Poe, Lovecraft, and The Movies: Part V

The Call of the Cthulhu is truly effective as a piece of gothic horror as it makes ‘us feel the size of the universe we hang suspended in, and suggests shadowy forces that could destroy us all if they so much as grunted in their sleep.’[1] There is nowhere to hide from the creatures Lovecraft dreams up. Lovecraft gets this through in his writing by making constant references to the enormity of the universe. It has been said that

Novels and stories of horror which deal with ‘outside evil’ are often harder to take seriously; they are apt to be no more than boys adventure yarns in disguise, and in the end the nasty invaders from outer space are repelled.[2]

 

However this is far from the case in Lovecraft’s works, especially here. Cthulhu is far too large to be truly banished, and while he may be resting on the sea bed right now, he will never go away, and that thought is unsettling and likely to trouble the reader long after they have finished reading. This sentiment is echoed by the narrator in the chilling climax, ‘Who knows the end? What has risen may sink, and what has sunk may rise. Loathsomeness waits and dreams in the deep, and decay spreads over the tottering cities of men’ (p. 169). We are aware that what Lovecraft writes is fiction, but there is no evidence that disproves the existence of cosmic creatures beyond our wildest imagination, as unlikely as it seems. Although in the near century since Lovecraft was writing science has discovered and explained many things, we are still a long way away from knowing every species that lives in our oceans, let alone any that may dwell in the cosmos.

The focus of the narrative is the gradual discovery of evidence of ‘Great Old Ones who lived ages before there were any men, and who came to the young world out of the sky.’ (p. 153) Evans claims ‘much horror literature is predicated upon feelings of insecurity brought about by cultural change’ and by the idea that our ‘cultural forms are… under assault by forces beyond our control’[3], and this is especially true here. (100)

 

This story in particular relates to Cthulhu, who early on is described from a statuette as being ‘a pulpy, tentacled head surmounted a grotesque and scaly body with rudimentary wings; but it was the general outline of the whole which made it so shockingly frightful.’(p. 141). Lovecraft builds suspense throughout by only giving us glimpses of what Cthulhu looks like. When a young man has dreams containing visions of Cthulhu, he is unable to make complete sense of them, but described it as ‘a gigantic thing “miles high” which walked or lumbered about.’ (p. 144) It is difficult for the human mind to comprehend something that high moving around, and that is part of the horror of Lovecraft’s tales. We don’t know quite what they are, or where they come from, but we do know that there is no way of escaping them if they were real, which is terrifying. In Call of The Cthulhu, one particular line sums up Lovecraft’s talent for inspiring horror in his audience when referring to the creature in the title; ‘It was nightmare itself, and to see it was to die. But it made men dream so they knew enough to keep away’ (p. 151). The word nightmare is evocative as nightmares are something that we have all experienced, and the theme of sleep is continued when claiming it makes men keep away by sending messages in their dreams. The fact that Cthulhu itself warns men to stay away almost shows that it has a perverse pity for humans. Martin Smith claims that a psychology patient of his, ‘prompted by the desire to find out, he over-reaches dies as a consequence of his discovery while other innocent people suffer and are killed throughout the course of his demise.’[4] This is extremely relevant here. All of these events are driven by our narrators’ desire for knowledge regardless of the effect that it has on anyone else, causing the reader to fear for other characters.

 

Lovecraft was also ‘struck by ‘the horror of wrong geometry’’[5] something that is used throughout Call of the Cthulhu. There is a slow build throughout the story as much like with Cthulhu itself; we are given hints at what is to come through the dreams of various characters. One in particular ‘talked of his dreams in strangely poetic fashion; making me see with terrible vividness the damp Cyclopean city of slimy green stone – whose geometry, he oddly said, was all wrong’ (p. 158). Lovecraft, who ‘would open the door…but only a crack’[6] hasn’t described the city in any great detail, because the character in his tale can’t. This recalls the technique used by Poe in The Black Cat[7], holding back information so the reader is forced to imagine the most terrifying scenario possible, but Lovecraft has taken it one step further. By not describing the city because it is impossible to do so, it becomes even scarier for the reader, as it makes it also impossible for them to visualise it, and as Lovecraft himself said ‘the oldest and strongest kind of fear is fear of the unknown’[8] (p. 2). Despite building up a fear of geometry throughout the tale, its pay off at the end is anticlimactic. Upon fleeing from Cthulhu, one sailor ‘was swallowed up by an angle of masonry which shouldn’t have been there; an angle which was acute, but behaved as if it were obtuse’ (p. 167). This particular incident is not mentioned again but for that one sentence. The narrative continues at high speed as Cthulhu chases those that have disturbed his slumber and the reader is left with no time to dwell upon such a horrific accident. Placed earlier in the story and under different circumstances, the implication of such an event would place a much stronger fear in the reader.

