(Cover by C. C. Senf. Weird Tales, November 1929.)
The Story So Far
Stephen Costigan is a traumatized World War I veteran and drug addict who’s taken up residence in London’s Limehouse district, at first a slave to hashish and then a slave to the enigmatic sorcerer Kathulos, a strange man of ambiguous ethnicity who draws Stephen into the underworld, promising him new vitality with an elixir that’ll grant him near-superhuman powers—but whose addictive power is lethal. As he gets further ensnared in the underworld Stephen comes across a beautiful woman named Zuleika who, aside from obviously being the love interest, lets Stephen in on how evil Kathulos’s machinations are. Our Hero™ soon gets wrapped up in an assassination plot that (I kid you not) involved a gorilla costume and Stephen allying with John Gordon of the British secret police.
Stephen and Gordon team up to take Kathulos and his goons into custody, but naturally things don’t go well and the skull-faced sorcerer escapes via a secret tunnel, taking Zuleika with him. Both sides have taken a few casualties in the fight, but now Our Heroes™ are left with the question of where Kathulos could’ve gone, what he might be planning, and perhaps most importantly, where the hell he came from.
Enhancing Image
Part 2 is hard to summarize as it’s not only the shortest installment, but very little actually happens in it; indeed, the plot moves hardly an inch forward between the start and end of this installment. Stephen and Gordon, now like buddies in a detective narrative, retrace their steps in an effort to find out Kathulos’s origins, in doing so hoping they can figure out what his endgame is. By the way, if you’re reading Skull-Face I recommend reading the text on Project Gutenberg as it’s not only easier to read but does away with the recap sections. In the case of Part 2 the recap givess away the big revelation in the installment to follow, which frustrated me because a) it made me worry I had missed a big plot point in Part 1 (I did not), and b) it sort of just hits you over the head with something major before you’ve had a chance to read it for yourself and digest it properly.
Gordon, who apparently knew more than he let on, givess us a truly massive infodump about a series of revolts in Africa as of late had had a common element about them, with Kathulos being involved and encouraging unrest among African and Asian peoples. There’s been a prophecy spreading that a man “from the sea” will unite the marginalized ethnicities of the world and overthrow the “white races.” There are apparently multiple white races; be sure to put a pin in that one. So… to make a long story short, Kathulos is not of Egypt like he claims, nor is he from any known country on the planet, but from Atlantis. Kathulos is an Atlantean who mummified himself and lay at the bottom of the ocean, only to be discovered and subsequently either resurrected or brought out of cold sleep. Kathulos doesn’t seem to have a personal desire to topple white supremacy but, it’s implied, is taking advantage of racial strife by crowning himself as emperor of a new society where non-white people are on top.
I have a few questions.
I had heard about the race war plot of this novella in advance, and yet even reading it now I feel like I wasn’t prepared for it. Howard has a rather messy relationship with racism, being a Texan in the early 20th century, but he was also a proud Irishman surrounded by WASPs, at a time when people still made distinctions between “types” of whiteness. Nowadays Jews are often considered white (I say often, but admittedly not always), but this was obviously much more of a point of contention a hundred years ago. At what point were Jews considered white? Evidently not at the time of Howard’s writing Skull-Face. Rather than the huge gelatinous blob with arbitrary boundaries that we now understand whiteness to be, it was like a school with different cliques in Howard’s time, thus in Skull-Face we have “the white races” pitted against several non-white races. This all sounds a bit cracked, but I’m trying to make sense of an understanding of racism that’s totally alien to modern conceptions, except maybe the most backwards parts of the US (i.e., the parts that think the Confederacy meant well).
You may be thinking, “Brian, you handsome devil, how come there’s no content warning for racism that came with this review?” The answer is simply that if you’re reading a Weird Tales pulp adventure from the ’20s, you ought to go in expecting at least some racism. I know this is gonna sound like a bit of a “these darn kids” rant, but I’m peeved whenever people fail to engage with old genre fiction because of the simple fact that values change over time and even left-liberal writers from more than half a century ago generally did not believe in intersectionality. Was Howard a racist? I’m gonna say no. In fact it seems Howard was vocally againsst notions of racial supramcy, at least in his later years. Did he have preconceived notions about race, and did he use white people’s ignorance of other cultures to give his fiction an “Orientalist” appeal? Absolutely to both those parts. I would be lying if I said a good portion of this installment of Skull-Face wasn’t baffling or painful to read, not to mention the plot grinds to a hault. By the end of Part 2 nothing except lore-dumping has been accomplished.
A Step Farther Out
This is a major step down from the first installment. Howard has a knack for writing action and there basically isn’t any here; worse than that, it’s almost entirely dialogue-driven, which I have to admit has never been Howard’s strong suit. It’s short, but even so I started to wonder when John Gordon’s borderline monologuing would come to an end so we can get back to the actual plot. Kathulos and his goons are pushed totally off-stage, and by extension we get zero development with Zuleika, instead being stuck with Stephen, who’s a hot mess of a person, and Gordon, who for this particular part of the novella acts as Mr. Exposition. Hopefully the final installment can bring back the momentum I so dearly missed in Part 2… and, ya know, maybe not make the race war plot as painful to read.
(Cover by Hugh Rankin. Weird Tales, October 1929.)
Who Goes There?
Robert E. Howard is a favorite on this site for a few reasons: he wrote a lot, pretty much all his work was published in the magazines, and he writes action that doesn’t bore me—a real achievement if you know my reading habits. Howard’s career was tragically short-lived but he got started very young and never stopped, debuting in 1924 at the age of 18 and only stopping with his suicide in 1936, aged thirty. Most authors barely get their feet off the ground by the time they’re thirty, but Howard was such a prolific and restless writer that he had accumulated what would be several hefty volumes of fiction when he died, and that’s not even counting posthumous releases. Nowadays Howard is most known for creating Conan the Barbarian (or the Cimmerian, yes I know that’s technically the correct title), which by itself would prove profoundly influential on American fantasy. True, he was not the first American fantasist, but Howard set the standard for a mode of fantasy writing that could not be confused with British fantasy a la J. R. R. Tolkien or Lord Dunsany.
Howard was only 23 when Skull-Face was serialized, but he had already been in the game for five years and his growing adeptness at storytelling shows. At about 33,000 words Skull-Face was also his longest work of fiction up to that point, and the first installment is also the longest. While Howard ran a ton of series and contributed to other people’s series, most notably the Cthulhu Mythos, Skull-Face is a complete standalone work. How does it measure up to his more mature stories? Hmmm.
Placing Coordinates
Serialized in Weird Tales, October to December 1929. You can read Part 1 on the Archive here, and subsequent installments are also available there. Skull-Face was later reprinted whole in the December 1952 issue of Famous Fantastic Mysteries, found here. This was added to Project Gutenberg pretty recently (and by that I mean two weeks ago, I’m not kidding), because as far as I can tell Howard’s work is basically all in the public domain, and you can read it here in the format of your choosing.
Enhancing Image
Stephen Costigan is what you might call a fuck-up, being a shell-shocked World War I veteran from America who now spends his days smoking hashish basically nonstop in a London opium den, called the Temple of Dreams. We start with Stephen recounting one of his hashish dreams, in which he sees what at first seems a skull floating midair but which is in fact attached to a person, yellow skin tightly wrapping it and the skull “endowed with some horrid form of life.” This is totally not the villain of the story and Stephen is totally not gonna meet him later.
For now we’re stuck with Stephen’s daily routine, which is to wallow in London’s Limehouse district, in the aforementioned opium den run by some shady Chinese individual (not the words Howard uses) named Yun Shatu. It’s pretty clear, although the term “post traumatic stress disorder” would not be invented for several more decades, that Stephen has become both an expat and a drug addict in no small part due to PTSD. Howard would’ve been a grade-schooler when World War I happened, but Stephen is at least thirty years old here, having survived No Man’s Land surrounded by mud and corpses. “My body recovered, how I know not; my mind never did.” Stephen’s wartime experiences go to explain his character in at least two ways: by giving context to his vulnerable state at the story’s beginning, and by justifying some rather heroic acts he commits later. Howard had a lot to write in so short a time so that every detail here contributes something to the narrative, for we do not have time to waste.
After a brief dream sequence we’re off to the races—at such a breakneck speed that when I reading I actually did not figure at first that we had transitioned from the dream world to the real one; it doesn’t help that the opium den is called the Temple of Dreams, which admittedly does add to the nightmarish atmosphere about to envelope Stephen. Since Howard’s not gonna stop the plot train, I figure I may as well take a break here and talk about a few things that caught my eye—for better or worse. Apparently in 1929 you couldn’t write about sex past some descriptions of scantily clad women in your pulp fiction, but drug addiction is fine. I find it a bit hard to believe Stephen is this much of a wreck because he smokes too much weed; a shame, in 2023 he could’ve started a YouTube channel as a charismatic stoner. We also know weed is not that harmful, although it’s possible (I’m not sure what first-hand experience he had) that Howard is pointing a finger at what would’ve been an enormous stigma against drug use at the time—for Stephen is about to come across a far worse drug than hashish.
Also, I shouldn’t have to explain this, but I do because I wanna recommend Howard’s fiction to people but not have them be blindsided by remarks that are very much part of the vocabulary of Howard’s time. To quote Walter from The Big Lebowski, “‘Chinaman’ is not the preferred nomenclature.” I do suspect Howard picked London because it’s a locale outside of what his American readership would be familiar with, and there’s undoubtedly a good deal of playing to exoticism with all the non-white characters who are described in racialized terms. For what it’s worth, no, Howard does not use the N-word (at least here), although he makes fair use of “negro,” which was a perfectly innocuous word in 1929 and would actually remain so for several more decades. I’m not sure when “negro” would stop being used by well-meaning white folks but it could not have been earlier than the ’70s. Anyway, there’s also a character whose ethnicity combined with her attire are a little dubious, but we’ll get to her in a minute.
Stephen gets taken by some brute named Hassim to an out-of-the-way part of the opium den, and this is where we’re introduced to the villain of the story (I’m just gonna say it here because why bother), Kathulos, the skull-face (get it) Stephen saw in his dream earlier. Kathulos turns out to be a man—sort of. He’s not a walking corpse, although he has unusual proportions, never mind that despite claiming to be of Egypt his skin complexion doesn’t align with any known ethnicity. It’s clear (at least to us) that Kathulos is a sorcerer of a sort, maybe even a zombie; regardless there’s something about him that pushes him into the realm of the supernatural.
A skull to which no vestige of flesh seemed to remain but on which taut brownish-yellow skin grew fast, etching out every detail of that terrible death’s-head. The forehead was high and in a way magnificent, but the head was curiously narrow through the temples, and from under penthouse brows great eyes glimmered like pools of yellow fire. The nose was high-bridged and very thin; the mouth was a mere colorless gash between thin, cruel lips. A long, bony neck supported this frightful vision and completed the effect of a reptilian demon from some mediæval hell.
Kathulos, seeing potential in Stephen, has a job offer for him, although it’s not out of the “kindness” of his heart. Unfortunately for Stephen the means by which Kathulos keeps him leashed to this new job is an elixir—a drug of such power (indeed life-restoring properties) but so addictive that withdrawal would mean death. Stephen’s hashish addiction is nothing compared to the hell Kathulos is about to put him through; on the upside, the elixir gives him near-superhuman abilities that’ll prove useful. Kathulos’s goons are also not all eye sores, as there’s a woman under his spell: Zuleika. Circassian “by blood and birth” and spending her youth in Turkey before being bought by Kathulos, Zuleika is a bit of a… problem. She’s a bit of a damsel, which for pulp fiction is not unusual, but this is more conspicuous by Howard’s standards, coming from the man who would write some strong-willed women later in his career. It’s also clear from her background and how she dresses (in a mix of “Oriental” and Western fashions) that Zuleika is acting as the exotic woman whom the white man will woo.
Lastly we’re introduced to John Gordon of the London secret police, whose role in things is vague at first but who will prove useful in Part 1’s climax. By the time we get to the back end of Part 1 we have a few parties involved, each other their own goalss in mind and, more importantly, these goals are not made clear to the reader. It’s clear Kathulos wants to use Stephen as his slave, to accomplish a mission whose bigger goal remains utterly a mystery to Our Hero™. What could the skull-face be planning? (By the way, Kathulos sounds a bit like Cthulhu, which, being correspondents with Lovecraft, Howard would’ve been well aware of at the time, though I’m sure it’s just a coincidence.) The elixir Stephen has become horribly addicted to will be both the ssaving and death of him as he takes part in a mission of impersonation, and later murder, that goes amiss.
There Be Spoilers Here
What happens from hereon is a bit much, but it involves, among other things, an assassination plot and Stephen dressing up in a gorilla costume. I’m not kidding about that last part. Stephen explains the situation to Gordon and the two agree to team up with, with Stephen lying about his mission and confronting Kathulos while Gordon and his men surround the opium den so as to block off escape routes. Since these are London cops I assume Gordon and his men plan to apprehend Kathulos using nothing more severe than harsh language. It doesn’t matter, because naturally Kathulos expected Stephen would betray him, and not only that but there’s a secret tunnel the cops could not have anticipated; that said tunnel turns out to be filled with “scores of hideous reptiles” only adds insult to injury.
