Christian Explanations of Vampires, Werewolves, and Witches

 Copyright 2021 by Gary L. Pullman

When Christianity became the dominant religion of the Western world in 313, beginning with Emperor Constantine's proclamation of the Edict of Milan, new explanations were provided as to the origins and natures of various monsters for whom their origins and natures had differed during per-Christian days. This post traces these developments with regard to a few of the monsters that are staples, as it were, of horror fiction.

 

The Dunwich Horror by Tatsuya Morino. Source: pinktentacle.com

For example, the Russian Orthodox Church regarded vampires as once been witches or who had rebelled against the faith (Reader's Digest Association's “Vampires Galore!” However, an account of vampires was included in the second edition (1749) of Pope Benedict XIV's De servorum Dei beatificatione et sanctorum canonizatione suggested that vampires existed only in the imagination.

 

Portret van de theoloog Augustin Calmet by Nicholas Pitau. Source: Wikipedia

On the other hand, French theologian Dom Augustine Calmet was of the opinion that vampires, in fact, did exist, his research suggesting that “one can hardly refuse to credit the belief which is held in those countries, that these revenants come out of their tombs and produce those effects which are proclaimed of them.”

The opinion of the Pope and of Calmet seems to represent, in general, the beliefs of the populace: either vampires were imaginary or they were revenants (animated corpses returned from the grave).

 

 

A German woodcut of werewolf from 1722. Source: Wikipedia

The Church's stance, as expressed in the fourth-century Capitulatum Episcopi was that belief in werewolves marked one as an “infidel,” since God alone had the power to transform one species, such as human beings, into another, such as wolves.

During the Middle Ages, however, theologians took their cue from Augustine, who seemed to believe in the possibility of werewolves.

Illustration of werewolves from Werewolves of Ossory by Gervase of Tilbury. Source: Wikipedia 

In Werewolves of Ossory (c. 1200), Gervase of Tilbury suggests that such human-animal transformations, including of men and women into wolves, having actually been witnessed a number of times, should not be lightly discounted as having occurred.

Source: ebay.com

Other medieval works contended that God punished sinful men and women by transforming them into werewolves and assured readers that anyone that the Roman Catholic Church excommunicated would become werewolves (Ian Woodward, The Werewolf Delusion). Both God and saints had the power to effect the transformations of humans into werewolves, as St. Patrick was alleged to have done in regard to the Welsh King Vereticus.

 

 Witches Sabbath by Francisco Goya. Source: reddit.com

According to Protestant Christianity, the witch, another monstrous figure, known to both the ancients and the people of the Middle Ages, gains her power—and most witches are female—by entering a contract with a demon (M. M. Drymon, Disguised as the Devil: How Lyme Disease Created Witches and Changed History).

Although Christian explanations of vampires, werewolves, and witches developed over many years, changing or emphasizing certain various features over others at times, it is clear that, in general, such creatures were products of dark magic or of sinful behavior, such as rebelling against God, blasphemy or heresy, entering contracts with demons, or practicing pagan faiths.

The Horror of Abandonment

Copyright 202 by Gary L. Pullman 

 

Although the evil in Cujo takes the form of a rabid dog, this poster suggests the true evil of the movie based on Stephen King's novel: the adulterous affair that arises from neglect and represents an abandonment of the adulteress's husband and son; it is her unfaithfulness that tears her family apart.

A major theme of horror stories, in both film and in print, is abandonment. Often, such desertion is symbolically represented by an abandoned house or by empty rooms. It is also frequently suggested by images of crumbling stone castles or manor houses or by dilapidated houses or other symbols of neglect, including yards overrun with weeds, uncut grass, and overgrown sheds or other structures. In itself, isolation can also be representative of abandonment: a remote cabin in the woods, a castle atop a lone promontory, an expanse of empty beach, an uninhabited island, the middle of a desert, a narrow trail through a rain forest, an oil rig at sea.

The type of edifice or landscape can also imply what has been abandoned or what is at risk of abandonment: a church may suggest that religious faith has been abandoned; a hospital, the attempt to control or cure a rampant disease; a manor house, a family and its connection to the community of which it was once a vital part; a military barracks, war or peace (depending on the reason for abandonment); a strip mall, a dearth of customers.

In every case, the common element is change: something has occurred that has caused the clergy or the congregants, the medical staff or the patients, the family members, the troops, or the business owners or the customers to leave their beloved or customary place of worship, medical center, home, installation, or shopping center. The “something” is apt to be the story's villain, whatever form it takes.

Being abandoned is horrific because it results in the loss of social, psychological, commercial, medical, and other forms of support vital to the abandoned individual's or individuals' safety, health, and welfare. Being abandoned forces the abandoned to fend for themselves, even when they do not have the expertise to do so. In a highly technologically advanced society, no one can know all things or do all things. Assistance in many, not a few, endeavors is both essential and necessary. Most cannot diagnose and treat health complaints, especially horrific injuries or potentially fatal diseases; resist or defeat an army; or provide the products of the marketplace crucial to individual and communal survival.

We are, each and all, much more dependent than we might like to admit; we owe our continued happiness, safety, health, and welfare to others much more than we do to ourselves. That is the message of horror stories in which a villainous force or being lays waste to the infrastructure of religious, psychological, social, medical, commercial, and other means of support essential to human life. We like to think of ourselves as independent, as able to fend for ourselves, as self-sufficient and autonomous individuals.

Horror stories that rely on the theme of abandonment beg to differ; they take, as their implicit or explicit task, the teaching of the lessons of our mutual dependence, of our need for one another, of our need to rely on each other rather than to deceive ourselves with the erroneous belief that we are, each and all, self-reliant. The recognition of such a reality should promote humility and compassion and generosity. In horror stories, it is characters with these attributes who, generally speaking, survive, while the arrogant, the indifferent, and the parsimonious do not. In the midst of the coronavirus pandemic, these are wise, worthwhile lessons, to be sure.

 

Unsafe

Copyright 2018 by Gary L. Pullman

For most, home is a sanctuary, where it's safe to be oneself, to relax among loved ones, and to share one's innermost thoughts and feelings. In such a place, we let down our guard; we lower our defenses; we unbend. It is a safe place, free from the “slings and arrows” of everyday life, if not of “fortune.”

Other safe places, other retreats, include resorts; city, country, state, or federal parks; churches, temples, or mosques; friends' or neighbors' houses; the lodges of fraternal organizations; schools; and workplaces.

