Tag: France

  • Valac the Demon, Part IV & Conclusion

    Back to Valac the Demon, Part III.

    28 Raphael. Sachiel’s Hour. On to business with where we left off last week.

    Valac saw to it that Gros was returned home. All that night, Gros was tormented in his dreams by the events of the evening. He awoke the next morning feeling altogether ill and sore from his missing molar, and he easily dismissed the more unusual events from his mind as products of a vivid and wine-soaked imagination. As he was preparing to sketch out a painting that morning, he was visited by a messenger. Napoleon wanted him to paint an episode from his campaigns in Egypt, suggesting in particular a grand scene of his visit to Jaffa in 1799.

    Gros was aware of what had happened in Jaffa. Napoleon had been repulsed by the victims of the plague that had set into the city. He had even considered burning the entire city down with all its inhabitants, including the healthy, in a supposed act of mercy.

    Still uncertain of exactly what had transpired the night before, he was intrigued by the idea of painting a lie, and Gros took to his studio and created his masterpiece, Bonaparte Visiting the Plague Victims of Jaffa. Gros thanked the young artist (whose name he couldn’t quite recall, but it had sounded much like Voulu) who had given him the idea of painting a lie by including him among the plague-stricken. Valac as the young artist is depicted as the young man in uniform in the lower right. Additionally, for reasons he didn’t quite understand or recall, Gros was moved to feature himself in the painting as the mysterious man with the cap bearing the number thirty-two.

    "Bonaparte Visiting the Plague Victims of Jaffa" by Antoine-Jean Gros
    Bonaparte Visiting the Plague Victims of Jaffa. This never happened. Click for detail.

    The painting was a phenomenal success at the Salon of 1804. Gros was celebrated as a genius among his peers for the next eight years of his life. He had droves of admiring students. He had more money than he could spend. He was loved.

    But on a bright day in November of 1811, he felt something shift within him while he was working on the cupola of St. Genevieve. It began as an uncertainty in the shoulder that crept down his arm and affected his ability to hold his brush. His eight years of brilliance were over. His twenty-four years of interest had begun, and it started with a mistrust in the precision of his fingers.

    It took him thirteen years to complete the cupola. After he was finished, all of his work was met with sharp criticism. He tried to exhibit his paintings at every opportunity, but no one in Paris was willing to pay him any mind.

    "Portrait of a Child" by Camille Corot
    Valac, as seen by Camille Corot at the Salon of 1834.

    Gros’ last Salon was in 1834. No one—not even his students from his halcyon days—recognized him. However, the artist Camille Corot noticed that there was a drunken, destitute man who appeared to be the object of fascination to a strange, unaccompanied young boy clad in black. Corot himself was captivated, and he used his memory of the boy as the subject of a painting that he debated showing at the Salon the following year. (It was lucky he didn’t—he did much better with Hagar in the Wilderness.) To this day, human scholars debate whom Corot had employed as a model for Portrait of a Child.

    Finally, on June 23, 1835, Gros dressed himself in the uniform that Napoleon had given him in appreciation for his magnificent painting of the plague victims at Jaffa, and he drowned himself in the Seine. He had tucked a note in his hat that read, “Tired of life, and betrayed by last faculties which rendered it bearable, he had resolved to end it.” His body was positively identified, examined thoroughly and released to an adolescent boy who claimed to be Gros’ nephew, unaccompanied and dressed in a manner that indicated he came from a family of means.

    A new tale next week. Dominus tecum.

  • Valac the Demon, Part III

    Back to Valac the Demon, Part II.

    21 Raphael breaks, a day of Ariel. Remind me to tell you about time some day. Yes, yes…with Estelle’s permission…of course.

    When we left off last time, Valac had just entered the studio of Jacques-Louis David. David’s studio was particularly rich for the demon, as David seemed to attract the company of those whose moral definitions were, shall we say, flexible. During one of his visits to the studio, the Apokomistis discovered a young artist named Antoine-Jean Gros.