So bad news, Kathulos has gotten away and he took Zuleika with him; the good news is that Stephen drank enough of that elixir that it should last him a few days before he starts going into withdrawal. The hunt is on, between a shattered veteran and an aloof plain-clothes cop for a sorcerer who is probably even more powerful than what we’ve seen up to this point. Howard wrote his stories with magazine publication in mind and as such he knew how serials worked, with the end of each installment leaving bread crumbs for intrigue but making the reader excited for more. Howard’s writing itself has a drug-like effect wherein it transports the reader to a mindset that is not lucid, but rather based primarily on imagery and action, with anything not action being omitted; as such you have potentially a 50,000-word narrative compressed to 2/3 that length.
A Step Farther Out
Every time I read a Howard story I feel tempted to become one who those nerds who digs up his letters to try to see how his brain worked. Not that Howard was an unparalleled genius whose inner workings would be a treasure trove, a Shakespeare for us to bow to, but more that his interests strike me as so human that reading much of his fiction almost reads like having a conversation for me. There’s a lot to unpack with Skull-Face and we’re only just getting started, so I’ll say for now that I feel the way I ought to feel when it comes to the opening salvo of a serial: that is to say intrigued. I would’ve read it all in one sitting if not for work, which I think again speaks to Howard’s skill with keeping the reader’s attention.
(Cover by Virgil Finlay. Weird Tales, March 1953.)
Who Goes There?
When it comes to authors I’ve never read before I always feel a bit nervous when writing this section, because I have to give some context for an artist whose work I have next to no context for. This was not even gonna be my first Mary Elizabeth Counselman story, as I had planned at some point to cover her back in March as part of my Weird Tales tribute, but plans change and now I can’t even remember who I replaced her with. It’s a shame, because while she doesn’t get brought up as nearly as often as H. P. Lovecraft or even C. L. Moore, Counselman was clearly loyal to Weird Tales in its first incarnation, continuing to get published in it up to the bitter end. Doubly a shame because the first Counselman story I ended up reading, todays’ pick, is rather dull, and I don’t have much to say about it—although there are a few points of interest I’ll be sure to write about here. What the hell, I’m not getting paid to do any of this, and this work will not redeem me, nor will it probably turn me into a more understanding person.
Placing Coordinates
First published in the March 1953 issue of Weird Tales, which is on the Archive. I was surprised to find “Night Court” has been reprinted several times, most notably in Witches’ Brew: Horror and Supernatural Stories by Women (ed. Marcia Muller and Bill Pronzini) and Great American Ghost Stories (ed. Martin H. Greenberg, Frank D. McSherry, and Charles G. Waugh). It’s definitely a ghost story, but I wouldn’t call it great.
Enhancing Image
We follow Bob: Korean War veteran, 22-year-old husband-to-be, mostly upstanding citizen, and a bit of an asshole. Bob has the very bad habit of reckless driving—not road rage exactly, but an immense carelessness that, we’re told, has gotten him into big trouble a couple times already. If not for a certain family connection in the local legal system Bob would probably be seeing jail time, but thanks to a powerful uncle he just once again got no more than a slap on the wrist for running over an elderly black man (these are not the words used in-story, mind you). Unluckily for Bob, but perhaps for future potentials victims of his behavior on the road, Bob is about to take a detour against his will… into the Twilight Zone.
Jokes aside, this does read like it could be adapted (and perhaps elevated) into a classic Twilight Zone episode, although more because of its structure and moralism than the quality of the thing. Bob is a one-note character, a good-for-nothing who exists in the context of the story to be taught a lesson, but even so there are a couple things about him that struck me. For one, I’ve read a good deal of ’50s SFF at this point, and shockingly little of what I’ve read directly mentions the Korean War; indeed the only SFF author I can think of off the top of my head who’s a Korean War veteran would be Jerry Pournelle. Mind you that the cease fire would not be declared until several months after “Night Court” was published, so this was very much an ongoing conflict when Counselman wrote it. Also, making the villain protagonist of your story a military veteran pre-Vietnam is certainly a choice. Bob talks about how he’s supposedly a hero for “killing fourteen North Koreans” but is labeled a hazard for accidentally killing a couple people on the road. He may have PTSD, but this is sadly not elaborated upon.
After seemingly having run over a little girl whilst rushing to meet up with his fiancée, Bob gets pulled over by a highway patrolman—only this is not a normal man, going by appearances, his thick goggles obscuring his eyes but also giving him an almost skeletal look. “Bob squirmed under the scrutiny of eyes hidden behind the green glass; saw the lips move… and noticed, for the first time, how queerly the traffic officer held his head.” The officer’s neck is craned as if it had been broken or mangled, yet surely the officer still lives. Things only get weirder (although not that weird) when the officer, ignoring the girl under Bob’s car, takes Bob in to be judged at the night court—which is like normal court but sPoOoOoKy. We have, by this point, pretty thoroughly left the confines of everyday reality, hence the Twilight Zone comparison, although once I realized what kind of story this was I have to admit my mind sort of went on autopilot from hereon out.
I knew nothing about “Night Court” going into it other than that it would be a tale of the supernatural, entailing some kind of judgment, and these were not incorrect assumptions! Unfortunately what I got was also a PSA on how you should watch where you’re going on the road, and it’s like… I get it, this was back before we even had seat belt laws; cars were little more than metal death traps. At the same time, I’m legally blind, so I don’t have a driver’s license, let alone a car myself. You may recall in high school how you were taught about the perils of drunk driving and texting on your phone while driving, that sort of thing. As someone who is faaaaaaaar more likely to be the victim of a hit-and-run than a perpetrator, I feel qualified to say that while this is an important lesson to learn when you’re young in the real world, it does not make for compelling storytelling. We learn that the people overseeing Bob’s trial in the night court are all victims of auto accidents, including the old man he had recently killed, and I get that this makes sense—I just don’t find it that interesting or worthy of study.
In 1953 this was probably seen as more necessary to get across in writing, but after decades of TV PSAs I think we’ve moved well past the point where a story like “Night Court” feels worthy of note.
There Be Spoilers Here
I will say, though, that the twist was not one I was expecting. You would expect the girl Bob had run over to appear at the night court as his most recent victim, but actually the girl does not exist—yet. The judge says that the girl will be born years from now, and if Bob doesn’t change his ways then he will kill this girl somewhere down the line. This gets a single golf clap from me. Less interesting is that said girl is implied to be Bob’s future daughter at the very end, which I don’t think is a necessary touch. I was expecting the story to end in a more predictable but tragically ironic way, like Bob promising to better himself only to get killed in an accident by another reckless driver, but the ending we got was anti-climatic by comparison; not as predictable, true, but it also left me feeling a little empty. Maybe Counselman had become weary of conventional twist endings? I would’ve gone for something more gruesome is what I’m saying.
A Step Farther Out
Not that all ghost stories have to be scary, but when I’m reading one I expect to feel something in connection with the supernatural; not always fear, but often an uncertainty, a sense of mystery at the unexplainable. The Turn of the Screw is not what I would call scary, but it is effective and memorable as a psychological study and as an extended metaphor—a metaphor for what we’re not so sure about. For “Night Court” I felt either detached or a little annoyed at the preachiness of it, which strikes me as old-timey even for 1953. It’s not scary or eerie, certainly, but it also reads like Counselman is wagging her finger at the reader and expecting us to take an important life lesson away from it. I usually don’t like moralism in my fiction (which is funny, given I’m a big Twilight Zone fan), but I’m willing to forgive that if the message is given a humane (not to say delicate) touch—only “Night Court” is not in touch with what I would call the pains of the human condition.
(Cover by Margaret Brundage. Weird Tales, December 1934.)
Who Goes There?
Given that her career as an a genre writer was cut short, on account of the premature death of her first husband Heny Kuttner, C. L. Moore’s time in the field was wide-spanning and much lauded. Nowadays (unless you’re a Weird Tales fan) she’s most recognized for her collaborations with Kuttner and the occasional solo story written during their marriage, but Moore gained cred as one of Weird Tales‘s most gifted writers within a year of her professional debut. Her planetary vampire story “Shambleau” was an instant hit and editor Farnsworth Wright cheerleaded her as a force to be reckoned with; within a year she established the two series that would define the first stage of her career, contributing to the planetary romance with Northwest Smith and the fast-growing sword-and-sorcery tradition with Jirel of Joiry. I recommend reading my review of the first Jirel story, “The Black God’s Kiss,” before continuing with this review, since today’s story very much assumes you’ve read what came before it.
Placing Coordinates
First published in the December 1934 issue of Weird Tales, which is on the Archive. Because this is a direct sequel to “The Black God’s Kiss” and thus does not stand on its own, it’s be reprinted considerably fewer times than its predecessor. The good news is that you can still find it readily in Jirel of Joiry and Black God’s Kiss, collections which as far as I can tell are mostly identical and which collect the whole (rather short) series. If you’re British and/or you suck eggs then there’s the SF Gateway omnibus collecting Jirel of Joiry, Northwest Smith, and the short novel Judgment Night.
Enhancing Image
It hasn’t been long since the end of “The Black God’s Kiss,” and yet despite having had her vengeance on the rogue invader Guillaume, Jirel has been tormented by guilt. She had ventured into the dark underworld beneath the castle of Joiry and received the most cursed of weapons: a kiss from a black Buddha-like statue in a temple. Not only did the kiss kill Guillaume but it seemed to send his soul to the underworld, which is the part that’s been troubling Jirel so much. You may recall the ending of “The Black God’s Kiss” was a bit odd, maybe problematic, due to Jirel realizing—too late—that her immense hatred for Guillaume was actually lust (or “love,” but let’s be real with ourselves, what Jirel feels is not love) in disguise.
The first story was almost a subversion on the sword-and-sorcery formula with how it de-emphasized action in favor of describing, in a great detail, an environment totally alien to human experience; call it a Lovecraftian heroic fantasy. Jirel herself is heroic in that she’s quite brave, true, but she’s really an anti-heroine, having no problem with chopping dudes’ heads off if they come into her castle without her consent (this both does and does not feel like a euphemism), and it’s not like she has any virtuous plans for the world in mind. She’s also not a virginal waif who has never seen a man’s drill before, as it’s made clear to us that she’s taken on several lovers before. I’m just gonna say it: she’s a top. The sexual undertones of “The Black God’s Kiss” are more or less absent in “Black God’s Shadow,” though, as Jirel is less concerned now with satisfaction than she is with finding inner peace.
The opening scene focuses on Jirel trying and failing to sleep at night, her castle restored but her faith in herself wrecked. She considers the possibility of Guillaume, in some spirit form, wandering the underworld beneath the castle, calling her out for her act of strange cruelty.
By the power of that infernal kiss which she had braved the strange dark place underground to get as a weapon against him—by the utter strangeness of it, and the unhuman death he died, it must be that now his naked soul wandered, lost and lonely, through that nameless hell lit by strange stars, where ghosts moved in curious forms through the dark. And he asked her mercy—Guillaume, who in life had asked mercy of no living creature.
Jirel knows what she must do: return to the underworld and find some way to put Guillaume’s soul to rest. Pretty simple goal, right? And it is! This is even more straightforward on a plot level than the first story, to the point where it actually becomes a bit hard to talk about. It’s a bit shorter than “The Black God’s Kiss” but feels about the same length because of the density of Moore’s descriptions, compounded by the fact that there’s virtually no dialogue this time around. We have three characters, but without being too specific for fear of spoiling only one of them is both human and alive; therefore don’t expect to read conversations here.
Another thing to take into account is that there’s even less action here than in “The Black God’s Kiss,” with Jirel fighting off strange creatures so much here as battling the strangeness of the underworld and her own psyche, which has taken a hit since the end of the first story. The most we get prior to the (rather prolonged) climax is an encounter with an unseen venomous creature that goes after Jirel’s legs during the underworld’s starlit nighttime—a bit of horrific ambiguity that shows once again that Moore could’ve become a horror maestro on par with Lovecraft and Howard had she kept going down this path. Indeed it’s here in her early fiction that Moore is the most poetic, being preoccupied with capturing places and emotions to an extent that may read to some people as trying too hard but which nevertheless gives the Jirel of Joiry stories a unique weird-adventure atmosphere.
With that said, some of the things I found memorable from “The Black God’s Kiss,” such as Jirel’s encounter with her evil mirror image and the herd of blind white horses, are gone here, replaced with things which do not strike me as eerie or memorable. The temple where the black god dwelled in the first story is no longer on an issland connected to the rest of the underworld by an invisible bridge but is instead at the head of a river. Stuff has changed around without explanation, which I suppose makes sense given the unhuman and eldritch nature of the underworld, but there are still certain rules it abides; for example, Jirel still has to ditch her crucifix in order to see the vast underground realm for what it is.