That is, they are usually safe.

Which is why they're all the more horrific and terrifying when they turn out to be anything but safe. 

Part of the horror and terror we feel when safe places are no longer safe stems from the overturning of our expectations. We expect to be safe, to be secure, to be protected. Experience has taught us that we need not fear danger in our homes, resorts, parks, houses of worship, lodges, schools, or workplaces. We have come to believe they are protected havens. When these expectations are upset, the horror and fear we experience are intensified.

In horror fiction, our safety is violated by various means. A sanctuary may be invaded. Certain parties may defy laws or moral strictures. Poor judgments on our part or another person with whom we're associated may lead to unpleasant, injurious, or even fatal consequences. We may be subjected to the cat-and-mouse maneuvers of an obsessed stalker or the machinations of a serial killer. A house guest may become our worst nightmare. Someone we trust may prove untrustworthy. 

Horror movies and novels play on our fear that, even in a retreat, we may not be safe, that there may, in fact, be no safety, no matter where we are, where we go, or with whom we spend our time, whether with family, friends, neighbors, vacationers, worshipers, lodge brothers or sisters, faculty or classmates, or workplace colleagues. When a safe place proves to be dangerous, there is no safety anywhere.

Such truly is the case, of course: none of us is safe, not entirely, not really. At every moment, our lives hang in the balance. We could die of disease, of injury, of poisoning, of automobile or airplane crashes, of workplace accidents, of falls, of animal attacks, of drowning, of choking on food or drink, by fire, by insect bites or stings, by drug overdoses, through starvation, from complications of surgery or medical care, by explosives, to name but a few common causes of death. Life is fragile. 

Our susceptibility to harm and our dependency on nature for the fulfillment of our needs puts us at the mercy of disease, pestilence, famine, flood, wild animals, each other, and a host of other dangers. We are not as in control as we might have supposed; we are not as able to defend or provide for ourselves and others as we might have thought.

In horror fiction, our dependency, our fragility, our vulnerability are highlighted by extreme dangers. We face monsters, not germs; aliens, not insects; paranormal and supernatural figures and forces, not natural disasters. Such adversaries personify these actual threats, giving them, if not exactly a human face, a personality. Anthropomorphism makes the monstrous relatively human. In the monsters of horror fiction, we encounter that which both is and is not ourselves.

It is we ourselves who make our safe havens unsafe, just as it is we ourselves who are endangered by these threats. We are both hunter and hunted, victimizer and victim, killer and killed. We are Dr. Jekyll and Mr. Hyde, Dr. Frankenstein and his monster, the man and the wolf as well as the wolfman.

Movies and novels in which such threats occur, as reminders of our own finitude, vulnerability, dependency, fragility, and relative helplessness, include:

When a Stranger Calls (1979): A baby sitter is terrorized by a stranger who calls her repeatedly, asking whether the children she has checked on the children she is watching. Later, the babysitter, now a married woman and mother, is enjoying dinner at a restaurant when she receives a telephone call. The caller, the same man who'd called her years ago while she was babysitting the children he killed, asks, “Have you checked the children?”

The Resort (2004): Bentley Little's 2004 novel is summarized by the publisher, Signet:

. . . Welcome to The Reata, an exclusive spa isolated in the Arizona desert. Please ignore the strange employees and that unspeakable thing in the pool. And when guests start disappearing, pretend it isn't happening. Enjoy your stay, and relax. Oh...and lock yourself in after dark.

Club Review adds.

. . . Opulent doesn't begin to describe the Arizona getaway where Lowell Thurman, his wife, Rachel, and their three young sons have come for one glorious week. Everything at The Reata is perfect-although Rachel is a bit unnerved by the openly lustful gaze of one of the gardeners, something she doesn't mention to Lowell. Nor does he tell her about the frightening sensation he has in the pool of hands clutching at him, trying to pull him under. . . . . To the Thurmans' horror, guests begin to disappear.

For those who'd like to test the waters, here's a dip into The Resort:

He was halfway across the pool when someone grabbed his foot.

Lowell kicked out, flailing wildly, shocked more than anything else, but the grip on his foot tightened, bony fingers digging into the thin flesh, holding him firm. For a brief moment he was swimming in place like a cartoon character, then the hand let go and he floundered [sic] in the water as he fought against a force that was no longer there. 

Twisting, spluttering, trying to keep himself afloat and determine who had grabbed him at the same time, Lowell looked down into the choppy bubbly water beneath him, then scanned the surface of the pool. It was empty. There was still no one in the room but himself (48).

Summer of Night: A Barnes & Noble overview of Dan Simmons's 1991 novel, which has been favorably compared to Stephen King's It, states:

It's the summer of 1960 and in the small town of Elm Haven, Illinois, five twelve-year-old boys are forging the powerful bonds that a lifetime of change will not break. From sunset bike rides to shaded hiding places in the woods, the boys' days are marked by all of the secrets and silences of an idyllic middle-childhood. But amid the sun-drenched cornfields their loyalty will be pitilessly tested. When a long-silent bell peals in the middle of the night, the townsfolk know it marks the end of their carefree days. From the depths of the Old Central School, a hulking fortress tinged with the mahogany scent of coffins, an invisible evil is rising. Strange and horrifying events begin to overtake everyday life, spreading terror through the once idyllic town. Determined to exorcize this ancient plague, Mike, Duane, Dale, Harlen, and Kevin must wage a war of blood—against an arcane abomination who owns the night One of the most frightening scenes of this novel occurs in the town's park, during the showing of a free movie. It is impossible to do more than to merely suggest the eerie, frightening quality of the scene's setting, but this excerpt will, hopefully, provide a slight indication:

“What's that?” whispered Lawrence, stopping and clutching his bag of popcorn.

“Nothing. What?” said Dale, stopping with his brother.

There was a rustling, sliding, screeching from the darkness in and above the elms.

“It's nothing,” said dale, tugging at Lawrence to get moving. “Birds.” Lawrence still wouldn't move and Dale paused to listen again. “Bats.” 

Dale could see them now, dark shapes flitting across the pale gaps between the leaves, winged shadows visible against the white of First Prez as they darted to and fro. “Just bats.” He tugged at Lawrence's hand. 

His brother refused to move. “Listen,” he whispered. . . .

Trees rustling. The manic scales of a cartoon soundtrack dulled by distance and humid air. The leathery flap of wings. Voices.

