Showing posts with label fear. Show all posts
Showing posts with label fear. Show all posts

Tuesday, June 2, 2009

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.

Monday, January 26, 2009

Stephen King’s Horrific Fairy Tales; Dean Koontz’s Variations on a Formula

Copyright 2009 by Gary L. Pullman
 
Stephen King has claimed that he buys his ideas for stories at an out-of-the-way, secondhand bookstore.
However, in Archetypes in 8 Horror and Suspense Films, Walter Rankin identifies the fairy tales that he believes underlie several of Stephen King’s novels:
"Little Red Riding Hood" is the basis of The Girl Who Loved Tom Gordon, in which a young girl is lost in the woods and encounters a monster.
"Sleeping Beauty" is the basis for Christine, in which a teenage boy falls in love with his car.
"Rapunzel" is the basis of Carrie. In the former story, “a girl is locked away in a high room by a woman who fears the girl’s maturity and interest in men, which are symbolized by remarkable changes she can’t control.” Carrie is locked away by her mother, a religious fanatic who bore her daughter as a result of having been raped, fears and hates men and sex, and, like the woman in the story of Rapunzel “fears” he daughter’s “maturity and interest in” boys, in not “men.”
"Snow White" is the basis for “Apt Pupil,” in both of which stories “an older, seemingly normal person is revealed as an evil, deadly foe by a younger person with remarkably similar policies,” and the older person dies, survived by the younger one, his or her protégé. In “Apt Pupil,” the older person is a Nazi war criminal, while his protégé is a sadistic American teenage boy.
"Cinderella" is the basis of Firestarter. In both stories, a girl is exploited by a group who adopt her as their own, but, aided by a fairy godmother (in Cinderella’s case) or her own developing pyrokinesis (in Charlie’s case), vanquishes her foes.
"Hansel and Gretel" is the basis of Silver Bullet. In the former, siblings alone in an enchanted realm must fend off the attacks of a “villain who appears in two forms, one normal and one otherworldly and powerful.” In the latter, a brother and sister, aided by their uncle, resist the assaults of a character who is the parish priest by day and a werewolf by night.
"Rumpelstiltskin" is the basis for Storm of the Century. In both stories, a mysterious man appears demanding that he be given children before he will leave the townspeople in peace. The citizens seek to uncover the stranger’s secret and prevent him from abducting their children.
According to Rankin, the fairy tale’s prohibition-violation premise structures the plot. The audience understands (and expects) the character or characters to violate a prohibition and to suffer the consequences of their doing so. The prohibition may involve almost anything--opening a closet, investigating a strange noise, believing that a killer is dead when he or she is not, wandering off alone, opening a locked door. The consequences, at some point, will likely include one or more (or all) of the characters’ meeting an untimely and gruesome end.
What about the West Coast Stephen King, Dean Koontz? Where does he get his storylines?
In Horror Film: Creating and Marketing Fear, edited by Stefen Hantke, Richard John Hauser is credited with having identified the “five basic plots [that] Dean Koontz uses over and over ad infinitum. Actually, it seems that Koontz uses but one plot and four variations on one of its parts. The blank indicates the part that changes (slightly) from one employment of the formula to another: “Guy meets girl and they stumble across _________________. The _______________ tries to kill them. They survive and fall in love.” With this in mind, these are the five plots that Hantke identifies; the parenthetical examples are his as well; the underlining is added:
  1. Guy meets girl and they stumble across a government experiment gone wrong. Government forces try to kill them. They survive and fall in love (Watchers, Strangers).
  2. Guy meets girl and they stumble across a non-government experiment gone wrong. Non-government forces try to kill them. They survive and fall in love (Midnight).
  3. Guy meets girl and they stumble across a supernatural horror. The supernatural horror tries to kill them. They survive and fall in love (Twilight Eyes, Darkfall).
  4. Guy meets girl and they stumble across a psychopathic killer. The psychopathic killer tries to kill them. They survive and fall in love (Watchers, Strangers).
  5. Guy meets girl and they stumble across a horror that doesn’t quite fit one of the above categories. The horror that doesn’t quite fit one of the above categories tries to kill them. They survive and fall in love (Watchers, Strangers).

Sources

Fairy Tale Archetypes in 8 Horror and Suspense Films by Walter Rankin; McFarland and Company, Inc., NC, 2007. Horror Film: Creating and Marketing Fear, Stefen Hantke, ed.; 2004.

Saturday, October 18, 2008

Nocturnal Suicide: An Almost-Story Born of Mere Description

Copyright 2008 by Gary L. Pullman


People find treetops, especially when the branches are devoid of leaves, to be eerie. A gray sky, glimpsed through twisted limbs, is rather uncanny. The foliage of a weeping willow, seen against the light of a moon in an otherwise dark night also frightens. Fog, of course, is unsettling as well. For possible explanations of why such images are disturbing to many, we could consult Dr. Freud--but, then, he’s surely bones himself by now. We will have to do the best we can ourselves, it seems.

The thick stands of trees in a forest, blocking the horizon, form a partition of sorts--a barrier that walls us inside the woods, where we do not want to be, trapping us so that we are at the mercy of the animal--the thing--howling in the darkness. The trees shut off the ambient light of the stars and the moon (if there is a moon), blinding us with the inky black of darkness, of, it seems, nothingness. The susurration of the foliage, when the trees are thick with leaves, is unnerving and strange, like unseen giants whispering about us in the dark. Surely, such beings mean us no good, else why would they be whispering? Why would they not show themselves?


The trees of the forest conspire with the forces of darkness, shutting us in and shutting other men and women out. We are not only trapped, but we are also alone--apart, that is, from others of our own kind, from our fellow men and women, from human company. Judging by the sounds we hear--the hoots and fluttering and rustling and howling--other things are present. Ethereal entities, perhaps, as well as wild animals, which mean us harm. Attacks can come from behind, from either side, from before, or even from above--or below! There could be anything in this dark, close forest of thick trees: owls, bats, snakes, wolves, even, perhaps, werewolves! Something, certainly, is howling in the distance--and the cries seem to be getting closer each time they sound.

Deprived of vision, our hearing seems to sharpen, and even the hairs on our heads and necks and arms seem able to feel the evil in the air. Something threatens us, we are sure, something hideous and bestial and fierce. A twig snaps, and our hearts faint. We tremble, fighting the urge to run, the feeling of panic that surges forth, for, if we run, we might stumble; we might fall, and then--

--it might be all over, except the pain and the seizure of terror and the bursting of our hearts.

We stand, immobilized with fear.

Overhead, the trees begin, again, to whisper, and we despair.

In the morning, when day breaks, they will come.

Seeking us.

They will find our dead bodies, stiff and cold, staring at the sky, dead of heart attacks.

They will know, at least, that no one killed us.

They will know we’ve killed ourselves.

That, at least, is what they will say. . . .

Wednesday, September 3, 2008

The Academy: Learning from the Masters, Part 2


Copyright 2008 by Gary L. Pullman


In part one of “The Academy: Learning from the Masters,” we explored how Bentley Little juxtaposes the normal, the natural, and the rational with the paranormal and the supernatural throughout his novel, The Academy, allowing (until the final resolution of the narrative’s conflict), a dual understanding of its incidents. We argued that the idea that everything could happen as a result of the natural and could be rational prevents readers from rejecting the situations as unlikely from the beginning and, by the story’s end, allows them, perhaps, to accept that they are, in fact, paranormal or supernatural. We also suggested that the juxtaposition also creates, maintains, and heightens suspense and fear and that Little, like other horror writers, recognizes that horror is personal, and, in his fiction, he makes it personal for his characters, relating it to their past or present experiences and to their future aspirations.

In this post, we are going to explore another technique that Little and other horror writers typically employ to create, maintain, and heighten suspense and horror: the presentation of experience from the viewpoint of the prey or the intended victim. A good example of this technique occurs in chapter nine of the novel, as a student arrives at Tyler High School to participate in a session of the student council, of which she is a member:

Myla took the key out of the ignition, shutting off the radio, causing the lit dashboard to go black. The world was suddenly silent. Getting out of the van, she locked the vehicle’s doors. She wished she’d brought a flashlight. There was one somewhere in the van that her mom kept there for emergencies, but she didn’t know exactly where it was, and she didn’t have time to look for it. She was already late (97).
There’s more to the description, but let’s pause for a moment and analyze it so far. The first two sentences function well together, the first delineating an incident that is typical of teenagers--listening to the radio as they drive a parent’s car. Teens usually like to turn up the volume, so, in reading this paragraph, many readers would be apt to imagine the radio to have been loud, even blaring. Therefore, when Myla turns off the engine, the resulting silence would be deafening, so to speak, and it might well seem that the whole “world was suddenly silent.” Going from loud music to a “world” of silence in a mere instant--the amount of time it would take for the driver to shut off the ignition--would be dramatic in itself, and it changes the tone of all that went before and all that follows this sentence. In such complete silence, especially after such loud sound, there might be an element of menace. It is normal behavior to lock one’s vehicle after exiting it, but locking doors also suggests the need to take precautions to ensure one’s safety. The use of the word “emergency,” in reference to the flashlight, also plants the idea that Myla may be abut to have an emergency of her own. She is a character in a horror novel, after all. As a teenage girl making her way from her parked, locked car in the darkness, Myla is vulnerable, but she is made more so by the fact that she is “late already” to her destination and “doesn’t have time” to search for the flashlight, because hurrying makes one less cautious than he or she might otherwise be and suggests that Myla’s thoughts might be elsewhere, focused upon her being late and, perhaps, upon whatever task she is executing. We, the readers, are on the scene, somewhere, as observers, and what we see is disquieting; we are afraid for Myla, about whom we have a premonition that all may not go well for her.

The first paragraph focuses upon Myla’s sense of sight (and her thoughts). The next paragraph describes her sense of hearing and her sense of sight. In addition, it describes her emotions:

Myla stepped over the curb, starting down the walkway that led into the center of campus. She didn’t like the echoing sounds her footsteps made on the cement or the way that indistinct lighting from within the quad ahead of her made the surrounding trees and buildings look unfamiliar and threatening.
By hearing through Myla’s ears and seeing though her eyes and by getting inside her heart, at her emotions, and inside her head, at her thoughts, Little’s omniscient narrator has made his story’s suspense (if not yet its horror) personal. It is not something that the reader merely imagines, but it is something that is seen and heard and believed and felt from within a character with whom the reader, for the nonce, at least, identifies. The familiar campus is alien to her, and her echoing footsteps suggest to her, perhaps, that there are others in the area. Their footsteps could be among her own, lost in their echoes. Someone could be stalking her. She feels threatened, and, the next sentence informs us, “she quickened her pace.” A moment later, she sees “a small dark form rush past the front of the library” and she runs. By making the suspense personal, Little has ratcheted up the tension.

Myla makes it safely inside, to participate in a decidedly odd session of the student council. The paragraphs were just a teaser, were they? Yes and no. They did tease, making us think that something was going to happen to poor Myla--something bad, something horrible. When nothing bad did happen, we breathed a sigh of relief, but, while she was crossing the dark campus, frightened at the shadows, sounds, and sights she heard and saw along the way, we bonded with her. Now, when something terrible does happen to her, it will affect us all the more strongly, because we have come to care, however much, for Myla. We didn’t want anything horrible to happen to her, and it didn’t.