As far as Jirel’s wandering the landscape goes there’s a bit of “second verse, same as the first” at work, but what makes this one distinct is how it refuses to turn into an action fantasy. Actually I’d go so far as to say “Black God’s Shadow” is considerably more obscure than its predecessor because it almost doesn’t work as a short story—nay, it reads almost more like a prose poem, written by someone who may or may not have survivor’s guilt. I don’t know enough about Moore’s life to speculate, but I do have to wonder what could’ve prompted her to zero in on trauma and overcoming said trauma like she does in the first two Jirel of Joiry stories. There’s a darkness lurking at the core of these stories that makes them hard to grapple with, even from a modern reader’s perspective—a meditation on guilt and the dark side of lust that rings somehow as more personal than is to be expected from a 1930s fantasy series starring a bad bitch with red hair.
I don’t like “Black God’s Shadow” as much as what came before it, but when taking the two stories as two halves of one whole I do think they work better together than each on its own. “Black God’s Shadow” is gloomier and more contemplative than its predecessor, but as I’ll explain it’s also the more uplifting of the two at the end of it.
There Be Spoilers Here
The climax is basically a standoff between Jirel and the black god, the living and demonic statue she made a deal with before, now her adversary. Guillaume’s soul is kept prisoner by the black god and Jirel has to free it while also not being taken prisoner herself. A lot happens… and yet not a whole lot if you think about it. This is a spiritual battle, but it’s more so a psychological one. Jirel has to forgive both Guillaume and herself; in other words, she has two souls to save. While Jirel is unable to resurrect the man she had killed (thankfully Moore does not pull such a deus ex machina), she is ultimately able to free his soul from the black god’s clutches. While Jirel is unsure as to where Guillaume’s soul went, his voice no longer haunts her in her mind and dreams, which means we’ve gotten about as happy an ending as we can expect. Jirel’s victory is hard-won, but she has learned to love herself again, and thus this chapter in her life has now ended.
(I have to wonder how the next story, “Jirel Meets Magic,” follows up on the sheer darkness here, but my assumption is that it won’t, which is fair. A direct acknowledgment of Jirel’s suffering henceforth is unneeded.)
A Step Farther Out
I pulled up the letters column in the February 1935 issue of Weird Tales, which has responses to the December 1934 issue, and was dismayed by how unconstructive responses to “Black God’s Shadow” were. There’s the usual “I really like this and all hail C. L. Moore” stuff, but nothing I could find about how radically different “Black God’s Shadow” is from its predecessor, despite the two very much forming a duology—even more so when we consider that Moore very likely wrote the two back-to-back and had already sold “Black God’s Shadow” to Wright before “The Black God’s Kiss” saw print. The two were printed as separate stories and not part of a serial because, I reckon, there’s a clear divide between them such that they sort of mirror each other, and would not cohere as part of a single narrative. Still, with Jirel having resolved the internal conflict that plagued her since the end of “The Black God’s Kiss,” she was free to go on other adventures, and Moore was free to not return to Jirel of Joiry for several months.
(Cover by Margaret Brundage. Weird Tales, January 1938.)
Who Goes There?
Some authors are vindicated posthumously while others see their high reputations in life dwindle in death: Seabury Quinn is one of those latter authors. In the ’20s and ’30s he was almost certainly the most popular author to appear in the pages of Weird Tales; he was so popular that, as far as the disreputable realm of pulp fiction went, he was basically a celebrity. (I’m thinking of an anecdote wherein prostitutes in a New Orleans brothel recognized Quinn as that most prolific and starred contributor to Weird Tales, offering him a “round” free of charge.) His Jules de Grandin series, starring the eponymous occult detective, would alone have made him a household name, but as fate would have it both Quinn and de Grandin are overlooked nowadays—names to be checked off for people like myself who get a kick out of genre factoids. Yet Quinn was surely not bereft of talent, as he was deemed both good and overlooked enough to have “won” the Cordwainer Smith Rediscovery Award.
No doubt a good portion of Quinn’s output was hackwork; this was not unusual among authors of the era, who had to crank out story after story to make a quick buck. All this, however, brings us to today’s story, which Quinn had apparently written out of passion and which, ironically, did not become the cover story for that month’s issue of Weird Tales. “Roads” is a Christmas story, one of such high caliber that Sam Moskowitz (who mind you was not religiously inclined to hold Christmas in special reverence) considered it the best Christmas story ever written by an American, putting it in the same league as Charles Dickens’s A Christmas Carol. This is my first time with Quinn and something tells me I’ll be tracking more of his stuff down, because “Roads” fucking rules.
Placing Coordinates
First published in the January 1938 issue of Weird Tales, which is on the Archive. ISFDB says there was also a highly limited chapbook release that same year, but it does not give a month of publication, which means the chapbook was probably released some months after the story’s magazine appearance. Of much more interest is the chapbook from Arkham House that released in 1948, which a) is riddled with lovely illustrations by Virgil Finlay, and b) may trick you into thinking this is a novella—a trick that even fooled the folks at Wikipedia. No, “Roads” is not a novella; the type in the Arkham House chapbook is almost laughably big, never mind the Finlay illustrations. There are two facsimile reproductions of that chapbook: one in hardcover and the other in paperback, with the former by Red Jacket Press and the latter by Shadowridge Press. The facsimiles are pretty affordable, and if you don’t mind your wallet crying that original Arkham House chapbook is still circulating in the second-hand market.
Enhancing Image
The thing about “Roads” is that I reckon it’s no longer than H. P. Lovecraft’s “The Dreams in the Witch-House” (review here), but whereas Lovecraft’s story is a novelette that just goes on and on, “Roads” is essentially three short stories for the price of one; it’s split into three distinct sections, each covering a different period in will turn out to be a very long life for the protagonist. Just how long are we talking? Wait and see…
We start in Biblical times, indeed not long after Jesus’s birth, the star over Bethlehem and all that. As should be expected, though, life in ancient Roman-occupied Jerusalem is brutish and often short, encapsulated with the opening scene, wherein some marauders try to kill and rob Our Hero™, who is very much not a man of Biblical times: he is Klaus, later (Quinn all but tells us in advance) to become Santa Claus, and he’s a decorated gladiator for Herod—and a Viking. Some of you may be raising an eyebrow at this, since the Vikings would not become a thing for several more centuries. It’s not like this was a silly little detail Quinn snuck into the narrative; no, much is made of Klaus being Nordic, and, in contrast to pretty much everyone else in the story, built like a brick shithouse. On top of being dressed for battle, Klaus carries “a double-bladed ax” and “a long two-handed sword with a wide, well-temptered blade, pointed and double-edged,” which makes me wonder how the fuck these bandits hoped to rob him.
The affair goes about as well for the bandits as you’d expect. Actually a bit better, because Klaus breaks a guy’s wrist rather than smash his head against a stone. Later opponents will not be nearly as lucky.
Klaus, being a stranger in a strange land, is not terribly picky about whom he serves; the idea seems to be that he’ll fight for you so long as you treat him with decency, and so long as you don’t order troops to go around killing infants. Right, about that. Klaus gets along surprisingly well with the Roman occupiers, who treat him basically like a good dog and who even give him a sort of pet name. “Though he had been among the Romans since before his beard was sprouted, their rendering of his simple Nordic name of Klaus to Claudius had never failed to rouse his laughter.” Trouble brews, though, when local king Herod, having been told a prophecy that another will take his place, orders men to go out and slaughter any Jewish boy under the age of two. If you’ve read the novel (or at least the Wikipedia synopsis for the novel) that “Roads” is loosely based on then this sounds like a faithful adaptation so far, insofar as the Jesus narrative is concerned.
Klaus, a natural warrior who is used to fighting with honor, is naturally repulsed when he discovers that legionaries have been marching through the streets and snatching babies from their mothers’ breasts. Although he is not aware of it at the time, Klaus does in fact save an infant Jesus from a small group of soldiers, as the kids parents (though not his real dad) try to get the hell out of Dodge. The fight between Klaus and the soldiers is one of the more shockingly violent scenes I’ve read in recent times, but it’s justified partly because of Klaus’s swordsmanship and partly because of his righteous fury that so-called honorable soldiers would carry out such an order. He fucking cuts a dude in half diagonally. A lesson a lot of people should but do not learn throughout the story is that you don’t want an angry Northman who looks and acts like he belongs in a Robert E. Howard adventure on the rampage. Anyway, Joseph and Mary thank Klaus and inform him of the massacre, and meanwhile there’s something a bit odd about their own, which naturally spooks Klaus at first.
(So Joseph says, “Only last night the Angel of the Lord forewarned me in a dream to take the young child and its mother and flee from Nazareth to Egypt, lest the soldiers of King Herod come upon us unawares.” People took dreams very seriously in Biblical times, but also Joseph taking his family out of Nazareth without warning anyone else in advance is, if you ask me, more than a little morally dubious. Indeed if you want to see the actual moral quandry that would spawn from such an action I recommend checking out José Saramago’s The Gospel According to Jesus Christ. Good novel, that one. I’m getting a little sidetracked here. Quinn is writing a compelling Christmas story, but he’s also deliberately toying with very old and revered material that some people take very seriously.)
The infant Jesus, unbeknownst to Mary and Joseph, communicates with Klaus with what I can only call telepathy. Of course we know that Jesus, being both entirely God and man, is conversing with Klaus in the former form while his baby self just stares at him and makes blup-blup sounds. It’s here that Jesus tells Klaus about the broad strokes of the rest of the plot and how he will eventually give up his warrior ways to become a friend to all children—and not only that, but that Klaus will be made immortal, something that only a couple figures in the entirety of the Bible are granted. (No one is sure what happened to Enoch; maybe he went out to get some milk.) The baby Jesus with his Jedi mind powers has this to say:
When the name of Odin is forgot, and in all the world there is no man to do him reverence at his altars, thy name and fame shall live; and laughing, happy children shall praise thy goodness and thy loving-kindness. Thou shalt live immortally in every childish heart so long as men shall celebrate my birthday.
It’s here that the first section of “Roads” ends, with Klaus and the infant Jesus parting ways, Jesus to return to the land of his birth eventually and Klaus to stay with the Romans. Between the first and second sections there’s a thirty-year time skip: Klaus, a man who should at least be pushing sixty, has not aged a day while Jesus, the man destined to rise from the dead, sees himself at the other end of his mortal life. By the time the two meet again Klaus has become the right-hand man of Pontius Pilate, who, as he is depicted in “Roads,” is a little bitchy and a little antisemitic, but who ultimately has little interest in executing or even punishing Jesus. I know I’m biased, and I’m thinking of a certain movie while reading this tale, but I keep imagining David Bowie in the role of Pontius Pilate; it must be the bitchiness and coded gayness, what with how he calls Klaus “my Claudius.” Well, you can take the Roman out of Rome but you can’t take Rome out of the Roman, or something like that…
This review may seem frontloaded with summarizing the first section, but I wanna give you some time to adjust to the nature of the story’s world before we get into spoilers, which after all are hard to define since, like I said, the broad strokes of the plot are laid out for us in advance. We know that Klaus will eventually become Santa Claus and that his role as a friend to children and the downtrodden is inextricably tied to Christianity (ironic, given that Klaus is, at least for much of the story, a devout pagan). An old platitude goes that it’s not the destination that matters so much as the journey, though, and what follows makes good on the promise made in that first section—that being that this will be one of the weirdest and most capitvating Christmas stories I’ve read in a long time.
There Be Spoilers Here
This section is basically gonna be a series of random notes for me, because while I would looooove to give a beat-by-beat rundown of this story, I’m pressed for time and also, as I said, this one is hard to spoil. As such I’m more interested in the ways Quinn messes with the Jesus narrative and other things more than the beats of the plot. Some may say the liberties Quinn took border on blasphemy, but as far as I’m concerned he’s simply taking a story that is already at least partly fabricated and moving some pieces of the jigsaw puzzle around, occasionally also adding in pieces from a totally different puzzle. In fact let’s make this a list, shall we?
Despite Pontius Pilate sending Jesus, a man Klaus had served before, to his death, Klaus remains loyal to both Pilate and Jesus, even staying by the former’s side while he’s on his death bed. At first it may seem odd that Klaus bears Pilate no ill will, but Jesus makes it clear that he is supposed to be crucified, and that while Klaus and the others are not in on the details of Jesus’s plan, Jesus tells Our Hero™ to not be too worried about it.
Speaking of the crucifixion, one of the most striking little things Quinn does, as far liberty-taking goes, is he puts Klaus in the shoes of the soldier who spears Jesus’s body between the ribs to make sure he’s dead, rather than leave him to the elements. “’Tis long since I have done that favor to a helpless man,” says Klaus, and Jesus in his spirit form thanks him for this act of mercy, however morbid it may be.
I was worried for a bit during the middle section that Quinn was pulling a Mel Gibson and overemphasizing the role Jewish religious leaders played in Jesus’s execution, and I’m still not totally convinced there isn’t some antisemitism at play here. However, while nobody likes or respects the Jewish priests, this turns out to be a running theme in the story, not just with Jewish religious leaders but Christian ones later one. Be sure to put a pin in this note.
