This 1898 Lost Gem Of Oriental Romanticism Is Intoxicating

by Stephen J. Gertz

The following is my Historical Note to a new translation of Haschisch by Fritz Lemmermayer, originally issued in 1898 and now published for the first time in English by Process Media in association with RKS Library Editions. The black and white illustrations here (as well as the original cover art in color) are by Gottfried Sieben and are taken from the first German edition. All of the striking and plentiful original illustrations are present (and faithfully reproduced) in this exciting new edition along with many supplemental illustrations that illuminate the history of the book. - SJG.

Some novels die and justifiably remain dead. A few are resurrected by bookish saviors and, re-examined, rise to deserved new life. Haschisch by Fritz Lemmermayer is one such literary Lazarus. 

During the nineteenth century Europe was infatuated with the Orient in general and the Muslim world in particular. The Ottoman Empire, which in the late 17th century beseiged Vienna and put all of Christian Europe at risk, had receded as a threat. Translations of The Arabian Nights appeared in French (1704) and English (1706), kindling popular interest in the Orient. Diplomatic and commercial ties with Istanbul, the Ottoman capital, increased during the 18th century and Turquerie, an Orientalist style imitative of Turkish culture and art, had developed into a popular fashion by century’s end. By the beginning of the 19th century literary Romanticism had established itself. Coleridge, Byron, and Shelley, amongst others, lured by the exotic East, indulged, to popular success, their fascination for the foreign in their work. Oriental Romanticism, which captured their fantasies, was the result.

By mid-century the European craze for all things Oriental was at its height. The paintings and color-plate albums of Amadeo Preziosi, a Maltese count and artist who had become a resident of Istanbul, provided a lush feast for Europeans hungry for visual representations of this strange world of unusual costume, customs, and, let us not mince words, alluring women, mysterious with titillating possibility behind the veil. And, too, the use of opium and hashish in the East had captured the Romantic imagination as a gateway to the Oriental mind and fantastic visions not otherwise available to Western man. The exotic East possessed a strong sensuous undercurrent and it will come as no surprise that a genre of erotic literature arose in parallel to Oriental Romanticism to satisfy the European male’s desire, The Lustful Turk (1828) being an early example. The region was perceived to be an erogenous zone.

In Germany, Romanticism tended to look inward to Teutonic myth rather than outward to the East. By the end of the nineteenth century, however, a small group of Neo-Romantics, led by litterateur Fritz Lemmermayer in protest to modern realism, turned their eyes toward the Orient. Haschisch, Lemmermayer’s 1898 novel, is not only Oriental Romanticism’s last gasp, but its acme, the literary culmination of two centuries of feverish thought and interest in the exoticism of the East.

We would not know this, however, without the scholarship of Dr. R.K. Siegel who rescued from obscurity this novel, a book lost in the wake of literary modernism and forgotten almost as soon as it was published. It’s a book that, as an antiquarian bookseller, I first became aware of in the mid-1980s through its 1911 translation into, of all languages, Yiddish. The cover art was sensational. A few of us in the trade who had a special interest in the literature of psychotropic drugs were riveted but, preoccupied with quotidian needs, did not have the necessary time to study and determine just what this book was. Enter Dr. Siegel, a dedicated collector-scholar, a breed of book lover that has so often (and to no financial gain whatsoever) devoted precious time to perform the bibliographical spadework for books in general and orphaned literature in particular. It was he who uncovered the first edition in German and then made the study of the novel’s history a personal mission. The results are here and marvelous.

Amadeo Preziosi, Odalisque.

A word on the novel’s illustrations by Sieben. He was unquestionably influenced by Preziosi’s artwork. Stamboul: Souvenirs d’Orient, Preziosi’s widely and wildly popular color-plate masterpiece first appeared in 1858, its fourth and final issue published in 1883 (as Stamboul: Meours et Costumes) to satisfy unabated demand. When Europeans imagined the Orient it was Preziosi’s imagery that they referenced, particularly his women of Istanbul. The faces of the women in Haschisch are directly those of Preziosi’s women. Preziosi’s image of a harem woman, languid and alluring as she is attended by her servants, tempts us with come-hither eyes as she smokes a hookah. Is she enraptured by hashish, or merely smoking tobacco? It is left to the observer to decide.

I think it safe to say, however, that readers will not have to make a decision regarding the novel’s vivid and operatic narrative. Haschisch is a literary cloud of intoxicating smoke, a phantasmagoria in print, once forgotten but now unforgettable.

