Plotting by Poster, Part II

Copyright 2019 by Gary L. Pullman

In case you missed the initial post concerning this topic, I suggested how movie posters can help to suggest plots and identified these guidelines for anyone who might like to try this approach to plotting stories:

1. If the poster you select promotes a movie you have seen, pretend it does not, and don't reference the film, even in your thoughts, as you analyze the poster. The poster should speak for itself, as it were.
2. We are taught to read from left to right and from top to bottom. Graphic designers know this and use our training to their benefit in creating designs and art and in communicating to us.
3. A poster is likely to have a central image, and this central image will be emphasized in some way—through its position, just off center; through color or intensity; by being of bigger than other images. It is obvious that the artist wants the viewer to focus attention on this central image. Text and other images, if any, will relate to this central image and help to develop its figurative aspects.
4. Most art employs various “visual” figures of speech—metaphors, similes, allusions, personifications, exaggerations, understatements, symbols, puns or other plays on words, synecdoches.
5. See all there is to see—not just size, but color, intensity, depth, balance, negative and positive space, shape, texture, size, density, position, arrangement, patterns. facial expressions, hairstyles, costumes (i. e., the models' clothing), age, sex, gender, class, income level. Also consider whatever props might be displayed.
6. Analyze visual evidence of behavior: care, neglect, attendance, abandonment, support, and so forth.
7. Consider the other four senses, too: what sounds, tastes, smells, and tactile sensations does the poster suggest?
8. The text is the key that unlocks the visual imagery's figurative meaning.

With these guidelines in mind, start by describing the poster. Start at the top and work your way down. Include quotations of any text you encounter. Be detailed, but don't be flowery. At this point, be a camera operator, not a sketch artist, an objective viewer, not an interpreter.

After describing the poster, use the elements you identified to complete this table. In doing so, stick to the poster itself.

WHO?
WHAT?
WHEN?
WHERE?
HOW?
WHY?

Next, question yourself about each of the six phrases you entered into the table. In doing so, make observations; draw inferences from what you see and read in the poster. Look for potential relationships among the poster's elements. Look, also, for possible connections between your own thoughts, between your own feelings, and between your own thoughts and feelings. Ask yourself how the answers you listed in the table could be “flipped,” or reinterpreted.

As a result of this process, you may develop an idea for a story or even a synopsis of a plot for a story. At the same time, you will have a sequence of elements that are logically related and which, together, form a narrative thread upon which, by the questioning process and the use of your own imagination, you can embroider, or develop further. Statues of saints stand on pedestals connected to the same walls, farther along.

THE OFFERING

Text above the image reads, in blood-red letters: “The chosen will be sacrificed.”

Hanging, apparently from the ceiling of the cathedral in which their suspended bodies hang, visible from the knee down, are three corpses. They wear slips, skirts, or dresses, which suggest that the bodies of those of women. Blood trails along the wall on either side of the bodies.

The title of the film, The Offering, appears across the middle of the image, diving it into an upper and a lower half. The bodies of the women and the cathedral's ceiling and walls occupy the upper half of the poster. Below the title, the statues, blood-smeared pews, and a bloody cross appear. The blood trailing down the walls link the upper and the lower halves of the poster. The aisle between the ranks of pews is saturated with blood.

Observations

The women's legs seem to be lacerated; they have bled. They also appear to be scarred. Although they may wear skirts or dresses, it's also possible that they wear only slips. Although their legs have bled, they have not done so profusely, but the volume of blood in the cathedral—on its walls, pews, and aisle—indicate extreme blood loss. Even if the women bear wounds in their abdomens, it is unlikely that three of them could have shed as much blood as stains the cathedral.

The cross is neither the Latin cross of Protestant denominations nor the Catholic crucifix, but a Levithan cross (also known as the brimstone symbol, Satan's cross, the cross of Lorraine, and the Patriarchal cross). In some cases, the crossbeams (arms) of the cross are of different lengths, with the top arm shown as being shorter than the lower arm, but the crossbeams are also shown as being of equal lengths. The cross has various mystical meanings and associations.