Klaus later rescuse a girl from a collapsed building following an earthquake—a girl who will turn out to be Mrs. Claus. Oh boy, a few things to unpack here. First, Erinna is a prostitute who came from Lebanon, a fact that revolts Klaus until Jesus tells him to stop being an asshole and not slut-shame her. (Reminder that Jesus’s “cast the first stone” speech might be the oldest call against slut-shaming in the history of human literature, just so puritanical Christians in the audience are aware.) Klaus, being in need of companionship and aware that Erinna fucks like a champ (that’s right, Mrs. Claus is a SLUT), takes her as his wife, with her being made immortal as well.
With Erinna taking on the married name of Unna, as is apparently a custom for Klaus and his people, the two start traveling the world and working for a number of governments, first over a span of decades and then centuries. Quite remarkably (by that I mean implausibly), Klaus and Unna being both famous and apparently ageless does not become a problem for them until Christianity has become the majority religion in mainland Europe—so like, a few hundred years at least. What I find interesting, though, is that the immortality thing doesn’t really become a problem for them until the crusades start.
Ultimately this is still a “Christian” Christmas story, but something tells me Quinn did not get along with religious authorities, because regardless of their religion, they’re consistently depicted here as at best obnoxious and, later on, as actively murderous. When some Christian do-gooders capture Unna with the intention of executing her as a witch, Klaus shows them no mercy in rescuing his wife. Klaus is also repulsed when crusaders sack Muslim cities and murder what he considers to be innocent people in their homes. I wonder how alt-right shitheads are supposed to take all this.
While it’s implied, via crosses Klaus and Unna wear in later years, that the former eventually abandons his pagan beliefs, we never actually get a conversion scene for Klaus. This is not a preachy work wherein the heathen “sees the light” and is swayed to become a Christian; rather Klaus spreads the best potential of Christianity because he wants to follow the words of a man he respects and whom he knew personally. Giving up his sword and ax at the end to become Santa Claus (with elves and reindeer and all that) at the end is merely the conclusion to an arc that had been in mottion since the beginning.
I could keep going, by the way. The fact that Klaus, who longed to return to his homeland at the beginning, goes back north at the end to evade persecution, only to meet up with the elves (who really are akin to Tolkien’s dwarves in that they’re short and born craftsmen), a fellow persecuted race; the fact that the first time he helps a child in an impoverished town he happens to be dressed in red; the fact that his Roman name of Claudius sets up his changing his name again, this time permamently. A lot happens, and not all of it “makes sense,” but this only really matters if you’re someone asking for strict rationalization in a story that, even without Quinn’s inserts, does not and cannot entirely make sense. The result is an adaptation that’s only slightly more fantastical than the source material, and no less quirky, only it’s not preached as being gospel.
A Step Farther Out
I wouldn’t call “Roads” perfect, but I’m also not sure if I’ve read anything else quite like it. Charlatans, or just people who don’t like to have fun, would knock this story for its “flaws,” but I’d argue those flaws are what give it character—for anything bereft of flaws cannot possibly be considered human, and “Roads” is very much a human story. We have here a retelling of the Jesus narrative with Santa Claus inserted as a Viking out of both time and place, a warrior with sword and ax who becomes a friend to all children. If you ever wanted to see a totally jacked Santa Claus cut down legionaries and crusaders like they’re trees, for some godforesaken reason, then boy do I have just the thing for you. This has to be the most violent Christmas story I’ve ever read/seen that wasn’t made to be edgy on purpose, and yet I can’t say Quinn is being disingenuous; on the contrary, the violence being juxtaposed with Klaus finding his calling as the role we know he’ll ultimately play makes the latter more profound. This is a Christmas story for those true believers who also happen to be fans of Conan the Barbarian.
So Finally we’ve reached the end of my month dedicated to stories from Weird Tales. I revisited a few familiar faces and came across some others whom I had never read before. It was also nice to take a break from covering serials and novellas, much as I love them. There was a lot of hackwork in Weird Tales, and some experiments that didn’t work out, but I was reminded that at the height of its popularity, Weird Takes was easily more daring than most of the pulp magazines on the market, even being a good deal edgier than the relatively puritanical Unknown which all but succeeded it. During this month we covered space opera, vampires, mad scientists, sword and sorcery, good old-fashioned ghost stories, and everything in between. You have to admit that’s a lot of variety for one magazine!
(Cover by Margaret Brundage. Weird Tales, March 1937.)
Who Goes There?
Dorothy Quick is a name I recognize but prior to today’s story have not read anything by; specifically I know her as a contributor to Unknown, wherein her most prominent work would be a series of short stories called the Patchwork Quilt series, which sadly only has three entries and which Quick apparently abandoned by the time Unknown died. We don’t know a lot about Quick: we know she started writing SFF in the early days of genre pulp and that she basically stopped once the first incarnation of Weird Tales went under. She seems to be one of those authors whose genre output positively correlates with the state of magazine fantasy, in that once Unknown closed that was a market gone for her, and Weird Tales later closing must’ve been the last straw. She did, however, continue to write fiction in mainstream outlets. Anyway, I feel bad because I don’t have much to say about today’s story and I can’t say reading it filled me with confidence about covering Quick in the future, though I do wanna get to those Patchwork Quilt stories.
Placing Coordinates
First published in the March 1937 issue of Weird Tales, which is on the Archive. Judging Margaret Brundage covers, on a scale from 1 to 10 with 1 being chaste and 10 being “Is this pornographic?,” I would give this one a 2 or a 3; it’s pretty tame. I didn’t even notice the naked girl with the orchid on her body at first. Anyway, sad reality with most pulp-era lady authors is that their stuff doesn’t get reprinted often, and “Strange Orchids” is no exception. As far as I can tell there’s only one reprint, that being Sisters of Tomorrow: The First Women of Science Fiction (ed. Patrick B. Sharp and Lisa Yaszek), which thankfully looks to be in print in hardcover and paperback. But yep, looks like those are all your options.
Enhancing Image
We start with Louise, the narrator/protagonist, telling us that everything basically turned out fine in the end: oh sure, her hair is white now from getting spooked so hard, but she came out of whatever ordeal it was fine and she even ended up with this guy she really likes. This might be the fastest way possible to defuse tension, and I don’t know why Quick informs us of the bittersweet ending so far in advance. Within just a few sentences we get one of my biggest issues with this story, which is that Louise is not in any real danger; at most she has a tough time for a bit, we already know she gets better, and thus this is a hard story to spoil.
Whilst at a friend’s party, Louise meets the other two corners of what amounts to a love triangle: Rex, who is obviously a Good Guy™ and the aforementioned handsome fella Louise gets together with; and Angus, who is so obviously the villain that it’s actually not funny. (Never trust a guy named Angus.) Just how obvious is Angus’s villainy? Well, there have been several girls who’ve gone missing as of late, under similar circumstances, and Angus over here is acting incredibly suspicious—to the point where, if not for the plot that unfolds, Angus would probably be the first white man in history to get arrested simply for acting like someone who ought to be arrested. That Angus acts creepy towards Louise, simultaneously insulting her and trying to seduce her, should already make him a suspect.
Hmmmmmm.
To make things slightly more complicated, Rex is a G-man who’s part of a task force looking for these missing girls; already this story strains my suspension of disbelief by depicting a federal agent as a good guy who will not do anything morally dubious. I’m getting ahead of myself, as you may guess, but there’s really not much of intrigue here. I will, however, list off a couple things—really little more than references themselves—that I found at least memorable, if not very substantive.
The first is that there are several references to homosexuality sprinkled in the text that ultimately don’t amount to anything, but which are still work mentioning considering this is the ’30s and it was uncouth to mention homosexuality in pulp fiction. Right away, during the party in the opening stretch, we have a reference to “female impersonators,” whom we’re to take as transvestites (probably the word that would’ve been used at the time, or something even less flattering). Any queer man who’s lived in the past century will be at least a little familiar with the term “female impersonator,” which seems to cover anyone from drag queens or just gay men who dress in feminine-leaning attire. Again, not flattering, but Quick even mentioning this at all is above what we’d normally expect from ’30s pulp fiction.
The other thing is the coded homosexuality of Angus, who despite seeking to own Louise (as a wife but also maybe as something else), comes off as a bitchy and effeminate gay man, even being called “Oscar Wildish” at one point. He dresses well and Louise can’t help but notice the soft whiteness of his hands, “the hands of an artist or a dreamer,” which indicate that a) he’s not used to doing menial labor, and b) he pays more attention to grooming himself more than the average man. He’s also obsessed with flowers, especially orchids (I wonder why), with flowers typically being taken as symbolically feminine. There’s another reason why Angus’s heterosexuality is rather hard to take at face value, but I’ll get to that (briefly) in the spoilers section; it’s not like I can talk about much else.
Finally, we get a reference to contemporary cinema here, which does not happen often in genre fiction from any era, let alone one where sound film was still a recent phenomenon. There’s a movie starring Lionel Barrymore (yes, related to Drew Barrymore) wherein a mad scientist “reduced people to dolls” and made them do his bidding. I’m pretty sure this is supposed to be The Devil-Doll, but it goes unnamed in the story—point being it’s almost certainly a real movie. Now isn’t that fun?
Easy to forget I’m a movie buff, but whatever.
There Be Spoilers Here
Zzzzzzzzzzzzzzzzzz…
Okay, I do wanna talk about the ending a bit, if only because it kinda pisses me off; not because the ending on its own is bad, but because it wastes the last chance this story had to become really interesting.
Louise and Rex hatch a plan to nab Angus, since Rex already suspects Angus (as would anyone with more than two brain cells) but lacks hard evidence with which to book him. The plan goes amiss since for some reason Angus is telepathic and can read Louise’s intentions, thus kidnapping her and having a rather protracted James Bond villain moment wherein he explains (at length) what he plans to do: namely he wants to turn Louise into another slave, hypnotized via a special kind of orchid Angus has been breeding, to go along with the other girls he has kidnapped.
But all is well! Well Rex and the other feds are unable to save the other girls, who by this point have become humanoid abominations with orchids sprouting out of their chests, they’re able to save Louise in the nick of time. They uhh, gas Angus’s mansion? I wonder how that would read to a post-World War II audience. Anyway, my main problem here is that Louise is never in real danger, in that she does basically nothing in order to save the day since Rex is at her beck and call and the feds managed to break in without her input. Despite being the narrator, and you’d think the protagonist, Louise is ultimately little more than a damsel in need of rescuing, and I have to say I expected better.
How disappointing.
A Step Farther Out
In covering exclusively Weird Tales stories this month I’ve run the spectrum of genres that saw print in that magazine, but also a spectrum of how I feel about these stories, from the sublime (“The Black God’s Kiss”) to the putrid (“The Dreams in the Witch-House”) and everything in between, and “Strange Orchids” is certainly in that nebulous “in between” spot. This is about as middle of the road as you can get for me, in that I don’t dislike it exactly but I also don’t have anything strongly positive to say about it. If this story has committed a crime it’s the crime of being totally predictable, to the point where I was anticipating some kind of twist or catch to what seemed to me like a strictly formula affair, only to find out that no, this is not really a creative story but something that would’ve struck readers even at the time as nothing to write home about. I almost prefer something memorably bad like “The Dreams in the Witch-House” over a story so forgettable.
(Cover by Margaret Brundage. Weird Tales, September 1935.)
Who Goes There?
Clark Ashton Smith was the third of the big three contributors to Weird Tales during the height of that magazine’s first incarnation—at least with hindsight; Lovecraft or Smith would be replaced with Seabury Quinn if we’re judging by initial popularity. Smith, Lovecraft, and Robert E. Howard were part of a circle who frequently exchanged letters, and there’s little doubt that this association allowed Smith any sort of exposure after he mostly stopped writing fiction; that he outlived Lovecraft and Howard by a couple decades and was able to provide commentary on this period in pulp history certainly helped. A strange thing about Smith is that he has to be one of the best writers, at least of the pulp era, who wrote fiction largely for the sake of profit: he found, early in life, that he loathed menial labor too much while also struggling to envision himself hunched over in an office—thus he turned to fiction. Smith’s initial artistic love was poetry, and by the end of his life he had turned to sculpting, but it’s his short fiction (he never wrote a novel in adulthood) that maintains his legacy.
Over a period of about five years (1930 to 1935) Smith wrote the vast majority of his 100+ short stories, amassing a body of work that’s quite big (despite the lack of anything approaching even novella length) and surprisingly varied, ranging from sword and sorcery to science fiction of the ’30s super-science variety; and it’s this latter category that today’s story very much falls into. I like Smith quite a bit, but sadly I’m gonna have to rag on him at points during this review because “Vulthoom” is… not very good. It’s not terrible, it certainly has points of interest which I’ll discuss, but Smith fails to capitalize on his talents with this outing, namely his knack as a highly lyrical prose stylist. Some people give Smith shit because his prose is highly baroque, but when Smith is on the ball there’s a distinct rhythm to his style that, aside from Lord Dunsany and maybe a couple others, is very hard to find elsewhere. In other words, the style is the substance.
