. When I asked him if his way of life was in accordance with the Situationist ideal, Sellem explained that this was how he interpreted it.

Until 1972, Guy Debord (1931-1994) had been the Situationists´ secretary, strategist, philosopher and disciplinarian, who regularly accepted or excluded members from an association he refused to call ”organization”. The movement, or whatever it could be called, was founded in 1957 under the name Situationist International (SI). Its ”ideology” was in 1960 established in a Manifesto, which introduction stated:

The existing framework cannot subdue the new human force that is increasing day by day alongside the irrisistible development of technology and the dissatisfaction of its possible uses in our senseless social life.

The Situationists had experienced the emergence of oppressive totalitarian states, World War II's devastating catastrophe culminating in the industrially efficient slaughter within extermination camps and the atomic bombs' effective eradication of human life. The War´s aftermath meant in several European countries abject misery, which however was soon followed by a rapidly improving economy, while nations experienced repression under direct Soviet rule or communist minion regimes. It was a time marked by doubts, worries, and protests, accompanied by alternative art in the form of free jazz, abstract expressionist painting and the dissolution of traditional storytelling techniques. The Situationist Manifesto stated that human slavery characterized by mind-numbing wage work only benefitted a few capitalists, supported by a commodity fetishism that has replaced ”real” life with an ever-increasing, frantic consumption of commodities, which quantity overshadowed and destroyed their quality. The Situationists wanted every person to become an artist in charge of her/his own life, rather than remaining as an alienated cog in a machinery that produced commodities that no one actually needed.

We must liberate our inherent creative power, let loose our playfulness. Turn life into a feast. Let our own imagination, render self-proclaimed ”experts” redundant, expose their true nature as simple lackeys in the service of ruthless capitalists. Instead of being entangled in the net of commercially conditioned manipulations, each and every one of us should be offered an opportunity to become an ”amateur expert”, members of a richer, more playful, more open society, instead of being demeaned and humiliated as a hapless consumers/producers.

There is a life after birth! Be realistic, demand the impossible! They buy your happiness, steal it back! Depression is counter-revolutionary! The boss needs you, you don't need him! Stalinism is a rotten corpse! Prohibit prohibition! The beach is under the asphalt!

A new openness could be manifested through the creation of ”situations”. A first step would be to free art from its misappropriation and exploitation by market forces, which by pricing it has transformed artistic expression into a commodity. An urgent action/situation would according to the Situationist Manifesto be to carry out a spectacular coup against an institution which for The Situationists was the epitome of oppressive State bureaucracy´s ongoing attempts to equalize and neutralise art, science, and education by transforming them into subservient slaves of a centralized, controlling society where everything has been provided with a monetary value. Where everything is up for sale.

A first step would be to occupy UNESCO, The United Nations Organization for Science, Education, and Culture, which has its headquarters in Paris. A huge, sumptuous building containing a select group of highly-paid “experts”, who decide what kind of “culture” may be deemed worthy of global support. A situation recommended by the Situationist Manifesto would be to use the UNESCO headquarters for the announcement of a proclamation that invited the people of the world to participate in the creation of a human existence, characterized by trust, love, and imagination.

Such a negative view of UNESCO and the commercial valuation of art seemed to be contradicted by a large painting by Asger Jorn, which I used to pass in one of UNESCO's large foyers when I ten years ago functioned as an insignificant cog within the Organization's vast machinery. The painting was purchased in 1958, the same year when UNESCO's stately headquarters were opened in Pars. The Danish artist Asger Jorn was a good friend of Guy Debord and one of the initiators of the Situationist International.

Asger Jorn was already making money on his art and through the years he became an important driving force behind and a significant financier of various Situationist activities. Asger Jorn (1914-1873), whose original name was Asger Oluf Jørgensen, was an amazingly energetic and multifaceted Jack of all Trades. Twenty-two years old, he had scraped together enough money to buy a motorcycle and use it for traveling to Paris to study art under the famous Vasily Kandinsky. However, Kandinsky turned out to be severely depressed, tired, old and poor. Instead, Jorn began studying for Fernand Léger and eventually became acquainted with the renowned, constructivist architect Le Courbusier. Together with Courbusier Asger Jorn worked on the decoration of the Temps Noveaux Pavilion, which was part of the 1937 legendary World Exhibition.

After admiring Le Courbusier, Jorn soon came to regard his ”misanthropic homes” as dreary and sterile places. Above all, he found the Functionalism that Le Courbusier advocated to be a force that hindered and circumscribed the all-encompassing experience and appreciation of life and imagination that true art should contribute to. A release of each individual's creativity. All people should be provided with opportunities to contribute to the growth and change of their local environment. Cities ought to become living organisms, not solidified in pre-established forms and systems, but dynamic and changeable in symbiosis with the people living and working within them. Jorn came to regard Le Courbusier's Plan Voisin from 1925, a proposal to rebuild large parts of the centre of Paris, as an absolute abomination, a perfect antithesis to his own urban thinking.

After returning to Denmark, Jorn immersed himself in studies of magic and ancient Nordic art. During the war, he joined the Danish resistance movement and contributed with several articles to Helhesten, a magazine paying hommage to folk art, Nordic paganism and uncontrolled spontaneity. Helhesten, The Horse of Hell, was a Danish supernatural creature, three-legged and pitch black it appeared on moonless nights in the vicinity of graveyards. Those who were unfortunate enough to encounter this lugubrious horse were sure to die shortly after the confrontation. By naming their magazine after a threatening apparition the artists who contributed to it wanted to suggest that their art was a deadly threat to the occupying Nazis. During the War, Jorn also translated Kafka into Danish and began to collect a large number of photographs that eventually became an archive he named 10,000 years of Nordic Folk Art.

After the War, Asger Jorn resumed his restless travels and made contact with artists around the world. His abstract paintings sold well and progressively he became quite well known. At Café Notre Dame in Paris, he did in 1948, together with the author Christan Dotremont and the artist Constant, a pseudonym for Constant Anton Nieuwenhuys, establish the artist group CoBrA. The name was constructed by the first letters of the artists´ hometowns; Copenhagen, Brussels, and Amsterdam. Shortly afterward, the Dutch artists Karel Appel and Guillaume Cornelis van Beverloo (Corneille) joined the group. They already shared an apartment with Constant. In their Manifesto, CoBrA declared that their spontaneous art was intended as a denial of the decadence of European art, which had begun during the Renaissance. They wanted to counteract all specialization and ”civilized art forms” and instead support a ”direct” primitive and childish art, based on a free and joyful collaboration between material, imagination, and technology. Their art would be equivalent to ”inhibition-free well-being”. CoBrA had a major impact, but the group only remained united for a few years. One of the reasons for its dissolution was that Asger Jorn began an intimate relationship with Constant's wife.

After CoBrA was disbanded in 1951, Asger Jorn returned to Denmark, depressed and severely ill with tuberculosis. However, in 1953 he managed to regain his health and stamina. Jorn had become interested in pottery and moved to the coastal city of Albissola Marina in Liguria, the seat of the legendary pottery company Giuseppe Mazzotti Manifattura Ceramiche founded in 1903 and became, after being recognized by Futurist leader Tommaso Marinetti, a production centre for futuristic fine arts and craftsmanship. Soon a number of artists gathered around Asger Jorn, among them Constant, who had forgiven his former friend´s elopement with his wife. Jorn was by now married to Constant's ex-wife, Matie van Domselaer, with whom he had two children.

Constant began working on an urbanization project he called The New Babylon and elaborated large architectural models through which he tried to create the dynamic urban landscapes he often discussed with Asger Jorn.

As usual, Asger Jorn within a short timespan established stimulating contacts with local artists. One of them was the chemist and multi-worker Giuseppe Pinot-Gallizio, who in Alba, a mile north of Albissola Marina, owned an industrial plant producing herbal sweets and remedies.

Pinot-Gallizio was a left-wing politician and put Constant in touch with the leaders of a Romani camp, where they together with the residents began to experiment with realizing their ideas of alternative urbanism, within which individual´s creative powers would contribute to the creation of a dynamic society. Constant was musically talented. He was a skilled violinist and guitarist and had early on become fascinated by gypsy music, which led him to learn various improvisation techniques from the Romani and to play the cimbalom (tsymbaly).

In his Alba factory, Pinot-Gallizo developed, in collaboration with his son and Asger Jorn, something he called Pittura industriale, Industrial Art Production. With the help of various machines and innovative techniques he did together with a local workforce create up to 70 metres long canvases, filled with spontaneously created art. These ”pieces of art” were then sold by the metre as fabric goods.

Later on, Pinot-Gallizio created within art galleries in Turin, Paris, and Amsterdam a kind of ”environments” – a ”raw” ambient art he called Cavernas dell´antimateria, Caves of Antimatter. Gallery visitors were invited to move within a maze of painted canvases where they were surprised by unexpected ”situations”.

Soon artists from the global art world became attracted by Albissola Marina, among them Asger Jorn's friends from Paris – Guy Debord and his wife Michèle Bernstein. They were among the leaders of a group called Lettrists, a movement that intended to trace the origins of human thinking and action. By breaking down the language into its smallest units; moaning, sighing, screaming and changing the alphabet into ”primordial” signs and symbols, they wanted to create building blocks for the build-up of new, more spontaneous, personal and free modes of expression.

Lettrism was created by like-minded young people in post-war Paris, within bars, cheap restaurants, and shabby hotels. In August 1945, twenty-year-old Isidore Goldstein arrived in Paris, after spending six weeks traveling through post-war Europe from his Romanian hometown Botşani. With him, Isidore Goldstein brought a wealth of poems and writings inspired by his idol and compatriot Tristan Tzara (Samuel Rosenstock), who in 1916 in Zurich, together with the German Hugo Ball, had founded the famed Dada movement.

Isidore intended to shock and offend everyone. Already a few months after his arrival in Paris he was thrown out of Theatre du Vieux-Colombier, where a play by Tzara was performed. Isidore had several times interrupted the performance by roaring: ”Dada is dead! Lettrism has taken its place”. Scandals quickly erupted around him. In 1949, Isidore had managed to get a novel published, Isou ou la mécanique des femmes, Isou, or the Mechanics of Women. This autobiographical novel was a tribute to sixteen-year-old and later concept artist Rhea Sue Sanders. The scandal was caused by the fact that Isidore Goldstein claimed that simultaneously with his mistress he had for four years made love to no less than 175 women and if time and space permitted it he could describe each act in great detail. Isisdore Goldstein was fined 2,000 francs, sentenced to eight months imprisonment and the court decided that all existing copies of the book should be immediately destroyed. However, after a month the prison sentence was suspended.

After two years in Paris, Isidore Isou, as Goldstein now called himself, had established himself as a significant culture personality and the prestigious publishing house Gallimard published two of his books: Introduction à une nouvelle poésie et à une nouvelle musique, Introduction to a New Poetry and a New Music and L'Agrégation d'un nom et d'un messie, The Merging of a Name and a Messiah.

After six years in Paris, Isou began to express himself through film. Traté de bave et d´éternité, Treaty of Mucus and Eternity, which was divided into three parts. The first, called The Principle, depicted how people moved along Parisian streets, accompanied by excerpts from a lecture on film. The second part, The Development, described a romantic meeting between a man and a woman and consisted entirely of clips from other films. The third ”chapter” was called The Evidence and was entirely composed of abstract imagery, including so-called leaders, i.e. sequences of numbers that were used starting strips for films. Not many first-time visitors succeeded in enduring the entire screening and left the theatre under loud protests. When the film was later presented during the Cannes Film Festival, the influential Jean Cocteu watched and appreciated Traté de bave et d´éternité, making sure it won first prize in a newly established film category – The Best Avant-garde Performance.

Isou's incomprehensible film was based on two Lettrist concepts, which later were further developed by the Situationists – détournement and dérive. The first concept could possibly be translated as ”return/bringing back” and meant that artists made use of images and expressions manufactured by the so-called Mass Society, which had been created by capitalism and the bourgeoisie. Artists destroyed, cut up, and manipulated all kinds of imagery in such a way that it came to transmit an ”alternative world view”. Asger Jorn explained the détournement process as a unique form of innovation: ”Only those who are capable of disparaging generally accepted opinions will be able to create new values.” Situationist artists used advertisements, comic books, porn magazines, B-movies, kitsch and trashy art. They cut them up, united the pieces, added new sentences and hints and then published the results in magazines, as posters, or movies.

Asger Jorn created new, critical artwork Peinture's modifiées, Modified paintings, meaning that he manipulated, changed and painted over cheap artwork he had bought in flea markets.

A possible translation of dérive might be ”drifting”. This meant that you wandered aimlessly within an urban landscape, without a set goal and any intense involvement. Maybe akin to the introduction to Christopher Isherwood´s Goodbye to Berlin: ”I am a camera with its shutter open, quite passive, recording, not thinking.” A ”therapeutic” approach aimed at clearing your brain from its constant struggle to organize and subordinate impressions within logical frameworks.

During her time as an art and design student, my oldest daughter became inspired by dérive, especially as it was expressed by English Psychogeographers. She used city maps to draw in random red lines, which during town itineraries had to be followed as closely as possible, regardless of the obstacles you might encounter. She also designed an Urbilabe, a kind of ”modified compass” manipulated through the introduction of various components, giving different directions. Her Urbilabe was intended to inspire ”its users to explore an urban landscape in a spontaneous and inspiring manner.”

