#Pierre Fabre

[hastayaslibakimkursu]

Pierre Fabre İlaç Firması Hangi İlaçları Üretiyor?

Pierre Fabre İlaç, Fransa merkezli bir ilaç ve kozmetik şirketidir. Şirket, 1961 yılında Pierre Fabre tarafından kurulmuştur ve günümüzde dünya genelinde önemli bir rol oynamaktadır. Pierre Fabre, ilaç ve sağlık sektöründe yenilikçi ürünler geliştirmeye odaklanarak şirketini büyütmüştür.

Pierre Fabre Hakkında

Adeka İlaç Firması hakkında bilgi almak için tıklayın. Read the full article

[queenoftheblacksky]

Revel vs Paris Saint-Germain (January 7, 2024)

[anotherhumaninthisworld]

Contemporary descriptions of the dantonist execution compilation

Their trial was over around one o’clock in the afternoon. Only Luiner was acquitted. But as he was detained as suspect for the sake of general security he was escorted to the Luxembourg. The fifteen others were sentenced to death, and driven to the scaffold around six o’clock. They were in three tumbrils: in the first was Danton, next to Delacroix; Fabre near the executioner; Hérault opposite Chabot. In the second, Phelippeaux [sic], Westermann, Camille Desmoulins, Basire and Launai d’Angers [sic]. In the last tumbril, one saw but l’Abbé d’Espagnac; his companions were almost all strangers and little known to the public. Almost all approached death with the same audacity that they had shown in court. Danton, who, like Hébert, was recognizable by his red collar, seemed to pay little attention to the crowd around him: he was chatting with Lacroix and Fabre. Hérault was the quietest. Chabot pointed to the sky, laughing. Desmoulins spoke almost continually to the people; the courage he affected seemed like a painful effort, he was an actor who was studying to play his last part well. Diederichsen, danish lawyer, was executed first, the heads of Lacroix and Danton were the last ones to fall. Only that of Danton was shown to the people, among prolonged cries of ”vive la république.”  Suite du Journal de Perlet, number 561 (April 6 1794). A shortened version of this description is given in number 104 of Journal général de la guerre (April 13 1794). According to Michel Biard’s La Liberté ou la mort: mourir en deputé 1792-1795 (2015), these were the only contemporary journals that mentioned any details regarding the execution.

Camille had made incredible efforts to tear herself away from these execrable gendarmes, who have been the lowest servants of despots; so that in going to the scaffold he was completely naked to the waist, because his shirt was in tatters. I saw him cross the space of the palace at the Place de Sang (that's what I called Place de la Révolution) with a frightened air, talking to his neighbors with great agitation, and yet on his face was the convulsive laughter of a man who no longer has his head.  Dictionnaire neólogique des hommes et des choses, volume 2, page 480 (1799) by Louis Abel Beffroy de Reigny. In his Testament d’un électeur de Paris (1795) Beffroy adds that he couldn’t restrain his tears in watching Camille pass by.

I saw the tumbrils pass by to the place of execution, containing the men who, a few days before, had been seen as those who were to consolidate the revolution. Some maintained a firm and calm demeanor, others only showed on their faces that humiliating vexation felt by a scoundrel who finds himself caught in the trap set up by his enemy. This feeling was depicted with the most striking expression on the decomposed countenance of Danton. Camille Desmoulins seemed indignant at the deceit of Robespierre, who had never showed him more friendship than on the eve of his arrest. Bazire and Chabot tried to speak to the people by whom they were surrounded; though they spoke loudly, the noise which was made around them drowned out their voices. One only heard them say that, had not Marat been assassinated, he would have been accused of conspiracy like them, and that with them he would go to his execution. The multitude regarded as blasphemous an assertion of which the truth, a few days later, was disputed by no one. They were executed on 17 germinal.  Histoire Philosophique de la Révolution de France (1807) by Antoine Étienne Fantin-Desodoards, volume 5, page 371-372

Like Hugues Aubriot, who was imprisoned in the Bastille he had had built in order to trap others, when Danton had been condemned to death by the tribunal he had instituted, the crowd gathered in the square to feast their eyes on the horrible spectacle that the cries of the public promised them.  I was going to see Méhul, who was by then living on Rue de la Monnaie, when I came across the tumbril in Rue Honoré in which this revolutionary hero was for the last time presiding over his stricken party. He was calm, between Camille Desmoulins, whom he listened to, and Fabre d'Églantine, who did not listen to anyone. Camille spoke with great warmth, and struggled so much that his unfastened clothes left his collar and shoulders, which the blade was about to separate, bare. Never had life manifested itself in him by more activity. As for Fabre, immobile under the weight of his misfortune, overwhelmed by the feeling of the present and perhaps also by the memory of the past, he no longer existed. Camille who, by cooperating in the revolution, had thought he was cooperating in a good work, still enjoyed his illusion; he believed himself on the road to martyrdom. Alluding to his last writings, he shouted: “My crime is to have shed tears!” to the crowd. He was proud of his conviction. Fabre was on the other hand ashamed of his, he, who had been pushed into revolutionary excesses by less generous interests, was overwhelmed by the awareness of the truth. He saw only torture at the end of the little road that remained for him to travel.  Another physiognomy also attracted my attention in this cartload of reprobates, it was that of Hérault de Séchelles. The tranquility which reigned over the handsome face of this former advocate-general was of a different nature from the tranquility of Danton, whose face offered a caricature of that of Socrates. Hérault's calm was that of indifference; Danton's calm that of disdain. The pallor did not sit on the latter's forehead; but that of the other was colored with such a fiery tint that it looked less like he was going to the scaffold than returning from a banquet. Hérault de Séchelles finally seemed detached from life, the preservation of which he had purchased by so much cowardice, by so many atrocities. The appearance of this selfish man astonished everyone: everyone asked his name with interest, and as soon as he was named he no longer interested anyone. […] I went up to Méhul's, and, my imagination full of what I had just seen, I told him: “Tragedy well begun! I want to see the end of it, after having finished in three words the business which brought me. This Danton really plays his role well. We are all on the eve of the day that will end for him. I want to learn how to pass it well too.” "Useful study," said Méhul, who saw things with the same eye as me, and who would have accompanied me if he hadn't been in his dressing gown and slippers.  However, the fatal tumbril had not stopped moving; the execution was beginning when, after having crossed the Tuileries, I arrived at the gate which opens onto the Place Louis XV. From there I saw the condemned, not mounting together, but appearing one by one on the fatal scaffold, to die immediately by the effect of the movement which the board or the bed on which was about to begin for them the eternal rest. The rest of the operation was hidden from me by the operatives running it. The accelerated fall of the blade alone told me that it was was being carried out.  Danton appeared last on this scene, flooded with the blood of all his friends. Day was falling. At the foot of the horrible statue whose mass stood out in a colossal silhouette against the sky, I saw the rising, like a shadow of Dante, of this tribune who, half-lit by the dying sun, seemed as much to emerge from the tomb as ready to enter it. There is nothing as daring as the countenance of this athlete of the revolution; nothing as formidable as the attitude of this profile which defied the axe, like the expression of this head which, ready to fall, still seemed to dictate laws. Horrible pantomime! time cannot erase it from my memory. I found there all the expression of the sentiment which inspired Danton with his last words; terrible words which I could not hear, but which people repeated to each other, quivering with horror and admiration. ”Above all, don't forget,” he said to the executioner with the accent of a Gracque, don't forget to show my head to the people; it’s worth seeing.” At the foot of the scaffold he had said another word worthy of being recorded, because it characterizes both the circumstance which inspired it, and the man who uttered it. With his hands tied behind his back, Danton was waiting his turn at the foot of the stairs, when his friend Lacroix, whose turn had come, was brought there. As they rushed towards each other to give each other the farewell kiss, a policeman, envying them this painful consolation, threw himself between them and brutally separated them. "At least you won't prevent our heads from kissing each other in the basket," Danton told him with a hideous smile. Danton, as I have said, perishes as a result of a security more justified by reason than by politics. Warned of Robespierre's plans, Robespierre knows too well that he cannot send me to the scaffold without proving that he can be sent there himself." Resting on this idea, he fell asleep in laziness and pleasures.  Souvernirs d’un sexagénaire (1833) by Antoine Vincent Arnault, volume 2 page 95-100. According to Biard in Danton: Le mythe et l’histoire (2016) this is the only semi-authentic source we have for Danton’s last words being ”show my head to the people, it’s worth seeing.” It’s still however somewhat dubious considering Arnault places Camille in the wrong tumbril.