Not this time.

But it might--and probably will--next time.

By presenting the action from the point of view of the prey or potential victim, Little gains his reader’s sympathy. If next he presents her injury or death from her point of view, we will be all the more horrified than we would have been had, in seeing her for the first time, as she is injured or killed, we otherwise would be. Seeing the action presented from the potential victim’s point of view makes us, the readers, potential victims, too. We become more than mere observers; we become the prey.

Sunday, August 24, 2008

Shirley Jackson: Learning from the Masters

copyright 2008 by Gary L. Pullman

In an early scene of the movie Rose Red, its author, Stephen King, playing the role of a pizza deliveryman, announces his delivery of a “fully loaded” pie for “Jackson.” The line is King’s tribute to the author of The Haunting of Hill House, Shirley Jackson, who also wrote the famous horror story “The Lottery.” (Rose Red is a takeoff--some might say a rip-off--of Jackson’s Haunting.)

What can the aspiring (or professional) horror writer learn from Jackson’s take on the fiction of fear? Quite a bit.

Like most writers, she writes what she knows. She begins many of her stories by recalling a situation or an incident that frightened her. In a letter she wrote, but never mailed, to the poet Howard Nemerov, she confesses, “I . . . consolidate a situation where I was afraid and. . . work from there.” Like King, Bentley Little, and other masters of the genre, Jackson finds the horrific, the eerie, and the dreadful in common, ordinary events and circumstances. She had, one might say, a highly developed sense of horror, just as the better comedians have a highly developed sense of humor.

Her discerning eye saw the dreadful and the appalling in people, places, and things that others tend to take for granted, accepting or rejecting without a second thought or, perhaps, any thought at all. In such activities as a communal lottery, a couple going about their daily business, the chores associated with marriage and motherhood, and college experiences, she found inspiration for six novels (The Road Through the Wall [1948], Hangman [1951], The Bird’s Nest [1954], The Sundial [1958], The Haunting of Hill House [1959], and We Have Always Lived in the Castle [1962]), three short story collections (The Lottery and Other Stories [1949], Come Along With Me [1968], and Just an Ordinary Day [1996]), and several other works for children and non-fiction publications.

Just as such contemporary horror writers such as Little, Dean Koontz, and H. P. Lovecraft locate the horrific in apathy, Jackson, like Little and King, finds it under the rock, so to speak, of everydayness. It is the malaise of the routine, the ordinary, the usual that destroys the mind and slays the soul. (For King, it is more a threat to one’s community, or hometown--an extension, as we have observed in other posts, of one’s own home.)


After marrying Stanley Edgar Hyman, she resided in Vermont, “in a quiet rural community with fine scenery and comfortably far away from city life”--an environment well in keeping with the ordinariness that infuses her fiction.

Interestingly, the houses in her stories are often more interesting (and sinister) than the stories’ characters. The opening to The Haunting of Hill House is justifiably famous:

No live organism can continue for long to exist sanely under conditions of absolute reality; even larks and katydids are supposed, by some, to dream. Hill House, not sane, stood by itself against its hills, holding darkness within; it had stood so for eighty years and might stand for eighty more. Within, walls continued upright, bricks met neatly, floors were firm, and doors were sensibly shut; silence lay steadily against the wood and stone of Hill House, and whatever walked there, walked alone.
As a Wikipedia article points out, the same is true of the house that appears in The Sundial:

A less obvious but nonetheless imposing character in the novel is the Halloran house itself. Built by a man who came into great wealth late in his life, the house is lavish to the point of garishness, and the endless details of the grounds and interiors are carefully described by Jackson until they overwhelm both characters and reader alike. One of these details is the titular sundial, which stands like an asymmetrical eyesore in the middle of the mathematically perfect grounds and bears the legend “WHAT IS THIS WORLD?” (a quote from Chaucer’s Canterbury Tales, in “The Knight's Tale”). Jackson herself was fond of joking of an “architectural gene” that cropped up in her family once every few generations, and the house presented in The Sundial might foreshadow the infamous Hill House in The Haunting of Hill House. In both Hill House and Sundial, there are many striking similarities between the two houses: both Hill House and Halloran House were built by husbands as gifts for wives who died shortly before or shortly after seeing the house for the first time, and both houses become the source of conflict between various family members who disputed the house's ownership. The “mathematically perfect” grounds and the jarring sundial might remind readers again of Hill House, where all the floors and walls are said to be slightly off-centre. Halloran House, while never openly “haunted” in the sense that Hill House claimed to be, is the site of at least two ghostly visitations.
The tendency to invoke the ominous character of everyday objects is a convention in the horror genre, and women writers frequently attribute such a quality to houses and to domestic objects. One thinks, for example, of Charlotte Gilman Perkins’ “The Yellow Wallpaper” and of the house in which the apparent death of her husband prompts a revelation in the protagonist concerning her personal plight in “The Story of an Hour.”

It is possible, given Jackson’s statement that she starts her stories with “a situation where I was afraid and. . . work[s] from there” that her agoraphobia was a source of her interest in depicting sinister houses. Typically, an person who suffers from agoraphobia finds comfort in familiar surroundings, especially their homes, and are loathe to leave these sanctuaries of safety and security. What if one’s sanctuary should turn upon one, betraying one--perhaps even, in a manner of speaking, stalking one? The result could be The Haunting of Hill House, The Sundial, or We Have Always Lived in the Castle. At least, Sigmund Freud might entertain such notions. If we were to go so far as to take a leaf from those who believe in the efficacy of dream analysis (whose number numbers not only psychoanalysts of the Freudian stripe but others as well), and consider the house a symbol of the body, many of Jackson’s works might even be considered, like Edgar Allan Poe’s “The Fall of the House of Usher,” examples of body horror.

It seems possible, too, that Jackson found the multi-tasking, or more specifically, the multiple roles of modern women to be a potential source of stories of the uncanny and the bizarre. In “Shirley Jackson: Delight in What I Fear,” Paula Guran points out that there is something almost schizophrenic about the many roles that contemporary women perform: “We're all expected to be multiple personalities these days. Nurturing mom, supportive wife, hard driving on the job and carpool driving off. Or maybe we can create a great soufflé while whipping up a new novel. If we've opted for a family we have to somehow be several people at once.” She points out, furthermore (as Chillers and Thrillers also points out, taking a different approach, in an earlier post) that “Writers often feed their creativity through several coexisting personalities.” (The mother who can’t balance the demands of these conflicting roles has recently become a stereotype in contemporary horror fiction, recognizable in King’s Carrie, Robert McCammon’s Mine!, Robert Bloch’s Psycho, and, of course, she originally appeared in ancient myth as such characters as the furies, the gorgons, the lamia, and the sirens.

So, what have we learned from our consideration of Shirley Jackson as a master of contemporary horror fiction? Quite a bit:
  • Relive the fear, using it as the basis for creating a horror story.
  • Find the terror in everyday situations and incidents.
  • Don’t overlook the opportunities for horror that exist in one’s own phobias, if one is fortunate enough to acquire any such “irrational” fears.
  • For hints of the horrific, look to the conflicts generated by the familial, social, and other roles that one is compelled to play.
  • Seek the horrific in the things, as well as the persons and places, associated with the familial, social, and other roles that one is compelled to play: any may inspire a story that makes readers’ hair stand on end and pimples their flesh with goose bumps.
  • Understand the horror of betrayal by the people--or places or things--that one holds nearest and dearest to one’s heart (and remember that no one, no place, and nothing is really safe).
  • Know that even Mom (and her apple pie), emptied of the good or seasoned with madness and taken to extremes, can be truly terrifying.
  • Realize that horror, like evil itself, is not only natural, social, psychological, and theological in nature, but that it is, above all, personal and should be taken personally.

Friday, August 1, 2008

Bases for Fear, Part III

copyright 2008 by Gary L. Pullman


To paraphrase Elizabeth Barrett Browning, in this post, we continue to ask of life, “How do I fear thee? Let me count the ways.”




Rats. Why do they frighten? The answer is simple. They’re rodents. Oops. That’s circular reasoning. Okay. Try this. Rats are furtive. They hide, and they slink. They have beady eyes, and they’ll eat almost anything, from garbage to a newborn baby. They carry disease. They infected Europe with the bubonic plague that decimated a quarter of the continent’s population--or the fleas on them did. That’s right; rats have fleas, which is another reason they’re feared and detested. They eat crops. They have a reputation for cowardice and opportunism, which may or may not be deserved--attributing human characteristics to animals, even rats, is risky business except for figurative purposes. For all these reasons, and because they have sharp claws and teeth, and are fast on their feet, rats are, in horror fiction, as in life, bases of fear.




Snakes. Why do they frighten? The answer is simple. Snakes are in a class by themselves when it comes to objects of fear. They seem utterly alien, having neither limbs nor wings nor horns nor tusks nor even ears or snouts, and their eyes are, to borrow an apt phrase from William Butler Yeats, “as blank and pitiless as the sun.” Their gaze looks evil. It is penetrating, and it lacks not only humanity but any sort of emotion. A cat or a dog can express sentiments, but not a snake. Its vocabulary is limited to hissing, just as its locomotion is restricted to slithering. It lives in the ground, hidden, and conceals itself in swamps or grasslands, where, unseen, it may strike, embedding its fangs in the foot or leg of an unsuspecting traveler. Many are poisonous, and most have painful bites. Serpents have presence. Their very existence, and even their graceful, sinuous movements, seems to embody evil. The absolutely alien, glaring-eyed snake is, in horror fiction, as in life, bases of fear.




Tarantulas. Why do they frighten? The answer is simple. They’re spiders. Oops. Another tautology. Spiders are hideous in appearance. What’s with all those legs, and why would an innocent creature need to have compound eyes or spin webs to catch unwary insects, wrapping them in silk cocoons for breakfast, lunch, dinner, and snacks? They spin, and they wait, wary, silent predators, to take the unwary by surprise, ambushing them or trapping them for food. Tarantulas are BIG spiders, as big as a man’s fist. The damned things are furry, too--and poisonous! Their gigantic statures multiplies the spider traits that people fear, making tarantulas, in horror fiction, as in life, bases for fear.


Underground places. Why do they frighten? The answer is simple. They’re underground. And they’re dark. Most likely, they’re also clammy. They may be inhabited by creepy creeping things: spiders and lizards and snakes. A tunnel may swarm with bats or rats. A cavern may be haunted by a ghost or a monster or a whole subhuman species of nasty cannibals, headhunters, or mutant thingamajigs. Caverns can be mazes, too. Finding one’s way out may be much more difficult than finding one’s way in--in fact, it might be downright impossible (which could account for the occasional human skull or skeleton one passes along the way through these dark, subterranean labyrinths). Catacombs are creepy and ghastly, because they’re full of skeletal remains, some clothed, others dressed in rags, and still others--the majority, perhaps--naked bones. There are men, women, and, alas, children. Some sleep upon low, narrow berths, others sit slumped in corners or along tunnel walls, and still others are used as decorations, their skulls adorning the arch of a doorway. Think of yourself in an ancient Egyptian pyramid, with all those massive tons of tomb overhead. If that doesn’t make you claustrophobic, you’re ready to join the pharaoh in his or her sarcophagus. Underground places are reminders, too, of graves and tombs, and are, therefore, mementos mori. Because underground places are close, dark, isolated, and damp, and they remind us of our eventual final resting places, they are, in horror fiction, as in life, bases for fear.


