"Shadowed": An Amusing Vignette

Copyright 2020 by Gary L. Pullman

 

Shadowed (2020), directed by David F. Sandberg, star his wife, Lotta Losten, and five shadow people. The plot is simple:

A woman (we'll call her Lotta) reads in bed. Her light goes out. She sits up quickly, on the edge of the bed. She hears a noise. Worried, she activates a small flashlight that she takes from the drawer of her bedside table. The beam illuminates a single, flat dish on the beside table. But two shadows show on the wall behind the table: the shadow of the dish and the shadow of a jar. As the shadow of the jar indicates, she picks up the invisible jar and then drops it back onto the table. She hears another noise. A shadowy woman sits in the chair near the foot of Lotta's bed. Lotta tosses a blanket on the bed over the shadow woman in the chair. The blanket falls onto the chair, assuming the shape of the chair's contours, suggesting the shadow woman has vacated her seat. Her bedroom door opens of its own accord, showing the hallway outside her bedroom. Lotta stands in the darkness of her bedroom. She approaches the bedroom's doorway. She enters the hallway. She follows the hallway to another part of the house, pausing near the foot of the stairs leading to the house's second story. A shadow of a man stands hunched over in front of a closed door. The shadow man twists, before turning quickly toward Lotta, and snarls, The shadow man continues to transform into a more clearly human shape. The shadow man rushes toward Lotta. She runs back down the hallway to her bedroom. Closed, her bedroom door is presumably locked. Trapped, Lotta turns when she hears a sound behind her. Five shadow figures—three women and two men, one of the which holds a shadow hatchet. Lotta mutters an unintelligible word or two—maybe “David” or “keep back.”

Some people believe that shadow people are spirits; others believe that they are beings from other dimensions. Some suggest that shadow people are evil; others think that shadow people are either friendly or neutral toward human beings. Scientists suggest that such figures may be hallucinations caused by sleep paralysis, and methamphetamine addicts have reported seeing shadow people as a result of sleep deprivation.

Sandberg's 1:48-second film doesn't provide many clues by which to decipher its message, if there is one. The view of the leaves of a tree through the small window in Lotta's bedroom indicates that it is nighttime. The bed is still made, and she is fully dressed, except for her shoes, and she is, we later learn, downstairs, possibly in the guestroom, which is sparsely furnished with a bed, a bedside table, a simple lamp, a fireplace, and a vaguely seen larger piece of furniture visible for a moment in the sweep of her flashlight beam as she turns toward the shadow woman in the chair. The only decorative items seem to the the dish on the bedside table. Such a sparsely furnished and relatively small room is obviously not the master bedroom. She wears no wedding ring, so, apparently, she is unmarried.

The bedroom door appears to open by itself. Later, it appears to have closed and possibly locked itself. We do not see any shadow people when these occurrences occur, and no other characters are present to provide us with a point of view other than Lotta's own. Therefore, it is possible that the shadow figures are nothing more than the products of her hallucinations, perhaps brought on by sleep deprivation: although it is night, she has neither undressed (except to remove her shoes) nor donned pajamas or a nightgown. She does not appear to be in her own bedroom, but in the guestroom. Instead of sleeping or trying to sleep, she reads.

At first, there is only one shadow person—a woman. Then, there is a shadow man. The first shadow person, the woman, does not behave in a threatening manner, but the shadow man rushes Lotta. Finally, there are five shadow people, three women and two men, one of the latter of whom holds a hatchet. The hatchet and the menacing manner of the five shadow people, as well as Lotta's fear of them and her attempt to flee from them and to return to the sanctuary of the guestroom suggest that they are hostile toward her and intend to harm her, although it is impossible to determine how they can do so, since they lack material substance. Their only means of attack seems to be to frighten Lotta to the extent that she injures herself by fleeing from them: she could run into a wall, into furniture, or trip and fall, as the narrator in H. G. Wells's short story “The Red Room” does.