Placing Coordinates
First published in the September 1935 issue of Weird Tales, which is on the Archive. This is one of the more overtly lurid Brundage covers; there’s even a nipple outline! I don’t know how one would feel buying a copy of Weird Tales with a Brundage cover at a newsstand. “Vulthoom” first saw book publication in Genius Loci and Other Tales, from Arkham House, and later saw print as part of Ballantine’s Adult Fantasy series, in the Clark collection Xiccarph. You’d think the Smith collections from Ballantine would go for a reasonable price, but these little mass market paperbacks now go for at least $30 used. As for in-print options we have The Maze of the Enchanter: Volume Four of the Collected Fantasies of Clark Ashton Smith, part of a series that collects all of Smith’s short fiction.
Enhancing Image
We start right off with what will sound like an assbackwards criticism, but hear me out: the first stretch of “Vulthoom” is too fast. Right away we’re introduced to Our Heroes™, two guys who are down on their luck and whose misfortunes have made them become friends. Haines got kicked off his former ship and is now struggling to find a new crew, while Chanler is “a professional writer of interplanetary fiction” whose money has run low. Rather than give us a scene or two where Smith shows these characters interact and grant us insight into their daily troubles, Smith instead opts to tell us outright what their problems are, which is unusually direct and unpoetic for him. We learn everything we need to about Our Heroes™ in not even half a page, but the problem is that we proceed to learn nothing more about them; they remain basically the same at the end as they do the beginning, despite the mind-bending second act.
We do at least learn some about this version of Mars, which sadly is not very imaginative either: it’s a dying planet with a somewhat feudal system of governance, and the Martians themselves are humanoid. And of course there are canals, because this is old-timey SF and Mars has to have canals. Smith’s version of the red planet is undoubtedly informed by Edgar Rice Burroughs and the pulp writers who immediately followed in his wake; what makes its saminess less excusable is that “Vulthoom” came out more than a year after Stanley G. Weinbaum’s “A Martian Odyssey,” which revolutionized SF depictions of Mars by introducing aliens that are truly alien and not just humans with differences in height and skin tone. Smith was fairly inventive with his fantasy, but less so with his SF is what I’m saying.
Anyway, Haines and Chanler come across one of these Martians one night, an unusually tall guy who, apropos of nothing, informs Our Heroes™ that his master (the tall Martian is a servant) is aware of their plight and wants to make a deal with them. The men, who really should say no to strangers but who have indeed fallen on hard times, reluctantly agree to the proposition—a reluctance that will only grow once they enter a secret underground cavern. The cavern is populated by Martians who are unusually tall like the servant (so we’re told, since we never get to meet a “normal” Martian), with these Martians working for someone called Vulthoom. (This is all in the first five pages, by the way.) Vulthoom is apparently the ancient Martian equivalent of Satan, but the men theorize that the underground Martians work for an anti-government revolutionary who simply has taken on the name of Vulthoom as an alias, which is a curious theory but whose political questions come to nothing since the conflict becomes something totally different.
Even so there’s a sense of wonder to be had during this discovery of the vast cavern, with Smith allowing himself to put the plot on hold for a second to describe this new world, telling us “the improbable was verified, the fabulous had become the factual.” It’s just frustrating to me that Smith fails to play to his strengths here. As someone who often likes Smith’s fiction, I’ve gotten enough experience with him that I can point out his Achilles’ heel, namely his lack of inventiveness as a plotter. Consider his relatively grounded ghost story “Genius Loci” (review here), which is memorable not for its plot, which is pretty simple, but for its psychological intensity, atmosphere, and the rhythmic if also dense structuring of Smith’s prose. At the risk of making myself sound like a moron, “Vulthoom,” in comparison with Smith’s best like “Genius Loci” and “The Dark Eidolon,” is too readable. Characters and plot beats are laid out plainly with little to no poetic digressions, with only the setting and a certain something later on getting the full Clark Ashton Smith treatment, which ultimately makes it read like Smith is imitating a less talented and more conventional writer.
Things do spice up, though, when we meet Vulthoom—or at least hear the voice of Vulthoom, since we never actually see him. Haines and Chanler are taken to what I can only call a giant flower, which seems at first to be Vulthoom’s form but is in fact merely a tool for Vulthoom, who is… somewhere else. It’s hard to separate spoilers from non-spoilers with this one, what with how future developments are easily telegraphed, but I think it’s safe to say here that Vulthoom is a Lovecraftian creation in that it’s impossible for the human characters to comprehend him fully. What we do understand early on is that Vulthoom is leading these Martians to one day leave the red planet and eventually head for Earth, having planned all this for centuries and even putting himself and his minions through thousand-year-long periods of hybernation. I have serious questions about the chronology of the hybernation periods and Smith’s understanding of time, but I think I’ll just head to the spoilers section.
There Be Spoilers Here
Vulthoom wants Our Heroes™ to act as human ambassadors for when they make the trip for Earth, which turns out to be not as innocuous a mission as it sounds… rather predictably, I might add. The flowers release a perfume with a strong hallucinogenic effect, not to mention the capacity to control minds, and for a bit the story becomes something of an anti-drug screed. Look, I love doing some drugs myself, so I’m predisposed to roll my eyes at Smith’s finger-wagging, but I also have to admit that the scene where Haines and Chanler trip some massive balls because of the perfume is pretty entertaining, even if Smith wants to have his cake and eat it too. Oh sure, say drugs are bad while also pulling out all the stops for what equates to an acid trip sequence, whatever you say. Even when it comes to what is undoubtedly the high point of the story, my feelings are mixed.
Something about Vulthoom that I found interesting but which went underdeveloped (like basically everything else) is his androgyny. One of the men sees what he deems an attractive figure inside one of the flowers, but Smith is vague about attributing a gender to said figure, though Vulthoom himself goes by male pronouns. There’s a feminine quality to Vulthoom as both a seducer and how he’s associated with flowers and perfume, but I don’t know what Smith is trying to say here and honestly I’m not convinced he’s actually trying to say anything. It’s a shame because there’s a subtle eroticism and ambiguity with the hallucinated figure in the flower, described as “elfin” and of “symmetrical” beauty, yet Smith refrains from attributing a gender or even a sex to this figure. Vulthoom is effectively the evil temptress often found in pulp fiction of the era, only he’s said to be male…
Rather than continue to dwell on this I’ll just bring up the solution to the problem Our Heroes™ face, or rather how they hope to stall it since they can’t escape and can’t even get word back to the surface that there’s an underground plot to invade Earth. Early on we’re introduced to giant glass bottles that store a vapor which apparently causes everything to go into the aforementioned hybernation for a thousand years, which struck me as obvious, like yes of course we’ll get back to these bottles for the climax. And so we do. The victory however is arguably pyrrhic, as Vulthoom points out, since not only are the humans sacrificing themselves, but Vulthoom and his minions are merely entering a period of deep sleep prematurely; eventually they’ll be back to their usual business.
Of course, while a thousand years will pass by like the blink of an eye for Vulthoom subjectively, it’s still a long time for anything not in hybernation. A lot can change in the span of a thousand years, but perhaps wisely Smith leaves this final question unanswered.
A Step Farther Out
Smith has written well on the topics of obsession and cultish behavior, but this is not really one of those good examples. I’m more disappointed than anything. Vulthoom himself (itself?) is a fine creation, but it’s wasted on human characters who are dull as dishwater, such that Smith gives us their backstories upfront and then refuses to elaborate. One is a writer who occasionally says a stereotypical writer thing and the other doesn’t have any distinguishing features to speak of. The setting is also sadly underdeveloped; we start on the Martian surface and we’re there for about two pages before going underground. See, the thing is that Smith’s science fiction is mostly glossed over because he wasn’t a very good science-fictionist: he was a poet first, then a fantasist, and then whatever came after that. “Vulthoom” seems to be Smith deliberately writing in what was the standard super-science mode, and I have to wonder if he considered submitting it to Astounding Science Fiction before going to his regular outlet, Weird Tales. Regardless, this is far from what I consider essential Smith.
(Cover by Margaret Brundage. Weird Tales, October 1934.)
Who Goes There?
C. L. Moore is remembered by certain readers as one half of an immensely talented writing duo, the other half being her first husband, Henry Kuttner. Moore and Kuttner, from about 1940 to Kuttner’s untimely death in 1958, wrote seamlessly and prolifically together in just about every corner of SFF that was conceivable at the time. The two were actually unsure as to who wrote exactly what in their collaborations, and to this day speculations on who did what largely remain just that: speculations. Before their coming together, though, Moore was one of the most respected authors to contribute regularly to the peak era of Weird Tales, and unlike most authors her success started with her first story. “Shambleau,” Moore’s first professional sale and the first to feature spacefaring himbo Northwest Smith, made a splash when it came out in late 1933, with Farnsworth Wright being pretty open about wanting to buy whatever Moore was selling.
In the ’30s, most of Moore’s output was comprised of two series: the aforementioned Northwest Smith adventures, and also Jirel of Joiry, sword and sorcery’s first heroine. The first entry in the latter series, “The Black God’s Kiss” (definite article removed for most reprints), is a reread for me, but I now like it much more since I’ve gotten to a) read it more carefully, and b) read it in what I consider the proper context. I had first read it as part of The Future Is Female! (ed. Lisa Yaszek), which collects science fiction stories by women published prior to 1970, and with all due respect to Yaszek and a few people I know, it’s a fatal error to classify “The Black God’s Kiss” as SF. The logic seems to be that because Jirel of Joiry shares continuity with Northwest Smith, thanks to some time travel fuckery in a later entry, that means Jirel of Joiry must be, at least retroactively, considered SF as well.
The problem is that, at least in “The Black God’s Kiss,” there’s virtually nothing to support this argument in the text itself. At best the argument is misleading: when I first read “The Black God’s Kiss” I was distracted by this sword-and-sorcery story being erroneously included in an SF anthology and thus struggled to enjoy it for what it actually was. Now I’ve rectified the issue by reading this story as it was originally published, wherein it’s clearly framed as fantasy—albeit with a remarkably dark tinge, being a mix of heroic fantasy, cosmic horror, and psycho-sexual mania.
Before I enter plot synopsis mode I wanna issue a sort of content warning. Despite its vintage “The Black God’s Kiss” overflows with eroticism and sexual angst, especially in its subtext. Sexual assault is what kicks off the plot and things only get murkier from there, just so you know.
Placing Coordinates
First published in the October 1934 issue of Weird Tales, which is on the Archive. Didn’t I cover something from this issue just last month? Why yes; and eventually I’ll be sure to cover Clark Ashton Smith’s “The Seven Geases.” Anyway, “The Black God’s Kiss” has been collected and anthologized quite a few times over the years. On top of the aforementioned The Future Is Female! we have The Best of C. L. Moore, part of the fabulous Ballantine best-of series, and also Black God’s Kiss, which collects all of the Jirel of Joiry stories—not that there are too many of them. One place where you won’t find this story is Two-Handed Engine, which is irritating because it’s one of the few actually essential Moore/Kuttner stories not in that collection; meanwhile there are a couple more minor stories that could’ve been replaced with “The Black God’s Kiss,” if space was a concern. Point being, you won’t have a hard time finding this one.
Enhancing Image
Moore is not fucking around, because we start in media res with a battle at the castle of Joiry having already taken place, Joiry having been invaded and with the outcome being disastrous—for the castle. Guillaume is a haughty Frenchman (as if there’s any other kind) and leader of marauders who demands the commander of the fallen troops of Joiry be brought to him, presumably for a flashy execution. However, when the commander is brought forth, Guillaume demands the commander’s helmet be removed, and this is where we get what has to be one of the first instances of the “Samus is a girl” trope—if not the first. Admittedly this tiny twist is spoiled if you know literally anything about Jirel of Joiry in advance, and also are reading a copy without any illustrations, but it’s the thought that counts. Because he is a hetereosexual man with functioning eyeballs, Guillaume’s intent with Jirel makes a 180 and turns from murder to lust.
It’s here that we get a forced kiss, the first of three kisses in the story actually, and a very pissed-off redhead. Guillaume forces a kiss on Jirel, which doesn’t go well for either of them: for Jirel for the obvious reason, and for Guillaume became he damn near gets his throat torn out when Jirel maneuvers to bite his neck. “She missed the jugular by a fraction of an inch.” Like anyone upset that his would-be rape victim would dare fight back, Guillaume knocks Jirel out, but rather than kill her he locks her up in the dungeon of her own castle—a show of mercy he’ll ultimately regret. Because this world apparently operates on Metal Gear Solid logic, Jirel knocks out the guard for her cell pretty easily and has the opportunity to sneak out of the castle, only she doesn’t do that; for one, in her defense, it’d be cowardly, but also there’s clearly something to be done about the guy who thinks he can have his way with her. The result is a rape-revenge plot with a few twists contained therein, and that’s what we’re here for.