Instead of the near ultra-sonic chirp of bats scanning the way ahead, the sound in the motion-filled darkness around them was the screech of small, sharp voices. Cries. Shrieks. Curses. Obscenities. Most of the sounds teetered on the brink of actually being words, the maddeningly audible but bot-quite-distinct syllables of a shouted conversation in an adjoining room, But two of the sounds were quite clear.

Dale and Lawrence stood frozen on the sidewalk, clutching their popcorn and staring upward, as bats shrieked their names in consonants that sounded like teeth scraping across blackboards. Far, far away, the amplified voice of Porky Pig said, “Th-th-th-that's all, folks!”

“Run!” whispered Dale (52).

Summer of Night also presents harrowing scenes set in its characters' homes (especially Dale's basement!), the children's school, and a local church.

Another novel by Bentley Little, The Revelation (2014), recounts the evil deeds that ensue the arrival of a revivalist following the mysterious disappearance of a small-town preacher. According to Library Journal—

—In Randall, Arizona, portents signal a looming disaster of apocalyptic proportions: there are stillbirths, animal sacrifices, church desecrations, and mysterious disappearances. An ancient-eyed and omniscient preacher arrives and claims that Satan is collecting the souls of the stillborn infants and murdered townspeople, causing them to commit further grotesque crimes. He recruits the sheriff, the Episcopal priest, and expectant father Gordon Lewis, whose unborn daughter is, apparently, Satan's goal, but how this will cause the apocalypse is never explained. However, Little's story, is as typical of his novels in general, ends poorly, with no logical or believable explanation of the central conflict, and Library Journal contends, ill-defined and unmotivated characters, the lack of “revelations,” and a “flimsy plot” make “a forgettable book.”

Most of Little's books end the same way, unraveling toward their conclusions, which is more than frustrating. His faithful readers know this will happen and forgive him, because, until the end, he takes them on one hell of a scary, eerie ride and almost always includes some form of unconventional sex which is, although disturbing, titillating enough.

Stephen King also offers a novel set, among other locations, in a church, but Revival (2015), like The Revelation, has an unconvincing, theologically shallow—indeed, absurd— ending, suggesting that the author was writing from the hip, as it were, with no clear idea of the story he was telling. Would Little and King to take the advice Edgar Allan Poe offers in “The Philosophy of Composition,” and write their stories backward, with a solid, believable (within the context of the story itself) conclusion firmly in mind, their fiction would improve immensely.

A blurb summarizes the story, such as it is:

The new minister came to Harlow, Maine, when Jamie Morton was a boy doing battle with his toy army men on the front lawn. The young Reverend Charles Jacobs and his beautiful wife brought new life to the local church and captivated their congregation. But with Jamie, he shares a secret obsession—a draw so powerful, it would have profound consequences five decades after the shattering tragedy that turned the preacher against God, and long after his final, scathing sermon. Now Jamie, a nomadic rock guitarist hooked on heroin, meets Charles Jacobs again. And when their bond becomes a pact beyond even the Devil’s devising, Jamie discovers that the word revival has many meanings.

Sorry, I don't have a sample excerpt on hand, having tossed my copy a while back, which is just as well.

IMDb offers a succinct synopsis of director Robert Angelo Masciantonio's Neighbor (2009), a horror film in which “a mysterious new girl arrives in posh suburban neighborhood and quickly sets out to terrorize the town. As she starts breaking into homes and torturing the occupants, they begin to realize that she isn't just another girl next door.”

An oldie but goodie, The Stepford Wives (2004), directed by Frank Oz, involves a fraternal organization of wealthy men who have perfected a way to give their wives a complete makeover worthy of a modern-day Pygmalion who uses high tech rather than a hammer and a chisel to create his version of the perfect woman.

High schools and universities are frequent settings for both horror novels and horror movies. The Roommate (2011), directed by Christian Christainsen, is one of the latest to locate its eerie incidents in a university: “a college freshman who realizes that her new best friend is obsessive, unbalanced . . . and maybe even a killer” (IMDb). Disturbing Behavior (1998), director David Nutter's part-sci fi and part-horror movie, set in a high school, is a junior version of The Stepford Wives, in which “The new kid in town stumbles across something sinister about the town's method of transforming its unruly teens into upstanding citizens.”

These films and others of these types reflect many individuals' fears as well as societal insecurities. If one's home is not inviolate, what place is? If we are not safe in our homes, are we safe anywhere? Dangers often come without, in the form of stalkers, serial killers, or murderous burglars, but they can also come from within, in the form of abusive parents, deviant children, or, as in Stephen King's novel Cujo, and the film adaptation of the same title, the family pet. 

Resorts are supposed to be places at which we can get away from all the petty concerns of everyday life and enjoy ourselves as we pursue pleasures we don't usually have the time to indulge, but, when things go awry, these retreats can become anything but a place of refuge; they can be transformed into places from our worst nightmares or from hell itself.

We often visit city, county, state, or national parks to picnic with family or friends. Companies may treat their employees to picnics in the park. We go there to walk our dogs, to ride horses, to visit nature (but on our own terms, in comfort, maintaining communications with the outside world at all times), or to witness wonders we can't imagine in our backyards back home. When earthquakes, flood, fires, landslides, or wildlife threaten us, we realize just how alone we are. If we're not well versed in the techniques of survival, we're not apt to live to tell of our adventures. 

Horror novels and movies, such as Stephen King's 1999 novel The Girl Who Loved Tom Gordon, director Adam MacDonald's Backcountry (2015), and Maurice L'Heureux's Into the Back Country (1982), director Keith Kurlander's Cold, Creepy Feeling (2010), and a slew of others show that human beings, no matter how much they might like to believe they've tamed nature and domesticated animals, are definitely not in control of their destinies.

Millions of people around the world believe in God, although their concepts of the divine sometimes differ widely. What is common to the majority of the world's great religions, however, is faith in Providence. God, the members of Judaism, Christianity, and Islam believe, not only created the universe but also takes a direct, personal interest in its operations, including the affairs of the men, women, and children He created. God loves and protects humanity, adherents of these religions believe, although He is also a God of justice and righteousness. That doesn't mean sinners and God's own greatest adversary, the devil, won't resist, defy, and disobey their Creator. Many exorcism films, such as William Friedkin's The Exorcist (based on William Peter Blatty's 1973 novel of the same title), director Scott Derrickson's film The Exorcism of Emily Rose, and director Mikael Håfström The Rite (2011) explore the conflict between the divine and the diabolical, with humans as their battlegrounds.