[ozkar-krapo]

V/A "Le Bruit de la Conversation" // Pierre HENRY "Lévitation, pour le Corticalart de Roger Lafosse en 1973, Version 2013"

(split 10". Ah Ah Ah Éditions. 2014) [FR]

[heaven-osaki]

[renoirstable]

Frédéric Bazille, La Toilette, 1869

La Toilette depicts a rather traditional subject matter: the orientalist scene, perhaps as a way of appealing to a well known judge at the Academy who specialized in such subjects. While painting it, Bazille had excitedly written to his mother that he had found the most "ravishing model" but lamented that she was "ruinously expensive." It is believed that the woman on the right was one of Pierre August Renoir's mistresses, Lise Tréhot. The two had become friends after Tréhot modeled for Bazille in a previous picture.

Though it is now held by the Musée Fabre in Montpellier, Bazille painted La Toilette to be displayed at the Paris Salon of 1870, where the greatest art fair of the Western world would be held: the Académie des Beaux-Arts. If Bazille could land a spot exhibited there, his reputation would cemented in French art history as a master painter. However, the work would be rejected by the jury and in his shame, Bazille would never display it publicly.

This is one of the final pictures produced by Bazille before his untimely death in the Franco-Prussian War. Bravely taking command of the regiment after the injuring of his officer, Bazille was fatally hit with two bullets as he charged through enemy lines; he was killed right then and there on the battlefield. He was 28 years old.

[cheminer-poesie-cressant]

(Paul Huet, Vue prise à Bas-Meudon, huile sur toile, salon de 1863 ) Effet de brouillard, détail, musée Fabre, Montpellier - source : @cheminer-poesie-cressant)

et derrière le muret, l’enfance surgie dans les bras de la lumière ; l’enfance aux pierres et aux fleurs, l’enfance de la terre sacrée ; elle contredit l’instant tout en s’accordant son accord ; elle bouleverse la saison tout en prenant son souffle ; tout le courage de revivre résonne dans cet élan de vie qui reprend au-delà ; il faudra du courage pour reformuler le chemin désormais tout enseveli sous une pluie d’étoiles qui a brulé l’avancée des années jusqu’aux fossés, jusqu’aux cortèges de misère ; les portes des victoires fleurissent encore au pied des ombres de ce que nous avons été ; si loin cet horizon aux petits pas, si loin ce goût léger de l’infini

© Pierre Cressant

(jeudi 25 mai 2023)

[deathzgf]

tell me about fabre in that one painting

i am so very normal about portrait de fabre d ' Eglantine by pierre augustin thomire So Very Normal

( your honour this man is my babygirl )

i showed this to my friend once & they thought he was a beautiful futch lesbian ... i don ' t think they ' ve been the same since i broke the news / j

[dailyanarchistposts]

Footnotes 1 - 100

[1] Origin of Species, chap. iii.

[2] Nineteenth Century, Feb. 1888, p. 165.

[3] Leaving aside the pre-Darwinian writers, like Toussenel, Fée, and many others, several works containing many striking instances of mutual aid — chiefly, however, illustrating animal intelligence were issued previously to that date. I may mention those of Houzeau, Les facultés etales des animaux, 2 vols., Brussels, 1872; L. Büchner’s Aus dem Geistesleben der Thiere, 2nd ed. in 1877; and Maximilian Perty’s Ueber das Seelenleben der Thiere, Leipzig, 1876. Espinas published his most remarkable work, Les Sociétés animales, in 1877, and in that work he pointed out the importance of animal societies, and their bearing upon the preservation of species, and entered upon a most valuable discussion of the origin of societies. In fact, Espinas’s book contains all that has been written since upon mutual aid, and many good things besides. If I nevertheless make a special mention of Kessler’s address, it is because he raised mutual aid to the height of a law much more important in evolution than the law of mutual struggle. The same ideas were developed next year (in April 1881) by J. Lanessan in a lecture published in 1882 under this title: La lutte pour l’existence et l’association pour la lutte. G. Romanes’s capital work, Animal Intelligence, was issued in 1882, and followed next year by the Mental Evolution in Animals. About the same time (1883), Büchner published another work, Liebe und Liebes-Leben in der Thierwelt, a second edition of which was issued in 1885. The idea, as seen, was in the air.

[4] Memoirs (Trudy) of the St. Petersburg Society of Naturalists, vol. xi. 1880.

[5] See Appendix I.

[6] George J. Romanes’s Animal Intelligence, 1st ed. p. 233.

[7] Pierre Huber’s Les fourmis indigëes, Génève, 1861; Forel’s Recherches sur les fourmis de la Suisse, Zurich, 1874, and J.T. Moggridge’s Harvesting Ants and Trapdoor Spiders, London, 1873 and 1874, ought to be in the hands of every boy and girl. See also: Blanchard’s Métamorphoses des Insectes, Paris, 1868; J.H. Fabre’s Souvenirs entomologiques, Paris, 1886; Ebrard’s Etudes des mœurs des fourmis, Génève, 1864; Sir John Lubbock’s Ants, Bees, and Wasps, and so on.

[8] Forel’s Recherches, pp. 244, 275, 278. Huber’s description of the process is admirable. It also contains a hint as to the possible origin of the instinct (popular edition, pp. 158, 160). See Appendix II.

[9] The agriculture of the ants is so wonderful that for a long time it has been doubted. The fact is now so well proved by Mr. Moggridge, Dr. Lincecum, Mr. MacCook, Col. Sykes, and Dr. Jerdon, that no doubt is possible. See an excellent summary of evidence in Mr. Romanes’s work. See also Die Pilzgaerten einiger Süd-Amerikanischen Ameisen, by Alf. Moeller, in Schimper’s Botan. Mitth. aus den Tropen, vi. 1893.

[10] This second principle was not recognized at once. Former observers often spoke of kings, queens, managers, and so on; but since Huber and Forel have published their minute observations, no doubt is possible as to the free scope left for every individual’s initiative in whatever the ants do, including their wars.

