We have already seen to what extent wrestlers exploit the resources of a given physical style, developed and put to use in order to unfold before the eyes of the public a total image of Defeat. The flaccidity of tall white bodies which collapse with one blow or crash into the ropes with arms flailing, the inertia of massive wrestlers rebounding pitiably off all the elastic surfaces of the ring, nothing can signify more clearly and more passionately the exemplary abasement of the vanquished. Deprived of all resilience, the wrestler's flesh is no longer anything but an unspeakable heap spread out on the floor, where it solicits relentless reviling and jubilation. There is here a paroxysm of meaning in the style of antiquity, which can only recall the heavily underlined intentions in Roman triumphs. At other times, there is another ancient posture which appears in the coupling of the wrestlers, that of the suppliant who, at the mercy of his opponent, on bended knees, his arms raised above his head, is slowly brought down by the vertical pressure of the victor. In wrestling, unlike judo, Defeat is not a conventional sign, abandoned as soon as it is understood; it is not an outcome, but quite the contrary, it is a duration, a display, it takes up the ancient myths of public Suffering and Humiliation: the cross and the pillory. It is as if the wrestler is crucified in broad daylight and in the sight of all. I have heard it said of a wrestler stretched on the ground 'He is dead, little Jesus, there, on the cross,' and these ironic words revealed the hidden roots of a spectacle which enacts the exact gestures of the most ancient purifications.
But what wrestling is above all meant to portray is a purely moral concept: that of justice. The idea of 'paying' is essential to wrestling, and the crowd's 'Give it to him' means above all else 'Make him pay'. This is therefore, needless to say, an immanent justice. The baser the action of the 'bastard', the more delighted the public is by the blow which he justly receives in return. If the villain—who is of course a coward—takes refuge behind the ropes, claiming unfairly to have a right to do so by a brazen mimicry, he is inexorably pursued there and caught, and the crowd is jubilant at seeing the rules broken for the sake of a deserved punishment. Wrestlers know very well how to play up to the capacity for indignation of the public by presenting the very limit of the concept of justice, this outermost zone of confrontation where it is enough to infringe the rules a little more to open the gates of a world without restraints. For a wrestling-fan, nothing is finer than the revengeful fury of a betrayed fighter who throws himself vehemently not on a successful opponent but on the smarting image of foul play. Naturally, it is the pattern of Justice which matters here, much more than its content: wrestling is above all a quantitative sequence of compensations (an eye for an eye, a tooth for a tooth). This explains why sudden changes of circumstances have in the eyes of wrestling habitues a sort of moral beauty: they enjoy them as they would enjoy an inspired episode in a novel, and the greater the contrast between the success of a move and the reversal of fortune, the nearer the good luck of a contestant to his downfall, the more satisfying the dramatic mime is felt to be. Justice is therefore the embodiment of a possible transgression; it is from the fact that there is a Law that the spectacle of the passions which infringe it derives its value.
It is therefore easy to understand why out of five wrestling-matches, only about one is fair. One must realize, let it be repeated, that 'fairness' here is a role or a genre, as in the theatre the rules do not at all constitute a real constraint; they are the conventional appearance of fairness. So that in actual fact a fair fight is nothing but an exaggeratedly polite one: the contestants confront each other with zeal, not rage; they can remain in control of their passions, they do not punish their beaten opponent relentlessly, they stop fighting as soon as they are ordered to do so, and congratulate each other at the end of a particularly arduous episode, during which, however, they have not ceased to be fair. One must of course understand here that all these polite actions are brought to the notice of the public by the most conventional gestures of fairness: shaking hands, raising the arms, ostensibly avoiding a fruitless hold which would detract from the perfection of the contest.
Conversely, foul play exists only in its excessive signs: administering a big kick to one's beaten opponent, taking refuge behind the ropes while ostensibly invoking a purely formal right, refusing to shake hands with one's opponent before or after the fight, taking advantage of the end of the round to rush treacherously at the adversary from behind, fouling him while the referee is not looking (a move which obviously only has any value or function because in fact half the audience can see it and get indignant about it). Since Evil is the natural climate of wrestling, a fair fight has chiefly the value of being an exception. It surprises the aficionado, who greets it when he sees it as an anachronism and a rather sentimental throwback to the sporting tradition ('Aren't they playing fair, those two'); he feels suddenly moved at the sight of the general kindness of the world, but would probably die of boredom and indifference if wrestlers did not quickly return to the orgy of evil which alone makes good wrestling.
Extrapolated, fair wrestling could lead only to boxing or judo, whereas true wrestling derives its originality from all the excesses which make it a spectacle and not a sport. The ending of a boxing-match or a judo-contest is abrupt, like the full-stop which closes a demonstration. The rhythm of wrestling is quite different, for its natural meaning is that of rhetorical amplification: the emotional magniloquence, the repeated paroxysms, the exasperation of the retorts can only find their natural outcome in the most baroque confusion. Some fights, among the most successful kind, are crowned by a final charivari, a sort of unrestrained fantasia where the rules, the laws of the genre, the referee's censuring and the limits of the ring are abolished, swept away by a triumphant disorder which overflows into the hall and carries off pell-mell wrestlers, seconds, referee and spectators.