It's not a neighbor, but a landlord, who represents danger for the young married couple in director Victor Zarkoff's voyeuristic thriller 13 Cameras. The problems with neighbors today is that they're not very neighborly. We don't really know them, and they don't really know us. Occasionally, when we chance to meet, we exchange pleasantries with them, smile, and wave, but they are essentially strangers to us, and strangers are unknown quantities. What we don't know could get us killed, horror novels and movies insist, so it's best to avoid them, as much as possible. Such movies as director Craig Gillespie's Fright Night (2011), director Mac Carter's Haunt (2013), director Rodney Gibbons's The Neighbor (1993) remind us of some of the dangers neighbors can represent, including vampirism, murder victims' ghosts, and adultery.

Bentley Little's novel The Association (2017), Peter Straub's novel Ghost Story (1979) and the 1981 film adaptation by John Irvin, suggest, respectively, that homeowner's associations and men's clubs are evil or possess evil secret that can destroy or end lives.

Are our children safe at school? (The spate of school shootings since 1999 suggest, quite clearly, the answer is no.) Are they being taught what they need to learn, or, worse yet, are they learning lessons no child should be taught? Are the teachers helping or hurting my child? A lot of parents are uneasy about school staff and educational curriculum. More than a few teachers, at every level of public education, except, perhaps, preschool and kindergarten, have had illicit sex with students, some of whom have, indeed, been raped. Not every parent wants young children to learn about every sexual practice imaginable. Novels like Little's The Association play on this fear, while King's novella Apt Pupil, examines the threats that students sometimes pose toward faculty members. Other novels and movies explore themes associated with colleges and universities: Little's University ( 2017) and such films as director Mark Rosman's The House of Sorority Row (1983), The Dorm That Dripped Blood (1982), directed by Stephen Carpenter and Jeffrey Obrow, Black Christmas (1973), director Fred Dekker's Night of the Creeps (1983), and a host of others depict college and university days as something much less nostalgic than most graduates are likely to remember them.

Many horror novels and movies are also set in workplaces: director Tobe Hooper's The Mangler (1995) (one of the silliest premises for a horror movie ever!), Psycho (1960) (a classic Alfred Hitchcock set largely in the roadside Bates Motel), The Funhouse (a carnival setting, courtesy of director Toby Hooper) are only a few of the myriad. Novelists, too, favor such settings, Douglas Preston and Lincoln Child do in Relic (2003) and as Bentley Little does in The Consultant (2015) and The Store (1998), and as Dean Koontz does, in part, in Watchers (2003) and several of his other novels, including his Odd Thomas series (2007-2015), to mention but a few. We all have to work, but few of us truly enjoy our jobs, some of which are dangerous in themselves. On top of that, we may have a diabolical manager, monstrous colleagues, and crazed clients. These books and movies tap into these daily frustrations and annoyances, exaggerating them to the point that our jobs don't look all that bad, after all. At least, no one's trying to kill us (as far as we know).

Of course, urban fantasy novels in the horror mold, including my own A Whole World Full of Hurt (2016) have cities as their settings, but that's the topic for a different post.

Moving Chess Pieces "Under the Dome"

Copyright 2010 by Gary L. Pullman

Much of the next section of King’s novel is dedicated to moving his chess pieces into place in preparation for the coming showdown between the forces of good and the forces of evil. In a series of usually brief scenes, he sets up the action to come.

The friends of Barbie gather at the Congo Church for their planned meeting. As they pray, the pastor, Piper Libby, who is “no longer sure just who” (or even whom) she is “talking to when” she herself prays, surveys the faithful, who make up the village that King so often finds it takes to thwart the threat that has raised its ugly head in his novel; all are present but Colonel Barbara and physician’s assistant Rusty Everett:

. . . two recently fired lady cops, a retired supermarket manager, a newspaperwoman who no longer had a newspaper, a librarian, the owner of the local restaurant, a Dome-widow who couldn’t stop spinning the wedding ring on her finger, the local department store tycoon, and three uncharacteristically solemn-faced kids sitting scrunched together on the sofa (807).

Twelve are present and to others are absent, making those who will spearhead the attack on evil, represented by Big Jim Rennie, Chief Randolph, and their cronies in one camp and Phil (“The Chef”) Bushey and Andy Sanders in another (and possibly the extraterrestrials or whoever created the dome in a third). The small party recalls such traditional storylines as Moses against Pharaoh, David against Goliath, or Samson against the Philistines. Except for the combat skills and military knowledge of Barbie and the police experience of the two former police officers, the underdogs don’t seem to have much going for them except their love of their community, a love of freedom, a belief and trust in God, and a willingness to fight for their values and faith. They seem hopelessly outmatched by the resourceful, efficient, and determined criminal Big Jim Rennie and who- or whatever invented the dome. The reader is interested in seeing how (not so much whether) the small band of citizens will succeed.

The fellowship fills one another in on the situation as they are able to piece it together, and former deputy Jackie Wettington offers a possible cause for the aberrant behavior of Big Jim and Junior, suggesting that they share “the same wild strain of behavior--something genetic--coming out under pressure” (808). As they discuss their plans, an intimacy develops among the conspirators, and they ask one another to call them by their first names. A feeling of solidarity emerges among them that is as strong, if not stronger, the reader suspects, as the solidarity among Jim Rennie’s supporters. After springing Barbie and Rusty from jail, the conspirators decide to use the abandoned McCoy residence atop Black Ridge, where the dome generator is, as their safe house so they can protect the generator from Big Jim, should he try to gain access to the device. Joe McClatchey recommends that they find a way to return the Geiger counter to the town hall’s bomb shelter so that, should Big Jim and his men attempt to attack the McCoy place, they will be frightened away by the Geiger counter’s warning, ignorant of the fact that the radiation at the Black Ridge site is “just a belt” through which they “could drive right through. . . without any protection at all and not get hurt” (813)

Julia’s dog Horace, left with Andrea Grinnell, again hears the voice of the dead Brenda Perkins, urging the Corgi to take the incriminating file concerning Big Jim’s illegal activities to Andrea. The selectman recalls the newspaperwoman’s earlier visit and opens the envelope so that “most of Big Jim Rennie’s secrets” fall “out into her lap” (816).