    Gros was a talented painter in his right. Before his unfortunate encounter with Valac, Gros had studied with David, and he had also travelled to Genoa in order to perfect his craft with foreign masters. He’d had the fortune of being an acquaintance of Napoleon Bonaparte’s wife Josephine, and she’d recommended him to her husband as someone who might be able to provide a visual record of the French Republican victories on the battlefield.

    Napoleon was indeed interested in commissioning an artist to document his campaigns, in the interests of spreading a fantastic and epic form of propaganda, and thus Gros was given an audition of sorts by Napoleon. The general invited the young artist to witness the Battle of Arcole, where the French Republican Army met the Austrians on the battlefield. Gros was inspired by Napoleon’s advance over the bridge, and filled with the stuff that artists kill for, he created a portrait meant to elicit awe in Bonaparte on the Bridge at Arcole.

    "Bonaparte on the Bridge at Arcole" by Antoine-Jean Gros
    Gros’ Bonaparte on the Bridge at Arcole. It was a fine likeness, in truth.

    Napoleon didn’t hate Gros’ representation of what he’d considered to be a great military victory, but he wasn’t wild about it, either. Napoleon felt that he should have looked still more handsome and more heroic than Gros’ skills could harness. Gros was crestfallen, for he felt that he had represented the general with a god-like bravado within his painting. (It is indeed difficult to satisfy a narcissist.) However, Napoleon had no other competent artist on hand to document his feats of glory, and so he kept Gros relatively near.

    Knowing people in high places did nothing to improve Gros’ finances, however. He found himself broke and outside of the limelight that he felt his talents deserved, and so he went to David for help. Gros explained his plight, and as misfortune would have it, Valac happened to be posing as a model for the students and just within a demon’s earshot. Gros was particularly disappointed by the reception of his latest work in the Salon of 1803, and he ached for the riches and the immortality that was promised by the adoring crowds. Valac’s interest was piqued by Gros’ ambition, and he took the opportunity to satisfy the young artist’s deepest desires.

    Within the last century or so, humans have come to count many things as fiction that, on the contrary, are fact, and the sale of one’s soul remains as one of the nastier means to an end. Demons rely upon the demonic pact with humans because it is one of the ways that they sustain their power. There is a measure of quid pro quo, for most demons are not entirely unreasonable usurers, so that the human who makes the pact does get to enjoy several years of fame or fortune or whatever their misguided heart desires. The pact itself is simple: it requires a verbal pledge and a single drop of human blood. (Valac typically prefers a few ounces at the very least, but he does make exceptions.)

    Valac donned the appearance of an artist from a wealthier economic background. Gros left David’s studio, and Valac flagged him down, extending him an invitation to join the disguised demon for an evening of fine food and wine. Gros accepted the offer, as he was hungry and tired of stale, moldy bread. During the second course at dinner, Valac asked him, “You have worked your entire life to paint the truth, and it has gotten you nowhere. Have you considered what might happen if you paint a lie?”

    Gros and Valac debated the point for a good portion of the evening. After a couple of bottles of wine had taken over Gros’ judgment, it was agreed that Valac would grant Gros eight years of fame and fortune, at the rate of twenty-four years of (misery) interest to be paid in full in thirty-two years’ time, or by the end of 1835. In his drunken stupor, Gros extracted a diseased molar from his mouth as his collateral to seal the deal.

    (Dominus tecum, dear reader. Until next time…)

    On to Valac the Demon, Part IV.

  • Valac the Demon, Part II

    Back to Valac the Demon, Part I.

    Before I return to Valac, it’s important to understand something about how demons work. Present circumstance forbids me from explaining precisely why demons do what they do—Estelle shakes her head and mouths, No! Not now. Not yet.—but for the meantime, suffice it to say that it’s a given that they have it out for humanity.

    Demons are indeed powerful. They’re stronger than humans, and there are even some demons who are stronger than some angels. (However, as an Archangel, I’ve yet to meet a demon who would dare cross my path and not expect swift annihilation.) You might ask yourself, “If they have it out for humans, and they’re stronger, why don’t they just take over the world?”

    Not that they haven’t tried. But humans are a resilient species. Every attempt to subjugate them has been repelled with defiance. Such as the time—oh, no? OK. Furthermore, humans have a purpose that—not even that? Very well then.—More shaking of the head from Estelle. Apologies.