It has already been noted that in America wrestling represents a sort of mythological fight between Good and Evil (of a quasipolitical nature, the 'bad' wrestler always being supposed to be a Red). The process of creating heroes in French wrestling is very different, being based on ethics and not on politics. What the public is looking for here is the gradual construction of a highly moral image: that of the perfect 'bastard'. One comes to wrestling in order to attend the continuing adventures of a single major leading character, permanent and multiform like Punch or Scapino, inventive in unexpected figures and yet always faithful to his role. The 'bastard' is here revealed as a Molière character or a 'portrait' by La Bruyère, that is to say as a classical entity, an essence, whose acts are only significant epiphenomena arranged in time. This stylized character does not belong to any particular nation or party, and whether the wrestler is called Kuzchenko (nicknamed Moustache after Stalin), Yerpazian, Gaspardi, Jo Vignola or Nollières, the aficionado does not attribute to him any country except 'fairness'—observing the rules.
What then is a 'bastard' for this audience composed in part, we are told, of people who are themselves outside the rules of society? Essentially someone unstable, who accepts the rules only when they are useful to him and transgresses the formal continuity of attitudes. He is unpredictable, therefore asocial. He takes refuge behind the law when he considers that it is in his favour, and breaks it when he finds it useful to do so. Sometimes he rejects the formal boundaries of the ring and goes on hitting an adversary legally protected by the ropes, sometimes he re-establishes these boundaries and claims the protection of what he did not respect a few minutes earlier. This inconsistency, far more than treachery or cruelty, sends the audience beside itself with rage: offended not in its morality but in its logic, it considers the contradiction of arguments as the basest of crimes. The forbidden move becomes dirty only when it destroys a quantitative equilibrium and disturbs the rigorous reckoning of compensations; what is condemned by the audience is not at all the transgression of insipid official rules, it is the lack of revenge, the absence of a punishment. So that there is nothing more exciting for a crowd than the grandiloquent k
ick given to a vanquished 'bastard'; the joy of punishing is at its climax when it is supported by a mathematical justification; contempt is then unrestrained. One is no longer dealing with a salaud but with a salope—the verbal gesture of the ultimate degradation.
Such a precise finality demands that wrestling should be exactly what the public expects of it. Wrestlers, who are very experienced, know perfectly how to direct the spontaneous episodes of the fight so as to make them conform to the image which the public has of the great legendary themes of its mythology. A wrestler can irritate or disgust, he never disappoints, for he always accomplishes completely, by a progressive solidification of signs, what the public expects of him. In wrestling, nothing exists except in the absolute, there is no symbol, no allusion, everything is presented exhaustively. Leaving nothing in the shade, each action discards all parasitic meanings and ceremonially offers to the public a pure and full signification, rounded like Nature. This grandiloquence is nothing but the popular and age-old image of the perfect intelligibility of reality. What is portrayed by wrestling is therefore an ideal understanding of things; it is the euphoria of men raised for a while above the constitutive ambiguity of everyday situations and placed before the panoramic view of a univocal Nature, in which signs at last correspond to causes, without obstacle, without evasion, without contradiction.
When the hero or the villain of the drama, the man who was seen a few minutes earlier possessed by moral rage, magnified into a sort of metaphysical sign, leaves the wrestling hall, impassive, anonymous, carrying a small suitcase and arm-in-arm with his wife, no one can doubt that wrestling holds that power of transmutation which is common to the Spectacle and to Religious Worship. In the ring, and even in the depths of their voluntary ignominy, wrestlers remain gods because they are, for a few moments, the key which opens Nature, the pure gesture which separates Good from Evil, and unveils the form of a justice which is at last intelligible.
The Romans in Films
In Mankiewicz's Julius Caesar, all the characters are wearing fringes. Some have them curly, some straggly, some tufted, some oily, all have them well combed, and the bald are not admitted, although there are plenty to be found in Roman history. Those who have little hair have not been let off for all that, and the hairdresser—the king-pin of the film—has still managed to produce one last lock which duly reaches the top of the forehead, one of those Roman foreheads, whose smallness has at all times indicated a specific mixture of self-righteousness, virtue and conquest.
What then is associated with these insistent fringes? Quite simply the label of Roman-ness. We therefore see here the mainspring of the Spectacle—the sign—operating in the open. The frontal lock overwhelms one with evidence, no one can doubt that he is in Ancient Rome. And this certainty is permanent: the actors speak, act, torment themselves, debate 'questions of universal import', without losing, thanks to this little flag displayed on their foreheads, any of their historical plausibility. Their general representativeness can even expand in complete safety, cross the ocean and the centuries, and merge into the Yankee mugs of Hollywood extras: no matter, everyone is reassured, installed in the quiet certainty of a universe without duplicity, where Romans are Romans thanks to the most legible of signs: hair on the forehead.