“The Black God’s Kiss” is a novelette that very easily could’ve been a novella, had Moore wanted to flesh out the setting and background behind Joiry—only she deprives us of that backstory because really it’s not necessary to us understanding Jirel’s character. Jirel is an impressive creation, partly because she’s a Woman™, but also because this was still pretty early in the formation of sword and sorcery as a subgenre; hell, Conan had only debuted two years prior to this. Even in this first entry in the series we see multiple facets of Jirel’s character, her virtues and flaws, and there’s ambiguity about her that, at least in this story, does not sharpen into clarity. Being the heroine of a heroic fantasy plot would be enough, but Jirel is also in several ways a subversion of what was expected of female characters in pulp fiction at the time. After having escaped, she meets up with Ricky Father Gervase, the castle chaplain, who I guess was not fed to pigs when Guillaume took over, and it’s here we find out a few things of interest…
For one, it’s implied that we’re in an alternate medieval France—a world where ancient Rome was still a thing, but also the fantastic has intruded upon the normal human world. Jirel is shown to be a practicing Catholic, but she sure is not a pious one; she is French, after all. She makes it clear that Guillaume’s forced kiss was not her first; she is not the waifish virgin of most pulp fiction women, being neither waifish nor virginal. Sex and religion are not uncommon sights in the pages of Weird Tales, in that their imagery makes it in for the sake of titilation and shock value, but they’re rarely discussed by characters within those stories. “The Black God’s Kiss” is unusual for several reasons, but what struck me the most is its willingness to tackle the complex web of emotions involved in sex—and this is way before we even get to the ending! Anyway, Jirel is looking for a specific weapon she might use to wreak her vengeance on Guillaume; she doesn’t know what the weapon is, but she knows where it is.
There’s a level of the castle beneath it that goes down—far further below ground than the dungeon, a place so horrid that Jirel’s only gone there once before, and she got too spooked before she could venture that far. Gervase was with Jirel during that earlier venture to the realm below, and perhaps wisely he tries to convince Jirel to not go (for the sake of her immortal soul more than anything), only Jirel will not be convinced. As the following dialogue shows, Jirel is thinking about her immortal soul, but she’s thinking about doing terrible things to Guillaume way more:
“To wreak my vengeance upon Guillaume I would go if I knew I should burn in hell for ever.”
“But Jirel, I do not think you understand. This is a worse fate than the deepest depths of hell-fire. This is—this is beyond all the bounds of the hells we know. And I think Satan’s hottest flames were the breath of paradise, compared to what may befall there.”
“I know. Do you think I’d venture down if I could not be sure? Where else would I find such a weapon as I need, save outside God’s dominion?”
“Jirel, you shall not!”
“Gervase, I go! Will you shrive me?” The hot yellow eyes blazed into his, lambent in the starlight.
After a moment he dropped his head. “You are my lady. I will give you God’s blessing, but it will not avail you—there.”
Savor this, because with one exception this is the last bit of dialogue we get in the whole story and we’re only about five pages into it. Something I realized is that once Jirel starts making her way to the lower depths the writing becomes entirely either action or the narrator trying to capture Jirel’s mindset. Anyway, Gervae reluctantly gives Jirel his blessing and she heads off on her own to make her way to the lower depths. There’s a bit of subtle fanservice with Jirel’s getup for the journey: at the beginning of the story she wore armor bulky enough that Guillaume at first assumed she was a man, but now her attire is more flexible and revealing, wearing “a fresh shirt of doeskin” and “a brief tunic of link-mail.” She’s able to carry a sword and a dagger in her belt, but can’t bring a torch—a hindrance that may ultimately prove to be an asset.
As she finds the trap door leading to the lower depths and begins her descent, Jirel is reminded, to her horror, that the spiraling staircase going down was almost certainly not built by humans—rather the architecture seems more fit for a giant snake. I have a couple questions such as, “Who built this castle anyway?” and “If the lower depths were built by something non-human, would it have preceded the castle’s construction? How much did the builders know about this place?” Questions which go unanswered, but really we need not worry about those things. The castle of Joiry, much like an onion or an ogre, has layers, which are peeled back once the revenge plot kicks into gear. Because she doesn’t have a torch Jirel is unable to see SHIT, but it turns out there could be another reason for the unfathomable darkness of these depths—a reason that can only be deemed supernatural rather than super-scientific, at least without serious retconning.
We get what might be called a demented sense-of-wonder bit when Jirel realizes what has been causing her to be unable to see anything in the depths, and it’s here that the story switches gears from medieval fantasy to something much harder to classify, though I think “heroic Lovecraftian fantasy” might do the trick. Jirel came to this unholy place with a crucifix, a holy object, round her neck, which she finds may be preventing her from taking in her surroundings. Get this:
She lifted her hand and found the chain of her crucifix taut and vibrant around her neck. At that she smiled a little grimly, for she began to understand. The crucifix. She found her hand shaking despite herself, but she unfastened the chain and dropped the cross to the ground. Then she gasped.
All about her, as suddenly as the awakening from a dream, the nothingness had opened out into undreamed-of distances. She stood high on a hilltop under a sky spangled with strange stars. Below she caught glimpses of misty plains and valleys with mountain peaks rising far away. And at her feet a ravening circle of small, slavering, blind things leaped with clashing teeth.
They were obscene and hard to distinguish against the darkness of the hillside, and the noise they made was revolting. Her sword swung up of itself, almost, and slashed furiously at the little dark horrors leaping up around her legs. They died squashily, splattering her bare thighs with unpleasantness, and after a few had gone silent under the blade the rest fled into the dark with quick, frightened pantings, their feet making a queer splashing noise on the stones.
From here on, Jirel is on her own in her surreal nightmare adventures, the last conversation in the whole story happening between her and a ghoulish doppelganger, which tries to trick her at first but then points her towards what she wants: a temple on an small island, in the middle of a lake of stars. Here the plot gets rather hard to summarize, since it’s basically an episodic adventure wherein Jirel sees or fights off some weird thing in the midst of this vast underground realm—a realm which, given the appearance of a sky, cannot possibly be underground unless it’s an elaborate optical illusion. I’ll discuss one or two of these highlights, plus the ending in the spoilers section, but I’ll say for now that if this episodic style of fantasy storytelling is up your alley then you’ll have a lot of fun with this. The loose narrative might’ve turned me off on my initial reading, but now I can see more clearly what Moore is going for, and it must be said she’s quite good at it.
There Be Spoilers Here
The temple on the island, connected to the rest of the realm via an invisible bridge, houses a black Buddha-esque statue with one eye, “and its mouth was pursed for a kiss.” Jirel is unable to explain in words how she feels about this statue, something perhaps beyond human comprehension compels her to kiss the statue, hence the title and Margaret Brundage’s cover for the issue. After having fought off indescribable little horrors and seen some rather disconcerting stuff (the most evocative of these being a herd of blind and insane white horses, galloping through the dark fields), there’s a peculiar sense of relief—almost ecstacy—when Jirel kisses the black statue and gains what she deduces to be a poison kiss—a kiss she’ll then pass on Guillaume. Very strange, that of all the weapons she could be given a kiss of deah is what will satisfy her bloodlust.
Firstly, the kiss is clearly meant to be a stand-in for sex, as a kind of very thin metaphor; and not just one of the three kisses but all of them. Guillaume forces a kiss on Jirel, but we’re to understand that, at least subtextual, this was more than “just” a kiss; and Jirel kissing the black statue strikes me as a variation on the deal-with-the-devil plot turn (I’m thinking specifically of the film Belladonna of Sadness wherein the heroine has sex with the devil and becomes a powerful witch), even though the statue is inanimate. The black god’s kiss itself is mystifying, but it’s also a sexual experience. It may seem assbackwards that the weapon Jirel has sought requires such close content with her would-be victim, but the intimacy is deliberate since Jirel wants not only vengeance on Guillaume but also to dominate him—to have that kiss again, but on her terms this time.
This brings us to the ending, which is divisive and rather hard to explain since it’s here that the psycho-sexual angle kicks into high gear, and indeed it’s hard to rationalize what happens at the end without psychoanalysis. When Jirel hurries back to the surface (being made suddenly afraid to see the horrors of the depths with full clarity), she finds Guillaume with his men, and also Gervase, who may or may not have ratted on Jirel. The confrontation here is made all the more bewildering because there’s not even a word of dialogue in this scene, and while the narrator does a little explaining we do not get a play-by-play of Jirel’s mind. Rather than have Jirel killed on the spot, Guillaume does the heterosexual male thing and seems pretty happy to see her again, for some reason expecting a consensual kiss from her this time—which in a way he does get.
It’s not hard to imagine an alternate version of this story where Jirel and Guillaume have sex and it’s her lips down there that deliver the poison, and the strangest thing of all is that the outcome would basically be the same; more importantly, despite sex being far more overtly erotic than a kiss, the erotic power of the kiss is still perfectly intact and comprehensive. The moment of the kill is almost orgasmic for Jirel, but this is immediately followed by the lowest of lows—the realization, too late, that Guillaume living rent free in Jirel’s head this whole time was not simple due to hatred: it was also all-consuming lust which manifested as murderous obsession. Maybe not love, as the text hints at, but certainly there’s an attraction between the warrior maid and the conqueror that, under different circumstances, could have led to a wonderful partnership.
They knew he was dead. That was unmistakable in the way he lay. Jirel stood very still, looking down upon him, and strangely it seemed to her that all the lights in the world had gone out. A moment before he had been so big and vital, so magnificent in the torchlight—she could still feel his kiss upon her mouth, and the hard warmth of his arms…
Suddenly and blindingly it came upon her what she had done. She knew now why such heady violence had flooded her whenever she thought of him—knew why the light-devil in her own form had laughed so derisively—knew the price she must pay for taking a gift from a demon. She knew that there was no light anywhere in the world, now that Guillaume was gone.
Jirel regretting killing Guillaume is a character choice that some will find hard to swallow: this is, after all, akin to a rape victim falling in love with her rapist after the fact. Another way of looking at it is that Jirel, having been obsessed with Guillaume, suddenly finds her existence devoid of meaning once she’s gotten rid of the object of her obsession. Another way of looking at all this is that Moore may be suggesting that the relationship between Jirel and Guillaume is tragic, as they are (in some ways anyway) kindred spirits who have the misfortune of being on opposite sides of the battlefield. Certainly Moore did not understand consent in 1934 as we understand it now, but I can’t help but feel like she’s trying to say something about the occasional blurriness of consent, and how sexual desire may manifest in ways people can’t predict. I can speculate all I want, but it’s still impressive that the actual meaning behind “The Black God’s Kiss” remains, after nearly a century, elusive.
Oh, and to complicate thing further, we get notice at the very end of a direct sequel in the wings, “Black God’s Shadow,” which will be available in the December 1934 issue of Weird Tales. Well, I guess I know what the next Moore story I cover will be!
A Step Farther Out
I’ll be honest, when I read “Shambleau” I enjoyed it enough but didn’t think it was all that special—though it was certainly well-written considering Moore was barely out of her teens at the time. However, on a deeper reading, “The Black God’s Kiss” strikes me as easily the more impressive venture, and it’s a shame that she basically gave up sword and sorcery once she started teaming up regularly with Kuttner given her obvious knack for it. The premise is simple, with as little context for the conflict being given as possible, and there are a few logical questions left unanswered, but this is a disturbed and deeply evocative piece that showed Moore (who, mind you, was still very early in her career) as a force to be reckoned with. The ending is not for everyone, but I’m convinced Moore knew what she was doing, especially considering she seems to have written “Black God’s Shadow” before the first story was even published. Speaking of which, there’s only a two-month gap in publication between these stories…
(Cover by Margaret Brundage. Weird Tales, July 1933.)
Who Goes There?
I’m about to talk some shit. I can’t say I’m a fan of H. P. Lovecraft, even though I’ve read a good portion of his work at this point and have liked some of it. Lovecraft, when he’s really up my alley, is pretty good: “The Rats in the Walls,” “Cool Air,” and “The Shadow Out of Time” are all bangers for me, with that last one especially standing out for its marrying of cosmic wonder with an equally strong dose of cosmic anxiety. But Lovecraft, IN MY OPINION, can also be pretty boring and full of himself, never mind his other limitations. You may notice for instance, especially in his later stories, that Lovecraft hates writing dialogue and will do anything to get around having to write basic human conversation. The irony is that, at least regarding his letter-writing, Lovecraft was very talkative; indeed the only reason we laymen even know about Lovecraft is because he formed several connections that proved valuable for preserving his work after his death. Based on his fiction alone, Lovecraft should have by all rights stayed as obscure as his close contemporary Clark Ashton Smith, whose stories are often more entertaining and who was overall the more elegant writer.
This, of course, is all just opinion, because the objective reality is that Lovecraft is the most influential horror writer of the 20th century and it’s not even close. Oh sure, Stephen King is the most popular, but popularity does not equate to influence and if we’re talking about authors whose tangibly left an impact on other authors, Lovecraft’s only serious rival would be Edgar Allan Poe. Everyone who even dabbles in cosmic horror must contend with Lovecraft’s legacy and it’s no coincidence that “Lovecraftian” horror is used interchangeably with cosmic horror; he didn’t invent the subgenre (Lovecraft made it clear that he was not the first), but he was, more than anyone, the guy who connected the dots and brought clarity to what must have seemed to a lot of people like just a bunch of stories written at different times by different people. His long essay “Supernatural Horror in Literature” is arguably the single most important document on the history of horror fiction, and it also gives us precious insight into how Lovecraft himself—that is to say, as a keeper of the flame that is horror fiction.
