“From the Eternal Sea He Rises”: Re-Reading the Political Theology of Antichrist through Lord of the World (1907) and The Omen (1976)

Or, some thoughts on how R.F. Benson’s novel serves as an interpretive supplement to Catholic antichrist discourse much as The Omen serves as an unofficial spectacular supplement to evangelical dispensationalism and apocalyptic Christian Zionism

By Sean Moreland, PhD

This post is based on a conference paper I presented at the 2nd biannual conference of the Society for the Study of the American Gothic, Salem, MA, March 2026. It was part of a panel commemorating the 50th anniversary of The Omen organized by my esteemed colleague-in-gothic-and-monster-studies, Regina Hansen.

Hansen’s presentation was developed into her contribution for a special issue of the fabulous digital open-access monster studies journal Monstrum, “The Omen at 50: Reflections on a Horror Franchise.”

The essays included in that issue each offer fascinating and highly disparate perspectives on the film’s achievement and legacy, and you can read them online, gratis, here.

“When the Jews return to Zion
And a comet rips the sky
And the Holy Roman Empire rises,
Then You and I must die.

From the eternal sea he rises,
Creating armies on either shore,
Turning man against his brother
‘Til man exists no more.”

So goes the prophetic poem Catholic priest-turned-Satanist-reborn-Catholic-after-Pauline-Christophany Fr. Brennan (Patrick Troughton) recites to Robert Thorn (Gregory Peck), notifying him of the crucial role Biblical prophecy has assigned his crypto-adopted son Damien Thorn (Harvey Spencer Stevens) in Richard Donner’s classic film The Omen (1976.) The scene in which Brennan delivers this poem, with its masterful tension and powerful performances, has often been singled out by viewers as one of the film’s most unforgettable and frightening.

However, as tens of thousands of the film’s viewers over the last fifty years have discovered after scampering to their Bibles in search of this resonant apocalyptic stanza, it is not found in the Bible at all; nor is it (as some of the film’s intrepid would-be-investigators proposed) to be found in apocryphal apocalypses or the work of early Christian visionary poets.

It is rather the pseudo-Biblical literary creation of the film’s screenwriter, David Seltzer, although its particular conception of Revelation and identification of “antichrist” in the Johannine epistles with the Beast from the Sea of Revelation does resonantly echo prophetic interpretations of several influential 3rd and 4th century patristic figures, especially the first anti-pope Hippolytus of Rome and the “Christian Cicero,” Firmianus Lactantius.

Of the widespread will to believe in the film’s prophetic stanza and the subsequent outrage that it wasn’t “really” Biblical prophecy, Seltzer notes:

“I got in trouble with a lot of people for that. I never did particularly credit it. I mean all of the prophesizing was real, and true, and accurate, and taken from the Bible. The eternal sea, as a matter of fact, was what grabbed me when I was looking for some way to do a story about the devil, the unholy. There was a passage in Revelation that said, “The beast will rise from the eternal sea.” (Rev 13)”

Seltzer further explains, “I was working with all these interpretive texts. And one of them analyzed the eternal sea, as being this sea of revolution … And that sounded like politics to me. And then, “Okay. The son of the devil is coming into a political family… And then I found, “Let he who hath wisdom reckon the number of the beast, and the number is 666,” and I basically turned that into a calendar date for when he would be come to earth. And I was off and running.”

Fr. Brennan’s recitation of Seltzer’s pseudo-Biblical prophecy marks a crucial hinge in the film’s narrative structure, one through which it swerves away from earlier Antichrist narratives. But before I can elaborate on this, I need to circle away from the film in order to lay out a brief and highly selective tracing of the role of Antichrist discourse in the broad history of Christian political theology.

Whereas the term “political theology” in contemporary discourse most often develops from noted Nazi jurist and apologist for totalitarian government, Carl Schmitt’s polemical conception that “all significant concepts of the modern theory of the state are secularized theological concepts.” I use the term here more broadly to designate the reciprocal interpenetration of religion and politics, and am interested in the demonstrable ways social and political concepts influence and determine theological ones, that of Antichrist in particular.

Seltzer’s prophetic poem notably avoids the word Antichrist (ἀντίχριστος)  leaving it to the interpretation Fr. Brennan presents to Robert Thorn to make this connection. Indeed, the word is used only four times in the Bible, and each of these instances are found in the epistles of John (1 John 2: 18 and 2: 22, 4: 3 and 2 John 1:7), which focus on an ongoing conflict within the faith community they address, in which schismatic beliefs and practices were perceived to threaten the community’s identity and unity. Each of these instances designates not an individual but a type potentially represented by a plethora of persons. “Antichrist” is inherently ambiguous and can be interpreted as meaning both against and instead of Christ, the author of the epistles deploys  both meanings — “pseudo-Christ” as well as “opposed to Christ.”

Yet the term was quickly assimilated to a number of other scriptural passages in attempts to harmonize and univocalize them;  Antichrist  became identified with the “Little Horn” of the “King of Fierce Countenance” (Daniel 7 and 8; Antiochus “Epimanes”); the “false Christ” of Matthew 14); Paul’s “Man of Sin” in 2 Thessalonians); and the “Beasts” of the Apocalypse  in Revelations 13, 18). These typological revisions led to the term’s application to a procession of historical individuals, institutions and empires over the history of Christianity, and the word’s ambiguity has fueled its frequent invocation as a kind of regulative principle; the discourse of antichrist as “pseudo-Christ” becomes inseparably linked to concepts of apostasy and heresy that have driven and justified often violent sectarian disputes, while at the same time as “opposed to Christ” it is often used to figure non-Christian religious and philosophical views, from Judaism, Epicureanism, and Gnosticism, to Buddhism, Islam or Baha’ism.

Much like the Biblical terms “Satan” and “Lucifer,” “antichrist” shifts from a nonspecific descriptive adjective or title to mean a putatively preternatural and powerful personality. This discursive shift primarily occurs during the Roman Empire’s spasmodic persecutions of Christians between the 2nd and 4th centuries CE. Hippolytus’s treatise “De Christo et Antichristo” (200-203 CE) dates to Septimus Severus’s reign, and Lactantius’s Institutiones Divinae (Divine Institutes) to Diocletian’s persecution. Both interpreted Rome’s persecutions as precursors to a coming eschatological conflict, one that would only occur after the fall of the Empire.

Lactantius’s 4th chapter founds a distinction between true and false religion that depends upon his etymological revaluation of the Latin word “religio,” exploiting the Roman Epicurean poet Lucretius’s earlier use of the word to mean something that knots, binds, restrains and enchains, as opposed to Cicero’s preferred etymology as signifying a careful re-reading of sacred texts: “hoc uinculo pietatis obstricti deo et religati sumus: unde ipsa religion omen accepit, non ut Cicero interpretatus est a relegendo,” which Bowen and Gurnsey translate as “This is the chain of piety that ties and binds us to God; hence the word religion, and not as Cicero takes it, from re-reading.” (Lact. DI 4.28.3-4.)

Lactantius’s subversion of Lucretius’s religio has shaped dominant conceptions of what “religion” means in Christian culture for more than fifteen hundred years. René Gothóni writes that despite “the conclusions of philologists that Cicero’s etymological derivation is preferable,” it is Lactantius’s “that is still presented in nearly all encyclopedias and handbooks.” It played an important role in polemical attempts to discern religion from superstition, and to defend Christianity from rational scrutiny, from late antiquity through the Enlightenment.

The 19th chapter of the Institutes uses the distinction between “true” and “false” religion to leverage an interpretation of antichrist, describing a moment in the future when the world will be unrelievedly “oppressed, since the resources of men shall be insufficient for the overthrow of a tyranny of immense strength.“ This leads to “God, being aroused both by the doubtful danger” and “wretched lamentation of the righteous,” sending a

“Deliverer, and Judge, and Avenger, and King, and God, whom we call Christ,” before whom these oppressors “shall be slain from the third hour until the evening, and blood shall flow like a torrent; and all his forces being destroyed, the wicked one shall alone escape, and his power shall perish from him […] Now this is he who is called Antichrist; but he shall falsely call himself Christ, and shall fight against the truth, and being overcome shall flee.”

Lactantius invokes and echoes the Sibylline Oracles, a collection of Jewish and Christian apocalyptic verses attributed to the prophecies of the ancient Sibyl, who identifies antichrist as the historical emperor Nero,  in effect a demonic, resurrected metonym of Rome itself; one identified with “that man of sin [lawlessness]…who opposes and exalts himself above all that is called God,” showing himself that he is God” (II Thessalonians II.3-4).

Lactantius’s conception of antichrist, much like his definition of religion itself, exerts a profound influence, but two major candidates for the role of Antichrist would attained widespread acceptance throughout much of Christendom. The first, by the ninth century, was Islam. Christian writers from Eulogius and Paul Alvarus on would write of Mohammed and his successors as antichrist figures. The second, by the sixteenth century, was the Papacy. So, in Martin Luther’s words, “Antichrist is the pope and the Turk together,” “a beast full of life must have a body and soul, the spirit or soul of antichrist, is the pope, his flesh or body the Turk.”

Antichrist figures then became a staple of Gothic fictions in the context of the British anti-Catholic sensibility of the 1790s through to the 1820s, notably including in romances like Lewis’s The Monk (1796), Radcliffe’s The Italian (1797) and Maturin’s Melmoth the Wanderer (1821).  For both Lewis and Mathurin (both practicing Anglicans, the latter a priest in the Anglican Church of Ireand and theologian), antichrist rhetoric functions as a means of distinguishing between “true” and “false” religion, or between “true religion” and “superstition;” in their terms, a distinction between rational Anglican Christianity and the supposed irrational and idolatrous excesses of Catholicism.

This tradition undergoes a renaissance and re-orientation in many late nineteenth-century British novels; for example, in popular Victorian novelist Marie Corelli’s The Sorrows of Satan (1895) and The Mighty Atom (1896), it is materialistic philosophy and Darwinian evolution which assume the role of antichrist, a re-alignment which also marks a sort of return to Lactantius’s condemnations of Lucretius’s and Epicurus’s “blasphemous” atomist philosophy.

Building on this re-orientation was Edwardian novelist Robert Hugh Benson (notably the brother of better-known-writer of weird fiction and ghost stories, E. F. Benson). Son of an Anglican Archbishop, Benson was initially ordained as an Anglican priest, before leaving and becoming ordained as a Roman Catholic priest in 1904. In his two most popular post-conversion novels, The Necromancers (1909) and his dystopian, apocalyptic Lord of the World (1907), Benson takes the gothic antichrist of earlier anti-Catholic British fictions, weaponizing it instead against the forces of both secular humanism (called “Humanitarianism” in the novel) and Protestantism.

The novel begins with a lengthy recollection by the venerable Mr. Templeton to contrastive Catholic priests Fr. Franklin (a stalwartly conservative Catholic and the novel’s primary protagonist who is also physically identical to its antichrist figure) and Fr. Francis (a Modernist priest who, as is the way with progressives and Modernists in fictions written by arch-conservatives, eventually apostatizes altogether.) Benson uses this recollection to bring the reader up-to-speed on how the novel’s god-denying 21st century dystopia came about; socialists took over the Labour Party (the horror, the horror!); the Nicene Creed was dissolved from the “The State Church,” then the Bible was abandoned as a source of ultimate authority due to a combination of German hermeneutics and “the Kenotic Theory.” (Benson 2.)

Then a relatively unknown junior socialist senator from Vermont named Julian Felsenburgh emerges upon the world political stage, brokers a peace with first Asia’s and then Europe’s rival factions, leading to his eventual eponymous ascension. Benson revels in describing the messianic enthusiasm that engulfs the world at Felsenburgh’s rise to power, a rise he emphasizes as due to Felsenburgh’s warm embrace by the (now clearly Christless) “State Church.” Probably the foremost theme of the novel is how evil imitates and “apes” good. Though they are doubles of each other, Franklin develops as a personality (one that in many ways reflects his author’s) character while Felsenburgh remains a cipher. For Benson, the spirit of Antichrist comes into the world as Felsenburgh, much as Satan enters Eden as the serpent, but Felsenburgh himself lacks personality; power is given to him by a world willing to believe he can save it.

Benson’s novel has notably been recommended by no less than three of the 21st century’s Popes. In 2015, Pope Francis told journalists to “ read it” to understand the ongoing “ideological colonization” of the family; it is a rather cryptic remark, given how little attention Benson’s novel pays to the family or families. Francis again recommended the novel in 2023, his emphasis shifting to its prophetic depiction of  a future dominated by technology and the threat this ultimately poses to humanity (a theme notably echoed by billionaire Peter Thiels’s recent Girard- and Schmitt-redolent rants about antichrist and katechon.) Francis’ predecessor, speaking as Cardinal Joseph Ratzinger, also recommended Benson’s “prophetic” novel in 1992, and his successor, Pope Leo XIV, speaking in September 2023 as Cardinal Robert Prevost, likewise recommended it for its “prophetic” portrayal of the dangers of secularism. Based on these papal prescriptions, it seems Benson’s novel now serves, however unofficially, as an interpretive supplement to Catholic antichrist discourse, much as The Omen has come to serve as an unofficial spectacular supplement to evangelical dispensationalism.

The Omen is often considered  part of an informal trinity of influential supernatural horror films whose presentations of the collision between secular modernity and millenarian Christianity fueled the Satanic Panic of the late 70s and 80s (the other two being 1968’s Rosemary’s Baby and 1973’s The Exorcist.) Riding on the success of both previous films, The Omen tapped into the same parental fears with a narrative that crystallized the anxieties of parents around the generational alterity of their children.

According to producer Harvey Bernhard, The Omen started with a conversation between him and Robert Munger (who later served as religious advisor for the film). Both emphasize that they took the theological concepts behind the film very seriously, an emphasis apparently retained by Seltzer’s original screenplay, which clung close to the prophetic antichrist discourse while bathing in the grotesque imagery of Revelation and robing itself in the stereotypical iconography of the Satanic Panic. Director Richard Donner realized he couldn’t believe in a movie about a child Antichrist, and insisted on re-focusing the narrative, removing much Biblical imagery and explicitly preternatural elements. Donner stated that he approached the film instead as focusing on a family’s mental and emotional crisis, and that despite its many unsettling events, he tends toward a psychological interpretation of the film.

It is precisely this ironic distance from the prophetic antichrist discourse from which it draws inspiration, and its affective relocation from supernatural prophecy to family drama, that makes the film stand out from its assorted gothic antichrist progenitors and descendents. Seltzer recognizes as much himself: “What made the original Omen work was an innocent villain. A kid who you knew had no idea what the mantle was that he was carrying. And finally, why his life had to end.”

Despite its stirring-up of Satanic Panic anxieties and evident contribution to the imagery and rhetoric of both pop-cult apocalypticism and Christian Zionist eschatology, The Omen’s legacy ultimately derives more from its compelling exploration of Robert’s traumatic conversion narrative. As Carol Clover argued, occult possession films dramatize: “The quandary of the rational male faced with the satanic or its equivalents…. Should he cling to his rational, scientific understanding” or “yield to the irrational?” In The Omen, “the irrational” means Robert’s leap of faith to a supernatural belief that ultimately requires the sacrifice of his (adopted) son. It is largely through this gothic refraction of the Abrahamic Akedah that The Omen transcends its initial conception, one that Seltzer points out is more faithfully and cringe-worthily embodied in the 2006 remake, so heavily dependent on his original screenplay that he was ultimately given sole credit for writing it, despite having no involvement in its production.


Tagged , , , , , , , , , , , , , , , , , , , , , ,

“A More Peaceful Decay”: Some Thoughts on Entropy, Absurdity, and Kurt Fawver’s Everywhere Is a Horror Story

In the essay “Consolations of Horror,” American horror writer and philosophical pessimist Thomas Ligotti asks, “Did you ever wonder how a Gothic story like Poe’s masterpiece [“The Fall of the House of Usher”] can be so great without enlisting the reader’s care for its characters’ doom?”

Contradicting analyses that characterize the basis of horror fiction’s emotional appeal as dependent upon a reader’s identification with, and emotional mirroring of, a particular character, Ligotti proposes that, “Unlike a horror story whose effect depends on reader sympathy with its fictional victims, this one doesn’t want us to get involved with the characters in that way. Our fear does not derive from theirs.” Yet, despite its radical violation of this widely touted explanation of horror’s appeal, “Usher” is widely recognized as among the most effective and influential horror tales ever written.

Ligotti suggests this is because:

we don’t look over any character’s shoulder but have our attention distributed god-wise into every corner of a foul factory which manufactures only one product: total and inescapable doom. Whether a given proper noun escapes this doom or is caught by it is beside the point. Poe’s is a world created with built-in obsolescence, and to appreciate fully this downrunning cosmos one must take the perspective of its creator, which is all perspectives without getting sidetracked into a single one.

Why, then, have readers, for nearly two centuries, been drawn into the existential trap of Poe’s house? Ligotti concludes “the consolation” that “Usher” offers readers is that through the tale, we become “supremely removed from the maddeningly tragic viewpoint of the human.”

In his later essay The Conspiracy Against the Human Race. Ligotti describes the fundamental function and attraction of horror literature by explaining that:

Isolation, anchoring, distraction, and sublimation are among the wiles we use to keep ourselves from dispelling every illusion that keeps us up and running. Without this cognitive double-dealing, we would be exposed for what we are. It would be like looking into a mirror and for a moment seeing the skull inside our skin looking back at us with its sardonic smile. And beneath the skull—only blackness, nothing. Someone is there, so we feel, and yet no one is there—the uncanny paradox, all the horror in a glimpse.

Ligotti’s own influential fictions are designed to disrupt such “cognitive double-dealing” by corroding the most cherished self-representations and pretensions of humanity; depending on the reader, the effects of such literary corrosion can be humorous, horrifying, or, most unsettling, both simultaneously.

This is an effect that Kurt Fawver’s collection of short stories Everywhere Is a Horror Story, published by Grimscribe Press, frequently manages to attain. Grimscribe Press is an independent horror and weird fiction publishing house run by editor, author, narrator and ventriloquist Jon Padgett. The press itself takes its name from Ligotti’s work, echoing the fictional curator of Ligotti’s collection, Grimscribe: His Life and Works, and Ligotti’s shadow looms large over the luminous, ruinous, atmospheric work which Grimscribe consistently showcases.

This is absolutely true of Everywhere Is a Horror Story, Fawver’s fourth story collection, following Forever, In Pieces (Villipede, 2013), The Dissolution of Small Worlds (Lethe Press, 2018) and his previous collection from Grimscribe (my introduction to his fiction) We Are Happy, We Are Doomed (2021). Over the course of these collections, Fawver has established himself as a compelling and crucial voice in contemporary weird fiction. With Everywhere Is a Horror Story, he works wonderfully as a miniaturist, with some of the best stories possessing an almost Borgesian suggestive compression.

Fawver is masterful at taking highly abstract and even bizarre premises and concepts and rendering them plausible, impactful, undeniable, through the use of punctuating imagery and arresting details. As a whole, the collection wriggles around the intersection of metaphysical dread and comic absurdity, and Fawver’s mordant voice and formal mastery are impressively displayed throughout these fourteen protean and restless stories.

Everywhere Is a Horror Story opens with “Introduction to the Horror Story, Day 1,” an incisive exercise in sado-pedagogical narrative which echoes classic metahorror lecture-texts like Ligotti’s “Professor Nobody’s Little Lectures on Supernatural Horror” and John Langan’s “Technicolor.” “Introduction” adumbrates a lecture delivered to a creative writing classroom by a menacing professor who muses that it is when a horror story “can break free from its fictional bindings and creep into the real world” that it “has achieved transcendence” (19).

One technique Fawver uses frequently, and often to great effect, throughout these fictions is the first-person plural. Like those of Faulkner’s “A Rose for Emily” or Ligotti’s “The Shadow At the Bottom of the World,” his narrators present themselves as speaking for communities, organizations, institutions, most of them suspicious or obscure. The most poignant use of this technique is the story “Problems in River Heights,” whose narrator concedes (in an understatement whose chilling import only later becomes apparent) that “Because we felt powerless, we let our greatest source of power—community—fall to pieces.” (115)

While many of Fawver’s stories seem written with tongue firmly in cheek, they refuse to offer the comforting chuckles and shared winks of condescending genre parody; instead, this tongue compulsively investigates the sudden appearance of a strange pustule or suppurating crater in the cheek’s familiarly strange terrain. For example, Fawver memorably vivisects and re-sutures the conventions of the slasher film in the briefly bloody offering with which the collection concludes, “This Story Will Kill You.” Archly metafictional, this story pares back both plot and description to skeletal remains. As the title telegraphs, the slasher here, whatever else it may or may not be, is the story itself: as the narrator wryly notes to the story’s next prospective victim, “One way or another, it’s a monster, Julia, a metaphor, and you can interpret it however you choose.” (282)

Other stories from the collection that especially stuck with me include: the bleakly funny “Workday,” which delivers chilling corporate horror via an epistolary narrative form, taking the shape of an escalating series of internal memos and email chains; the grotesquely mutated fairy-tale “In the Shoe, Ascending”; the ingenious and poignant haunting of “Parturition”;  the delightfully deconstructed Christmas-ghost-story-meets-Cards-Against-Humanity-game-night “Flicker and Burn”; and the scatological, but also strangely tender “Flushed,” one of whose sentences serves as a lapidary gloss on Fawver’s entropic vision itself: “Thus, the unexplained events ended as abruptly as they’d begun and the city resumed its descent into a more peaceful decay.” (243)

In Fawver’s fictions, meaning and absurdity, horror and humor, are pointedly of a piece, and it is their interposition that makes these stories so delightfully disruptive. However, with their hermetic drift and cerebral sensibility, they may not appeal to readers looking for more traditional, linear, character-driven fictions; they may also fail to sate gore-hounds on the hunt for a hit of latter-day splatterpunk.

For like some of Poe’s and Ligotti’s best fictions, Fawver’s can take essayistic and esoteric routes in winding readers through their miniature mazes of dread and dark laughter. These, however, are precisely the qualities that make Fawver’s work so atmospheric, so unnerving, and ultimately, so worth getting lost in, however momentarily, before resuming our “descent into a more peaceful decay.”


Tagged , , , , , , , , , , , ,

GABBEH, BY GEMMA FILES

You can read the interview that accompanies this fiction reprint here.

***

The thing everyone who came by Ashad’s already knew was that Ashad’s Mumma was crazy, or getting there at least, so close she could probably kiss crazy as it went by.

Ashad’s family had been big once, back in Shah times. They’d come over to Toronto after the Revolution and spun one store into three, then ten. But last month the original store had finally closed, after a solid year of Going Out of Business sales. Condo people didn’t want rugs anymore—not gabbeh, not kilim. Not without a million assurances they weren’t supporting child wage-slavery, or that every fibre wasn’t somehow soaked in blood.

“But it is!” Ashad’s Mumma would put in, however—with a horrid sort of cheer—whenever Ashad’s Dad complained around the dinner table. Which was yet one more way you could tell how fast the old lady was going off, sitting there smiling so pleasantly with her filmy eyes half-closed, an elegant set of bones covered in fine lace wrinkles, ricepaper skin and a long silk dress, her silver hair still painstakingly pin-curled in the height of 1950s fashion. God knew what she did all day, up there in her room. The only person who could so much as have a conversation with her, far as Nazneen could see, was the cleaning lady-cum-attendant Ashad’s Dad paid to come in, Shecilia.

“Why yah got that rug up on the wall, nah the floor?” Shecilia demanded. “Jus’ look at the dust on it! Pitiful, how yah treat an heirloom like that; thing fallin’ to flinders almost, that’s a fact. You need tah let me take it down, run the vacuum over it a time ah two, ‘fore it draw moths.”

But Ashad’s Mumma just shook her head. “Out of the question,” she said. “It is not to be touched—everyone here knows so.”

The rug in question was a gabbeh, thick and coarse-woven, probably almost an inch in depth, ninety by one hundred fifty centimetres. Its pattern was mainly grey on green on brown, squares on rectangles on stepped diamonds, with small, intensely red blocks and triangles scattered throughout—oddly drab yet strangely natural, its variegated colours breaking up in sub-textures like skin or sand, even the veins of dry-crisped autumn leaves. And while Nazneen thought it unlikely Ashad’s Mumma had had anything to do with its actual manufacture, she still had to give the old lady props for interesting taste.

Gabbeh

“Gabbeh,” illustration by Carrion House

 

“Why for nah, yah crazy old hen?” Shecilia demanded. At which Ashad’s Mumma’s eyes just narrowed further, an odd sort of cunning creeping in, and wouldn’t say, at first. Not with Shecilia around.

“Can you keep secrets, Indian?” she asked Nazneen, in a whisper, after pulling her aside into her room.

Nazneen’s parents were from Pakistan, but she didn’t see the point in correcting someone this old, let alone this crazy. “Depends,” she replied, instead.

“Well, it makes no matter, probably; I must tell, before I die.”

The upshot was—and Nazneen couldn’t believe she was even telling Ashad this, later on—that the reason the gabbeh had to stay on the wall, potential moth damage notwithstanding, was that if you put it on the floor, you might step onto it (duh). And if you stepped onto it… you fell in.

“In where?” Ashad asked, eyebrows hiking.

“Oh God, I don’t even… the Zagros Mountains, maybe? Or somewhere near Shahr-e Sukhteh, the Burnt City?”

“Those places are nowhere near each other, Naz.”

“Look, I don’t know. Besides which, apparently you end up sometime else, not just someplace. This day back whenever, when a whole village was wiped out.” She nodded at the gabbeh. “That’s the grey and green, in case you’re wondering.”

“How can you even tell?”

“You can’t—everything has to be done all geometric because no representation, right? I shouldn’t have to tell you this stuff.” As Ashad shrugged: “Point is, if you know what the gabbeh’s theme is, you can sort of work out the story. Better yet, you have your Mumma to explain it to me, so there you go.”

Ashad peered at the gabbeh, not quite close enough for contact. “Dad says Baba ran off with a loose woman after the third store opened, because Mumma was so hard to live with. He says his friends saw them out in Mississauga at some fancy nightclub that doesn’t exist anymore, eating pork and drinking.”

“Yeah? Well, she says he’s that little red blotch, there. The one that doesn’t look like a triangle or a square.” Ashad did, frowning. “Says he must’ve fell right in the thick of it, and how that would’ve been a real bad day to be on the ground, because that was the day your family came in and killed everybody over—salt, or something. Something like that.”

“Salt was probably worth a lot, back then,” Ashad said. “Still is, right now.”

“In Iran?”

“Lots of places.”

“Okay, anyhow: They killed everybody, and then I guess they felt bad, and somebody made a rug out of it. And the rug eats people. So that’s why it stays up.”

“Yeah, well—not for long.”

Ashad knew lots of people, one of whom claimed to be an antiques appraiser with a specialty in fabrics, and he’d already made it clear he didn’t intend to wait for whatever portion was coming his way from the family’s corporate dissolution proceedings—fine with Nazneen, since part of his immediate need for money involved the two of them disappearing off to someplace her own family wouldn’t be able to easily locate them. Still, the less said about that, the better.

So they waited until his Dad had taken Mumma off to her monthly glaucoma check-up, when no one but Shecilia was supposed to be home. As perhaps the single most pragmatic person in the mix these days, she hadn’t put up much protest when approached; simply named the size of cut she wanted to let them in, and to run interference should the older generation happen to get back early. Ashad saw bribing her as an investment, and Nazneen had no real proof he wasn’t right; people were like that, she’d found. Mostly.

Which was why it made for somewhat of a surprise when Shecilia didn’t answer the door on the first ring, or the tenth.

“’Round the back,” Ashad said. “There’s an extra key, unless Dad’s moved it.”

He hadn’t.

Upstairs in Mumma’s room, all they found was the rug on the floor and the brand-new Dyson Ball vacuum cleaner just sitting there, half on top of it and half off, still plugged in, and roaring. “Shecilia?” Nazneen called, looking around.

Nothing.

Ashad shrugged, checking his watch. Remarked: “She had the right idea, at least…”

…and, picking up the vacuum’s pipe-shaft, took two brisk steps over the gabbeh’s thin, blood-colored border-band. His shoes came down silent, one, two: “Don’t!” Nazneen warned, automatically—

—and found herself, abruptly, all the more doubly alone, letting the last part of the word trail away into empty air. The vacuum fallen, in a new place on the rug, still roaring.