A year after the premiere of Isou's first movie, his six-year-younger adept Guy Debord presented an even more incomprehensible film – Hurlements a faveur de Sade, Screams in Favour of de Sade. A movie entirely devoid of pictures. The flickering movie screen remained white during readings from a book Isou had written about film, as well as detached dialogues from John Ford's Rio Grande, recitations from James Joyce´s Finnegans Wake, as well as the Code civil des Français. During longer breaks between the readings, the screen remained completely black. It was also blackened during the last twenty minutes of this quite patience-demanding presentation.

While making the film, Debord was responsible for the Lettrist magazine Potlatch. The word means ”give away” and denoted major events during which indigenous people along the west coast of North America accompanied by dance and partying gave away large portions of their property.

The magazine Potlatch was issued on a monthly basis and distributed free of charge. Each number was initiated by the words:

All texts presented in Potlach can be freely reproduced, imitated and/or partially quoted without any reference whatsoever to the original source.

Soon there came a break between Isou and Debord. They were both complicated personalities and began to attack each other in various writings. Especially Isou had become utterly annoyed by Debord and his Situationist International, which he described as a neo-Nazi organization.

In the summer of 1957, Guy Debord, his wife Michèle Bernstein, as well as the English psychogeographer Ralph Romney visited Asger Jorn and his Italian counterparts within an artist community Jorn had established in Albissola Marina as part of something they called MIBI, or The International Movement for an Imaginist Bauhaus. Asger Jorn's good friend, the young philosophy student Piero Simondo, had an aunt who owned a small hotel in the village of Cosio d´Aroscia and it was there that the Situationist International (SI) was established amidst extensive wine-drinking and violent discussions.

During the twelve and a half years of the organization´s existence, it had at most seventy-four members (63 men and 11 women). Despite its limited membership SI came to have a major impact and inspired a wide variety of artists, writers, and philosophers. Guy Debord, who delved deeper into philosophy and politics, believed that SI's ultimate goal could not be to create experimental and engaging artworks/situations without producing a truly revolutionary consciousness. Capitalist society, and to the same or even higher degree, state capitalist systems like those of the Soviet Union and China, had vanquished all attempts to challenge the hegemony of commercialism and bureaucracy. The bourgeois class had appropriated avant-garde culture, put a price tag on all art and thus turned it into a commodity. Debord's conclusion was to exclude all artists from the group, something that did not prevent him from continuing to receive financial support from a successful artist like Asger Jorn.

Even if the Situationists were critical of prevailing political and social systems and advocated an ”entirely new” view of life and culture, they were nevertheless children of their time. In the United States, we find The Beat Generation and Great Britain had its Angry Young Men, just to mention two of all those ”alternative movements” that had sprung up all over the world. Several of these movements criticized the current, dominant society, though, at least initially, most of them had been generally ”aesthetically” inclined. However, most of the members of the governing segment of society were deeplý worried by the wars in Algeria and Vietnam, as well as other ”resistance movements” in the Third World. Some intellectuals approved of what they considered to be the creation of ”social alternatives” in ”socialist” societies, like those established in Cuba or China. They immersed themselves in Marx and Hegel while integrating their reading and thinking in writings and actions.

Debord stated that the current Capitalism, as well as Communist totalitarian systems, were manifestations of what he called The Society of the Spectacle, a state in which commodity fetishism's ”spectacle” had reifacted all human relations.

The concept of Warenfetischismus, Commodity Fetishism, was coined by Karl Marx in an effort to describe how Europeans view consumer goods as ”things which, by their characteristics, satisfy all forms of human needs.” Goods have become sources of human satisfaction and people no longer understand that they really are – results of how human labour has transformed natural resources into consumer goods. Our unwavering desire for goods and services has turned them into something desirable, something almost divine, endowed with an existence of their own, beyond our everyday lives:

commodity appears at first sight as an extremely obvious, trivial thing. But its analysis brings out that it is a very strange thing, abounding in metaphysical subtleties and theological niceties. So far as its is a value in use, there is nothing mysterious about it, whether we consider it from the point of view that by its properties it satisfies human needs, or that it first takes on these properties as the product of human labour. It is absolutely clear that, by his activity, man changes the forms of the materials of nature in sucha way as to make them useful to him. The form of wood, for instance, is altered if a table is made out of it. Nevertheless the table continues to be wood, an ordinary sensuous thing. But as soon as it emerges as a commodity, it changes into a thing which transcends sensuousness. It not only stands with it feet on the ground, but in relation to all other commodities, it stands on its head, and evolves out of its wooden brain grotesque ideas, far more wonderful than if it were to begin dancing of its own free will.

 

 

The word reification also derives from Marx. It was created from the German Verdinglichung, ”making into a thing”, a description of how we humans have come to regard other creatures as if they were things. Thereby have social relations also been transformed into “things”, more akin to products/commodities than shared, unifying ideas. We imagine that happiness, knowledge, prestige, and togetherness can be bought for money, just as if they were goods.

According to Guy Debord, capitalism had transformed our society in such a manner that our thinking and our emotions have become experiences that can be bought and sold. What Debord labels as a Society of the Spectacle is an order of things in which our existence has been transformed into a business transaction. We have wiped out our individuality, our imagination, and playfulness only to become full-time consumers. Like a group of passive onlookers, we soak in everything offered by a manipulative and invariably present, capitalist system, which at the same time unabashedly oppresses and subverts us under an impersonal, state-controlled bureaucracy. Debord summarized The Society of the Spectacle in five points:

  • Uninterrupted technical renewal.

  • Total integration of the State and the economy.

  • Secrecy of how this manipulation is carried out.

  • Dispersion of lies that cannot be contested.

  • The transformation of our existence into an eternal and unaffected “now”. History and philosophy have lost their significance.

 

The Society of the Spectacle must be combated and broken down from within, through the creation of mind-boggling, mind-altering situations. However, in order to succeed in doing so, the Situationist must place her/himself beside the current consumer society. Herein lies one of the great paradoxes of the movement.

Guy Debord considered that wage labor chained us to the murderous bureaucracy of capitalism. Early on in his youth, he scribbled on a wall: Ne Travaillez Jamais, never work. Nevertheless, his wives worked. Debord married twice and had several mistresses. For example, Michèle Bernstein sustained them both for a time by writing horoscopes for racehorses. When a friend visited Debord and his second wife, the poet, linguist, and historian Alice Becker-Ho, in the hotel apartment where they lived, the guest noticed that Alice did all the housework. Debord declared: ”She washes up the dishes while I make a revolution.”

Debord “worked” by thinking and writing and was then economically supported by others, including Asger Jorn. Since 1971, when he met Debord, until his death in 1990, the publisher and film producer Gérard Lebovici constituted Debord's most important emotional and financial support. Although he interacted with wealthy celebrities Lebovici had an anarchic inclination that directed him to critical thinkers like Debord. Unfortunately, Lebovici was also attracted by people from criminal circles. On March 7, 1984, he was found dead in his car in a garage on Avenue Foch not far from the Arc de Triomphe. Someone had four days earlier, at short range, shot him with four bullets in the back of his head. The murder remained unsolved. Guy Debord, who naturally became very agitated by the murder, retreated to a village in the Loire Valley, where he ten years later committed suicide through a gunshot in his mouth. He had then for several years been seriously ill in the suites after lifelong alcoholism.'

As early as 1960, Guy Debord, who despite the Situationist gospel of unrestricted freedom, often acted as the movement´s dictator, had dispelled Pinot-Gallizio and several German artists. During The fifth Situationist Conference, which was celebrated in the Swedish town of Gothenburg in 1962, there came to an open conflict between the majority of the practicing artists and a group of ”theorists” who supported Debord. As a result, most of the SI artists, including an artist group called SPUR with its centre in Munich, joined Asger Jorn's brother Jørgen Nash, who recently had established an artist community called Drakabygget. There they retained their beliefs in art as a life-changing activity, but they were more of apolitical anarchists than theoretically inclined activists. After the Gothenburg Conference, only twenty-five of SI's seventy-four members remained in the Situationist International.

Asger Jorn did, despite his increased international recognition and income, continue to be an anarchist in constant conflict with the art establishment. For example, he found the practice of rewarding works of art with prestigious prizes to be utterly absurd and when The Guggenheim Museum in New York decided to award him with the 1964 International Award for his painting Dead Drunk Danes, he declined the reward and sent a telegram to the chairman of the jury in which he declared that he did not want to participate in its ”ridiculous game”.

Jorn had high ambitions and was a diligent writer trying to ”reconstruct philosophy from an artist's perspective”. Accordingly, he refuted on Kirkegaard's theories about a contradiction between an aesthetic and an ethical worldview. He even ventured into an attack on Niels Bohr's epoch-making work on quantum mechanics and further on developed the so-called triolectics, a concept that I do not understand much of, though it has been explained as a ”many-valued”, logical system that, in addition to the value concepts of ”true” and ”false” counts upon a third, indefinite value. It does apparently build upon the mathematician Jules Henri Poincaré´s (1854-1912) assumption that intuition provides the foundation for all of the mathematics

Asger Jorn was an esteemed guest at his brother's Drakabygge. One member of the art commune described Jørgen Nash's anticipation of Asger Jorn's arrival:

Everything was in a whirl of excitement, when Nash’s famous brother came to “Drakabygget”. Nash treated it as if God Almighty was on the way. All the time it sounded “my brother, my brother”. Sometimes I thought, if he says “my brother” one more time, I´ll strangle him.

 

Jørgen Nash has by himself and others been described as a ”happy rebel”. Jean Sellem told me that he thought Nash to be a better artist than his brother Asger Jorn, who in his art tends to be gloomier and more serious than his light-hearted, ”life-affirmative” brother. They had a difficult childhood, being six siblings whose mother became a widow after her husband died in a car accident. Nash and Jorn started painting early and during the German occupation of Denmark, they both became involved in the Danish resistance movement. Nash escaped to Sweden where he began his career as an ”action poet”.

 

His most notorious action was to cut off the head of the famous Little Mermaid in Copenhagen´s harbour. Nash claimed that he had placed it in a hatbox and buried it in peat bog close to the Danish seaside resort Tisvilde. The head has never been recovered, despite the fact that Nash underwent lengthy interrogations by the murder squad of the Danish police. Nash was not convicted of his confessed crime since the Police considered him to be ”untrustworthy” and they could consequently not rely on any of his numerous and contradictory acknowledgments.

My father told me about various situations staged by Drakabygget´s artist collective. In his capacity as editorial secretary and later editor-in-chief of the local newspaper, he was often notified about what they were up to. For example, when the artist Finn Sørensen as an act of ”protest against the brutality in the world” let himself be buried alive in a ventilated coffin, provided with a telephone. The day after the solemn burial act, Sørensen and his coffin were dug up by the local police. Sørensen was taken to St. Mary's Mental Hospital in Helsingborg, where a doctor explained that the artist was in need of immediate and enforced mental care.

'

 

In 1975, Jens Jörgen Thorsen and Jörgen Nash appeared in the Danish Parliament wearing striped prison suits and outfitted with heavy iron chains, spreading leaflets protesting against the ”formal attacks” on the freedom of expression, which they considered had smitened Thorsen's planned movie about Jesus´s sex life.

 

When it comes to Thorsen, I find it difficult to support the views of Drakabygget. From time to time, both theirs and the ideology of the Situationist International could, unfortunately, appear as being both pornographic and misogynic. Thorson's 1970 movie Quiet Days in Clichy was based on Henry Miller´s in my opinion worst novel of the same name. Miller is a skilled stylist and I have with great interest read several of his novels and essays, though in that short novel his occasional sensationalism, misogyny, and egocentrism are at their absolute worst. Thorsen's film followed Miller's novel quite faithfully and is thus both annoying and bad, especially due to its pitiful and exploitative view of women.

 

Miller and Thorson stated they intended to reveal all the falsehood and emptiness that dominate life in capitalist societies and instead explore how something as natural as sex has been turned into a taboo and consumer goods. Despite this probably benevolent purpose, I fully agree with author Jeanette Winterson when she, in a review of Fredrick Turner's hagiography Renegade: Henry Miller and the Making of Tropic of Cancer, pours her enraged wit over both Turner and Miller:

 

Miller the renegade wanted his body slaves like any other capitalist — and as cheaply as possible. When he could not pay, Miller the man and Miller the fictional creation work out how to cheat women with romance. What they could not buy they stole.

The Situationists have been accused of being an exclusive ”men's club” and there might actually be some truth to that. Their magazines were filled with scantily dressed or naked ladies who had been cut out from porn magazines and provided with thought-provoking, or challenging, speech bubbles, initiatives devoid of any worries about the fact that such ”provocations” could be perceived as abusive to women. In addition, for a large part of their lives, several Situationists, like Debord, Jorn, and Nash, were known to be notorious ”women chasers” and famous Situationists like Raoul Vaneigem, Jean-Pierre Bouyoux, and Alexander Trocchi, did under pseudonyms publish rude pornographic novels. Women like Michèle Bernstein, married to Guy Debord, and Jacqueline de Jong, married to Asger Jorn, were excellent writers and of great importance for the formulation of Situationist theses and texts. Nevertheless, Bernstein has later stated that women like her were subordinates to their husbands and supporting actors to male primadonnas.