[11] H.W. Bates, The Naturalist on the River Amazons, ii. 59 seq.

[12] N. Syevertsoff, Periodical Phenomena in the Life of Mammalia, Birds, and Reptiles of Voronèje, Moscow, 1855 (in Russian).

[13] A. Brehm, Life of Animals, iii. 477; all quotations after the French edition.

[14] Bates, p. 151.

[15] Catalogue raisonné des oiseaux de la faune pontique, in Démidoff’s Voyage; abstracts in Brehm, iii. 360. During their migrations birds of prey often associate. One flock, which H. Seebohm saw crossing the Pyrenees, represented a curious assemblage of “eight kites, one crane, and a peregrine falcon” (The Birds of Siberia, 1901, p. 417).

[16] Birds in the Northern Shires, p. 207.

[17] Max. Perty, Ueber das Seelenleben der Thiere (Leipzig, 1876), pp. 87, 103.

[18] G. H. Gurney, The House-Sparrow (London, 1885), p. 5.

[19] Dr. Elliot Couës, Birds of the Kerguelen Island, in Smithsonian Miscellaneous Collections, vol. xiii. No. 2, p. 11.

[20] Brehm, iv. 567.

[21] As to the house-sparrows, a New Zealand observer, Mr. T.W. Kirk, described as follows the attack of these “impudent” birds upon an “unfortunate” hawk. — “He heard one day a most unusual noise, as though all the small birds of the country had joined in one grand quarrel. Looking up, he saw a large hawk (C. gouldi — a carrion feeder) being buffeted by a flock of sparrows. They kept dashing at him in scores, and from all points at once. The unfortunate hawk was quite powerless. At last, approaching some scrub, the hawk dashed into it and remained there, while the sparrows congregated in groups round the bush, keeping up a constant chattering and noise” (Paper read before the New Zealand Institute; Nature, Oct. 10, 1891).

[22] Brehm, iv. 671 seq.

[23] R. Lendenfeld, in Der zoologische Garten, 1889.

[24] Syevettsoff’s Periodical Phenomena, p. 251.

[25] Seyfferlitz, quoted by Brehm, iv. 760.

[26] The Arctic Voyages of A.E. Nordenskjöld, London, 1879, p. 135. See also the powerful description of the St. Kilda islands by Mr. Dixon (quoted by Seebohm), and nearly all books of Arctic travel.

[27] See Appendix III.

[28] Elliot Couës, in Bulletin U.S. Geol. Survey of Territories, iv. No. 7, pp. 556, 579, etc. Among the gulls (Larus argentatus), Polyakoff saw on a marsh in Northern Russia, that the nesting grounds of a very great number of these birds were always patrolled by one male, which warned the colony of the approach of danger. All birds rose in such case and attacked the enemy with great vigour. The females, which had five or six nests together On each knoll of the marsh, kept a certain order in leaving their nests in search of food. The fledglings, which otherwise are extremely unprotected and easily become the prey of the rapacious birds, were never left alone (“Family Habits among the Aquatic Birds,” in Proceedings of the Zool. Section of St. Petersburg Soc. of Nat., Dec. 17, 1874).

[29] Brehm Father, quoted by A. Brehm, iv. 34 seq. See also White’s Natural History of Selborne, Letter XI.

[30] Dr. Couës, Birds of Dakota and Montana, in Bulletin U.S. Survey of Territories, iv. No. 7.

[31] It has often been intimated that larger birds may occasionally transport some of the smaller birds when they cross together the Mediterranean, but the fact still remains doubtful. On the other side, it is certain that some smaller birds join the bigger ones for migration. The fact has been noticed several times, and it was recently confirmed by L. Buxbaum at Raunheim. He saw several parties of cranes which had larks flying in the midst and on both sides of their migratory columns (Der zoologische Garten, 1886, p. 133).

[32] H. Seebohm and Ch. Dixon both mention this habit.

[33] The fact is well known to every field-naturalist, and with reference to England several examples may be found in Charles Dixon’s Among the Birds in Northern Shires. The chaffinches arrive during winter in vast flocks; and about the same time, i.e. in November, come flocks of bramblings; redwings also frequent the same places “in similar large companies,” and so on (pp. 165, 166).

[34] S.W. Baker, Wild Beasts, etc., vol. i. p. 316.

[35] Tschudi, Thierleben der Alpenwelt, p. 404.

[36] Houzeau’s Études, ii. 463.

[37] For their hunting associations see Sir E. Tennant’s Natural History of Ceylon, quoted in Romanes’s Animal Intelligence, p. 432.

[38] See Emil Hüter’s letter in L. Büchner’s Liebe.

[39] See Appendix IV.

[40] With regard to the viscacha it is very interesting to note that these highly-sociable little animals not only live peaceably together in each village, but that whole villages visit each other at nights. Sociability is thus extended to the whole species — not only to a given society, or to a nation, as we saw it with the ants. When the farmer destroys a viscacha-burrow, and buries the inhabitants under a heap of earth, other viscachas — we are told by Hudson — “come from a distance to dig out those that are buried alive” (l.c., p. 311). This is a widely-known fact in La Plata, verified by the author.

[41] Handbuch für Jäger und Jagdberechtigte, quoted by Brehm, ii. 223.

[42] Buffon’s Histoire Naturelle.

[43] In connection with the horses it is worthy of notice that the quagga zebra, which never comes together with the dauw zebra, nevertheless lives on excellent terms, not only with ostriches, which are very good sentries, but also with gazelles, several species of antelopes, and gnus. We thus have a case of mutual dislike between the quagga and the dauw which cannot be explained by competition for food. The fact that the quagga lives together with ruminants feeding on the same grass as itself excludes that hypothesis, and we must look for some incompatibility of character, as in the case of the hare and the rabbit. Cf., among others, Clive Phillips-Wolley’s Big Game Shooting (Badminton Library), which contains excellent illustrations of various species living together in East Africa.

[44] Our Tungus hunter, who was going to marry, and therefore was prompted by the desire of getting as many furs as he possibly could, was beating the hill-sides all day long on horseback in search of deer. His efforts were not rewarded by even so much as one fallow deer killed every day; and he was an excellent hunter.

[45] According to Samuel W. Baker, elephants combine in larger groups than the “compound family.” “I have frequently observed,” he wrote, “in the portion of Ceylon known as the Park Country, the tracks of elephants in great numbers which have evidently been considerable herds that have joined together in a general retreat from a ground which they considered insecure” (Wild Beasts and their Ways, vol. i. p. 102).

[46] Pigs, attacked by wolves, do the same (Hudson, l.c.).

[47] Romanes’s Animal Intelligence, p. 472.

[48] Brehm, i. 82; Darwin’s Descent of Man, ch. iii. The Kozloff expedition of 1899–1901 have also had to sustain in Northern Thibet a similar fight.

[49] The more strange was it to read in the previously-mentioned article by Huxley the following paraphrase of a well-known sentence of Rousseau: “The first men who substituted mutual peace for that of mutual war — whatever the motive which impelled them to take that step — created society” (Nineteenth Century, Feb. 1888, p. 165). Society has not been created by man; it is anterior to man.

[50] Such monographs as the chapter on “Music and Dancing in Nature” which we have in Hudson’s Naturalist on the La Plata, and Carl Gross’ Play of Animals, have already thrown a considerable light upon an instinct which is absolutely universal in Nature.