No way of telling how long she stood there, vaulted instinctively back, to hug the wall; her eyes felt fixed, distended and dry, pupils pin-point. What she would remember, for years after, was how she only jolted awake again when, below, the doorbell rang once more.

The appraiser, a brisk lady all done up in taupe, seemed a bit taken aback when Nazneen answered. “I’m… here to see Ashad?” she said, trying to stare around her.

Good luck with that, Nazneen thought. Hearing herself reply, at the same time: “Oh, he’s just—up… there—”

But the appraiser was already shrugging her way towards the stairs, taking them two at a time. “Oh, never mind,” she called down, “I think I see… is this it?”

Yes, Nazneen felt her lips shape. Then, quickly: But no, don’t, I really wouldn’t, wait—

But nothing more followed—not a scream, not a thud, nothing. The vacuum roared on. And then she was sliding down the door-frame with the filmy back of her hijab knocking and rucking itself along the wood-grain: Slack all over and slumped into herself, too weak to peel herself free, even to raise her hands far enough to cover her own eyes.

It didn’t matter. The gabbeh’s pattern hung in the air in front of her, pulsing: A blotch for Ashad’s Baba, another for the appraiser. Another for Ashad himself.

Rout and fire, mayhem and chaos, blood for salt reduced to a cool, grey-green-brown tangle of geometric shapes inside a thin red edging. A square of guilt, pure and thick and hungry, always hungry. Always, and forever.

Ashad’s Dad had to force the door to get in, sending Nazneen toppling onto her side, curled foetally. When he saw her, he took off running, following almost the same path everyone else had. Except that he must’ve stopped just short of the rug itself, because when he began to wail, it cut through Nazneen like a knife.

Ashad’s Mumma, meanwhile, surprised Nazneen by lowering herself just far enough to stroke the hump of Nazneen’s shoulders, as though gentling a horse. “There, there,” she said. “You see, Indian? Did I lie? This has happened before, so many times. It will happen again, surely, just as many.”

“You should burn it,” Nazneen whispered, into the floorboards. And felt the old lady sigh, her fingers thin and sharp as bird-bones.

“But it is ours,” was all she said, finally. And to this, even as Ashad’s Dad cried on, striking his forehead over and over against the hardwood floor of the corridor outside his mother’s room—

—there really could be no possible reply.

E N D

 

Gemma Files began as a film reviewer, and now writes the sort of things she’d like to see at the movies. Overwhelmingly, these narratives are dark in slant, ranging over a spectrum that includes everything from classic M.R. Jamesian ghost stories and nihilistic body horror to what may or may not be the only queer-positive Weird Western novel series featuring random black magic and bloodthirsty Aztec gods (the Hexslinger series, from ChiZine Publications). Critics have called her work both poetic and pornographic, which she’s fine with. Her most recent book, the stand-alone horror tale Experimental Film, won both the 2015 Shirley Jackson Award for Best Novel and the 2015 Sunburst Award for Best Adult Novel. She has three new collections of short fiction coming out in 2018, two (Spectral Evidence and Drawn Up From Deep Places) from Trepidatio Publishing, the other (Dark Is Better) from Cemetery Dance. She is currently hard at work on her next novel.

Original illustration by Luke Spooner, AKA Carrion House.

Tagged , , , ,

Necro(nomiCon)scopy 2017

NecronomiCon-Providence-Convention-August-17-20-2017

What follows are a few fairly scattered observations from my recent trip down to New England with friends Derek Newman-Stille and Bob D. to attend NecronomiCon 2017 in Providence, after a brief foray in Salem.

I want to start by thanking and congratulating Niels Hobbs, s.j. bagley, Farah R. Smith and the many other folks involved in organizing and evolving NecronomiCon.  They had (and continue to have) daunting, precarious, practically endless, and hugely significant work to do in putting this epic event together, in enabling it to grow, and in making it appealing, and more importantly, accessible, to those whose interest in the weird involves more than a fetishistic and apologetic adoration for HPL, a figure in many ways as influential, difficult and divisive as his at-one-time-more-famous contemporary, Ezra Pound.

Organizing any convention on this scale is a cyclopean achievement, but NecronomiCon presents particular difficulties, given the controversial nature of Lovecraft’s xenophobic views and their connection to his widespread popular influence,. This is further complicated by the ardent desire of some  fans and disciples to write only hagiographically about Lovecraft, or to make him an icon of alt-right white nationalism.

I’ve attended NecronomiCon at each of its bi-annual iterations since it was revamped in 2013, and this year’s Con has been, to my mind, the best so far. I never dreamed I’d find writer Nnedi Okorafor and film-maker Richard Stanley as guests of honour at the same convention, and their shared presence here speaks volumes about the multiple directions the Con has taken in recent years. Also improving with each iteration is the scope and quality of the Henry Armitage academic panel sessions. NecronomiCon has become a rare site of fusion between popular convention and academic conference.

(You can read my thoughts on the 2015 NecronomiCon,  the difficulties posed by reconciling Lovecraft with weird fiction understood inclusively and internationally, and the appeal of cutesy and tweird collectibles here. For a fictionalized, pointedly satirical, and unsettlingly comical roman-a-clef account of the 2015 ‘Con thinly veiled as a metafuzzical-murder-mystery, read Nick Mamatas’s novel, I Am Providence, and for a gorgeously written, compelling fictive glimpse into the erotics, obsessions, and proprietary politics that characterize some strains of Lovecraft fandom and scholarship alike, I highly recommend Paul LaFarge’s novel The Night Ocean,.

IT’S ALIVE!

We drove down to Salem on Wednesday, spending some time amongst the wonderful waxworks and props at Count Orlok’s Nightmare Gallery and devoting a squeeful, gawping couple of hours to exploring It’s Alive! Classic Horror and Sci-Fi Art from the Kirk Hammett Collection at the Peabody-Essex Museum. Hammett may well be the most deep-pocketed and ambitious collector of horror and sci-fi paraphernalia in the world, and the tip-of-the-iceberg selection of items included in this beautifully curated exhibition are truly impressive.

0811_its-alive-2

The exhibition aims to center attention on the artists and designers who created these seminal images; despite the influence they’ve had on 20th century popular culture, the names of these creators are often all-but-forgotten.  It pays close attention to lighting and placement, augmenting the impression created by these artefacts, and inviting visitors to see themselves in and through the installation.

21057810_1435269249903048_1050439754_o

Zapped like a bug, paradoxically paralyzed and unnaturally animated. Photo courtesy Derek Newman-Stille

As curator Daniel Finamore writes, the exhibit takes a “tripartite perspective,” framing these artefacts “as the creations of artists engaged in the promotion of an industry, as the catalysts for the physiological activity and heightened mental state that occurs in response to the monsters they offer up, and as a wellspring of creative inspiration for Kirk Hammett, a contemporary musician whose own artistic contributions explore the relevancy of the horror genre in modern culture” (It’s Alive, 16-17.)

 

IMG_5575

For your consideration, this epic standing lobby card for King Kong (1933), vortically chiaroscuro’ed

 

 

IMG_5544

A few of the custom classic horror-inspired guitars from Hammett’s huge collection

While the exhibit puts understandable emphasis on Hammett’s musical career and his personal and inspirational investment in these artefacts, you don’t have to be a Metallica fan to appreciate the power of the collection and curation.

MY TIME AT NECRONOMICON

Friday morning saw me on a panel, conceived and orchestrated by Farah R. Smith, called “Mesmerism and Machinations” along with Anya Martin, Steven Mariconda, Leslie Klinger, Jon Padgett, and Michael Cisco.  It was a huge topic, meant to highlight some of the under-recognized central European influences on horror and weird fiction from the Romantic to the Modern period, and a wide-ranging discussion; we were only able to briefly touch on some of the more pertinent examples, from Hoffmann and von Hofmansthal through Huysmans and Lautreamont to Kafka, Schulz and Ewers, with a constellation of figures between. I left feeling under-read, excited, and with a long list of writers whose work I’d like to get to know better.

This panel exemplified the direction I hope the Con continues to take – a spiralling-outward from Lovecraft and the Anglo-American pulp tradition he sprang from to include numerous literary and artistic movements from throughout history and across the world.

GETTING DUSTY IN THE HAY

Friday afternoon, I fled to spend a few hours in the John Hay Library, where I explored the Library’s two new exhibitions. The first, Greetings & Salutations : Lovecraft on the Road, focuses on Lovecraft’s bus trip from Providence, Rhode Island to DeLand, Florida between April and August, 1934, where he travelled primarily to visit his young friend and correspondent, R.H. Barlow. Their relationship is the subject of a fascinating New Yorker essay by Paul LaFarge, and gets a queer (meta)fictional re-imagining in his novel The Night Ocean. The connection Barlow forms between Lovecraft and William S. Burroughs, at the heart of the novel,  has been factually and critically explored by Michael Cisco’s essay “Re-Animator and Exterminator,” All of these connections sprang vividly to mind as I browsed the exhibit.

The other, The Caitlín R. Kiernan Papers @ Brown University Library, is presented as “a mid-career review highlighting Kiernan’s recent gift of her personal and professional archives.”

IMG_5612

The Caitlín R. Kiernan Papers @ Brown University Library – books and award-busts

It includes a wide array of documents and objects, from first draft copies of some of Kiernan’s earliest writings (both fictional and non-, going right back to her primary school days), panel sketches from her work in comics, including Alabaster and The Dreaming, and one of Michael Zulli’s original paintings (as Philip Saltonstall) for The Drowning Girl. The Kiernan papers, I was told, should be archived and available to the public within six months, and I’m hoping I can make it down to Providence next summer to spent some time with them, as well as finally dipping in to the Lovecraft archives. My article on Poe and Lovecraft in The Drowning Girl is finally out there, but it feels to me like the beginning of a larger study of Kiernan’s fiction, and access to Kiernan’s notes is especially important to the article on her comics-script work for The Dreaming I plan to write once I meet a few other essaying and editing commitments.

While at the Hay, I went all Wilbur Whateley and spent some time reading the 1813 translation of De Rerum Natura by composer and musicologist Thomas Busby (an edition that has proven very difficult to find; while Queens University’s Jordan Collection has one, they are missing the second volume of the book.) I was startled to discover the book’s pages remain largely uncut, and it hasn’t been consulted at all since 1960.

IMG_5623

Busby’s Lucretius, a dusty versiform beast

Where my article on Poe and Lucretius focuses on the John Mason Good translation and commentaries, Busby’s rhymed translation was also influential on both the English Romantics (Byron in particular) and writers of the American Renaissance (T. W. White praised it ardently in the Southern Literary Messenger in 1842, making it likely Poe also knew it.)

This translation is proving important to my research on Romantic and Modern reception and adaptations of Lucretius (you can read my essay on Lovecraft’s uses and abuses of Lucretius as part of the volume Lovecraftian Proceedings Volume 2) and to my interest in how Epicurean materialism shaped the development of the Gothic and modern horror.

I returned in time to catch the readings in support of Michael Kelly’s much-anticipated Shadows and Tall Trees Volume Seven.

seven-600x600While the entire run of S&TT is excellent, and a must-read for those who enjoy quiet, creeping and artfully insidious horror and weirdness, this volume covers a wider range of voice and tone than its predecessors. Robert Levy, Simon Strantzas and Steve Rasnic Tem read excerpts from their contributions. It was Tem’s story, “The Erased,” that haunted me the most; it is a powerful study of the loss of self and world, a dispersion of identity and memory closely akin to dementia.

 

RICHARD STANLEY MAKES HORROR PINK AGAIN

Saturday saw me, even more out of my depth, on a panel called “Lovecraft in Context,” alongside novelists Peter Rawlik and Paul LaFarge, renowned professional annotator Leslie Klinger, and Lovecraft scholar Steven Mariconda, discussing the importance of various specific references, allusions, and intimations in Lovecraft’s work. The session ended with both panelists and audience members sharing detailed speculations about the origins of particular details in some of Lovecraft’s writings. Like that of Joyce, Nabokov, and Poe, Lovecraft’s work attracts a particular kind of obsessive blend of fandom and scholarship, study and identification; the solid attendance and preponderance of highly detailed speculations presented by both panelists and audience here really drove that home. I was glad Paul LaFarge was among the panelists, as I think his novel The Night Ocean represents both the erotics and the power dynamics of this brilliantly. See also the social power dynamics of performing knowledge in fandom analyzed by Matt Hill in  The Pleasures of Horror (2005). Hell, somebody should do a doctoral dissertation using Hills’ analysis to break down the social power dynamics on display at any given Lovecraft-themed panel at any convention, ever.

The same afternoon brought what for me was one of the highlights of the weekend –   Richard Stanley’s presentation on his film adaptation of The Colour Out of Space.  The presentation was apparently a last minute addition to the schedule, as Stanley had just gotten further funding and casting confirmations a few days before the Con started (he said he couldn’t reveal any of the casting decisions yet.) Elijah Wood’s company SpectreVision is producing the film, which Stanley’s been working on getting made for the last five years or so.

I’ve admired Stanley’s films immensely since having my fifteen-year-old brain electrified by the fusion of slasher-horror, cyberpunk music video, and dystopian art fugue that is Hardware (1990), which served as my introduction not only to Stanley’s films but to Ministry’s music and Survival Research Labs’ performance art, not to mention 2000AD magazine. I gained a new appreciation for him after watching the documentaries L’Autre Monde (2012), Lost Soul (2014), and Jodorowsky’s Dune (2014), not to mention his supremely creepy short film adaptation of Clark Ashton Smith’s “Mother of Toads.” To learn he’s finally filming Lovecraft’s most effective tale of cosmic terror, and to get a sneak peek of some of the promotional art and plot and character outlines for the film was a real treat.

IMG_6055

Richard Stanley as neither a Moreau Dog-man nor a Dagon fish-man.

Stanley talked about the departures the script took from the original story, including the addition of a teenaged daughter to the Gardner clan (and the momentary comedic reprieve that will be provided by her ill-fated attempts to stop the spread of the Colour using spells from Simon’s faux Necronomicon), his intention to rely primarily on practical effects, his desire to break from the tendency many contemporary horror films have to work with a stark or muted palette, his admiration for the lurid, saturated colours used, however differently,  by Roger Corman and Dario Argento and his desire to create a psychedelic experience with the film, which will, he declared, change the world’s perception of bright pink forever. You can get a sense of this already from an early pre-production teaser trailer from 2013, prior to SpectreVision picking it up.  Mike Davis of Lovecraft eZine expressed understandable reservations about the direction the film was taking back when Stanley first pitched, but my enthusiasm was fired hearing Stanley talk about the project. It’s going to be idiosyncratic and bizarre, I’m sure, but perhaps the better for it.

IMG_6058

I asked about his initial preference for adapting The Dunwich Horror rather than Colour (more monsters, less abstraction; it has shoggoths, and the 70s version is so bad somebody needs to do a better one) and he spoke at length about the dearth of cosmic horror in the film adaptations of Lovecraft’s works thus far, including in Stuart Gordon’s Dagon (2000; a film he otherwise much admires and played a small role in) and in contemporary horror films generally, repeating his oft-stated admiration for both the original Alien film (which, he pointed out, was due more to Dan O’Bannon’s vision than Ridley Scott’s) and Carpenter’s The Thing as rare exceptions.

colouroutofspaceposter (1)

Stanley pointed out that the animal face in the background is a mutated llama. The film’s Gardners are llama farmers.

BEHIND LOVECRAFT’S BACK

Another major highlight for me was getting to hear Nnedi Okorafor read from her work once more (the first time being her GoH stint at ICFA a couple of years back.)

In this case, she read short excerpts from both her novels Binti and Lagoon. Okorafor is a singularly charismatic and versatile reader – never pass up a chance to hear her.

IMG_6092

Nnedi Okorafor reads from Lagoon.

In both her statements during the Con and even moreso via social media, with her characteristic incisiveness, frankness, and humour, Okorafor raised pointed questions about Lovecraft’s place in modern weird fiction, highlighting the perverse (but perhaps necessary, given that Providence’s primary tie to weird fiction is via Lovecraft?) paradox faced by NecronomiCon, as it tries to, on the one hand, transcend Lovecraft’s xenophobia and showcase a multiplicity of diverse voices of the weird, while on the other hand risking a kind of re-colonization of these voices, by linking them to Lovecraft and his work, suggesting Lovecraft has some kind of influence over them. In Okorafor’s memorable words, while what she writes is “probably considered Weird Fiction,” (and Gary Wolfe makes a strong case for this in his essay “The Queen of Future Weird”)  it has an “ancestral bloodline *separate* from Lovecraft. My tentacles are African.”

IMG_6550IMG_6551

 

 

ARS NECRONOMICA

Sunday morning brought my third and final speaking engagement, as I gave a brief talk as part of the Armitage academic-track panel “Emanations of Abominations.” My focus was on some of the ways horror mangaka Junji Ito’s work responds to Lovecraft’s theories of weird and cosmic fiction. In particular, Ito has credited his use of the spiral motif throughout his magnum opus Uzumaki to Lovecraft’s nefarious influence, and I sought to elucidate some of the ways this Ito adapted Lovecraft’s concept of cosmic horror via his relentless transfigurations and transvaluations of spirality.

Following that, we headed over to RISD’s Woods-Gerry Gallery to glom about in the exhibit Wonders of the Visible Weird, which “features paintings, prints, sculptures, and illustrations by more than seventy contemporary artists who explore the themes of weird fiction and cosmic horror, inspired by the works of Providence-born writer H. P. Lovecraft and other authors and artists of Weird. The exhibit showcases new and upcoming artists as well as new or rarely seen works by many of the established artists who have put form to the unnameable and indescribable for decades.”

There were a lot of beautiful, strange, hideous, and ineffably-effed-up creations on display; the array of fantastic visual art and crafts are another of the things that make NecronomiCon unique. For example, this modest little specimen that numbers among my favourites, “Mother, Mother Ocean” by Karen Main:

IMG_6504 (1)

 

It seemed strikingly apropos when, during our drive back to Canada Monday morning, the brief eclipse temporarily translated the world into a painting by Giorgio de Chirico, and when, Tuesday morning, I awoke to a tornado watch for the Southeastern Ontario region. I knew those impetuous invocations to Yog-Sothoth during Sunday night’s performance of the Dunwich Horror Picture Show were a terrible bloody idea.

 

 

 

 

Tagged , , , , , , , , , , , , , , , , , ,

DREAMS IN THE BITCH HOUSE BY MADELINE ASHBY

“So why do you think there are fewer women in STEM?”

This was how my admission to Aldwych House began. I’d rehearsed some answers, beforehand. I had them printed on flashcards. Actual cards with actual paper. I laminated them, trimming off every ribbon of transparent film like a jellyfish hangnail. But the moment that door opened for me — opened by itself, before I could even knock — I’d been off my game. And my sense of foreboding only grew as the lights in the hall pointed the way into the grand old sitting room where the interview now took place.

“I think there are a lot of answers to that question,” I said, finally. “I think there are as many reasons for women leaving science and technology fields as there are women leaving. Everyone has stories.”

The other girls nodded to themselves under their hoods. Some of the hoods gleamed with photonic crystal thread. Others appeared to be folded from paper. In the dimness, they looked like a coven of witches. Above, I thought I saw a cherub on the embossed copper ceiling unfurl its wings and settle in, as though it too were listening to our conversation.

“So what’s yours?”

She spoke from the shadows of a wing-backed chair at the edge of the room. Her hood was clone fur. White tiger. Maybe New England meant old money, after all.

“What’s my what?”

“Your story.” She pushed back her hood and shook free a cap of lilac curls. “Why did you leave California?”

“I needed a change. The SilValley culture has infected the feeder labs, and it’s created a toxic learning environment that’s more focused on acquiring VCs than learning the basics.” I tried making eye contact with the other members of the sisterhood. “Besides, this campus is one of the few that facilitates this kind of community. I think tech-savvy sororities are a great idea. I think we’d see more women stay in the field if they had this kind of support, and I think it presents opportunities for future advancement among legacy sisters.”

“We hear that answer a lot.” I couldn’t remember her name. It started with an M. A man’s name. Madison? Morgan? “But this isn’t rush season, and we’re not even supposed to be thinking about taking in someone new. Why did you really leave?”

I looked at the other sisters. They all looked away. “I’m sorry,” I said, “but do you not believe the answer I gave you?”

“No. I don’t.”

I sat back in my chair. The chair wriggled around me. “Well, I’m sorry it wasn’t good enough for you, but it’s the truth.”

“It’s not your truth, though, is it?” Slowly, she wove between sectionals and end tables. The other sisters tucked in their feet as she passed. “We’re a family, here. We’re sisters. We can’t trust you if you can’t share your truth with us.”

They knew. They knew the whole thing. These were the women of Aldwych House. They could doxx anybody.

“Yes,” I said. “Yes, I was raped. No, no one did anything about it. It went into mediation. Nothing happened. The end.”

“That’s why you’re here?”

“That’s why.” Now I met Mason’s gaze. Her eyes were almost colourless and curiously flat, like they secretly belonged on a fish. She was a beautiful girl by any standard, but her eyes didn’t match her face. They were the one piece missing. “Are we done?”

“Yes.” She beamed, and opened her arms. “Welcome!”

#

I thought about leaving. They’d invaded my privacy. But they were offering me a place in their house. Aldwych House. Every woman who was any woman in tech had lived under its gabled roof, behind its leaded windows. It was the golden ticket to internships, to capital, to respect. And so I stayed.

They stuck me in the basement. It was an enviable space: my own bathroom with my own shower, the same floor as the laundry room, even a little sitting area complete with futon. The girl who lived there before me had moved out unexpectedly. After I moved in, I finally understood why. It was just as low and dim as any other basement in a heritage Victorian house, but the presence of a root cellar behind the bedroom wall meant that winter’s chill leaked in despite my best efforts.

And then there were the dreams.

In the first dream my mouth was hangover dry. My eyelids gummed together. I felt my throat turn to leather, and then to cobwebs. I felt my cuticles pull back. I could almost hear it happening, the dry withering of my skin, my synapses firing ever more slowly.

Finally I peeled back the covers. They felt stiff with frost. To access the stairs up into the kitchen, I had to pass through the common area. But in the winter darkness of three a.m., I couldn’t find the door.

I leaned heavily against the wall. Its smooth expanse felt warmer than the air of my new space. I ran my arms across it, making a drywall angel. No door. No hinges. No lip of wood. Was there moulding around the door? I couldn’t remember. Maybe it had never been there. Maybe I was wrong. In the rush of moving in, maybe I had seen things differently than they actually were.

Obviously, what I had to do was go outside, and get to the kitchen through the front door.

I shuffled through snow. It clung to my feet. I had slippers, somewhere. In one of the bins. Or a bag. Not on my feet. The narrow strip of concrete between the house and the sagging chain-link fence stood piled thick with snow. It felt light. Like packing peanuts. Finally I understood the Yankee contempt for Californian comfort. I was soft, before. Coddled. That was my problem. That was why everything had happened. Because I was weak.

The house loomed high above the street. Higher, it seemed, than the bare birches and empty maples throwing their supplicant arms to the night sky. A single light burned in the attic. Mason’s room.

I looked down into my trembling hands and saw no keys.

I woke up in bed the next morning, and screamed at the white mounds of pillows that surrounded me.

#

In the next dream, my bedroom door opened directly into the root cellar. My fingers trailed over brick walls. My toes scraped over earthen floor. It should have been a small room, but in the dream it went on forever, and I kept walking into deeper and deeper darkness until the light from my bedroom door became an arrow-slit in the dusty black. And the longer I walked the closer the walls got, until the bricks scraped my shoulders and the roots tickled my scalp.

Then a hand grabbed mine and pulled it hard.

After that I dreamed that my bathroom door led only to a storage closet. Maybe the house was like clockwork, I thought, and all I had to do was wait for the hour to change and the gears to shift. I lay down in the bathtub and drew the curtain behind me. Sounds echoed up from the drain. Voices. A deep one, and a more lilting one. Chiding, almost. Girlish.

“…all the data!”

“…forward…report.”

“An experiment…” I thought I had kept the thought inside my head, but the shower walls echoed my relief back to me. The voices died.

#

When I told the other women at Aldwych House about my dreams, they all shrugged. “That happens, sometimes,” a girl called Beth told me. Beth worked at the fabshop. Her hair smelled like burning plastic. “It’s a new house dream,” she said. “Everyone has them, when they move in.”

“I had them, too, when I moved here.” Cheyenne was working on the sustainable engineering degree. “I think it’s because of history of the place.”

“Yeah, just knowing how many other women have started out right here.” Deepa was working on a departmental honours thesis on the use of vagus nerve implants in juvenile diabetes patients. “There’s a legacy to live up to.”

“Like living in a haunted house.” Cheyenne let the statement hang, then followed it with a nervous little giggle when no one agreed.

“Cheyenne thinks the house is haunted.” Deepa rolled her eyes.

“My things kept moving! I’d leave something in one place in my room in the morning, and then it would be clear across the room when I came back.”

“You were taking Adderall.” Deepa got back to work on her motherboard.

“Only to get through finals.” Cheyenne drew her knees to her chest. “I don’t screw around with that kind of thing, any more. I don’t take anything artificial.”

Beth groaned. “Everything’s artificial.” She knocked on the mantlepiece. “This isn’t even real wood. You know that, right? It’s all programmable materials. They had to code it all back in, after the fire.”

“What fire?” I asked.

They turned to me, then back to their projects. “It was a while ago,” Deepa said.

“Where is Mason?” Cheyenne asked.

“Upstairs, in the attic, like usual,” Deepa said. “I’m surprised she even comes downstairs to eat. She has the best room in the whole house.”

“That view.” Beth sounded wistful. “That bay window.”

“She won it fair and square in the hackathon.” Deepa pointed with her soldering pencil. “She used to have your room, you know. The basement. But then she designed the best locking mechanism for the toolshed.”

“A keypad wasn’t good enough?”

As one, the sisters all sighed. “Yeah, if you want your stuff stolen,” Beth said. “Mason’s security system is bioresponsive. It’s…alive.”

“Alive.”

“For lack of a better term. Her research is on programmable matter. So of course that’s what it is. Haven’t you gone to the toolshed?”

“My tools are still in California. Most of them, anyway.”

“Well, take a look. See if you can find the door.”

The sisters all snorted. Then they looked up at each other quickly, as though surprised and embarrassed by their shared bitterness. It was like the house itself, I realized. The whole structure made all of them uncomfortable, but none of them were willing to do anything about it.

“In my dream, I saw Mason’s light on.”

Under the coffee table, Cheyenne’s hand closed around my ankle. She squeezed it hard. I glanced at her, but her gaze remained fixed on Deepa’s soldering pencil. It smoked and hissed as it met metal.

“You should take pictures,” Beth said. “Of your room. In case you have that dream, again. So you’ll know exactly what it looks like. Then you can re-assure yourself, when you wake up.”

“That’s what I did,” Deepa said, “when I had those dreams.”

#

My visit to the toolshed was uneventful. Mostly because I couldn’t actually get in. The building had no doors. No windows. It appeared to be made of wood, but the texture of it was velvet under my fingers. It hummed gently as I ran a hand over it. Haptic. Responsive. Alive. And it didn’t like me. It didn’t want to let me in.

What was she building, in there?

The thing about historic New England universities is they get off on keeping every scrap of paper they’ve ever generated. It’s a sickness. A disease. A compulsion. They simply can’t let anything go.

Which makes it easy to retrieve things like the original blueprints of buildings like Aldwych House.

There was indeed a fire in Aldwych House. The campus paper characterized it as a minor indiscretion gone very wrong — a girl named Gilman, a Bunsen burner, a moment’s inattention. Exhaustion, her parents said. The stress of being a small-town overachiever finally meeting her betters, her classmates said. She took a semester off and never came back.

The fire started in the root cellar. Why Gilman chose to run her experiment there, and not the toolshed, was never explained. But for some reason, she felt secure doing it there. Gilman herself lived in the attic bedroom. The one with the view. The one Mason had taken “fair and square.”