King surprises the reader by Andrea’s choice not to reveal to Julia that Horace found the file of evidence that Brenda’s husband, Police Chief Howard (“Duke”) Perkins had been compiling against Big Jim. Instead, Andrea loads a pistol, intending to murder her fellow selectman as soon as she gets the chance to do so.

Junior, having awakened in his hospital room is so sick that even he is aware of it, despite the fact that he is not suffering from one of his many, frequent headaches:

There was a suspicious weakness all down the left side of his body, and sometimes spit slipped from that side of his mouth. If he wiped it away with his left hand, sometimes he felt skin against skin and sometimes he couldn’t. In addition to this, there was a dark keyhole shape, quite large, floating in the left side of his vision. As if something had torn inside that eyeball. He supposed it had (824).

Junior hallucinates, and he is not always able to recognize these breaks with reality, As a result, he comes to believe that his father, Big Jim, has conspired with Thurston Marshall to poison him. Paranoid, Junior thinks only Alice and Aidan Appleton are trustworthy; everyone else is out to get him. He plans to kill Barbie and his father before kidnapping and becoming the caretaker for the Appleton children. Once he becomes their surrogate father, Junior believes, God will extend his lifetime, preventing his death from “thallium poisoning” (826). Better yet, he decides, he will take the children to the McCain pantry, in which he’d stored the bodies of Angie McCain, Dodee Sanders, and Lester Coggins.

Awakened by pain caused by the injuries she’d sustained during the food fight at the Food Town supermarket, Henrietta Clavard, released from the hospital to finish recuperating at home, hears the lamentations of her neighbor’s dog, Buddy. She is joined in her investigation of the incident by Douglas Twitchell, who is passing by, and they discover Henrietta’s neighbors (Buddy’s owners) dead; like an increasing number of other Chester’s Mill residents, the elderly couple has committed suicide.

Big Jim, having checked out of the hospital, meets with several of his lieutenants at Sweetbriar Rose: Police Chief Peter Randolph, Deputy Freddy Denton, and Special Deputies Melvin Searles and Carter Thibodeau, his bodyguard. Once again, for a character who is modeled upon Dick Chaney and George W. Bush, Big Jim seems a great deal like Barack Hussein Obama: “he had already started drafting a list of executive orders, which he would begin putting into effect as soon as he was granted full executive powers” (832). During their luncheon, Big Jim sets up the raid on the methamphetamine lab. Colonel C ox calls to deliver the news that there is radiation atop Black Ridge.

Claire McClatchey wants to accompany the others to break Barnie and Rusty out of jail. Her son and Jackie Wettington dissuade her.

As Rose, Ernie, and Norrie, drive to Jim Rennie’s Used Cars, King’s omniscient narrator reminds the reader that the environment under the dome is continuing to deteriorate:

“The air smells so bad,” Norrie said.

“It’s the Prestile, honey,” Rose said. “It’s turned into a big old stinky marsh where it used to run into Motton.” She knew it was more than just the smell of the dying river, but didn’t say so. They had to breathe, so there was no point in worrying about what they might be breathing in. . . (836).

After Ernie steals a van from Jim Rennie’s Used Cars, he, Norrie, and Romeo load it and Romeo’s Escalante with supplies: rifles, lead rolls, food, masking tape, and other items.

Ollie Dinsmore, tossing rocks at the dome, laments his mother’s suicidal death.

Junior Rennie leaves the hospital. Instead of killing his father first, Junior, thinking more clearly and feeling better (his limp has vanished and the keyhole shape in his left eye is smaller), decides to kill Barbie first instead, since Big Jim’s speech will provide “good cover” (849). He is still hallucinating, though: he sees a wolf in the house he shares with his father and imagines that he is now the wolf, having become a werewolf. His limp returns, too. He leaves the house, laughing at a joke he never understood and the punch line to which he’s forgotten.

Carolyn Sturges packs sandwiches for her charges, Alice and Aidan Appleton, who want to attend Big Jim’s speech.

Andrea’s appearance is much better, although she hasn’t finished undergoing her withdrawal from pain pill addiction. She stows her .38 and the file of incriminating evidence against Big Jim in her purse, intent upon killing the villain “in front of this whole town” (852).

The townspeople begin to arrive for Big Jim’s speech. Linda, with her police radio in a pocket of her dress, sits with Andrea. The Appleton children introduce themselves to the women and vice versa.

Big Kim gives Chief Randolph and Special Deputy Thibodeau instructions as to how to enter the stage and what to expect concerning the agenda: prayer, National Anthem, speech, and vote, concluding “This is going to be fine.” King’s omniscient narrator overrules Big Jim, though, announcing “He was certainly wrong about that” (856), providing foreshadowing that maintains--indeed, to a degree, increases--suspense.

As the Star-Spangled Banner begins to play inside the Town Hall, Barbie’s rescue team swings into operation, Rose Twitchell, Claire McClatchey, Joe McClatchey, Norrie Calvert, Benny Drake, Lissa Jamieson, and Joanie Calvert taking Rose’s car and the Sweetbriar van to the McCoy cabin atop Black Ridge while Ernie Calvert serves as the “wheelman” (857) for Jackie Wettington and Romeo Burpee, who use the van that Ernie stole from Big Jim’s used car lot as the getaway vehicle after the former deputy and the department store owner have liberated Colonel Barbara and physician’s assistant Rusty Everett from the Chester’s Mill police station.

During his speech, after reminding his audience that Barbie has been arrested “for the murders of Brenda Perkins, Lester Coggins, and . . . Angie McCain and Dodee Sanders,” Big Jim explains the origin of the dome (not, of course, that his explanation is likely to be trustworthy):

“What you do not know,” Big Jim continued, “is that the Dome is the result of a conspiracy perpetuated by an elite group of rogue scientists and covertly funded by a government splinter group. We are guinea pigs in an experiment, my fellow townspeople, and Dale Barbara was the man designated to chart and guide that experiment’s course from the inside!” (860)

Big Jim also informs pins his own methamphetamine operation and identifies Colonel Cox as an impersonator who is really a part of the conspiracy of “rogue scientists” and “government splinter group” members. His speech has the desired effect; it enrages his audience. Then, Big Jim tells them that, should they want Barbie shot, it will be by “police firing squad,” not by lynching (861).

Junior starts for the police station, to kill Barbie.