[51] Not only numerous species of birds possess the habit of assembling together — in many cases always at the same spot — to indulge in antics and dancing performances, but W.H. Hudson’s experience is that nearly all mammals and birds (“probably there are really no exceptions”) indulge frequently in more or less regular or set performances with or without sound, or composed of sound exclusively (p. 264).

[52] For the choruses of monkeys, see Brehm.

[53] Haygarth, Bush Life in Australia, p. 58.

[54] To quote but a few instances, a wounded badger was carried away by another badger suddenly appearing on the scene; rats have been seen feeding a blind couple (Seelenleben der Thiere, p. 64 seq.). Brehm himself saw two crows feeding in a hollow tree a third crow which was wounded; its wound was several weeks old (Hausfreund, 1874, 715; Büchner’s Liebe, 203). Mr. Blyth saw Indian crows feeding two or three blind comrades; and so on.

[55] Man and Beast, p. 344.

[56] L.H. Morgan, The American Beaver, 1868, p. 272; Descent of Man, ch. iv.

[57] One species of swallow is said to have caused the decrease of another swallow species in North America; the recent increase of the missel-thrush in Scotland has caused the decrease of the song.thrush; the brown rat has taken the place of the black rat in Europe; in Russia the small cockroach has everywhere driven before it its greater congener; and in Australia the imported hive-bee is rapidly exterminating the small stingless bee. Two other cases, but relative to domesticated animals, are mentioned in the preceding paragraph. While recalling these same facts, A.R. Wallace remarks in a footnote relative to the Scottish thrushes: “Prof. A. Newton, however, informs me that these species do not interfere in the way here stated” (Darwinism, p. 34). As to the brown rat, it is known that, owing to its amphibian habits, it usually stays in the lower parts of human dwellings (low cellars, sewers, etc.), as also on the banks of canals and rivers; it also undertakes distant migrations in numberless bands. The black rat, on the contrary, prefers staying in our dwellings themselves, under the floor, as well as in our stables and barns. It thus is much more exposed to be exterminated by man; and we cannot maintain, with any approach to certainty, that the black rat is being either exterminated or starved out by the brown rat and not by man.

[58] “But it may be urged that when several closely-allied species inhabit the same territory, we surely ought to find at the present time many transitional forms.... By my theory these allied species are descended from a common parent; and during the process of modification, each has become adapted to the conditions of life of its own region, and has supplanted and exterminated its original parent-form and all the transitional varieties between its past and present states” (Origin of Species, 6th ed. p. 134); also p. 137, 296 (all paragraph “On Extinction”).

[59] According to Madame Marie Pavloff, who has made a special study of this subject, they migrated from Asia to Africa, stayed there some time, and returned next to Asia. Whether this double migration be confirmed or not, the fact of a former extension of the ancestor of our horse over Asia, Africa, and America is settled beyond doubt.

[60] The Naturalist on the River Amazons, ii. 85, 95.

[61] Dr. B. Altum, Waldbeschädigungen durch Thiere und Gegenmittel (Berlin, 1889), pp. 207 seq.

[62] Dr. B. Altum, ut supra, pp. 13 and 187.

[63] A. Becker in the Bulletin de la Société des Naturalistes de Moscou, 1889, p. 625.

[64] See Appendix V.

[65] Russkaya Mysl, Sept. 1888: “The Theory of Beneficency of Struggle for Life, being a Preface to various Treatises on Botanics, Zoology, and Human Life,” by an Old Transformist.

[66] “One of the most frequent modes in which Natural Selection acts is, by adapting some individuals of a species to a somewhat different mode of life, whereby they are able to seize unappropriated places in Nature” (Origin of Species, p. 145) — in other words, to avoid competition.

[67] See Appendix VI.

[68] Nineteenth Century, February 1888, p. 165

[69] The Descent of Man, end of ch. ii. pp. 63 and 64 of the 2nd edition.

[70] Anthropologists who fully endorse the above views as regards man nevertheless intimate, sometimes, that the apes live in polygamous families, under the leadership of “a strong and jealous male.” I do not know how far that assertion is based upon conclusive observation. But the passage from Brehm’s Life of Animals, which is sometimes referred to, can hardly be taken as very conclusive. It occurs in his general description of monkeys; but his more detailed descriptions of separate species either contradict it or do not confirm it. Even as regards the cercopithèques, Brehm is affirmative in saying that they “nearly always live in bands, and very seldom in families” (French edition, p. 59). As to other species, the very numbers of their bands, always containing many males, render the “polygamous family” more than doubtful further observation is evidently wanted.

[71] Lubbock, Prehistoric Times, fifth edition, 1890.

[72] That extension of the ice-cap is admitted by most of the geologists who have specially studied the glacial age. The Russian Geological Survey already has taken this view as regards Russia, and most German specialists maintain it as regards Germany. The glaciation of most of the central plateau of France will not fail to be recognized by the French geologists, when they pay more attention to the glacial deposits altogether.

[73] Prehistoric Times, pp. 232 and 242.

[74] Bachofen, Das Mutterrecht, Stuttgart, 1861; Lewis H. Morgan, Ancient Society, or Researches in the Lines of Human Progress from Savagery through Barbarism to Civilization, New York, 1877; J.F. MacLennan, Studies in Ancient History, 1st series, new edition, 1886; 2nd series, 1896; L. Fison and A.W. Howitt, Kamilaroi and Kurnai, Melbourne. These four writers — as has been very truly remarked by Giraud Teulon, — starting from different facts and different general ideas, and following different methods, have come to the same conclusion. To Bachofen we owe the notion of the maternal family and the maternal succession; to Morgan — the system of kinship, Malayan and Turanian, and a highly gifted sketch of the main phases of human evolution; to MacLennan — the law of exogeny; and to Fison and Howitt — the cuadro, or scheme, of the conjugal societies in Australia. All four end in establishing the same fact of the tribal origin of the family. When Bachofen first drew attention to the maternal family, in his epoc.making work, and Morgan described the clan-organization, — both concurring to the almost general extension of these forms and maintaining that the marriage laws lie at the very basis of the consecutive steps of human evolution, they were accused of exaggeration. However, the most careful researches prosecuted since, by a phalanx of students of ancient law, have proved that all races of mankind bear traces of having passed through similar stages of development of marriage laws, such as we now see in force among certain savages. See the works of Post, Dargun, Kovalevsky, Lubbock, and their numerous followers: Lippert, Mucke, etc.

[75] See Appendix VII.

[76] For the Semites and the Aryans, see especially Prof. Maxim Kovalevsky’s Primitive Law (in Russian), Moscow, 1886 and 1887. Also his Lectures delivered at Stockholm (Tableau des origines et de l’évolution de la famille et de la propriété, Stockholm, 1890), which represents an admirable review of the whole question. Cf. also A. Post, Die Geschlechtsgenossenschaft der Urzeit, Oldenburg 1875.