A Frenchman, to whose eyes American faces still have something exotic, finds comical the combination of the morphologies of these gangster-sheriffs with the little Roman fringe: it rather looks like an excellent music-hall gag. This is because for the French the sign in this case overshoots the target and discredits itself by letting its aim appear clearly. But this very fringe, when combed on the only naturally Latin forehead in the film, that of Marlon Brando, impresses us and does not make us laugh; and it is not impossible that part of the success of this actor in Europe is due to the perfect integration of Roman capillary habits with the general morphology of the characters he usually portrays. Conversely, one cannot believe in Julius Caesar, whose physiognomy is that of an Anglo-Saxon lawyer—a face with which one is already acquainted through a thousand bit parts in thrillers or comedies, and a compliant skull on which the hairdresser has raked, with great effort, a lock of hair.
In the category of capillary meanings, here is a sub-sign, that of nocturnal surprises: Portia and Calpurnia, waken up at dead of night, have conspicuously uncombed hair. The former, who is young, expresses disorder by flowing locks: her unreadiness is, so to speak, of the first degree. The latter, who is middle-aged, exhibits a more painstaking vulnerability: a plait winds round her neck and comes to rest on her right shoulder so as to impose the traditional sign of disorder, asymmetry. But these signs are at the same time excessive and ineffectual: they postulate a 'nature' which they have not even the courage to acknowledge fully: they are not 'fair and square'.
Yet another sign in this Julius Caesar: all the faces sweat constantly. Labourers, soldiers, conspirators, all have their austere and tense features streaming (with Vaseline). And closeups are so frequent that evidently sweat here is an attribute with a purpose. Like the Roman fringe or the nocturnal plait, sweat is a sign. Of what? Of moral feeling. Everyone is sweating because everyone is debating something within himself; we are here supposed to be in the locus of a horribly tormented virtue, that is, in the very locus of tragedy, and it is sweat which has the function of conveying this. The populace, upset by the death of Caesar, then by the arguments of Mark Antony, is sweating, and combining economically, in this single sign, the intensity of its emotion and the simplicity of its condition. And the virtuous men, Brutus, Cassius, Casca, are ceaselessly perspiring too, testifying thereby to the enormous physiological labour produced in them by a virtue just about to give birth to a crime. To sweat is to think—which evidently rests on the postulate, appropriate to a nation of businessmen, that thought is a violent, cataclysmic operation, of which sweat is only the most benign symptom. In the whole film, there is but one man who does not sweat and who remains smooth-faced, unperturbed and watertight: Caesar. Of course Caesar, the object of the crime, remains dry since he does not know, he does not think, and so must keep the firm and polished texture of an exhibit standing isolated in the courtroom.
Here again, the sign is ambiguous: it remains on the surface, yet does not for all that give up the attempt to pass itself off as depth. It aims at making people understand (which is laudable) but at the same time suggests that it is spontaneous (which is cheating); it presents itself at once as intentional and irrepressible, artificial and natural, manufactured and discovered. This can lead us to an ethic of signs. Signs ought to present themselves only in two extreme forms: either openly intellectual and so remote that they are reduced to an algebra, as in the Chinese theatre, where a flag on its own signifies a regiment; or deeply rooted, invented, so to speak, on each occasion, revealing an internal, a hidden facet, and indicative of a moment in time, no longer of a concept (as in the art of Stanislavsky, for instance). But the intermediate sign, the fringe of Roman-ness or the sweating of thought, reveals a degraded spectacle, which is equally afraid of simple reality and of total artifice. For although it is a good thing if a spectacle is created to make the world more explicit, it is both reprehensible and deceitful to confuse the sign with what is signified. And it is a duplicity which is peculiar to bourgeois art: between the intellectual and the visceral sign is hypocritically inserted a hybrid, at once elliptical and pretentious, which is pompously christened 'nature'.
The Writer on Holiday
Gide was reading Bossuet while going down the Congo. This posture sums up rather well the ideal of our writers 'on holiday', as photographed by Le Figaro: to add to mere leisure the prestige of a vocation which nothing can stop or degrade. Here is therefore a good piece of journalism, highly efficient sociologically, and which gives us, without cheating, information on the idea which our bourgeoisie entertains about its writers.
What seems above all else to surprise and delight it, then, is its own broad-mindedness in acknowledging that writers too are the so
rt of people who commonly take holidays. 'Holidays' are a recent social phenomenon, whose mythological development, incidentally, would be interesting to trace. At first a part of the school world, they have become, since the advent of holidays with pay, a part of the proletarian world, or at least the world of working people. To assert that this phenomenon can henceforth concern writers, that the specialists of the human soul are also subjected to the common status of contemporary labour, is a way of convincing our bourgeois readers that they are indeed in step with the times: they pride themselves on acknowledging certain prosaic necessities, they limber up to 'modern' realities through the lessons of Siegfried and Fourastié.
Needless to say, this proletarianization of the writer is granted only with parsimony, the more completely to be destroyed afterwards. No sooner endowed with a social attribute (and holidays are one such attribute, a very agreeable one), the man of letters returns straight away to the empyrean which he shares with the professionals of inspiration. And the 'naturalness' in which our novelists are eternalized is in fact instituted in order to convey a sublime contradiction: between a prosaic condition, produced alas by regrettably materialistic times, and the glamorous status which bourgeois society liberally grants its spiritual representatives (so long as they remain harmless).
Mythologies Page 2