It spread up and out, encompassing the whole basement before licking up into the living room. The stone foundations remained intact, but the wood and plaster went up like a prayer. Only the university’s heritage preservation society — the very one whose little museum, complete with gift shop, hosted my frantic research — could muster the funds from alumni and private donors to create a perfect replica of the lost rooms. One very generous donation came from an alumnus at Nahab, Inc., a design firm born from a thesis project at the university. Mr. Nahab had a double degree — materials science and architecture. His donation to the refurbishing project was to “grow” the rooms back to their former glory.

“We’ve always thought of smart sand as a fix for the robotics space,” Mr. Nahab said, in at the ribbon-cutting. “But given the right feedback mechanism, we can do almost anything with it.”

Nahab’s materials needed a few things. A steady power source. A complete picture of the thing they were building. And constant feedback, to let them know they were finished. You could rig the house to do that, of course — just like rigging the fridge to tell the cupboard it needed new baking soda. But they responded better — more organically — to data from implants. You needed a person there, to patrol the space and read temperature and humidity. You needed the input from their fingers and shoes. Someone to clean up, if the house spontaneously corrupted.

“An angel in the house,” as Nahab described it.

Then he thanked everyone at his company for all their help. Even the interns, who’d helped with the testing and prototyping. Even the single high school senior who’d won a competition for her spot. Her hair was longer then, and a different shade of purple. But I still knew her. Still recognized that smile that never quite met her flat, fishy eyes.

Mason.

#

 

sean1

“Dreams in the Bitch House” sculptural illustration by Derek Newman-Stille. Photograph by Aaron Goldman.

 

Deepa was wrong. I didn’t need to take pictures. Not with the devices at my disposal. As I told the admissions department in my personal essay, at heart I’ve always been a gadget queen. Girls and their toys, right?

I call them RATS: Re-Active Tactile Systems. I only made up the acronym because the machines ended up looking a little bit like rats: soft little warm bodies covered in delicate sensor fur, stinger tails that sent the charge across whatever material I told them to. Originally, I designed them to sniff out poor signal latency in ambient networks. What they really are is a series of small joybuzzers that detect shifts in electric current in smart materials, and disrupt them.

First I let the RATS out of their box, stroking them to wake them up. Slowly they emerged, sniffing around the basement, tails twitching, fur pointing. They squeaked and chimed to each other as they crawled up and down the walls and along the baseboards. For the first time since joining Aldwych, I slept soundly.

The screeching woke me two hours later. The wall before me was glitched out. It hung, pixellated and half formed, stretching over my bed like a jagged impression of a hand. It smelled like burning sugar, but looked like ancient earth. The rats had it pinned: the wall flickered and so did they, sending sharp little shocks to arrest its growth.

A seam opened in the opposite wall. My ears popped. “You think you’re so smart, don’t you?”

Mason stepped through the seam. One of my rats raced up to stop the movement of the wall, and she snatched it in her fist. It buzzed in her hand, tail lashing out.

“Why are you doing this?” I asked. “All I wanted to was to join your fucking sorority! Is this some kind of hazing thing?”

Mason snorted. “Hazing? Bitch, please.” She opened her fist. The rat crawled up her arm. “I just wanted one of these. I knew you’d use them, eventually.”

“You mean it’s why Nahab wants them,” I said. “Right?”

She smirked. “Maybe. But what’s a little corporate espionage between sisters, you know?” She pointed. “You have no business complaining, anyway. Why do you think we admitted you? We didn’t have to. It was fucking January. I’m the one who bumped your application to the top of the pile. Me. The others just wanted to stick to the rules.”

For a moment, my focus faltered. “But… Why were you such a bitch to me in my interview?”

“Covering my tracks, obviously. But Nahab just had to have you.” She watched the rats pulsing along the walls and wrinkled her nose. “Or your research, anyway. Such as it is.”

“What’s he giving you in exchange? Another internship? A job? His dick?”

Mason pouted. “Don’t be vulgar,” she said. “I’m not like that.”

“Oh, no, you’d never sell out the sisterhood for your defence contractor crush.”

She had the grace to blush. “It’s not like that,” she said. “Really.”

I didn’t care how it was, honestly. Whatever awful bargain she’d made was her own business. What I wanted was to distract her somehow. “I would have shared this with you,” I said quickly. “You didn’t have to bully me into it. The code for these is open source. You could have downloaded it yourself.”

“But then I wouldn’t have a working prototype,” she said, watching the rat crawl along her other arm. “I’d have to build one from scratch. And there’s really no reason to do all that work.”

I gestured at the rats to change their pulse. I held them in readiness. We watched each other. She moved, and the walls moved. They sparked. They…rippled. Suddenly the dimensions of the room were changing. This was how she’d done it, how she’d changed the location of the doors. I was the one with the rats, but she was the one designing the maze. She grinned. For once, it reached her lifeless eyes. For a moment I saw a door behind her, a door with a curious shape, a door like none I’d ever seen. And I gestured at the rats again, and the one in Mason’s hand shrieked with power. The air filled with the smell of burning skin.

And then she was on the floor.

The walls began to melt. The floor went slick. I struggled to keep my balance. The floor pooled up around my ankles like quicksand. I jumped on the bed and it sank and I fell to my knees. The sudden charge must have fried Mason’s connection to the house. Whether it was implants or smart skin or whatever, she was the real foundation of the building. And now that foundation was crumbling.

“Help me,” Mason groaned. The floor was swallowing her. The walls jumped back and forth, as though uncertain which era to choose. Doors opened. Doors closed. One moment I saw the stairs to the kitchen, and the next they were obscured behind a thin skin of wall.

“Fuck you,” I said, and leapt for the nearest opening.

#

You’re probably wondering why I would share all of this with you. After all, I’ve just confessed to a crime. Not a crime anyone can ever prove, but still, a crime. I wish I could tell you it still haunts me, but it doesn’t. It just doesn’t. I think of her buried under the layers of her own deception and I feel nothing. At least, I feel nothing but good. I feel only relief. It’s the same relief I felt when I realized she was dead.

We always hope that the people who wrong us will be consumed with guilt. That it will follow them every day. That they’ll someday feel shame for having done it, or having gotten away with it. I used to believe that. But now I know differently. Every day, I wake up happy and free. I’m not afraid. I know nothing can hold me back, any longer. Nothing can stop me.

Nothing can stop us. Not unless we let it.

I just want you to know that, if we’re going to be sisters.

After all, it’s important that we share our truth.

Welcome.

###

About the Author

Madeline Ashby is a science fiction writer and futurist living in Toronto. She is the author of the Machine Dynasty series of novels, as well as Company Town, from Tor Books. She also writes a column for the Ottawa Citizen. She has developed science fiction prototypes for organizations including the Institute for the Future, SciFutures, Nesta, Data & Society, the Atlantic Council, and others. You can find her at madelineashby.com or on Twitter @MadelineAshby

7P2ZYeHF

 

 

 

 

 

 

 

 

 

About the Illustrator

Derek Newman-Stille is a visual artist, writer and PhD student at the Frost Centre for Canadian Studies at Trent University. Derek researches Canadian Urban Dark Fantasy and the use of the symbol of the monster for exploring the representation of disability issues. He runs the multi-Aurora-winning website Speculating Canada, and you can view more of his visual art here.

 

 

 

 

 

 

 

 

 

“Down at the Celebrity Gap” by Jason Philip Wierzba

  1. Andy

Andy had to go pick Elizabeth up from school halfway through the day, turning off the 2:00 weepie on the new plasma and letting the dog kvetch in its way. The dog wanted to go for a car ride. A ‘c-a-r-r-i-d-e’ as his June Bug had recently gotten the damn kids chanting as well, now, whenever they were going somewhere, though they were fooling no one, least of all Buster. Hoisting the little fellow (that goddamn d-o-g) humanely aside with his foot as it tried to proactively pin the loafers in the corner of the nook next to the screen door, hungry for attention, Andy exited the Deck House he’d handbuilt over the eleven preceding summers, damn near in condemnable shape already as it was, and proceeded to take the weatherworn red Honda to go get little Lizzy.

I am Andy, he said to himself, driving past the scenic lookout. I am a gentle creature. Deep breaths, he reminded himself out loud. The man on the radio spoke about the Grand Opening of The Celebrity Gap. Andy breathed deeply into his diaphragm and held it there, one breath then another, and so forth, a little dizzy, ignoring the man on the radio, until he was parked in the Joyce Nübklinker School for Gifted Girls lot, not a lick less nervous for all the yogic breathing nonsense, nor a smidgen removed from a particularly nasty case of what June Bug would no doubt have called the ‘grumpies.’

Fuck breathing.

He popped some Pepto B chewables sitting loose in the cup holder and decamped for the front office with one of his shoes untied, sockless in his indigo bathrobe, tiny French swimming trunks underneath.

  1. Elizabeth

All he knew was that something had happened between Elizabeth and the Chemistry Teacher, another altercation of some kind. Frankly, Andy couldn’t blame the kid. He’d met Mr. Ivor at parent-teacher interview night, the only one he’d ever yet had to attend, being as he had been in the shithouse that week as far as June Bug was concerned, no excuses this time. Andy didn’t have to talk to the guy more than five seconds before he wanted to sock Mr. Ivor one himself.

Walking back out to the car twenty minutes later, and still straining to locate himself with his nervous system, Andy looked down at his daughter, suddenly realizing that she was clutching a number of his deathly fingers with her pudgy fist. Though little Liz clearly had been crying – most of her face splotched red like a rash with the evidence – at this particular moment she was looking like she might kinda be … no, in fact she was indeed actually laughing, now, even her eyes joining in.

– What is it kiddo? What’s so funny, hunh?

– Oh, Andy …

– Call me daddy, please, sweetheart.

– I am so proud of you, daddy. You were so wonderful in there. I tell you Andy … if you were forty years younger … (!) … when you called him Strangefinger I nearly pissed my Strawberry Shortcakes.

Shocked at not having been chastened, as would be customary, for her full-frontal effrontery, Elizabeth spun around to see her father standing motionless a few paces behind where she’d inadvertently left him at ‘wonderful in there.’ Little Lizzy could see that he was muttering to himself.

–Wo, daddy! she exclaimed, ahead of herself. Then: what’s that you’re saying, daddy?

She ran back to him, nearly tripping up on those ballerina slippers she never took off, having no way of knowing that her words had stopped him cold as a petrified redwood not because of their brazen invocation of some seriously insidious taboo shit. After all it was typical of the girl, wasn’t it? She was kind of bratty, only performing like this in public places with nosy strangers around to stare disapprovingly. It never surprised Andy who once read a book by Doctor Spock. Children crave attention and will do pretty much anything to go about getting it. That’s about the size of it. A couple more synapses fired back up like the old oil tank at the old family farm. Thinking about the place made Andy want to go back there and have an Orangeade watching it burn to moldering toothpicks.

– You’re a real pisscutter, daddy. What’s gotten into you? approaching closer. Hey! DADDY! Elizabeth shook her father’s sleeve in a frustration of inarticulable need. Inarticulable even if the little whippersnapper is a genius, some science and dance protégé of the highest supposed order, squealing in high-pitched multi-climaxes of divine right.

Elizabeth, even had she not been sounding the high alarms, would never have been able to hear her father muttering: I am Andy. I am a soldier for me. I am Andy. I am a soldier for me. I am a gentle creature.

  1. Bug Bug

When he opened the back door of the Honda to throw Elizabeth’s Yo-Yo Ma knapsack in with the fast food wrappers and old newspapers, Andy did not expect to see the teenager in there with that strange anorexic girlfriend of his. Wazzername.

– Jesus, kid. What the … how did you …(?)…

– Dad. You OK?

– I …

– You are giving us that lift, remember? said the wazzername coldly, not even bothering to lift her eyes from her BlackBerry.

– Bug Bug! said Elizabeth, seeing her fraternal counterpart, running up and trying to wrap arms around his scrawny shoulders through the open window like a midget vaudevillean.

The foursome (actually a fivesome – somehow the dog had gotten in despite the Deck House chastening) drove for boysenberry Ice Cream. Andy could not remember who had requested the Ice Cream but was sure that some sort of instant consensus had been reached. He was right now now fully committed to remembering where each of the nearby Ice Cream parlors was located, the distance between himself and the various establishments, the relative quality of each menu, the basic equation. Normally he would have had the daughter figure it all out with her wireless connection and Texas Instruments, but she appeared to be in no mood to shut up at that particular moment. It struck Andy now that she probably had the opportunity to sneak a couple cups of coffee whilst waiting outside the principle’s office in her cone of silence. June Bug had told him: no more coffee for the kid. Andy forgets.

– Ethics are instant-to-instant and microscopic.

It was June Bug’s own money that she accused him of stashing in his sock drawer. June Bug forgets too.

– Neurosis is a dysfunction of the active faculty of forgetting, says the kid, as though possessed of some kind of daddy radar. Redeyed Bug Bug looking stoned and bugeyed and his saucy wazzername in the backseat making dirty needle tattoos. Dirty needle piercings. Or was the rearview tricking him, he wondered over his shoulder, edging in vain toward the blindspot revelation that wouldn’t comply, his vision presently growing blurry.

It was not the rearview. He was certain.

Couldn’t quite see. Keep your eyes on the road, Andy.

“Or was the rearview tricking him, he wondered over his shoulder, edging in vain toward the blindspot revelation that wouldn’t comply…” Illustration by Sebyth.

  1. June Bug

Andy was telling himself he was a soldier for himself. He was doing it over and over, a gentle creature. Preoccupied as he was, it was of course Elizabeth who first noticed that they were being followed by his wife or whatever she was now. It was, of course, June Bug and the notorious newsman, her new beau, who brought along with him a documentary camera crew and some busybody libertines with clipboards. It was a large van. Andy, alerted to its presence, noted the largeness of the van, cataloguing its human cargo, fingering the abacus of his instincts, palms growing sweaty on the wheel, the vehicle in high gear. Andy heard police helicopters.

– Oh Daddy, said Elizabeth, disappointed. The teenagers pierced each others’ noses, to all appearances indifferent.

  1. Euphrates

Andy did not know how he escaped his pursuers, only that he had been forced to jettison his two children and the dog at Hannigan’s Ice Cream Parlor to fend for themselves. He realized as he did it that it had finally come to him sacrificing his children to his wife and her hangers-on in the State Legislature. Bug Bug’s solemn girlfriend was still in the back of the Honda, not being of any value as a potential sacrifice to June Bug. The girl was attending to the bullet wounds sustained by the hitchhiker Andy could not remember picking up. The girl referred to him as their ‘first hostage,’ and the pathetic state of the fellow clearly brought out her mothering side. Andy himself had been grazed by a bullet, though he was not yet aware that this was the case.

He parked the car and the dead man in the shop at the girl’s parents’ rural getaway, where he discovered amongst the half-disassembled detritus with which her father casually tinkered, that the maudlin young vixen who thrilled in crudely tattooing squiggly skater death’s-heads on his son’s biceps with a dirty needle went by the name of Euphrades. Andy entreated Euphrades to assist him in emptying the bullet-riddled car of its more dangerous glass shards and to help cover up the conspicuous blood stains from the dead hitchhiker or whatever he was who was now resting in a horse trough in the corner with his blue tongue hanging out.

As they stepped out of the shop into the harsh sunlight, Andy became aware of the bullet burn on his neck and became somewhat delirious. Images flooded his mind. Images of the mangled bodies stowed beneath the Deck House. The eleven years worth of bodies, the length of his divorce. The length of his project. Images of the dead principle, Mr. Ivor the Chemistry Teacher’s head breaking apart with the last blow, Elizabeth waiting in the hall where he had had the sense, though on autopilot as he was just then, to lead her to await his return before revisiting the office himself to resettle their hash for good.

Stumbling around outside the shop in this delirium he set off an animal trap with his pantleg and did a funny jig of incomprehension before falling unconscious to the earth. He came to, gauzed and numb, in a most pleasant solarium with Euphrades attending to the minor wound on his neck. Leaning over him she exposed a lingering flash of her most supple and enticing breast. She has a silver salamander on the chain around her neck. Andy reminded himself that he was a soldier for himself, a gentle creature. He allowed it as the girl began slowly massaging his manhood until he was as stiff as a shower rod to the touch. She giggled nervously, then, and unleashed his purpling member as though shocked to find it suddenly there in her skeletal hand – as though her encountering it in the first had been but an act of nervous automatism – and retreated to the kitchen where she explained that she had made them Virgin Daiquiris in a blender with some fruit juice and her father’s hidden stash of crushed ice.

– Tell me Andy, pleaded the frail teenager handing him his drink, why am I so drawn to you? Why do I use your son to get close to you?

Andy paused thoughtfully before he spoke:

– I am a soldier in a deep forbidding jungle, he began. But I am a gentle creature. My wife doesn’t understand me. June Bug. She is in her defiance, you understand. She won’t listen to herself, has no perineum, won’t open up. It is true that I am difficult. I warned her of that on the carousel on our first date. I bought her The Dead Zone by Stephen King. She regurgitated a corn dog on my khakis and you can’t get that out of khaki. Like when you fart but there’s some shit. You just cannot get that out of khaki. I can’t. And my wife – June Bug – she just doesn’t understand. I knew it was over. She quit doing the laundry. Took up with a kindly priest, subsequently defrocked. We did a couple’s group in Florence but only she spoke Italian and I could tell everybody was laughing at me. I made a great big stink and had to hide at the American Embassy in Rome. I have done many things of which I am not proud. I don’t want to bring you into this Euphrades. You deserve to soar like a pterodactyl, flying with those disturbing fingers curled up beneath you. You really should try to eat some food. Look at you, Euphrades, nothing but skin and bone. You are very special to me and I am dangerous. This is what draws us like moths, you know. We are drawn to something unspoken, sublime as the gaping heavens, capable of explosive fission.

– Oh Andy, said the girl, swooning.

They made love in a fortress of frilly pink pillows, he holding her like a precious pocket watch inherited from a favorite uncle. As he mounted the teenager, youth returned to Andy like a pestilence. Euphrades was truly pliant, if a little circumspect, as her too-eager humping gave way to an arousing lifelessness. She got up and disappeared to the bathroom. Having quickly pulled the French swimming trunks over his exposed shame, Andy flung the bathrobe like an indigo prayer shawl over his paunchy frame and spoke to his beloved, whom he could no longer see, over the sound of running bathwater.

– To me you are a reassurance of Spring in deepest Winter as with an old Chinese haiku read against the gray light of a yielding glacier. You are the very brail of my newfound touch. I touch you to awaken the most sacred languages of our forefathers, imprinted there upon the snowwhite of you with the magma of our earth’s core as it pulses with hunger for what you conceal …

Andy thought he heard Euphrades say that that was nice and call him dear. The bathwater made it hard to hear.

Andy continued in his romantic musing:

– June Bug, bless her litigious heart, never understood. She was not a soldier for herself. She was mean for no reason …

The bathwater stopped running. Just then a man came out of the bathroom covered in blood. It was Andy. Andy looked confused.

  1. Matt Damon

The bathwater was maroon and Euphrades was not responding to his hostile caresses. Panic!

Andy ran to the barn. He stole an Arabian colt and fine English saddle. He stole some fine leather straps from Argentina. Almost weeping, he rode towards town, leaping the white picket fences, the bloody bandage now dangling from his injured neck.

There was a major fracas in the center of the small New Mexican city in which Andy and the colt presently found themselves.

He approached the milling crowds astride the handsome beast, thirsty for water and whatever contact high he might find amidst his people.

The largest mass of gawkers seemed to be gathering outside a large anachronistic building that looked something like an old Western saloon. The building had a vaguely irreligious quality to it. Stepping off his horse, Andy slowly approached the teaming mob, which quickly parted for him, a commotion now rising up above the general din.

– It’s that Andy character, he heard somebody say.

An old lady with rickets swatted at him with a half-deployed umbrella.

– Some nerve, showing up for the Grand Opening.

– And in broad daylight, too.

Somebody was alerting the police on their mobile. Andy didn’t care. He could not take his eyes off the huge banner which awed him. It was not, in fact, a banner, he noticed, but rather a giant mayoral sash, Crown Royal purple, that wrapped around the entire building.

CELEBRITY GAP – GRAND OPENING read the sash.

In the display case windows were large portraits of celebrities wearing Gap clothing. Julia Roberts was sneaking a cigarette down in the arroyo. She was sporting some fetching Banana Republic number. The Olsen Twins in a provocative Adam and Eve tableau. Truman Capote in a smart sweater vest. The biggest portrait of all featured Matt Damon in aviator goggles, his jowly face comically stretched back by G-Force.

As a cavalcade of police cars arrived upon the scene, Andy entered the commercial palace, tears in his eyes. At first the lights from the documentary film crew blinded him, but slowly the scene integrated before him. In the center of the room, amidst the rows of sensible and inexpensive clothing hung or neatly folded by collegiate failures, sat his darling little Lizzy with a half-eaten waffle cone, the genius, on Matt Damon’s lap like he were Santa Clause, June Bug and the new beau next to them, beaming before the cameras, the son pouting alone way over by the cash, a primarily Hispanic film crew.

– Oh Daddy, said Elizabeth, as though embarrassed to be caught in this awkward moment of celebrity worship. I would have seen it on TV anyway, thought Andy. Eventually. Some genius she is.

Andy wanted to strike somebody but held it in. He held it in his perineum.

There followed a silence which seemed to last an eternity. Finally Matt Damon spoke, breaking the ice:

– I cannot say you surprise us Andy, began the beatific movie star. I suppose we knew deep down that you had to make an appearance. I must say you have held us all in suspense, wondering what you might think of next you crazy bugger you. But I am drawn to you Andy. We are drawn to you. We are all drawn to you. Your story has captivated millions. The world hungers after you. Andy. Our earth’s very core pulses with hunger for you. For what you conceal. The … project. Look at your wife. See how she blushes so sincerely to see you here this moment. She loves you Andy, your June Bug. Sure she does. She can’t hide it, Andy, and hiding is what she does. See how she loves you. See?

Andy stood weeping as his one true love approached him, also weeping, a humbleness about her. They embraced.

– That’s it Andy, that’s it, said Matt Damon, much satisfaction writ upon his brow. The cameras circling, ever closer, the resurrected couple. The first canister of tear gas spiralling through the saloon door.


Jason Philip Wierzba is a writer and occasional musician from the Canadian prairie. He has a Master’s Degree in Film Studies from Carleton University. His previous story “Priority: Murder Kill” was published in Postscripts to Darkness Volume 3 and ten of his poems have been published online by Ditch. He is currently working frontline with the homeless in Calgary.

This story is accompanied by an extensive interview conducted by Sean Moreland which you can read here.

Sebyth exists. Probably. @Sebyth.

Tagged , ,

Lovecraft, Lucretius, and Leonard’s Locomotive-God: Further Thoughts on Cosmic Horror

This post is a companion to and continuation of “‘The Dread Contemplation of Infinity’: Some Thoughts on George M. Gould and Cosmic Horror Before Lovecraft,” Where that essay explores how Lovecraft’s conception of cosmic horror is best understood as a transvaluation of that which predominated from the 1880s through to the 1930s, this essay further explores Lovecraft’s developing conception of cosmic horror by focusing on another of Lovecraft’s under-recognized contemporary influences; namely, the American professor, poet, memoirist, and translator, William Ellery Leonard. This post is based on the conference paper, “From Beyond the Pleasure Principle: Freud, Lucretius, Lovecraft and The Locomotive-God,” which I presented as part of the Henry Armitage Symposium at NecronomiCon in August, 2019. Some of the material on Lucretius, Poe and Lovecraft in the first section is drawn from my essay “The Poet’s Nightmare: The Nature of Things According to Lovecraft.” If you want a more developed (and fully cited) version of that material, you’ll find it there.

Much of this material will be further developed in my in-progress book, tentatively titled Repulsive Influences, which provides a genealogy of cosmic horror while exploring the intersecting histories of Lucretius’s reception and the emergence of Anglophone gothic, horror and weird fiction.

William Ellery Leonard (1876-1944)

LEONARD, LUCRETIUS AND LOVECRAFT

The first American to publish a complete English translation of Lucretius’s epic didactic poem De rerum natura was a professor of Classics at the University of Wisconsin named William Ellery Leonard (for an extensive study of Leonard’s life and work, see Neale Reinitz’s The Professor and the Locomotive-God.)

While his work is little read today, Leonard was among the most widely known American writers of his day, renowned both for his translations of Greek, Roman and Anglo-Saxon poetry and for his own poetry and his two memoirs, Two Lives and The Locomotive-God. The latter focuses entirely on the traumatic phobia that overshadowed Leonard’s life, and was widely read, both by psychologists (including Freud, whose correspondence with Leonard became part of the book) and general readers who were fascinated by Leonard’s minute, dramatically written analysis of his own “case.” Lovecraft thought highly of The Locomotive-God as a psycho-biographical memoir, and his curiosity regarding Leonard was no doubt intensified because, while it does not appear they ever met personally, they had only two degrees of separation via a number of members of Lovecraft’s Circle. Both men were friends with August Derleth, who was among Leonard’s pupils, and both also wrote appreciations of Frank Belknap Long’s writings

Quite apart from their shared social connections, Leonard’s writings bear importantly upon Lovecraft’s in ways that have, to my knowledge, never been critically explored. This essay focuses on two apertures through which Leonard’s work influenced Lovecraft’s developing conception of cosmic horror.

EDGAR POE AND LUCRETIAN COSMICISM

The first occurs in 1916, with the publication of Leonard’s translation and interpretations of Lucretius, On The Nature of Things. Leonard’s translation includes an end-note appended to the first instance of his use of the term Cosmos in translating part of Lucretius’ opening Hymn to Venus (DRN I 21). Leonard justifies his lexical choice by writing:

“In Greek, a technical term of that Stoic philosophy to which Lucretius was opposed; but in English fairly equivalent to the Epicurean “natura rerum,” through the associations of the word with Spencer’s “Cosmic Philosophy” and with modern materialism.”

Paul Landacre’s illustrations for the Limited Edition Club’s 1950s reprint of Leonard’s translation beautifully capture the cosmic sensibility of the poem.

Lucretius’s avoidance of the Greek word cosmos is informed by its teleological connotations, but Leonard suggests that these connotations need no longer apply given the term’s adoption by modern materialist thinkers. Lovecraft seems to have shared Leonard’s view in this respect, as his adoption of the term cosmicism to characterize his own philosophical sensibility suggests. Indeed, Lovecraft’s cosmic vision, following from Lucretius’s, is radically opposed to teleological assumptions about the natural world. S.T. Joshi writes:

“The central tenet in what Lovecraft called his “cosmic indifferentism” is mechanistic materialism. The term postulates two ontological hypotheses: 1) the universe is a “mechanism” governed by fixed laws (although these may not all be known to human beings) where all entity is inextricably connected causally; there can be no such thing as chance (hence no free will but instead an absolute determinism), since every incident is the inevitable outcome of countless ancillary and contributory events reaching back into infinity; 2) all entity is material, and there can be no other essence, whether it be “soul” or “spirit” or any other non-material substance. Lovecraft evolved these ideas through a lifelong study of ancient and modern philosophy, beginning with the Greek Atomists (Leucippus and Democritus), their followers Epicurus and Lucretius (whose belief in free will Lovecraft was forced to abandon), and such modern thinkers as Ernst Haeckel, Thomas Henry Huxley, Friedrich Nietzsche, Bertrand Russell, and George Santayana. Lovecraft’s metaphysical views seem to have solidified around 1919, when he read Haeckel’s The Riddle of the Universe (1899; English translation 1900) and Hugh Elliot’s Modern Science and Materialism (1919).”

What effect Leonard’s translation and commentary may have had in shaping Lovecraft’s philosophical views is difficult to determine; in all likelihood, it was probably minor. The verbal and aesthetic parallels between Leonard’s translation and some of Lovecraft’s writings from this period, however, are intriguing, and particularly the “Aletheia Phrikodes” section of Lovecraft’s 1918 poem “The Poe-et’s Nightmare.” While the larger poem’s mock-epic structure is a love-letter from Lovecraft to his Augustan idol Alexander Pope, once called the “English Lucretius,” the “Aletheia Phrikodes” section is a cosmic stew in which blank verse Lucretian imitation is peppered with allusions to Edgar Allan Poe, beginning with the longer poem’s original title itself. One brief section serves to illustrate how Lovecraft twines Lucretius and Poe together:

Whilst whirling ether bore in eddying streams
The hot, unfinish’d stuff of nascent worlds
Hither and thither through infinity
Of light and darkness, strangely intermix’d;
Wherein all entity had consciousness,
Without th’ accustom’d outward shape of life.
Of these swift circling currents was my soul,
Free from the flesh, a true constituent part;
Nor felt I less myself, for want of form. (italics mine)

The visual interplay between Jon Arfstrom’s illustrations for Lovecraft’s poem in Weird Tales and Landacre’s illustrations for Leonard’s Lucretius is striking.