 

Thorson's planned movie about Jesus' sex life was blatantly pornographic. The Danish Film Institute promised financial support and a couple of scenes were filmed in Spain and elsewhere. However, wild protests became extensive even before the filming could begin in earnest. In Great Britain, the Vatican and the United States, various religious groups raged against the endeavour, something that of course was expected by Thorsen who considered the hullabaloo to be excellent publicity. The screenplay for the film had already been published as a book and Jørgen Nash gave my father a copy. It turned out to be nothing more than badly written and degrading pornography. Thorsen was far from being a skilled author and the obvious purpose of the entire, tasteless business was to shock as many people as possible, another was probably to make a profit from the unabashed provocation. The Danish Film Institute withdrew its support and Thorsen enjoyed playing the role as victim of Western censorship.

 

 

At Drakabygget, Jørgen Nash's goal was to combine art with agriculture. Cows, sheep, pigs, chickens, and horses were purchased and he made ambitious plans for the future. Extensive drainage ditches were dug to receive Government grants, artworks were exchanged for food and gasoline, although far too much of the expenditure was dependent on Asger Jorn's financial support and he soon tired of keeping the poorly planned agricultural endeavour on its feet. Jørgen Nash was definitely not a farmer and the bohemian members of the artist commune were unwilling to engage in any agricultural activities. They sold art to keep the messy economy going. Over time, artists such as Hardy Strid, Nash's third wife Liz Zwick and Yoshio Nakajima managed to get well paid for their paintings, as did Jørgen, who occasionally signed his artwork with ”Jorn”, to increase the market value.

 

 

Drakabygget´s agricultural activities were discontinued, but after many years of balancing on the brink of bankruptcy, Nash's economy gradually improved. Finally, he could to an author who interviewed him in 1999, proudly declare that

 

I am the poor boy who became a millionaire. But up to the age of 60, I had perpetual problems with surviving.

 

He posed in front of a painting of the Danish fifteenth-century astronomer Tycho Brahe commissioned and paid for by an art collector at USD 20,000. On the portrait, Nash had attached a three-dimensional nose of genuine silver. He explained:

 

 

– Tycho was a goat! He had over 200 children! However, one of the cuckold husbands brought with him five henchmen to Tycho´s castle, Uranienborg, where they cut off the astronomer´s nose. To conceal his disability, at least to some extent, Tycho acquired a silver nose. [When Tycho Brahe's tomb in 2010 was opened in Prague it was found that the nose had actually been made of brass].

 

Two years before Jørgen Nash died, the Drakabyggets Konsthall Foundation was inaugurated in 2002, but the trust went bankrupt in 2014 and all its collected artwork was sold. Recently, during a visit to my childhood town, the nearby Hässleholm, I saw an advertisement in the display window of the Savings Bank:

 

Former Drakabygget´s Art Gallery in Örkelljunga is up for sale! It is a completely renovated and bright exhibition hall of about 215 sqm. At the adjacent building there are six garages at the ground floor and a modern apartment upstairs. The entire space can e.g. be converted into apartments.

 

 

In Nash's and Jorn's birthplace, the Danish town of Silkeborg, Asger Jorn's museum has, however, become a success. The paintings on display have been valued at around USD 40 million.

 

Jean Sellem's gallery was closed down. The Municipality ceased to support him and where the gallery was located there is now a hairdressing salon. In his defense, I might say that Jean Sellem's manner of thinking and ideas about art have been important to me and his cultural significance was for many others certainly at least as stimulating as other cultural initiatives supported by the Municipality of Lund.

 

I am absolutely convinced that within the cultural climate we now live in, no municipal government, and definitely not someone with a Swedish Democratic Party (a deplorably ever-increasing populist party) majority, would support a happy anarchist like Jean Sellem. He was not someone who tried to shock his fellow human beings by attacking their political or religious beliefs. Jean Sellem is a cheerful homo ludens, a playful man, who wants us to be that as well. We should look at life with a more open and light-hearted point of view than the one our everyday confrontations with an impersonal bureaucracy and all kinds of problems lock us up in.

 

I remember how Sellem once when I looked into his gallery was unusually excited. His good friend Andrzej Ploski had more or less unwittingly created a great turmoil in the centre of Lund. The town´s art gallery was displaying works by someone Sellem labeled as a ”Stalinist fascist”, the East German artist Willi Sitte, something that annoyed the eastern European refugee Ploski, who att the same time considered himself to be poorly treated by KRO, The National Artist Association.

 

Sellem thought Ploski's ”action” was quite amusing, though I was somewhat hesitant about appreciating Ploski´s prank. It happened in the midst of a time when many Europeans were in constant fear of threatening terrorist attacks, not as now by Islamists, but by political terror groups such as the IRA from Ireland, the ETA from the Basque Country, the RAF from Germany and Italy's Brigate Rosse. Ploski had intended to hand over a make-believe bomb to Konsthallen, The Municipal Art Gallery. A package on which he in large letters had written BOMB. When no one was to be found there and Konsthallen appeared to be closed for lunch he placed his package in front of the entrance doors and went to eat at a restaurant close by. When Ploski got the bill he asked the management of the reputed restaurant to send it to KRO. Of course, this was considered to be a nuisance, if not sheer rudeness. Nevertheless after Ploski had been forced to pay for his expensive lunch he received a certificate from Stäket, i.e. the restaurant, that he initially had asked it to send KRO the bill, With that statement in hand he went over to the office of Sydsvenska Dagbladet, the local newspaper, as a step further in his protest action.

 

On his way from Sydsvenska Dagbladet, they had not been particularly interested in Ploski's complaints, he found that the central square of Lund, Mårtenstorget, had been sealed off while bomb demolition experts, specially summoned from Copenhagen, had appeared equipped with a remote-controlled robot which now was busy removing his bomb package. It was then in a special vehicle taken from the scene. When the package had been opened during secure circumstances it was found to contain a rubber duck. Since Ploski had written his name and address on the package, he was arrested the same evening. I do not remember the consequences of his actions.

 

 

Although Sellem was amused by Ploski's Situationist action I do not think he himself would have been capable of doing anything slightly illegal. I cannot recall any police interventions in connection with Sellem's support to ”marginal and experimental art”. As I now remember Sellem, I recall my good friend Örjan, also he an industrious supporter of ”alternative” art, in his case it mainly about literature. While Sellem was working with his gallery, Örjan was a member of a punk band, Bostonvärk, which devoted itself to music, poetry, and happenings. Like Sellem, he was also a book publisher. The first book he published had no title and was an anthology compiled from anonymous contributions – drawings, poems, essays, and short stories. In it, I published my short story The Bleeding Child that I previously had read at Gallery St. Petri. Örjan also knew Jean Sellem and shared with him his optimism and belief in the transforming power of art.

 

 

In 2013, Örjan published a new edition of a book that Jean Sellem in 1981 had printed in eleven copies – Sweden Today. The new edition was produced by hand in 85 numbered copies, all of which were signed by Jan Sellem and sold to customers who had pre-ordered their copies. It is a hardcover book in large format with 1000 completely black pages: ”The result of Jean Sellem's long-standing research on the state of the nation.” Although many told Örjan it was a crazy endeavour to publish Sellem's book, the demand was great and the publisher is now constantly receiving inquiries on how to get hold of the unique book. Nevertheless, the 85 copies are sold out and the book will never be published again. Sweden Today remains listed on the editor´s homepage with the comment:

 

What is this? An ink bomb? A nihilistic descent into the Maelstream? An unique comment on contemporary Swedish everyday life? But ... all pages are completely black! Is the present situation really as bad as that? Probably, the author's analysis is undoubtedly quite clear and in his eloquence is difficult to dispute.

 

 

In spite of the difficult times that have befallen him Jean Sellem has kept his good mood. Marie and he have separated and their Archive for Experimental and Marginal Art has been scattered. Even worse is that such an aesthetically inclined man as Jean Sellem is now almost blind, he can only distinguish faces, images, and text from a short distance.

 

I find that my essay became much longer than I expected it to be. Something that might be expected while tackling such an intricate issue as the meaning of life. Jean Sellem's answer may partly be hidden within his Sweden Today and Örjan dealt with it in an interesting book he called Livets mening är en hägring, The Meaning of Life is a Mirage. These two books were the ultimate reason why I embarked on writing this blog entry. It is now time to end my long-winding journey along Faust´s and The Situationists' meandering paths. I finish with a question alluding to Nietschze's dictum:

 

It is only as an aesthetic phenomenon that existence and the world are eternally justified.

 

Burton Russell, Jeffrey (1986) Mephistopheles: The Devil in The Modern World. Ithaca, NY: Cornell. Chollet, Laurent (2004) Les situationnistes: L´utopie incarnée. Paris: Gallimard. Danchev, Alex (ed.) (2011) 100 Artists´ Manifestos: From the Futurists to the Stuckists. London: Penguin Classics. Debord, Guy (2002) Society of the Spectacle. Detroit: Black & Red. Ellmann, Richard (1988) Oscar Wilde. London: Penguin Books. Donne, John (2006) Selected Poems. London; Penguin Classics. Fazakerley, Gordon (1982) ”He was a Cannibal – About Asger Jorn”, https://www.fazakerley.dk/?page_id=160 Freud, Sigmund (2002) Civilization and its Discontents. London: Penguin Modern Classics. Goethe, Johann Wolfgang von (2005) Faust, Part I. Translated by David Constantine. London: Penguin ClassicsGoethe, Johann Wolfgang von (2009) Faust, Part II. Translated by David Constantine. London: Penguin Classics. Hussey, Andrew (1972) The Life and Death of Guy Debord. London: Jonathan Cape. Isherwood, Christopher (1972) Goodbye to Berlin. Harmondsworth, Middlesex: Penguin Modern Classics. Kierkegaard, Sören (1967) Stages on Life´s Way. New York: Schocken Books.Marx, Karl (1992) Capital: Volume One: A Critique of Political Economy. London: Penguin Classics. Nespolo, Ugo (2019) ”Situazionismo”, Art e Dossier, No. 394. Nietzsche, Friedrich (1994) The Birth of Tragedy: Out of the Spirit of Music. London: Penguin Classics. Safranski, Rüdiger (2017) Goethe: Life as a Work of Art. New York: Liveright. Sellem, Jean (2014) Sweden Today. Lund: Bakhåll. Wilde, Oscar (2010) The Picture of Dorian Gray. London: Penguin ClassicsWinterson, Jeanette (2012) ”The Male Mystique of Henry Miller”, The New York Times, January16.

 

 

Sigmund Freud wrote in 1929 a reflection on how an individual's wishes are counteracted by society's demands and expectations. Civilization and its Discontent begins with an obviously undeniable claim:

It is impossible to resist the impression that people commonly apply false standards, seeking power, success and wealth for themselves and admiring them in others, while underrating what is truly valuable in life. Yet in passing such a general judgement one is in danger of forgetting the rich variety of the human world and its mental life.

Thus Freud established our pursuit of perfection as one of humanity's greatest scourges. If we do not find perfection in ourselves, we seek it in others. Consequences for not accomplishing great expectations might be dire for ourselves, as well as for those unable to live up to the requirements we are imposing upon them. However, it may at the same time be argued that pursuit of perfection has been a crucial driving force behind the achievements of individuals, as well as the entire humankind. It made us humans, turned as into ”civilized” creatures. By striving for something better, a perfect existence, we have changed the prerequisites for our existence. We have transformed nature into culture. By doing so we made ourselves, as well as others, imagining us as being ”superior” compared to what we once were. However, no one is perfect. Human perfection does not exist. Coercion and rectifications are not requirements for improvement, rather the opposite.

We judge others in accordance with what we perceive as their state of perfection. We compare them to role models – those perfect creatures we, and especially others, should emulate. Children are tormented by parents who compare them to the offspring of other families. “Look at Yvonne she is already a medical doctor. What are you? Look at Gustav he has become a millionaire. What have you become? What have you done other than neglecting your natural gifts and qualifications? You are a good-for-nothing, a slugger, a failure.”

Comparisons make their appearance early on in a child's life and might in a defenseless creature create feelings of shortcomings and inadequacy. S/he might start to consider her/himself as a loser. Someone who is different from ”everyone else”. An insecure girl or boy might imagine that s/he is an alien. That s/he was left on the doorstep; an orphaned changeling, especially if her/his father and mother got into the habit of comparing her/him to ”more successful” siblings.

Our idols are those who have ”succeeded”, become famous and successful – the very criteria for an idol. They are the ones we want to be, or rather – whom we want our life companions, our children, our employees, our superiors, to be. During my time in the United States, I marveled at the large number of children's and ”young adult´s” books that had been written and published about successful, admirable youngsters, in whose spirit the growing-up generation should act.

Here in Italy, the Catholic Church is constantly publishing stories about young saints brought up by wise men and women. Like Dominic Savio, who died as a 14-year-old student of St. Giovanni Bosco (1815-1888), founder of the Salesian Order, which purpose it was to take care of abandoned, or poor children and raise them to become rural - or industrial workers. San Bosco wrote an inspirational book about Dominic Savio, in which he portrayed him as an ideal for students and young Christians. All over the Catholic world, there are statues of Saint Bosco and Saint Dominic.

 

China had (has?) its absurd cult of the young soldier and cultural hero Lei Feng: ”Follow Comrade Lei Feng's example.”