Big Jim warns his listeners not to believe whatever Colonel Cox says during the Dome Visitors’ Day tomorrow, cautioning them that the supposed military man may even say that Big Jim himself headed the methamphetamine operation, to which Andrea Grinnell declares, “You did” (862). She presents Big Jim’s audience with a challenge of sorts, arguing:

“You people need to put your fears aside for a moment. . . . When you do, you’ll see that the story he’s telling is ludicrous. Jim Rennie thinks you can be stampeded like cattle in a thunderstorm. I’ve lived with you all my life, and I think he’s wrong” (862).

When Big Jim orders her evicted from the town meeting and escorted home or to the hospital, the people surprise him by insisting that she be allowed to speak, too, since “she’s a town official, too” (863). Andrea holds the file of incriminating evidence against Big Jim aloft, so the audience can see it, but as she starts to explain the envelope’s contents, she gets the “shakes” (864), her revolver falls from her purse, and she is shot to death by Special Deputy Thibodeau, who also steals her envelope, hiding it under his shirt. Carolyn Sturges is shot and killed by Deputy Freddy Denton.

At the police station, Junior shoots his way past the deputies on duty, killing all three--Rupert Libby (Piper’s cousin), Stacey Moggin, and Mickey Wardlaw, reloads using Stacey’s ammunition, and goes downstairs, to the cells, to kill Barbie.

On his way to Barbie’s cell, Junior notices Rusty Everett. Before he can kill the physician’s assistant, however, Barbie calls to Junior, taunting him by saying, “I got you, didn’t I? I got you good!” and flipping him off with both middle fingers. As Junior shoos round after round of ammunition at Barbie, the colonel manages to dodge the terminally ill assassin’s aim, taunting him all the while. As Junior closes in for the kill and Barbie remembers the knife he’s hidden inside his mattress, Barbie hears Rusty cry, “Get him!” (877) and the soldier wonders which side the physician’s assistant is on.

Although Rusty came across as brave in the earlier scene in which he relocated his own dislocated fingers, he is terrified of the mad, monstrous Junior. Shamefully, “Rusty stepped backward, thinking that perhaps Junior would miss him on his way by. And perhaps kill himself after finishing with Barbie.” Rusty is ashamed of himself for thinking these thoughts: “He knew these were craven thoughts, but he also knew they were practical thoughts. He could do nothing for Barbie, but he might be able to survive himself” (871). Certainly, the reader loses some respect for Rusty, because of his display of cowardice, but the reader also realizes that the physician’s assistant, unlike Barbie, is a civilian, not a military man trained in survival tactics and close combat skills. Unlike Barbie, Rusty has never served in the military, much less in combat. Therefore, his fear is understandable, whereas Barbie’s own fear (he sweat and shook when Deputy Ollie Ortega had threatened to shoot him) is less forgivable, as is his “forgetting” about the knife he’d hidden inside his bunk’s mattress. It seems most unlikely that a man with blacks ops training, hand-to-hand fighting training, and combat experience would forget such a vitally important fact. King’s soldier does, however, and this forgetfulness could easily have cost him both his life and Rusty’s.

Fortunately, during Junior’s attack, Jackie Wettington and Romeo Burpee entered the police station and, seeing the dead deputies, hastened down to the cells, where the former deputy shoots and kills Junior before the selectman’s son can assassinate Barbie. It was to them, unseen by Barbie, that Rusty had been shouting “Get him!,” meaning Junior, not Barbie, of course.

Deputy Freddy Denton and Special Deputy Melvin Searles enter the police station just as Romeo Burpee comes upstairs. Holding the bogus lawmen at gunpoint, Rommie orders them into a cell downstairs.

Barbie, Rusty, Jackie, and Ernie wave to police officers outside the Town Hall as they drive their stolen van out of town, “headed toward Black Ridge” (881).

King’s omniscient narrator keeps the reader reading by concluding many of these brief scenes with a sentence or two that foreshadows imminent violence, conflict, or catastrophe:

. . . at least if she’s with the rest of the town, she’s safe.

That was what he thought before the gunfire started (859).



Later she would wonder how many lives might have been saved if she had told Rommie okay, let’s roll (862).

In the pandemonium, no one heard the shots from next door (867).

“Ah, Jesus,” Rusty said. “We’re in trouble.”

“I know,” Barbie said (867).



“Hello, Baaarbie,” he called down the stairs. “I know what you did to me, and I’m coming for you. If you’ve got a prayer to say, better make it a quick one” (870).



“Close your eyes, Fusty,” Junior said. “It’ll be better that way” (871).



Before the next gunshot came, Barbie had just time to think, Jesus Christ, Everett, whose side are you on? (877)



What his collapsing body revealed was Dale Barbara himself, crouching on his bunk with the carefully secreted knife in his hand. He never had a chance to open it (877).



“Let’s get out of here while we still can,” Everett said (880).

By the way, and for the record, Barbie, who was jailed on page 533 of the novel, finally gets out of his cell (thanks to his rescuers) on page 877 or thereabout, making him Jim Rennie’s prisoner for an approximate count of 344 pages, or 32 percent of the entire story! During this large portion of the novel, Rusty Everett has filled in as the protagonist, apparently, because King’s omniscient narrator (or maybe it’s the voice of the extraterrestrial invaders who may be the inventors of the dome and the cause of all the mischief) declare, when they state as much when they observe that “for the time being, these two men--our heroes, I suppose--are sitting on their bunks and playing Twenty Questions. It’s Rusty’s turn to guess” (802). The existence of two “heroes,” alternating as the story’s central and most important characters makes them both, in effect, protagonists, a feat that seems impossible, even for Stephen King, since, according to the very concept of the protagonist’s being the story’s main character suggests that he or she must also be the only such type of character in the story, for “main” means “chief,” and there is only one chief in any enterprise, a work of fiction included. King’s wanting his reader to believe that there are two “main” characters in his novel betrays another of the narrative’s problematic and confusing elements.

Social Protest vs. (a) Religious Tolerance or (b) Hellfire Under the Dome

Copyrigjt 2010 by Gary L. Pullman

Two forces which conflict with the authoritarian regime that arises in Chester’s Mill, Maine, in the wake of the descent of the dome, a transparent barrier that cuts the town off from outer, surrounding world in Stephen King’s latest novel Under the Dome, are the band of social protesters whom the town’s boy genius, 13-year-old “Scarecrow” Joe McClatchey, organizes and the congregations of Christ the Holy Redeemer Church, pastured by the Reverend Lester Coggins, and the Congo Church, pastured by the Reverend Piper Libby.