WHO? The corpses of three bloody, scarred women
WHAT? hang
WHEN? during the day
WHERE? from a cathedral ceiling
HOW? by unknown means
WHY? sacrifices of a diabolical cult.

Result: The corpses of three bloody, scarred women hang, during the day, from a cathedral ceiling by unknown means, sacrifices of a diabolical cult.

Questions

Why and by whom were these three women in particular “chosen”? Did they “sin” against the tenets of their “faith”? Are their deaths meant to appease an angry deity or spirit? If so, how and why? If not, what is the purpose of their sacrifices? Who benefits from their sacrifices and how? Have they been left hanging so the blood would drain from their bodies or as a warning to other congregants? Were the women sexually assaulted before they were killed? Were they beaten or tortured? What caused their deaths? Why are the women's upper bodies not shown? How did blood get on the walls, pews, aisle, and Leviathan cross? How did blood from the Leviathan cross form two other crosses (or did this blood form the capital letter “H”)? Is the cathedral, a center and a symbol of Christian faith—and a house of God—being mocked? If so, by whom and for what reason? How can the story line be “flipped”?

SLITHER

Centered at the top of the poster, against a shadow in the form of a cross (the frame of a window), the shaved, bent right leg of a young woman appears above the side of a white porcelain bathtub located next to a tile wall; the bathtub is half filled with soapy water.

The scene is framed by the left jamb of a doorway and by the open door to the bathroom. On the edge of the bathtub, a red creature resembling a cross between a snail and a gigantic sperm cell perches, as a second creature follows it, through its trail of slime, leaving a trail of slime behind itself as well.

Below the second creature, a third lifts its body and appears to attach its head to the side of the tub, preparing to follow the other two creatures up the side of the tub. At least eighteen more of the creatures gather on the floor, near the tub.

Observations

The shadow could suggest that the story has religious significance or religious undertones. The cross formed by the shadow is Latin in design, suggesting a Protestant denomination. The fact that it is merely the a shadow could imply that the young woman's faith is insubstantial.

The door is open, although one would expect it to be closed, since the woman is bathing.

The creatures resemble gigantic sperm cells in shape, but they are meaty, red, and “raw” looking, both meat (phalli, perhaps) and sperm. Their appearance is disgusting, and it, like the number of the creatures, seems menacing. They seem intent upon attacking the young woman, as if they are parasites in search of a host. They are large, too, if they are intended to represent phalli. Long and thick, they might cause pain. Despite their sperm-like appearance, none of the creatures exhibits testicles, which makes them perverse as well as disgusting. The slime they rail behind them resembles semen, but, considering that the slime is behind them, it wouldn't be fecundating fluid, unless the creatures exude more of it during their assault. (The number of the creatures suggests gang rape.)

The film's title, Slither, emphasizes the method of locomotion the creatures employ, which is one shared by snakes, a smooth movement “over a surface with a twisting or oscillating motion.” The verb's synonyms suggest additional associations, “squirm,” “wriggle,” “snake,” and “worm,” which, in turn, suggest such qualities as furtiveness and evil (like “dragon,” “worm” and “snake” were associated with the devil).

In religious ritual, bathing is a means of cleansing one's soul, of washing away sins. The young woman's nudity suggests there may be a relationship between it and the devil, that her body has been an instrument of fornication, a sin against God, and that she now seeks to cleanse herself spiritually, albeit in vain, since the slug-like creatures resembling sperm cells have invaded her home, her bathroom, and appear to be about to invade her body as well.

The open door reveals a private act—the cleansing of the soul—making a personal and spiritual action a public spectacle. Despite the woman's attempt to gain absolution, the poster seems to suggest that her sins will be revealed and she must suffer for her indiscretion.

WHO: A naked young woman

WHAT: is about to be assaulted by bizarre creatures

WHEN: as she bathes

WHERE: in a bathtub in her bathroom

HOW: with soap and water

WHY: to cleanse herself and her soul after having had sex.