 

The Soviet Union had its Pavlik Mozorov, who betrayed his regime-critical father. After the Soviet authorities had executed his erring father, Pavlik was murdered by his rightly upset relatives. Thirteen-year-old Pavlik became hailed by a great variety of poems, biographies, a symphony, an opera, and several movies. Virtually every social system seems to be creating its own youthful heroes. Beautiful young people who are too good to be true.

 

It is not only saints, athletics, revolutionary heroes and young geniuses who serve as role models. We are also harassed by something as general and abstract as ”everyone else”, or so-called ”normal persons”. Idiotic generalizations, mirrored by expressions such as ”we, the people” and other all-encompassing expressions of mob madness, which constantly is roaring all around us. Comparisons with Tom, Dick, and Harry have been nailed into our thick skulls, or deeply rooted within our brains. We are whipped through life until we on our deathbeds are forced to admit: “Past! Past! Oh, had I but enjoyed myself while I could have done so! but now it is too late.”

 

As a child and youngster, I was an enthusiastic reader of Swedish translations of an American comic magazine series called Classics Illustrated. Unfortunately, my mother once threw away my collection of comics while she clearing out our attic. There were Bang!, which featured exceptionally well-drawn comics translated from the French, as well as all my Donald Duck magazines. She probably thought I had put them up there because they no longer interested me. On the contrary, I treasured them all and wanted to keep them. The loss may not have been so great after all. If I now could revisit all those magazines I doubt I would be able to find retrieve the magic that once devoured me.

 

Among all the Classics IllustratedFaust was probably my greatest reading experience. I returned to it again and again. Faust was actually the last number of the original Classics Illustrated series issued by the American Albert Lewis Kanter. This specific Faust issue was unique in the sense that it contained both the first and second parts of the Tragedy. Faust´s second part is considerably more difficult to access than its first part and it took me a long time before I could read it in the original. My grandfather had in his library a magnificent edition of Faust's first part, lavishly illustrated by a certain August von Kreling. I read it several times, but it was not until I read the second part in Britt G. Hallqvist's excellent Swedish translation and I finally got a grasp of the mighty work, which like other classics can be read several times and at every occasion be interpreted in a variety of ways. Goethe's Faust is occasionally heavy reading, though if digested with calm, patience and reflection it is quite thought-provoking.

 

Some years ago, I watched Aleksandr Sokurov's claustrophobic film Faust, which takes place in the early 19th century, within a small German, run-down town. I found some of it incomprehensible, though nonetheless, the movie became a near-hypnotically intense experience, with images etching themselves into my memory. A distorted, strange dream version that, in all its originality, provided an in-depth and unexpected angle to the Faustian story, which Sokurov. like in a Kafka story, limited within the boundaries of a small world, which suddenly opened up to unanticipated depths. Because of its strange allure Sokurov's version of Faust, Part I, although sometimes quite different from Goethe's story, is probably the interpretation, which in my opinion, comes closest to the great German author´s vision.

 

To me, Johann Wolfgang von Goethe's Faust – there are several other novels about the legendary or real Johann Georg Faust, who apparently lived between 1480 and 1540 – deals with the pursuit of perfection. The scientist/magician Faust pursues a single meaning/law governing our entire existence. In other words, he seeks God, the paragon for perfection.

 

The drama is launched in Heaven where Mephistopheles, who is either the Devil or a demon in his service, meets with God. However, before it all begins a Prelude takes place at a theatre where a performance is about to start. The salon is filling up, within a few minutes the curtain will rise. Grabbed by rampage fever, a Theatre Director, a Resident Poet and a Comic discuss what they expect from the show. The Director wants it to be a success, that the spectators will appreciate the spectacle and make others want to visit his theater so all performances will be sold out. The Poet does not really want to make a spectacle of his work. He has spent lonely days and nights labouring over his work. The Comic demands that the show will be entertaining, an unforgettable extravaganza.

 

Through the Prelude Goethe makes it clear that his drama is a fairy tale. That the tragedy's characters are not ”real” people, they are not even based on any existing models, neither contemporary nor historical. They are mere figurines, perhaps even dolls (during Goethe's time it was common to present the Faust legend as a Punch and Judy Show). His characters are fictitious, symbols within a Morality Play.

 

Mephistopheles is a liar. He hides Truth behind a web of lies, obscuring the fact that we ought to use our knowledge to help others. Instead, Mephistopheles teaches us that happiness comes from satisfying selfish urges. He preaches a gospel based on a search for well-being and success at the expense of others. To quench our sexual desires without respecting the feelings of others To exercise power by suppressing our fellow beings, to revel in the misfortune of the destitute and underdogs. He tells us that in our constant search for well-being and money, the use of cunning and fraud is quite OK.

 

It appears that Oscar Wilde in his The Picture of Dorian Gray introduced a Mephistophelean figure. in the shape of Lord Henry Wotton. An elegant gentleman who exposes ”wrong, fascinating, poisonous, delightful theories.” A charming conversator, a spiritual companion endowed with wit and a brilliant intellect. No wonder that the handsome, but naive, Dorian Gray is enchanted by Lord Wotton's dazzling arguments and soon puts his radical theories into practice, unaware of the fact that the decadent and bored Lord Wotton used them only to shock his surroundings and appear as an interesting fellow. Lord Wotton questions every established truth and tries to replace it with his own sybaritic pleasure doctrine:

 

Life is not governed by will or intention. Life is a question of nerves, and fibres, and slowly built-up cells in which thought hides itself and passion has its dreams. You may fancy yourself safe, and think yourself strong. But a chance tone of colour in a room or a morning sky, a particular perfume that you had once loved and that brings sublte memories with it, a line from a piece of music that you had ceased to play – I tell you Dorian, that it is on things like these that our lives depend.

 

It is only when Dorian Gray despairs about himself and the kind of existence he has become trapped within that he realizes that Lord Wotton's teachings were false and corrupting. His affirmation that temptations are beneficial became the reason why Dorian Gray sought satisfaction at the expense of other human beings, thereby destroying both his own life and that of others. Oscar Wilde appears to have been a believer in art and aesthetics, assuming that they had no other purpose than to provide pleasure, forgetfulness, and relief. As an escape from the grotesque reality Dorian Gray indulged himself in egocentric exuberance, Wilde made him seek relief in aesthetics, a deliverance from threatening anguish – elegant home décor, exquisite perfumes, beautiful clothes, fine art, good literature, beautiful music. However, a polished surface of taste and wonder lured an increasing disintegration that soon affected Dorian's mind. More or less unconsciously he is eaten up by bad conscience. Dorian Gray had imagined that an unrestrained existence was the same as complete freedom:

The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful.

 

But by deceiving others, Dorian deceived himself and the final consequence of his recklessness was a complete moral and physical downfall. Dorian Gray ended up despised and hated by himself and all those he had known and corrupted.

 

Oscar Wilde had not read Søren Kierkegaard's books, neither Stages on Life´s Way, nor Either/Or, in which the Danish philosopher analyzed the nature of the Aesthetic Man. A person imprisoned by a string of beads composed of enjoyable episodes. In fear of being deprived of his pleasures The Aesthetic Man focuses on specific moments that provide contentment and gratification, thereby his personality becomes fragmented. The Aesthetic Man loses itself, crackles. He becomes an actor, moving from set to set, from character to character. A liar who does not give himself time to reflect on his actions.

 

The Aesthetic Man fears and avoids moral obligations, chooses not to take any stand, neither to help others nor to assert his belief in an ideology. By following such a path The Aesthetic Man soon finds himself in a paralyzing state where only two choices remain – to take his own life or reconsider his attitude towards life. Unlike The Aesthetic ManThe Ethical Man accepts responsibility for his actions. For Kierkegaard, who in his own manner was a convinced Christian, morality meant relying on God – an unimaginable being, free from all human inhibitions and limitations created by time and space, eternal and infinite. An absurdity that our narrow intellect cannot comprehend. Thus, religion is entirely about faith and thus quite different from science. Faith is a personal experience, inexplicable and far removed from any scientific knowledge.

 

The truth that Mephistopheles preaches in Goethe's Faust is to live in accordance to a lie, a false illusion, similar to Lord Wotton's pleasure gospel. Mephistopheles' name probably comes from the Hebrew and the character was created in an effort to try to explain why it is so easy to lure even a good man from the path of righteousness. Each of us runs the risk of being tempted by our sensual desires. It thus becomes quite easy to imagine that besides God and his angels there exists a powerful and evil force – a Tempter. It was assumed that we are surrounded by demons, maybe a whole army of them, a legion of satanic devils. The leader of one of these wicked hordes became Mephistopheles, whose name consisted of the words מֵפִיץ (mêp̄îṣ) spreader and ט֫פֶל שֶׁ֫קֶר (tōp̄el šeqer) lie mason.

 

Like several other liars, Mephistopheles uses cynical charm. He is funny, all-knowing, and witty, just as a skilled manipulator should be. Mephisto is also a good and entertaining companion, as well as a good judge of human nature, well acquainted with diverse environments through which he moves like fish in the water. Of course, Mephistopheles does present himself to God as his loyal and submissive servant, yet his view of the world and human nature is light-years apart from the all-encompassing wisdom of the Ruler of the Universe.

 

Mephistopheles is incapable of comprehending the limitations of his ideology. He suffers from tunnel vision. A restriction that makes him perceive humans as governed by their basic instincts. According to Mephisto, human beings´ sole function is to satisfy their needs. Surrender to her/his insistent desires and ignore the well-being of others have to be the primary endeavor of any human being. Our Life-Lie.

 

The Egocentric is for Mephistopheles the essential idol of everything human. The Perfect Man whose every need has been met. The word idol comes from the Greek εἴδωλον, eidōlon, image, actually something that has no real existence. An interpretation of reality, a fantasy. An idol is a superhuman, a creature superior to all others. A Super Lie, a creation by The Master of All Lies – Mephistopheles.

 

The Superhuman perceives himself as free and independent. He needs no Master, no God. By believing that God is dead, the independent Superman imagines that he has been able to rid himself of human shortcomings, in particular of crippling compassion. However, Superman does not realize that the death of God means the Devil's victory. With God out of the game, Mephistopheles, The Master of All Lies and ultimate supporter of selfishness, will be sole Ruler the World.

 

Like many other full-fledged egocentrics, Mephistopheles is a gambler. Someone who believes that material gain brings happiness and success. Mephisto is incapable to refrain from making a hopeless bet with God, assuming that if he becomes victorious in such a desperate and relentless gamble, he will eventually gain world domination. The biased and limited Mephisto foolishly wants to convince God that He is wrong and thus make Him lose their constant struggle over human souls. However, Mephistopheles is actually a pathetic amateur compared to a master player like God, who has all the cards at hand and knows how to keep his trump card hidden until the game's final and decisive moment.

 

God is quite familiar with Faust, how he studies and struggles to reach the inner truth of life's meaning. Nevertheless, to arrive at any valid insight Faust has to leave his ivory tower and become exposed to the temptations inherent in human existence It is only after vanquishing earthly desires and thus prove that he cares for the wellbeing of others that Faust will become a true sage.

 

Without even realizing it, Mephistopheles acts as God's servant. By giving Faust access to earthly pleasures, bringing him deep down into the abode of desire, Mephistopheles assumes that by indulging Faust with sinful acts he will eventually gain control over Faust´s soul. However, God knows that Faust´s ability to learn from his mistakes will strengthen him, increase his knowledge and that Mephistopheles consequently will lose the bet. Faust will eventually be saved from Hell, but first, he has to be tempted by pleasures and earthly rewards. It is only after realizing into what abysses of despair selfish desire is able to push any human being, that Faust might mature and become a truly wise man:

 

What if he serves me in confusion now?

Soon I shall lead him into clarity.

A gardener knows the leafling nursling tree

With bloom and fruit will grace the years that follow.

 

The thrill of the drama, combined with the imagination and ingenuity Goethe spiced it with, rests in the reader's/spectator's doubts if Faust will nip at the baited hooks the wily Mephistopheles are dangling before him. However, Faust manages to wriggle himself out of the traps. Time after time Faust's undeviating curiosity saves him. His unquenchable thirst for knowledge – especially his dissatisfaction and struggle to improve everything – whips him onward. Faust does not become the full-fledged egoist Mephistopheles wants him to turn into.

 

Despite his good intentions, Faust does a lot of damage to others, mainly by never being fully satisfied. He constantly finds something to complain about. By the beginning of the play, Mephistopheles shows up at Faust´s place, at the very moment Faust is utterly disappointed with himself and his useless aspirations and thus plans to kill himself:

 

Alas, I´ve studied Philosophy,

The Law and Physics also,

More´s the pity, Divinity

With ardent effort, through and through

And here I am, about as wise

Today, poor fool, as I ever was.

My title is Master, Doctor even

And up the hill and down again

Nearly ten years wherever I please

I´ve led my pupils by the nose –

And see what we can know is: naught.

 

Faust looks around. He is enclosed by a book-packed study chamber, complete with useless alchemical devices, herbaria, stuffed animals and fetuses within glass jars; cramped, dusty and musty. Here he ended up, coming no further. As Jim Morrison sang:

 

This is the end, beautiful friend
This is the end, my only friend.
The end.