None of these organizations, the reader is apt to think, seems likely to stand up to Second Selectman Big Jim Rennie; Police Chief Randolph; Jim’s sadistic son, Special Deputy Junior Rennie; or the U. S. military forces that guard the perimeter of the town.

McClatchey’s Committee to Free Chester’s Mill offers outdated political platitudes such as “FIGHT THE POWER!” and “STICK IT TO THE MAN!” Coggins preaches that the town’s isolation under the dome is the consequence of unconfessed sin. Libby encourages her congregation to “love one another,” characterizing the descent of the dome as a mystery like the affliction to which Job was subjected.

“In times of crisis,” King’s omniscient narrator informs the reader, “folks are apt to fall back on the familiar for comfort”; consequently, “there were no surprises for the faithful in Chester’s Mill that morning; Piper Libby preached hope at the Congo, and Lester Coggins preached hellfire at Christ the Holy Redeemer. Both churches were packed” (192). Of course, McClatchey’s message--“STICK IT TO THE MAN!”--is familiar, too, in quite another way, recalling similar sentiments from the 1960s, when political protest was all the rage.

Against these traditional, or “familial,” approaches to crisis, that of social protest (“STICK IT TO THE MAN!“) and religious tolerance (“love one another”) or “hellfire,” King suggests a third alternative--the one that most of his fiction also implicitly endorses: the banding together of the community--or whatever part of it will band together--against a common foe. So far, at page 192, this is a small band, indeed: former Army captain and current short-order cook Dale (“Barbie”) Barbara; Julie Shumway, the Republican owner and editor of the local newspaper, Democrat; and, possibly, Brenda, the widow of slain police chief Howard (“Duke”) Perkins, who has not yet been enlisted in the community’s cause.

In times past (for example, in Insomnia), King seems to have been more liberal in his ideology than he appears to be today. ‘Salem’s Lot takes issue with disbelief and hypocrisy among the clergy. Since Firestarter, he has been leery of government authority; in Insomnia, he all but champions abortion as a fundamental feminist human right. In Needful Things and, to a lesser extent, Christine, he offers some rather obvious critiques of capitalism. (Needful Things is also highly critical of Christianity’s get-rich-quick prosperity brand of preaching, and was, in fact, according to King himself, inspired by the excesses of Jim Bakker).

In Desperation, though, which is perhaps King’s most religious novel to date, he seems to have reached a turning point and, indeed, a maturation in his thinking about religious faith. On an individual, personal level, such faith, as exercised on the part of Desperation’s David Carver and John Marinville, trust in God can, indeed, move mountains, King suggests, although, in the process, the faithful themselves are apt to be among those hurt the most, both physically and emotionally. If God promises his followers a garden, it’s no longer the Garden of Eden, it appears, but the Garden of Gethsemane.

With nearly 900 pages left to go, I’m not clear yet as to whether Under the Dome will separate the wheat (Piper Libby’s brand of the faith) from the chaff (Lester Coggin’s brand of Christianity), showing the reader what’s fake faith and what’s the real deal (or, perhaps, why both versions of the gospel message offered by these churches is only partially complete and sustainable). Regardless of the outcome of this line of thought, one form of resistance to tyranny that seems likely to stand is the one that is suggested again and again by King’s fiction: it takes a village to stick it to the monster, whether the monster is a nightmarish fiend or a disturbed fellow human being.

Capitalism doesn‘t escape implied censure, either, because, sure enough, in the next scene, which follows hard upon the heels of the papering of Chester’s Mill with posters announcing the Committee to Free Chester’s Mill’s upcoming protest, King introduces Romeo Burpee, who, as the owner of “the largest and most profitable indie department store in the entire state,” hopes to profit from the protest and the churches’ meetings by selling his overstock at “the biggest damn cookout and field day this town has ever seen” (197).

For Burpee, who is always on the lookout for “the main chance,” entrepreneurial capitalism is synonymous, at times, at least, with opportunism, and, when the opportunity presents itself, he is quick to capitalize upon it, as “ruthlessly” as possible. It seems that opportunistic capitalism can save the day no more easily than social protest for the sake of social protest or the preaching of organized religion, either in its gentle-as-a-dove or its serpents-of-hell formulation.

And, now, back to the marathon that is Under the Dome. . . .

Nothing to Fear But Fear Itself?

Copyright 2009 by Gary L. Pullman

We fear countless things.

Things that wait in ambush . Bizarre incidents. Crowds and mobs, flocks and swarms. The close proximity of gigantic things. Darkness. Fog. Cemeteries, graves, morgues, mortuaries, tombs, and other places of the dead. Attics, basements, closets, crawlspaces, and other little-used places. Caves. Underground places. Castles. Mansions. Remote locations. Isolation. Foreigners and foreign lands. Strangers. Men, women, and children. Figurines and statues. Toys. Clowns. Dungeons, prisons, and torture chambers. Disease. Famine. Hunger. Thirst. Death. Dismemberment. Disfigurement. Rape. Pain. Grief. Loss of control. Madness. Sex. Wild animals. Wilderness. Swamps. Deserts. Mountains. Forests. Jungles. Islands. The open sea. Frozen wastelands. Becoming lost. Perversions. Skeletons and skulls. Suddenness. Doctors and dentists. Indifference. The unknown. Natural catastrophes--avalanches, blizzards, droughts, earthquakes, fires, floods, hurricanes, landslides and mudslides, lightning, pestilence, plagues, storms, tornadoes, tsunamis, volcanic eruptions, whirlpools.

“Misery is manifold,” as Edgar Allan Poe observed.

We fear loss--the loss of life, limb, mind, senses, sanity, but we also fear that we may lose whatever we value: self, certain (but not all) others (spouses, children, siblings, pets), home, job, dignity, liberty, truth, financial security, independence, safety, security, freedom from need, luxury, beauty, intelligence, happiness, health, strength, power, talent.

Anything we value can be damaged, destroyed, killed, or taken away.

Anything can happen. To anyone. At any time.

We fear what can threaten any of these persons, places, things, qualities, or ideas. We also fear those who have themselves experienced such losses, for they are reminders that we may suffer similar fates. The one-armed man or the man with a glass eye or a woman with a disfigured face are objects of fear and revulsion because we could be in their places.