Vultures. Why do they frighten? The answer is simple. They eat the dead. As children, when we chanced to spot vultures, we’d lie still on the ground, with our eyes open. The ungainly birds would start circling, descending with each revolution of their narrowing and narrowing gyre. When they’d descended to a height of about 20 feet, their salivary glands no doubt activated by what the birds hoped would be a feast, we’d leap to our feet and frighten these carrion feeders away. What a turn we must have given them! They’d thought we were dead, which is to say, from their perspective, food. Instead, they could have become our food (not that we ever wanted a snack bad enough to eat these particular eaters of the dead). Vultures have a reputation of being unclean (probably because of their fondness for road kill). They’re clumsy, and, let’s face it, these fowl are ugly. Because of their appearance and their eating habits, vultures are, in horror fiction, as in life, bases for fear.


Witches. Why do they frighten? The answer is simple. They’re in league with the devil himself, who empowers them to do his bidding. They are also his paramours. Medieval literature and Inquisition trials transcripts report witches--or women, at least, who were accused of being witches--as having testified that demon semen is ice cold and chilling to the very marrow of the bone. Demon seed causes bizarre offspring, too, legends claim. Some of the children of demons are feral; others are true imps. Rosemary’s baby had hooves and a tail and horns, and the union of a mortal woman with the devil is supposed to result, by some accounts, in the birth of the antichrist, who may or may not already be in our midst, waiting to usher in Armageddon. Because witches are the sexual and spiritual paramours of demons, they are, in horror fiction, as in life, bases for fear.

Zombies. Why do they frighten? The answer is simple. They are dead men walking, the living dead, the recipients of a curse much like that which was laid upon the Wandering Jew of legend or the ancient mariner of Samuel Taylor Coleridge’s celebrated poem. Fleshly automatons, they are just going through the paces of living, much like many of the living during the weekdays from 9:00 am to 5:00 pm (or whenever these working stiffs work their shifts). They are people without souls. They are the spiritually dead. True, according to legend and cinema, they’re not too bright, especially for creatures whose only sustenance is human brains, and they’re more than a little slow, both mentally and physically, and a whole lot clumsy. Still, there are apt to be hundreds of them, as cemeteries are repositories of many corpses. Worse yet, some among their hordes might have been a friend or a family member before they turned zombie creep. Zombies symbolize spiritual death, and they suggest that such a soulless state is possible for anyone--stranger, friend, family member, or, God forbid, even oneself; for these reasons, zombies, in horror fiction, are, as in life, bases of fear.

'Ere we part, let’s summarize our findings with regard to the nine bases of fear that were listed in this post:

  • For many reasons, but especially because they have sharp claws and teeth and are fast on their feet, rats are, in horror fiction, as in life, bases of fear.
  • The absolutely alien, glaring-eyed snake is, in horror fiction, as in life, a basis of fear.
  • Gigantic stature multiplies the spider traits that people fear, making tarantulas, in horror fiction, as in life, bases for fear.
  • Because underground places are close, dark, isolated, damp, and remind us of our eventual final resting places, they are, in horror fiction, as in life, bases for fear.
  • Because of their appearance and the eating habits, vultures are, in horror fiction, as in life, bases for fear.
  • Because witches are the sexual and spiritual paramours of demons, they are, in horror fiction, as in life, bases for fear.
  • Zombies symbolize spiritual death, and they suggest that such a soulless state is possible for anyone--stranger, friend, family member, or, God forbid, even oneself; for these reasons, zombies, in horror fiction, are, as in life, bases of fear.
Source of photographs: U.S. Government Photos and Graphics

Bases for Fear, Part II

copyright 2008 by Gary L. Pullman

To paraphrase Elizabeth Barrett Browning, in this and the next post, we ask of life, “How do I fear thee? Let me count the ways.”


Jails and prisons. Why do they frighten? The answer is simple. They’re full of psychopaths in with whom one is locked! There may also be brutal, sadistic guards and an apathetic warden. There are beatings, rapes, and murders, and one can never trust anyone. Parole board meetings are likely to end in a denial of parole and a continuation, for at least four more years, of one’s sentence. For those who are scheduled to be executed, the electric chair, the gas chamber, the lethal drugs, or the firing squad looms, with seemingly interminable appeals stretching between the present (life, after a fashion) and the future (death by execution). Neither family members nor true friends are present. The closest thing to hell on earth, jails and prisons both isolate and imprison, trapping men and women in hostile, potentially lethal environments from which, as a rule, there is no escape, for which reasons they are, in horror fiction, as in life, bases for fear.

Lamia. Why does it frighten? The answer is simple. A lamia, or snake-woman, is a fusion of two creatures that are never otherwise a synthesis--a reptile and a human being of the feminine persuasion. Such hybrids are, in themselves, horrible. However, they are horrible for more than the reason that they represent a being that defies natural law and the way things are supposed to be. In such hybridizations, the animal component benefits from its fusion with the human, gaining much greater intelligence (unless the woman with whom the snake is fused is Brittany Spears or Paris Hilton, perhaps), but the human component of this ungodly union is not as fortunate. His or (in the case of lamias, gorgons, mermaid, naiads, and similar creatures) her nature is compromised and reduced because it takes on bestial features and qualities. The hybrid is less, not more, human. She slithers, not walks, and hisses, not talks, and her desires and needs and goals are more those of the serpent than the woman. This crossing of species is a crossing, too, of lines of propriety, a defiance both of nature and its God, who has cast the canons of existence into categories which are not to be regarded as mere conveniences but as expressions of divine will and natural law. As a defiance of nature’s status quo and the will of God, the lamia is, in horror fiction, if not in life, a basis for fear.



Mazes. Why do they frighten? The answer is simple. Mazes are difficult to navigate, because all but one of their many meandering corridors come to abrupt halts, or dead ends, against walls of brick, stone, or some other all-but-impenetrable substance, leaving the confused and distraught victim, once again, frustrated in his or her eager attempt at escape. The addition of a threat--a wild animal, a madman, or a monster--to the labyrinth, of course, ups the stakes considerably, making the maze, as a potential deathtrap, all the more horrifying. As symbols of the confusion and dangers of irrationality, mazes are, in horror fiction, as in life, bases for fear.



Night. Why does it frighten? The answer is simple. Night is darkness, and darkness is blindness. It robs one of his or her most-used sight, vision. Night transforms a safe and secure--or, at least, a seemingly safe and secure--environment into one in which nothing is certain and no one is safe. And night lasts a long time--hours, or, if one is at the Arctic Circle, even days--which is plenty of time during which the monstrous forces of darkness can execute their plans for the death and destruction of their diurnal foes, which is to say, you (but never me). At night, what one does not see is what one gets! The long-term blinding effect of night is, in horror fiction, as in life, a basis for fear.



The ocean. Why does it frighten? The answer is simple. The ocean is vast. It is also deep. It is filled with strange, often deadly, life forms alien to landlubbers and odd even to seafaring folk: giant squid, octopi, man-eating sharks. If the “finny denizens of the deep” don’t get the shipwrecked fool, the elements or hunger or thirst will. Meanwhile, one’s skin will burn and one’s mind will play delusional tricks that could result in the death of oneself or another who shares the lifeboat or a bit of flotsam floating upon the face of the deep. Land is hundreds, perhaps thousands, of miles away, and the only hope of rescue is the chance passing of a ship, should its crew see one among waves of twenty feet and more. To be lost at sea is to be lost, indeed. The ocean, therefore, is, in horror fiction, as in life, a basis for fear.

Pain. Why does it frightening? The answer is simple. It hurts! It also possesses. Rather like the demons of old were thought to be capable of possessing a person’s soul, pain can possess a person’s body and mind, filling a nerve--or a million nerves--with impulses that the brain will interpret as excruciating agony. Pain is a seizure. Although painkillers can kill pain, for a time, at least, and, sometimes banish it for good, new pains can seize one’s frame at any moment. Pain grabs hold, and, without--and often in spite of--painkillers, it does not release one until it is ready to subside. Pain can last seconds, minutes, hours, days, weeks, months, years, or a lifetime. It’s a symptom, too--but a symptom of what? That’s the truly terrifying question, for although pain can portend nothing more serious than a paper cut, it may also foretell a long, drawn-out, and agonizing demise. Because pain is both painful in itself and because it may also be a sign of even worse things to come, it is, in horror fiction, as in life, a basis for fear.

In the next post, additional bases for fear will be identified and considered, but, ‘ere we part, let’s summarize our findings with regard to the nine bases of fear that were listed in this post:

  • Jails and prisons isolate and imprison, trapping men and women in hostile, potentially lethal environments from which, as a rule, there is no escape, for which reasons they are, in horror fiction, as in life, bases for fear.
  • As a defiance of nature’s status quo and the will of God, the lamia is, in horror fiction, if not in life, a basis for fear.
  • As symbols of the confusion and dangers of irrationality, mazes are, in horror fiction, as in life, bases for fear.
  • The long-term blinding effect of night is, in horror fiction, as in life, a basis for fear.
  • To be lost at sea is to be lost, indeed; the ocean, therefore, is, in horror fiction, as in life, a basis for fear.
  • Because pain is both painful in itself and may be a sign of even worse things to come, it is, in horror fiction, as in life, a basis for fear.

Source of photographs: U.S. Government Photos and Graphics

Thursday, July 31, 2008

Bases for Fear, Part I

copyright 2008 by Gary L. Pullman

To paraphrase Elizabeth Barrett Browning, in this and the next couple of posts, we ask of life, “How do I fear thee? Let me count the ways.”

Animals. Why do they frighten? The answer is simple. They’re faster and stronger than we are; they have greater stamina than we have; they have teeth and fangs or other offensive weaponry; and, wild, they are unbothered by the niceties of civilization and culture. In addition, humanity’s relationship, as it were, with the beasts has been as much one of exploitation on our part as it has been one of faithful service on the part of those which we’ve been able, as we say, from our point of view, to “domesticate.” There may be, we fear, as much loathing as loving in the animals’ feelings toward us, their presumed “masters.” Among those that are not “domesticated,” there is not the least pretense of affection for us; there is but the “gaze as blank and pitiless as the sun” of William Butler Yeats’ “rough beast” that, “it’s hour come round at last,/ Slouches toward Bethlehem to be born.” Occasionally, wild animals that circus performers or magicians believe they have “domesticated” cripple or kill their “masters,” as the white tiger mauled the Las Vegas magician Roy Horn, formerly of Siegfried and Roy. In one of The Chronicles of Narnia novels, one of C. S. Lewis’ characters warns others that Aslan “is not a tame lion.” The same may be said of all other wild animals as well. Exploitation, whether of nature, animals, or other human beings, is a basis, in horror fiction, as in life, for fear.