 

Faust has read and studied life but has not experienced it – the violence, the love, the pain, and the joy. In a despairing search for meaning, Faust has blindly pushed ahead into nothingness. Finally, he turned to magic, to superstition, dreams, and speculations. And then ... suddenly the gates of Hell are opened wide and the powers of darkness are summoned. Mephistopheles who, in the shape of a poodle, has followed Faust into his suffocating chamber, reveals his true self to the suicidal researcher and presents him with an offer he cannot refuse – he will turn the aged, dandruffed, whining Faust into an strapping young fellow and together they will explore the world, attract desirable women, gather experience and riches. They will wallow in happiness and beauty. Their agreement stipulates that Mephistopheles will be forced to fulfill any wish expressed by Faust. This while Faust only needs to accept one, single condition – if he someday becomes entirely satisfied with what Mephistopheles has provided for him and asks for a single moment to be extended – Verveile doch, du bist so schön, ”Stay a while, you are so beautiful”, then he will be condemned and forever belong to the Devil.

 

After a long life during which Faust, like each and every one of us, has made quite a number of mistakes, wounded and injured his fellow human beings, he finally finds himself in a situation where, as an administrator over a region, he has been given the opportunity to improve the lives of his subjects, especially by pushing back the sea with dikes, make ditches and turn the earth into cultivable fields. A struggle against nature for the benefit of man – culture against nature. However, like a ruthless dictator Faust intends to achieve progress with whip and carrot:

 

Get me workmen,

Thousands by any means, with cash

And whores and drink and with the lash

Encourage,tempt, pressgang them in.

I want news every day how far

Along with digging at that trench you are.

 

However, he perceives the wellbeing of others as his ultimate goal, stating that he will not rest until he has achieved it:

 

Stand on a free ground with a people who are free

Then to the moment I´d be allowed to say

Bide here, you are so beautiful!

Aeons will pass but the marks made by my stay

On the earth will be indelible.

I enjoy the highest moment now in this

My forefeeling of such happiness.

 

Finally, Faust has uttered the fatal words Verveile doch, Du bist so schön, ”Stay a while, you are so beautiful.” Mephistopheles triumphs and is about to drag Faust with him down to his kingdom of eternal suffering. However, Mephistopheles has actually lost the bet he made with God. The Devil is only familiar with sensual pleasures and desires; his powers and kingdom are based solely on selfishness and false self-realization. The Devil is utterly unable to understand that most of us might find joy in the well-being of others, just as Faust seems to assume by end of the play.

 

Faust is dying and it is apparently now at the moment of his death that he realizes the truth in what William Shakespeare's contemporary, the priest John Donne, wrote in one of his many funeral poems:

 

No man is an island entire of itself; every man 
is a piece of the continent, a part of the main; 
if a clod be washed away by the sea, Europe 
is the less, as well as if a promontory were, as 
well as any manner of thy friends or of thine 
own were; any man's death diminishes me, 
because I am involved in mankind. 
And therefore never send to know for whom 
the bell tolls; it tolls for thee.

In Goethe´s Faust, Mephistopheles is revealed as a servant of God. His gambling with God was nothing more than God testing Faust's reliability. God seems to believe that Ein guter Mensch in seinem dunklen Drange ist sich des rechten Weges wohl bewußt, ”A good man does, despite his dark urges, know the right path.” In Faust, Goethe wanted to demonstrate that humanity's foremost driving force is its search for love. To a certain extent, Goethe does in his tale about Faust provide us with an answer to why we should care about other people's well-being. We are naturally social beings. We live in communities and such a life becomes more pleasant, more stimulating and safer if we behave in a caring and friendly manner, instead of being easily irritated and hostile.


 

However, to turn the messy, whimsical, weird, ironic, hard-to-interpret and occasionally skilfully written Faust into an uplifting tale about humanity's highest ideals would be to push beyond the goal. Faust is hardly a morally unassailable individual. He is far from being a saint. Faust is an egoist whipped through life by his urges and not the least by his lust. Since Faust is a male creature, he seeks love in women. Das Ewig-Weibliche zieht uns hinan, ”The eternal woman hithers us on.”

 

This conviction may be likened to Dante's love for Beatrice, which guided him through Hell, Purgatory and Paradise. It was divine love Dante sought through his Beatrice. She was an ideal, not a ”real” person, a Dream Woman. Dante was never allowed to live with her and when he wrote his powerful epic Beatrice was since long dead. It was absolute love Dante was chasing after in his dream, his Divine Comedy. During his search for knowledge, the Comedy's Dante is inexorably curious, constantly inquiring and in the end he finds l´amore che move il sole e l´altre stelle, ”the Love that moves the sun and the other stars.”

 

However, what Faust seeks in his love for women is far from being just heavenly bliss. Throughout Goethe's entire work and life, erotic lust is combined with scientific curiosity and this is also the case of his Faust. Love and sexual desire permeate the entire Faust; passionate desire – comic, tender, obscene, ecstatic, mysterious, grotesque. Even the disciplined and deeply religious Dante was possessed by love in its various shapes, though in his epic it was a search for chivalrous and religiously motivated love that urge him on – Divine Love. Nevertheless, just like Goethe, Dante also searched for absolute knowledge. The Comedy's Dante is inexorably curious, inquiring and seeking.

 

Goethe was just as arrogant as Dante, well aware of his vast expertise in a wide variety of areas. He considered himself more of a great scientist than a writer. Goethe's art was according to himself just part of a scientific search for the origin and meaning of life. How could all this knowledge be managed and used for the benefit of himself and others? In a letter, Goethe explained: In mir reinigt sich’s unendlich, und doch gestehe ich gerne, Gott und Satan, Höll und Himmel ist in mir Einem, ”Inside me a constant process of purification is going on and after all, I willingly admit that within myself God and Satan, Hell and Heaven are mixed together.” Faust is an argument about which part of the human nature that should be allowed to take the upper hand – the pursuit of evil, or pursuit of good.

 

Mephistopheles declares Ich verachte nur Vernunft und Wissenschaft, des Menschen allerhöchste Kraft, ”I only despise reason and knowledge, man's foremost strength.” The Devil´s driving force is his effort to corrupt science, knowledge, and love. Make them all serve a selfish end. Most scientists and teachers supported both National Socialism and Fascism. When we are deprived of compassionate intelligence, respect of and care for nature and people, we become bereaved of a shield and weapon that could be used for love and respect. Neglecting such moral strength makes as slaves under the same destructive force that Mephistopheles adheres to – The Master of all Lies and Sin. Man's search for love and goodness is by this demon reduced to an urge for wanton survival. Er nennt’s Vernunft und braucht’s allein, nur tierischer als jedes Tier zu sein, ”he [the humans] calls it Reason, but it only makes him more animal than an animal”.

 

Was it a pursuit of knowledge and love that brought me to Lund University? Maybe, anyway when I got there it felt like freedom.

Here we are now, entertain us.
I feel stupid and contagious,
here we are now, entertain us.

The feeling was probably not entirely different from Faust´s excitement after Mephistopheles had transformed him from being a tired, old man into a handsome youngster. After leaving the warm embrace of my family and the boring, limiting childhood town behind me, I was free to take care of myself in Lund. Like Faust, I threw myself into studies of those subjects things I liked – literature, art and religion, and not the least Drama, Theater, and Film, that at the time was an academic discipline. I experienced some bewildering romances and participated in life and fun, not the east nightly binges with like-minded friends, and an occasional excursion to cities more open and exciting than Lund, such as Copenhagen and Berlin.

Of course, there was some annoyance present as well. Lund had its fair share of boring know-alls who impressed their surroundings with prestigious knowledge. It was in the early seventies and chic to be radical; Mao, Lenin, Che Guevara, and Marx were hailed as heroes. ”Radical intellectuals” urged for world revolution, international solidarity and the importance of organizing to fight The State and Capitalism, while death to the family and religion was peached as well. While spreading around quotes by Mao, Marx, and Hegel, self-proclaimed ”radicals” became extremely annoyed if someone questioned their mediocre axioms. They praised one-party states with oppressive bureaucracies and called their brainwashing ideologies ”constructively implemented socialism”. If I did not agree with such luminaries they condemned, despised or ignored me, labeling me as a "right-wing reactionary" while drowning me with gibberish and ironic comments. The general narrowmindedness got on my nerves and it didn't help that I tried to get my opinions better organized by reading Mao, Hegel, and Marx. I did not understand much of their writings. The first two I found to be hard reading and rather hopeless cases, although parts of what Marx had written I found to be both thoughtful and well-formulated, although I could hardly get a good grasp of his extensive writings either.

However, I counted upon the good companionship of witty friends from my hometown. Claes, Stefan, and Didrik were moderately politically interested. With them, I could discuss other essentials. When it came to politics and philosophy, my corridor mate (the usual living quarters of students were single rooms along a corridor with a common kitchen) Mats Olin became a solid rock and reference point. He did like me come from the rural district of Göinge, but unlike me, he had solid language skills; read unhampered English, German and French, and even Spanish. Mats was knowledgeable about politics, philosophy and social anthropology, and he also read a great deal of fiction far beyond what was considered to be mandatory reading for left-wing sectarians.

It was through Mats I discovered alternatives to the obviously omnipotent, uniform, and often violent totalitarianism that swirled around me. He made me aware of The Frankfurt School, of Marcuse, Illich, Castoriades, Baudrillard, Feyerabend and a host of other new thinkers and critics of biased, totalitarian ways of thinking. Through Mats a whole new world opened up to me, fueled by my increased interest in mysticism and ”alien” cultures. Mats became the reason to why I became interested in the Situationists and during one of our trips to Copenhagen I bought a couple of Danish translations of essential Situationist literature, among them Guy Debord's Society of the Spectacle and an anthology compiled by Victor Martin, one of the leading Danish Situationist artists – There is a Life after Birth.

In Lund, I met a Situationist with whom I became briefly acquainted. Sometimes I encountered the Jean Sellem at the pub Spisen, The Fireplace, where he often nested at a corner table together with the notorious, eternal student Maxwell Overton. Jean Sellem always drank tea, while Maxwell drank cheap Turkish wine, Beyaz, it was bad enough as it was and became even worse due to Maxwell´s habit of putting sugar lumps in his wine glass.

Sellem was happy to talk and always in a contagiously good mood. Probably a dozen years older than I was I found him to be an unusually stimulating acquaintance – witty and with astonishing insights, as well as a lighthearted, unpredictable humour emphasized by a, to my ears at least, peculiar and very strong French accent, his bottle-thick glasses, unvarnished, as well as his unkempt. wildly frizzled hair. A true bohemian artist and a healthy element among all the boring ”leftist intellectuals”, many of whom did not at all appreciate the anarchistic Sellem whose Gallery Saint Peter for Experimental and Marginal Art was opposite Lund´s Book Café, an ”independent and unsectarian left-wing bookstore specializing in society-oriented, radical and Marxist literature”.

Jean Sellem, who made his appearance in Lund sometime in the late sixties, had been affiliated with The Situationist International (SI), though this ”fellowship” had been disbanded in 1972. Already before that, several of its members had been excluded after being skeptically inclined towards the increasingly dogmatic, left-revolutionary direction in which the association was moving. When I met him, Jean Sellem seemed to be more attracted by the Fluxus movement, which also was some kind of artistic fellowship, but far more extensive, and cross-culturally inclined than the Situationist InternationalFluxus had no formal membership, though many of the most respected artists at the time were considered to be Fluxus affiliated; for example, John Cage, Joseph Buys, Nam June Paik, Terry Reily, Öyvind Fahlström, Yoko Ono, Carolee Schneeman and Wolf Vostel. Like Sellem, they devoted themselves to conceptual art, but he had distanced himself from the celebrity image that flourished within Fluxus circles and was more attracted by a group that identified itself as SI 2, or Situationist Bauhaus, headed by Asger Jorn's brother Jørgen Nash. This so-called the Second Situationist International was more focused on art than The First Situationist International and found its center in the artistic collective Drakabygget just outside Örkelljunga in northern Skåne, my home district.

Sellem considered it to be fascinating that my father knew Jørgen Nash, something he confirmed when they met and Nash stated that he counted upon Axel Lundius, from in the local newspaper Norra Skåne, Northern Skåne, as ”one of us”. Sometime after I got to know Jean Sellem, he was involved in a complicated battle with Lund Municipality, which had decided to withdraw its cultural contribution to his gallery. After he had invited me to read a few of my short stories, Gottegrisen, The Sweet Tooth, and Det blödande barnet, The Bleeding Child, in his gallery, Sellem obviously counted me as a supporter and furthermore published two of my drawings in one of his magazines. Sellem was a quite assiduous publicist and everything that happened in his gallery was carefully documented and archived in his Archive for Experimental and Marginal Art.

One day when I entered his gallery, Jean Sellem came running towards me and shouted in his inimitable French-Swedish:

- Ah, Lundius! Come in, come in! Close the door quickly so the rabbit does not run away!

I did as he said and somewhat confused looked around the place. There was no rabbit in sight. The floor of the gallery's exhibition hall was covered with newspaper strips and in the middle of them was a large salad head that Sellem every morning bought at the Saluhallen, the town market. There was, however, no rabbit. The installation was part of an exhibition containing an ”imaginary” rabbit.