    Back to Valac, then.

    Throughout the assault from the boys of Fontainebleau, Valac maintained his shape as the wealthy young boy, feigning the victim with a red face and tears, volleying with childish threats that he knew would cause the boys to chase him as he ran off. Then Valac, as the boy, hid. The boys looked for him, and they voiced aloud their fantasies of how they would punish the little boy when they found him.

    Valac watched in amusement, for he had dematerialized, occasionally appearing as a wisp in the corner for the boys to chase. After the better part of an hour, the boys had lost interest and were more interested in harassing a local girl. The demon then took the shape of a young man of about eighteen wearing the uniform of the newly formed French Republican Army. He strutted past the boys, and pretending to show outrage for their idle behavior, he admonished them for their laziness. He appealed to their innate childish recklessness and told them all to enlist in the Army, for France had wars to fight.

    By the next day, all six boys had been sent off to assist in the crushing conflict between the Republicans and the Royalists that had arisen near the west coast of France, the War in the Vendée. Valac hung around, assuming the shape of various soldiers, ensuring that each boy met his end in a gruesome fashion. The eldest boy was trampled to death in a surge. The youngest boy, who served faithfully as a little drummer boy, was blown up in a cannon blast. Valac nearly brimmed over joy when the last boy died viciously at the hands of the Royalists.

    However, Valac had no idea that that fourteen-year-old boy, the last of the six boys, was destined to become legend. His name was Joseph Bara, and to this day, he is celebrated as a hero of the French Republic. How he met his end is the reason for his fame: he was captured by the Royalists. Valac was well aware of Joseph’s inner terror and unwillingness to die, and the boy already had a plan in mind to beg for his life. Valac couldn’t have Joseph being returned to Fontainebleau in one piece, so he took over his body and began to pronounce a laundry list of rude names all directed at the Royalists captors. The Royalists were already blood thirsty, and they had no patience for a Republican brat spouting curses at them. They gave him one last chance to recant, and they ordered him to declare, “Long live the King!” to save his life.

    Internally, Joseph fought the demon’s hold over his body and mind, but he was no match for the Apokomistis. Valac quieted the boy, and said, “Long live the Republic!” instead.

    The soldiers were slightly kinder than Valac. At least they made sure that Joseph died quickly.

    The Royalist soldiers were captured later that day, and one of them let slip Joseph’s seeming bravery. Word spread throughout the Republic of Joseph’s bravery, and Valac followed the path of the story, amused beyond comprehension that his—and not Joseph’s, the poor boy—defiance of the Royalist soldiers served to foment further hatred between the factions.

    Valac remained in Paris for a while, while the story turned to myth turned to the cornerstone of a religious devotion to the lad, and he was immensely intrigued that one of the Republic’s strongest (and rather blood lustful in himself) supporters, a painter named Jacques-Louis David, offered to immortalize the boy in a painting.

    David debuted his painting in 1794, the year after Joseph’s death. It wasn’t so much an accurate tribute to how Joseph died—Jean-Joseph Weerts came far closer with his representation almost a century later—as it was an odd combination of praise for the Joseph’s purported demigod-like bravery through its neo-classicist themes and an indication of David’s own, shall we say, varied and unusual tastes.

    Given even the slightest hint of corruption of the soul, Valac is ever intrigued. Valac followed David for a few days, and it was there, in David’s studio, that he uncovered an entirely new opportunity among a throng of hungry and ambitious young artists all desperate for immortality in one respect or another.

    (Time’s up. More on the next day of Ariel. Dominus tecum.)

    Charles Moreau-Vauthier, Mort de Joseph Bara
    The Death of Joseph Bara by Charles Moreau-Vauthier

    On to Valac the Demon, Part III.

  • Valac the Demon, Part I

    Valac is an ancient demon, and just as the word упир has changed over the centuries of human history, so has his name. He answers to Volac, Valax and Valu, the latter pronounced with a nice French-sounding u at the end. Sometimes he can be even summoned as Moloch whenever Moloch himself is out of reach.