Source: U .S. Government Photos and Graphics

Bats. Why do they frighten? The answer is simple. They’re faster than we are; they may have greater stamina than we have; they have talons and teeth; and, wild, they are unbothered by the niceties of civilization and culture. They’re associated, traditionally, with vampires. They’re also hybrid creatures--at least in the popular imagination--part mouse and part bird, as it seems, and, therefore, an anomaly, a perversion, as it were, of nature. They can’t even get the wings right: they’re leathery rather than feathery, and the damned things can’t see; they use a bizarre “radar sense.” Perversity, real or apparent, is a basis, in horror fiction, as in life, for fear.


Source: U. S. Government Photos and Graphics

Cemeteries. Why do they frighten? The answer is simple. They are full of dead bodies, entombed or buried, but dead bodies, nevertheless, or ashes. Those buried are buried for a reason, which has little to do with public sanitation and everything to do with their designation as “human remains,” the physical decay of the corpse, and the revelation that, in the end, we may be nothing more than bones and dust, which makes life both rather horrible and absurd. Cemeteries, like the dead bodies or human ashes they contain, the remains or the cremains, are, as mementoes of death, a basis, in horror fiction, as in life, for fear.

Demons. Why do they frighten? The answer is simple. They represent the embodiment of evil. Whether they are legion or represent only a particular vice or depravity, they are malevolence incarnate. Often, they are depicted with claws and fangs. They may have fur and tails. They may have horns and hooves. Bestial in appearance, they are frightening because they’re faster and stronger than we are; they have greater stamina than we have; they have teeth and fangs or other offensive weaponry; and, wild, they are unbothered by the niceties of civilization and culture. They are enemies of God himself and tempt men and women to sin and, ultimately, to denounce God and to be damned for eternity to hell. Demons frighten because they represent the powerful temptation to defy God, surrendering one’s will to self-destructive impulses. The pursuit of the inner demons of self-destructive behavior is a basis, in horror fiction, as in life, for fear.

Evil. Why does it frighten? The answer is simple. Evil is a mystery. It is an ambiguity and an inscrutability, and the incomprehensible and the irrational are seductive. Evil is a song sung by more than a few sirens. Evil is dark. It is fascinating. It is compelling. It is insistent and enchanting. It is hypnotic. It is spellbinding. It captivates because it has no center, no self, no soul, and its shape is ever changing, always shifting, becoming whatever one lacks but wants and should not have. Its root is pride, but it often puts forth tendrils of envy and leaves of spite. Evil’s protean ability to be all things to all people is a basis, in horror fiction, as in life, for fear.

Frogs. Why do they frighten? The answer is simple. They don’t. That is, they don’t frighten many, but they do frighten some, and, if we let them represent not merely themselves but all amphibians (let’s throw in reptiles, too, for good measure), these creatures are frightening to the majority of people, for those who do not fear frogs are likely to fear lizards or turtles or snakes or eyes of newt. These creatures are primordial in appearance. They suggest the earliest of beasts, the hopping and crawling and creeping ones as much as the running ones, and, as such, they seem to suggest the least evolved life forms, those closest, as it were, to the primordial soup. They’re living embodiments of the days before we existed, suggesting that a world without us is possible--perhaps, someday, even probable. They’re also suggestions that we, who pride ourselves upon having evolved to the very pinnacle of nature, may perhaps regress to the level at which we are, once again, subhuman creatures whose only act of communication is the primal scream. Reptiles and amphibians (and imaginary and imaginative creatures derived from them), represented here as frogs, are reminders of our animal origins and of the possibility that we could regress instead of progressing and are, therefore, a basis, in horror fiction, as in life, for fear.


In this drawing by Gustave Dore, God gets cranky, drowning the Egyptians in the Red Sea he parted to facilitate Moses' escape with the Hebrews

God. Why does he frighten? The answer is simple. God is not only powerful, but he is also all-powerful. There is no recourse against his will. As Alexander Pope succinctly phrased the matter: “Man proposes; God disposes.” We are all in the hands of God, like it or not, and his will is our fate. Some fates, we understand, are more pleasant than others, but ours, whatever they may prove to be, are chosen for us, are, in fact, assigned to us from the foundation of the world. Free will is an absurdity and an illusion. God is sovereign, and we are his subjects. God is love, but, sometimes, from the human point of view, love can seem cruel, for the ways of God are not the ways of man. It can be, as Jonathan Edwards said, “a terrible thing to fall into the hands of the living God,” and, if anything, it is his servants who suffer the most. God is executing his will, not ours. God is a transcendent and wholly other power against which nothing avails unless he suffers it to do so, and it can never be known with certainty what he will suffer and what he will not, and such uncertainty and dependency upon the omnipotent and wholly other is a basis, in horror fiction, as in life, for fear.

Hell. Why does it frighten? The answer is simple. Hell is nowhere. It is the end of the line. It is endless and eternal futility. It is the “vanity of vanities,” the bottomless pit of despair, an existence apart from the ground of being, from being-itself, from God, the creator and the sustainer of life, of meaning, of purpose, of value, and of love. It is an outer darkness of death-in-life, of meaninglessness, of purposelessness, of worthlessness, of nothingness. “Abandon hope all ye who enter herein,” Dante’s portal to hell warned. Existential meaninglessness is a basis, in horror fiction, as in life, for fear.


Source: U. S. Government Photos and Graphics

Ice. Why does it frighten? The answer is simple. It freezes. It makes frozen objects brittle. According to the History Channel’s series Ice Road Truckers, even steel, when it is frozen, can snap like a rubber band under pressure. One episode, in fact, shows a thick chain shatter. Truck engines, in the Alaskan wilderness, must be kept running overnight when the temperature is low enough, and equipment that is idle too long may refuse to start. Ice can also snap large branches from mighty oaks, and its weight can crush a roof. Although strong--the diesel big rigs of Ice Road Truckers travel upon highways that are, to a large extent, nothing more than rivers and an ocean that have become solid ice--ice remains treacherous. It can cause vehicles to skid out of control or to plummet through its thinner parts, into a watery grave. Ice can also cause a body to freeze to death, despite layered clothing, heavy boots and coats, and shelter from the storm. Ice is symbolic of a cold nature, of a hostile and inhospitable temperament, of a lack of love and compassion, of the inability or refusal to sympathize and empathize. For all these reasons, and, especially, because ice is treacherous, it is a basis, in horror fiction, as in life, for fear.

In the next post, additional bases for fear will be identified and considered, but, ‘ere we part, let’s summarize our findings with regard to the nine bases of fear that were listed in this post:

  • Exploitation, whether of nature, animals, or other human beings, is a basis, in horror fiction, as in life, for fear.
  • Perversity, real or apparent, is a basis, in horror fiction, as in life, for fear.
  • Cemeteries, like the dead bodies or human ashes they contain, the remains or the cremains, are, as mementoes of death, a basis, in horror fiction, as in life, for fear.
  • The pursuit of the inner demons of self-destructive behavior is a basis, in horror fiction, as in life, for fear.
  • Evil’s protean ability to be all things to all people is a basis, in horror fiction, as in life, for fear.
  • Reptiles and amphibians (and imaginary and imaginative creatures derived from them), represented here as frogs, are reminders of our animal origins and of the possibility that we could regress instead of progressing and are, therefore, a basis, in horror fiction, as in life, for fear.
  • God is a transcendent and wholly other power against which nothing avails unless he suffers it to do so, and it can never be known with certainty what he will suffer and what he will not, and such uncertainty and dependency upon the omnipotent and wholly other is a basis, in horror fiction, as in life, for fear.
  • Existential meaninglessness is a basis, in horror fiction, as in life, for fear.
  • Because ice is treacherous, it is a basis, in horror fiction, as in life, for fear.

Thursday, May 29, 2008

Everyday Horrors: Abandoned Houses

copyright 2008 by Gary L. Pullman

When we were boys, my younger brother and I, roaming the neighborhood, or “exploring,” as we preferred to think of such meanderings, came across an abandoned house. Naturally, such an edifice requires investigation. After all, it may well be haunted.

In a way, as it turns out, perhaps it was haunted.

Let me explain.

The lawn--well, really there was no lawn, not in any real sense of the word. Instead, there were clumps of weeds and tall grass. By “tall,” I’m talking waist high--to a man, not a boy. Broken flagstones led toward the rickety, sagging porch, in the middle of which was the entrance door. Some of the windows had been broken out, no doubt by the neighborhood’s idle, adolescent artillerymen’s launching of gravel missiles. Some windows lacked shutters, and some had them. The ones that remained hung at an angle as often as not. What paint remained upon the exterior walls of the two-story clapboard house was peeling worse than a three-day-old sunburn.

With some trepidation, and exchanging glances every other step of the way, we approached the house.

It wouldn’t hurt to take a quick look inside, we assured ourselves. If we saw anything amiss--ghosts, for example--we could always trust to our Keds to save us.

We crossed the creaking porch to the door. It opened easily, without, as far as I recall, a screech or a groan, displaying empty rooms, bare floors, and walls in need of cleaning as much as paint. The floors were littered with shards of glass, torn fragments of yellowed newspapers, and empty bottles and cans. The place was spooky as hell, but, as far as we could tell, it wasn’t haunted.

We’d entered the house at its living room, it seemed, and, after a cursory examination of its littered floor, bare walls, and discolored ceiling, we entered a back hallway up from which ran a flight of stairs guarded by a handrail, some of the were missing, perhaps for a long, long time. The stairs were littered with similar debris--paint peelings and chips, newspaper, and empty containers. We followed the steps up, to the second floor. Its rooms were similar to the living room--bare, dirty, and littered with dust, trash, and discarded bottles and cans. None of the windows had curtains or drapes, and several of the panes of glass had been broken or cracked by stones thrown by boys who found courage more compatible with distance than with actual trespassing.

We’d seen most of the house, and our exploration of the abandoned domicile hadn’t rewarded us with so much as a broken picture frame or a smashed TV set. Still, we might as well see the rest of the place before we took our leave.

Descending the stairs, we opened a door upon a dark, steep set of wooden steps that led into the cool, dark interior of the house’s basement. There was no way we were going down there. We hastily closed the door and moved on.


Rounding a corner, we stepped into the horror of the kitchen.

What was horrific about it was the plate of still-steaming pork and beans, the red-tinged tines of the pitchfork leaning against the wall, beside the table, and the dead dog with the gaping wound in its side lying on the floor near the pitchfork. The steaming beans told us that someone was nearby--maybe the same someone who’d killed the dog. We looked at one another, and, without a word, reached the consensus that we should run for our lives, which we did.

We ran home and informed our mother of the canine death scene we’d left behind, but she wasn’t disposed to believe us, chalking up our story to boyhood imaginations run wild.

To this day, though, my brother and I recall our adventure in the abandoned house, except that, when we recite the adventure, we usually refer to the residence not as an abandoned abode, but as a haunted house.

Abandoned houses are eerie. They’re spooky. They look as if they might be haunted, even if they are not. Having given the matter some thought, I think I know at least one reason that they often appear to be sinister, if not, indeed, haunted. Symbolically, houses represent ourselves. Their material structure represent our bodies, and the various rooms, as a good dream dictionary indicates, are stand-ins for various aspects of our personalities. An abandoned body is a dead body. An abandoned house, as a symbol of the self, suggests that one’s self--one’s spirit or soul--is dead, and if aspects of the soul, as represented by the rooms of the house are bare, soiled, littered, and dilapidated, the corresponding aspects of ourselves are also empty, unclean, and decrepit--perhaps even mad.

