Viennese Decadence- the art of Franz von Bayros

Dante’s Inferno, canto 19

Vienna at the turn of the last century still retains for us an aura of decadence and bohemianism. This is derived from a number of sources- the famous paintings of Gustav Klimt (and a little later, those of Egon Schiele); the researches of Sigmund Freud into the unconscious and the nature of sexuality; the writing of Felix Salten and his outrageous pretend biography of prostitute Josefine Mutzenbacher.

Another, less well known strand in this aura of fin-de-siecle debauchery must be the art of Franz von Bayros, although his collections of prints are far less well known than the paintings of Klimt and Schiele.

The artist in 1898

Some artists dare to be as explicit and as provocative as possible. Unquestionably, Franz von Bayros (1866-1924) was one of these. He was a commercial artist, illustrator and painter who is usually classed as part of the Decadent movement and who regularly utilised erotic themes and fantastic imagery. The explicit content of his phantasmagoric erotic illustrations mean that von Bayros is often compared to Félicien Rops and Aubrey Beardsley, yet he is probably more scandalous than either of them. He was often called ‘Marquis Bayros’ in reference to the Marquis de Sade.

Bayros was born into a Spanish noble family in Zagreb, which was at the time part of the Austro-Hungarian Empire, and, aged seventeen, he entered the Vienna Academy, where his friends included Johann Strauss. After the breakdown of a marriage, Bayros moved to Munich to continue his art studies. He subsequently travelled and exhibited widely in Europe, staging his first exhibition of work in 1904. Thereafter, he embarked upon a career illustrating books, particularly those with an erotic content, such as Fanny Hill which was published in 1906. He also designed portfolios of his own erotic fantasy art. In 1911 Bayros published his most famous and controversial work, the portfolio Erzählungen am Toilettentische (Tales from the Dressing Table). This collection featured extensive scenes of lesbian bondage, group sex, and sado-masochism- themes that dominate his entire output. It was possibly unsurprising that he was later arrested and prosecuted by the state censor, leading to his exile from Germany. He returned to Vienna, but felt increasingly depressed and alienated.

Von Bayros produced a stream of erotic prints (albeit in quite limited editions) during the first decades of the twentieth century. These began with the 1905 collection Fleurettens Purpurschnecke (‘Fleurette’s Purple Snail- Songs and Poems from the Eighteenth Century’), a limited-edition portfolio of black and white drawings illustrating eighteenth century ‘Erotische Lieder und Gedichte’ (Erotic Poems and Stories).

In 1907 he issued four collections- the Geschichten aus Aretino (Stories from Aretino) of fifteen engravings; Die hübsche Andalusierin (The Pretty Andalucian Girl), which follows the sexual life of a woman called Aldonza; Die Grenouillère, the French title of which refers to a one-piece pyjama suit but has the sense of the English colloquial ‘birthday suit’- in other words, nudity; and Die Bonbonnière (The Box of Sweets), comprising two portfolios of six prints each, the etchings being accompanied by short poems.

The White Peacock

Erzählungen am Toilettentische was published under the name of ‘Choisy le Conin’, which von Bayros had adopted for the French market- partly to appeal to a Francophone public and partly to conceal his true identity. However, the cover of the collection stated his true name, leading to the censorship action in Munich over the sexual content. The Geschichte der Zairette, also released in 1911, likewise includes a high degree of adult lesbian erotica.

Bilder aus dem Boudoir der Madame CC (Pictures from the Boudoir of Madame CC), was privately published in 1912 and was a collection of thirty existing etchings, brought together under a suggestive title. The images include a mix of heterosexual and lesbian activity with a good deal of fetish bondage. Im Garten der Aphrodite (In Aphrodite’s Garden) was a portfolio from 1910 comprising eighteen etchings which was published at the same time as Bilder aus dem Boudoir and shared nine images with it. It largely depicts adult women seducing younger girls. Finally, Lesbischer Reigen (Lesbian Roundelay) was published in 1920. It was von Bayros’ last erotic portfolio, comprising just six etchings, and shows adult female couples. Von Bayros’ work for private clients is also highly enlightening. He was commissioned to design numerous ex libris book plates, and these were uniformly erotic in content. Inevitably, his clients shared his strange erotic tastes: for example, Stephan Kellner’s 1910 library plate pictures a girl crouching naked in front of a large snake.