[77] It would be impossible to enter here into a discussion of the origin of the marriage restrictions. Let me only remark that a division into groups, similar to Morgan’s Hawaian, exists among birds; the young broods live together separately from their parents. A like division might probably be traced among some mammals as well. As to the prohibition of relations between brothers and sisters, it is more likely to have arisen, not from speculations about the bad effects of consanguinity, which speculations really do not seem probable, but to avoid the too-easy precocity of like marriages. Under close cohabitation it must have become of imperious necessity. I must also remark that in discussing the origin of new customs altogether, we must keep in mind that the savages, like us, have their “thinkers” and savants — wizards, doctors, prophets, etc. — whose knowledge and ideas are in advance upon those of the masses. United as they are in their secret unions (another almost universal feature) they are certainly capable of exercising a powerful influence, and of enforcing customs the utility of which may not yet be recognized by the majority of the tribe.

[78] Col. Collins, in Philips’ Researches in South Africa, London, 1828. Quoted by Waitz, ii. 334.

[79] Lichtenstein’s Reisen im südlichen Afrika, ii. Pp. 92, 97. Berlin, 1811.

[80] Waitz, Anthropologie der Naturvolker, ii. pp. 335 seq. See also Fritsch’s Die Eingeboren Afrika’s, Breslau, 1872, pp. 386 seq.; and Drei Jahre in Süd Afrika. Also W. Bleck, A Brief Account of Bushmen Folklore, Capetown, 1875.

[81] Elisée Reclus, Géographie Universelle, xiii. 475.

[82] P. Kolben, The Present State of the Cape of Good Hope, translated from the German by Mr. Medley, London, 1731, vol. i. pp. 59, 71, 333, 336, etc.

[83] Quoted in Waitz’s Anthropologie, ii. 335 seq.

[84] The natives living in the north of Sidney, and speaking the Kamilaroi language, are best known under this aspect, through the capital work of Lorimer Fison and A.W. Howitt, Kamilaroi and Kurnaii, Melbourne, 1880. See also A.W. Howitt’s “Further Note on the Australian Class Systems,” in Journal of the Anthropological Institute, 1889, vol. xviii. p. 31, showing the wide extension of the same organization in Australia.

[85] The Folklore, Manners, etc., of Australian Aborigines, Adelaide, 1879, p. 11.

[86] Gray’s Journals of Two Expeditions of Discovery in North-West and Western Australia, London, 1841, vol. ii. pp. 237, 298.

[87] Bulletin de la Société d’Anthropologie, 1888, vol. xi. p. 652. I abridge the answers.

[88] Bulletin de la Société d’Anthropologie, 1888, vol. xi. p. 386.

[89] The same is the practice with the Papuas of Kaimani Bay, who have a high reputation of honesty. “It never happens that the Papua be untrue to his promise,” Finsch says in Neuguinea und seine Bewohner, Bremen, 1865, p. 829.

[90] Izvestia of the Russian Geographical Society, 1880, pp. 161 seq. Few books of travel give a better insight into the petty details of the daily life of savages than these scraps from Maklay’s notebooks.

[91] L.F. Martial, in Mission Scientifique au Cap Horn, Paris, 1883, vol. i. pp. 183–201.

[92] Captain Holm’s Expedition to East Greenland.

[93] In Australia whole clans have been seen exchanging all their wives, in order to conjure a calamity (Post, Studien zur Entwicklungsgeschichte des Familienrechts, 1890, p. 342). More brotherhood is their specific against calamities.

[94] Dr. H. Rink, The Eskimo Tribes, p. 26 (Meddelelser om Grönland, vol. xi. 1887).

[95] Dr. Rink, loc. cit. p. 24. Europeans, grown in the respect of Roman law, are seldom capable of understanding that force of tribal authority. “In fact,” Dr. Rink writes, “it is not the exception, but the rule, that white men who have stayed for ten or twenty years among the Eskimo, return without any real addition to their knowledge of the traditional ideas upon which their social state is based. The white man, whether a missionary or a trader, is firm in his dogmatic opinion that the most vulgar European is better than the most distinguished native.” — The Eskimo Tribes, p. 31.

[96] Dall, Alaska and its Resources, Cambridge, U.S., 1870.

[97] Dall saw it in Alaska, Jacobsen at Ignitok in the vicinity of the Bering Strait. Gilbert Sproat mentions it among the Vancouver indians; and Dr. Rink, who describes the periodical exhibitions just mentioned, adds: “The principal use of the accumulation of personal wealth is for periodically distributing it.” He also mentions (loc. cit. p. 31) “the destruction of property for the same purpose,’ (of maintaining equality).

[98] See Appendix VIII.

[99] Veniaminoff, Memoirs relative to the District of Unalashka (Russian), 3 vols. St. Petersburg, 1840. Extracts, in English, from the above are given in Dall’s Alaska. A like description of the Australians’ morality is given in Nature, xlii. p. 639.

[100] It is most remarkable that several writers (Middendorff, Schrenk, O. Finsch) described the Ostyaks and Samoyedes in almost the same words. Even when drunken, their quarrels are insignificant. “For a hundred years one single murder has been committed in the tundra;” “their children never fight;” “anything may be left for years in the tundra, even food and gin, and nobody will touch it;” and so on. Gilbert Sproat “never witnessed a fight between two sober natives” of the Aht Indians of Vancouver Island. “Quarreling is also rare among their children.” (Rink, loc. cit.) And so on.

[dailyunsolvedmysteries-movedd]

Beast of Gévaudan

In the mid 18th century women and children were found torn apart, dismembered, or decapitated in the quiet French province of Gévaudan. These were the first of nearly a hundred attacks perpetrated by a mysterious animal dubbed as the Beast of Gévaudan.

From 1764 to 1767, in the historical region of Gévaudan, located in southern France, and in adjacent areas, about one hundred children, youths, and women were killed by a so-called “Beast”. Numerous other humans survived the attacks, many of them seriously injured. The series of attacks has been confirmed by a great variety of historical documents and is not called into question by scientists.

Historians claim that wolves, or a hybrid of a wolf and a domestic dog, had attacked the victims; the “hybrid-assumption” is based on the description of a canid, shot in June 1767, that was said to have strange morphological characteristics. However, a critical evaluation of historical texts, including the publications of the French abbots François Fabre and Pierre Pourcher, revealed that neither this animal, nor any other wolf killed in Gévaudan, had anything to do with the attacks of the Beast.

Descriptions of the time vary, and reports may have been greatly exaggerated due to public hysteria, but the Beast was generally described as a wolf-like canine with a tall, lean frame capable of taking great strides. It had an elongated head similar to that of a greyhound, with a flattened snout, pointed ears, and a wide mouth sitting atop a broad chest. The Beast’s tail was also said to have been notably longer than a wolf’s, with a tuft at the end. The Beast’s fur was described as tawny or russet in colour but its back was streaked with black and a white heart-shaped pattern was noted on its underbelly.

About 95 percent of the carnivore attacks on humans in Gévaudan during the years 1764 to 1767 can be attributed to that single animal that was referred to as la bête: The Beast. There is no doubt that the remaining attacks were executed by rabid and non-rabid wolves. Wolves were a common species at that time and therefore easily recognized by the rural population.

The Beast of Gévaudan committed its first recorded attack in the early summer of 1764. A young woman named Marie Jeanne Valet, who was tending cattle in the Mercoire forest near the town of Langogne in the eastern part of Gévaudan, saw the Beast come at her. However, the bulls in the herd charged the Beast, keeping it at bay. They then drove it off after it attacked a second time. Shortly afterwards the first official victim of the Beast was recorded: 14-year-old Janne Boulet was killed near the village of Les Hubacs near Langogne.

