Weird #7: “The Man in the Bottle” by Gustav Mayrink (1912)

Gustav Mayrink’s “The Man in the Bottle” is a short, decadent tale. It takes place at a masqued ball in the court of a Persian prince, Mohammed Darasche-Koh, who is gravely jealous of the Count de Faast for the hand of a beautiful princess.

Due to its decadent literary influences, and its preoccupation with themes of surface and concealment, I feel like this story can be best described visually. Were this story to be produced for the screen, it would be a contender for the Oscar for Best Costume Design for sheer extravagance. And if animated in the classic, shadowy style of the illustrator Aubrey Beardsley–who is directly referenced as an influence in the text–it would win for Best Animated Feature.

Masquerade by Aubrey Beardsley, cover design for The Yellow Book, vol. 1, 1894

At the centre of this story is a marionette show staring the Persian prince, the Count de Faast, and the princess together–a production designed by the jealous Prince himself. The Count is placed in a thick glass bottle, alone, while the Prince sits cross-legged above it. What follows is a prime literary example of Antonin Artaud’s “theatre of cruelty” in which the cruelty becomes genuine, no longer an act.

In short (spoilers ahead), the masquers watch the Count’s real distress as he slowly suffocates to death for lack of air in front of their very eyes. The masquers are unable to tell where the Count’s part in the “Man in the Bottle” marionette show ends and where his genuine panic begins. In effect, the Count’s panic and subsequent death is the evening’s entertainment.

Only at the end of the play, when the princess as “The Lady in the Sedan Chair” finally appears before the audience, do the masquers fully realize the “nameless horror” of what they witnessed (74). In short, the Prince plays the audience and actors like marionettes, executing the perfect vengeance.

This story appeared to me, on a first read, to be witty, decadent, and highly aesthetic in a way that seemed difficult to write about. However, when during my second read, I was reminded of Artaud, I started to see how this story has continuous relevance today, when we think about cruelty and spectacle in the news we consume.

I’m not well-versed in Artaud. But to me, “The Man in the Bottle” suggests that cruelty to another human being becomes normalized when it becomes part of a spectacle. People are uncertain whether they should intervene in a crisis, because the cruelty becomes perceived as part of the “act.” Only when the “mask” of performance comes loose does the full scale of the cruelty become apparent to the audience.

It got me thinking about the idea of “entertainment media” and how certain news shows play up real acts of cruelty as spectacles of entertainment. It also got me thinking about how some people tried to console themselves in 2016 by joking that Donald Trump’s election run was just an art project, as if that could make his boorishness and cruelty more tolerable or normal.

When cruelty is represented as a spectacle in the media, it becomes socially normalized. At what point do we cease to perceive the news as representing the suffering of real people, and at which point do we start viewing the news primarily as a spectacle, seemingly divorced from human suffering?

The masquers watch the Count de Faast slowly suffocate for lack of air, thinking it is part of an elaborate stage production. The times being what they are, I cannot ignore the parallel between this method of execution and the suffocating chokehold placed on George Floyd by a Minnesota police officer. People who continue to deny systemic racism exists seem to me to be an awful lot like the masquers, in how they may prefer to think of police brutality as some sort of illusion–not that they deny police brutality happens, but that they prefer to deny the systemic nature of it. In treating systemic racism as an elaborate masque, they, through their inaction, tolerate and enable the cruelty perpetrated before their very eyes.

I would like to think that most people regard the suffering of black people at the hands of the police with a more morally engaged and empathetic attitude than the frivolous masquers regard the Count. However, it would be foolish to ignore the wider point this story is making about the cruelty of human nature. The message of “The Man in the Bottle” could be taken as a cautionary tale not to let spectacle and illusion blind us to the inhumane cruelty happening before our eyes. But the tale also seems to suggest something darker and more indicting–that such spectacles of cruelty are a fundamental aspect of our experience of modernity in the first place.

Book cover of The Weird: A Compendium of Strange and Dark Stories
This post is part of the Archaeology of Weird Fiction Challenge

Next week, I will be reading “The Dissection” by Georg Heym (1913), which, as I am sure you can imagine from the title, is a charming, happy-go-lucky story of love and loss with no body horror whatsoever.

2 thoughts on “Weird #7: “The Man in the Bottle” by Gustav Mayrink (1912)

  1. Pingback: Weird #13: “The Hell Screen” by Ryūnosuke Akutagawa (1918) – Archaeologies of the Weird

  2. Max

    .°·°* * † * * · * * * ° ° · ° ° ° ° * · ,.° ° ° · .* · ,*
    ·*°*·\ \ / /*Hen I diſcloſe thy Memory-Booke of late, /
    ·°***·\/\/.*And ſcan’t late {Breeſe}, of iournall courſe, I finde /
    Thy Deſcant, ſometimes of more-Sperate Fate, /
    Novv ſcant faire ſcantling of Vntroubl’d minde. /
    But though ſuch boading Change ennpalleth thee, /
    That thy Voyce ((σneς quieτeʔ) turnεs Tʹ‴i><uch Antiφων, /
    As ſings States |ong·eρe·deepe Diuide,dead. Contrary: /
    Deepes·{GVl_FEs}, vvhere ❨❩uld VVEALʺ ſ∅e breathes milliond Cues, ſti|| 8‹ An‴on., /
    As yett breede grimac’d VVoes, grau’ſt Ills, Blacke greefes Vp-riſe, Knovve {this}, /
    Deere Matthevv: a feare th’ Laſt ’Count ſhall abate vs, /
    VVould cauſe vs falſe Highʹ ſt Ord’nance, high remiſſe; /
    Yet (i’ Troth) vvhoſe VVillʔ’s elſe: {eu’rie} ſoules {true} Qui·et:us; /
    But ’fore ſaid ſequent Grace may grace moſt paſt all gyues, /
    All Precedents Euill muſt perforce bee raz’d: that Nevv-Riſ’n Good ſuruiues.

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