A 1911 bookplate

Another late work by von Bayros is the three volume Bayros Mappe set, published in about 1920. It returns to book illustration, with one volume focused upon the legend of Isolde and another comprising six coloured drawings on the subject of Salome, a Decadent favourite. He then illustrated Dante’s Divine Comedy in 1921, not a surprising choice perhaps. Sinnlicher Reigen– ‘Sensual Dance (Pan)’- is another colour image of the same date as the Bayros Mappe. It is a more typically bizarre von Bayros scene, which is taking place in the porch of an elegant house. The focus is Pan, a huge hooved figure, who is dancing arms linked with two women. One is fully clothed in black, including a hat and coat, and is rather calm and static; the other is naked except for her white high heels and is cavorting excitedly. In the foreground, with her back to us, is a young plump fauness, naked and with her golden hair in a bun. The juxtapositions of clothed and naked, young and old, human and mythical, coupled with an ambiguous atmosphere of sensuality, are typical of the artist. You are often unsure whether we are witnessing scenes in the real world or in some sort of febrile dream.

While von Bayros had risen to the highest cultural and artistic circles in Munich, it was difficult for him to re-establish himself in Vienna. The outbreak of the First World War in 1914 prevented a long-planned for emigration to Rome. The defeat and collapse of Germany and Austria in 1918 led to severe depressions in the last years of his life. Although he enjoyed considerable success with his beautiful watercolour illustrations for the Divine Comedy, the work on the drawings exhausted him both physically and mentally. Devaluation of the Austrian currency added to his problems and von Bayros died in poverty in Vienna in 1924. One of his very last publications, a portfolio of sixteen prints issued in 1925 under the name of the Chevalier de Bouval, is typical of von Bayros’ entire output: it features solely women, seen occasionally alone but usually in pairs in bedrooms, where they engage in a range of more or less unusual practices together. The engravings are all completed in the artist’s typical style of very fine penwork, attention to detail and rich depiction of fabrics- whether voluminous lacy dresses or the cushions upon which the figures recline.

The reputation of Von Bayros has risen in recent decades as there has been a rediscovery of his weird and decadent art. He has been praised for “the bizarre sexual anarchy that he created in the sedate and decorous boudoirs of the early 1900s. Powerful females populate his exquisite, beautifully detailed drawings where sexual perversity is rife, and the byword is luxurious decadence.” The world that von Bayros imagined was radically at odds with the bourgeois society he knew and whose members purchased his works. His women seem to be part of that world, yet they actually inhabit a parallel existence where men are largely absent and strange fetishes and practices dominate. I think that, alongside the clear eroticism of von Bayros’ work, there is also a strand of bizarre humour, an element which must be considered when assessing the overall tone of his work.

The work of von Bayros may profitably be compared to that of the closely contemporary Martin van Maële. The latter’s collection of forty drawings, La Grande Danse macabre des vifs, was published in Brussels in 1905 by erotic specialist Charles Carrington. This ‘dance macabre’ examined in frank, if blackly comedic, detail a wide range of sexual preferences, including juvenile explorations, rape, oral sex, lesbian encounters and age-discrepant desire. In very many respects, van Maële’s baroque and uninhibited fantasies parallel the contemporary erotic visions of von Bayros. Both reveal something of the psyche of the age, crystallising or laying bare attitudes and appetites which were generally hidden but which, in visual form, were far less mediated or disguised.

I have refrained from reproducing illustrations from the portfolios such as Erzählungen am Toilettentische and Im Garten der Aphrodite, but von Bayros’ work is readily available online, from art and antique dealers and book sellers, and from Amazon and the like in the form of collections of his pictures. For more discussion of the works of von Bayros in their wider context, see my book In the Garden of Eros, available as a paperback and Kindle e-book from Amazon.

Dante and Beatrice- love’s young dream?

Dante_and_beatrice
Henry Holiday, The First Meeting of Dante & Beatrice, Walker Art Gallery, Liverpool

The devotion of early medieval poet Dante Alighieri for Beatrice is one of the most famous loves in history.  Its ubiquity makes us assume that it was an affair resembling many others: Romeo and Juliet, for example- a passionate romance that was frustrated by circumstances or fortune.  The truth is that, whatever its fame, Dante’s was a very odd affair indeed.

We know all about Dante and Beatrice because he obsessively turned an account of his love into a poetry manual, La Vita Nuova, dated to the 1290s and, after Beatrice died, he commemorated her in his Divina Commedia, completed in 1308.  A heavy weight of literary expectation in fact rests upon the most meagre of foundations.