An abandoned house is, or can be, a perfect setting for a horror story, because such a place, as a symbol of oneself, allows a writer to peer into the attic (the conscious mind), the basement (the subconscious mind), and any of the floors and rooms between, suggesting, through symbol, metaphor, and other means of figurative and indirect communication, various dreadful states of human and personal existence. In fact, such a place is the setting of one of my own stories, in which the protagonist, an intrepid explorer much like my younger brother and I were in our earlier incarnations who, unfortunately for him, comes to a much worse end than we did, learning too late that, while home may be where the heart is, this organ is better kept inside the chest cavity than upon the mantle piece. Other writers of horror, using the same type of setting, will have different lessons to teach, but, in the fiction of fear, most such instruction is apt to include considerable pain and loss.

Abandoned houses are best left untenanted--and unexplored.

"Abandoned Houses" is one of the posts in Chillers and Thrillers' ongoing series of "Everyday Horrors."

Monday, May 5, 2008

Guest Speaker: H. P. Lovecraft: Supernatural Horror in Literature, Part I


I. Introduction

The oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is fear of the unknown. These facts few psychologists will dispute, and their admitted truth must establish for all time the genuineness and dignity of the weirdly horrible tale as a literary form. Against it are discharged all the shafts of a materialistic sophistication which clings to frequently felt emotions and external events, and of a naïvely insipid idealism which deprecates the æsthetic motive and calls for a didactic literature to "uplift" the reader toward a suitable degree of smirking optimism. But in spite of all this opposition the weird tale has survived, developed, and attained remarkable heights of perfection; founded as it is on a profound and elementary principle whose appeal, if not always universal, must necessarily be poignant and permanent to minds of the requisite sensitiveness.

The appeal of the spectrally macabre is generally narrow because it demands from the reader a certain degree of imagination and a capacity for detachment from everyday life. Relatively few are free enough from the spell of the daily routine to respond to tappings from outside, and tales of ordinary feelings and events, or of common sentimental distortions of such feelings and events, will always take first place in the taste of the majority; rightly, perhaps, since of course these ordinary matters make up the greater part of human experience. But the sensitive are always with us, and sometimes a curious streak of fancy invades an obscure corner of the very hardest head; so that no amount of rationalisation, reform, or Freudian analysis can quite annul the thrill of the chimney-corner whisper or the lonely wood. There is here involved a psychological pattern or tradition as real and as deeply grounded in mental experience as any other pattern or tradition of mankind; coeval with the religious feeling and closely related to many aspects of it, and too much a part of our innermost biological heritage to lose keen potency over a very important, though not numerically great, minority of our species.

Man's first instincts and emotions formed his response to the environment in which he found himself. Definite feelings based on pleasure and pain grew up around the phenomena whose causes and effects he understood, whilst around those which he did not understand--and the awe,universe teemed with them in the early days--were naturally woven such personifications, marvelous interpretations, and sensations of awe and fear as would be hit upon by a race having few and simple ideas and limited experience. The unknown, being likewise the unpredictable, became for our primitive forefathers a terrible and omnipotent source of boons and calamities visited upon mankind for cryptic and wholly extra-terrestrial reasons, and thus clearly belonging to spheres of existence whereof we know nothing and wherein we have no part. The phenomenon of dreaming likewise helped to build up the notion of an unreal or spiritual world; and in general, all the conditions of savage dawn--life so strongly conduced toward a feeling of the supernatural, that we need not wonder at the thoroughness with which man's very hereditary essence has become saturated with religion and superstition. That saturation must, as a matter of plain scientific fact, be regarded as virtually permanent so far as the subconscious mind and inner instincts are concerned; for though the area of the unknown has been steadily contracting for thousands of years, an infinite reservoir of mystery still engulfs most of the outer cosmos, whilst a vast residuum of powerful inherited associations clings round all the objects and processes that were once mysterious; however well they may now be explained. And more than this, there is an actual physiological fixation of the old instincts in our nervous tissue, which would make them obscurely operative even were the conscious mind to be purged of all sources of wonder.

Because we remember pain and the menace of death more vividly than pleasure, and because our feelings toward the beneficent aspects of the unknown have from the first been captured and formalised by conventional religious rituals, it has fallen to the lot of the darker and more maleficent side of cosmic mystery to figure chiefly in our popular supernatural folklore. This tendency, too, is naturally enhanced by the fact that uncertainty and danger are always closely allied; thus making any kind of an unknown world a world of peril and evil possibilities. When to this sense of fear and evil the inevitable fascination of wonder and curiosity is superadded, there is born a composite body of keen emotion and imaginative provocation whose vitality must of necessity endure as long as the human race itself. Children will always be afraid of the dark, and men with minds sensitive to hereditary impulse will always tremble at the thought of the hidden and fathomless worlds of strange life which may pulsate in the gulfs beyond the stars, or press hideously upon our own globe in unholy dimensions which only the dead and the moonstruck can glimpse.

With this foundation, no one need wonder at the existence of a literature of cosmic fear. It has always existed, and always will exist; and no better evidence of its tenacious vigour can be cited than the impulse which now and then drives writers of totally opposite leanings to try their hands at it in isolated tales, as if to discharge from their minds certain phantasmal shapes which would otherwise haunt them. Thus Dickens wrote several eerie narratives; Browning, the hideous poem Childe Roland; Henry James, The Turn of the Screw; Dr. Holmes, the subtle novel Elsie Venner; F. Marion Crawford, The Upper Berth and a number of other examples; Mrs. Charlotte Perkins Gilman, social worker, “The Yellow Wall Paper”; whilst the humorist, W. W. Jacobs, produced that able melodramatic bit called “The Monkey’s Paw.”

This type of fear-literature must not be confounded with a type externally similar but psychologically widely different; the literature of mere physical fear and the mundanely gruesome. Such writing, to be sure, has its place, as has the conventional or even whimsical or humorous ghost story where formalism or the author's knowing wink removes the true sense of the morbidly unnatural; but these things are not the literature of cosmic fear in its purest sense. The true weird tale has something more than secret murder, bloody bones, or a sheeted form clanking chains according to rule. A certain atmosphere of breathless and unexplainable dread of outer, unknown forces must be present; and there must be a hint, expressed with a seriousness and portentousness becoming its subject, of that most terrible conception of the human brain -- 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 dæmons of unplumbed space.

Naturally we cannot expect all weird tales to conform absolutely to any theoretical model. Creative minds are uneven, and the best of fabrics have their dull spots. Moreover, much of the choicest weird work is unconscious; appearing in memorable fragments scattered through material whose massed effect may be of a very different cast. Atmosphere is the all-important thing, for the final criterion of authenticity is not the dovetailing of a plot but the creation of a given sensation. We may say, as a general thing, that a weird story whose intent is to teach or produce a social effect, or one in which the horrors are finally explained away by natural means, is not a genuine tale of cosmic fear; but it remains a fact that such narratives often possess, in isolated sections, atmospheric touches which fulfill every condition of true supernatural horror-literature. Therefore we must judge a weird tale not by the author's intent, or by the mere mechanics of the plot; but by the emotional level which it attains at its least mundane point. If the proper sensations are excited, such a "high spot" must be admitted on its own merits as weird literature, no matter how prosaically it is later dragged down. The one test of the really weird is simply this--whether of not there be excited in the reader a profound sense of dread, and of contact with unknown spheres and powers; a subtle attitude of awed listening, as if for the beating of black wings or the scratching of outside shapes and entities on the known universe's utmost rim. And of course, the more completely and unifiedly a story conveys this atmosphere the better it is as a work of art in the given medium.

Friday, May 2, 2008

Guest Speaker: H. P. Lovecraft: Notes On Writing Weird Fiction


My reason for writing stories is to give myself the satisfaction of visualising more clearly and detailedly and stably the vague, elusive, fragmentary impressions of wonder, beauty, and adventurous expectancy which are conveyed to me by certain sights (scenic, architectural, atmospheric, etc.), ideas, occurrences, and images encountered in art and literature. I choose weird stories because they suit my inclination best--one of my strongest and most persistent wishes being to achieve, momentarily, the illusion of some strange suspension or violation of the galling limitations of time, space, and natural law which forever imprison us and frustrate our curiosity about the infinite cosmic spaces beyond the radius of our sight and analysis. These stories frequently emphasise the element of horror because fear is our deepest and strongest emotion, and the one which best lends itself to the creation of Nature-defying illusions. Horror and the unknown or the strange are always closely connected, so that it is hard to create a convincing picture of shattered natural law or cosmic alienage or "outsideness" without laying stress on the emotion of fear. The reason why time plays a great part in so many of my tales is that this element looms up in my mind as the most profoundly dramatic and grimly terrible thing in the universe. Conflict with time seems to me the most potent and fruitful theme in all human expression.

While my chosen form of story-writing is obviously a special and perhaps a narrow one, it is none the less a persistent and permanent type of expression, as old as literature itself. There will always be a certain small percentage of persons who feel a burning curiosity about unknown outer space, and a burning desire to escape from the prison-house of the known and the real into those enchanted lands of incredible adventure and infinite possibilities which dreams open up to us, and which things like deep woods, fantastic urban towers, and flaming sunsets momentarily suggest. These persons include great authors as well as insignificant amateurs like myself--Dunsany, Poe, Arthur Machen, M. R. James, Algernon Blackwood, and Walter de la Mare being typical masters in this field.

As to how I write a story--there is no one way. Each one of my tales has a different history. Once or twice I have literally written out a dream; but usually I start with a mood or idea or image which I wish to express, and revolve it in my mind until I can think of a good way of embodying it in some chain of dramatic occurrences capable of being recorded in concrete terms. I tend to run through a mental list of the basic conditions or situations best adapted to such a mood or idea or image, and then begin to speculate on logical and naturally motivated explanations of the given mood or idea or image in terms of the basic condition or situation chosen.

The actual process of writing is of course as varied as the choice of theme and initial conception; but if the history of all my tales were analysed, it is just possible that the following set of rules might be deduced from the average procedure:

Prepare a synopsis or scenario of events in the order of their absolute occurrence--not the order of their narration. Describe with enough fulness to cover all vital points and motivate all incidents planned. Details, comments, and estimates of consequences are sometimes desirable in this temporary framework.

Prepare a second synopsis or scenario of events--this one in order of narration (not actual occurrence), with ample fulness and detail, and with notes as to changing perspective, stresses, and climax. Change the original synopsis to fit if such a change will increase the dramatic force or general effectiveness of the story. Interpolate or delete incidents at will--never being bound by the original conception even if the ultimate result be a tale wholly different from that first planned. Let additions and alterations be made whenever suggested by anything in the for mulating process.

Write out the story--rapidly, fluently, and not too critically--following the second or narrative-order synopsis. Change incidents and plot whenever the developing process seems to suggest such change, never being bound by any previous design. If the development suddenly reveals new opportunities for dramatic effect or vivid story telling, add whatever is thought advantageous--going back and reconciling the early parts to the new plan. Insert and delete whole sections if necessary or desirable, trying different beginnings and endings until the best arrangement is found. But be sure that all references throughout the story are thoroughly reconciled with the final design. Remove all possible superfluities--words, sentences, paragraphs, or whole episodes or elements--observing the usual precautions about the reconciling of all references.