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N.B. The politics of Oriental Romanticism are not germane to this post beyond that almost every 19th century stereotype of the exotic East is found in Haschisch. Romanticism's preoccupation with love, sex, and death gets full play here. Throw in exotic drugs and Muslims and Edward Said would have had a field day with it had he lived to see this publication, which is quite something with production values that belie its cost, and a degree of scholarship that is remarkable. Dr. Siegel is a model literary detective; his informative introduction and notes cover the waterfront. It appears he hasn't missed a thing, which would be a bad thing if the story behind the book wasn't so interesting.

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LEMMERMAYER, Fritz. Hashish: The Lost Legend. The First English Translation of a Great Oriental Romance. Edited with an Introduction and Notes by Ronald K. Siegel, PH.D. Translations by Hermann Schibli (German); Mindle Crystal Gross (Yiddish). Historical Note by Stephen J. Gertz. Port Townsend, WA: Process Media in association with RKS Library Editions, 2013 [i.e. Feb. 2014].

First edition in English, limited to 418 copies numbered and signed by Ronald K. Siegel, PH.D. Quarto (10 x 6 1/2 inches). xx, 118 pp. on heavy glossy paper. Illustrated throughout in black & white and color. Full blue suede cloth with color illustration laid-on. Gilt lettered spine. Housed in a red suede cloth slipcase. $65.

 

Full Disclosure: I sit on the Editorial Board of RKS Library Editions, along with William Dailey, Michael Horowitz, and Steven B. Karch, M.D., FFFLM.

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First Dibs On That Book: A Poetic Meditation On The Landscape of Memory

by Alastair Johnston

Mohammed Dib, Tlemcen or Places of Writing, translated from the French by Guy Bennett, Los Angeles: Otis Books/Seismicity Editions, 2012, 115 pp., paperback, perfectbound, $12.95

The kindness of strangers is legendary, but when you are used to getting books, manuscripts and CDs in the mail you are not always grateful, or aware of their significance. Last April I got a copy of The Poems of Luxorius translated by my friend Art Beck, sent to me from Otis Books, which are published by the Graduate Writing Program of Otis College of Art and Design in Los Angeles. They decided to add a bonus to the package, the book discovered here.

(To make a long story even longer: Last week I had a dentist appointment and had to take public transport there and back, a journey of an hour each way, an experience always improved by a good book. My Hazlitt volume was too big to fit in a pocket so I grabbed the small slim volume of Dib off the shelf where it had been sitting patiently waiting to be sorted into sell, give away or read later).

The cover is black, a matte black that is eventually going to be covered in scuffs and fingerprints, and the book contains some murky square photos, also very black. A good book needs no photos to sell it, I thought, especially badly reproduced ones. But then I got it: these are Dib's photos, amateurish mementos of his past. He took them in his hometown of Tlemcin, Algeria, in 1946. In 1957 he was exiled and spent the rest of his life away from his homeland, writing about it. Like James Joyce, like H. C. Earwicker -- like everybody! So this work is a poetic meditation on the landscape of memory and the unknowable trajectory of life. 

"Why worry about order and coherence if we don't have to? Memory knows no such concerns and we are strolling through a memory."

By the time I got home from the dentist I had finished the book and decided to read it again. I was ignorant of Mohammed Dib (1920–2003) until I read this slim poetic work. The web tells us, "Dib, who was at various times a teacher, accountant, rug maker, journalist, and drama critic, wrote of the poor Algerian worker and peasant in his early realistic novels." Coming across those old photos had started him thinking about where he had come from. Some of the people in his photos look pretty downtrodden, and I thought Algeria was a hot country. They look bundled up against the cold. His own family look a bit more comfortable, or maybe these shots were taken on special occasions, weddings and birthdays. And the black and white murky photos come to life as he paints them in for us:

"A few colors. Less for brightening up the photograph than to get us dreaming. The floor is a mosaic of olive-green tiles (so typically Arabo-Andalusian) on the one hand, and tiles the white of Chinese porcelain on the other…. The checkerboard they form is contained in a wide, dark red frame. The walls are paneled with azulejos in the grand tradition: blue motif on white background, repeated from tile to tile. You feel it has the moist transparency of a child's eye.
   "And green is the grape vine whose trunk stretches ever upward, plunging the patio into green shade."