Questions

Is the young woman devoted in her religious faith? Why is only her leg shown? Why is the door to the bathroom open instead of closed while she bathes? Who opened the door? She? Someone else? The creatures? (Was the door locked or only closed?) What are the strange creatures? What are their abilities? Why are there so many of them? What led to their bizarre appearance? Why are they attracted to the young woman? Are they a menace to her? How could the story line be “flipped”?

Like to try the approach yourself? Here's a poster to get you started:

Scenic Posters

Copyright 2019 by Gary L. Pullman

A common formula for many horror stories, whether written on the page or enacted on the soundstage, consists of five acts:

1. The status quo is portrayed.
2. A series of bizarre incidents occur.
3. The protagonist discovers the cause of these incidents.
4. The protagonist, often aided by friends, uses his or her knowledge of the cause of the incidents to put things right.
5. A return to the status quo is shown (although the ending may also hint at a possible sequel).

As in describing a scene in order both to represent and to dramatize it, it can be helpful to draw inspiration from a horror movie poster (the book cover, as it were, of a film), this same process can be useful in generating scenes which comprise the bizarre incidents which occur in act two (and, perhaps, later as well). Remember that the scenes so created must be causally related, although their ultimate cause will be withheld until act three.

An inspiration for a scene might be the poster for Annabelle: Creation (2017). (In writing from movie posters, I usually select posters for movies I haven't seen, and I don't read a synopsis of the film. I want to be inspired by the poster's art; I don't want to steal the screenwriters' original treatment.) With this in mind, let's look at the way NOT to do this:

My senses on high alert, I stole glances to either side and over my shoulder, as I crept along the cold, damp corridor, feeling trapped by the ancient basement's gray stone walls, stone floor, and stone ceiling.

I was conscious of the tons of massive rock above me and of the cataclysm which would ensue should all that weight come tumbling down (not that it should), and I imagined the terrors that likely befell the poor lost souls shut away inside the subterranean chambers which opened off the warren of intersecting hallways—or would have opened, had they not been locked.

As I continued along the maze, I heard the grating of rusty hinges, as a great, thick iron door opened of its own accord. Its loud, high-pitched creaking noise made my heart shrink, even as I turned, staring with horror at the sight within the chamber thus revealed.

A girl stood, her arms raised and extended at shoulder level; her body limp; her legs, one of which wore a brace, together. She was pale, and her eyes were closed. Perhaps she was not standing, after all. She seemed to have recently died—after having been crucified. However, no nails had been driven through her wrists or ankles.

A chill of horror iced my spine, as I saw another disturbing anomaly: a doll seemed to float before her, positioned as though it were seated upon the girl's lap, although, of course, her hanging vertically from the wall precluded such a possibility. The doll must be pinned to the girl's dress.

But why would someone go to such trouble? The scene seemed some sort of bizarre tableau, but, if so, to what end? Or did it have a purpose? Perhaps the hole mise-en-scene was nothing more than the whim of a mind gone mad.

Run! For God's sake, flee this damned place!

At my peril, in my foolishness, my curiosity greater than my wisdom, I stayed, gazing at the figure of torment within the chamber to which the open door admitted my horrified gaze.

At the girl's feet, a small table had been overturned. I squinted, focusing my gaze, and drew back, horrified anew: the table, like the chair beside it, the doll, and, indeed, the girl herself floated! Suspended in midair, they were held stationary and aloft by a power both unseen and unknown.

The girl wore patent-leather shoes, which were all but invisible in the darkness of what, I realized now, was a window—or a long, narrow rectangular opening, without glass, within the chamber's wall, behind the female figure, unlit and indistinct. Its shape had added to the illusion that the girl had been crucified, for, in the dim light, it looked like a plank of wood to which her ankles might have been nailed, as her wrists, at first, had seemed to be fixed to the stone wall.

Aghast, I stumbled away from the open doorway, realizing my retreat only when my back encountered the immovable resistance of the corridor's opposite wall. As I continued to stare at the girl afloat against her chamber's wall, her eyes opened, revealing yet another horror: the whites were blood-red, her pupils elliptical and golden, as if ablaze with the fire of hell, an effect strengthened by the appearance, between her soft, pink lips of a split serpent's tongue!