Throughout the remainder of 1764, more attacks were reported across the region. Very soon terror gripped the populace because the Beast was repeatedly preying on lone men, women, and children as they tended livestock in the forests around Gévaudan. Reports note that the Beast seemed only to target the victim’s head or neck regions.

On January 12, 1765, Jacques Portefaix and seven friends were attacked by the Beast. After several attacks, they drove it away by staying grouped together. The encounter eventually came to the attention of King Louis XV, who awarded 300 livres to Portefaix and another 350 livres to be shared among his companions. The livre was the currency of Kingdom of France and its predecessor state of West Francia from 781 to 1794. The king also directed that Portefaix be educated at the state’s expense. He then decreed that the French state would help find and kill the Beast.

The killing of the creature that eventually marked the end of the attacks is credited to a local hunter named Jean Chastel, who shot it at the slopes of Mont Mouchet, now called la Sogne d’Auvers, during a hunt organized by a local nobleman, the Marquis d’Apchier, on June 19, 1767.

[the-girl-who-didnt-smile]

(Scrapped Concept) Maman la Vie

This is the last time I’m planning to draw this character, and her male counterpart, as they were both conceived in poor taste. 

Lengthy explanation / rant below cut: 

WHY THIS WAS A TERRIBLE CONCEPT FROM THE START

Long ago, I grossly mischaracterized the real-life Baron Samedi and Maman Brigitte like so: 

…In the actual mythology Baron Samedi is like a womanizer who is cheating Maman Brigitte all the time. Maman Brigitte is also really promiscuous…

…In Voodoo, Maman Brigitte is portrayed as a white or light-skinned biracial woman because Maman Brigitte is the only one of the Loa that is European in origin, not African…

OOF! I CRINGE!!!

In all seriousness, the above is an incredibly offensive mischaracterization of the lwa. 

Let’s start with Baron Samedi: I confused him with a different category of spirits, called “Gede”. The male Gede are known for being overtly sexual, but it is not because they are adulterous lechers. They celebrate sexuality because sexuality is the process by which life is created, for death is entwined with life. They also do this for the purpose of mocking social hierarchy - namely, the race/caste system that emerged out of chattel slavery. Zora Neale Hurston describes this at length in Tell My Horse. The reason why the Gede wear top hats actually pertains to this. The Gede are often portrayed as dark-skinned, for they are the spirits of enslaved people. Hence, the favorite spirit of the Black peasantry adopts the dress of the white slave-owning class - the top hat - for the purpose of mocking this social hierarchy. Their overt sexuality also serves this purpose - to alienate the white upper class.

My description of Maman Brigitte is yet more egregious. She is not promiscuous at all, nor is she Caucasian, biracial, or light-skinned.

Here is how the lwa are portrayed by the master painter, Andre Pierre:

Pierre portrays the lwa with a range of skin tones, where some of the lwa (e.g., Ezili Freda, Damballa Wedo) are portrayed as lighter skinned. Maman Brigitte is shown next to Baron Samedi in the bottom right corner.

Here is closer shot of Maman Brigitte, alongside Baron Samedi and Gede Nibo:

Maman Brigitte is portrayed as dark skinned, with the same skin tone as Baron Samedi and Gede Nibo. Additionally, she is not promiscuous, but a dignified and reserved older woman. 

Andre Pierre is not the only Haitian artist to portray her in this manner. She is consistently portrayed this way by Haitian artists, such as Gerard Paul: 

And Roudy Azor: 

Eziaku Atuama Nwokocha describes Maman Brigitte (Gran Brijit) like so: “Gede, like all lwa, has many incarnations, including Bawon Samedi, a guardian of the cemetery; Gran Brijit, an old woman, keeper of the cemetery, and Gede’s partner; and Gede Nimbo, a male spirit who is often honored by queer ­people and who appears as an effeminate dandy.” (p. 37)

Elsewhere: “Gede’s delighted embrace of sexuality is an undeniable display of male desires. The spirit manifests in multiple genders, like his female counterpart Gran Brijit, but only the male version are so explicitly sexual. No female deity in the Vodou pantheon expresses sexual desires so emphatically or bluntly in a ceremony. There are female spirits who are coy, mysterious, vengeful, or wise, but not one proudly proclaims her sexual desires…” (p. 39-40)

Much like her male counterparts, there is a lot of nuance to the portrayal of Maman Brigitte’s sexuality (rather, lack thereof). This too pertains to the history of slavery and the manner in which racism is gendered: “During the centuries of enslavement in Hispaniola, enslaved Black women were subject to routine sexual abuse from White enslavers and others with the power to dominate them. To justify this commonplace brutality, Black women were constructed as hypersexual temptresses and prostitutes who were always available for sexual conquest...To combat the construction of Black women as hypersexual, their sexual desires were ignored entirely, characterized by reductive binaries that placed whores on one side and good, chaste Christian women on the other: there was no room for the actual desires of real women."

Source: Nwokocha, Eziaku Atuama. Vodou en vogue: fashioning Black divinities in Haiti and the United States. UNC Press Books, 2023.

Hence, my description of the lwa was incredibly offensive. I read it from a source that turned out to be not reputable. I apologize for being so careless in my research. 

I do not know why the portrayal of Maman Brigitte as a White or Half White woman has persisted in the public consciousness. Surely, it is because it reinforces racist stereotypes of Black men and colorism against dark skinned Black women. But I think it is also because her name sounds so similar to the Celtic Saint. This does not mean that she is White. For example, the name “Baron Samedi” sounds European. If you didn’t know any better, you might think he is French, as “Samedi” is a French word. But the “Samedi” in “Baron Samedi” is distinctly non-European in origin. It is either derived from the indigenous term Zemi, or it is African in origin. Similar statements can be said to the lwa that arrived in New Orleans; Damballah became “Dani Blanc”, Ogou Feray became “Joe Feraille”, etc. Vodouisants were forced to Europeanize the names of these ancestral deities, who can trace their origins back to Africa. I remain uneducated about the true origins of Maman Brigitte, and it is something I have been meaning to research.

A while back, I spoke to a guy from Haiti on this topic. He got really ticked off and started talking about how terrible portrayals of Baron Samedi and Gran Brijit are. One of the main things he emphasized was how they play into fucked up, racist stereotypes of Black people. He got so pissed off I never got a chance to get to the root of the matter. Now that I’ve taken the time to research this more carefully, I realize just how horrendous the mischaracterizations are. Incredibly offensive descriptions are written in books, which turn into characters in various media that perpetuate these stereotypes. Just look at how common it is to see Baron Samedi portrayed as a lecher, and Maman Brigitte portrayed as a Caucasian or biracial woman! I didn’t fully grasp the gravity of what this man was trying to impress on me, until now. I completely underestimated the volume of misinformation that exists, and the appalling degree to which Vodou has been disrespected. 

I really cannot stress this enough: The lwa are comparable to Catholic Saints. They are not these Satanic demons, and have only been mischaracterized as such due to the demonization of African religions that is rooted in the history of slavery. As far as I can tell, Baron Samedi really is one of the most misrepresented of the lwa; so is Maman Brigitte. Should they ever be put into Hazbin Hotel, I think it would be best to pay tribute to the great Haitian painters of the 20th century. To do otherwise is deeply disrespectful to people in New Orleans, Haiti, and other places in the diaspora. But perhaps this whole endeavor illustrates why it is a mistake to put either one of them into the show - that it does cross the line into cultural appropriation.