He asks what the role of the writer is. It must be more than just a function to produce text. He has a set of references which he hopes coincides with those of the reader. Coming to the text, both writer and reader are looking for a space of freedom, he says. It's up to both to discover common ground, because once the work of writing is finished it disowns the author and leads a life of its own. Whimsically he suggests that critics and "people with master's degrees" need to open up these spaces of freedom once more, by which I think he means interpret the codes of a writer's work so they speak to all readers. Everyman as Augustine or Jerome?

From children's games (which are universal) to taking bread to be baked at the communal oven, Dib paints a portrait of a bygone time and a bygone lad he no longer recognizes: the 8-year-old whippersnapper in a bowtie and kalpak (one of those wooly cylindrical hats). "Such is the oddball that faces or rather confronts me. I can't get over it, the bow tie in particular delights me. And scandalizes me."

Other kids roamed the streets; some were already working. He went to school, which was run by the French colonial government. "And today French is a language that Algerians are not averse to speaking. I myself began as a school teacher in this language, which far from making me French made me more Algerian."

He takes us back to the market, "La Médresse," destroyed by the French because it might harbor terrorists. Nothing could be more unlikely: it was just a collection of gaily painted stands selling fruits and vegetables brought from the countryside, "paintings the Fauves would have been proud of." He recounts the trips with his grandmother to this market, the intoxicating odors, how she would haggle so much over an apricot it would drive the stall-holders to distraction. "That's it, old woman, shop's closed! I'm going straight home to bed!" Another destroyed neighborhood, Bab Sidi Boumédiène, was home to story-tellers. Though illiterate, these men told tales from memory that the author later discovered were from the Thousand and One Nights. "Story-telling is still forbidden: these people of the word may once have delivered subversive messages, and could still be doing so today."

"Just opposite there was a flourishing flea market where you would also happen upon the greatest concentration of fortune tellers. But it seemed they were only there for the infantrymen of the Gourmalah barracks, who could be identified by the pronounced fondness they had for the girls -- they monopolized every one. When you saw the proud soldiers hold them close, you had to wonder if they were having their palms read or whispering sweet nothings into their ears. Allah alone knows and, as for me, I was too young to approach these big women, girls from the South they said, in order to find out. Incredibly, they wore no veils and their faces were amazingly covered with tattoos, their burning eyes ringed with kohl."

But the whole neighborhood was torched by the French, along with Le Médresse: 

"Not only did this result in the physical disappearance of a place, but also of trades and professional practices, whose bell tolled at the same time. Neither would survive. As the cluster of shacks went up in smoke, the local customs were also immolated, and the traditions and spirit that gave rise to them vanished, too."

Dib's writing makes me want to go there, tempt the fates again that found me lost in the Nubian desert. (I pause to put on Musique Tagnawite by Mahmoud Guinia.) There are no bugs in the desert, no insects, nothing lives there. You can lay down in the sand and look at the stars until you fall asleep. But it's better to travel at night and look for shade during the day. Then I remember that as the world is more and more divided into haves and have-nots, it is increasingly impossible for us first worlders to wander unremarked into the Sahara, the world's largest desert. It's not only on Algeria's doorstep "but also within us, in the dark refuge."

 "The three revealed religions were born in the desert. Three religions that conceal others, many others, that were also revealed there. Let us keep that in mind so as not to forget that the desert is the blank page on which anything can be written, or anything erased.
   "Only it happens that not one religion was born in the Sahara. Our desert is a true blank page. Is it meant to remain a blank page? Based on what we know, we can say that this page is spreading further and further in all directions.
   "The blank page is not only something we can write on. It is also something your destiny can appear to you on, write itself on.
   "All Algerians know geomancy, the art of divination. The geomancer draws signs in the sand and you wait for the omen."

Because of my love for North African music I am drawn to his description of a festival: "Then come the Gnawa (the Blacks). In a thunder of enormous drums, their iron krakebs clack like the beaks of a thousand robotic storks." I can hear it! And now I can see it too. Blurry family snaps, girls in their finery (recalling Lehnert & Landrock's Rêves d'Orient), arty architectural shots, suddenly it all starts to come into focus. We cannot go there, except on the flying carpet of Dib's words. But he falters:

"You haven't said everything you thought you did, and what you did you didn't say well.
   "… Again to try your luck. From that time on you cannot escape the call of the work to be rewritten. Which will be perfect this time."

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