Against threats, we erect defenses, physical and emotional, social and otherwise intangible: militia, psychological defense mechanisms, law and social institutions, police forces, firefighting and rescue organizations, philosophy and religion. Threats to these defenses are also threats to us as individuals and communities, nations and a world. War, humiliation, criminality, political corruption, dishonest police, inept firefighters or rescue personnel, new ideas, idolatries and heresies--all are threats to personal, social, national, and universal wellbeing and survival. On a lesser level, baldness, cellulite, hearing loss, diminished vision, impaired mobility, arthritis, wrinkles, reductions in energy, strength, and stamina--these are signs of deterioration, loss of vitality, and approaching or encroaching death.

The cosmetics and fashion industries are built upon the suppression of the effects of aging and the denial of death. Police organizations and prisons exist to protect the public from predatory criminals, the military to defend the country against aggressive nations.

The pharmaceutical industry exists to prevent, treat, and cure disease (and, more and more, it seems, judging by televised commercials, to remedy men who experience erectile dysfunction).
The Roman Catholic Church sees everything but reproductive sex as sinful because non-procreative sexual activities do not support the continuance of the human species. From this standpoint, non-reproductive sex is a threat to human survival, and many horror stories, novels, and movies introduce homosexuality, fornication among teenagers, or other perversions of the heterosexual drive to reproduce as heralding eruptions of the demonic or monstrous into society. Usually, the couples who are involved in such practices meet doom at the hands of the monster or other threat that menaces the characters in the story.

Many offenses can also be defenses. One may hiding to ambush or to avoid being captured or killed. One may organize to defend a family, a community, a nation, or a world, or to attack and defeat the same. Statues may be erected to commemorate, to protect, or to shame--or, possibly, to warn.

Threats can be literal (a monster hiding in ambush) or figurative (arcane or occult knowledge is knowledge that is hidden from others).

“There is nothing to fear,” Franklin Roosevelt assured fearful Americans, “but fear itself,” and yet he, a polio victim, feared that the public he led would regard him as unfit for such responsibility if the all-but-paralyzing effects of the disease he’d suffered were known to the people and took pains always to appear as vigorous and robust as e could.

There is always plenty to fear, and, as long as there is, horror fiction will continue to thrive--and writhe.

Portals to Hell and Elsewhere

copyright 2008 by Gary L. Pullman

If we were to believe fantasy, science fiction, and horror fiction, gateways to hell or other dimensions (if hell is a dimension) are everywhere and range from black holes (The Black Hole) to old-fashioned wardrobes (The Chronicles of Narnia) to mystical hotspots known as hell mouths (Buffy the Vampire Slayer).

These portals have always been interesting, if not fascinating, to me because they represent escapes from everydayness or, in other words, opportunities for adventure that is truly out of this world.

Cemeteries, houses, islands, lakes, mines, prisons, walls--these and many others have been openings to other places, sacred and horrific alike.

One of these portals is supposedly Stull Cemetery, near the Kansas city for which the graveyard takes its name. According to Stull Cemetery: Gate to Hell in Kansas?, a website dedicated to this allegedly unhallowed ground, “Some claim it an evil place; a frightening and even dangerous place--a place with a hidden stairway to hell--a place where Satan comes to visit the grave of his child.” A truly horrifying legend is associated with this burial ground. Another website paints a suitably macabre portrait of the place:

Stull Cemetery, and the abandoned church that rests next to it, is located in the tiny, nearly forgotten Kansas town of Stull. There is not much left of the tiny village, save for a few houses, the newer church and about twenty residents. However, the population of the place allegedly contains a number of residents that are from beyond this earth! In addition to its human inhabitants, the town is also home to a number of legends and strange tales that are linked to the crumbling old church and the overgrown cemetery that can be found atop Stull’s Emmanuel Hill. For years, stories of witchcraft, ghosts and supernatural happenings have surrounded the old graveyard. It is a place that some claim is one of the “seven gateways to hell” (Haunted Kansas: “Stull Cemetery”).

The method by which the legends about Stull seem to have developed is a study, as it were, for aspiring horror writers in how to create a spooky place that seems to be rooted both in history and in the supernatural.

First, the unusual features of the locale and the odd facts concerning it should be identified:

1. The church that once stood on the site was abandoned long ago.
2. The church was finally demolished.
3. The name “Stull” sounds like the more macabre word “skull.”
4. The devil allegedly appears in Stull each Halloween.
5. A headstone in the cemetery bears the name “Wittich.”
6. The few townspeople who continue to live in Stull are taciturn and unwelcoming.

Unusual, bizarre, and horrible, loosely linked alternate causes should be created to “explain” these situations and conditions. According to the present pastor of the new church, built opposite the site of the abandoned, now demolished church, many of the legends seem to have developed as a result of stories made up by students enrolled in a nearby campus of the University of Kansas and on the basis of partial truths and outright falsehoods or the exaggeration of “germs of truth”; others seem to be the offspring, so to speak of newspaper articles concerning the site:




This same two-step process can work for any place concerning which there are a few unusual features:

1. Identify the unusual features of the locale and the odd facts concerning it. (Do a little research concerning the point of interest or recall some of the eerier and odder features of your own neighborhood, past or present.)
2. Using falsehoods, exaggertions, and half-truths (or simple invention from nothing more than one’s own thoughts and proclivities), imagine alternative causes for these events, situations, and conditions that are more otherworldly. (Extrapolate and brainstorm.)

In addition, we recommend a third step:

Use loosely connected alternate “explanations” that are open ended, allowing for the accumulation of still more “legends” based upon falsehoods, half-truths, or creations ex nihilo. These additions can enrich and extend the mythos, allowing for longer works or, indeed a whole series of new stories. For example, Stull Cemetery is said to be one of seven portals, or gateways, to hell. Where are the others? They allow at least that many more stories about these portals and what they may unleash upon the world.

Horror writers do this all the time. Remember the crop circles in Signs? They weren’t mere crop circles; they were signaling devices for extraterrestrials, just as, some say, Stonehenge and the Peruvian Nasca Lines are. How about the chance alignments of towns and landscape features over wide ranges of the countryside? They’re mystical ley lines, some contend. What happened to the lost colony of Roanoke? Historians seem to believe that the colonists either died of starvation and exposure or were absorbed by the local native American tribe. The lunatic fringe, whose ranks the horror writer should consider joining, attributes their disappearance to alien abduction, the same incident that The X-Files’ FBI agent Fox Mulder believes took his sister from him.