My depiction of the “Maman Brigitte”-type character and her male counterpart for sure crosses the line of cultural appropriation... It’s. SO. BAD!!!! I for sure deserve to get canceled for this one… Hence, I intend to correct this egregious error. 

I might not have communicated this well in my previous post, but this is my intention: I have no plans to proceed with the old concept of “Maman la Vie” or “The Baron of Death”. This is the last time I plan to draw either one of them. I want to proceed with what I have been calling “the alternate concept” (i.e., “Baron of the Dead” and “Gran Maman”). I want to swap this “alternate concept” in, and move the old concept into a scrapped folder. If I had the time, I would for sure just go back, redraw old drawings, and delete the old concept. Unfortunately, I work full time, so I probably do not have time to do this. But the old concept bothers me so much, if I have time I will go back and fully redo this. In the meantime, my plans are to develop and proceed with the “alternate concept” (i.e., “Baron of the Dead” and “Gran Maman”). At minimum, I want to draw both of them at least once and refine their character descriptions. These would be moved into the main folder, replacing the old concept.

I hope that makes sense… it probably doesn’t…. Sorry, my brain is tired and communication is not my forte…my creative process is a hot mess and the inner machinations of my mind are an enigma…

ACTUAL IMAGE DESCRIPTION

I still drew her one last time because she is very fun to draw. I would be lying if I said I did not love this character on some level… Her personality is so outrageous, it is really funny to me. This tiny, under 5’ woman is the craziest sexual sadist in all of existence…!

In my brain, this makes so much sense. If you’re the immortal goddess of life who can heal any injury… your mind probably would go to that place, wouldn’t it…?

But yeah. This was totally conceived in poor taste…just, just start firing nukes at me!!! However, I love this character too much to completely scrap her, so instead I am going to reinvent her as a demon. A character with this personality clearly belongs in the setting of Hell. It’s so easy to just turn her into a demon, I don’t know why I didn’t think of this from the start. 

That demon character is named “Lavi”. I guess these outfits would be outfits she might try on if she were to ever assume a human disguise… But she would probably only wear them briefly before stepping into a discount Harley D. Quinn fit. 

The dress on the left is inspired by Nina Kristofferson as Billie Holiday. The dress on the right is inspired by a dress worn by Josephine Baker on May 5th 1953, when she appeared as Flower Girl at the Famous Charity Ball of the "Little white Beds" held at the Moulin Rouge, Paris. At that, I totally think someone in the cast of Hazbin Hotel has got to be styled after Josephine D. Baker herself - ideally, Alastor’s mother. I like that idea so much, I’m actually tempted to try to draw my take on canon Alastor’s mother…

[dailyunsolvedmysteries]

Beast of Gévaudan

In the mid 18th century women and children were found torn apart, dismembered, or decapitated in the quiet French province of Gévaudan. These were the first of nearly a hundred attacks perpetrated by a mysterious animal dubbed as the Beast of Gévaudan.

From 1764 to 1767, in the historical region of Gévaudan, located in southern France, and in adjacent areas, about one hundred children, youths, and women were killed by a so-called “Beast”. Numerous other humans survived the attacks, many of them seriously injured. The series of attacks has been confirmed by a great variety of historical documents and is not called into question by scientists.

Historians claim that wolves, or a hybrid of a wolf and a domestic dog, had attacked the victims; the “hybrid-assumption” is based on the description of a canid, shot in June 1767, that was said to have strange morphological characteristics. However, a critical evaluation of historical texts, including the publications of the French abbots François Fabre and Pierre Pourcher, revealed that neither this animal, nor any other wolf killed in Gévaudan, had anything to do with the attacks of the Beast.

Descriptions of the time vary, and reports may have been greatly exaggerated due to public hysteria, but the Beast was generally described as a wolf-like canine with a tall, lean frame capable of taking great strides. It had an elongated head similar to that of a greyhound, with a flattened snout, pointed ears, and a wide mouth sitting atop a broad chest. The Beast’s tail was also said to have been notably longer than a wolf’s, with a tuft at the end. The Beast’s fur was described as tawny or russet in colour but its back was streaked with black and a white heart-shaped pattern was noted on its underbelly.

About 95 percent of the carnivore attacks on humans in Gévaudan during the years 1764 to 1767 can be attributed to that single animal that was referred to as la bête: The Beast. There is no doubt that the remaining attacks were executed by rabid and non-rabid wolves. Wolves were a common species at that time and therefore easily recognized by the rural population.

The Beast of Gévaudan committed its first recorded attack in the early summer of 1764. A young woman named Marie Jeanne Valet, who was tending cattle in the Mercoire forest near the town of Langogne in the eastern part of Gévaudan, saw the Beast come at her. However, the bulls in the herd charged the Beast, keeping it at bay. They then drove it off after it attacked a second time. Shortly afterwards the first official victim of the Beast was recorded: 14-year-old Janne Boulet was killed near the village of Les Hubacs near Langogne.

Throughout the remainder of 1764, more attacks were reported across the region. Very soon terror gripped the populace because the Beast was repeatedly preying on lone men, women, and children as they tended livestock in the forests around Gévaudan. Reports note that the Beast seemed only to target the victim’s head or neck regions.

On January 12, 1765, Jacques Portefaix and seven friends were attacked by the Beast. After several attacks, they drove it away by staying grouped together. The encounter eventually came to the attention of King Louis XV, who awarded 300 livres to Portefaix and another 350 livres to be shared among his companions. The livre was the currency of Kingdom of France and its predecessor state of West Francia from 781 to 1794. The king also directed that Portefaix be educated at the state’s expense. He then decreed that the French state would help find and kill the Beast.

The killing of the creature that eventually marked the end of the attacks is credited to a local hunter named Jean Chastel, who shot it at the slopes of Mont Mouchet, now called la Sogne d’Auvers, during a hunt organized by a local nobleman, the Marquis d’Apchier, on June 19, 1767.