The doll, the countenance of which was of a decidedly malevolent character, opened its mouth, and, in a voice more suitable to a demon than to a toy in the shape of a babe in arms, harshly croaked a plea both pathetic and horrendous: Help us!

Turning, I ran along the stony floor, the doll's croaking supplication seeming to reverberate throughout the underground hallways and subterranean chambers as if the labyrinth were the many mouths and throats of hell's damned souls crying in unison, Help us!

This description is too close to the picture on the poster to be used in a story of one's own, but, in writing it, I conceived an idea for a novel, or part of one, so the effort isn't necessarily lost, even though it didn't achieved its intended goal, which was to develop a scene that is inspired by, rather than merely repeats, a scene painted for a movie poster. It would be a mistake—and a significant, perhaps costly, one—to use the description I wrote of the Annabelle: Creation poster's picture in a story of my own; it is too close to the scene depicted by the poster and could, therefore, represent plagiarized content were it to be used as is in an independent work.

However, all may not be lost, even now, in this exercise.

Returning to my description (and to the poster), I can isolate the elements that are horrific and uncanny and repeat them in a new description that is sufficiently different to avoid copying the Annabelle: Creation artwork. So what are the poster's elements of horror and the uncanny? As I see them:

• isolation
• innocence mocked through parody
• religious faith mocked through parody
• victimization
• perversions of the Christian concepts of the crucifixion and the creation
• confusion created by a maze of underground corridors and chambers
• supernatural power displayed

With these elements in mind, a rewrite of the original description can perhaps salvage the scene, allowing it to be used in a work of one's own:

My senses on high alert, I stole glances to either side and over my shoulder, as I crept along the cold, damp corridor, feeling trapped by the ancient basement's gray stone walls, stone floor, and stone ceiling.

I was conscious of the tons of massive rock above me and of the cataclysm which would ensue should all that weight come tumbling down (not that it should), and I imagined the terrors that likely befell the poor lost souls shut away inside the subterranean chambers which opened off the warren of intersecting hallways—or would have opened, had they not been locked.

As I continued along the maze, I heard the grating of rusty hinges, as a great, thick iron door opened of its own accord. Its loud, high-pitched creaking noise made my heart shrink, even as I turned, staring with horror at the sight within the chamber thus revealed.

A boy lay upon an elevated stone slab inside a room resembling a tomb cut from a rock. He was naked but for a cloth laid over his groin. His arms were extended straight out, from his shoulders; his body was limp, his legs together. He was pale, and his eyes were closed. He seemed to have recently died—after having been crucified. Wounds from spikes driven through his wrists and ankles were crusted with the blood staining the altar upon which the body lay.

What had I stumbled upon? The result of the crucifixion of a child? What recent madness had happened here, in the bowels of a castle thought long deserted? Were the villains who'd committed this blasphemous murder still in secret residence? Was I being watched by the madmen who'd committed this unspeakable sacrilege?

Run! For God's sake, flee this damned place!

At my peril, in my foolishness, my curiosity greater than my wisdom, I stayed, gazing at the figure of torment within the chamber to which the open door had admitted my horrified gaze, until, aghast in contemplating the sight, I stumbled away from the open doorway, realizing my retreat had been underway only when my back encountered the immovable resistance of the corridor's opposite wall.

Now, as I continued to stare at the unfortunate boy, his eyes opened, revealing yet another horror: the whites were blood-red, his pupils elliptical and golden, as if ablaze with the fire of hell, an effect strengthened by the appearance, between his soft, pink lips, of a split serpent's tongue!

The features of his handsome face distorted, as a malevolent hatred akin to rage animated the corpse, its mouth opening as a voice more suitable to a demon than to a child, harshly croaked a plea both pathetic and horrendous: Help us!

Turning, I ran, finally, in headlong flight, along the stony floor, the demon-child's croaking supplication seeming to reverberate throughout the underground hallways and subterranean chambers, as if the labyrinth were the many mouths and throats of hell's damned souls, crying in unison, Help us! although, in their infernal state, neither deliverance nor succor was possible. All that was left them was this tableau of the damned, by which they not only tormented the living, but also continued their unholy protests against the Almighty whom, even in thethroes of their eternal torment, to curse and vilify.