    Valac's Sigil
    Valac’s Sigil as it was not altogether erroneously recorded in the Lemegeton, the Lesser Key of Solomon

    Humans have created their own classification systems for demons over the last few millennia. Byzantine writer and politician Michael Psellos dreamt up one of the most fantastically elaborate systems back in the eleventh century. He wrote (and many others copied) that there were demons of the Empyreal (the atmosphere), the Aerial (the air), the Subterranean (underground), Aqueous (all bodies of water), Terrene (land) and Lucifugi (exclusively nocturnal). Mr. Psellos wasn’t so much wrong as he was overcomplicating something fairly simple, like inventing categories for pencils based upon their length after they’ve been sharpened for the first time.

    There are only two categories of demon as recognized by angels: the older and stronger demons, known as the Apokomistai (Ἀποκομισταί, singular Ἀποκομιστής), and the young and weak demons, known as Nekudaimones (Νεκυδαίμωνες, singular Nεκυδαίμων), commonly shortened to Nekus. Whereas a Neku must possess a human or animal in order to have a corporeal form, an Apokomistis is capable of taking whatever corporeal or non-corporeal form he or she wishes. Of course, if any demon were to choose to inhabit a cloud in the upper atmosphere, he or she could, but as humans have firmly established themselves as ceaseless forms of entertainment to demonkind, most demons opt for human forms.

    Valac is an Apokomistis. He only answers to a handful of other Apokomistai and generally keeps to himself, unlike most of the other most powerful demons, who are typically accompanied by an entourage of Nekus. He is frequently sighted and summoned by humans, and he has a reputation for appearing as a child who uses his seeming innocence to lure willing victims to terrible ends. In fact, you’ve probably heard about some of Valac’s greatest crimes and never knew it. Have you ever heard of the Children’s Crusade? Or the Pied Piper of Hamelin? Those were both Valac, leading children away to certain death. Some of his lesser-known but more ghastly feats took place in France, not long after the Revolution.

    In the months before the Bastille fell on July 14, 1789, a clutch of Apokomistai and supporting Nekus had been irresistibly attracted to the streets of Paris by the kind of turmoil that eventually leads to bloodshed. The demons dug in and transformed the French Revolution into a ruthless affair that would usher in almost eighty years of intermittent unrest, conquest and, at its worst, horrific civil war.

    Valac arrived in France in May of 1789, at the invitation of the Apokomistai Astaroth and Mammon. Over the next fifty years, he showed up wherever he felt he could do the most damage to the French. Valac, Belial and a squadron of Nekus participated in the Reign of Terror from June 1793 to July 1794 that saw the deaths of tens of thousands of humans (although Kimeries himself rightfully claims the responsibility for having caused it).

    On occasion, Valac would find himself bored with the warring factions and preening Nekus, and he would set off on his own to satisfy his need for human flesh and blood. He was on his way to find a battle or even a minor skirmish to occupy his time when he accidentally discovered a whole new opportunity.

    Fontainebleau is a town to the south and east of Paris. It had been a popular retreat for the French monarchy over the prior centuries, and so it was no stranger to the violence of the Revolution. On the 23rd of Fructidor, Year 1, in the newly adopted and quickly discarded French Republican Calendar (more commonly recognized as September 9, 1793), Valac was passing through Fontainebleau disguised as a young boy of about eight years of age, when he came across a group of six idle teenaged boys. The eldest of the boys was fifteen, the youngest was barely eleven, and they were all from peasant families.

    Valac, like most demons, has a sincere appreciation for money and everything its appearance affords them. As he passed the group of boys, they couldn’t help but notice his wealthy-looking attire, even though he was curiously unaccompanied and travelling with purpose in his step. The boys had all heard plenty from their non-landed families about how miserable life had been under the King and before the Revolution, and they couldn’t pass up the chance to take it out on what appeared to be a weak child with money.

    The eldest of the boys initiated the torment with a vile taunt. He was soon joined by the younger boys, and they all took, very unwisely, to throwing stones at the disguised demon.

    (To be continued later. Dominus tecum.)

    On to Valac the Demon, Part II

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