At once cosmogony and nekuia, The passage is part of an extended improvisation on both DRN V’s astronomic and meteorological passages and DRN III’s descriptions of the soul’s perishable materiality, but it also invokes Poe’s cosmic vision in early poems like “Al Aaraaf” and the cosmological prose poem, Eureka. In describing these fluctuating vortexes of metamorphic materiality as “eddying” streams, Lovecraft emphasizes the Poe-etic nature of this cosmic maelstrom.

That Lovecraft and Leonard shared an appreciation for Poe as cosmic visionary, a sort of American Lucretius, is certain. Such a view had been propounded by James A. Harrison, in his 1902 edition of Poe’s collected works; Harrison declared that “Both, in their poems, were passionate inconoclasts, idealists, dreamers of the speculative philosophies that looked into the causes of things; both set aside what they considered the degrading superstitions,” and were “refined materialists of an almost spiritual type,” which likely shaped both Lovecraft and Leonard’s associations between Lucretius and Poe.

Poe’s work is rife with eddying whirls and turbulent vortices, some of which spiral down into the oceanic depths, others of which whirl up and out through the unfolding universe of stars. Indeed, the spiral, in the dynamic form of the vortex, is the most pervasive and important motif in Poe’s writings, and engenders his aesthetics of the grotesque and arabesque, as Patricia Smith observes:

“The arabesque as Poe sees it is an attempt to suggest something kinetic — the motion toward unity — in a static medium; symbolically, it is always moving in the direction of the form-obliterating spiral. The man whirling about on Aetna resolves all he sees into a radical blur by means of his spin; the universe itself, in Eureka, collapses ultimately into a state of nihility. As in the Maelstrom, where all things “meet together at the bottom,” the final vision toward which the arabesque points is one in which unity is perceived, and it is impossible to distinguish one thing from another.”

Poe’s vortexes reflect his materialist metaphysics, which in turn derive from his own transformative reception of the classical atomist influences he shares with Lovecraft. Whether Lovecraft had read Leonard’s entire translation before drafting his poem is unclear, although he was certainly aware of its existence, and likely to have seen excerpts, as it was widely reviewed and noticed. That he had done so by 1922 is almost certain, as he mentions it approvingly in a letter to Lillian Clark, while noting that Derleth gifted a copy to Sonia Greene : “The generous little divvle is making presents on a large scale–Smith’s ‘Star Treader’ for me, an art book for Kid Belknap, & Leonard’s translation of Lucretius for Mrs. Greene–with whom he is trying to make up after his rudeness of last spring. Leonard is his English professor at the U. of Wis.–a scholar of note.”  

Leonard’s phrasing reinforces the resemblance between this passage in DRN and Poe’s description of the whirlpool in “A Descent into the Maelstrom,” a tale that signals its own atomistic underpinnings by both its epigraphic reference to the Democritean δῑ́νη and its deliberate echo of Lucretius’s most famous passage, the “suave mari magno” description of a shipwreck that opens DRN II.

Harry Clarke’s illustration (1919) for Poe’s “Maelstrom,” much admired by Lovecraft.

Leonard makes his Poe-tical homage even more evident a few pages later. Lucretius provides a naturalistic explanation for the absence of birds at Greek oracular sites including Cumae, an absence traditionally attributed to the awful supernatural influence of the gods. Instead, Lucretius explains that noxious gases that leak forth from the earth keep the birds away from such sites, which Leonard renders as “birdless tarns,” echoing Poe’s use of this antiquated term in describing the miasmic body of water into which the House of Usher falls. Leonard’s translation reads:

            And such a spot there is

            Within the walls of Athens, even there

            On summit of Acropolis, beside

            Fane of Tritonian Pallas bountiful,

            Where never cawing crows can wing their course,

            Not even when smoke the altars with good gifts,–

But evermore they flee—yet not from wrath

Of Pallas. (VI.280)

This echo of  “The Raven” suggests, much as “The Poe’et’s Nightmare” does, Poe’s concatenation with Lucretius. Whether Lovecraft had read all of Leonard’s translation at this stage is unclear, but it nonetheless telling that both writers, soi-disant opponents of Poundian Modernism, returned to the Democritean δῑ́νη via such parallel descents.

Beowulf battling Grendel in one of Lynd Ward’s illustrations for Leonard’s translation.

LUCRETIUS, FREUD AND LEONARD’S LOCOMOTIVE-GOD

A decade before Leonard published his 1927 psycho-biographical account of his phobic obsessions, The Locomotive-God, his often- incapacitating agoraphobia was already reflected in the anxious intensity and alienation of his translations. In Leonard’s Lucretius, the descriptions of immensity and the void and the characterization of the monstrous Religio are particularly harrowing, as are his renditions of Grendel and the dragon in Beowulf, and each of these draws force from the compulsive power of Leonard’s growing anxiety.

The cover of a 1928 printing of The Locomotive-God

 Leonard’s phobia worsened considerably after 1918, in the wake of the catastrophic First World War. Near the opening of the book, Leonard writes:

“What was so poignantly my subconscious mind reveals itself, by the laws of our most common organic structure and development, as the mind of mankind. My own pain, my own struggle, has been, even to myself, a spectacle, a laboratory. And my findings differ in some ominous particulars from the previous record of poets and psychoanalysts. I have been persuaded […] by the desire to frustrate, by a neat and unexpected turn, those Demonic Forces which, as appearances go, have backed me for so many years against the wall. Beset by phobias, shell-shocked in a civilian war […] So out of very suffering and very failure I would create value: the value of a scientific document, the value of a work of art.”

When atoms meet in the void through the clinamen, they can combine, or they can collide. Thus, attraction and repulsion are the fundamental principles of Epicurean physics. Lucretius, however, renders these in mythological terms derived primarily from Empedocles: Venus is a personification of attraction and combination, and Mars of repulsion and collision. In his post-war writings, especially Beyond the Pleasure Principle, Freud returns to such an Empedoclean mythic polarity with his conception of The Death Instinct as a counter to the Pleasure Principle.

It is a conception inspired, as W. Scott Poole emphasizes in his study of the Great War’s decisive influence on modern horror, by Freud’s horror at the catastrophic consequences of the war, consequences that Leonard also believed to have intensified his phobia, amplifying the power of the Locomotive-God over his mind and behaviour.

Leonard expresses this revelation in terms that are both explicitly Freudian, and explicitly Lucretian:  “The “love-emotion” “could relive but not break the tension of the tangled mythology in which the subconscious in its deepest levels still believed…and still believes. The Locomotive-God won even against Aphrodite, goddess of manhood.”

The Locomotive-God traces Leonard’s trauma-induced phobic paralysis to a memory from his early childhood. As a two-year-old-child, he stood on a platform and watched a train pulling into the station. Disregarding his mother’s cries, he wandered to the edge of the tracks, until:

“It towers and lowers and grins in one awful metamorphosis, more grotesque than the most bizarre dreams of Greek mythology […] As It roars over the bridge […] scattering dust and strewn newspaper, the black circle of the boiler-front swells to the size of the round sky out of which the Thing now seems to have leaped upon me [….] this Aboriginal Monster. My eyeballs, transfixed in one stare, ache in their sockets.”

This terrifying memory would superimpose itself over, and come to stand for, every subsequent traumatic event Leonard would experience in his life. He writes,

“To me at a little more than two years, the Black Circle flashes a fiercely shaking Face of infinite menace, more hideous and hostile than Gorgon-shield or the squat demon in a Chinese temple, with gaping Jaws, flanked by bulging jowls, to swallow me down, to eat me alive—and the Thing is God […] God roaring from heaven to slay me for having disobeyed my mother and gone so close to the track.”

As an older child, Leonard would witness a cat struck by a train, which triggered the original trauma: “the cat got tangled up in the unseen web of my thought with the instrument of its death—the locomotive.” This led Leonard to claim that “terror is the supreme emotion of life, and it borrows its color from its Master, Death.”

As Leonard wrote his translation of Lucretius, “the Thing” would colour his descriptions not just of the immensities of the void, but also the description of Religio, Lucretius’s figuration of religion as a feminized embodiment of irrational compulsive power, that very force that Epicureanism is supposed to overcome. It is a figuration that resounds throughout Lovecraft’s non-fictional writings on atheism as clearly as his tales of malignant cults. Leonard speculates that “Much that we call Superstition is really Phobic Fear, not understood as such by the victim or those who gird at the victim; even as Phobic phenomenon have surely been a prime source, feeding the speculations and prepossessions of theologies pagan and Christian, of the belief in witchcraft.”

LOVECRAFT AND THE LOCOMOTIVE-GOD

            The Locomotive-God’s influence on Lovecraft has gone largely unremarked, but it is hard to overstate its importance. More than any other single influence, it led Lovecraft further away from Gould’s predominant conception of cosmic horror, and helped cement for him the importance of the work on the nature of horror being done by psychologists including John B. Watson (on which see Dr. Sharon Packer’s essay) and Freudian psychoanalysis.

Leonard’s characterization of terror as “the supreme emotion of life” resonates powerfully with that with which Lovecraft begins his own 1927 essay on supernatural horror. Leonard’s frenetic description of the Locomotive-God, with its fusion of animal and vehicle, raw machinic power and perverse vitality, industrial modernity and primordial psychic dread, resonates powerfully with many of Lovecraft’s post-1929 monsters; most obviously, the shoggoths of 1931’s At the Mountains of Madness derive much of their terrifying imagery and potency from Leonard’s Locomotive-God.

Illustration of a shoggoth from At the Mountains of Madness by Nottsuo from Deviantart.

In a 1929 letter to Derleth, Lovecraft acknowledged Leonard as “A character, & a figure of real importance in American letters.” By this point, he had read The Locomotive-God, and his letters praise the penetrating psychology of traumatic obsession that Leonard’s book offers. For example, a 1931 letter recommends it to Robert E. Howard as essential reading for anyone interested in psychobiography. As his recommendation to Howard reinforces, The Locomotive-God was crucial to Lovecraft’s conception of the power of atmosphere, the sine non qua of cosmic horror. Leonard’s provision of a mechanistic explanation for his own psychic trauma was especially valuable to Lovecraft as of 1931, as at this stage in his career he was explicitly looking for ways to generate “an atmosphere” of cosmic dread without turning to the superstitious tropes of classic supernatural horror.  Leonard writes,

“The mechanism in its technique can be made clear to the reader. We start with a state of terror generated by past experience. The past experience itself remains in the subconscious. Its emotional effect, terror, bursts into consciousness. At times the emotional effect remains merely a diffused state of terror, in intensity running the whole scale from vague anxiety to intensest feel of impending death; and the agonized mind stands balked of any explanation whatever.”

Lovecraft later praises Leonard’s insight into his phobic experiences in a 1931 letter to Maurice Moe: “Unless one is steeled against the ascendancy of the capricious and meaningless subjective feelings, he is lost so far as the power of rational appraisal of the external world is concerned. Thus poor W. E. Leonard sees and feels things that aren’t there–and knows he does–yet continues to see and feel them just the same. That shows the power of irrational mood over rational perception.” It is precisely this power that, from 1927 on, Lovecraft, departing further from Gould’s nineteenth-century medico-theological concept, sees as the sine non qua of the best supernatural horror fiction, and, reinforcing his adoration of Poe, comes to term an “atmosphere” of “cosmic dread.”


.

Tagged , , , , , , , , , , , , , , , , , , , , , , , , , ,

“The dread contemplation of infinity”: Some Thoughts on George M. Gould and Cosmic Horror Before Lovecraft 

This post is based on the conference paper I delivered as part of the Henry Armitage Symposium, the academic track of NecronomiCon, held in Providence, RI, from August 15-18, 2024.

Abstract (TLDR!)

In order to better understand the extent and importance of Lovecraft’s conception of “cosmic horror,” we need to recognize it as a transvaluation of a term already widely circulating in the first thirty years of Lovecraft’s life. During this era, the term “cosmic horror” derived primarily from the (at the time, highly influential) writings of American physician, ophthalmologist and medical lexicographer, George Milbry Gould. This short essay builds on one small part of the larger argument of “The Birth of Cosmic Horror from the S(ub)lime of Lucretius,” included in the essay collection New Directions in Supernatural Horror Literature, published by Palgrave in 2018 (if you’re looking for a peer-reviewed and properly citational version of the basic argument, use that.) I develop these connections further and more formally in my in-progress book, which offers a literary-historical genealogy of cosmic horror.

George Milbry Gould (1848-1922)

“The eternal silence of these infinite spaces fills me with dread”

Since the mid 20th century, the phrase “cosmic horror” has been closely associated with the writings of H.P. Lovecraft. While Lovecraft’s critical and fictional writings did much to popularize the phrase and develop the concept of cosmic horror as a literary mode closely linked to a philosophical perspective, both the phrase and the emotion it designates have a much older and broader history. For example, American horror writer and philosophical pessimist Thomas Ligotti looks back to the writings of French scientist and Christian philosopher Blaise Pascal for an early modern conception of cosmic horror. Pascal wrote of his a sense of being “engulfed in the infinite immensity of spaces whereof I know nothing, and which know nothing of me; I am terrified. The eternal silence of these infinite spaces fills me with dread.” In Ligotti’s words, “Pascal’s is not an unnatural reaction for those phobic to infinite spaces that know nothing of them.” 

“The S(ub)lime of Lucretius“

I’ve elsewhere argued that one can look back further and find a close conceptual and affective kin to what Lovecraft calls “cosmic horror” in the ancient world; namely, the reception of the Latin epic didactic poem De Rerum Natura by Lucretius, whose presentation of a fluctuating universe arising from the unpredictable encounters between atoms falling through the void occasioned a reaction of mingled awe and horror from both many pagan and Christian writers of late antiquity (such as Cicero and Ovid on the one hand and Lactantius and Prudentius on the other), a reaction echoed by early modern writers including Thomas Hobbes, Lucy Hutchinson and John Milton, Gothic novelists including Horace Walpole, Mary Shelley, Marie Corelli, and eventually, even Lovecraft himself, who by the 1930s repudiated his intense self-identification with Epicurean philosophy due to the foundational role the unpredictability of the clinamen, or atomic swerve, played in its metaphysical materialism, expressing a reaction of abject horror that ironically echoed that of most earlier theistic commentators (see my essay, “The Poet’s Nightmare: The Nature of Things According to Lovecraft.”)

“Anomalous Sources“

My focus here is more narrowly on the conception of cosmic horror that prevailed during the decades leading up to Lovecraft’s revaluation of the term; this conception was one advanced by George M. Gould.  I’m not the first to point out Gould’s pre-Lovecraftian use of this term, although I am the first to explore its influence and significance. In a 2015 editorial, Paul Di Filipo explains that this literary mode is “sometimes dubbed ‘Lovecraftian fiction’ in honor of its most famous exponent …whose work helped to crystallize and codify the subgenre,” but also notes that the “phrase itself predates Lovecraft, being found even in such anomalous sources as George Milbry Gould’s (1848-1922) The Meaning and the Method of Life: A Search for Religion in Biology (1893).

Di Filipo’s characterization of “cosmic horror” in Gould’s writings as “anomalous” is ironic for two reasons. First, it reflects the reality that Gould remains most famous for his 1896 compendium, Anomalies and Curiosities of Medicine, a compilation that would remain at once a standard medical, and a widely popular, reference work for half a century. Anomalies and Curiosities of Medicine has directly influenced a number of 20th and 21st century works of horror fiction, having often been used as a source of inspiration by writers and film-makers. For example, it was the source through which numerous horror creators found the apparently apocryphal case of Edward Mordrake, whose horrible story has inspired tales by Robert Bloch, episodes of TV series including Tales from the Crypt and The X-Files, and James Wan’s film, Malignant (2021.)

Annabelle Wallis in Malignant (2021), whose concept was inspired by an apocryphal case described in Gould and Pyle’s Anomalies and Curiosities of Medicine

 Second, di Filipo’s quip suggests that Gould’s concept of cosmic horror, unlike Lovecraft’s, is something of an oddity or outlier. In fact, while it has been almost entirely eclipsed by Lovecraft’s since the 1940s, it was widely influential from the early 1890s until the 1920s, and the subject of debate in medical, natural philosophical and theological discourses during that time. Gould wrote about cosmic horror frequently, not just in specialist medical and theological venues, but in widely read popular periodicals like The Atlantic. Gould’s conception of cosmic horror should thus be of interest not just to students and scholars of Lovecraft, weird and horror fiction, but should also interest students and scholars of early 20th century American  history, the history of medicine and the medical humanities.

George M. Gould

            Gould served the Union in the Civil War and his youthful war experiences shaped his outlook, feeding his interest in both medicine and theology. These interests led him to study theology at Harvard Divinity School and later to study medicine at Jefferson Medical College. He graduated in 1889 and opened an ophthalmology office in Philadelphia, where one of his first clients was the poet Ezra Loomis (later better known as Ezra Pound) who would subsequently recommend Gould to James Joyce, who suffered from a variety of ocular problems. Gould edited the Medical News (1891-1895), the Philadelphia Medical Journal (1898-1900) and American Medicine (1901-1906), earning numerous offices and honors over the course of his career. During this period he also exchanged many letters with his older contemporary and fellow “literary physician” S. Weir Mitchell, best remembered for the “rest cure” treatment to which he subjected Charlotte Perkins Gilman.

“Morbid Vision”

Gould wrote most often on ophthalmology, but his legacy as a medical lexicographer is  broad. His medical dictionaries sold nearly a million copies and he was also a prolific author of various literary works, including poetry and a series of what he called “biographical clinics,” or diagnostic biographies of famous artists and intellectuals, including Charles Darwin, Thomas de Quincey, and Gould’s friend and sometime correspondent, the writer Lafcadio Hearn. Gould’s “Biographical Clinics” often conclude that the peculiar perspectives of these influential figures is linked to their ocular abnormalities; he believed that “morbid vision” often leads to a “morbid metaphysics.” Indeed, for Gould, the eye was best understood as the external portion of the brain, and he pushed the connection of literal vision to rational thought to extremes – the eyes, for Gould, came to occupy a position of metaphysical privilege, much like the penis for his Viennese contemporary, Freud.

An excerpt from Gould’s study of Hearn illuminates how closely linked his concept of cosmic horror and diagnostic practices were:

“Hearn was no “product of his environment… The great, the distinctive, the dominating force which controlled and created Hearn’s literary makings, his morbid vision, was not “environment” as the critics and scientists mean by the term. These have not yet learned that Art and Life hang upon the perfection and peculiarities of the senses of the artist and of the one who lives, and that intellect and especially aesthetics are almost wholly the product of vision. Conversely, the morbidities and individualisms of Art and Life often depend pre-eminently upon the morbidities of vision.”

Hearn and the “new pathology of genius”

Gould saw Hearn as exemplifying “a new pathology of genius …coming into view which shows the morbidizing of art and literature through disease, chiefly of the sense-organs of the artist and literary work-man, but also by unnatural living, selfishness, sin, and the rest.” Gould presents Hearn’s personality and writings (in which Lovecraft also found an anticipation of cosmic horror) as characteristic of this modern morbidity, and claims he influenced Hearn’s decision to relocate permanently to Japan. Hearn had in common with both Gould and Lovecraft a suspicion of and even contempt for modern, urban, cosmopolitan industrial life, and Gould suggests that Hearn’s embrace and adaptation of ancient East Asian folklore and traditions offered a means of moving beyond the paralyzing cosmic horror he experienced, a horror that suggestively haunts his earlier American writings, including the Louisiana-set early novel Chita (see Peter Bernard’s essay “Some Notes on Reading Hearn’s Chita as a Gothic Text.”)

It is important to recognize that, like Lovecraft’s later revaluation, Gould’s concept of cosmic horror is a polemical interpretation of a particular, but supposedly universal, human affect, using a phrase that was already circulating through late 19th century transatlantic anglophone print culture. The earliest use I’ve found of the phrase “cosmic horror” via Google’s Ngram Viewer occurs as part of a journalistic description of the period leading up to the eruption of Krakatoa in 1883: “We could feel that some cosmic horror was impending long before the catastrophe took place, and I fancy that other sensations of a like nature are in store. We hear from one part of Asia of atmospheric phenomena which disturb numerous and delicate people.”

From this apparently first reference in the Pall Mall Gazette ten years before Gould publishes The Meaning and the Method of Life, and nearly a half-century before Lovecraft re-defines it in his essay Supernatural Horror in Literature, the term “cosmic horror” was associated with an atmosphere, in the most literal sense, one that “delicate” people were especially responsive to, and one involving a disturbing intimation of threatening immensity.

The Unseen Universe?

 The definitions of “cosmic horror” developed by both Gould and Lovecraft are indelibly shaped by late 19th and early 20th century debates about the relationship between scientific and religious worldviews in the spreading wake of Darwinian evolutionary theory and the second law of thermodynamics. They are also contrasting polemical forays into these debates, which led to the publication in 1875 of The Unseen Universe: or Physical Speculations on a Future State, which begins by declaring: “Our object, in the present work, is to endeavour to show that the presumed incompatibility of Science and Religion does not exist”.

The Unseen Universe was the work of two scientists who were also pious Presbyterians, Peter Guthrie Tait and Balfour Stewart. They wrote the book as a rejoinder to “contemporary deployments of the doctrine of the conservation of energy in support of materialism, deployments which presented it as a grand overarching principle that brings all phenomena under the uniform reign of physical causality.” Tait and Stewart’s strategy was not to challenge the first and second laws, but rather to endorse them as evidence for a benevolent divine creator. As they put it, ‘the visible universe must, certainly in transformable energy, and probably in matter, come to an end. We cannot escape from this conclusion. But the principle of Continuity upon which all such arguments are based still demanding a continuance of the universe, we are forced to believe that there is something beyond that which is visible.’ Tait and Stewart made no secret of the fact that their motivation for all this speculation was theological, asserting: ‘We assume as absolutely self-evident the existence of a Deity who is the Creator of all things.”

The Unseen Universe remained influential across the later nineteenth century, being particularly popular with Christian theologians, natural philosophers, and scientists. It was also widely adopted by spiritualists, esotericists and mystics as a means of reconciling metaphysics with modern energy science; warmly embraced by Helena Blavatsky, it became a key text for Theosophy. It was also met with a great deal of criticism from scientists and philosophers.

Clifford’s “Cosmic Emotion”

Among its most forceful critics was the British mathematician and philosopher William Kingdon Clifford (1845-1879). His 1875 appraisal for the Fortnightly Review emphasized the “machinery of Christian mythology” that drove the book, which he (correctly!) predicted “will be warmly welcomed and widely read by those whose dearly-loved convictions it is designed once more to prop.” In philosophical circles, Clifford remains best known for a paper, spurred by his reading of The Unseen Universe, ‘On the Ethics of Belief’ in which he argues that we have not simply an epistemic but also a moral duty to confine our belief to what is warranted by evidence, an essay that would inspire William James to write his own rejoinder, The Will to Believe (1896).

In 1877, Clifford published a related essay that would give rise to both Gould and Lovecraft’s conceptions of cosmic horror. “The Cosmic Emotion” “outlines the ancient conception of nature as an orderly system… as times have changed so have our ideas … replacing the providential plan of some transcendent deity with a scientifically discoverable system of natural evolution. The divine logos of the ancients, we moderns conceive as evolution.”  Clifford explains:

“By a cosmic emotion—the phrase is Mr. Henry Sidgwick’s—I mean an emotion which is felt in regard to the universe or sum of things, viewed as a cosmos or order. There are two kinds of cosmic emotion—one having reference to the Macrocosm or universe surrounding and containing us, the other relating to the Microcosm or universe of our own souls.”

Clifford calls it “the cosmic emotion,” rather than specifying what emotion it is, because “the character of the emotion with which men contemplate the world, the temper in which they stand in the presence of the immensities and the eternities, must depend first of all on what they think the world is.” In other words, whether the cosmic emotion is awe or terror depends on how “the world,” reality, is understood, an understanding that changes drastically with historical and cultural context and the development of scientific knowledge: “Whatever conception, then, we can form of the external cosmos must be regarded as only provisional and not final, as waiting revision when we shall have pushed the bounds of our knowledge further away in time and space.”

“That volcanic shuddering and sickening of the soul”

Gould’s fascination with Clifford’s concept and debt to The Unseen Universe are alike clearly evident throughout The Meaning and the Method of Life, in which he writes the following breathless and adjective-laden description, which so tellingly anticipates the language of many of Lovecraft’s horror-struck narrators:

“Until I reached the vivid knowledge of the foregoing truths these two things were precisely they that inspired me with that utter desolation of despair I have called cosmic horror—that volcanic shuddering and sickening of the soul at the contemplation there without of the awful infinity of the dead, cold and purposeless universe; whilst within, an unknown God, by an unknown instinct, commanded an unknown self to do an unknown duty. I have learned that many another sensitive despairing soul, in the face of the glib creeds and the loneliness of subjectivity, has also and often felt the same clutching spasm of cosmic horror, the very heart of life stifled and stilled with an infinite fear and sense of lostness. But I can now lie and look into the starry depths of space without soul-sickening or spirit-shudder, for knowledge lends comfort even to fate, and the certainty of the vision and love of God in the world about and within me translates the stern command of duty into a sweet and irresistible invitation of the Father to help Him.”

Gould designated this evolutionist deity Biologos, claiming that “He Himself may also be a divine victim of some “struggle for existence.” The thought may make us shudder as if icy-steel were in our soul, but every deep spirit has often felt the sudden sickening cosmic horror and chill as the infinite doubt of stability clutched his palsied heart while peering tremblingly over the crumbling precipice of supposed certainty into the abyss of past and future night.”

“Morbid Metaphysics” vs. “Biologos”

Gould insisted that the revelations of the new sciences, like the horrors of the Civil War, could only be borne and made intelligible by faith in a benevolent natural divinity, one whose governance, much like American democracy, required human effort and participation. His attempt to mingle monotheism with evolutionary biology also involved an attempt to reconcile the turn of the 20th century’s two most influential theories about the origin of terrestrial life; xeno-panspermia (basically, all earthly life originating from space-borne alien seeds) and abiogenesis ( all earthly life gradually arising from non-living matter, especially organic compounds.) In Gould’s synthesis, “not matter-born but matter-taming, Biologos came to our planet from without, whether, as has been taught, gaining the first foothold by means of a meteor-carried cluster of organic cells, or whether such an elementary organism were nursed and fanned into activity here in the warm ooze of some tropic shore, matters not. Life’s organizing architectonic force is so profoundly unlike any mechanical force that the  materialist of our day can only command our sincere pity for his congenital atrophy of perception. “

In Gould’s conception, cosmic horror is a base material that “man’s sense of law” must sublimate by affective alchemy into an elevated “ceaseless awe.” For Gould, the inability to reach such “sublime pleasure” indicates “a morbid metaphysics.” The overcoming of such “morbid metaphysics” and transcendence of cosmic horror, requires recognizing and accepting the invitation of Biologos, and working with this purposive intelligence to further transform the alien stuff of mere matter. This medical theology led Gould to advocate for eugenic policies: “Future sociology and government must undertake a certain ordering and regulation of the reproductive function. God is waiting to turn the task over to man.”  

From the entry on “Siamese Twins” in Anomalies and Curiosities of Medicine

This “task” is underlined by Gould’s preface to Anomalies and Curiosities of Medicine (1896), whose comprehensive catalogue of medical abnormalities and monstrosities is meant to allow readers to “catch forbidden sight of the secret work-room of Nature, and drag out into the light the evidences of her clumsiness, and proofs of her lapses of skill,–evidences and proofs, moreover, that tell us much of the methods and means used by the vital artisan of Life,–the loom, and even the silent weaver at work upon the mysterious garment of corporeality.”