Sellem was, as always when I met him, in a brilliant mood and our conversation was occasionally interrupted by his chuckling laugh. He told me of an initiative, an art action, he was staging together with a new-found friend of his, the graphic artist Andrzej Ploski, who recently had arrived from Kielce in Poland. Ploski had some problems with the Artists' National Association (KRO) and Sellem had difficulties with the municipality. On one of the gallery's display windows he had in large letters written: ”Censored by S [the Social Democrats] and M [the Moderates, a right-wing political party] in Lund.” Since Sellem was no longer receiving cultural support from the municipality, he now planned to print his own banknotes and sell them for ten Swedish crowns apiece, in support of his gallery.

The banknotes were to be designed by Ploski and issued by something they called The Lundada Bank and referred to as ren money, i.e. clean money. Ren is a word that can be interpreted as both ”clean” and ”reindeer” and the banknotes thus referred to the municipality's Social Democratic chairman, Birger Rehn. The bank's motto would be printed on the banknotes: Enighet ger stryk. Alla för alla, alla för ren, a play on words that is almost impossible to translate. A direct translation would by ”Unity results in a beating. One for all, all for Rehn”. In those days Swedish banknotes carried the caption Hinc robur et securitas, Latin for ”hence strength and security”. However, the Swedish word for ”strength” could also mean ”a beating”. ”One for all, all for one” was, of course, the motto for The Three Musketeers, which in Swedish becomes en för alla, alla för en, though Sellem changed ”one”, en, for ren, ”reindeer”, the name of the municipality´s chairman., Birger Rehn.

Sellem also worked on a book with sixteen full-page engravings by Andrzej Ploski. They were thinking of calling their book Lundius, Commedia dell´arte and Sellem now wondered if it was OK for me and my relatives if they used our family name. I explained that it certainly did not matter at all to my relatives, they would rather like it. When the book was published, Sellem gave me several copies of it, as well as a number of posters that my father sent to his brothers and my cousins. He framed his own copy and hung it in the entrance to my childhood home.

Through the books Mats Olin made me buy and my acquaintance with Jean Sellem, I became increasingly interested in the Situationists. Before he ended up in Lund, Sellem had drifted around in Europe, mostly making his living as a sidewalk artist. He had spent quite a long time in Germany where he had a daughter, Marie-Lou Sellem, who now is a fairly well-known actress, especially as she made a career in television where she has starred in several films and series. After his time in Germany, Sellem studied at an art school in Copenhagen. Sellem told me that some time afterward he had in Finland found that he could live on selling his own art, something that worried him and made him relinquish his own income-generating artistic creativity and in a truly Situationist spirit instead began dedicating his time to inspire and support other artists to create ”situations” which could awaken people to discern the ”real state of life”.

Jean Sellem came to Sweden and Lund, became fond of the small university town where he met and fell in love with Marie Sjöberg, who became his assistant, photographer, and all-arounder. Together they did between 1970 and 1982 administer Gallery Saint Peter. When I wondered what he was living on, Sellem explained that until now the Lund Municipality had willingly supported him and provided a yearly grant to his gallery, furthermore, he could count upon the support of his co-worker, Marie, who worked as a night nurse at Lund's hospital. When I asked him if his way of life was in accordance with the Situationist ideal, Sellem explained that this was how he interpreted it.

Until 1972. Guy Debord (1931-1994) had been the Situationists´ secretary, strategist, philosopher and disciplinarian, who regularly accepted or excluded members from an association he refused to call ”organization”. The movement, or whatever it could be called, was founded in 1957 under the name Situationist International (SI). Its ”ideology” was in 1960 established in a Manifesto, which introduction stated:

The existing framework cannot subdue the new human force that is increasing day by day alongside the irrisistible development of technology and the dissatisfaction of its possible uses in our senseless social life.

The Situationists had experienced the emergence of oppressive totalitarian states, World War II's devastating catastrophe culminating in the industrially efficient slaughter within extermination camps and the atomic bombs' effective eradication of human life. The War´s aftermath meant in several European countries abject misery, which however was soon followed by a rapidly improving economy, while nations experienced repression under direct Soviet rule or communist minion regimes. It was a time marked by doubts, worries, and protests, accompanied by alternative art in the form of free jazz, abstract expressionist painting and the dissolution of traditional storytelling techniques. The Situationist Manifesto stated that human slavery characterized by mind-numbing wage work only benefitted a few capitalists, supported by a commodity fetishism that has replaced ”real” life with an ever-increasing, frantic consumption of commodities, which quantity overshadowed and destroyed their quality. The Situationists wanted every person to become an artist in charge of her/his own life, rather than remaining as an alienated cog in a machinery that produced commodities that no one actually needed.

We must liberate our inherent creative power, let loose our playfulness. Turn life into a feast. Let our own imagination, render self-proclaimed ”experts” redundant, expose their true nature as simple lackeys in the service of ruthless capitalists. Instead of being entangled in the net of commercially conditioned manipulations, each and every one of us should be offered an opportunity to become an ”amateur expert”, members of a richer, more playful, more open society, instead of being demeaned and humiliated as a hapless consumers/producers.

There is a life after birth! Be realistic, demand the impossible! They buy your happiness, steal it back! Depression is counter-revolutionary! The boss needs you, you don't need him! Stalinism is a rotten corpse! Prohibit prohibition! The beach is under the asphalt!

A new openness could be manifested through the creation of ”situations”. A first step would be to free art from its misappropriation and exploitation by market forces, which by pricing it has transformed artistic expression into a commodity. An urgent action/situation would according to the Situationist Manifesto be to carry out a spectacular coup against an institution which for The Situationists was the epitome of oppressive State bureaucracy´s ongoing attempts to equalize and neutralise art, science, and education by transforming them into subservient slaves of a centralized, controlling society where everything has been provided with a monetary value. Where everything is up for sale.

A first step would be to occupy UNESCO, The United Nations Organization for Science, Education, and Culture, which has its headquarters in Paris. A huge, sumptuous building containing a select group of highly-paid “experts”, who decide what kind of “culture” may be deemed worthy of global support. A situation recommended by the Situationist Manifesto would be to use the UNESCO headquarters for the announcement of a proclamation that invited the people of the world to participate in the creation of a human existence, characterized by trust, love, and imagination.

Such a negative view of UNESCO and the commercial valuation of art seemed to be contradicted by a large painting by Asger Jorn, which I used to pass in one of UNESCO's large foyers when I ten years ago functioned as an insignificant cog within the Organization's vast machinery. The painting was purchased in 1958, the same year when UNESCO's stately headquarters were opened in Pars. The Danish artist Asger Jorn was a good friend of Guy Debord and one of the initiators of the Situationist International.

Asger Jorn was already making money on his art and through the years he became an important driving force behind and a significant financier of various Situationist activities. Asger Jorn (1914-1873), whose original name was Asger Oluf Jørgensen, was an amazingly energetic and multifaceted Jack of all Trades. Twenty-two years old, he had scraped together enough money to buy a motorcycle and use it for traveling to Paris to study art under the famous Vasily Kandinsky. However, Kandinsky turned out to be severely depressed, tired, old and poor. Instead, Jorn began studying for Fernand Léger and eventually became acquainted with the renowned, constructivist architect Le Courbusier. Together with Courbusier Asger Jorn worked on the decoration of the Temps Noveaux Pavilion, which was part of the 1937 legendary World Exhibition.

After admiring Le Courbusier, Jorn soon came to regard his ”misanthropic homes” as dreary and sterile places. Above all, he found the Functionalism that Le Courbusier advocated to be a force that hindered and circumscribed the all-encompassing experience and appreciation of life and imagination that true art should contribute to. A release of each individual's creativity. All people should be provided with opportunities to contribute to the growth and change of their local environment. Cities ought to become living organisms, not solidified in pre-established forms and systems, but dynamic and changeable in symbiosis with the people living and working within them. Jorn came to regard Le Courbusier's Plan Voisin from 1925, a proposal to rebuild large parts of the centre of Paris, as an absolute abomination, a perfect antithesis to his own urban thinking.

After returning to Denmark, Jorn immersed himself in studies of magic and ancient Nordic art. During the war, he joined the Danish resistance movement and contributed with several articles to Helhesten, a magazine paying hommage to folk art, Nordic paganism and uncontrolled spontaneity. Helhesten, The Horse of Hell, was a Danish supernatural creature, three-legged and pitch black it appeared on moonless nights in the vicinity of graveyards. Those who were unfortunate enough to encounter this lugubrious horse were sure to die shortly after the confrontation. By naming their magazine after a threatening apparition the artists who contributed to it wanted to suggest that their art was a deadly threat to the occupying Nazis. During the War, Jorn also translated Kafka into Danish and began to collect a large number of photographs that eventually became an archive he named 10,000 years of Nordic Folk Art.

After the War, Asger Jorn resumed his restless travels and made contact with artists around the world. His abstract paintings sold well and progressively he became quite well known. At Café Notre Dame in Paris, he did in 1948, together with the author Christan Dotremont and the artist Constant, a pseudonym for Constant Anton Nieuwenhuys, establish the artist group CoBrA. The name was constructed by the first letters of the artists´ hometowns; Copenhagen, Brussels, and Amsterdam. Shortly afterward, the Dutch artists Karel Appel and Guillaume Cornelis van Beverloo (Corneille) joined the group. They already shared an apartment with Constant. In their Manifesto, CoBrA declared that their spontaneous art was intended as a denial of the decadence of European art, which had begun during the Renaissance. They wanted to counteract all specialization and ”civilized art forms” and instead support a ”direct” primitive and childish art, based on a free and joyful collaboration between material, imagination, and technology. Their art would be equivalent to ”inhibition-free well-being”. CoBrA had a major impact, but the group only remained united for a few years. One of the reasons for its dissolution was that Asger Jorn began an intimate relationship with Constant's wife.

After CoBrA was disbanded in 1951, Asger Jorn returned to Denmark, depressed and severely ill with tuberculosis. However, in 1953 he managed to regain his health and stamina. Jorn had become interested in pottery and moved to the coastal city of Albissola Marina in Liguria, the seat of the legendary pottery company Giuseppe Mazzotti Manifattura Ceramiche founded in 1903 and became, after being recognized by Futurist leader Tommaso Marinetti, a production centre for futuristic fine arts and craftsmanship. Soon a number of artists gathered around Asger Jorn, among them Constant, who had forgiven his former friend´s elopement with his wife. Jorn was by now married to Constant's ex-wife, Matie van Domselaer, with whom he had two children.

Constant began working on an urbanization project he called The New Babylon and elaborated large architectural models through which he tried to create the dynamic urban landscapes he often discussed with Asger Jorn.

As usual, Asger Jorn within a short timespan established stimulating contacts with local artists. One of them was the chemist and multi-worker Giuseppe Pinot-Gallizio, who in Alba, a mile north of Albissola Marina, owned an industrial plant producing herbal sweets and remedies.

Pinot-Gallizio was a left-wing politician and put Constant in touch with the leaders of a Romani camp, where they together with the residents began to experiment with realizing their ideas of alternative urbanism, within which individual´s creative powers would contribute to the creation of a dynamic society. Constant was musically talented. He was a skilled violinist and guitarist and had early on become fascinated by gypsy music, which led him to learn various improvisation techniques from the Romani and to play the cimbalom (tsymbaly).

In his Alba factory, Pinot-Gallizo developed, in collaboration with his son and Asger Jorn, something he called Pittura industriale, Industrial Art Production. With the help of various machines and innovative techniques he did together with a local workforce create up to 70 metres long canvases, filled with spontaneously created art. These ”pieces of art” were then sold by the metre as fabric goods.

Later on, Pinot-Gallizio created within art galleries in Turin, Paris, and Amsterdam a kind of ”environments” – a ”raw” ambient art he called Cavernas dell´antimateria, Caves of Antimatter. Gallery visitors were invited to move within a maze of painted canvases where they were surprised by unexpected ”situations”.

Soon artists from the global art world became attracted by Albissola Marina, among them Asger Jorn's friends from Paris – Guy Debord and his wife Michèle Bernstein. They were among the leaders of a group called Lettrists, a movement that intended to trace the origins of human thinking and action. By breaking down the language into its smallest units; moaning, sighing, screaming and changing the alphabet into ”primordial” signs and symbols, they wanted to create building blocks for the build-up of new, more spontaneous, personal and free modes of expression.

Lettrism was created by like-minded young people in post-war Paris, within bars, cheap restaurants, and shabby hotels. In August 1945, twenty-year-old Isidore Goldstein arrived in Paris, after spending six weeks traveling through post-war Europe from his Romanian hometown Botşani. With him, Isidore Goldstein brought a wealth of poems and writings inspired by his idol and compatriot Tristan Tzara (Samuel Rosenstock), who in 1916 in Zurich, together with the German Hugo Ball, had founded the famed Dada movement.

Isidore intended to shock and offend everyone. Already a few months after his arrival in Paris he was thrown out of Theatre du Vieux-Colombier, where a play by Tzara was performed. Isidore had several times interrupted the performance by roaring: ”Dada is dead! Lettrism has taken its place”. Scandals quickly erupted around him. In 1949, Isidore had managed to get a novel published, Isou ou la mécanique des femmes, Isou, or the Mechanics of Women. This autobiographical novel was a tribute to sixteen-year-old and later concept artist Rhea Sue Sanders. The scandal was caused by the fact that Isidore Goldstein claimed that simultaneously with his mistress he had for four years made love to no less than 175 women and if time and space permitted it he could describe each act in great detail. Isisdore Goldstein was fined 2,000 francs, sentenced to eight months imprisonment and the court decided that all existing copies of the book should be immediately destroyed. However, after a month the prison sentence was suspended.