A little bit of bashing, a good deal more of praise. I’m putting all this upfront because there’s gonna be more bashing to come: today’s story is… not fun. “The Dreams in the Witch-House” (the hyphen removed for reprints) is a later Lovecraft story, set in what we now call the Cthulhu Mythos, and it’s what we might also call a noble failure. See, people called this story a turkey before it was even published: August Derleth admitted to not liking it, which didn’t stop him from submitting it to Farnsworth Wright, who promptly bought it. “The Dreams in the Witch-House” was written a year after At the Mountains of Madness, but was published three years before that short novel on account of the latter being rejected by Wright and collecting dust. I find this all ironic since while I think At the Mountains of Madness is unspeakably boring, the poor editing of “The Dreams in the Witch-House” strikes me as less excusable.
Placing Coordinates
First published in the July 1933 issue of Weird Tales, which is on the Archive. You may notice that the aura of these Weird Tales covers has changed radically since last time we saw them, the greys being replaced with an erotic blueness. Margaret Brundage did basically all of the covers for the magazine at the very height of its popularity, so from about to 1933 to 1937, and she sure did love her female nudes. Anyway, because this is a Lovecraft story, it’s very easy to find. You can read an easily legible online version via the H. P. Lovecraft Archive, found here. “The Dreams in the Witch-House” has been collected and anthologized many times over the years, despite opinion on its quality being widely varied; if you look up a given Lovecraft collection it’s probably in there.
Enhancing Image
Before I dig into this piece of shit, there are a few nuggets in the opening stretch that may trick you into thinking you’re about to read a good Lovecraft story, like “The Dunwich Horror” or “The Colour Out of Space.” For one, this is one of the few Cthulhu Mythos stories where Arkham is the main setting, whereas more often it’s simply alluded to. If you’re a Mythos fan there are chestnuts of the series you’ll notice quickly, such as the Necronomicon and that classic college for goths and edgy white dudes everywhere, Miskatonic University. Lovecraft even tips his hat to Robert E. Howard by including Von Junzt’s book (see my review of Howard’s “The Black Stone”), albeit under a different title. These Mythos stories all radiate Lovecraft’s undying love for New Endland, and “The Dreams in the Witch-House” might be the most New England-y of them all, not only taking place in Arkham but referencing Salem, that real-life eldritch location, heavily.
Speaking of Salem, the keyword for today is “witchcraft.” The villain of the story, Keziah Mason, is a 17th century witch whose exploits very much interest our hapless protagonist, Walter Gilman, a Miskatonic student who has rented a room in the house where Keziah had lived. The house, lorded over by unhinged Christian Joe Mazurewicz, is unique both for its history (having harbored a known witch and all) and its architecture, which Gilman finds to be… a little odd. The walls and ceiling of Gilman’s room are at odd angles, and I have to wonder if Lovecraft was inspired by the angular set design of The Cabinet of Dr. Caligari or if he had even seen that movie. (As weird as it sounds, Lovecraft really enjoyed movies, and on at least a couple occasions, including his late masterpiece “The Shadow Out of Time,” he was apparently inspired by movies he saw.) Any reasonable person would have rented some other goddamn house, but as the omniscient narrator makes clear, Gilman is not a reasonable man, with his closest ally, housemate Frank Elwood, also being a bit of an eccentric.
Back to witchcraft, Keziah was tried in Salem, in the court of one Judge Hathorne, a name that will ring a weird bell for some people. Hathorne was a real person in 17th century Salem, and was indeed the direct ancestor of Nathaniel Hawthorne, who changed his last name slightly to distant himself as a descendant of someone who persecuted innocent people under the guise of Puritan justice. Lovecraft was a devotee of horror literature and he sure knew his Hawthorne; indeed his enthusiasm as a student of weird and macabre fiction is what I like most about him. Keziah was set to be executed, but by means incomprehensible to normal humans was able to escape her jail cell, never to be seen again, as explained here:
She had told Judge Hathome of lines and curves that could be made to point out directions leading through the walls of space to other spaces beyond, and had implied that such lines and curves were frequently used at certain midnight meetings in the dark valley of the white stone beyond Meadow Hill and on the unpeopled island in the river. She had spoken also of the Black Man, of her oath, and of her new secret name of Nahab. Then she had drawn those devices on the walls of her cell and vanished.
A few things to unpack here…
The gimmick of “The Dreams in the Witch-House,” aside from the feverish dreams that Gilman has, is the way in which Keziah conducts her witchcraft, because it’s not the usual toil-and-trouble routine. Lovecraft’s writing increasingly delved into the cosmic as his career progressed, and in that sense I can believe “The Dreams in the Witch-House” was written after At the Mountains of Madness; there’s a preoccupation with geometry and special awareness here that is simply not present in Lovecraft’s fiction from a decade earlier. I dare say it makes sense that an eccentric college boy would rent a space with weird dimensions so that he could study this nifty bit of local history. Besides, the witch is surely dead by now, no harm can come from it, just don’t think too much about the sleepwalking.
The other thing is that Keziah is in cahoots with what Lovecraft calls “the Black Man,” although after a certain point he stops capitalizing for no reason and calls him “the black man.” Okay. So the Black Man is a Mythos character, he’s mentioned in the Necronomicon, and contrary to what his title would imply, he’s not black: he has charcoal skin but is supposed to have “white” features, “a tall, lean man of dead black coloration but without the slightest sign of negroid features.” First off, oof. Second, I know what we’re all thinking: Lovecraft is being his usual racist self again. To an extent that’s true, because it seems he goes out of his way to word things a certain way, and also the people who are clearly of Eastern European background in the story are described in unflattering terms, but it would be a mistake to call the story racist, for reasons I don’t feel like getting too much into.
The thing about Lovecraft is that if we’re talking about his fiction, and for this site that’s mostly what we’re talking about, his racism is not exceptional, even for ’30s pulp fiction—especially for ’30s pulp fiction, considering the myriad Yellow Peril narratives from the era that were deemed perfectly acceptable. Hell, Howard’s “The Black Stone” has some rather conspicuous racist underones, as indeed does a good deal of Howard’s other fiction. The difference between Lovecraft and Howard, though, is that the latter was actually willing to depict POC… at all? And not just that but as flesh-and-blood people when he wasn’t using racist tropes. Howard being a proud Irishman, at a time when the Irish being treated by WASPs as “unclean” whites was still recent history, definitely also informs his views on race and particularly his imperfect but sympathetic views of non-white peoples; meanwhile Lovecraft grew up in a WASP bubble and he never entirely broke out of said bubble, though he did eventually try.
I’m getting sidetracked, but then this story’s not terribly interesting.
Something I should’ve mentioned earlier is Keziah’s familiar, Brown Jenkin, a half-man half-rat thing with a human face and hands/feet but the body of a rat, which admittedly is an uncanny creature design. The problem is that none of this is scary; if anything it’s a bit silly. I don’t understand why Lovecraft, a known heathen, would indulge in tropes about witches that would’ve been old hat even when he wrote this story. Of course Keziah is an ugly old hag, because she must either be that or Marilyn goddamn Monroe, and of course the ugly old hag is up to no good. I’m sorry, is the implication here that the Salem witch trials were justified? It’s such an odd marriage, between old-timey witchcraft and a subgenre of horror that was comparatively young and less superstitious. The weirdest thing of all is that the aforementioned Eastern Europeans, who are rabidly Christian and thus would discomfort Lovecraft for both their religion and their ethnicity, are obviously in the right when they shun the witch-house.
Before I head into spoilers (not that there’s much that can actually be spoiled) I wanna let you know that this story took me THREE DAYS to get through. Technically two, but I took a day off from reading before finishing it, which for a short story is damning; of course I say that, but this is a long novelette, close to 15,000 words, and it really needn’t be that long. I criticized Hao Jinfang’s “Folding Beijing” (review here) for feeling bloated to mine eyes, but let it be known that while Jingfang’s story is about a thousand words longer than Lovecraft’s, the latter still felt longer. Gilman has several acid trip dream sessions with Keziah and Brown Jenkin and soon these scenes become reptitive, with little progress outside the dreams being made, not to mention the reliance on dreams gives the whole ordeal chopped-up pacing that makes it feel longer than it is. And then there’s what I said at the beginning, with Lovecraft summarizing (not concisely, mind you) conversations rather than actually writing them. I’m amazed Wright readily accepted this, because it so obviously could’ve used an editor’s blue pen.
There Be Spoilers Here
A lot happens, but deceptively little of it is proves to be concequential. Gilman keeps having these dreams with increasing vividness, to the point where a couple of drunkards claim to have witnessed one of his sleepwalking sessions—only this time he’s accompanied by Keziah and the Black Man. It’s pretty clear to us but not to Gilman what is happening, until it’s almost too late. In his dreams, in that other dimension, Gilman finally takes the initiative and tries to stop the blood sacrifice of a child, using the crucifix Mazurewicz gave him to stun Keziah momentarily before strangling her.
I have a couple questions…
Gilman pulling out the crucifix and it actually spooking Keziah is one of the most baffling things to happen in a Lovecraft story, and as far as I can tell there’s no defense for this. Lovecraft, an avowed atheist, uses a crucifix as a deus ex machina against a witch who by all logic should not be spooked by Christian iconography, on account of her being able to, ya know, travel between dimensions and cheat death literally for centuries. I’m also baffled by the fact that there’s not a single actual subversion of what Puritans thought witchcraft to be like, even down to witches sacrificing childen to what may as well be the devil. Oh sure, the Black Man is not Satan, but the result is exactly the same.
It seems that Lovecraft wanted to elevate what would otherwise be a standard evil witch narrative with a dash of cosmic horror, but if I’m being honest this is the least convincing use of the Necronomicon, the Old Ones, and so on that I’ve seen in a Lovecraft story. Arkham may as well be Salem, and while it seems at first like Lovecraft might be setting up what would’ve been standard witch hijinks only to subvert our expectations, he ultimately chooses to play everything straight—albeit more gruesomely than one would expect. Gilman kills the witch, but Brown Jenkin kills the child and completes the sacrifice, not to mention gets out alive. The climax is a bittersweet one, with Gilman daring to be heroic and partly succeeding but still failing to save the day to an extent.
Elwood finds Gilman in his bed, dazed. “On his throat were the marks of murderous hands, and on his left ankle was a distressing rat-bite. His clothing was badly rumpled, and Joe’s crucifix was missing.” Gilman, soon rendered deaf by an unearthly sound, never regains full lucidity—and in typical fashion for a Lovecraft protagonist, he will not live much longer. One day Elwood finds him very much dead, his chest having been eaten through by what is clearly meant to be Brown Jenkin; again this is gorier than is typical for Lovecraft, but the effect is hollow. Quite reasonably, this experience drives Elwood to madness temporarily (he gets better), and Mazurewicz soon abandons the house. The old damned place is evacuated, and as far we’re concerned this is where the story ends.
BUT WAIT, WE’RE NOT DONE YET!
The house is condemned, then partly demolished. The attic, which had been kept a mystery up to this point, collapses and covers the upper level of the house, no doubt killing anyone who would have been where Gilman was. I get that this collapse could have only happened after Gilman killed the witch, but I like to think of an alternate ending where Brown Jenkin doesn’t kill Gilman and instead Our Hero™ dies in some freak accident. Would that ending make the story better? Hmmm. Nobody wants to scavenge the remains, except someone has to; and the results will be shocking to the remaining townspeople, if not to us.
Among the rubbish which had crashed through the ancient slanting ceiling were several things which made the workmen pause and call in the police. Later the police in turn called in the coroner and several professors from the university. There were bones—badly crushed and splintered, but clearly recognizable as human—whose manifestly modern date conflicted puzzlingly with the remote period at which their only possible lurking place, the low, slant-floored loft overhead, had supposedly been sealed from all human access. The coroner’s physician decided that some belonged to a small child, while certain others—found mixed with shreds of rotten brownish cloth—belonged to a rather undersized, bent female of advanced years. Careful sifting of debris also disclosed many tiny bones of rats caught in the collapse, as well as older rat-bones gnawed by small fangs in a fashion now and then highly productive of controversy and reflection.
They then find what we know to be the skeleton of Brown Jenkin, since all the features match: unusually large rodent body, but with what appear to be humanoid hands and feet. The implication is that Keziah and Brown Jenkin have been dead in this dimension for centuries, but have stayed alive in that other dimension thanks to evil maths. We also get hard evidence that what Gilman had been experiencing was real and not a dream, even though we already would’ve figured a normal rat could not have eaten through his chest like it did. It’s only here, after this lengthy epilogue, that the story actually ends and by extension ends my suffering.
Something to keep in mind is that this final scene changes NOTHING. What useful information do we get here that we did not know about before? More importantly, all the characters have by this point left the scene, so we’re not attached to the people who find the hard evidence of supernatural shenanigans. If this was supposed to be confirmation of things that were “ambiguous” before, it fails because the aforementioned happenings were not ambiguous. If Lovecraft meant it to be a twist, it fell flat.