This second description, inspired by the poster and by the unsuccessful attempt to capture in words, while avoiding copying, which would result, if included, as originally written, in my own, otherwise original work, in plagiarism, now works, for it is different enough to be my own, a work inspired by, rather than merely copied from, the original poster. It is itself original, instead of simply derivative.

The Narrator of "The Tell-Tale Heart": A Paranoid Schizophrenic or Just a Plain Ol' Schizoprenic: Does It Really Matter?

Copyright 2018 by Gary L. Pullman

Despite the assurances of the narrator of “The Tell-Tale Heart” to the contrary, readers are not deceived: he is a madman. In fact, he has been “diagnosed” as suffering from schizophrenia. This finding isn't surprising. His bizarre behavior matches the symptoms of this malady, as they are listed in Diagnostic and Statistics Manual 5 (DSM-5), the current edition of the Bible of psychiatric and psychological profession (professions?).

To be diagnosed as paranoid, an individual must experience at least two of these three symptoms: hallucinations, delusions, and/or disorganized speech. “Schizophrenia subtypes” have been eliminated from the DSM-5. The previous edition of the DSM (DSM-IV) included, as subtypes of schizophrenia, “paranoid, disorganized, catatonic, undifferentiated, and residual.”

Therefore, in the past, the narrator would have been diagnosed as suffering from paranoid schizophrenia, rather than just schizophrenia in general. Mental disorders, including the psychotic type, are easy to cure; the members of the American Psychological Association (APA) just vote them in or out of existence as seems best to them.

Such fine distinctions don't necessarily matter as far as “The Tell-TaleHeart” itself is concerned: the “auditory hallucinations” the narrator experiences “may suggest paranoid schizophrenia,” the editor of The Annotated Poe allows, “but the disease need not be pinpointed so precisely.” It's enough that the murderous villain is mad as a hatter.

He also seems obsessed by the eye of the old man whom he decides to kill; in fact, the old man's eye is the reason he is murdered:

Object there was none. Passion there was none. I loved the old man. He had never wronged me. He had never given me insult. For his gold I had no desire. I think it was his eye! yes, it was this! One of his eyes resembled that of a vulture—a pale blue eye, with a film over it. Whenever it fell upon me, my blood ran cold; and so by degrees—very gradually—I made up my mind to take the life of the old man, and thus rid myself of the eye forever.

Throughout the tale, the narrator repeats his references to the “vulture eye” that he loathes; it continues to motivate the madman to murder his sleeping victim. Nevertheless, there is no mention of a diagnosis of obsessive-compulsive disorder. Perhaps, again, it may not be important to diagnose the exact nature of the narrator's psychosis. It's enough, perhaps, to say simply that he is schizophrenic, having exhibited two of the three symptoms of this malady: hallucinations (he hears the beating of the old man's heart as he creeps into his room, just as, after the old man is dead and has been dismembered, the narrator continues to hear his victim's heartbeat). The madman also suffers from the delusion that the old man has an “evil eye,” which means, according to folklore, that he has “the power to harm or even kill another person simply by looking at” him or her, whether or not the individual in possession of the evil eye is malevolent.

Is it possible to shade the meaning of “psychosis” too finely? If one is hallucinating and delusional, must he or she also speak in a “disorganized” manner? Is it necessary to tack on a “subtype” of psychosis, such as paranoia or catatonia and to determine whether such an affliction is “undifferentiated” or “residual”? Clearly, the APA no longer thinks so, any more than does the editor of The Annotated Poe.

Personally, I am inclined to agree with them. In fact, I would go even further. I would contend that, except as a sort of character sketch, a verbal portrait of what Theophrastus might call “The Schizophrenic Man,” citing specific examples of the conduct of such a person as a model of the type, the DSM's account of schizophrenia is insignificant for writers, at least. As a resource pertaining to character types, though, yes, it has its benefits.

Next, we'll take a gander at Roderick Usher.

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.