[chansonsinternationales]

Sur les traces de Cesare Pavese, avec Pierre Adrian et Marie Fabre | France Culture

[museumelina]

helen mcnicoll (1879-1915), sunny september, 1913, oil on canvas, pierre lassonde collection // present at the exhibition le canada et l'impressionnisme - nouveaux horizons at the musée fabre in montpellier, september 19-october 29, 2020.

went and had lunch with my colleagues-turned-friends from the museum today we sat in the esplanade, off to the side on the steps leading up to the photo gallery it was warmer than i would have liked, especially now that it's officially autumn

later in the day, i went to meet a friend at a café for happy hour i got there first and was seated at a hi-top in direct sunshine it was past 6 in the evening and still warmer than i would have liked, but once the sun finally moved behind some trees and descended beyond some buildings, there was an unmistakable chill in the air

[psalm22-6]

Comoedia, 5 February 1934 (note the picture of Harry Baur by the masthead!) So I learned that the 1934 Les Mis film premiered two nights before a far-right anti-government riot! And you can feel that there was a crisis about to happen in this account of the movie's premiere:

A rough start to the night: there’s the taxi driver’s strike and there’s the parliamentary crisis. The latest information passed from mouth to mouth and most journalists arrived late, bearing the most recent news. “So Emile Fabre is jumping ship?” [Fabre was the director of the Comédie-Française and was apparently being pressured to leave.] “It’s a scandal!” “It’s disgraceful!” “What folly!” “And who is replacing him?” “George Thomé.” [Thomé was a musician as well as the former director the Sûreté.] “Seriously?! They’re going to be cuffing the Comedie-Francaise.” Emile Fabre makes his entrance, followed by his charming daughter. He is just as soon surrounded and interrogated. “I don’t understand! I don’t understand!” “No one understands.” “There is too much to understand.” Our editor-in-chief, who has not always been fond of Emile Fabre, is spotted by his side; he shakes his hand cordially and I note that Pierre Lazareff [editor-in-chief of Paris-Soir] notes this effusive sympathy. A political star enters!...M. [François] Piétri [briefly the Minister of Finance]…thoughtfully and hurriedly, he passes by on swift feet which recently exercised a wise retreat that was, if I dare say, a step ahead of wisdom. He joins Mme. Piétri….It’s impossible to get him to open up!... Caught up in the commotion of the crowd, I hear this brief dialog between a political columnist and a deputy: “And how are your ‘misérables’ doing?” “They are waiting for their Monseigneur Myriel!” The huge Marignan theater is too cramped for this crowd of guests. Luckily Jean-José Frappa and his second in command, Mme. Audibert, thought of everything, took care of everything… And everyone is able to get to the coat check and find his place easily. Because the taxi strike and political events delayed hundreds of people, who then arrived all at once and with haste, this was not an easy task. Who was there? Tout-Paris...I randomly noted with my pencil: Messueirs Paul Abram, Achard, De Adler, Berneuil, Archimbaud, André Aron, Arnaud, Louis Aubert, Aubin, Kujay, Kertée, Azaïs, Bacré, Barthe, Baschet, Baudelocque, Harry-Baur, Bavelier, Robert de Beauplan, Antonin Bédier, Pierre Benoit, Mme Spinelly, Charles Delac and Marcel Vandal, Léon Benoit-Deutsch, André Lang, René Lehmann, Bellanger, Mag Bernard, Tristan Bernard, Jean-Jacques Bernard, Louis Bernard, Dr. Etiënne Bernard (all the Bernards!)...Bernheim, Bernier, Guilaume Besnard, Bétove, Bizet, Blumsteien, Mme Rocher, Boesflug, Pierre de la Boissière, Bollaert, Bouan, Boucher, Robert Bos, Pierre Bost, Paul Brach, Henry Roussell, Charles Burguet, Pierre Brisson, Simone Cerdan, Henry Clerc, Albert Clemenceau, Pière Colombier, Germaine Dulac,Henri Diamant-Berger, Julien Duvivier,Jean Epstein, Fernand Gregh, Mary Glory, René Heribel, Tania Fédor, Alice Field, Jacqueline Francell, Mary Marquet, Florelle, Marguerite Moreno, Françoise Rosay, Becq de Fouquière, Jean Servais, Vidalin, Maria Vaisamaki, Orane Demazis, Rachel Deviry, Rosine Deréan, Jacques Deval, Christiane Delyne, Renée Devillers, Jean Chataigner, Germaine Dermoz, Léon Voltera, Robert Trébor, our director, Jean Laffray, Lucie Derain, Paul Gordeaux, Jean Narguet, Parlay, Suzet Maïs, Antoine Rasimi, Renée de Saint-Cyr, Jean Toulout, Mady Berry, Yolande Laffont, Jean Max, Parysis, Charles Gallo, Léo Poldès, Jean Fayard, Edmonde Guy, Mario Roustan, Paul Strauss, Cavillon, Emile Vuillermoz, Josselyne Gaël, Charles Vanel, S. E. Si Kaddour ben Gabhrit, the duke and duchess of Mortemart, Madame Henry Paté, Marcel Prévost, Louise Weiss, Alfred Savoir, Henri Duvernois, Paul Gémon, magistrate Maurice Garçon, magistrate Campinchi, Sylvette Fillâcier, Jean Heuzé, Pierre, Heuzé, Mona Goya, Simon-Cerf, W.E. Hœndeler, Georges Midlarsky, Michel, Nadine Picard….and others I must be forgetting…pardon me!....Silence!....

In the glow of the half-light from the screen….there are applause! Not since les Croix de bois has a movie been so highly anticipated and now it is time for the verdict….Raymond Bernard can be sure that the audience is rooting for him. Our eyes are full with light and pretty colors. This Paris night is practically magical…and departing from that magic, we are plunged into the great river of les Misérables, into the furious waters of this social storm. Luckily André Lang and Raymond Bernard have made the trip for us. What contrast!  From the spectacle of an elegant and distinguished gathering, we move to the misfortunes of Jean Valjean.

The audience picks up on everything that could be an allusion to the present times. But of all these allusions, one stands out. It’s the lament of two gossips, at the moment when the barricades are rising. “What sad times!” “We’ve barely made it through the cholera…and here is the Republic!” Thunderous applause and mad laughter. When, on the barricades, the Republic calls on us to act, the spectators think of other promised actions which haven’t happened and they forget to applaud. But the whole audience is prodigiously virtuous; whenever a good deed is shown on the screen, when some sentence about the heart graces the white canvas, it is punctuated by applause. After the first film, stop!... Time to eat! There’s a mad dash to the punchbowl. In the haste of this day of crisis and running late, many in the audience did not have time for dinner….the buffet, in the blink of an eye, is emptied and the dry drinks make vindictive and impassioned discussions flow. High and low, here and there, everyone was speaking of the Parliment's chances and the intermission bell sounds in an atmosphere charged with electricity. The two other parts of the film, cut by another intermission, each end with a double ovation for Harry Baur, both in the lobby and in the theater. The little Gaby Triquet is passed from person to person towards a chocolate eclair, which she leaves a trace of on the cheeks of Harry Baur. And then as usual everyone rushes to the coat check.  Then we go to the fifth floor of the Marignan building. There, in an unoccupied apartment, dinner waits for us. There are more than a thousand of us around little eight-person tables. Ten thousand meters of film, that will make you hungry! Three orchestras pour out waltzes, tangos, and other tunes, while the masters of the hotel fill up our cups. And that continued to six thirty in the morning, in an atmosphere of charming cordiality as each person attested to the pleasure of seeing French cinema accomplish such a feat. Bernard Natan and Raymond Bernard were too surrounded for me to speak to them. Besides, what could I say to them that they haven’t already heard ten times, a hundred times, a thousand times that evening, which was the apotheosis of cinema and of Les Misérables. -Jean-Pierre Liausu

[edgysaintjust]

Fabre d'Eglantine was naturally dirty and filthy, and we saw a shirt rot on his body at a time when he could change it. However, he sometimes passed from his excess of uncleanliness to the elegant attire of the most ridiculous little masters. But when sans-culotism reigned, he resumed his filth and one can say that in this respect he died as he was born.

A note of Pierre-Joseph-Alexis Roussel from Correspondance amoureuse de Fabre d'Églantine, t. I, préface, p. 6