Gould’s cataloguing of medical anomalies was a decisive influence on his conception of Biologos as a constrained deity, working with recalcitrant materials, requiring the cooperation of His human creations to complete the “vitalization of dead matter and mechanical nature,” a view he used his considerable influence as a medical writer, editor and lexicographer to promulgate.

Gould’s “Biologos” was taken up by other writers through to the 1920s (for example, it features prominently in Theodore Dreiser’s 1915 novel The Genius) and became one among many popular attempts to synthesize Darwin and Christianity in the era of the Scopes Monkey Trial, anticipating many versions of “intelligent design” which persist today.

Cosmic Horror: Lovecraft’s Transvaluation

Probably the most direct and best documented literary source of Lovecraft’s conception of cosmic horror is Blackwood’s “The Willows,” which Lovecraft described as the “foremost” of Blackwood’s fictions for the “impression of lasting poignancy” it evokes.

“The Willows” details “a singular emotion” closely related to, but distinct from, natural sublimity, in which “delight of the wild beauty” mingles with “a curious feeling of disquietude, almost of alarm” that “lay deeper far than the emotions of awe or wonder,” due to the narrator’s “realization of our utter insignificance before this unrestrained power of the elements.” The primary difference between this and Gould’s description of cosmic horror is that Blackwood presents a simultaneous commingling of horror and awe, rather than the resolution of the former into the latter.

One of Sam Ford’s stunning illustrations for a contemporary graphic adaptation of “The Willows”

Lovecraft consistently follows Blackwood in presenting cosmic horror as a “sense of awe” “touched somewhere by vague terror,” and thereby implicitly rejects the “sublime turn” which is the conceptual crux of Gould’s theologically freighted concept.

For Gould, cosmic horror is a pathology and an obstacle, one that must be overcome by faith in the natural divinity Gould calls Biologos. For Lovecraft, it is instead an ambition and an invitation to the speculative exploration of the consequences of a vast, complex and indifferent universe. Lovecraft applies this transfigured conception to works of literature and art that convey the abyssal contrast between a belief in human exceptionalism grounded in the persistent, palliative notion that we are made “in the image” of a benevolent creator, and the reality that we are but one species among tens of thousands, struggling for survival on one planet among millions, in a universe whose virtually infinite reaches are beyond our paltry epistemic grasp, and from which we will one day pass, leaving no more than a tiny ripple in the oceanic expanses of space and time.


For further exploration of contemporaneous influences on Lovecraft’s conception of cosmic horror, read my essay “Lovecraft, Lucretius, and Leonard’s Locomotive-God”:

Tagged , , , , , , , , , , , , , , , ,

The Devil and Edgar Poe: Poe’s Romantic Satanism and its Influence on Contemporary Religious Satanism, or, Getting Intimate with Poe As Prophylaxis Against Losing A Limb on the Left Hand Path

By Sean Moreland, PhD

This is the text of a conference paper I delivered as part of the inaugural Society for the Study of the American Gothic (SSAG) conference in Salem, Ma. in March 2024, as part of a panel focused on Poe and Lovecraft.

It represents the conjunction of my interest in the literary and cultural contexts of various forms of modern religious Satanism, Romantic literary Satanism, the history of “Satanic Panic” narratives, and, of course, Edgar Poe’s writings and cultural legacy in general.

In part, the paper stemmed from my interest in how the (chiefly British, German and later French) writers associated with early nineteenth-century Romantic Satanism were transmitted into the peculiarly American emergence of explicitly Satanic discourse and soi-disant Satanic organizations in the 20th century, and my realization that Poe is a crucial, but unrecognized, conduit for this transmission.

While I’ll eventually return to and develop it more fully (and it will likely end up breaking into a couple of longer pieces, as many of my conference papers tend to do; one will focus in more detail on the concept of, to echo the title of M. David Litwa’s fascinating recent study, the Gnostic concept of The Evil Creator in Poe’s work, Romantic Satanism, and American Transcendentalism more broadly; another will focus on the transformative reception of Poe’s work by Paschal Beverly Randolph and later esotericists) I thought I’d share the original conference version here, short and sketchy as it is. I haven’t included endnote citations in this version of the text but have supplied links to many of the referenced texts.

Edgar A. Poe – unsung “Lord of the Left Hand Path”?

“I lost a limb / on the left hand path / and I never, ever, ever / got it back”

Cold Cave, “A Little Death to Laugh”

Introduction: Poe and Satanic Discourse

This paper situates Poe’s writing in the nineteenth-century discourse of Romantic Satanism while illuminating its pervasive, but critically under-recognized, influence on various forms of modern religious Satanism. In Jesper A. Petersen’s words, “the nature of modern Satanism is delineated through a distinction between discourse on the satanic and satanic discourse,” “the difference between cultural stereotypes and self-ascribed satanic identities.” 

In terms of the “discourse on the satanic,” Poe’s writings and literary persona were yoked to popular conceptions of the demonic, a process accelerated by his literary executor and first biographer, American writer, editor, and one-time Baptist minister, Rufus W. Griswold, whose characterizations were amplified in turn by later writers, including Baudelaire in France and Swinburne in England, who saw in Poe’s persona their own ideals of the “poete Maudite,” hurling daemonic maledictions at a tyrannical divinity and perverse universe. My primary interest here is rather Poe’s relationship with “satanic discourse,” the “positive self”-identification shared by various forms of modern Satanism. For, while Poe did not explicitly identify as a Satanist, his writings have shaped the forms of religious self-identity of those who, since the late 19th century, have so identified.

A suitably gaudy red-lit altar.

The Crimson Ribbon: Esoteric and Rationalist Satanism

Modern Satanists exist on a spectrum. Imagine it as a crimson ribbon, hung between two horns on a goat’s skull, mounted above a gaudy altar. The first horn is “esoteric”–those who follow what is often referred to, using terminology introduced by the co-founder of Theosophy H. P. Blavatsky, as the “Left Hand Path” (originally her translation of the Sanskrit tantric term vamachara). The second is “rational”  —those whose adversarial attitude toward supernatural, theistic religion is informed by a physicalist, atheistic worldview.

For example, the “rationalist” Satanism of the Church of Satan, which holds Anton LaVey’s Satanic Bible (1969) as a definitive text, falls closer to the second horn. Yet LaVey’s teachings foreground a form of magical practice based on the ritualistic amplification of one’s “Will,” a concept deriving directly from the magical philosophy of the early 20th century occultist Aleister Crowley, and indirectly (as we shall see) from Poe’s writings. Even closer to the “rational” horn is the Satanic Temple, or the unaffiliated but ideologically similar Global Order of Satan. Both groups emphasize secularism, religious pluralism, individual autonomy and reproductive rights, and the psychological and social importance of ritual rather than magical practice. In contrast, The Temple of Set, whose founder Michael Aquino split off from the Church of Satan in 1975, falls much closer to the first horn, advocating the use of “Black Magic” to ultimately attain power over reality and personal immortality.

Poe’s work runs the full length of this crimson ribbon. On one hand, it is saturated in esoteric ideas, as Barton Levi St. Armand long ago emphasized: “Poe’s metaphysic derives …from those …unorthodox and even heretical doctrines…current at the beginnings of Christianity itself and then suppressed or driven underground by the actions of… dogmatic Church councils.” Serving as a vehicle for these doctrines, it has influenced the course of Western esotericism since the mid-19th century. On the other, Poe’s work is profoundly shaped by Epicurean philosophy, suffused by a poetics of perishability, and frequently satirizes what Lucretius called religio, which I take to mean those forms of religion that reinforce hegemonic state and social power and prescriptive morality through promises of personal immortality and divine reward or punishment.

Poe’s Romantic Satanism: Farcical Fausts

Understanding Poe’s place in the contemporary Satanic milieu requires understanding how contrastive Gnostic and Epicurean influences shape his version of Romantic Satanism, influences evident in his writings as of the early 1830s, when Poe develops two narrative structures that reflect them. The first and most obvious is the farcical Faustian tale, which Poe deploys first in 1831 with early drafts of “The Bargain Lost,” published after extensive revision as “Bon-Bon” in 1835, and last with “Never Bet the Devil Your Head” in 1841.  The second features a male, first person, unreliable narrator who is obsessed with the death and apparent resurrection of a beloved woman. Poe initially develops this structure with “Berenice” but it recurs throughout many of his later poems and tales, from “Morella” and “Ligeia” to “The Raven.”

“Bon-Bon’s” Devil is explicitly linked to Epicurean philosophy – the Devil insists “I am Epicurus!” – while caricaturing what Peter Schock calls the “daemonic sublimity” of Milton’s Satan. It is the tale’s eponymous gourmand-philosopher that seems to embody the egotistical sublime associated with this figure; it is “impossible to behold the rotundity of his stomach without a sense of magnificence nearly bordering on the sublime,” “in its immensity a fitting habitation for his immortal soul.” In contrast, the tale’s devil is marked by his contemplative air and “a pair of green spectacles,” giving the impression “of an ecclesiastic.” Self-identifying as “the most profound theologian,” this devil suggests he is the source and enforcer of “orthodox” theology and the institutions that enforce it, echoing the Marcionite Gnostic perspective alluded to in “Berenice”’s invocation of Tertullian.

The tale also links the Devil less to Milton’s Satan than to Milton himself, through his monist materialism, physical blindness and theological insight, anticipating the view of Milton as an “Arian” subverter of orthodox Christian doctrine Poe makes explicit in a combative 1845 review of Griswold’s edition of Milton’s prose works (one of many public disputes that fueled Griswold’s later demonizing characterizations of Poe.)

“Bon-Bon”’s devil is close kin to one of the caricatures Poe intended to frame and narrate his proposed collection, Tales of the Folio Club: one “De Rerum Naturâ, Esqr., who wore a very singular pair of green spectacles,” identical to those of  “Bon-Bon”’s devil, again, underlining Poe’s Epicurean agenda.  Poe approached the New York publishers Harper and Brothers with a prospectus for this planned collection in 1836, receiving a rejection letter in June of that year that claimed, in part, that American readers “have a decided and strong preference for works, (especially fictions) in which a single and connected story occupies the whole volume, or number of volumes.”

Poe’s pique at this rejection was likely intensified by the advertisements for the many titles Harper did publish that year; among the most prominent was the English natural philosopher and theologian John Mason Good’s Book of Nature, a series of lectures claiming consilience between a Trinitarian protestant understanding of the Bible and natural philosophy. Harper recognized that the long-term saleability of Good’s Book was due to this claimed consilience; the catalogue listings for Good’s Book cites a New-England Christian Herald review, trumpeting it as “a safe book for any person to read. There is no skepticism in it.”  Harper’s successful marketing led to this “safe book’s” sustained and widespread dissemination in the United States into the 1870s, especially in the wake of the less orthodox natural theology of the Bridgewater Treatises in the late 1830s and Vestiges of the Natural History of Creation in the 1840s (for more on this, see my article “Entro(Poe)tics: Darkness, Decay and the Heat Death of the Universe.”)

Pym subverts Book of Nature’s claim that the natural world is rife with evidence of a benevolent, omnipotent creator through its eponymous naïve narrator, who constantly misreads a world littered with evidence, instead, of a vengeful, temperamental and deceptive author; the comical Epicurean Devil of the “Folio” tales is replaced by a neo-Gnostic nightmare world that serves as, at once, a “single and connected story” to meet the publisher’s demands, and a mockery of the “single and connected story” that is the specious consilience between Christian doctrine and the study of nature presented by one of Harper’s most profitable titles. Poe ultimately returns to such a theologically subversive “single and connected” story with his cosmic poetic romance, Eureka.

Poe’s 1840 collection, Tales of the Grotesque and Arabesque, further shows the evolution of his Romantic Satanism. Consider “The Devil in the Belfry” (1839), in which the Devil becomes one of Poe’s first apparitions of entropy, a companion to the fissure running through the contemporaneous “House of Usher” and a precursor to the later “Masque of the Red Death.” The punctilious citizens of the remote town of Vondervotteimittiss (wonder-what-time-it-is) are primarily preoccupied with clocks and cabbage until the arrival of a devilish fiddler who invades the belltower and rings thirteen o’clock. Here, the titular devil introduces disorder to the town’s tightly ordered system, but in doing so, admits the possibility of change and creativity.

George Barrie’s 1894 illustration for “The Devil in the Belfry.”

More than his earlier Faustian farces, this tale shows the influence of the German writer-philosophers, August and Friedrich Schlegel, in whose earlier writings Satan figures the freedom, infinity and chaos admitted by the systematically unsystematic exercise of irony. Friedrich Schlegel called irony “the clear consciousness […[ of an infinitely full chaos.” As James Clow puts it, “Schlegel does not really articulate a position … but instead saturates his writing with a self-reflexivity that both performs and explains the philosophical uses of irony.” Poe’s work is rife with Schlegel’s brand of self-reflexive irony, which had earlier influenced the Romantic Satanism of Percy Shelley, whose  essay “On the Devil, and Devils” calls Satan “the vulnerable belly of the crocodile” of Christian doctrine, a rebuke of John Mason Good’s Biblical and natural theological views. Shelley’s essay was not published until 1880, making it unknown to Poe. Yet there are striking parallels between the Romantic Satanisms of Shelley and Poe, although Poe ultimately takes Schlegel’s self-reflexive irony much further than his English predecessor in ways that weave his work into the literary foundations of the contemporary Satanic milieu.

“Ligeia,” “Morella” and Poe’s Esoteric Reception

Two other Tales of the Grotesque and Arabesque build on the narrative structure Poe initiated with “Berenice,” demonstrating how Poe’s Schlegelian irony led to his work’s embrace as a precursor to what, after Blavatsky, becomes called the “Left Hand Path” of modern esotericism. “Ligeia” and “Morella” are sister-tales of apparent metempsychosis, circulating around an unreliable narrator’s perception that his dead wife’s esoteric studies and tremendous will enable her rebirth into, respectively, the body of his second wife and that of his daughter. These tales shaped the concept of magical will used by later esotericists to distinguish between “right hand” and “left hand” practices, beginning with their adaptation by the African-American occultist Paschal Beverly Randolph, largely responsible for introducing “sex magic” practices to late 19th century audiences.

1874 photograph of Randolph, an admirer of Poe whose influence on Theosophy and related forms of modern Western esotericism is fascinating and critically under-recognized.

As Randolph’s biographer John Patrick Deveney explains, “The influence of Poe’s writings on Randolph is quite extensive.” A “constant refrain” of Randolph’s magical philosophy is that “men fail and die through feebleness of will.’”  Randolph attributes this idea in his seminal text, Ansairetic Mystery, to Joseph Glanville. The origin of this statement is not Glanville, but Poe’s epigraph to “Ligeia” attributed to him, which bears little relation to Glanville’s theological views. What it does strongly resemble is a stanza from Friedrich Schiller’s poem “Die Worte des Glaubens.” In John Herman Merivale’s 1844 translation:

                        And God is – a holy Will that abides,

Though the human will may falter;

High over both Space and Time it rides,

The high Thought that will never alter.

Johann Fichte included this stanza at the conclusion of his essay “On the Ground of our Faith in a Divine Government of the World” as exemplary of his own view, fuelling the Pantheismusstreit alluded to in “Morella” as the “wild pantheism of Fichte.” That Poe deploys Fichtean terms in such unsettling ways in these tales, written during the era of the Young America movement and the popularization of “Manifest Destiny,” when Fichte’s nationalist mysticism (which would later infuse Nazi occultism and other forms of radical religious nationalism) was percolating through antebellum American culture surely deserves further consideration, but is beyond the scope of this essay. At base, the Fichtean allusions in both tales emphasize that the human will can, through “intentness,” in effect become divine and abide eternally, facilitating Fichte’s reception as a philosopher of the Left Hand path for later esotericists, from MacGregor Mathers and Crowley to more recent proponents including Aquino and Stephen Flowers.

While originating in Blavatsky’s interpretation of contrastive tantric practices, the terms left- and right-hand path have evolved via later commentators to distinguish those who seek mystical union with the divine by a total surrender of individual self from those who seek to attain knowledge, power, or personal immortality through an act of self-apotheosis.  It is exactly such an act that the narrators of “Ligeia” and “Morella” claim to witness in the (however momentary and incomplete) conquest of death performed by their sinister wives.

Conclusion: Eureka, A(Poe)theosis and the Invention of “The Left Hand Path”

 These tales are far from the only writings by Poe to influence the worldview of later esotericists; Eureka has had an even greater influence in this regard. In 1893, the Theosophical Society’s official periodical, Lucifer (Vol. 12, March-August) included the brief article “Edgar Allan Poe and Occultism,” claiming that Poe, “By the independent action of his powerful intellect, arrived at conclusions with regard to ultimate philosophy which will be familiar to all students of the Wisdom-Religion.” It reproduces the passage from Eureka culminating in Man “will at length attain that awfully triumphant epoch when he shall recognize his existence as that of Jehovah.”  

Peter Gilmore, current High Priest of the Church of Satan, describes LaVeyan Satanism as not a form of “atheism,” but of “I-theism.” It’s a pun that Poe, as a (witting, willing or otherwise) “Lord of the Left Hand path” and literary architect of modern Satanism, made possible. His identification of divinity with humanity and ambiguous synthesis of Gnostic and Epicurean materials seeded the ground from which both modern rational and esoteric Satanism would spring. From the neo-Gnostic literary Satanism of The Revolt of the Angels, the 1914 Anatole France novel which serves as a core text for The Satanic Temple, to “satanic woman” Maria de Naglowska’s Randolph-inspired surrealist sexual ritualism, to Anton LaVey’s use of Satan as an adversarial floating signifier, Poe’s work has become foundational to an incredible proliferation of Satanic discourse over the last 150 years.


Tagged , , , , , , , , , , , , , , , ,

The Downward Spiral: Thoughts on Lovecraftian Spirality and Ito’s Uzumaki

By Sean Moreland

This informal and image-driven essay is loosely based on two closely related conference papers. The first was given as part of the academic track of NecronomiCon, in Providence, RI, August 2017. The second was delivered as part of the Visual & Performing Arts & Audiences Division at the International Conference on the Fantastic in the Arts in March, 2018. I further develop my analysis of the relationship between Lovecraft’s “cosmic horror” and the aesthetics of the sublime in the essay “The Birth of Cosmic Horror from the S(ub)lime of Lucretius,” in New Directions in Supernatural Horror Literature. My analysis of the significance of spiral motifs in Lovecraft, and especially in his writings up to 1927, is developed in the article “Stages of The Spiral: Lovecraft’s Descent into the Maelstrom,” which will appear in the collection Lovecraftian Proceedings Volume 3, forthcoming summer 2019 from Hippocampus Press. Eventually, these ideas will be more fully developed as a chapter in my book-in-progress, Repulsive Influences: A Historical Poetics of Atomic Horror.

***

Untitled

 

Asked in an interview about the influences on his magnum opus of comic-cosmic horror, Uzumaki, renowned mangaka Junji Ito replied that the “different stages of the spiral” visualized by the book “were definitely inspired from the mysterious novels of H.P. Lovecraft.”

As Ito’s remark suggests, Uzumaki responds to and adapts Lovecraft’s spirals as figurations of cosmic horror, figurations profoundly influenced by Lovecraft’s own historical, cultural, and scientific context.

Untitled

HPL ala Ito

 

 

In Lovecraft’s writings, spirals initially figure visible cosmic order and scientific discovery, as suggested by his excited responses to early photographic images of the spiral nebula. In 1917, Lovecraft wrote:

 

 

 

“A recent discovery of immense importance to our knowledge of the structure of the universe is that of the incredibly rapid rotation of certain large spiral nebulae… how rudimentary is our present information regarding the larger outlines of the visible creation wherein we dwell.”

Untitled

G.W. Ritchey’s 1910 photoplate of the M51 spiral nebula

 


In Lovecraft’s writings as of 1918, however, beginning with “The Poe-et’s Nightmare,” spirals increasingly come to figure disorder and chaos, an association intensified by Lovecraft’s gradual acceptance of the cosmic consequences of the second law of thermodynamics, contemporaneously with what he called the “maelstrom” of the First World War’s chaotic violence. As Lovecraft puts it in a 1923 letter to Frank Belknap Long:

“In art there is no use in heeding the chaos of the universe. I can conceive of no true image of the pattern of life and cosmic force, unless it be a jumble of mean dots arrang’d in directionless spirals.” It is a remark Lovecraft makes by way of criticizing the “chaotic” work created by Modernist and surrealist writers and artists, which (futilely, to his mind) attempts to reflect the (dis)order of existence by eschewing traditional formal structures.

Untitled

1923 spiral photograph by Man Ray

 

Without explicitly referring to Lovecraft, Uzumaki  provides a powerful realization of how spirals in his writing figure at once an ordered, mechanistic and predictably determinate universe, and a chaotic and unknowable one. I take Ito’s acknowledgement of Lovecraft’s influence as a license to frame Uzumaki (perhaps perversely) in terms of the context of Lovecraft’s work, although this necessarily means  tearing it from the context of Japanese cultural, narrative and visual traditions in the late 20th century. Largely excluded from my discussion, for example, are Uzumaki’s connections to Ero-Guro-Nansensu, the spiral patterns of Hokusai’s ukiyo-e, Ito’s parodying of conventions of popular romance manga, or his homages to fellow horror mangaka Kazuo Umezu.

e37ce6069c05955f420b3fe5a1c65572 (1)

Katsushika Hokusai’s ukiyo-e often feature spiral motifs, including many of his “laughing demon” images and the better-known Great Wave off Kanagawa.

Similarly, I don’t explore the topic of Lovecraft’s wider cultural reception in Japan. Readers interested in this topic should see Hisadome Kenji, “The Cthulhu Mythos in Japan,” trans. Edward Lipsett, Night Voices, Night Journeys Volume One: Lairs of the Hidden Gods, edited by Asamatsu Ken (Fukuoka: Kurodahan, 2005), 339-352,. Those interested in HPL’s pervasive influence in manga and anime could start with Jason Thompson’s NSFW piece here.

Unlike artists Osamu Tezuka, Richard Corben, John Coulthard, or Ian Culbard, Ito has never produced a literal adaptation of Lovecraft’s stories. Unlike Alan Moore, he is not known for his re-imaginings of Lovecraft’s characters or plots; nevertheless, Ito is among the most important visual interpreters of Lovecraftian cosmic horror, and Uzumaki is his greatest expression of it to date. Ito is open about Lovecraft’s influence; he remarks, with apposite vagueness, that Lovecraft’s “expressionism with regard to atmosphere greatly inspires my creative impulse.” Ito’s characterization of Lovecraft echoes Lovecraft’s own definition of weird fiction in Supernatural Horror in Literature, which emphasizes “A certain atmosphere of breathless and unexplainable dread of outer, unknown forces,” and “a malign and particular suspension or defeat of those fixed laws of Nature which are our only safeguard against the assaults of chaos and the daemons of unplumbed space.”

Uzumaki provides such a suspension by visualizing the gradual speiromorphosis of a coastal Japanese town, portraying an ensemble cast of ill-fated characters while often focusing on the futile escape attempts of two students, Kirie Goshima and Shuichi Saito. Uzumaki offers a few implicit homages to Lovecraft’s stories, particularly with the chapter “The Medusa,” reminiscent of Lovecraft’s collaboration, “Medusa’s Coil” (minus the viciously racializing subtext.)

Untitled

Junj Ito, Uzumaki, trans. Yuji Oniki (San Francisco: VIZ Media, 2010)

However, Ito’s interest in the epistemological and aesthetic roots of Lovecraft’s spiral obsession is most evident in the “lost” chapter of Uzumaki, making it an effective bridge between the early 20th century astronomical context of Lovecraft’s cosmic horror and the turbulent transfigurations of Uzumaki as a whole.

Called “Galaxies,” this chapter is disconnected from the rest of the arc, appearing in the VIZ omnibus edition as a sort of postscript. “Galaxies” introduces the spiral as an alien astronomical phenomenon.

Untitled

Junj Ito, Uzumaki, trans. Yuji Oniki (San Francisco: VIZ Media, 2010)

It begins with Shuichi telling Kirie that he has discovered a galaxy that “isn’t listed in any book,” insisting she look through his telescope to see for herself. Kirie is the visual focus of the opening panels; the reader looks at her. With the fourth panel, we see the spiral phenomenon for the first time through her eyes, a traditional suturing technique in both comics and film.

We see the human locus of our identification, then we see the supernatural threat through their eyes, then we see their reaction to it, and so on. Inside the panel’s square borders is a circular secondary border representing the telescopic lens. Inside that, a twisting spiral stellar formation, strongly reminiscent of early photographs of the spiral nebulae.

The next page shifts scenes and elides time, showing Kirie at school, telling her science teacher about the discovery. While skeptical, he agrees to ask his friend, “an armchair astronomer” to verify Shuichi’s find. Another turn of the page brings the reader to that night, and the home of Torino, struck with manic elation when he sees the spiral galaxy for himself (617). The discovery leads to “a sudden astronomy boom” in Kirie’s school, the “new” galaxy becoming an object of community-wide obsession. This obsession is especially powerful for Shuichi and Torino, who both experience “radio waves”  emanating from “some entity” in the spiral galaxy, an echo of the interstellar telepathic communication practiced by many of Lovecraft’s alien entities.

Shuichi is desperate to escape this nefarious astral influence, while Torino wants to use it to glorify himself. He tells Shuichi that he must kill him, in order to get credit for the discovery. Eventually, more new galaxies are discovered, emerging as if in correspondence with the individual subjectivities of the town’s residents, beckoning each of them to their own particular sidereal dissolution, a conceit closely related to that at the heart of Ito’s manga, The Enigma of Amigara Fault. Delirium and violence ensue, culminating in Torino’s attempts to kill Kirie, who objects to his taking credit for Shuichi’s discovery:

Untitled

As he overpowers her, the sky behind him erupts into a swirling mass of stellar spirals. Kirie is spared as Torino shouts up to the swirling mass of stars, demanding they acknowledge him as their discoverer; he is then swept up in a cosmic whirlwind, his head twisting into a nested series of spirals, until it explodes outwards and up, turning into a small galaxy and surging up to the heavens.  “Galaxies” is a grotesque mockery of the anthropocentric hubris of the romantic sublime, in which the object is observed, absorbed, and used to stabilize and elevate human subjectivity. Instead of this stabilization, Torino is translated into an astronomical object himself, displaying what Vivian Ralickas, with reference to Lovecraft’s stories, calls an “inherent, anti-humanist critique of sublimity.” Ito follows Lovecraft in revealing the pseudo-apotheosis of religious and romantic sublimes to be ridiculous, while expressing this absurdity in images that are themselves sublime; stellar nebulae, hurricanes, whirlpools, cyclopean subterranean structures.

Uzumaki proper opens very differently, with an establishing full-bleed splash: Kirie stands atop a hill, her back to the reader, looking out over the town and toward a misty grey sea, distant black lighthouse and scuttling clouds.

Untitled

Junj Ito, Uzumaki, trans. Yuji Oniki (San Francisco: VIZ Media, 2010)

This composition is in many ways a traditional Rückenfigur, echoing a painting long associated with Romantic sublimity, Kaspar David Friedrich’s “Wanderer Above a Sea of Fog” (1818).

Untitled

Kaspar David Friedrich’s “Wanderer Above a Sea of Fog” (1818).

Friedrich’s painting puts viewers in the position of witnessing the encounter between human subject and sublime landscape, inviting them to revel in this figure’s mastery of nature. The Wanderer’s position conceals his face, universalizing the encounter between spectator and spectacle while inviting disinterested reflection by preventing the emotional contagion of a facial close-up. An elevated, masculine figure, Friedrich’s Wanderer is an emblem for the mastery of nature by a transcendental aspect of human subjectivity, whether it is understood to be sensibility (as in Ann Radcliffe’s novels) or moral reason and a sensus communis (as in the Kantian version of the sublime encounter.)

