A Study in the Suicide of Selfhood: The Death of Saint Narcissus Paul Murphy
In the poem The Death of Saint Narcissus, three primary archetypal figures may be identified. The first is Saint Sebastian, the early Christian martyred by the soldiers of the Roman Emperor Diocletian. According to Alban Butler's Lives of the Saints, Sebastian was an officer in the Emperor's select Praetorian Guard, an elite body of troops used as a personal bodyguard for the Emperor.1 Upon Diocletian's discovery of Sebastian's Christianity Sebastian was ordered to be executed by a group of archers. Sebastian was riddled with the archer's arrows, but survived the ordeal. He was then re-captured by Diocletian's soldiers and was then bludgeoned to death by them. The figure of Saint Sebastian evolved into a primary homo-erotic symbol, and he was then tainted with the hint of sado-masochism which surrounded his subsequent death and martyrdom. Sebastian's conversion to Christianity and his subsequent martyrdom have been transmuted into both a homo-erotic parable, and a sado-masochistic ritual. Saint Sebastian was a favourite subject for the artists of the Italian Quattrocento, for they were able to disguise an overtly homo-erotic subject within the confines of church patronage. Saint Sebastian is also depicted by Albrecht Durer (see plate 1). In Durer's etching Sebastian's lower torso and legs are twisted in the manner of Christ. Like Christ, Sebastian is said to have descended into Hell for three days, to punish those who persecute Christians, before ascending to heaven.
...the transformation that takes place in the subject when he assumes an image...4.
When the subject is confronted with his mirror image in early youth a profound and overwhelming transformation takes place. This poem details the death of Saint Narcissus when he is confronted with his mirror image. The narcissist, it seems, has halted at a particularly early stage of growth. The growth of the individual is here in some way related to evolution where the narcissistic stage mimics a stage in the ascent of man. Jacques Lacan seems to confirm this when he says: 'What I have called paranoic knowledge is shown, therefore to correspond in its more or less archaic form to certain critical moments that mark the history of man's mental genesis, each representing a stage in objectifying identification.5 Each of the case studies depicted in Circe's Palace, On a Portrait, The Death of Saint Narcissus, The Love Song of J.Alfred Prufrock and The Portrait of a Lady, may be seen to correspond to these critical moments and to objectify in their meanings the evolutionary impulse which is outlined in Freud's account of the Oedipus complex. The self-love of Saint Narcissus is a stage in the growth of the individual - this stage mimics a stage in the growth of mankind. Saint Narcissus's homosexuality can also be linked to Freud's analysis of the case of Judge Daniel Paul Schreber, which was mentioned in the discussion of Eliot's early poem Circe's Palace, together with Freud's feeling that paranoia was caused by an underlying fear of homosexuality. In Chapter Six of Ecrits, On a Question Preliminary to any Possible Treatment of Psychosis, Jacques Lacan says:
Homosexuality, supposedly a determinant of paranoiac psychosis, is really a symptom articulated in its process.6
In the light of this, Saint Narcissus's masochism may therefore be an articulation of paranoiac knowledge: Saint Narcissus combines both fear and knowledge in his journey towards death, and cannot see that there is a difference between them.
It is in effect as a desire for death that he affirms himself for others; if he identifies himself with the other, it is by fixing him solidly in the metamorphosis of his essential image, and no being is ever evoked by him except among the shadows of death.7
Saint Narcissus, then, is a ghoul or a vampire, feeding off the succeeding figures which he evokes and which he becomes. He feels their essential otherness, but wishes to consume them, as he is consumed at the end of the poem by the arrows. But it is also the reader who seems to be consumed by Saint Narcissus, as he is driven through sado-masochistic love towards death. Saint Narcissus is so infatuated with his own body that he believes that masturbation and the taste of semen offer the greatest possible sexual fulfillment, 'Knowing at the end the taste of his own whiteness/The horror of his own smoothness'.
First, we see why as a rule suicide increases with knowledge. Knowledge does not determine this progress. It is innocent nothing is more unjust than to accuse it, and the example of the Jews proves this conclusively. But these two facts result simultaneously from a single general state which they translate into different forms. Man seeks to learn and kills himself because of the loss of cohesion in his religious society; he does not kill himself because of his learning.8
Saint Narcissus is in search of such knowledge, but the knowledge which he seeks is fearful, terrible and paranoiac. He cannot obey the ways of men, but must follow a different path, a path which leads toward something unspeakable and repressed, detestable and unsocial. Being outside of life, Saint Narcissus represents the artist who stands at the junction of illusion and reality. The artist's world may be a self-conscious creation, a place where fantasy and illusion play. In the last decade of the nineteenth-century, during the fin de siecle, the term Decadence found a widespread usage, and came to connote an artistic decadence, as well as a moral one. The classic French work of Decadence is Huysmans' novel A Rebours, in which the hero des Esseintes builds around himself a completely artificial universe, which is perversely opposed to everything which is considered normal, natural and good. Saint Narcissus is like des Esseintes, he is unable to follow the way which is considered normal, natural and good. Saint Narcissus is like des Esseintes, he is unable to follow the way which is considered normal, and deliberately pursues sexual, moral and artistic perversity. The aesthetics of the decadent artwork involve a concern with the formal aspects of the work, a concern with self-conscious display and ornate attachments.
Then he had been a young girl
In sado-masochism the desire for mastery over oneself and others is paramount. Jacques Lacan has this to say about the sado-masochistic drive:
Freud articulated in the most categorical way that at the outset of the sado-masochistic drive, pain has nothing to do with it. It is a question of Herrschaft, of Bewaltigung, violence done to what? - to something that is so unspeakable that Freud arrives at the conclusion, and at the same time recoils from it, that its first model, in accordance with everything I have told you, is to be found in a violence that the subject commits, with a view to mastery, upon himself.9
There is, it seems, a direct correlation between sado-masochism and narcissism, the former desiring mastery and self-mastery, the latter desiring the other which is itself. To attain mastery of himself Saint Narcissus is driven through a series of symbolic transmutations, or metamorphoses. These involve a terrible self-punishment and the mis-directed love of self. Obviously the narcissist can never attain the object of his or her desire: the only fulfillment, as the story of Saint Narcissus indicates, is death. Decadence, in the sense of spiritual death is Saint Narcissus's fulfillment. Eliot shows us that art and decadence are correlatives rather than opposites. The one extrapolates from the other.
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