After two years in Paris, Isidore Isou, as Goldstein now called himself, had established himself as a significant culture personality and the prestigious publishing house Gallimard published two of his books: Introduction à une nouvelle poésie et à une nouvelle musique, Introduction to a New Poetry and a New Music and L'Agrégation d'un nom et d'un messie, The Merging of a Name and a Messiah.

After six years in Paris, Isou began to express himself through film. Traté de bave et d´éternité, Treaty of Mucus and Eternity, which was divided into three parts. The first, called The Principle, depicted how people moved along Parisian streets, accompanied by excerpts from a lecture on film. The second part, The Development, described a romantic meeting between a man and a woman and consisted entirely of clips from other films. The third ”chapter” was called The Evidence and was entirely composed of abstract imagery, including so-called leaders, i.e. sequences of numbers that were used starting strips for films. Not many first-time visitors succeeded in enduring the entire screening and left the theatre under loud protests. When the film was later presented during the Cannes Film Festival, the influential Jean Cocteu watched and appreciated Traté de bave et d´éternité, making sure it won first prize in a newly established film category – The Best Avant-garde Performance.

Isou's incomprehensible film was based on two Lettrist concepts, which later were further developed by the Situationists – détournement and dérive. The first concept could possibly be translated as ”return/bringing back” and meant that artists made use of images and expressions manufactured by the so-called Mass Society, which had been created by capitalism and the bourgeoisie. Artists destroyed, cut up, and manipulated all kinds of imagery in such a way that it came to transmit an ”alternative world view”. Asger Jorn explained the détournement process as a unique form of innovation: ”Only those who are capable of disparaging generally accepted opinions will be able to create new values.” Situationist artists used advertisements, comic books, porn magazines, B-movies, kitsch and trashy art. They cut them up, united the pieces, added new sentences and hints and then published the results in magazines, as posters, or movies.

Asger Jorn created new, critical artwork Peinture's modifiées, Modified paintings, meaning that he manipulated, changed and painted over cheap artwork he had bought in flea markets.

A possible translation of dérive might be ”drifting”. This meant that you wandered aimlessly within an urban landscape, without a set goal and any intense involvement. Maybe akin to the introduction to Christopher Isherwood´s Goodbye to Berlin: ”I am a camera with its shutter open, quite passive, recording, not thinking.” A ”therapeutic” approach aimed at clearing your brain from its constant struggle to organize and subordinate impressions within logical frameworks.

During her time as an art and design student, my oldest daughter became inspired by dérive, especially as it was expressed by English Psychogeographers. She used city maps to draw in random red lines, which during town itineraries had to be followed as closely as possible, regardless of the obstacles you might encounter. She also designed an Urbilabe, a kind of ”modified compass” manipulated through the introduction of various components, giving different directions. Her Urbilabe was intended to inspire ”its users to explore an urban landscape in a spontaneous and inspiring manner.”

A year after the premiere of Isou's first movie, his six-year-younger adept Guy Debord presented an even more incomprehensible film – Hurlements a faveur de Sade, Screams in Favour of de Sade. A movie entirely devoid of pictures. The flickering movie screen remained white during readings from a book Isou had written about film, as well as detached dialogues from John Ford's Rio Grande, recitations from James Joyce´s Finnegans Wake, as well as the Code civil des Français. During longer breaks between the readings, the screen remained completely black. It was also blackened during the last twenty minutes of this quite patience-demanding presentation.

While making the film, Debord was responsible for the Lettrist magazine Potlatch. The word means ”give away” and denoted major events during which indigenous people along the west coast of North America accompanied by dance and partying gave away large portions of their property.

The magazine Potlatch was issued on a monthly basis and distributed free of charge. Each number was initiated by the words:

All texts presented in Potlach can be freely reproduced, imitated and/or partially quoted without any reference whatsoever to the original source.

Soon there came a break between Isou and Debord. They were both complicated personalities and began to attack each other in various writings. Especially Isou had become utterly annoyed by Debord and his Situationist International, which he described as a neo-Nazi organization.

In the summer of 1957, Guy Debord, his wife Michèle Bernstein, as well as the English psychogeographer Ralph Romney visited Asger Jorn and his Italian counterparts within an artist community Jorn had established in Albissola Marina as part of something they called MIBI, or The International Movement for an Imaginist Bauhaus. Asger Jorn's good friend, the young philosophy student Piero Simondo, had an aunt who owned a small hotel in the village of Cosio d´Aroscia and it was there that the Situationist International (SI) was established amidst extensive wine-drinking and violent discussions.

During the twelve and a half years the organization existed, it had at most seventy-four members (63 men and 11 women). Despite its limited membership SI came to have a major impact and inspired a wide variety of artists, writers, and philosophers. Guy Debord, who delved deeper into philosophy and politics, believed that SI's ultimate goal could not be to create experimental and engaging artworks/situations without producing a truly revolutionary consciousness. Capitalist society, and to the same or even higher degree, state capitalist systems like those of the Soviet Union and China, had vanquished all attempts to challenge the hegemony of commercialism and bureaucracy. The bourgeois class had appropriated avant-garde culture, put a price tag on all art and thus turned it into a commodity. Debord's conclusion was to exclude all artists from the group, something that did not prevent him from continuing to receive financial support from a successful artist like Asger Jorn.

Even if the Situationists were critical of prevailing political and social systems and advocated an ”entirely new” view of life and culture, they were nevertheless children of their time. In the United States, we find The Beat Generation and Great Britain had its Angry Young Men, just to mention two of all those ”alternative movements” that had sprung up all over the world. Several of these movements criticized the current, dominant society, though, at least initially, most of them had been generally ”aesthetically” inclined. However, most of the members of the governing segment of society were deeplý worried by the wars in Algeria and Vietnam, as well as other ”resistance movements” in the Third World. Some intellectuals approved of what they considered to be the creation of ”social alternatives” in ”socialist” societies, like those established in Cuba or China. They immersed themselves in Marx and Hegel while integrating their reading and thinking in writings and actions.

Debord stated that the current Capitalism, as well as Communist totalitarian systems, were manifestations of what he called The Society of the Spectacle, a state in which commodity fetishism's ”spectacle” had reifacted all human relations.

The concept of Warenfetischismus, Commodity Fetishism, was coined by Karl Marx in an effort to describe how Europeans view consumer goods as ”things which, by their characteristics, satisfy all forms of human needs.” Goods have become sources of human satisfaction and people no longer understand that they really are – results of how human labour has transformed natural resources into consumer goods. Our unwavering desire for goods and services has turned them into something desirable, something almost divine, endowed with an existence of their own, beyond our everyday lives:

commodity appears at first sight as an extremely obvious, trivial thing. But its analysis brings out that it is a very strange thing, abounding in metaphysical subtleties and theological niceties. So far as its is a value in use, there is nothing mysterious about it, whether we consider it from the point of view that by its properties it satisfies human needs, or that it first takes on these properties as the product of human labour. It is absolutely clear that, by his activity, man changes the forms of the materials of nature in sucha way as to make them useful to him. The form of wood, for instance, is altered if a table is made out of it. Nevertheless the table continues to be wood, an ordinary sensuous thing. But as soon as it emerges as a commodity, it changes into a thing which transcends sensuousness. It not only stands with it feet on the ground, but in relation to all other commodities, it stands on its head, and evolves out of its wooden brain grotesque ideas, far more wonderful than if it were to begin dancing of its own free will.

 

The word reification also originates from Marx. It was created from the German Verdinglichung, ”making into a thing”, a description of how we humans have come to regard other creatures as if they were things. Thereby have social relations also been transformed into “things”, more akin to products/commodities than shared, unifying ideas. We imagine that happiness, knowledge, prestige, and togetherness can be bought for money, just as if they were goods.

According to Guy Debord, capitalism had transformed our society in such a manner that our thinking and our emotions have become experiences that can be bought and sold. What Debord labels as a Society of the Spectacle is an order of things in which our existence has been transformed into a business transaction. We have wiped out our individuality, our imagination, and playfulness only to become full-time consumers. Like a group of passive onlookers, we soak in everything offered by a manipulative and invariably present, capitalist system, which at the same time unabashedly oppresses and subverts us under an impersonal, state-controlled bureaucracy. Debord summarized The Society of the Spectacle in five points:

  • Uninterrupted technical renewal.

  • Total integration of the State and the economy.

  • Secrecy of how this manipulation is carried out.

  • Dispersion of lies that cannot be contested.

  • The transformation of our existence into an eternal and unaffected “now”. History and philosophy have lost their significance.

 

The Society of the Spectacle must be combated and broken down from within, through the creation of mind-boggling, mind-altering situations. However, in order to succeed in doing so, the Situationist must place her/himself beside the current consumer society. Herein lies one of the great paradoxes of the movement.

Guy Debord considered that wage labor chained us to the murderous bureaucracy of capitalism. Early on in his youth, he scribbled on a wall: Ne Travaillez Jamais, never work. Nevertheless, his wives worked. Debord married twice and had several mistresses. For example, Michèle Bernstein sustained them both for a time by writing horoscopes for racehorses. When a friend visited Debord and his second wife, the poet, linguist, and historian Alice Becker-Ho, in the hotel apartment where they lived, the guest noticed that Alice did all the housework. Debord declared: ”She washes up the dishes while I make a revolution.”

Debord “worked” by thinking and writing and was then economically supported by others, including Asger Jorn. Since 1971, when he met Debord, until his death in 1990, the publisher and film producer Gérard Lebovici constituted Debord's most important emotional and financial support. Although he interacted with wealthy celebrities Lebovici had an anarchic inclination that directed him to critical thinkers like Debord. Unfortunately, Lebovici was also attracted by people from criminal circles. On March 7, 1984, he was found dead in his car in a garage on Avenue Foch not far from the Arc de Triomphe. Someone had four days earlier, at short range, shot him with four bullets in the back of his head. The murder remained unsolved. Guy Debord, who naturally became very agitated by the murder, retreated to a village in the Loire Valley, where he ten years later committed suicide through a gunshot in his mouth. He had then for several years been seriously ill in the suites after lifelong alcoholism.

As early as 1960, Guy Debord, who despite the Situationist gospel of unrestricted freedom, often acted as the movement´s dictator, had dispelled Pinot-Gallizio and several German artists. During The fifth Situationist Conference, which was celebrated in the Swedish town of Gothenburg in 1962, there came to an open conflict between the majority of the practicing artists and a group of ”theorists” who supported Debord. As a result, most of the SI artists, including an artist group called SPUR with its centre in Munich, joined Asger Jorn's brother Jørgen Nash, who recently had established an artist community called Drakabygget. There they retained their beliefs in art as a life-changing activity, but they were more of apolitical anarchists than theoretically inclined activists. After the Gothenburg Conference, only twenty-five of SI's seventy-four members remained in the Situationist International.

Asger Jorn did, despite his increased international recognition and income, continue to be an anarchist in constant conflict with the art establishment. For example, he found the practice of rewarding works of art with prestigious prizes to be utterly absurd and when The Guggenheim Museum in New York decided to award him with the 1964 International Award for his painting Dead Drunk Danes, he declined the reward and sent a telegram to the chairman of the jury in which he declared that he did not want to participate in its ”ridiculous game”.

Jorn had high ambitions and was a diligent writer trying to ”reconstruct philosophy from an artist's perspective”. Accordingly, he refuted on Kirkegaard's theories about a contradiction between an aesthetic and an ethical worldview. He even ventured into an attack on Niels Bohr's epoch-making work on quantum mechanics and further on developed the so-called triolectics, a concept that I do not understand much of, though it has been explained as a ”many-valued”, logical system that, in addition to the value concepts of ”true” and ”false” counts upon a third, indefinite value. It does apparently build upon the mathematician Jules Henri Poincaré´s (1854-1912) assumption that intuition provides the foundation for all of the mathematics

Asger Jorn was an esteemed guest at his brother's Drakabygge. One member of the art commune described Jørgen Nash's anticipation of Asger Jorn's arrival:

Everything was in a whirl of excitement, when Nash’s famous brother came to “Drakabygget”. Nash treated it as if God Almighty was on the way. All the time it sounded “my brother, my brother”. Sometimes I thought, if he says “my brother” one more time, I´ll strangle him.

 

Jørgen Nash has by himself and others been described as a ”happy rebel”. Jean Sellem told me that he thought Nash to be a better artist than his brother Asger Jorn, who in his art tends to be gloomier and more serious than his light-hearted, ”life-affirmative” brother. They had a difficult childhood, being six siblings whose mother became a widow after her husband died in a car accident. Nash and Jorn started painting early and during the German occupation of Denmark, they both became involved in the Danish resistance movement. Nash escaped to Sweden where he began his career as an ”action poet”.


 

His most notorious action was to cut off the head of the famous Little Mermaid in Copenhagen´s harbour. Nash claimed that he had placed it in a hatbox and buried it in peat bog close to the Danish seaside resort Tisvilde. The head has never been recovered, despite the fact that Nash underwent lengthy interrogations by the murder squad of the Danish police. Nash was not convicted of his confessed crime since the Police considered him to be ”untrustworthy” and they could consequently not rely on any of his numerous and contradictory acknowledgments.