The writings of Lovecraft can be summed up in one sentence; ‘H.P. Lovecraft made his horrors convincing simply by pretending they were too horrible to describe.’[9] However doing this would be a great disservice to the man. He has a way with words that allows him to burn strong images into the reader’s brain, despite telling them little. Both Dagon and The Call of The Cthulhu are part of a folklore created by Lovecraft that remains popular to this day. Critics have dismissed him, claiming ‘a good horror writer is a good character writer. This flies in the face of Lovecraft, who never created a single engaging character.’[10] It has already become apparent that Poe’s characters are not amongst the greatest in literature, and this is certainly true of Lovecraft too. Strong characterisation has helped writers create fear in contemporary literature, but that is no reason to dismiss Lovecraft or Poe.

Due to the timeless fear of things we don’t understand, a lot of Lovecraft’s work is ‘prescient – he created a text to which a sub-text would be added years later by events in the real world.’[11] Modern terrorism and historical events since Lovecraft finished writing such as the space race can be applied retrospectively to his work and work as a sub-text. Terrorism is a culture that we don’t really comprehend, much like the cults who worship Cthulhu, and the space race was cosmic exploration, something that Lovecraft was very afraid of, as evidenced by the fact that his ‘Great Ones’ came from the stars. Lovecraft’s writings embody universal fears that are unlikely to ever go away. As man explores more of the universe, his stories instil a more terrifying feeling. Advanced telescopes mean we can see far out into space now. How long will it be before we stumble upon something from Lovecraft’s literary nightmares?

[1] Stephen King, Danse Macabre (London: Hodder and Stoughton, 1991), p. 80

[2] Ibid.

[3] Timothy H. Evans, ‘A Last Defense against the Dark: Folklore, Horror, and the Uses of Tradition in the Works of H. P. Lovecraft’. Journal of Folklore Research, 42, 1 (2005), p. 100

 

[4] Martin Smith, ‘Making a monster? Nineteenth-century British horror novels and their relevance to the counselling process’. Psychodynamic Counselling, 6, 3 (2000), p. 322

[5] Jack Morgan, The Biology of Horror: Gothic Literature and Film (USA: Southern Illinois University Press, 2002), p. 194

[6] Stephen King, Danse Macabre (London: Hodder and Stoughton, 1991), p. 135

[7] Edgar Allan Poe, The Complete Tales and Poems of Edgar Allan Poe (London: Penguin Books, 1982), p. 223-230

[8] H.P. Lovecraft, Supernatural Horror In Literature. [Ebook] Amazon Media, Available at: http://www.amazon.co.uk/Supernatural-Horror-in-Literature-ebook/dp/B005IZD612/ref=sr_1_3?s=books&ie=UTF8&qid=1334933516&sr=1-3 [20/04/2012], p. 2

[9] John Edward Ames, ‘The art of terror: Tap into readers’ fears with 5 techniques for an emotionally rich story’. Writer, 123, 5 (2010), p.23

[10] G.W. Thomas ‘Scare the heck out of your readers—and other horror-writing tips.’ Writer, 121, 4 (2008), p. 15

[11] Don Herron , ‘Stephen King: The Good, The Bad, And The Academic’, in Bloom’s Modern Critical Views: Stephen King Updated Edition, ed. Harold Bloom (New York: Chelsea House, 2007), p. 34

 

Poe, Lovecraft, and The Movies: Part 1

Fear is one of mankind’s strongest emotions. It is a natural instinct that allows us to protect ourselves from threats. As centuries have passed, fear has become something we no longer feel on an everyday basis, leading academics to reason that when we watch a horror film, or read a horror novel ‘we are hunting for the sensation of fear because we lack it in life’[1]. The world of entertainment has stepped in to provide us with a safe environment within which we can experience fear. Audiences continue to seek out this thrill, and although historically the horror genre is looked down upon and seen by many as being trash, with one critic going as far as to claim ‘ghost stories, or other horrible recitals of the same kind, are decidedly injurious under all circumstances’[2]. Despite this horror continues to make money and draw in a large audience. Being scared causes us to regress. Our senses heighten and we return to a primitive fight or flight mentality. Furthermore ‘there is something about fear that returns us to a state of childhood’[3]. Life is simpler as a child, and returning to that state through fear ironically takes us back to a time where instead of being scared by ‘social fears’[4] we are transported back to a time where we fear ‘monsters and the dark’[5]. Two things that are no longer unknown to us and that we can comfortably overcome.