The Wanderer’s placement is paralleled by Kirie’s, but with a number of significant differences. Where the Wanderer’s stance bespeaks strength and mastery, his arms cocked confidently as he leans on his cane, Kirie’s bespeaks apprehension and vulnerability. One hand clenches the handle of a schoolbag, its pinkish colour linking it to the roofs of the tidy houses below; her feet, close together, point directly toward the gathering storm visible on the horizon, the line of her narrow shadow stretching behind her, suggesting her inexorable movement toward it. Subtly, this signals the agency of the spiral itself, an agency to which Kirie and the other human characters can only passively respond. Kirie’s other hand hangs half-curled at her side in a nervous clench, index finger slightly open, as though she is about to point the storm out to the viewer who lurks, unseen, behind her. Where the Wanderer surmounts his environment and is fully centred, Kirie is offset. Despite her elevated vantage above the town and sea, she is askew, displaced. Where the Wanderer seems implacable, Kirie is buffeted by unseen powers.

The horizon, fog and wind in Friedrich’s painting are soft, nebulous, edgeless in contrast to the Wanderer, who is as solid as the indomitable rocky promontory on which he stands; contrastively, the dark density of the lighthouse in Ito’s image draws both Kirie and the reader’s eyes, underlining the stormy sky’s surge of black lines. In three places, these lines converge into whirlwinds. These whorls are echoed by a series of tiny spiralling plants emerging from the clutch of wild grasses visible between Kirie and the town. These green fuses appear innocuous here, but their presence on this page crucially distinguishes its introduction of speiromorphism from that in “Galaxies” by portraying it not as an extra-planetary, alien force, but as an elemental principle, already diffusely present in the earth and its diverse life.

Untitled

Junj Ito, Uzumaki, trans. Yuji Oniki (San Francisco: VIZ Media, 2010)

When readers turn to the second page, the small spirals on the opening splash are supplanted by a single, brush-stroked, vaporous spiral, extending to the edges of the full-bleed two-page spread that follows.  Kirie’s apprehensive face stares off the facing page, where presumably the clouds still swirl ominously. Opposite her, beneath the line of her gaze, past the grass, more of which now coils, the town sprawls. Friedrich created space for disinterested contemplation by putting the Wanderer between viewer and landscape and excluding his face from the image. While this effect is echoed by Uzumaki’s opening page, it is shattered here, as the reader comes face-to-face with Kirie’s wide-eyed visage. It is a jarring transition, especially because the swerve of perspective that produces it means readers have executed a spiral in relation to Kirie’s position, curving ahead of and moving menacingly toward her.

From its outset, Uzumaki uses its visual style and structure to aggressively undermine the privileging of the human figure in images informed by Romantic capitulations of the sublime encounter. It also subtly sutures the reader’s perspective, but not to Kirie (as the more traditionally structured “Galaxies” does). In these opening pages, we are invited to watch Kirie, rather than identify with her, while our perspective is sutured instead to the invasive swerves of the spiral. Thus Ito visually realizes Lovecraft’s dictum that the “true ‘hero’” in weird fiction is a “set of phenomena”:

“Individuals and their fortunes within natural law move me very little. They are all momentary trifles bound from a common nothingness toward another common nothingness. Only the cosmic framework itself—or such individuals as symbolize principles (or defiances of principles) of the cosmic framework—can gain a deep grip on my imagination and set it to work creating. In other words, the only “heroes” I can write about are phenomena.”

While its presentation varies widely from episode to episode, the phenomenon at Uzumaki’s core is, effectively, the idea that under a certain set of unexplained conditions, at certain times, every object and entity in the vicinity of Kurozo-Cho becomes subject to a perverse version of fluid mechanics, spontaneously beginning a gradual transition from a laminar to a turbulent flow regime, assuming the form of a vortex or eddying whirl. This transition is signalled by Ito’s visual references to Harry Clarke’s illustration of Poe’s “A Descent into the Maelstrom”:

Untitled

Clarke’s 1919 illustration for Poe’s tale

Poe’s description of the marine vortex in “Maelstrom,” deeply influenced by his interest in 19th century mathematics and astronomy, has been held up by some physicists as uncannily anticipating contemporary research into the dynamics of marine and astronomical vortices, leading some contemporary physicists to use it as verbal demonstration of the mechanics of a Lagrangian vortex, arguing that it “resonates with our intuition for black holes in cosmology.”Untitled

The whirled horizon on Uzumaki’s opening page also suggests a second visual parallel, this time to Van Gogh’s “Starry Night.” This parallel becomes more evident as Uzumaki unfolds.

Untitled

Vincent Van Gogh, “The Starry Night,” 1889.

In Uzumaki’s opening splash, the too-close vertical shape of the poplar trees in “Starry Night” is paralleled by Kirie’s figure, and where the emerging spire of a church punctures Van Gogh’s town, it is the distant, but darkly prominent, image of the lighthouse that punctures Ito’s.

Later in Uzumaki, the lighthouse assumes the position of Van Gogh’s poplars, uncannily underlining the unruly animation of an architectural object that is itself subject to seemingly undirected, turbulent transformation. Ito and Lovecraft’s shared fascination for vortices also accounts for Uzumaki’s many visual allusions to Van Gogh’s paintings, which have fascinated modern physicists by their detailed visual representations of turbulent flow.

Untitled

Junj Ito, Uzumaki, trans. Yuji Oniki (San Francisco: VIZ Media, 2010) a caption

 

Ito excels at creating awe-inspiring and horrifying effects through his curvilinear visual designs and narrative structure. His detailed, dynamic depictions of turbulent matter lend a realism to Uzumaki that make a suspension of disbelief possible even during its most outré episodes. His line-work serves a purpose similar to the gradual accumulation of physical detail that shores up Lovecraft’s greatest works of mature cosmic horror, “At the Mountains of Madness,” The Colour out of Space,” and “The Shadow Out of Time.”

Ito’s vortical techniques create unforgettably inventive grotesques. Their cumulative effect is a distortion, and eventually an erasure, of the human figure, one first made explicit by the fate of Shuichi’s father:

Picture1

You and me…. or proto-maki? Junj Ito, Uzumaki, trans. Yuji Oniki (San Francisco: VIZ Media, 2010)

Uzumaki‘s third chapter introduces Azami, a new student at Kirie’s school. A visual echo of Ito’s earlier manga character Tomie, Azami has a small crescent-shaped scar on her forehead, which she claims typically makes her irresistibly attractive. Under Uzumaki’s turbulent regime, however, the scar rapidly transmutes from a charming crescent into a spiral, continually increasing its dimensions by drawing more and more material into its involutions, absorbing first the majority of Azami’s face, and then objects and characters in her vicinity.

During this episode, a series of panels focused on Azami’s face forces readers to follow the course her eye takes as it spirals into the vortex most of her visage has become, finally receding into the depths of the panel and disappearing. By forcing readers to follow Azami’s displaced eye down a vortex into subliminal oblivion, this page provides a disturbing metonymy of Uzumaki’s suturing of the reader’s gaze to spirality itself:

Picture1

Junj Ito, Uzumaki, trans. Yuji Oniki (San Francisco: VIZ Media, 2010)

Uzumaki uses its weird regime of turbulent flow to birth numerous grotesques, torquing human forms over and over again into spiral mutations in a relentless visual erasure of the anthropic that is, arguably at least, more “Lovecraftian” than anything Uncle Theobald himself ever wrote.

The manga is at its most Lovecraftian during Kirie and Shuichi’s descent into the subterranean mega-spiral structures that turn  below the transfigured town. This brief procession of panels in particular echoes the “palaeogean megalopolis” discovered by Danforth, Dyer and co. in At the Mountains of Madness.

Picture1

Junj Ito, Uzumaki, trans. Yuji Oniki (San Francisco: VIZ Media, 2010)

Appropriately enough, it is in Mountains that the tension between the spiral as chaotic emblem of undirected mutation and the spiral as emblem of harmonious order becomes most evident.  Here, the admirable (for HPL, in any case) civilization of the Elder Things is embodied in their architectural art, oriented around a “spiral band of heroic proportions,” while the revolting, destructive power of the shoggoth is likewise figured by the spiral waves of force that surge before its protoplasmic bulk.

Ultimately, however, Ito draws his readers into cosmic horror with a rather unLovecraftian comical twist. Much as “Galaxies” humorously subverts the lofty aspirations of the cosmic sublime, Uzumaki romantically subverts Lovecraft’s grimdarkest reaches with a dark grin.

Its final, and strangely sweet, visualization of speiranthropy occurs with the culmination of Kirie and Shuichi’s star-crossed romance. The beset teens finally share an embrace that leads to their coiling around one another in a serpentine double-helical structure. In these panels, speiranthrôpos marries the microcosmic spirals of DNA to the macrocosmic mega-spiral that absorbs the entire town into its unity on the pages that follow. 

Picture1

 

This is the last glimpse Uzumaki offers readers of an anthropic form. The remaining panels provide interior images of the mega-spiral’s self-completion as vast, conjoined symmetrical speiromorphs interlink and twist. The panel borders fragment these massive forms, a Piranesian effect that amplifies their alien majesty. The relationship between panel-to-panel movement and narrative time is ambiguated; there is no narration, the images overlaid instead by sibilant, inhuman onomatopoeia that intersects the images it overlays in a disorienting, and literally posthuman, montage.

Until the reader turns to the last page, that is… But that’s another conversation.

 

Tagged , , , , , , , , , , , , ,

Unhinging Horror: An Anxious Response to the “madness” of Hereditary (2018) and The Haunting of Hill House (2018)

By Sean Moreland

This post is, in part, a personal and very tendentious review of Ari Aster’s film Hereditary and Mike Flanagan’s Netflix mini-series The Haunting of Hill House. As such, it contains a number of spoilers for, and potentially disturbing images from, both. Caveat lector.

My response to both is shaped by broader concerns with the long and troubling history of representations of “madness” and “mental illness” in popular horror fictions (literary, cinematic, and televisual). In this respect, it is motivated in part by a panel I recently participated in at CanCon 2018, Ottawa’s s annual speculative fiction convention, titled “Horror and the Problematic Portrayal of Madness.”

This post is also in part a personal discussion of the relationship between anxiety, depression, grief, and the pleasures and problems of horror spectatorship from the point of view of a lifelong “horror fan.” My fandom (or, to use my colleague Aalya Ahmad’s preferred term, “fan(g)dom”) has, for better or worse, shaped my work and interests as a literature and film scholar, professional educator, and occasional writer of poetry and fiction.

It should be noted that throughout this piece, I mark out both the terms “madness” and “mental illness” (which often mean very different things) in quotation marks. In doing so, I do not intend to erase the realities, struggles, joys, sufferings, or triumphs of those who identify with these terms, or who have had these terms forced upon them. Rather, to mis-paraphrase a silly song, I want to hold these terms closely in quotation marks, while signalling that they do not, and probably cannot, have a neutral, transparent, cross-cultural or trans-historical meaning.

First, Hereditary.

MV5BOTU5MDg3OGItZWQ1Ny00ZGVmLTg2YTUtMzBkYzQ1YWIwZjlhXkEyXkFqcGdeQXVyNTAzMTY4MDA@._V1_

I saw the film during its theatrical run with my wife and a friend. My wife enjoyed it, jumped at the jump-scary scenes, and was untroubled by it otherwise. It was, in her estimation, a “good horror film,” although not a great or especially original one. My friend and I, on the other hand, who both live with levels of anxiety that sometimes become difficult to manage (or function socially and professionally through) and who both consider ourselves to be horror film “connoisseurs,” began having the prodromal symptoms of an impending panic attack by the mid-point of the film. When we discussed it after the fact, we both used the words “deeply disturbing” and “powerful” to describe it.

These pre-panic symptoms, for me, peaked during the family dinner scene. The tense, unbearably emotionally fraught conflict between the members of the Graham family too closely resembled and amplified some of the most painful and confusing conversations I’ve had with family and loved ones over the years.

toniColette

The guilt, resentment, helplessness, and next to total breakdown of effective communication between the Grahams massively spiked my anxiety. In light of the film’s conclusion, it becomes clear that none of the characters are talking about primarily what they think they are talking about during this scene; the entire conversation only expresses their thoughts and feelings insofar as it foreshadows the plot and structure of the film. This is technically impressive. It is also part of the film’s deliberate erasure of any agency its characters may, at first, appear to have.

This retrospective dramatic irony encapsulates how Hereditary ultimately unhinges its own apparent representations of “mental illness,” an unhinging echoed by much of the critical conversation around the film, much of which tends to break down into highly polarized comments such as, “it’s ridiculous to criticize a film’s representation of mental illness when it is ultimately about demonic possession!” or “to say anything positive about this film is literally to attack and erase those who live with mental illness!”

During this scene, I was on the verge of having to walk out of the film to try to get my heart-rate down, my circulation to extremities going again, and my mind from buzzing with a shit-tonne of awful anxious ideation.

Shortly after this scene, things started to slide seamlessly into spectacular and undeniable malevolent supernaturalism. Corpses in the attic becoming re-animate, spontaneous human combustion, menacing apparitions blossoming like spring flowers, acephalic ritualistic tableaux… an eruption of Grand Guignol that gave me a crashing, cathartic sensation of relief as my panic transmuted into a far more pleasurable feeling of weird familiarity – “right, I’m watching an over-the-top supernatural horror film, OK, I can just enjoy this for the delirious spectacle that it is becoming,” and my desire to walk out of the theatre ended.

That feeling is pretty much what I experience any time I am able to re-direct my rising anxiety and evade an impending panic attack (by vigorous exercise, long walks, meditation, pet-bonding, self-medication, absorbing my attention in a film sufficiently to ease the circulation of my thoughts around the painful rapid pace of my heart and strain of my breathing, or some other means.) As my heart-rate lowers, warmth returns to my extremities and my vision stops whiting out at the edges, a kind of quiet elation sets in; some kind of psychic disaster has been averted. My reaction to Hereditary emphasized for me that part of my life-long attraction to horror films stems from their ability to create this kind of catharsis, which, when it works, is hugely helpful to me in managing and transmuting my anxiety. Indeed, one blogger has written of understanding the film as being “about” anxiety itself, and therefore useful in understanding their own experiences living with it.

Because of the degree to which the first half of the film, with its cultivation of the “horrors” of “mental illness,” emotional trauma, and excruciatingly dysfunctional family relationships generated anxiety for me, its sudden and inevitable slide into flamboyant supernaturalism was anxiolytic. For many viewers, however, the moment this kind of dread dissipates is the moment the film either loses much of its power, or becomes unforgivably problematic. It has elicited what I think are some of the most incisive criticisms of the film. As one blogger puts it, Hereditary

“is ugly. At its core is a journey of abuse, grief and mental illness which posits that there is no good way to cope when one’s world is torn apart by any of these things. And as it goes on it morphs into a visceral, soul-crushing experience merged with  bits of genre conventions that will have horror geeks patting themselves on the back  while others will be left unsure how to feel about the whole thing.”

There is some truth in this assessment of the film. Given how heavily reliant, and lovingly referential, Hereditary is toward its horror-cinematic and literary inspirations (as opposed to the lives and fate of its characters) there is something to the idea that it fetishizes its conventions at the expense of its characters.  However, I’m troubled by this writer’s characterization of the film’s reception being polarized between “horror geeks” (there is a long history of pathologizing Gothic and horror fictions, and those who create or consume them, in particularly gendered and classist ways that lurks behind a statement like this) and the rest of humanity (who are, presumably, more “humane,” or “sensitive,” or “sane” than those “geeks.”)

Lena Wilson puts it in a way that doesn’t automatically pathologize anybody who enjoyed or appreciated the film, while still underlining its most crucial problem:

“The literal destruction of their grieving family unfolds with dreadful inevitability, as both Annie and Peter ultimately die by their own hands. Their deaths, despite paranormal influences, can be interpreted as suicide, in light of the film’s overt references to mental illness. Despite ever-evolving diagnoses and new forms of therapy, the stigmatization of mental illness in our society is alive and well.”

Many critics have responded to the commercial success of and considerable critical praise for Hereditary by pointing out its lack of “originality.” As a review in The Economist puts it,

“Viewers may not guess every specific—because the specifics are wonderfully bizarre—but the sinister conspiracy plot is far less surprising than the one in “Get Out”, for instance. It is less original and resonant, too. The film sometimes pretends to be a classical tragedy about bereavement, motherhood and mental illness, but with its regular scares and its rudimentary plotting, “Hereditary” is fundamentally a hokey Halloween haunted-house chiller, complete with spooks, séances and people who are foolish enough to run upstairs rather than out of the door when they’re being chased.”

I wouldn’t argue with the claim that Hereditary is less original than Jordan Peele’s Get Out (that masterful film sets a tremendously high bar!) On the contrary, I think its relative lack of originality is part of what makes it so disturbing; it uses its generic precursors to produce a sense of fatalistic inevitability. That’s one aspect of Freud’s otherwise-superseded theory of the uncanny I think still holds water – that the feeling of the uncanny is always rooted in a disturbing familiarity.

Often the most disturbing films are the ones that do all-too-familiar things, just a little differently. I didn’t find Hereditary especially “original,” but I sure didn’t find it “hokey.” Had more of its audience felt this way, it would surely have disturbed, unsettled, or disgusted far fewer of them, myself included, and would clearly be a less divisive topic for discussion.

But it is certainly much more concerned with using its narrative and effects to create a sense of dreadful fatalism than in exploring in an open-ended and psychologically dynamic way the lives of its characters. The unfortunate members of the Graham family are all, ultimately, revealed to be little cogs in a massive sensory-affective machine designed to do nothing so much as generate a feeling of inescapable doom. This unflinching, relentless focus makes it both a powerful horror narrative, and a dangerous and distressing (non)portrayal of “mental illness.”

Nor does Hereditary “pretend” to be a “classical tragedy.” It’s pre-texts are not primarily Oedipus Rex or The Bacchae. They are, rather, classic psychological Gothic tales, from Poe’s “The Fall of the House of Usher” and Maupassant’s “L’Horla,” through to Shirley Jackson’s The Haunting of Hill House. In each of these fictions, a particular psychological disposition or state is inextricably linked to the inevitable destruction of a character or characters. In short, Hereditary‘s strengths, like its “sins,” are practically constitutive of this mode of horror.

Poe’s  “Usher” is, I think, an especially apt point of comparison for Hereditary. It is a story that incorporates many phrases and images and ideas from earlier work, using them to create a sense of excessive familiarity and mechanistic inevitability. It banks on its readers’ prior familiarity with the conspicuous tropes of Gothic fiction  to achieve its effects. The crumbling ancestral mansion, which will collapse at the conclusion, in an obvious echo of Walpole’s Castle of Otranto, as the “crack” emphasized throughout the tale reminds its readers, bringing the Usher family, prey to neurotic afflictions and phobias, crashing down with it.  The symbolism in Poe’s tale between the haunted house, cracked and irreversibly collapsing, and the “mad” mind is forceful, and intricately interwoven into every sentence of the story, each element setting up the inevitable doom of its conclusion. Its “human” characters are automata, parts of its fatal machinery.

Given the massive scope of the tale’s influence, “Usher” is a crucial text for any consideration of the role “madness” plays in modern horror, and its influence is in no way limited by the lack of originality in its elements. For “Usher” is a Frankenstein’s monster of  stitched-together parts. As I detail in the article “Ancestral Piles: Poe’s Gothic Materials,” Poe lifted elements from a hundred prior sources for it, many of them Gothic fictions; including Charles Brockden Brown’s Wieland (which similarly marries “madness” to both heredity and fate), Sir Walter Scott’s translation of E.T.A. Hoffmann’s “Das Majorat,” the structure and conclusion of the Grandfather of the Gothic, Horace Walpole’s Castle of Otranto, Ann Radcliffe’s Mysteries of Udolpho and even Mary Shelley’s novel itself. The work he designed this re-organized engine to perform is the production of a singular effect; a powerful, intricate sense of passive wonder and horror in the face of inevitable doom.

Richard Ingram, who is credited with coining the term “Mad Studies,” writes that “mad studies–written in the lower case–has existed in many different times and places. For example, I see Nietzsche as a forerunner of Mad Studies. I think he was one of the people who was continuously writing about his own struggle with madness in his philosophy, before eventually being psychiatrized.”

The same could certainly be said (and has been said) of Poe, who was posthumously translated into a “madman” by Rufus Grisworld, romantically valourized as a martyr of madness by Baudelaire, and treated as a posthumous subject for literary-clinical investigation by Freud’s pupil Marie Bonaparte, among countless others. To what extent did Poe’s tales “problematically appropriate” the “madness” of others for commercial exploitation? To what extent did they codify and propagate the proto-clinical ideas of James Cowles Pritchard and other Victorian psychologists by embedding them in a hugely influential and highly compressed literary form, casting even contemporary mad-perceived or mad-identified folks (including viewers of Hereditary) under the vampiric shadow of long dead physician-philosophers? And to what extent are they, instead, in Ingram’s words, products of and testaments to Poe’s own “struggle with madness” (which need not mean Poe’s struggle with “insanity,” or with “mental illness,” or with “latent dementia praecox,” or “sublimated psychopathy” resulting from “sexual inversion.”)

Hereditary similarly exploits its own generic over-saturation to generate and/or discharge tension in (many members of) its audience. Like “Usher,” it synthesizes this generic determinism (the tendency that unifies all of its cinematic influences and conventions) with the idea that “madness” is a fatal sentence (whether it is understood through the lens of “mental illness”, or fatal supernatural machinery.)

Horror writer Thomas Ligotti, who often works in this mode, has described his own fictions as “a matter of personal pathology,” expressive of, and possibly therapeutically related to, his own lifelong experience of debilitating depression and anxiety. He describes this mode in his essay, “Consolations of Horror.” Speaking of “Usher,” he asks, “Did you ever wonder how a Gothic story like Poe’s masterpiece can be so great without enlisting the reader’s care for its characters’ doom?”

Ligotti contradicts analyses that cast empathy and emotional mirroring as the primary basis for horror fiction’s appeal – such fictions “work,” some would have it, because we “identify with” and “believe in,” and therefore feel alongside, their characters (for elucidations of this idea, see, for example, Noel Carroll’s classic study The Philosophy of Horror, 1990, and more recently, Mathias Clasen’s evolutionary psychological account of horror’s appeal in Why Horror Seduces, 2017.)

Ligotti proposes instead, “Unlike a horror story whose effect depends on reader sympathy with its fictional victims, this one doesn’t want us to get involved with the characters in that way. Our fear does not derive from theirs.” Despite its fundamental violation of this widely touted explanation of horror’s appeal (has any reader, with the exception of Antonin Artaud, strongly identified with and seen themselves accurately  reflected in one of Usher’s characters?) “Usher” is widely recognized as among the most effective and influential horror tales ever written.

Ligotti suggests that “Usher” is so effective because:

“we don’t look over any character’s shoulder but have our attention distributed god-wise into every corner of a foul factory which manufactures only one product: total and inescapable doom. Whether a given proper noun escapes this doom or is caught by it is beside the point. Poe’s is a world created with built-in obsolescence, and to appreciate fully this downrunning cosmos one must take the perspective of its creator, which is all perspectives without getting sidetracked into a single one.”

Why are readers (at least, readers like Ligotti, and to some extent myself) drawn back to Poe’s tale, then? What kind of “pleasure” does it offer? Ligotti claims “the consolation” that “Usher” offers readers “is that we are supremely removed from the maddeningly tragic viewpoint of the human.”

This was also a large part of the weird aesthetic and emotional catharsis of Hereditary for me. At a certain point, I was freed from identifying with its human characters, their traumas, griefs, emotional sufferings too recognizably close to my own, and therefore generative of almost-unbearable anxiety.

Perhaps this sort of pleasure is more likely to be experienced by those with certain depressive and/or anxious tendencies?  While I’ve never been labelled with a clinical diagnosis beyond depression and general anxiety,  I experience many of the tendencies associated with a schizoid personality ( as a therapist once repeatedly pointed out to me, though “a personality style and a personality disorder are not the same thing.”). So, seemingly, do most of the strange, nebulous personalities that narrate Ligotti’s fictions. So do many of Shirley Jackson’s literary characters, including Eleanor of Hill House, with whom I have closely identified since first reading the novel at the age of 12.

Both Ligotti’s fictions and Hereditary seem to offer particularly schizoid resolutions to the anxieties of trying to negotiate emotional suffering through the fraught and confusing complexities of too-intimate interpersonal relationships.

Are these tendencies in me part of what made Hereditary‘s hinge so anxiolytic? Might it make sense to talk about such fictions as “schizoid horror” (extracting that term from its more restricted clinical use, which seems to be on the wane in contemporary psychiatry, while questioning the authority and consistency of its clinical conceptions themselves)? Or is this instinct to label and categorize likely to tend back toward pathologization?

Some viewers didn’t think Hereditary “owned” or “earned” the hinge whereby its “madness” swung from “mental illness” to “demonic occultism.”  I think, narratively and structurally, it did.  Nevertheless, Hereditary‘s hinge, its shift from “a family history of mental illness,” “DID,” “schizophrenia,” and “trauma” to “PAIMON!” and Phallocentric Goetic theurgy involves a very literal erasure of “mental illness,” along with the (illusory) psychological autonomy of its characters.

This is especially troubling to me because that hinge was the one on which my anxiolytic catharsis (as opposed to my appreciation for its ability to build and maintain anxiety and grief) depended. But I’ve been, in part, conditioned by many prior fictions to recognize, and appreciate, the smooth swing of that hinge, for it is hardly unique to Hereditary.

It is closely paralleled by many films that “bait” the audience with apparent representations of psychological alienation, and then switch them out for a paranormal reality, whether wonderful, horrible, or somewhere in between (from The Return to Oz through The Sixth Sense to Donnie Darko, it’s a common device.)

UnknownDarko

Mike Flanagan’s Haunting of Hill House series uses a similar hinge, although to different effect.

I have a lot of admiration for Flanagan’s series in general; it is in so many ways a beautiful, aptly haunting thing. Where Aster’s film is a love-letter to many different horror films (probably none more so than Polanski’s  Rosemary’s Baby, however), Haunting is clearly a loving email (a sometimes meandering and sentimental one) to both Shirley Jackson herself, and to Stephen King (whose own early literary tributes to Jackson are marked by similar meandering and sentimental tendencies.)

MV5BMTU4NzA4MDEwNF5BMl5BanBnXkFtZTgwMTQxODYzNjM@._V1_

It resects and re-stitches aspects of Jackson’s novel in fascinating ways. It also, ingeniously and defiantly, uses the expectations of viewers (like myself) who know and love the novel to mislead and re-direct attention. Where Hereditary uses its allusions to foreshadow and reinforce its viciously fatalistic vision, Hill House uses them to expand upon while departing from its source material. Their respective temporal structures emphasize this difference. Hereditary traps viewers claustrophobically in the present perception of the Graham family, while revealing that present to be merely an illusionary ignorance of how the past has already determined the future.

Hill House draws heavily on the analeptic structure King is so fond of using to explore the relationship between “adult” and “childhood” experience. It’s a structure especially evident in his novel It, which seems an important source for Flanagan’s series. The series uses this structure, entirely different from that of Jackson’s novel, to distance itself from the plot of the novel, and to displace its chilling conclusion, even while having Steven Crain’s (the homophony is no coincidence) character directly quote from it. In the series, the unhinging of the main characters from mental illness, and their suspension instead from the supernatural threat represented by the house (a threat redolent of King’s revision of Jackson via Lovecraft in Salem’s Lot and The Shining,) contains at least the possibility of freedom. Heredity, here, either familial or generic, need not be fatal.

it-9781501175466_hr

Initially, the series’ nominal echoes of, but characterization and structural departures from, the novel bothered me. But it unfolds its differences from the novel with increasing fluency and impact as it proceeds, opening spaces clearly suggested by many of Jackson’s writings (and, of course, King’s). For example, one of the scenes that initially irritated me involved Eleanor’s famous “cup of stars” dialogue being transposed so that Mrs. Dudley delivers it to Nell, who is still a child. Up to that point, Mrs. Dudley (portrayed with impressive rigidity, which even more impressively dissolves later in the series, by Annabeth Gish) has seemed very much like the character of the same name in the novel, and it made no sense to me to place that quintessential speech in her mouth. But, like all the characters in the series, Mrs. Dudley is a far cry (in the night, in the dark) from herself in the novel, and the series eventually “earns” this transposition in a very poignant way.

However, as well as cultivating a Kingly expansivity quite removed from Jackson, the series strays too far into soap operatic, gothic melodrama for my tastes.  So many scenes of women in long, flowing night-gowns wandering, imperilled, through the palatial house at night! Daphne du Maurier, get thee behind me!