 

My father told me about various situations staged by Drakabygget´s artist collective. In his capacity as editorial secretary and later editor-in-chief of the local newspaper, he was often notified about what they were up to. For example, when the artist Finn Sørensen as an act of ”protest against the brutality in the world” let himself be buried alive in a ventilated coffin, provided with a telephone. The day after the solemn burial act, Sørensen and his coffin were dug up by the local police. Sørensen was taken to St. Mary's Mental Hospital in Helsingborg, where a doctor explained that the artist was in need of immediate and enforced mental care.


 

In 1975, Jens Jörgen Thorsen and Jörgen Nash appeared in the Danish Parliament wearing striped prison suits and outfitted with heavy iron chains, spreading leaflets protesting against the ”formal attacks” on the freedom of expression, which they considered had smitened Thorsen's planned movie about Jesus´s sex life.


 

When it comes to Thorsen, I find it difficult to support the views of Drakabygget. From time to time, both theirs and the ideology of the Situationist International could, unfortunately, appear as being both pornographic and misogynic. Thorson's 1970 movie Quiet Days in Clichy was based on Henry Miller´s in my opinion worst novel of the same name. Miller is a skilled stylist and I have with great interest read several of his novels and essays, though in that short novel his occasional sensationalism, misogyny, and egocentrism are at their absolute worst. Thorsen's film followed Miller's novel quite faithfully and is thus both annoying and bad, especially due to its pitiful and exploitative view of women.


 

Miller and Thorson stated they intended to reveal all the falsehood and emptiness that dominate life in capitalist societies and instead explore how something as natural as sex has been turned into a taboo and consumer goods. Despite this probably benevolent purpose, I fully agree with author Jeanette Winterson when she, in a review of Fredrick Turner's hagiography Renegade: Henry Miller and the Making of Tropic of Cancer, pours her enraged wit over both Turner and Miller:


 

Miller the renegade wanted his body slaves like any other capitalist—and as cheaply as possible. When he could not pay, Miller the man and Miller the fictional creation work out how to cheat women with romance. What they cannot buy they steal.

The Situationists have been accused of being an exclusive ”men's club” and there might actually be some truth to that. Their magazines were filled with scantily dressed or naked ladies who had been cut out from porn magazines and provided with thought-provoking, or challenging, speech bubbles, initiatives devoid of any worries about the fact that such ”provocations” could be perceived as abusive to women. In addition, for a large part of their lives, several Situationists, like Debord, Jorn, and Nash, were known to be notorious ”women chasers” and famous Situationists like Raoul Vaneigem, Jean-Pierre Bouyoux, and Alexander Trocchi, did under pseudonyms publish rude pornographic novels. Women like Michèle Bernstein, married to Guy Debord, and Jacqueline de Jong, married to Asger Jorn, were excellent writers and of great importance for the formulation of Situationist theses and texts. Nevertheless, Bernstein has later stated that women like her were subordinates to their husbands and supporting actors to male primadonnas.


 

Thorson's planned movie about Jesus' sex life was blatantly pornographic. The Danish Film Institute promised financial support and a couple of scenes were filmed in Spain and elsewhere. However, wild protests became extensive even before the filming could begin in earnest. In Great Britain, the Vatican and the United States, various religious groups raged against the endeavour, something that of course was expected by Thorsen who considered the hullabaloo to be excellent publicity. The screenplay for the film had already been published as a book and Jørgen Nash gave my father a copy. It turned out to be nothing more than badly written and degrading pornography. Thorsen was far from being a skilled author and the obvious purpose of the entire, tasteless business was to shock as many people as possible, another was probably to make a profit from the unabashed provocation. The Danish Film Institute withdrew its support and Thorsen enjoyed playing the role as victim of Western censorship.


 

At Drakabygget, Jørgen Nash's goal was to combine art with agriculture. Cows, sheep, pigs, chickens, and horses were purchased and he made ambitious plans for the future. Extensive drainage ditches were dug to receive Government grants, artworks were exchanged for food and gasoline, although far too much of the expenditure was dependent on Asger Jorn's financial support and he soon tired of keeping the poorly planned agricultural endeavour on its feet. Jørgen Nash was definitely not a farmer and the bohemian members of the artist commune were unwilling to engage in any agricultural activities. They sold art to keep the messy economy going. Over time, artists such as Hardy Strid, Nash's third wife Liz Zwick and Yoshio Nakajima managed to get well paid for their paintings, as did Jørgen, who occasionally signed his artwork with ”Jorn”, to increase the market value.


 

Drakabygget´s agricultural activities were discontinued, but after many years of balancing on the brink of bankruptcy, Nash's economy gradually improved. Finally, he could to an author who interviewed him in 1999, proudly declare that


 

I am the poor boy who became a millionaire. But up to the age of 60, I had perpetual problems with surviving.


 

He posed in front of a painting of the Danish fifteenth-century astronomer Tycho Brahe commissioned and paid for by an art collector at USD 20,000. On the portrait, Nash had attached a three-dimensional nose of genuine silver. He explained:


 

– Tycho was a goat! He had over 200 children! However, one of the cuckold husbands brought with him five henchmen to Tycho´s castle, Uranienborg, where they cut off the astronomer´s nose. To conceal his disability, at least to some extent, Tycho acquired a silver nose. [When Tycho Brahe's tomb in 2010 was opened in Prague it was found that the nose had actually been made of brass].


 

Two years before Jørgen Nash died, the Drakabyggets Konsthall Foundation was inaugurated in 2002, but the trust went bankrupt in 2014 and all its collected artwork was sold. Recently, during a visit to my childhood town, the nearby Hässleholm, I saw an advertisement in the display window of the Savings Bank:


 

Former Drakabygget´s Art Gallery in Örkelljunga is up for sale! It is a completely renovated and bright exhibition hall of about 215 sqm. At the adjacent building there are six garages at the ground floor and a modern apartment upstairs. The entire space can e.g. be converted into apartments.


 

In Nash's and Jorn's birthplace, the Danish town of Silkeborg, Asger Jorn's museum has, however, become a success. The paintings on display have been valued at around USD 40 million.


 

Jean Sellem's gallery was closed down. The Municipality ceased to support him and where the gallery was located there is now a hairdressing salon. In his defense, I might say that Jean Sellem's manner of thinking and ideas about art have been important to me and his cultural significance was for many others certainly at least as stimulating as other cultural initiatives supported by the Municipality of Lund.


 

I am absolutely convinced that within the cultural climate we now live in, no municipal government, and definitely not someone with a Swedish Democratic Party (a deplorably ever-increasing populist party) majority, would support a happy anarchist like Jean Sellem. He was not someone who tried to shock his fellow human beings by attacking their political or religious beliefs. Jean Sellem is a cheerful homo ludens, a playful man, who wants us to be that as well. We should look at life with a more open and light-hearted point of view than the one our everyday confrontations with an impersonal bureaucracy and all kinds of problems lock us up in.


 

I remember how Sellem once when I looked into his gallery was unusually excited. His good friend Andrzej Ploski had more or less unwittingly created a great turmoil in the centre of Lund. The town´s art gallery was displaying works by someone Sellem labeled as a ”Stalinist fascist”, the East German artist Willi Sitte, something that annoyed the eastern European refugee Ploski, who att the same time considered himself to be poorly treated by KRO, The National Artist Association.


 

Sellem thought Ploski's ”action” was quite amusing, though I was somewhat hesitant about appreciating Ploski´s prank. It happened in the midst of a time when many Europeans were in constant fear of threatening terrorist attacks, not as now by Islamists, but by political terror groups such as the IRA from Ireland, the ETA from the Basque Country, the RAF from Germany and Italy's Brigate Rosse. Ploski had intended to hand over a make-believe bomb to Konsthallen, The Municipal Art Gallery. A package on which he in large letters had written BOMB. When no one was to be found there and Konsthallen appeared to be closed for lunch he placed his package in front of the entrance doors and went to eat at a restaurant close by. When Ploski got the bill he asked the management of the reputed restaurant to send it to KRO. Of course, this was considered to be a nuisance, if not sheer rudeness. Nevertheless after Ploski had been forced to pay for his expensive lunch he received a certificate from Stäket, i.e. the restaurant, that he initially had asked it to send KRO the bill, With that statement in hand he went over to the office of Sydsvenska Dagbladet, the local newspaper, as a step further in his protest action.


 

On his way from Sydsvenska Dagbladet, they had not been particularly interested in Ploski's complaints, he found that the central square of Lund, Mårtenstorget, had been sealed off while bomb demolition experts, specially summoned from Copenhagen, had appeared equipped with a remote-controlled robot which now was busy removing his bomb package. It was then in a special vehicle taken from the scene. When the package had been opened during secure circumstances it was found to contain a rubber duck. Since Ploski had written his name and address on the package, he was arrested the same evening. I do not remember the consequences of his actions.


 

Although Sellem was amused by Ploski's Situationist action I do not think he himself would have been capable of doing anything slightly illegal. I cannot recall any police interventions in connection with Sellem's support to ”marginal and experimental art”. As I now remember Sellem, I recall my good friend Örjan, also he an industrious supporter of ”alternative” art, in his case it mainly about literature. While Sellem was working with his gallery, Örjan was a member of a punk band, Bostonvärk, which devoted itself to music, poetry, and happenings. Like Sellem, he was also a book publisher. The first book he published had no title and was an anthology compiled from anonymous contributions – drawings, poems, essays, and short stories. In it, I published my short story The Bleeding Child that I previously had read at Gallery St. Petri. Örjan also knew Jean Sellem and shared with him his optimism and belief in the transforming power of art.


 

In 2013, Örjan published a new edition of a book that Jean Sellem in 1981 had printed in eleven copies – Sweden Today. The new edition was produced by hand in 85 numbered copies, all of which were signed by Jan Sellem and sold to customers who had pre-ordered their copies. It is a hardcover book in large format with 1000 completely black pages: ”The result of Jean Sellem's long-standing research on the state of the nation.” Although many told Örjan it was a crazy endeavour to publish Sellem's book, the demand was great and the publisher is now constantly receiving inquiries on how to get hold of the unique book. Nevertheless, the 85 copies are sold out and the book will never be published again. Sweden Today remains listed on the editor´s homepage with the comment:


 

What is this? An ink bomb? A nihilistic descent into the Maelstream? An unique comment on contemporary Swedish everyday life? But ... all pages are completely black! Is the present situation really as bad as that? Probably, the author's analysis is undoubtedly quite clear and in his eloquence is difficult to dispute.


 

In spite of the difficult times that have befallen him Jean Sellem has kept his good mood. Marie and he have separated and their Archive for Experimental and Marginal Art has been scattered. Even worse is that such an aesthetically inclined man as Jean Sellem is now almost blind, he can only distinguish faces, images, and text from a short distance.


 

I find that my essay became much longer than I expected it to be. Something that might be expected while tackling such an intricate issue as the meaning of life. Jean Sellem's answer may partly be hidden within his Sweden Today and Örjan dealt with it in an interesting book he called Livets mening är en hägring, The Meaning of Life is a Mirage. These two books were the ultimate reason why I embarked on writing this blog entry. It is now time to end my long-winding journey along Faust´s and The Situationists' meandering paths. I finish with a question alluding to Nietschze's dictum:


 

It is only as an aesthetic phenomenon that existence and the world are eternally justified.

 

Burton Russell, Jeffrey (1986) Mephistopheles: The Devil in The Modern World. Ithaca, NY: Cornell. Chollet, Laurent (2004) Les situationnistes: L´utopie incarnée. Paris: Gallimard. Danchev, Alex (ed.) (2011) 100 Artists´ Manifestos: From the Futurists to the Stuckists. London: Penguin Classics. Debord, Guy (2002) Society of the Spectacle. Detroit: Black & Red. Ellmann, Richard (1988) Oscar Wilde. London: Penguin Books. Donne, John (2006) Selected Poems. London; Penguin Classics. Fazakerley, Gordon (1982) ”He was a Cannibal – About Asger Jorn”, https://www.fazakerley.dk/?page_id=160 Freud, Sigmund (2002) Civilization and its Discontents. London: Penguin Modern Classics. Goethe, Johann Wolfgang von (2005) Faust, Part I. Translated by David Constantine. London: Penguin ClassicsGoethe, Johann Wolfgang von (2009) Faust, Part II. Translated by David Constantine. London: Penguin Classics. Hussey, Andrew (1972) The Life and Death of Guy Debord. London: Jonathan Cape. Isherwood, Christopher (1972) Goodbye to Berlin. Harmondsworth, Middlesex: Penguin Modern Classics. Kierkegaard, Sören (1967) Stages on Life´s Way. New York: Schocken Books.Marx, Karl (1992) Capital: Volume One: A Critique of Political Economy. London: Penguin Classics. Nespolo, Ugo (2019) ”Situazionismo”, Art e Dossier, No. 394. Nietzsche, Friedrich (1994) The Birth of Tragedy: Out of the Spirit of Music. London: Penguin Classics. Safranski, Rüdiger (2017) Goethe: Life as a Work of Art. New York: Liveright. Sellem, Jean (2014) Sweden Today. Lund: Bakhåll. Wilde, Oscar (2010) The Picture of Dorian Gray. London: Penguin ClassicsWinterson, Jeanette (2012) ”The Male Mystique of Henry Miller”, The New York Times, January16.

 

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