Revise the entire text, paying attention to vocabulary, syntax, rhythm of prose, proportioning of parts, niceties of tone, grace and convincingness of transitions (scene to scene, slow and detailed action to rapid and sketchy time-covering action and vice versa... etc., etc., etc.), effectiveness of beginning, ending, climaxes, etc., dramatic suspense and interest, plausibility and atmosphere, and various other elements.

Prepare a neatly typed copy--not hesitating to add final revisory touches where they seem in order.

The first of these stages is often purely a mental one--a set of conditions and happenings being worked out in my head, and never set down until I am ready to prepare a detailed synopsis of events in order of narration. Then, too, I sometimes begin even the actual writing before I know how I shall develop the idea--this beginning forming a problem to be motivated and exploited.

There are, I think, four distinct types of weird story; one expressing a mood or feeling, another expressing a pictorial conception, a third expressing a general situation, condition, legend or intellectual conception, and a fourth explaining a definite tableau or specific dramatic situation or climax. In another way, weird tales may be grouped into two rough categories--those in which the marvel or horror concerns some condition or phenomenon, and those in which it concerns some action of persons in connexion with a bizarre condition or phenomenon.

Each weird story--to speak more particularly of the horror type--seems to involve five definite elements: (a) some basic, underlying horror or abnormality--condition, entity, etc.--, (b) the general effects or bearings of the horror, (c) the mode of manifestation--object embodying the horror and phenomena observed--, (d) the types of fear-reaction pertaining to the horror, and (e) the specific effects of the horror in relation to the given set of conditions.

In writing a weird story I always try very carefully to achieve the right mood and atmosphere, and place the emphasis where it belongs. One cannot, except in immature pulp charlatan-fiction, present an account of impossible, improbable, or inconceivable phenomena as a commonplace narrative of objective acts and conventional emotions. Inconceivable events and conditions have a special handicap to over come, and this can be accomplished only through the maintenance of a careful realism in every phase of the story except that touching on the one given marvel. This marvel must be treated very impressively and deliberately--with a careful emotional "build-up"--else it will seem flat and unconvincing. Being the principal thing in the story, its mere existence should overshadow the characters and events. But the characters and events must be consistent and natural except where they touch the single marvel. In relation to the central wonder, the characters should shew the same overwhelming emotion which similar characters would shew toward such a wonder in real life. Never have a wonder taken for granted. Even when the characters are supposed to be accustomed to the wonder I try to weave an air of awe and impressiveness corresponding to what the reader should feel. A casual style ruins any serious fantasy.

Atmosphere, not action, is the great desideratum of weird fiction. Indeed, all that a wonder story can ever be is a vivid picture of a certain type of human mood. The moment it tries to be anything else it becomes cheap, puerile, and unconvincing. Prime emphasis should be given to subtle suggestion--imperceptible hints and touches of selective associative detail which express shadings of moods and build up a vague illusion of the strange reality of the unreal. Avoid bald catalogues of incredible happenings which can have no substance or meaning apart from a sustaining cloud of colour and symbolism.

These are the rules or standards which I have followed--consciously or unconsciously--ever since I first attempted the serious writing of fantasy. That my results are successful may well be disputed--but I feel at least sure that, had I ignored the considerations mentioned in the last few paragraphs, they would have been much worse than they are.

Saturday, March 29, 2008

Horror By the Slice: “The Lurking Fear”

copyright 2008 by Gary L. Pullman


According to some critics, H. P. Lovecraft is the twentieth century’s leading horror writer and a transitional figure between the late, or neo-, Gothic fiction of Edgar Allan Poe and the more recent horror fiction of Stephen King and other contemporary writers in the genre. There is no doubt that Lovecraft has had an influence upon the genre and that his techniques for creating chills and thrills are used by the many horror writers who have followed him. These same techniques can assist any author in creating similarly tales of terror. Therefore, in this post, we will examine the methods of his madness.

For those who are unacquainted with the story, a summary is in order:

“The Lurking Fear” is divided into four parts:

  • “The Shadow on the Chimney”
  • “A Passer in the Storm”
  • “What the Red Glare Meant”
  • “The Horror in the Eyes”

With “thunder in the air,” the protagonist-narrator, a sort of nineteenth-century ghost hunter, accompanied by two strapping men, George Bennett and William Tobey, ascends Tempest Mountain, the scene of a “catastrophe,” to visit a deserted, reportedly haunted mansion. He says he wishes he’d invited reporters to join him, as then others would share his secret knowledge and it could have been they, not he, who tells the story of the fear he discovered lurking there. No animals live on the mountaintop, and “the ancient lightning-scarred trees” appear “unnaturally large and twisted.” After parking his automobile, the trio make their way through the forbidding forest, the protagonist recalling the myths and legends that have accumulated over the years concerning the Martense family, the mansion’s ghosts, and a demon that is said to abduct “lone wayfarers after dark.”

According to one story, villagers abandoned their homes one night, complaining of having sensed a catastrophe involving the sudden deaths of many squatters in a nearby village.

The next morning, a search party finds evidence that many of the squatters were attacked by the fangs and claws of some nameless monster: “Of a possible seventy-five natives who had inhabited this spot, not one living specimen was visible. The disordered earth was covered with blood and human debris bespeaking too vividly the ravages of demon teeth and talons; yet no visible trail led away from the carnage.” Local residents “quickly connected the horror with the Martense mansion,” despite its three-mile distance from the scene. A thorough investigation of the house and its environs, however, turn up nothing, and, after three weeks, the reporters on the scene disperse, leaving the protagonist alone to investigate the possibility that “thunder called the death-demon out of some secret place.”

The men take up their vigil in the bedroom of Jan Martense, sharing a “four-poster bedstead,” which they drag “from another room” and place “laterally against the window.” They’ve hung three rope-ladders from the ledge outside the room, in case the demon appears inside the house and will use the stairs to escape if it should appear from without the house. All the men are armed, and two sleep in shifts, while the third keeps watch.

After his watch, the protagonist falls asleep, has “apocalyptic visions,” which awaken him, and he realizes that one of his companions, Bennett, is gone, “God alone knew whither.” His gaze is fixed upon the bedroom’s fireplace. A terrific bolt of lightning lights the room and the surrounding countryside, awakening the frightened Tobey, who starts “up suddenly,” casting his shadow upon the “chimney above the fireplace,” but the shadow is a hideous and monstrous one that terrifies the ghost hunter: “the shadow on that chimney was not that of George Bennett or of any other human creature, but a blasphemous abnormality from hell's nethermost craters; a nameless, shapeless abomination which no mind could fully grasp and no pen even partly describe.” The next instant, the protagonist discovers, he is “alone in the accursed mansion, shivering and gibbering. George Bennett and William Tobey” leave “no trace, not even of a struggle” and are “never heard of again.”

In part two of the story, the protagonist awakens in his “hotel room in Lefferts Corner,” unaware of how he managed to escape the mansion and drive down the mountaintop and ignorant as to whether Bennett and Tobey also managed to get away and, if so, where they might have gone. He is convinced of the reality of the experience he’s had, however, and of the reality of the demon he’s encountered, for, its lying of one of his limbs--”a heavy arm or foreleg”--upon his ‘chest” proved its “organic” nature.

The protagonist, determined to return to the mansion, enlists the aid of a reporter he’d met, Arthur Munroe, and they discover an “ancestral diary” that sheds light upon some of the Martense family’s exploits.

Accompanied by a few local men, the protagonist and Munroe attempt to ascend the mountaintop again, but are stalled by a torrential downpour. The men wait out the storm inside a shack, barring the door. They have no light but their “pocket lamps” and occasional bolts of lightning. When the storm passes, the protagonist unbars the door, and awakens Munroe, but, he finds, Munroe is not asleep: “For Arthur Munroe was dead. And on what remained of his chewed and gouged head there was no longer a face.”

In part three of the story, the protagonist digs up the body of Jan Martense, whose grave is located in one of the more inhospitable sites of the forbidding landscape, for he has now become convinced that the demonic shadow he saw the night he’d kept vigil within Jan Martense’s bedroom is not corporeal, after all, but a “wolf-fanged ghost that rode the midnight lightning” and that the ghost is that of the occupant of Jan Martense’s grave. As he digs at the grave, the protagonist recalls the history of the Martense mansion that he’s learned from the “ancestral diary.” It was built in 1670 by a reclusive Dutchman, Gerrit Martense, whose equally reclusive progeny soon “deteriorated,” restricting their travels to the local area and marrying the “menial class about the estate,” thereby populating the locality with the squatters who’d recently come to ruin.

Jonathan Gifford, “an Albany friend of Jan Martense,” was disturbed when their correspondence broke off abruptly. Journeying to the Martense mansion, he was told by the “sullen, odd-eyed Martenses” who resided there that Jan was killed by a stroke of lightning. They showed Gifford his unmarked grave, but he was suspicious and returned to dig up the plot. When he did so, his suspicions were confirmed, because the body’s skull was “crushed cruelly as if by savage blows.” Although no crime could be proven, when the story was reported, the Martenses were ostracized and dark legends about them and their house began to accumulate. After 1810, the house was deserted.

When the protagonist finds that Jan Martenses’ coffin contains nothing more than “dust and nitre,” he “irrationally” continues to dig, falling through the bottom of the grave, into a tunnel beneath the burial site. The underground passage extends in two directions, and the protagonist chooses the one that leads toward the Martense mansion. After he crawls for an hour through the narrow confines of the tunnel, it ascends, revealing two “baleful” eyes of a clawed monster that digs its way past the terrified intruder, summoned to the surface by the sound of thunder. The protagonist manages to claw his way to the surface and finds he has emerged “in a familiar spot. . . on the southwest corner of the mountain.” He sees a red glare in the distance. Two days later, he learns “what the red glare meant”: the monster had attacked a squatters’ cabin, and the squatters had set the cabin ablaze with the monster inside: “In a hamlet twenty miles away an orgy of fear had followed the bolt which brought me above ground, and a nameless thing had dropped from an overhanging tree into a weak-roofed cabin. It had done a deed, but the squatters had fired the cabin in a frenzy before it could escape. It had been doing that deed at the very moment the earth caved in on the thing with the claw and eyes.”

In part four of the story, the protagonist returns to the underground passage, but it has caved in. He also visits the site of the monster’s attack, but finds only the bones of its victim. Despite having been struck by lightning, the monster seems to have escaped unharmed. He next inspects the now-deserted hamlet that the monster had previously attacked, killing seventy-five squatters. He discovers that the “odd mounds and hummocks of the region” are like “tentacles” radiating from the Martense mansion. Thinking that the mounds and hummocks resemble “molehills,” the protagonist digs into one of them, discovering within “a tunnel or burrow just like the one through which” he “had crawled on the other demoniac night.” He returns to the mansion, seeking the “core and centre of that malignant universe of mounds,” excavating the cellar of the house, before discovering this “core and centre” to be the chimney in Jan Martense’s bedroom, at the base of which, outside the house, the protagonist’s excavations have brought him. A wind blows out his candle, leaving him in utter darkness. He seeks cover “behind a dense clump of vegetation,” and, as thunder booms, he wonders what monster it shall summon or whether “anything [is] left for [the thunder]. . . to call.” He witnesses not one, but thousands, of shapeless shapes that, ultimately, take the form or deformed monkeys:

The thing came abruptly and unannounced; a demon, ratlike scurrying from pits remote and unimaginable, a hellish panting and stifled grunting, and then from that opening beneath the chimney a burst of multitudinous and leprous life--a loathsome night spawned flood of organic corruption more devastatingly hideous than the blackest conjurations of mortal madness and morbidity. Seething, stewing, surging, bubbling like serpents' slime it rolled up and out of that yawning hole, spreading like a septic contagion and streaming from the cellar at every point of egress--streaming out to scatter through the accursed midnight forests and strew fear, madness, and death.