 

Or are the shadow people immaterial?

They would seem to be, but the jar that Lotta picks up and then drops on the bedside table seems real enough and material enough. Although it appears to be invisible, its shadow rises on the wall as she lifts the object and “falls” on the wall when she returns the object to its original position on the tabletop. It is real enough and tangible enough to cast to block the light of the flashlight, real and tangible enough to cast a shadow. If the shadow jar is real, if it is tangible, the shadow people could be real and tangible as well. We do not see them exert force, but that does not mean that they are incapable of doing so, and Lotta certainly believes they are capable of harming her.

We must conclude that if the shadow people exist, they are definitely invisible and they could be tangible. However, we have no proof and no reason to believe that the shadow people are anything more than products of Lotta's hallucinations. They do not disturb anything. They do not move anything. They leave no trace of their presence, as far as we know—no footprints or fingerprints. They do not speak. True, the shadow man that Lotta sees as she stands at the foot of the stairs seems to undergo a transformation of sorts, as he twists and twitches and lifts his seemingly outsize head becomes more clearly human. But these apparent changes could be merely the effects of Lotta's imagination or results of hallucinations.

As we have seen in previous posts, Tzvetan Todorov categorizes fantastic literature, of which horror fiction is a type, into three varieties: the fantastic, the uncanny, and the marvelous. A story, he says, is uncanny if its incidents can be explained through scientific knowledge or through reason. It it remains inexplicable in such terms, it is marvelous. Only a story that cannot be resolved as being either uncanny (explicable) or marvelous (explicable) remains fantastic. For example, Wells's “The Red Room” is uncanny; Stephen King's short story “1408” is marvelous; and Henry James's novella The Turn of the Screw is fantastic. Since science can explain the phenomena that trouble Lotta as effects of sleep paralysis or sleep deprivation (or, for that matter, a wild imagination), Sandberg's short must be reckoned an exercise in the uncanny.

Although Shadowed doesn't have a plot and is not, therefore, an example of flash fiction, it does achieve one of the tasks that Edgar Allan Poe sees as critical in horror fiction. It creates a single emotional effect (“The Philosophy of Composition”). Of course, Poe believes that a story must accomplish more than the creation of a single, unified effect. It must have a plot, for example, as all of his own tales certainly have. To produce an effect, of fear or disgust or horror or terror or any other emotion suitable to horror fiction, all the elements of the tale must work together to lead to and maximize the effect with which the story ends, and these other elements include, among them, a plot.

A couple of the criticisms that Mark Twain directed at James Fenimore Cooper's Leatherstocking Tales can be said of Shadowed: “A a tale shall accomplish something and arrive somewhere, and “the personages in a tale, both dead and alive, shall exhibit a sufficient excuse for being there” (“Fenimore Cooper's Literary Offenses”). Shadowed is a handsome, well-executed vignette, but it is not a short story, even of the length of a flash fiction narrative. It may entertain for a minute or two, but it cannot truly satisfy anyone who takes his or her horror—or his or her drama—seriously.

Religious and Scientific Accounts of Sex Demons

Copyright 2020 by Gary L. Pullman

In Eros and Evil, R. E. L. Masters theorizes that the accounts of sex with demons that women often provided during medieval witchcraft trials, frequently while they were undergoing torture, included sexual practices that, until fairly recently, were considered unnatural and perverse. Indeed, Masters further suggests, contemporary pornography provides a release by which many of today's sexually repressed readers find release for their own pent-up passions.

For writers who enjoy offering their readers a choice as to whether the supposedly supernatural events in their stories actually are supernatural or are really nothing more than unusual natural events, science offers some ideas as to how some apparently supernatural events may be explained in rational, natural, or scientific terms; at the same time, however, readers who believe that there may be a supernatural order of existence transcendent to this world (or universe) also have recourse to the supernatural explanation of the same events.