Yes, there is an aspect of that in Jackson’s novel (and yes, it was amplified by the novel’s marketing and most of its covers in the 60s and 70s) but part of what makes her novel stunning is its stark paring-back and exposure of the underlying psychological mechanisms of the gothic romance.

3-24-2010 7;55;15 PM

The Internet is rife with responses to the series that emphasize, earnestly or otherwise, its fright-factor, ability to induce fainting, vomiting, etc. Some of these seem more like a William Castle-esque viral campaign than “authentic” self-reported responses to the series, but I have no doubt that many viewers were truly disturbed or triggered by some of its scenes.

I didn’t do any of those things (although I did cry a few times, and got some solid startles.) But there were a few moments in the series that had my anxiety rising into concerning territory (one advantage to Netflix being that I can turn the thing off and come back to it when I’m calmer; I had to do that while watching Flanagan’s earlier film Hush, which came close to causing me a panic attack.)

All of these moments in the series centred around Nell’s character. As I’ve already said, I’ve felt a kinship with the novel’s Nell, a lonely, longing, somewhat schizoid and Quixotic character since childhood. Her counterpart in the series (skillfully portrayed by Victoria Pedretti as an adult, and Violet McGraw as a child) really resonated with me.  Her distraught phone calls to her family the night of her death, their belated realization that they weren’t there for her when she called, their guilt that they didn’t do enough to help her…. I had trouble sitting through that. It’s the kind of thing I dread having to face on a daily basis.

Strangely, though, it was the series’ portrayal of Nell’s sleep paralysis that most disturbed me.  Those scenes very closely resembled by own experiences of sleep paralysis, particularly those that occurred when I was in my teens, before I had any idea what I was experiencing. I was terrified to talk about those experiences with anybody, because I was convinced they were indicative of either impending death or “going crazy.”

screen-shot-2018-10-10-at-11-40-10

I experienced such “hag attacks” occasionally for many years, generally during periods of acute anxiety. The first episode occurred when I was 17. It wasn’t until I took an undergrad psych course 2 years later that I read about the phenomenon.  The relief was overwhelming. “O THANK THE GODS, IT’S JUST SOME KIND OF MINOR NERVOUS SYSTEM GLITCH, I’M NOT EXPERIENCING DEMONIC OPPRESSION OR HAVING A SERIES OF STROKES OR DEVELOPING A PSYCHOSIS!”

The scene in which Nell describes her symptoms to a sleep technician (who later becomes her husband) who reassures her that they are normal, and normally harmless, really resonated with the relief I found at that revelation.

Sometimes, I take comfort in thinking about my nervous system, and my personality, as simpler and more mechanically reducible things than they are, things that could be “fixed” by some kind of minor “tweak” (thus my fondness for claiming that my most cherished literary works “pare back and expose” various “underlying psychological mechanisms,” a phrasing grounded in a particularly functionalist, and therefore probably ableist, conception of the mind, and one I often find it difficult to think outside of.)

But I want to come back to that narrative mechanism, that structural hinge, whereby throughout the series, most of the characters (and to a lesser extent, the audience) are led to believe their strange and tragic experiences result from a familial tangle of, probably hereditary, “mental illness,” “cognitive disorder,” or “emotional dysfunction…” all of which is ultimately explained by the cosmic threat presented by the soul-hungry house they had the misfortune of moving into (at least it isn’t a giant child-eating space-spider.)

Where in Hereditary, this hinge swings into a closing scene of delirious grotesquerie, in Hill House it opens the door on a curiously triumphant celebration of love’s posthumous persistence that clashes sharply with the resounding final paragraph of Jackson’s novel: “Silence lay steadily against the wood and stone of Hill House, and whatever walked there, walked alone.”

King’s voice rings clearly in Flanagan’s revision, although the series resists the almost Tolkien-esque moral ontology that informs much of his supernatural fiction. In the series, as in It, love has a redemptive power. None of the Crains are, ultimately, alone, and none of the Crains are, ultimately, “mentally ill.” The narrative reinforces their father’s insistence that what they had come to believe were delusions, hallucinations, and paranoiac invasive thoughts were merely mis-interpretations of their relationship with a reality in which there are “more things than are dreamt of” in bio-medical psychiatry. More things, and more hungrily dangerous things. “Mental illness” ceases to exist; the only “madness” was in denying that such preternatural (to use Steven Crain’s preferred word) threats were real.

Despite this supernatural King-ification, there’s a way in which this is also a response to the role of “madness” in Jackson’s work itself.

There are many distinct parallels between Jackson’s textual representations of psychological alienation and the ideas of contemporaneous anti-psychiatric writers including R.D. Laing. Laing interpreted a wide variety of conditions, including notably schizophrenia, as being caused by social (and, with typical casual misogyny, especially maternal) influence. To reductively simplify, Laing thought insanity was a sane response to insane social pressures, including those imposed by “schizophrenogenic” mothers. This is a concept evident throughout Jackson’s work, and that of many of her horror-writing contemporaries, including Robert Bloch (Psycho) and Charles Beaumont (“Miss Gentilbelle.”) Laing’s views have been largely rejected by neurobiological psychiatry, although some of his therapeutic experiments arguably influenced contemporary socialization-focused approaches. But they were influential in Jackson’s time, and probably inform the way that both mother-figures and traditional societal influences function as an external menace, very much like a supernatural threat, in so many of her stories (as, certainly, does her own troubled relationship with both her mother and husband.) The series arguably culminates in a supernatural reification of this theory, as it is by first maddening mothers that the hungry house is able to claim many of its victims (most of whom are women.)

This leads me to the importance of sociologist Kathryn Church‘s caveat that “Mad studies doesn’t reject medical models of madness [but it puts] them into a historical trajectory, one that shows that psychiatry isn’t an absolute interpretation of human mental states.”

I think fiction can play an important role in delineating those trajectories, and that the way “madness” functions in the work of particular writers, film-makers, and artists (often quite removed from any supposed clinical or psychiatric “reality”) can be very revealing of this.

But it is unclear to me where fantastic, and especially horrific, fictions that darkly mirror certain “human mental states” fit into this crucially important historical and political examination. Is transforming the phenomenology of a deeply troubling “human mental state” into a fictional world in which it is the expression of very different conditions and physical laws ever NOT troubling, and potentially dangerous? Is it potentially a useful way of challenging the de-historicized absolutism of medico-psychiatric diagnosis? Are these prospects always, or ever, mutually exclusive?

Hill House’s closing scenes were, for me, hugely cathartic, but in an entirely different way from Hereditary‘s. The latter left me giddy and disturbed. The former left me crying, but somehow comforted, despite my reservations.

Hill House is “sad horror,” surely, but also loving, humane, hopeful horror. My experience of it, my appreciation for it, is no doubt in part because I’m grieving the sudden loss, a couple of months ago, of my mother, who first invited me in to Jackson’s Hill House.*

The feeling of loss, and of the felt presence of an absent, and much-missed, loved one (unmoored from any religious or metaphysical belief in an afterlife) is fertile ground in which the desire for the supernatural can grow. It’s a large part of my emotional reality these days, and may have made me especially responsive to the series. Hill House gave me an aesthetic outlet for grief, one intensified somehow by transient fright. But does that change its troubling transfiguration of “mental illness” into supernatural menace?  Does that unhinge it in a potentially revelatory way? Does that necessarily make it less effective as a work of “horror?”

These are, at least to me, open questions, open doors, and I’m not even clear what kind of hinges their answers might swing on.

* I was about 12 years old when I read Stephen King’s Danse Macabre, with its high praise for Jackson’s novel. I was talking to my mother about it, and she realized she owned a copy as part of the abridged Reader’s Digest book series she subscribed to, which we both read and talked about, so the novel is caught up in my memories of my Mother in stark contrast to the way Eleanor’s, and Jackson’s, mother’s shadow hangs over the text.

Tagged , , , , , , , , , , , , , , , , , , , , ,

PSTD POETRY REPRINT: “DEARLY BELOVED” BY MIKE ALLEN

This poem first appeared in Postscripts to Darkness Volume 5. Read the interview with Mike Allen that accompanies this reprint here.

 
andante maestoso
Long before the partiers arrive, the Arborists
form the ballroom, standing in a dolmen circle,
stretching their many arms until vine-fingers
meet and entwine, bloodflow causing all
their leaves to fan out in rosy canopy,
transparent teeth unsheathed in long smiles
that serve for windows.

allegretto con grazia
From opposite corners, they play
a game, a duet. Xora unfolds hir head
so its branches uncurl, fork heavenward,
a radial candelabra, inverse chandelier,
each stalk tipped with a gorgeous gold eye,
succulent fruit encircling light.
Danyel’s neck, sleek and black,
stretches across the room, supporting
hir porcelain face. Ze winds hir neck
through the spires of Xora’s cranium,
speaks to the rest through lips that don’t move,
declaring hirself serpent in the tree,
calling for guesses as to which temptations
ze offers. A dance, someone chitters,
and X and D both kneel, elongated neck
that bridged the ballroom now a line
for us to limbo beneath. R tries first,
barely clears as ze bends sculpted legs
beneath hir custom body with its wings
and gables. The little dolls that hold
hir consciousness cheer from hir windows
as ze stands. F cheats, hir entire shape
unraveling in sea-snake tendrils
before ze undulates under the bar
in an hieroglyphic wave. We delight
in our clowning, how it rearranges us
through the room, each of us a work of art,
each random pattern a new curation.
M can’t dance this game at all.
Ze towers above us, hir upper half
a stack of vertical diadem membranes
stretched over crossed bones, soaked
with shifting colors. Ze cannot flex
as we. Yet get hir out onto the plain
outside the Hierophant’s city,
where ze can unspool all hir kites
from hir belly, let them swoop defiance
against the evergrey sky.

adagio
The gathered separate
into those with heads
and those without.
The headless more numerous,
their torsos replaced altogether
with cages of whistling,
musical bone, or deft
bonsai sculptures,
or miniature castles
populated by mechamenageries.
Those who’ve retained faces,
hewn more closely
to antiquated physiology
in their self-selected designs,
kneel ballroom center,
allow the headless
to place the maidenbox
restraints around them,
clamp them shut.
The prisoners bow their heads,
swivel gazes to the floor.
The headless dance,
weaving between them
in peacock display.
All are silent.
Only those few gluttons
for history can guess
at what the game means.

allegro con molto spirito
A whisper flitters ear to ear:
The Aesthetes are marching past.
D snakes hir head
to a windowsmile, confirms.
Even in this now
fashion has trends to defile.
The Aesthetes have all kept torsos,
disposed of their legs,
replaced them with outsized monkeybar skirts,
pyramid scaffolds two stories high,
their trunks crowning the points,
their unmodified arms outstretched.
Their tiny clones support their frames,
hordes of identical homunculi
marching beneath each one,
a laborphalanx of Atlases
holding up their parent bodies
on bulging shoulders.
They move forward in spirals.
Slow architectural dervishes.
Their discomfort is evident.
Deliberate.
It’s true, M sings, peering through
the highest window. They’ve heads,
but no mouths or ears or eyes.
Now they all watch.
The Aesthetes believe, it’s said,
existence without sleep or thought,
surrender to void and pain,
for long enough duration,
will inspire their bodies
of their own to birth
the next evolution
sans any surgery.
The partygoers silently will
this dream come true,
pray the moment arrives in front of them,
this spontaneous transcendence
something they all long to see.

###

Tagged , , , , ,

PSTD REPRINT FICTION: “TARDIGRADE” BY MIKE ALLEN

 

Gunshots in the dark. One, two, three, four, five.

In the abyss, a flatscreen monitor lights, as if awakened by the noise.

From the computer, loud chimes play “Turkey in the Straw” as a creature dances on the monitor, a bear-like thing with chitin for skin and a circular sucking mouth in place of a face. Needles protrude and retract from the orifice in time with the music.

Shuffling in the dark. Bare feet descending stairs. One, two, three, four, more.

A ghost appears, a woman in a pale night robe, trembling all over, pistol clenched in one hand, a snub-nosed, square device. Her wide eyes are moons, her breath coming in half-sobs.

Black stains spatter the belly of her robe. She stares at the monitor. One of the stains is moving, separating from the rest, inching up a fold of cloth over her ribs. She doesn’t notice, but we do.

Hand shaking, she taps a key. The screen changes.

A window opens on a murky video. Voices speak in soft tones, a couple talking quietly, near-whispers, yet the playback is loud.

I think you need to look at this, the man says.

The woman replies, I could lose my job. Hell, both of us could lose our jobs.

The woman in the night robe sucks in air through her teeth. She flips on the desk lamp. The room she is standing in is the room shown in the video. She is the woman who whispers in the video.

The man in the video says, Muriel, please, look.

We shouldn’t be talking about this here.

What, the man says, it’s not like they’d bug our house.

Watching the video, our Muriel barks a loud, bitter laugh, then another, then a gale of them. She steps away and flips on the overhead light while the video keeps playing. The room is large, contains two utilitarian matching desks with matching monitors atop them, both stacked with printouts, neither desk noticeably neater than the other. The video our masters made plays on the monitor closest to the window, which doubles as our vantage point, just as it was when the recording was made.

How did you get this? says Muriel in the video.

They sent it through my secure protocol just like any other document.

Why did you read it?

There’s nothing there instructing me not to. Then, voice higher, more defensive, They’re the ones who gave it that funny name.

Our Muriel’s pupils are pinholes in glistening gray eyes. In full illumination, her gown is a gentle turquoise defiled with dark red stains. The moving blotch we noticed earlier has crawled out of view.

She advances toward the window, guided by the angle seen in the video. Her face looms into close-up as she paws and pounds around the window frame. Where are you? she says, Where the fuck are you? Talking over the voices from the recording.

Do you believe that? the man says. Do you think this is real, what’s in this write-up here?

In the video, Muriel says, Are you sure our client sent that?

Her husband clicks on the keyboard. No, I’m not. I don’t know who did.

Delete it, now. We have to forget we ever saw it.

Our Muriel, intent on finding the camera, doesn’t notice when the video changes, until muffled cries emit from the computer speakers.

There’s motion on the screen, but when our Muriel returns to her computer the scene contained in the new window that has opened is frozen and veiled behind a large button that reads

click to play

Muriel does, releasing the video to keep playing.

In this video, a woman slumps in a chair, her wrists tied, a hood over her head. She’s wearing jeans and a tank top. The quality of the recording saps the scene of all color.

We hope Muriel understands the transition, though if she recognizes this bound woman, she offers no sign, only watches without blinking as the subject twitches her head, jerks her shoulders. She might be mumbling: it’s hard to decipher the sounds she makes within the unfiltered hiss of the soundtrack. A banner has appeared, blocking the captive’s face:

click to make full screen.

Muriel clicks. Larger proves blurrier. Metal shelves surround this woman. They hold spray cans and bottles of blue cleaner, image too grainy to make the labels decipherable. She lifts her chin. Something dark moves down the taut skin of her throat, oozing like blood, sidewinding like a snake. The image pauses just as the camera moves closer.

We apologize for the poor quality. This was our first try. Click to see our new video!

Muriel’s laugh could double for a sob. But she takes the bait and clicks.

The room full of metal shelves reappears with new occupants. Bright light, harsh light, washes out the faces of the couple kissing. It’s impossible to tell, honestly, if the woman is the same seen in the video previous. She’s in a black T-shirt that exposes her midriff, has short dark hair, her face obscured. A head taller, the man in the denim jacket bends his neck at a right angle to keep his mouth in contact with hers.

He clutches at her. In their passion they lean too hard into a shelf. Bottles scatter and clang on the unseen floor. Glass smashes. The pair stays lip-locked.

They spin as if dancing, carom into another shelf. They appear to be pushing against one another, he shoving at her shoulders, she slapping at his chest. Their kiss never breaks. They lurch forward and jostle the camera, which falls, clatters on the floor, and ends up aimed at an out of focus gray object, perhaps one of the bottles.

Just before the video ends its runtime the camera view shifts, rolls toward what appears to be a face in close-up, the motion too quick to display clear details. The final pause obliterated by a new banner:

click to replay

Fuck this bullshit, our Muriel says. Fuck it. But she clicks.

The last half-second plays again in excruciating slow motion. The rolling camera pans across a chin, a mouth hanging open, seen in three quarter profile, perhaps a glimpse of a person on all fours. A thin black tongue protrudes from between front teeth. A second tongue curls out at the corner of the lips. That there are two tongues can’t be mistaken, as the movie becomes a still, held for a full second before the message appears:

see what you did

Fuck you! I didn’t do this! Muriel shouts, and she’s in close-up again, pounding on the wall, trying to find our recording device. She backs toward the door, picks up the gun on her desk. Her eyes scan for the source of our vantage, and the muzzle of the pistol waves back and forth in synchronicity. Neither eyes nor gun find a point of purchase.

I had nothing to do with that project, she says, more calmly. Once I knew about it, I wanted to stop it. I did stuff to try to stop it, stuff you didn’t see. You’ve done this— her face screws up, her voice cracks — you’ve done this to us for nothing!

A new video starts automatically. Again, the view is familiar: this same room, the home office, at an earlier time, lit by daylight streamed through the unseen window.

Our Muriel’s husband can be heard, somewhere beyond the open door, his voice raised, though he falls silent without the shouted words ever becoming intelligible.

He comes into the room, followed by a figure clad in back, face hidden under a dark balaclava. The figure is smaller than Muriel’s tall, lanky husband, but carries a pistol.

Quiet, the husband activates his computer. Our Muriel, back to watching, puts a hand over her mouth as he begins transcribing from a piece of paper, typing the words into a chat window and sending the message. The messaged person responds. The figure in black, pistol pressed to the back of the husband’s head, mutters, Answer her like you always would.

Muriel screams into her cupped hand. Now a dark blotch crawls on the shoulder of her robe.

Muriel’s husband sounds like he’s quietly hyperventilating as he types, watches the responses, types back.

Muriel keeps keening into her hands. The black clad figure seems to look right at her, mask stretching in what might be a veiled smile, one eyelid descending in a wink — though in truth the intruder must have been looking right at the recording device mounted in the window, able to see exactly where it was. As Muriel realizes this, she dashes back to us, pounding furiously on the window frame, still keening. We get a good look at the thing crawling in her hair, our brave, beautiful child.

She doesn’t see how the black clad figure injects her husband — that must be what she’s doing, and yes, now you can tell, in profile, the figure is a she. There’s a needle protruding from between her fingers into her victim’s neck, though there’s no hypodermic visible. She flexes her hand and the needle withdraws as if it were a tongue.

There’s no way to tell if she’s the same woman from the earlier video. Even we can’t be sure.

Open wide, the figure says, then puts something in the husband’s mouth.

Muriel misses all of this. She howls in frustration as she beats her fists on the window frame. Then she leaves the room. She misses all the minutes of footage that follow, what happens to her husband after he’s been injected and then forced to swallow the thing his captor brought. We don’t pay much attention. We watched his twitchy, drooling transcendence the first time it happened, we don’t need to see it again. But we watch the door. We want to know where Muriel went.

She misses the best part, when the woman in black returns to the room, calms the tendrils wriggling between the husband’s teeth, and explains to him what must come next. She misses the kiss full of interlocking twig-like limbs that follows.

Untitled_Artwork

Illustration by Ry Graham.

Muriel comes back, doesn’t even look at her monitor despite the sounds coming from it, fiddles with the back of her husband’s computer where we can’t see what she’s doing. Then she sets a jar down beside his monitor. Inside it our beloved child wriggles and twists. It keeps trying to escape as she sits at her husband’s keyboard as if she’s up in the early morning hours trying to beat a deadline, her fingers clacking at keys, her gaze focused on the rapidly changing screen that we wish we could read. She ignores the form the size of a thumb leaping against the glass on its many legs, making the jar clink and shift.

Audible from the video on our Muriel’s computer, her husband calling out, Oh, hello, sweetie pie, how was school? Then after an indistinct answer, Now, I need you to be my best little girl, just like you would for mommy. We have a visitor and I think you’re going to like her.

A growling starts in Muriel’s throat, as if there’s a wolf spirit hidden somewhere in her lungs. Our precious child keeps trying, maybe meaning to knock the jar over so it rolls, hits the floor and breaks, but it’s too heavy and our child is too small. We don’t dare intervene.

Muriel leaves off what she’s doing to grab the cord of her computer’s power strip and jerk it out of the wall. Of course, her computer continues to play the video. Our masters anticipated such a move. But she disappoints us by taking the jar, setting it on the floor where we can’t see it, and resuming whatever she’s started on her husband’s computer.

She doesn’t even react to the distant sounds of her daughter’s transformation, no louder than whispers on our recording.

She turns her husband’s monitor to face us. I know who you are, she says. She unplugs a tablet from her husband’s computer, placed where we couldn’t see it all this time, collects her gun and leaves the room. We listen, but she must be moving so quietly.

She reappears, dressed in jeans and a sweater, black hair tied up in a ponytail. She picks the jar off the floor, and we learn it has a small hole in the lid as she sets it on the desk again and pours bleach into it.

Our child pumps legs wildly, slashes with the spines that sprout from its back, stabs with its mouth needles, leaps and leaps. Our child is doomed.

Her husband’s monitor displays a woman’s picture. We recognize her but we’re disappointed in Muriel. She is correct. The woman on the screen is the woman who visited her house. But she is not who we are. Her assumptions about her enemy are as false as her claim that she had nothing to do with Project Tardigrade.

I know who you are, Muriel repeats, as our child screams and dies. I know where you are. And this is the last time you’ll know where I am.

And she leaves. Some part of us may have reason to fear her. For now, we all mourn.

With Muriel and her rage out of range, we dare to detach ourselves from the window frame. We are still recording what we see in this room, but we are much more than the task appointed by our masters.

We descend to the floor and circle around the jar where our child lies murdered, partially intact spines floating atop liquefied remains.

Muriel’s computer is still playing the message our petty creators made for her. We alter it; change the sound it makes to one that is both a cry of grief and a call to the other children placed in the house.

After a few minutes, there’s movement, stumbling, shuffling, from the upper floor. The sound of a heavy body dragging itself down a staircase, across a carpet.

Muriel’s husband pulls himself through the doorway. His legs are not working. His bare torso is riddled with holes, the ones in his back larger than the ones in front. Even we can see his spine is severed. It will be hard for him to do what he must do for us.

New blood from his mouth and nostrils joins the tributaries already dried there. He grimaces each time he puts weight on his elbows and pulls himself forward. Each time he grimaces, our children flick their antennae from between his teeth.

As he struggles to position himself in his chair, we can see there are only four holes. Their absence is explained when the remaining child, our child and Muriel’s child, joins us.

If only Muriel had waited. She would have seen that there’s no cause for vengeance. What she believes lost, what she believes she was forced to do — none of it is true.

Muriel’s husband slowly, painfully uses the crippled flesh of his first body to navigate his own computer. He must tell us, if he can, what Muriel found out, where she might be going. He glances once at his daughter, whose pink pajamas are bloodied by the debris from the single wound in her forehead. She smiles back, several of her baby teeth dropping free to make room for the antennae snaking out between them.

Her gaze moves from his to ours, and her smile widens.

We soar close to deliver a loving kiss.

# # #

Read the interview with Mike Allen that accompanies this story here.

###

Ry Graham is an Ottawa based illustrator.
@rygraham1138

 

PSTD AUTHOR INTERVIEW: MIKE ALLEN

51W8tOPkdeL._UX250_

 

Read the reprint of Mike Allen’s story, “Tardigrade,” and poem “Dearly Beloved”, accompanying this interview.

Hello Mike, and thanks for agreeing to answer a few questions as part of our PstD author feature. To start off, can you tell our readers a little about who you are, what you do, what you’ve written, what you’re writing, what you’ve edited, what you’re editing?

What counts as a little? I can try for a little of each.

Let’s see. By day I work as a newspaper reporter. (Yes, newspapers still exist! And do excellent, necessary work.) In my spare time I write, edit and publish science fiction, fantasy and horror. I’m almost 50 years old. I grew up in a couple of out of the way places and still live in a (slightly larger) out of the way place, nestled in the Blue Ridge Mountains of southwest Virginia. I married my best friend, Anita, a little over 26 years ago.

I had interests in many different kinds of art as a kid — drawing, music, poetry, fiction, acting — and not much else, which put me at odds at times with my farmhand-turned-college professor-turned-computer programmer father as I got older, right up until I landed the newspaper job.

But since I was small, my greatest aesthetic interest has been the literature of the fantastic: reading it, writing it and eventually even publishing it. Like everyone else in the biz, I’m always grabbing at the next highest rung on the ladder, but I feel incredibly lucky to have pulled off the stunts I’ve managed so far.

22838506

I sold my first story in 1992 to a long-forgotten pay-in-copy zine. In the first two decades of my sci-fi career, I plunged really deep into speculative poetry. There are three big fat (for collections of poetry) books that hold the bulk of those adventures (though not all of them!), containing about 60 poems each: Strange Wisdoms of the Dead (2006), The Journey to Kailash (2008) and Hungry Constellations (2014). Hungry Constellations deserves a little extra explanation: Dominik Parisien edited that one, selecting what he thought were the strongest pieces from Strange Wisdoms and Journey to Kailash, then adding a section of new stuff.

22472298

All along, I wrote more short stories, but I produced them less frequently than the poems and sold them even less frequently, so it took a while for them to build into a body of work. I had my first breakthrough of a sort in 2005, when a wacky novelette I co-wrote with Ian Watson, “Dee-Dee and the Dumpy Dancers,” appeared in Interzone, and a bigger one three years later when my horror story “The Button Bin” became a Nebula finalist. Still, when my stories appeared they never tended to attract much attention, so when my debut collection, Unseaming, came out, and it ended up being a Shirley Jackson Award finalist and selling several thousand copies, no one was more surprised than me! My followup collection, The Spider Tapestries: Seven Strange Stories (weird sci-fi and fantasy rather than horror) didn’t make as much noise.

I’ve had one novel published, The Black Fire Concerto (Haunted Stars, 2013). It’s a post-apocalyptic dark fantasy with music, magic, flying horses made of wood and hordes of ravenous undead, and I’m personally quite proud of it, but few people know it exists. I have another dark fantasy novel that’s currently seeking a home, cross fingers. A completed first draft of a sequel to Black Fire Concerto rests on a back burner. I’m in the foothills of another novel set in the present day that I think of as Lovecraftian noir. I’m  also assembling a horror story collection that’s a follow-up to Unseaming, working title Aftermath of an Industrial Accident.

Though I’ve made inroads as a fiction writer, I think more people still know me as a poet or as an editor. (A fact that can make me gnash my teeth sometimes, heh.) I never dreamed, as a kid, of being an editor, how that came about would double the length of this already long answer.

My editing career has three major threads. There’s the anthologies, the highest profile of which is the Clockwork Phoenix series, intended as a home for difficult to classify stories with sci-fi, fantasy and/or horror elements. The first three volumes were originally published by Norilana Books, but I have all the rights to those now, and I edited and published the fourth and fifth volumes myself. Several stories from those books have been Nebula, Shirley Jackson and WSFA Small Press Award finalists and the most recent volume, Clockwork Phoenix 5, was a World Fantasy Award finalist last year.61l90Oo-gjL._SX331_BO1,204,203,200_

Then there’s the magazines. The obvious one to mention here is Mythic Delirium, which I started in 1998 as a biannual all-poetry journal. Eventually I switched from print-only to digital-only and started including short stories.  This year, we published the 50th issue of Mythic Delirium, which also happened to be the 20th anniversary issue, and with that I put the zine on hiatus.

The third thread is books. I’ve dabbled in editing and publishing books by other authors for years — the first one was The Lexicographer’s Love Song, a poetry collection by Ian Watson, put out by DNA Publications in 2001. Things got a bit more serious when Anita and I decided to release Bone Swans, a collection of five novellas from C. S. E. Cooney, through our Mythic Delirium Books imprint, and even more serious when Bone Swans won the World Fantasy Award in 2016. (We were there at the ceremony, and so was Claire Cooney, the announcement that she had won was a wonderful surprise.) The current project on deck is Latchkey, a novel by Nicole Kornher-Stace that’s sequel to her YA debut Archivist Wasp. Officially that launches July 10, 2018. There’s a couple more in the works I’m not ready to go public with yet.