God knows how many there were--there must have been thousands. To see the stream of them in that faint intermittent lightning was shocking. When they had thinned out enough to be glimpsed as separate organisms, I saw that they were dwarfed, deformed hairy devils or apes--monstrous and diabolic caricatures of the monkey tribe.

Once again, the protagonist manages to escape, after shooting the last of the fiends, and he arranges to destroy the mansion, dynamiting it, and to “stop up all the discoverable mound-burrows.” However, he remains anxious, wondering whether, the world over, “analogous phenomena” may not also exist. Even “a well or subway entrance” now makes him tremble, he concludes, and he is forever haunted by the memory of the visage of the monster he saw after shooting it, which turns out to have been one of the Martense family members:

What I saw in the glow of flashlight after I shot the unspeakable straggling object was so simple that almost a minute elapsed before I understood and went delirious. The object was nauseous; a filthy whitish gorilla thing with sharp yellow fangs and matted fur. It was the ultimate product of mammalian degeneration; the frightful outcome of isolated spawning, multiplication, and cannibal nutrition above and below the ground; the embodiment of all the snarling and chaos and grinning fear that lurk behind life. It had looked at me as it died, and its eyes had the same odd quality that marked those other eyes which had stared at me underground and excited cloudy recollections. One eye was blue, the other brown. They were the dissimilar Martense eyes of the old legends, and I knew in one inundating cataclysm of voiceless horror what had become of that vanished family; the terrible and thunder-crazed house of Martense.

Note: "The Lurking Fear" may be downloaded, FREE. Here's the link.

Now that we have pinned the specimen upon the board, let’s “murder to dissect.”

Stories told in parts or chapters are not new. However, Lovecraft’s “Lurking Fear” is a lesson in how to make such narrative segments, which, in the genre of horror, might be called “slices of horror,” maintain mystery and heighten suspense by presenting seemingly unrelated, bizarre incidents which, at story’s end, are unified in an explanation that accounts for these incidents and the relationships among them.

In the first part of the story, Lovecraft hints at several possible identities for his story’s antagonist or--he is not clear even as to their number--antagonists. The villain could be a ghost, a demon, or some sort of monster with fangs and claws. He is ambiguous as to the creature’s origin as well. Local residents believe that it is associated with the Martense mansion atop Tempest Mountain. However, the narrator of the story, who is also the narrative’s protagonist, suggests that it may be linked to the weather--particularly, to the thunder. (The mansion and the weather, in fact, may themselves be connected in some way, as the house’s location, atop a mountain that takes its very name from a storm, or “tempest,” suggests.) Lovecraft’s multiplication of these possibilities is only one instance of such multiplications to be found in “The Lurking Fear.” On one occasion, the protagonist is certain that the creature is “organic,” or corporeal, but, later, he is just as sure that it is incorporeal. Obviously, it cannot be both, so which is it, tangible or intangible?

Another way by which Lovecraft multiplies possibilities (and therefore promotes ambiguity) in his tale is by suggesting several possibilities as to the creature’s point of origin. It is said to dwell in “some secret place.” Is it located in the house, in Jan Martense’s grave, in an underground tunnel, in the “odd mounds and hummocks of the region,” or elsewhere? Indeed, at times, it seems to drop out of the sky. Is it of an aerial nature? Neither the protagonist nor his companions, George Bennett and William Tobey, staying overnight in the mansion, know whether to expect the ghost, the demon, or the clawed monster to attack them from within or from without the house, so they are careful to suspend three rope-ladders from the ledge on the wall outside the room, one for each of them, in the event that the monster’s assault is from outside rather from inside the house. When the creature abducts Bennett and Tobey, it’s as if the men simply ceased to exist: they are simply gone, leaving “no trace, not even of a struggle,” and are “never heard of again.” Repeatedly, the reader wonders just what sort of threat it is that the protagonist faces. There are clues aplenty as to its possible identity, but none of them add up. All is confused and ambiguous. Therefore, and thereby, the story’s horror is increased, and its terror mounts.

In part two of the story, determined, despite what has befallen George and William, to solve the mystery of the Martense mansion, the protagonist, enlisting the aid of a journalist, Arthur Munroe, and some local men, is returning to the mountaintop when the onset of a violent rainstorm forces them to seek shelter inside a rude shack. In the darkness therein, Munroe is killed, losing his face to the monster’s appetite. Earlier in the same part of the story, the protagonist asserted his conviction that their adversary is “organic,” because, he says, he felt it rest a limb upon his chest. Once again, however, Lovecraft leaves open alternatives as to the nature of the story’s antagonist. The sensation that the main character felt of something laying a limb upon his body and the gouging of Munroe’s head and the devouring of his face suggest an entity that is corporeal. However, the silence with which the monster comes and goes and its ability to get inside the locked hovel imply that it is incorporeal. Is it a ghost, a demon, a monster of fang and claw? A combination of such creatures? Something else entirely? Ambiguity--hence horror--reigns.

This ambiguity is further complicated in the third part of the tale, when the protagonist, now supposing the monster may be a ghost, rather than an “organic” entity, visits the grave of Jan Martense. After digging up and discarding the coffin within the grave, he digs farther down, and falls through the bottom of the grave, into a tunnel, wherein he encounters the adversary. Previously, all he’d seen of it was its shadow, which he described as “a blasphemous abnormality from hell’s nethermost craters; a nameless, shapeless abomination which no mind could fully grasp and no pen even partly describe.” Now, the monster is described as having eyes that glisten and glow “with a baneful and unmistakable effulgence,” as bearing a claw, and as moving “with Cyclopean rage” as it tears “through the soil above that damnable pit,” the tunnel in which the protagonist encounters it. Later, hearing of the monster’s attack upon a squatters’ cabin, the description that the squatters give is, again, of a “nameless thing” with a “claw and eyes.” Much of the hideous appearance of the creature is supplied by the reader’s imagination, rather than by Lovecraft’s description of it, and the monstrosity of the entity is thereby magnified, since it is a rare occasion during which words, even of the most skillful author, can match the apparitions that one’s imagination can conjure out of fear. Lovecraft’s description is accomplished in the same manner as he creates, maintains, and heightens the mystery and the suspense of the story itself: he portrays it piecemeal, describing only this feature or that feature of its overall appearance and leaves much of the monster in the dark, so to speak. At the same time, by having previously supplied the reader with an array of possibilities as to the nature of the antagonist (ghost, demon, monster with fangs and claws), he has provided some possibilities from which the reader may piece together the rest of the entity, which is likely to be some conglomeration of these alternatives. Later, Lovecraft’s protagonist will offer readers yet another description, different than those that he has supplied already.

Part four of the story links the mountaintop mansion to the surrounding countryside in which the “nameless thing’s” attacks occur. When the protagonist, visiting the site at which the seventy-five squatters had been killed by the monster a few days before, he discovers “odd mounds and hummocks of the region” which are like “tentacles” radiating from the Martense mansion. He digs into the side of one of these mounds, finding a tunnel that he follows back to the house, intent upon finding its origin, and, outside the mansion, near its chimney, he locates a hole, out of which rushes not one, by thousands, of the monsters he hunts, looking, again, different both from the shadow that the protagonist saw on the chimney inside Jan Martense’s bedroom and the eyes and claw he saw inside the tunnel. At first, the fiendish creature seems to have no specific shape: “from that opening beneath the chimney a burst of multitudinous and leprous life--a loathsome night spawned flood of organic corruption more devastatingly hideous than the blackest conjurations of mortal madness and morbidity. Seething, stewing, surging, bubbling like serpents' slime it rolled up and out of that yawning hole, spreading like a septic contagion and streaming from the cellar at every point of egress--streaming out to scatter through the accursed midnight forests and strew fear, madness, and death.” However, after the protagonist shoots one of the things, he sees that it does have an appearance similar to that of a familiar creature. It resembles an ape or a gorilla, but one that is terribly deformed: “The object was nauseous; a filthy whitish gorilla thing with sharp yellow fangs and matted fur. It was the ultimate product of mammalian degeneration; the frightful outcome of isolated spawning, multiplication, and cannibal nutrition above and below the ground; the embodiment of all the snarling and chaos and grinning fear that lurk behind life.” The fiendish creature is, the protagonist realizes, with almost palatable horror, a descendant of the Martenses themselves: “It had looked at me as it died, and its eyes had the same odd quality that marked those other eyes which had stared at me underground and excited cloudy recollections. One eye was blue, the other brown. They were the dissimilar Martense eyes of the old legends, and I knew in one inundating cataclysm of voiceless horror what had become of that vanished family; the terrible and thunder-crazed house of Martense.”

The mystery of the monster is solved, but the reader must fit together the pieces of the puzzle that Lovecraft’s protagonist-narrator has provided, piecemeal, throughout the story, resolving apparent discrepancies and contradictions for him- or herself, which makes the story more intriguing than it might have been had the author done this work on the reader’s behalf. In doing so, the reader is apt to conclude, from the story’s hints at incest and cannibalism and the once-wealthy family’s descent into poverty before they’d abandoned the house that, as a result of incestuous intermarriages over generations, the family’s descendants have mutated into a starving, cannibalistic clan who are dependent upon human flesh for their sustenance and have, therefore, dug the “tentacles” of tunnels as a means of stalking the squatters and other inhabitants of the surrounding countryside, whom the mutants kill and feed upon. Perhaps the storms enrage them. Certainly, at times, the storms provide the cover of darkness, except during intermittent flashes of lightning, and they are violent enough to require that people seek shelter indoors, where they are trapped. Appearing abruptly from their hidden tunnels, the mutated cannibals seem, at various times to various victims, to be ghosts or demons or monsters most notable for their bright eyes and hideous claws.

Lovecraft, however, leaves it to his readers to figure out the mystery of the horror that his protagonist, as narrator, has described, and, although Lovecraft has provided all the necessary clues, he has done so not only in a piecemeal fashion, but also in a manner that seems to be ambiguous and even contradictory, multiplying possible alternatives and explanations instead of eliminating them, which complicates and enriches the elements of horror and terror while, at the same time, making it more difficult for the reader to solve the mystery. When his protagonist suggests a resolution, it accounts for the many bizarre incidents, and, in that sense, satisfies the logic but, at the same time, does not alleviate the story’s horror and, in fact, may elevate it. In the hands of a lesser writer, a narrative of this sort, might have proved overwhelming, but Lovecraft is one of the great names in the genre, and, in “The Lurking Fear” (despite the inferior art on the cover of the anthology that contains this narrative “and other stories”), he has written another tour de force.

Paranormal vs. Supernatural: What’s the Diff?