A Step Farther Out
There you have it, the second story I’ve reviewed for this site that I just don’t like; and unlike Tanith Lee’s “Bite-Me-Not or, Fleur de Feu” (review here), where it was my first story of hers and so I gave her the benefit of the doubt, I know I caught Lovecraft on a bad day with this one. “The Dreams in the Witch-House” is tedious, overly long, and more than a bit hackneyed, not so much Lovecraft repeating himself (which he does sometimes) as taking cues from older, more superstitious horror fiction. Despite enhancing the affair with some neat cosmic imagery, and treating witchcraft as like a sort of perverted mathematics, Lovecraft still plays the evil witch narrative straight from start to finish. What interests me is that Lovecraft’s Cthulhu Mythos stories, despite sharing continuity, run the gamut from occult horror to outright science fiction, with “The Dreams in the Witch-House” falling into the former end with a few hints of the latter, and if you know me then you know which end of the spectrum I prefer. Point being, this was a chore to get through; the chances of me ever rereading it are low.
(Cover by C. C. Senf. Weird Tales, November 1931.)
Who Goes There?
I’ve covered Robert E. Howard on this site before not long ago; actually it was just last month with one of the longer Conan serials. Howard is one of the most important voices in the history of fantasy literature and he reached truly astonishing heights and put out an intimidatingly large body of work despite having committed suicide when he was only thirty. He began writing professionally as a teenager and never stopped until his death, and even then there was a healthy amount of work released posthumously. Given how well an “immature” Howard reads, it’s nothing short of tragic that we only barely got to see his writing reach a mature state by the end, but what we have is still one of the most impressive and versatile oeuvres to come out of pulp fiction. That for some reason Howard basically never got around to writing SF is in itself a bit tragic, and one has to wonder what would’ve happened had he lived to be direct contemporaries with his descendants.
While Howard is most known for Conan the Cimmerian, Kull the Conqueror, and other adventure characters, he also wrote a ton of horror, sometimes involving series regulars like Solomon Kane but more often venturing into different territory altogether. He even got a Retro Hugo nomination for his voodoo zombie story “Pigeons from Hell,” and indeed while his horror lacks the deliberate pacing of H. P. Lovecraft or Clark Ashton Smith, he compensates with that usual Howard brand of energized plotting. Today’s story, “The Black Stone,” is very much Howard trying to write a Lovecraftian (as in it’s clearly a Lovecraft homage) tale, but for better or worse it’s better this is still Howard’s show.
Placing Coordinates
First published in the November 1931 issue of Weird Tales, later reprinted as a “classic” in the November 1953 issue. The convenient thing about Howard is that he’s famous and has also been dead for a very long time. “The Black Stone” is easy to find online for free, even being included in the Library of America’s Story of the Week program, which you can find here. If you want printed copies then you can find it in LOA’s American Fantastic Tales: Terror and the Uncanny from Poe to the Pulps, although it looks like it might be out of print. More readily available is The Horror Stories of Robert E. Howard, a delightfully thick and heavy volume which still contains only a small fraction of Howard’s output. Because “The Black Stone” is set in the Cthulhu Mythos (although it wasn’t called that when Lovecraft and Howard were alive), it’s been anthologized alongside other Lovecraftian tales, the most available of these probably being Tales of the Cthulhu Mythos.
Enhancing Image
The unnamed narrator of “The Black Stone” is a bit unusual for a Howard protagonist in that he’s not a warrior or a tough guy at all, but a bookish dweeb who travels to Hungary basically for the lulz. Okay, there’s a bit more to it than that: the narrator is a linguist and archaeologist (or something like that), and like any good protagonist in a Lovecraftian narrative he also has a soft spot for the macabre. Here we start with Von Junzt’s Nameless Cults, also known as the Black Book, with Von Junzt being a 19th century studier of the uncanny and unexplainable. “Reading what Von Junzt dared put in print arouses uneasy speculations as to what it was that he dared not tell.” During his reading of Von Junzt’s book, the narrator catches mention of a mysterious object which Von Junzt doesn’t spill much ink over but which the narrator finds himself immensely curious about: the Black Stone.
The narrator cross-references Von Junzt’s writing (however scant) about the Black Stone with a few other documents, incidentally all early-to-mid 19th century, and struggles to distinguish fact from legend—though the legend, if true, would make quite the story. The Black Stone is supposedly a black monolith standing alone in the mountains of Hungary, near a village called Stregoicavar, roughly translating to “Witch-Town.” Nobody knows who built the Black Stone, but it possesses such power that even to gaze upon it apparently causes it to haunt one’s dreams, and to watch it on Midsummer Night (early on we’re given the pagan connection) for reasons unknown have driven people to insanity, then death. The narrator, being a perfectly reasonable man (I’m kidding), decides to travel to Hungary and see for himself what the fuss is about.
Mind you that we’re only just getting started.
Howard has a talent for compressing a novel’s worth of information into a much smaller space, and “The Black Stone” might be the most stark example of this I’ve seen yet; there’s enough backstory here for a narrative ten times the length. We haven’t even gotten to the thing with the Ottoman Turks yet. Okay, so we’re in Hungary, in an especially mountainous part of the country no less, and the narrator has come to Stregoicavar to inquire about the Black Stone; first he talks with the local tavern-keeper, then a schoolmaster about the village’s history. It’s—well, it’s a long story. You see, the Hungarians in the village are fairely recent settlers; they were not the first inhabitants of the village. Centuries prior there were people in the lowlands and people in the mountains, round Stegoicavar, and these latter peoples were of a different ethnic sort. The mountain people were half-castes: “the sturdy, original Magyar-Slavic stock had mixed and intermarried with a degraded aboriginal race until the breeds had blended, producing an unsavory amalgamation.” If this sounds problematic, boy do I have a tree to sell you.
Anyway, the original half-caste people of Stregoicavar, who were apparently pagans who kidnapped women and children from the lowland people, are not around anymore; they had been exterminated by the Turks, who had swept through Stregoicavar and had not left one person standing. Which even for warfare sounds a bit extreme; one would at least expect the Turks to have taken some as slaves, but for reasons unknown they gave no quarter, ridding the village and environs of the half-caste peoples and inadvertently making way for the lowland “pure” whites to settle.
Right, so there was an invasion…
The Hungarians, in 1526, entered Stregoicavar to push back the Turks, and by this point the mountain people had already been exterminated. Count Boris Vladinoff, in a nearby castle, had acquired a chest from a slain Turkish scribe, but nobody ever opened the chest or even discovered it, as the Count died suddenly in an artillery strike and, for some reason, the ruins of his castle have never been excavated. Keep this in mind for later. So the Turks had come into Stregoicavar and then were forced to retreat, and all seemed well for the lowland peoples, who then came in to occupy the village that had been made vacant before and which was now free once again. Only… they never could figure out what the deal with the black monolith in the woods was… only they figured out, the hard way, that this is not something to be touched or even seen for long.
We had a rough idea of what the Black Stone looked like before, but it’s only upon the narrator inspecting it first-hand that we get a detailed description. Mind you this is only part of a very long paragraph:
It was octagonal in shape, some sixteen feet in height and about a foot and a half thick. It had once evidently been highly polished, but now the surface was thickly dinted as if savage efforts had been made to demolish it; but the hammers had done little more than to flake off small bits of stone and mutilate the characters which once had evidently marched in a spiraling line round and round the shaft to the top. Up to ten feet from the base these characters were almost completely blotted out, so that it was very difficult to trace their direction. Higher up they were plainer, and I managed to squirm part of the way up the shaft and scan them at close range. All were more or less defaced, but I was positive that they symbolized no language now remembered on the face of the earth.
The engravings on the monolith would have only made sense to the original worshippers, who, all being dead now, no longer have opportunity to explain it to our unusually curious narrator. Personally I would’ve just fucked right off if I found this thing in the woods, but then I also wouldn’t be caught dead going to some backwater corner of Hungary. And yet the mysteriousness of the Black Stone has its allure, no doubt, and because Our Hero™ is a dumbass he thinks it would be just swell if he were to camp out in the vicinity and catch the monolith do its supposed freaky thing on Midsummer Night. Now, if you know even a little bit about paganism (or Hollywood depictions of paganism—I’m glancing warily at Midsommar) then you can predict the pagan connection and what will come next. What intrigues me, and what held my attention so sternly when reading this story, was how Howard couched what should be a derivative (and somewhat offensive) devil-worshipper narrative in so much history and lore.
I won’t spend much time talking about the back end of the story, partly because it’s at this point that we’re funneled from a busy backstory to a relatively straightforward plot in the present, and partly because I’ll be brutally honest with you, my beloved reader, for a second here: I’m pressed for time and while I’d love to write more about what’s probably my favorite horror story of Howard’s so far (I’ve read several), I must surely be on my way and meet the deadline I’ve set for myself.
There Be Spoilers Here
On Midsummer Night the narrator sets up camp near (but not too close) the monolith, presumably with some popcorm that he had microwaved in advance. I don’t know what this dude is expecting. Regardless, something very strange happens: Our Hero™ gets a free show that he didn’t expect, and ultimately he very much will not want. People start gathering round the Black Stone and, in one of those things silly old-timey people think pagans do, they dance around it and make some real noise. There’s a masked man with a thing round his neck that looks like it’s meant to carry a jewel, or perhaps a small idol, which the narrator deduces is a priest or elder of the cult. We’re then presented with a young naked woman and infant—possibly hers, possibly not; I don’t know which possibility is worse.
In what genuinely reminds me of a scene out of Blood Meridian, the priest takes the infant and, swinging it around, slams it down AND BASHES ITS FUCKING SKULL IN. WHAT THE FUCK? I mean, the Conan stories I’ve read have been violent as shit, but this is the single most gut-churning bit of violence I’ve read from him yet. The woman herself is beaten pretty severely, to the point where when she crawls toward the monolith she leaves a trail of blood in the grass, which can’t be good.
But that’s not the worst part of; well actually it is the worst part, but it’s not the only thing that would make you run in the opposite direction really fast. In the climax of the blood sacrifice, the mad priest has seemingly conjured a thing which the bloodied woman is meant to satisfy. “I opened my mouth to scream my horror and loathing, but only a dry rattle sounded; a huge monstrous toad-like thing squatted on the top of the monolith!” The toad-like creature, certainly not human but perhaps eerily close enough to humanoid, accepts the woman, although we never find out exactly happens to her—though probably her fate is similar to the baby’s. To make things even stranger, when the narrator wakes up (after having passed out), there is not even one sign of what had happened the previous night—no blood, no footprints in the grass, nothing.
And yet it was certainly not something he had imagined!
The narrator, working tirelessly, finds the castle of the late Count (who, mind you, would’ve been dead about 400 years) and uncovers what the Count had taken from the Turkish scribe, who had been so spooked by what he’d found that he never told anyone about it. In the Count’s chest of things is a parchment with Turkish writing, which the narrator can only make out pieces of—but enough to get the picture. More importantly he finds an idol of the toad-like creature—an idol which the priest would have been wearing during the sacrifice. The bad news is that what narrator saw last night was not a dream or him tripping balls; the good news is that he was not seeing a blood sacrifice in real time, but the projection of one. The people who worshipped this abomination have been dead for centuries, and even the creature itself had been slain “with flame and ancient steel blessed in old times by Muhammad, and with incantations that were old when Arabia was young.” So yeah, the Turks were basically in the right to massacre the village, as they murdered the cultists and their god.
At the end the narrator gets rids of the parchment and idol, drowning them in a river where hopefully no one will find them. Unusually for a Lovecraftian protagonist there’s no implication that the narrator will go insane or kill himself at the end; he is able, somehow, to retain his sanity, if only by the skin of his teeth. (Howard’s characters generally have stronger willpowers than Lovecraft’s.) And yet the knowledge that there may be other such beasts which walk the earth and acquire human worshippers may prove too much in the long run, and because this story got incorporated into the Cthulhu Mythos we know this much to be true.
A Step Farther Out
Apparently Howard got hooked on “The Rats in the Walls,” which distinctly is not cosmic horror (even the supernatural aspect is debatable) but which carries the theme of ancestral memories. Not unlike “The Rats in the Walls,” “The Black Stone” is intriguing partly because of its problematic elements; there’s some language Howard uses that’s rather unfortunate, and the topic of genocide is handled crassly. There’s racism crammed in which sadly is inextricably linked with the horror element; the fear of race-mixing, of “pure” white blood being tainted with something else, seems a chestnut of classic cosmic horror. At the same time, Howard does things here that Lovecraft probably wouldn’t, including a gruesome climax that juxtaposes pagan sexuality with death. The setting is also pretty unique, taking us away from even the outskirts of urbanity and placing us somewhere very distant from America or even modern civilization. A lot of the story’s eeriness is accomplished simply through Howard’s use of the location, and in things that took place long before the narrator was even born. The backstory has more meat than the story proper, which in this case is not really a negative; the backstory is the pearl inside the mollusk.
Is it assbackwards that I’ve reviewed a Cthulhu Mythos tale written by someone who is not Lovecraft before I got to Lovecraft himself? Well yes—but don’t worry, we’ll be getting to Lovecraft, and one of his more famous short stories, soon… very soon…