Whether they are historical or contemporary, who are some of the writers whose work has been most influential on, or important to, your own, and what have you taken from their writing?

I think it all boils down to Poe and Tolkien, the first is probably kind of obvious, the second I imagine less so for any readers out there that might know me only through my creative work.

Those two writers set me on the path. A well-meaning third grade teacher read “The Tell-Tale Heart” and “The Raven” to our class for Halloween, and while the other kids just giggled it away I was traumatized, with night terrors that lasted for years. Yet instead of staying away from all things horror, I became consumed with morbid curiosity, constantly coming back to this type of story-telling that held so much power over me, leading me to devour stuff by H.P. Lovecraft, Stephen King, Peter Straub and Clive Barker.

harry-clarke-poe-tales-of-mystery-and-imagination-19_900

Poe’s “The Tell-Tale Heart” inspired “night terrors that lasted for years.” (Harry Clarke’s 1919 illustration.)

With Barker, my favorite writer when I was in my teens, I experienced a paradigm change. I became a gleeful participant in the land of imaginary horrors, rather than a frightened victim. I ended up consuming so much horror that I essentially inoculated myself from the night terrors.

I would bet the idea that I’m best known for horror stories would be a big shock to 10-year-old me. Around 4th grade or so my dad made me read The Lord of the Rings, because he thought it was the greatest novel ever written and because he was sure I would like it. On that second part, absolutely, he was right. Maybe the first one, too? But anyway, I developed this hunger for all things Tolkien. We lived at the time in Wise, Virginia, a coal town high in the Appalachians. There was no bookstore. There were a couple of other kids who liked fantasy, but didn’t share my obsessive need for it, or at least not my precise interests — as I recall, one buddy was a huge Larry Niven fan.

There was no fandom community in Wise. My parents enjoyed sci-fi and fantasy but were not particularly knowledgeable about what was out there. So I was on my own figuring out how to find other books for that fix.

The library in Wise became the center of my world. I got my mom to mail order a book of essays on Tolkien, and I’d track down the books mentioned there. My parents gave me a book that was essentially lists of recommended reading for teenagers, and I ignored everything except the chapter on science fiction and fantasy in the very back. Those two sources led me to C.S. Lewis, Charles Williams, Stephen R. Donaldson, Madeleine L’Engle, Ursula K. Le Guin, Isaac Asimov, Susan Cooper, T.S. Eliot, Franz Kafka, Lovecraft, Roger Zelazny, Anne MacCaffrey, Samuel R. Delany, Harlan Ellison, Lloyd Alexander, John Christopher, Michael Moorcock, and led me to do things like read Le Morte d’Arthur.

I imagine 10-year-old me would have expected 45-year-old me to be writing epic fantasy instead of body horror. As an adult, though, the writers who have been real revelations to me, who’ve stirred primal surges of imagination — Thomas Ligotti, Brian McNaughton, Laird Barron, Livia Llewellyn — have all tended to lean toward horror. I started at some point to find epic fantasy tiresome. I blame Robert Jordan.

Generally speaking, in my own writing, I try to emulate what inspires me. When I was writing The Black Fire Concerto for Haunted Stars, I made a deliberate choice to aim for the kind of wild, gonzo, big-scale surreal events found in Moorcock’s Eternal Champion books. Rod Belcher, a.k.a. dark fantasy novelist R.S. Belcher, who also lives here in Roanoke, read Black Fire Concerto and correctly deduced that there’s a huge slab of Zelazny slathered in there too. 51UT0Rh9qxL

I’ll slip direct homages in too. My short story “Her Acres of Pastoral Playground” from the Cthulhu’s Reign anthology contains a huge shout out to Thomas Ligotti’s “The Cocoons,” though when Tom read it himself, he didn’t notice. (I couldn’t resist pointing it out to him.)

Right out of the gates, then, you were drawn to the “literature of the fantastic,” and both your writing and editing has circulated through this broad field. Yet, as you suggest, to the probable surprise of your young epic-fantasy-fanatical self, much of your prose fiction could be, and often has been, described somewhat more narrowly as “horror.” The label is especially often applied to your 2014 collection Unseaming, which deservedly earned rave reviews in venues including Rue Morgue Magazine, where it was favourably compared to Clive Barker’s short fiction. In his introduction to Unseaming, Laird Barron locates your work at “the forefront of a ‘New New Wave'” of horror.

It was awful nice of Laird to write that!

What importance does the term “horror” have for you? Do you find this to be a congenial way to describe some, or all of your writing? What are some of the (dis)advantages of being perceived, or self-representing, as a horror writer?

I love horror. Left to my own devices, my first choice for entertainment will usually be a a collection of horror stories or a horror film. (You wouldn’t necessarily glean that from the stories I gravitate toward as an editor, which tend towards the ornate and surreal. It’s a quirk even I don’t completely understand. Though my favorite films of all time aren’t horror films: Dr. Strangelove, 2001, Brazil, The Adventures of Baron Munchausen, The Wild Bunch.)

I suppose horror permeates a lot of my writing, even when I don’t intend it deliberately. I’m drawn to the downbeat, to impossible choices, irreparable damage and mortifying fates. Those moves are more conventional in horror, though sf and fantasy stories, especially short stories, definitely sport their share. (Some of the short stories I encountered as a kid that really stuck in my craw, like “Descending” by Thomas M. Disch or “One Ordinary Day, with Peanuts,” by Shirley Jackson, feel like horror stories even if they don’t read like them in the conventional sense.)

I’m not shy about calling myself a horror writer, because people grasp what that is, and I believe, though you don’t find horror sections in bookstores anymore, it’s become a much more acceptable thing to trumpet in this pop-culture saturated 21st century. I spent more than a decade trying to explain to people what a “science fiction poet” is — compared to that, saying “I write horror” goes down pretty smooth.

As you note above, your 2016 story collection, The Spider Tapestries: Seven Strange Stories instead collects fiction oriented more toward sci-fi and fantasy. Perhaps as a result, it doesn’t have the same tonal and thematic concentration that marks Unseaming. In her introduction to the collection, Nicole Kornher-Stace portrays this as the “throwing down of a gauntlet to anyone who so much as thinks of pigeonholing the versatile body of work of which Mike Allen is capable.” Was that a gesture you were consciously making? What effect do you think it had on the book’s reception, or your perception by readers who knew your name mainly through Unseaming?51kys+sHfgL._UY250_

The lesson I learned with The Spider Tapestries is that readers who buy horror want more horror. I’m not a complete fool, though: I never expected a slender volume of intensely surreal science fantasy works to keep pace with Unseaming, where the weirdness all falls within horror parameters. (I’d be a liar, though, if I claimed I wasn’t hoping for it!)

What Nicole wrote (again, super-kind words) about me throwing down a gauntlet was true in the creation of the individual stories, not as much in the assembly of the book. For example, the ending of my novelette “Sleepless, Burning Life,” in which (spoiler alert?) I run through all the possible consequences of Jyshiu’s next, story-concluding choice, then don’t tell the reader what she did, was 100% deliberate author malfeasance. In “Twa Sisters” I set out to see how far I could push treating science fiction prose like concrete poetry. (In that sense it’s an homage to Harlan Ellison’s “The Region Between,” at least in execution if not in subject matter.)

The base raison d’etre for the book might seem pretty dull: I felt I needed an additional reward option for the Clockwork Phoenix 5 Kickstarter campaign, and it occurred to me these stories left out of Unseaming might work well together.

An aside: I’d been playing with and shopping around various versions of Unseaming for years. Anita, who has for many years organized the contents of our zine issues and anthologies so that they have a thematic flow, also organized Unseaming. Laird once suggested to me that I should be willing to toss in stories from other genres (see his own sf story “Ears Prick Up” in his collection Swift to Chase) but Anita felt the book should hew consistently toward horror, and I must admit I’m grateful for her instincts.

But with any luck, readers will continue to discover The Spider Tapestries and be surprised by the things I spring on them.

Kornher-Stace’s calling your body of work “versatile” is, if anything, an understatement. Having read a broad swath of your published writing at this point, I’m awed by the range of voices, modes, forms that comprise your corpus. There are a couple of things, however, that seem to me quintessentially “Mike Allenesque” characteristics, and I’d like to ask your thoughts on these.

The first is a fascinated, and fascinating, emphasis on visceral metamorphoses, one that sometimes causes your work to swing close toward what I would describe as  “body horror” and the grotesque. Amal el-Mohtar’s introduction to Hungry Constellations phrases this in a particularly vivid way when she writes that Mike Allen “is a man who delights in breaking bodies: butchering, splitting, splaying, dismembering, then seeding landscapes with viscera until they too become bodies—bodies invaded, bodies studied, bodies contaminated. This is a man who carves words into and out of bodies, be they skin or sapphire, corpses or constellations. But somehow Allen skirts gore and clinical detachment both: there is a precision and an economy to his horror that’s reminiscent of clockwork, architecture, astronomy.”

There is something in her characterization of a precision that is more aesthetic than clinical, a grotesquerie that is more architectural than, to paraphrase Stephen King, “going for the gross out,” that cuts to the heart of your work, I think.

 What do you think of this characterization? Why do you think you “delight in breaking bodies” in these ways?

I’ll admit, I was taken aback at first by Amal’s description, but after some contemplation I had to concede it was a fair cop. It’s there in my earliest published work, back in the 1990s.

My best guess: it’s an accumulation of factors. My father taught biology at the University of Guam and later at Clinch Valley College in Wise, and I remember, on visiting his offices and classrooms, being fascinated by the large plastic anatomy models — you could open them and remove the internal organs, the pieces of the brain, the eyes, you could open the heart up and look inside it. Also all the strange creatures from many phyla floating in formaldehyde, and the even weirder invertebrates described in textbooks. I never did get to see the biology department’s cadaver, but I knew it was there inside its coffin-shaped tank. Somehow, though, none of these things ever scared me the way Poe or Lovecraft did.

And yet, I would have these astonishing nightmares, incredibly vivid, where streets would be lined with veins and intestines and people would suffer gory fates worthy of the grossest splatter films — which I had never watched! As a kid, when something too scary came on the television, I’d flee the room. Those dreams, I’m certain, guide my aesthetic as an adult.

I mentioned Barker sparking my own transformation. I think The Books of Blood connected parts of my mind that weren’t consciously working together, the part fascinated with the wilds of biology and the part terrified of but unable to look away from the body under the sheet (as King so eloquently described the love of horror in Night Shift.) Movies like Return of the Living Dead, Evil Dead 2 and Reanimator served the same purpose in a much cruder way. And of course there was Carpenter’s The Thing.

Those sources have a lot of literal partitioning and repurposing of flesh. Once you venture into poetry, though, where the metamorphoses can be simultaneously literal and metaphorical, things really get fun. From there, I guess that’s how I get to stories like “Monster,” where you have a serial killer who’s also a math equation.

The second, and closely related “Mike Allenesque” characteristic that threads through most of your work, even at its darkest, its most violent, and grotesque, is a certain celebratory quality, a rapt reveling, an almost rhapsodic delight in the linguistic expression of entity and being, no matter how agonized, entropic, or abject.  I wonder if this delight is related to what Thomas Ligotti has characterized as the  “fun” underlying your writing. In his words, “ not ‘good’ fun, and certainly not ‘good clean’ fun,” but “laughter in the dark—unnerving, serious laughter.” 

What, for you, is “fun” about your work?  What is serious? What’s the difference?

This is really challenging to answer — but thank you for asking!

All of it has to be fun to some degree, or why do it?

At my littlest, way back in the haze of the first things I remember, my favorite toys were letters of the alphabet. I think that continues in a love I have for wordplay. I often end up pruning back that tendency in the finished product so it doesn’t distract from the narrative, though I can’t resist leaving alliteration and internal rhymes here and there.

The notion that “demented” and “entertaining” can be synonyms arose in my teen years. There were all those 1980s horror movies that were both scary and funny. Those were also the years, much to the chagrin of my parents, that I discovered my love of heavy metal. For some, these teen passions fade, but for me, this particular one never has. The music could trigger these crazy fugues of imagery that spouted from a similar vein (so to speak) as those super-intense nightmares I had when I was younger. My story “Let There Be Darkness” is basically a transcription of one of those fugues, inspired by Slayer’s “South of Heaven.”

61KytVUkU8L._SY355_

“Let There Be Darkness” is inspired by Slayer’s “South of Heaven.”

The story in Unseaming that is pure fun-for-fun’s-sake is “An Invitation via E-mail,” which has occasionally been dinged for being shallow and mean-spirited compared to the other stories. So be it, it’s short and fun to read aloud.

Beyond “demented,” there’s “disturbing.” My favorite novels when I was young tended to be books like The Lord of the Rings and later The Chronicles of Amber, that swept me up in the grandeur of their inventions. The short stories that stuck with me the longest, though, were the ones that disturbed me, like “Pickman’s Model” or “Descending” or “I Have No Mouth, but I Must Scream.” So when I am writing, I have this real Imp of the Perverse impulse to aim at recreating those experiences for whomever ends up being my reader. I can even experience a kind of “Eureka!” glee when I sense that I’m on track toward that goal. I think Tom was able to peer with laser precision through the words and perceive the Imp at work.

All the above makes it sound like none of this is serious for me, but there are things I’m deadly serious about. My anecdotal sense of the world we live in is that we humans lie to ourselves all the time about how good we supposedly are, that we’ve constructed a society that at best pays mere lip service to what’s good and at worst actively punishes the selfless while rewarding the selfish. These notions, and the anger they inspire, also inform my writing, though not in a way that’s intended to convey a prescriptive message.

While we are back on the subject of Ligotti, you’ve mentioned your admiration for, and an homage to, his work above. Can you elaborate about your reception of his work? What aspects of it have influenced your writing, and how? How did Ligotti come to read and review your collection Unseaming?

I’m not 100% certain whether the first thing I read by Tom was “Notes on the Writing of Horror: A Story” in David Hartwell’s Foundations of Fear anthology or whether it was Grimscribe: His Life and Works. I recall finding Grimscribe in a bookstore (it had a blurb comparing him to Barker, an instant hook for me), then soon after special ordering Songs of a Dead Dreamer.

1_GrimscribeRobinsonFront

A Clive Barker blurb atop a portrait of Megatherion introduced Ligotti’s oneiric entropy to some…

His stories have a dreamlike quality that hit me where it hurts so good. By the time I encountered Ligotti’s works, I was a huge fan of all things with a Lovecraftian echo, and I appreciated how he shifted cosmic horror into psychological and metaphysical realms. Grimscribe is full of spectacularly creepy stories, like “Nethescurial,” which features an ending that’s both terrifying and darkly hilarious. If imitation is the sincerest form of flattery, my poem “No One” sincerely flatters that story.

61IA+1DUYfL

The late, lamented David G. Hartwell’s seminal collection introduced it to many others….

I think my world view might be at heart just as dark as his, but whereas his is articulately thought out, mine is more of a gut reaction, or a reaction involving guts, perhaps?

The short answer to why he wrote me a blurb: I screwed up my courage and asked him. Longer context: from 1999ish to 2005, I was a volunteer editor with DNA Publications after they moved from Massachusetts to Floyd, Virginia. Publisher Warren Lapine made my poetry zine, Mythic Delirium, part of the DNA stable, which meant it became a sister magazine to Weird Tales, which at the time was regularly publishing new Ligotti tales. (Including one of my absolute favorites, “Purity.”) Generally speaking, at DNA I learned that getting “name” authors to participate in things really involved pulling one’s grownup pants on and asking, because they’re not necessarily going to say no. (Though if they do, don’t argue, take no for an answer.) Specifically, I first reached out to Tom to see if he’d contribute to a project, and though he declined, I shared my poems with him and he had nice things to say. I was grateful to find the door still open as Unseaming came together.

Back in 2014, while PstD was still a paper journal and Dominik Parisien was our poetry editor, your poem “Dearly Beloved” was the featured poem in our 5th volume. I’m curious, first, about why you enlisted Dominik to curate and edit the selection in Hungry Constellations. In her introduction to the collection, Amal el-Mohtar characterizes him as more of a collaborator than editor – is that a fair assessment? What was that process like?

Dom had made the mistake of telling me how much he admired my poetry, and demonstrating some familiarity with it beyond just stumbling across a poem or two on a website hither and yon. A dangerous thing to do!

Like The Spider Tapestries, Hungry Constellations has mundane origins. When I ran the Mythic Delirium Kickstarter in 2013, I offered as one of the rewards an omnibus collecting all of my poems. When it came time to put that together I had second thoughts. We writers love all our babies to some degree, but some of my published poems I’m just not super-excited about including in a book intended as a showcase.

I selected and ordered all the poems in my previous big collections, Strange Wisdoms of the Dead and The Journey to Kailash. It occurred to me that making this next book a “new and selected poems”-type volume would add esthetic value, but that would require enlisting someone else’s editorial vision. Though his super-successful editing collaborations with Navah Wolfe were still in the future, Dom’s interests in and knowledge of poetry and weird fiction generally and in my work in particular suggested to me he’d be a good choice, and bless him, he was willing to do it. (Worth noting, also, Dom had previously done editorial work for the Ann VanderMeer incarnation of Weird Tales, where “An Invitation via E-mail” appeared.)

I guess you’ll have to judge whether this sounds like collaboration. Essentially, I presented my entire twenty-odd-year accumulation of poetic work to him and asked him to decide what formed a coherent book. (Piece of cake, right?) I’m thrilled with the job he did. There are poems that I would have included if left to my own devices that he didn’t, and vice versa. Even at the very end, when I decided to make a couple additions to the “New and Uncollected Poems” section, I cleared them with Dom first and asked for his guidance as to where to put them. A fascinating final bit came when Amal was reading the book for her introduction and she and Dom discussed his choices, with me carbon copied on the messages. Amal recognized that Hungry Constellations was very much Dom’s creation, with me having provided the clay.

Hungry Constellations also fills what I perceived as a void: it’s my only poetry collection available in e-book form.

In the PstD 5 introduction to “Dearly Beloved,” you cite “the photographic montages of Italian artist Allesandro Bavari” as the inspiration for the universe that poem shared with your Locus-recommended stories “Twa Sisters” and Still-Life with Skull,” both of which were subsequently  reprinted in The Spider Tapestries. Can you tell us about the genesis and development of the world these fictions share? Is it a world to which you return, or will return, in more recent work?

My friend Patty Templeton came across Bavari’s work on an art blog she followed and shared it with me. I’ve never met or corresponded with Bavari so I doubt he knows what a debt I owe him, but his twisted photo collages were like slides from my most intense nightmares. He’s made short films, too, that are just as wild.

Nicole Kornher-Stace had issued me a challenge to write a short story the way I wrote poetry. She had use of language in mind, but I decided to bend those rules and take a stab at a story that imagined the surreal Boschian landscapes in Bavari’s images as real places, a technique I had used in a series of poems about 20th century artists called “Disturbing Muses.” That story became “Twa Sisters.” The story uses some concrete poetry techniques, too, which made it really hard to find a publisher, heh. (Bless you, Not One of Us!) I took a second stab at working in that bizarre world without the visual prose tricks, which became “Still Life With Skull.”

The series by Bavari that inspired me most bears the title “Sodom and Gomorrah.” Despite the elements of horror in some of those works, there’s also an anarchic pansexual delight that I fully incorporated into these stories, where sex, gender and physiognomy can be switched like jackets, so the notion that someone would be judged by their sexual orientation or appearance has become alien as the void. On the downside, I suppose, I also imagine this world as a place where all the constant, invasive surveillance we fret about here in the U.S. via NSA collusion with Google, Facebook, etc. is something that most everyone simply accepts as being as inevitable as death and taxes.

I’ve got a novelette sitting on the back burner, “The Threefold Feather,” that will probably be my final venture into this world. The first draft is finished. Someday, I’ll get back to it…

 In the same introduction you describe Bavari’s work as “visual speculative fiction masquerading as fine art.”  I love the characterization; can you say a little more about what you think constitutes visual speculative art? What is it about Bavari’s images that inspired this characterization? Who are some other artists whose work you’d align with the same category?

It’s part of what attracted me so much to his work: to me, regarding the photos in his “Sodom and Gomorrah” series seem very much like peering into a parallel word, where the rules of existence must be quite different from ours, and yet it’s easy to imagine that there are rules of existence, that these aren’t just abstract doodles.

Even as a kid I was drawn to art that had this feel. I frequently checked out a book on Salvador Dali from the Wise library for that reason. I’ve never based any of my own writings on his work, though — maybe it feels like too obvious a thing to do?

The works of Remedios Varo absolutely have that feel for me — somebody I may try writing a “Disturbing Muses” piece about her. I also had that feel attending the Wassily Kandinksy exhibition at the Guggenheim in 2009, which eventually begat the poem “Kandinsky’s Galaxy.” Through my day job as an arts columnist I from time to time encountered works by contemporary artists that also, to my mind, have this feel, such as painter Bill Rutherfoord or textile artist Beverly Semmes, whose photographs were the inspiration for the antagonist in my short story “Longsleeves.”

Also on the topic of inter-influence between visual and literary speculative art, your wife Anita, whose influence on your writing you often acknowledge, is an accomplished visual artist. Can you (and perhaps Anita herself) tell us more about the relationship between her art and yours? Some of the ways they feed into, and off of, one another?

I just discussed this with Anita a little bit. She can write, but prefers to draw. I can draw, but prefer to write. We definite can work together in a symbiotic way when the need requires. Most important of all, we get each other.

Anita is definitely an artist whose work can have that “view into another world” feel. Her one and only solo show to date, “Beyond the Borders,” held in 2015 at a gallery here in Roanoke, was a gathering of fanciful creatures and monsters, some small as your fist, others so big and heavy it took four people to carry them from the truck to the gallery. Her own background in biology, specifically horticulture, played into it. (You can see some of the creatures from that show on the covers of Mythic Delirium 1.3  and 2.3.)

And, much like writing and editing, the visual arts require lots of icky self-promotion and the willingness to keep wading forward through avalanches of rejection, and Anita’s not super-thrilled at the prospect of either, so she’s never pushed her art to the degree I’ve pushed my writing. In her own words, Anita gets weirded out by the prospect of the limelight and prefers the shadows. Even so, she’s pulled off some really cool things, like that solo show, and I’m hugely proud of her for it.

She has a painting called “The Forest Lord,” of a mythical deer with antlers like clusters of tree branches crowning its head, that really resonates with me on a level I can’t explain. A character inspired by that image appears in The Black Fire Concerto and then reappears in somewhat different form in “Longsleeves.” They’re not the exact same character; those fictional universes aren’t connected, at least not yet, but clearly they’re linked on some other level. “Longsleeves” is almost like a funhouse mirror inversion of Black Fire Concerto, and the reappearance of the Antlered Man is a big part of what makes that so.

As I formulated the first questions for this interview, I was a little shocked to learn that your zine, Mythic Delirium, was going on hiatus after having been a vital touchstone in the world of indie weird and fantasy writing for the course of its 20 year career. Can you tell us more about the origins and history of the zine, and, especially, why you’ve decided to shelve it right now?

First, thank you for the kind words!

I explained both the history and the decision in some detail in the editorial for the final issue, it’s tempting to cut-and-paste, but that would double the length of this interview. I’ll attempt the Cliff’s Notes version.

When I decided to start Mythic Delirium, I’d already done two projects as an editor, the anthology New Dominions: Fantasy Stories by Virginia Writers (1995) and the e-zine Event Horizon (1997-98), which nowadays is mainly remembered as a footnote to Ellen Datlow’s e-zine of the same name. I was interested in continuing my editing ventures but I wanted to do it in a way that I could afford in terms of both money and time, and I didn’t want to answer to anyone but myself. My idea for how to do this was to put out a biannual poetry zine, and those were the mundane origins of Mythic Delirium. I mentioned earlier that once I was with DNA, Warren Lapine offered to take over the publishing end, which is how Mythic Delirium became a sister zine of Weird Tales. So far as I know, Mythic Delirium was the only genre poetry zine ever to be in a position like that — it wasn’t distributed on newsstands, but it was advertised in magazines that were, and included in subscription packages. It helped the zine build up a large enough base that when we parted from DNA in 2005 (and Warren generously let us keep our subscribers), we were able to keep going on our own for a pretty long time.

Fast forward to post-2013, when we reinvented Mythic Delirium as a webzine that included fiction as well as poetry. I am as proud of this chapter of the zine’s life as I am of everything that came before. However, the zine made very little money on its own — the bulk of the support it got was essentially a side effect of the Clockwork Phoenix Kickstarter campaigns. My sense is that the field appreciated Mythic Delirium, but it was a passive appreciation; there were no flurries of social media excitement when new issues came out, and reviewers would for the most part ignore it. I was putting a lot of time into editing and formatting, and creating all those different e-book formats drained away time I could use for my own writing; there were nowhere near enough subscription purchases to justify paying someone else to do that labor. I had to coldly consider ratios of work invested vs. reward, and I concluded that, barring some miracle, I would end the zine in Spring 2018, giving it a classy farewell instead of just shutting off the hose. I at least got enough support to make that possible.

If I remember right, I reached that decision in 2016, and even before then it had loomed as a possibility.

Funny thing about me: I’m an agnostic, but I believe, perhaps irrationally, in guidance offered by serendipity. There were times, earlier in Mythic Delirium’s history, when I considered shutting it down, but something always happened that convinced me the time wasn’t right. This time it worked the opposite way: things that might have made me reconsider resoundingly did not happen. There were other things that happened, though–I’ll keep those details private–that made me happy I didn’t have much longer to go.

That knowledge also made me work even harder to make the final run of issues special. So I have no regrets.

We’re reprinting your short story, “Tardigrade,” as part of the feature. Can you provide us with a little context for the story – its inspiration, when and how you wrote it, what it is about the story you continue to find most effective or interesting, its prior publication history?

I started “Tardigrade” as a lark back in late 2013. At first, it was just a vignette meant to scare a friend of mine who I thought might squirm while reading about bad things happening to teeth, and who has a phobia of slugs. (The original title was “We Make Holes in Teeth,” the Cavity Creeps chant from the old Crest commercial.) That friend is pretty unflappable, and to this day I don’t know if they found that vignette the least bit scary, as I didn’t hear back after I sent it.

I love visual experiments in text, and in its first form the story was just descriptions of creepy Internet videos and the commands to activate them, though the notion that the things depicted were connected wasn’t as clear as I would have liked it to have been. The story want on the back burner for several months while I drafted The Ghoulmaker’s Aria (the sequel to The Black Fire Concerto) and when I came back to it I decided that for it to really work, we needed to see the person watching the videos. At that point it started to morph into “Tardigrade.” A couple months later I received an unexpected invitation from Jason V. Brock to contribute to his anthology A Darke Phantastique, if I could turn something around within a week (!!!) — I finished up “Tardigrade,” Jason loved it, and before the end of the year it was out in print, one of the few times I’ve had something snap together that fast.

Where else can our readers find your work (both online and in print) and, for those who are just beginning to explore it, where would you suggest they start?

If I might indulge in a radio show-style deep cut: if you’re interested in a varied sampling of my poetry, you can go to descentintolight.com and check out this entry, which links  to a series of posts I did for National Poetry Month in 2011 in which I reprinted 13 of the poems collected in The Journey to Kailash, and discussed in detail how and why I wrote them. I also did audio readings of each poem, which you can listen to if you enable Adobe Flash.

If you want more free samples, a number of my stories have been reprinted online or adapted into podcasts. Apex Magazine reprinted both my Nebula-nominated story “The Button Bin” and its novella-length sequel “The Quiltmaker.”  Wilson Fowlie’s reading of “The Button Bin”  at Pseudopod has been praised as one of the site’s best podcasts, period.  StarShipSofa has a reading I recorded of “Her Acres of Pastoral Playground”  that incorporates sound effects. Tales to Terrify has a great reading by C. S. E. Cooney of “The Red Empress,” the first chapter in The Black Fire Concerto. Setsu Uzume made a delightful recording at Podcastle of my new-ish story “The Cruelest Team Will Win.”

And there’s plenty more out there. Most of the books that I’ve mentioned remain in print and available through online retailers. The Mythic Delirium Books website  has links to most of the ones actively available, and my author home page has links to a few more.

Thanks, Mike, for sharing these generous responses, and this wealth of resources, with our readers!

Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,