Candydoll. candy. 2019-08-07
Valensiya Bolotova

“Love’s Young Daughter”

Dante was born in Florence in early summer 1265.  Beatrice was born in the January of 1266.  They first met in May 1274, when Beatrice has turned nine and Dante was nearly ten.  He recalled that “she was dressed in a very noble colour, a decorous and delicate crimson, tried with a girdle and trimmed I a manner suited to her tender age.”  He instantly fell violently in love with her.  He became obsessed and followed her around, watching her, but it was only nine years later, when he was out walking, that he met her again face to face.

Beatrice was walking with two older women and was dressed in white.  She greeted Dante politely, the first time she had spoken to him, and the young man was so overcome with faintness that he had to return home to recover.  There he was overwhelmed with tiredness and fell asleep.  A dream followed in which he saw Beatrice being carried by Love, wrapped in a mantle and sleeping (involta in uno drappo dormendo).  Love awoke the young woman and forced her to eat Dante’s burning heart, after which the apparition vanished.

Very little actually happened between them after this point.  Dante experienced intense feelings, becoming pale, faint and speechless when he saw her, but he said virtually nothing to her for the remainder of their lives.  A lot of poetry was written, but Beatrice and Dante both married other people.  Then, in June 1290, she died.  Dante had, in fact, foreseen this a few months earlier in another dream or vision in which he witnessed a ‘little cloud’ (nuvoletta) being carried up to heaven by angels.

Beatrice became Dante’s guide through purgatory, hell and heaven in the Divine Comedy, but this perfectly good person was just an invention of the poet’s imagination.  We know next to nothing about the real Beatrice dei Portinari; her personality was subsumed by Dante’s obsession, whilst his temperament prevented them every getting to know each other.

He saw her as a ‘little cloud’ and this is all she really is to us.  Aged nine, his childish passion for her got out of control; they met for a second time as barely more than children and never established anything like an adult relationship.  Romeo and Juliet are carried away and destroyed by their immature love; Dante’s love for Beatrice was smothered by his immaturity.

Much of this resulted from the poetic atmosphere within which Dante worked.  During the previous century, the love poetry of the troubadours had been developed within the courts of Provence and then Sicily.  Courtly love made much of worshipping a noble lady from afar (although a real, physical reward was hoped for at the end).  When this style was taken up in Italy, a lot of the sexual innuendo was purged from it because of the sinful links between love and sex, and it became quite a rarefied art form.  Dante inherited this and it seems likely that his own personality compounded the situation.  The ‘ideal love’ of the courtly ballads was applied by an over-idealistic young man, becoming increasingly rarefied.  In another verse of his, he described a young girl, beautiful and new (“una pargoletta bella e nova”) who visits the world from heaven.  This was Dante’s Beatrice, more angel than living, breathing, loving woman.

hajime-sawatari-
Sam Gates as ‘Alice’ by Hajime Sawatari, 1973

Woodland Nymphs

Amongst the next generation of Italian poets was Francesco Petrarca, known to English speakers as Petrarch.  His love for Laura is the second celebrated love of the middle ages, as it was again commemorated in a body of great poetry.  Aged 23, Petrarch first saw Laura in April 1327.  She was already a young woman and already married.  He fell in love at first sight (again) but subsequently got to know her, wooed her (and was rejected) and then remained devoted to her for the rest of his life (although he too married and had children).  This was a genuine love of one adult for another and it’s a lot more interesting for that.  Petrarch confesses to lust, for example, in Sonnet 122, when he mentions ’emotions fraught with carnal lust.’  He also felt frustration and confusion, as in Sonnet 132:

“If love it be not, what is this I feel?

If love it be, it is what kind of thing?

If good, then why so deadly is its sting?

If ill, why sweet to suffer on its wheel?”

He’s not above idolising Laura, such as when in Sonnet 159 he asks her:

“What fountain nymph, what woodland goddess loosed,

Such golden locks as hers, freed from their braid?”

Qual ninfa in fonti, in selve mai qual dea

Chiome d’oro si fino a l’aura sciolse?”

Even when Petrarch’s praising Laura as a nymph, all of this still feels real, where as Dante, for all his greatness, can sound a bit overwrought in La Vita Nuova.   Sometimes, you just want him to get a bit of perspective…