For example, sex demons appear in several films and in a few written works (poems, short stories, and novels) as well. Incubi (singular “incubus”) are male demons who have sex with human females (or who could do so, at least); succubi or succubae (singular “succubus”) are female demons who have sex with human males (or who could do so, at least).

In The Woman's Dictionary of Symbols and Sacred Objects, Barbara G. Walker traces the origin of incubi to the feminization of the demonic among ancient Greeks, suggesting that incubi represent “men's fears of sexual inadequacy, since the demons were said to give [women] more pleasure than their husbands did” (241). Originally, incubi were “priests” who presided over the “womb chamber” with which each temple was equipped. By spending the night in this chamber, “people in search of enlightenment or healing could 'incubate' . . . in anticipation of a spiritual rebirth or vision.” When Christianity became the dominant religion in the Middle East and elsewhere, these priests were transformed into “incubi,” or “demons who seduced women” (260).

A well-known example of an incubus is the entity, who appears in The Entity.

A familiar instance of a succubus is the woman whom Jack Torrance (The Shining) sees in a suite of the Overlook Hotel. However, many other films and books include sex demons, especially those of the succubus type. (Hollie Horror lists many movies featuring sex demons of both varieties, complete with posters, plot summaries, and trailers.)

Mark Blanton's art often depicts incubi, in the form known to ancient Greeks as satyrs, engaged in activities with mortal women of a nature that, in today's parlance, would definitely be considered not safe for work (NSFW).

Lilith

The Greek myths of satyrs, he said, were examples of incubi. Such sex demons can be considered to be fallen angels who mate with mortal women. This view might have developed from an account of such a creature in The Epic of Gilgamesh and from the Biblical reference to “giants in the earth,” who were thought, by St. Augustine, to have been the offspring of incubi (the fallen “sons of God”) and mortal women (“the daughters of men”). Also, in Jewish folklore, Adam's first wife, Lilith, became a succubus after leaving Adam, and then had intercourse with the archangel Samael. “The daughters of Lilith,” Walker says, were “interpreted as demonic succubae.”

Thomas Aquinas and Augustine

St. Thomas Aquinas, however, disagrees with Augustine on this point, holding that such sex demons merely “assumed” bodies and used sperm that they had collected from men with whom they'd previously had intercourse as incubi to fertilize women to whom they appeared as succubi. (Yes, demon sex is complicated!)

Science offers a different explanation for such sex demons. Both the incubi and the succubi, according to the scientific view, might be caused by sleep paralysis, and, in men, nocturnal emissions may suggest the sexual component of the delusion.

The Skeptic's Dictionary offers a summary of sleep paralysis and how the condition might inspire a belief in one's having been visited by a sex demon (or, for that matter, extraterrestrials):

The condition is characterized by being unable to move or speak. It is often associated with a feeling that there is some sort of presence, a feeling which often arouses fear but is also accompanied by an inability to cry out. The paralysis may last only a few seconds. The experience may involve visual, auditory, or tactile hallucinations. The description of the symptoms of sleep paralysis is similar to the description many alien abductees give in recounting their abduction experiences. Sleep paralysis is thought by some to account for not only many alien abduction delusions, but also ghost sightings and delusions involving paranormal or supernatural experiences (e. g., incubus and succubus).

By allowing the possibility of a natural and a supernatural explanation for the same bizarre phenomenon and leaving it to their readers to decide on the explanation they prefer, horror writers can let their readers have their sex demon or their hallucination, as they see fit, and, at the same time, enrich the possibilities for their stories, resting assured that the sex demons (and their behavior) are both strange and horrific, whatever the explanation a reader adopts.

(By the way, Tzvetan Todorov offers an insightful discussion of these alternative sources of explanation, the scientific, or natural, and the supernatural, but uses the terms “uncanny” for phenomena that are explained scientifically and the term “marvelous for phenomena that are explained with recourse to the supernatural. Phenomena that cannot be resolved as either uncanny or marvelous, he says, remain “fantastic.”)