Copyright 2009 by Gary L. Pullman

Sometimes, in demonstrating how to brainstorm about an essay topic, selecting horror movies, I ask students to name the titles of as many such movies as spring to mind (seldom a difficult feat for them, as the genre remains quite popular among young adults). Then, I ask them to identify the monster, or threat--the antagonist, to use the proper terminology--that appears in each of the films they have named. Again, this is usually a quick and easy task. Finally, I ask them to group the films’ adversaries into one of three possible categories: natural, paranormal, or supernatural. This is where the fun begins.

It’s a simple enough matter, usually, to identify the threats which fall under the “natural” label, especially after I supply my students with the scientific definition of “nature”: everything that exists as either matter or energy (which are, of course, the same thing, in different forms--in other words, the universe itself. The supernatural is anything which falls outside, or is beyond, the universe: God, angels, demons, and the like, if they exist. Mad scientists, mutant cannibals (and just plain cannibals), serial killers, and such are examples of natural threats. So far, so simple.

What about borderline creatures, though? Are vampires, werewolves, and zombies, for example, natural or supernatural? And what about Freddy Krueger? In fact, what does the word “paranormal” mean, anyway? If the universe is nature and anything outside or beyond the universe is supernatural, where does the paranormal fit into the scheme of things?

According to the Online Etymology Dictionary, the word “paranormal,” formed of the prefix “para,” meaning alongside, and “normal,” meaning “conforming to common standards, usual,” was coined in 1920. The American Heritage Dictionary defines “paranormal” to mean “beyond the range of normal experience or scientific explanation.” In other words, the paranormal is not supernatural--it is not outside or beyond the universe; it is natural, but, at the present, at least, inexplicable, which is to say that science cannot yet explain its nature. The same dictionary offers, as examples of paranormal phenomena, telepathy and “a medium’s paranormal powers.”

Wikipedia offers a few other examples of such phenomena or of paranormal sciences, including the percentages of the American population which, according to a Gallup poll, believes in each phenomenon, shown here in parentheses: psychic or spiritual healing (54), extrasensory perception (ESP) (50), ghosts (42), demons (41), extraterrestrials (33), clairvoyance and prophecy (32), communication with the dead (28), astrology (28), witchcraft (26), reincarnation (25), and channeling (15); 36 percent believe in telepathy.

As can be seen from this list, which includes demons, ghosts, and witches along with psychics and extraterrestrials, there is a confusion as to which phenomena and which individuals belong to the paranormal and which belong to the supernatural categories. This confusion, I believe, results from the scientism of our age, which makes it fashionable for people who fancy themselves intelligent and educated to dismiss whatever cannot be explained scientifically or, if such phenomena cannot be entirely rejected, to classify them as as-yet inexplicable natural phenomena. That way, the existence of a supernatural realm need not be admitted or even entertained. Scientists tend to be materialists, believing that the real consists only of the twofold unity of matter and energy, not dualists who believe that there is both the material (matter and energy) and the spiritual, or supernatural. If so, everything that was once regarded as having been supernatural will be regarded (if it cannot be dismissed) as paranormal and, maybe, if and when it is explained by science, as natural. Indeed, Sigmund Freud sought to explain even God as but a natural--and in Freud’s opinion, an obsolete--phenomenon.

Meanwhile, among skeptics, there is an ongoing campaign to eliminate the paranormal by explaining them as products of ignorance, misunderstanding, or deceit. Ridicule is also a tactic that skeptics sometimes employ in this campaign. For example, The Skeptics’ Dictionary contends that the perception of some “events” as being of a paranormal nature may be attributed to “ignorance or magical thinking.” The dictionary is equally suspicious of each individual phenomenon or “paranormal science” as well. Concerning psychics’ alleged ability to discern future events, for example, The Skeptic’s Dictionary quotes Jay Leno (“How come you never see a headline like 'Psychic Wins Lottery'?”), following with a number of similar observations:

Psychics don't rely on psychics to warn them of impending disasters. Psychics don't predict their own deaths or diseases. They go to the dentist like the rest of us. They're as surprised and disturbed as the rest of us when they have to call a plumber or an electrician to fix some defect at home. Their planes are delayed without their being able to anticipate the delays. If they want to know something about Abraham Lincoln, they go to the library; they don't try to talk to Abe's spirit. In short, psychics live by the known laws of nature except when they are playing the psychic game with people.
In An Encyclopedia of Claims, Frauds, and Hoaxes of the Occult and Supernatural, James Randi, a magician who exercises a skeptical attitude toward all things alleged to be paranormal or supernatural, takes issue with the notion of such phenomena as well, often employing the same arguments and rhetorical strategies as The Skeptic’s Dictionary.

In short, the difference between the paranormal and the supernatural lies in whether one is a materialist, believing in only the existence of matter and energy, or a dualist, believing in the existence of both matter and energy and spirit. If one maintains a belief in the reality of the spiritual, he or she will classify such entities as angels, demons, ghosts, gods, vampires, and other threats of a spiritual nature as supernatural, rather than paranormal, phenomena. He or she may also include witches (because, although they are human, they are empowered by the devil, who is himself a supernatural entity) and other natural threats that are energized, so to speak, by a power that transcends nature and is, as such, outside or beyond the universe. Otherwise, one is likely to reject the supernatural as a category altogether, identifying every inexplicable phenomenon as paranormal, whether it is dark matter or a teenage werewolf. Indeed, some scientists dedicate at least part of their time to debunking allegedly paranormal phenomena, explaining what natural conditions or processes may explain them, as the author of The Serpent and the Rainbow explains the creation of zombies by voodoo priests.

Based upon my recent reading of Tzvetan Todorov's The Fantastic: A Structural Approach to the Fantastic, I add the following addendum to this essay.

According to Todorov:

The fantastic. . . lasts only as long as a certain hesitation [in deciding] whether or not what they [the reader and the protagonist] perceive derives from "reality" as it exists in the common opinion. . . . If he [the reader] decides that the laws of reality remain intact and permit an explanation of the phenomena described, we can say that the work belongs to the another genre [than the fantastic]: the uncanny. If, on the contrary, he decides that new laws of nature must be entertained to account for the phenomena, we enter the genre of the marvelous (The Fantastic: A Structural Approach to a Literary Genre, 41).
Todorov further differentiates these two categories by characterizing the uncanny as “the supernatural explained” and the marvelous as “the supernatural accepted” (41-42).

Interestingly, the prejudice against even the possibility of the supernatural’s existence which is implicit in the designation of natural versus paranormal phenomena, which excludes any consideration of the supernatural, suggests that there are no marvelous phenomena; instead, there can be only the uncanny. Consequently, for those who subscribe to this view, the fantastic itself no longer exists in this scheme, for the fantastic depends, as Todorov points out, upon the tension of indecision concerning to which category an incident belongs, the natural or the supernatural. The paranormal is understood, by those who posit it, in lieu of the supernatural, as the natural as yet unexplained.

And now, back to a fate worse than death: grading students’ papers.

My Cup of Blood

Anyone who becomes an aficionado of anything tends, eventually, to develop criteria for elements or features of the person, place, or thing of whom or which he or she has become enamored. Horror fiction--admittedly not everyone’s cuppa blood--is no different (okay, maybe it’s a little different): it, too, appeals to different fans, each for reasons of his or her own. Of course, in general, book reviews, the flyleaves of novels, and movie trailers suggest what many, maybe even most, readers of a particular type of fiction enjoy, but, right here, right now, I’m talking more specifically--one might say, even more eccentrically. In other words, I’m talking what I happen to like, without assuming (assuming makes an “ass” of “u” and “me”) that you also like the same. It’s entirely possible that you will; on the other hand, it’s entirely likely that you won’t.

Anyway, this is what I happen to like in horror fiction:

Small-town settings in which I get to know the townspeople, both the good, the bad, and the ugly. For this reason alone, I’m a sucker for most of Stephen King’s novels. Most of them, from 'Salem's Lot to Under the Dome, are set in small towns that are peopled by the good, the bad, and the ugly. Part of the appeal here, granted, is the sense of community that such settings entail.

Isolated settings, such as caves, desert wastelands, islands, mountaintops, space, swamps, where characters are cut off from civilization and culture and must survive and thrive or die on their own, without assistance, by their wits and other personal resources. Many are the examples of such novels and screenplays, but Alien, The Shining, The Descent, Desperation, and The Island of Dr. Moreau, are some of the ones that come readily to mind.

Total institutions as settings. Camps, hospitals, military installations, nursing homes, prisons, resorts, spaceships, and other worlds unto themselves are examples of such settings, and Sleepaway Camp, Coma, The Green Mile, and Aliens are some of the novels or films that take place in such settings.

Anecdotal scenes--in other words, short scenes that showcase a character--usually, an unusual, even eccentric, character. Both Dean Koontz and the dynamic duo, Douglas Preston and Lincoln Child, excel at this, so I keep reading their series (although Koontz’s canine companions frequently--indeed, almost always--annoy, as does his relentless optimism).

Atmosphere, mood, and tone. Here, King is king, but so is Bentley Little. In the use of description to terrorize and horrify, both are masters of the craft.

A bit of erotica (okay, okay, sex--are you satisfied?), often of the unusual variety. Sex sells, and, yes, sex whets my reader’s appetite. Bentley Little is the go-to guy for this spicy ingredient, although Koontz has done a bit of seasoning with this spice, too, in such novels as Lightning and Demon Seed (and, some say, Hung).

Believable characters. Stephen King, Douglas Preston and Lincoln Child, and Dan Simmons are great at creating characters that stick to readers’ ribs.

Innovation. Bram Stoker demonstrates it, especially in his short story “Dracula’s Guest,” as does H. P. Lovecraft, Edgar Allan Poe, Shirley Jackson, and a host of other, mostly classical, horror novelists and short story writers. For an example, check out my post on Stoker’s story, which is a real stoker, to be sure. Stephen King shows innovation, too, in ‘Salem’s Lot, The Shining, It, and other novels. One might even argue that Dean Koontz’s something-for-everyone, cross-genre writing is innovative; he seems to have been one of the first, if not the first, to pen such tales.

Technique. Check out Frank Peretti’s use of maps and his allusions to the senses in Monster; my post on this very topic is worth a look, if I do say so myself, which, of course, I do. Opening chapters that accomplish a multitude of narrative purposes (not usually all at once, but successively) are attractive, too, and Douglas Preston and Lincoln Child are as good as anyone, and better than many, at this art.

A connective universe--a mythos, if you will, such as both H. P. Lovecraft and Stephen King, and, to a lesser extent, Dean Koontz, Bentley Little, and even Douglas Preston and Lincoln Child have created through the use of recurring settings, characters, themes, and other elements of fiction.

A lack of pretentiousness. Dean Koontz has it, as do Douglas Preston and Lincoln Child, Bentley Little, and (to some extent, although he has become condescending and self-indulgent of late, Stephen King); unfortunately, both Dan Simmons and Robert McCammon have become too self-important in their later works, Simmons almost to the point of becoming unreadable. Come on, people, you’re writing about monsters--you should be humble.

Longevity. Writers who have been around for a while usually get better, Stephen King, Dan Simmons, and Robert McCammon excepted.

Pacing. Neither too fast nor too slow. Dean Koontz is good, maybe the best, here, of contemporary horror writers.


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