It is suggested that ‘we must judge a weird tale not by the author’s intent, or by the mere mechanics of the plot; but by the emotional level which it attains at its least mundane point,’[6] and this statement exemplifies why someone would read or watch something from within the horror genre; to experience fear. The works of Edgar Allan Poe and Howard Phillips Lovecraft are both popular in horror literature. The Masque of The Red Death[7] and The Black Cat[8] are two famous works by Poe with different subject matter that create fear in very different ways. The former deals with the timeless social fear of disease and epidemic, whereas the latter looks at madness and how irrational behaviour brought about by the illness can have a devastating effect. In contrast, Dagon[9] and The Call of The Cthulhu[10] share similar subject matter, yet their methods of creating fear are slightly different. The works of these two writers have inspired many over the years, including film makers. The Masque of The Red Death[11] is a 1964 work based on Poe’s short story of the same name, whereas The Mist (2007)[12] is a film not based on any particular story of Lovecraft’s, yet his influence is clear throughout. By studying these works of Edgar Allan Poe and Howard Phillips Lovecraft, as well as the cinematic adaptations of their work, I will explore how fear has been created in the past, and how and why this has changed over time in accordance with new social cultural and historical contexts.

It would be naïve to suggest that what fills cinema audiences with dread today is the same thing that would terrify the theatre audiences and readers two centuries ago. The social and historical context that an audience is part of plays a huge part in constructing their fears and desires. This has been shown most effectively in cinema, as in the sixties horror focused on invasion and mind control, reflecting fears brought about by the cold war. In the 1970s America was horrified by killer Ed Gein and his collection of skeletal furnishings[13]. Suddenly the danger wasn’t across the ocean, but in your own neighbourhood. Hollywood latched onto this and filled the cinemas with films like The Texas Chainsaw Massacre (1974)[14] and Halloween (1978)[15]. The different eras of horror cinema all come back to one thing though, no matter what form it takes, ‘we relish fear of the stranger – the mysterious murderer, the monster running untamed.’[16]. If the root of our fears can change that much in the space of ten years, how different would they have been several decades ago?

Sigmund Freud and Edmund Burke both published work on fear, looking into The Uncanny[17] and The Sublime[18] respectively. Freud defined the uncanny as ‘something that is familiar and old fashioned in the mind and which has become alienated from it through process of repression’[19]. The Uncanny is something familiar yet unfamiliar at the same time, and this is what causes fear. It is a technique used frequently in gothic literature and horror movies, and the same can be said of the sublime, which Burke described as similar to horror, but ‘the strongest emotion which the mind is capable of feeling.’[20] anything that can ‘excite the ideas of pain, and danger, that is to say, whatever is in any sort terrible, or is conversant about terrible objects, or operates in a manner analogous to terror, is a source of the sublime.’[21]. The sublime is a fear that renders the person experiencing it frozen, unable to do anything but feel the terror running through them. Both of these techniques were discussed with a reference to literature, and they are visible in the writing of both Poe and Lovecraft. Since the theories were written they have also been applied to film, and any occurrences of these theories that arise in The Masque of The Red Death and The Mist will be discussed.

[1] Kate Williams, ‘Monsters Ink’. New Statesman, 141, 5088 (2012), p. 50

[2] Rendle, W. (1833) ‘On The Moral Education of Youth’ The Imperial Magazine, May, p. 219

[3] Kate Williams, ‘Monsters Ink’. New Statesman, 141, 5088 (2012), p. 51

[4] G.W. Thomas ‘Scare the heck out of your readers—and other horror-writing tips.’ Writer, 121, 4 (2008), p. 15

[5] Ibid.

[6] H.P. Lovecraft, Supernatural Horror In Literature. [Ebook] Amazon Media, Available at: http://www.amazon.co.uk/Supernatural-Horror-in-Literature-ebook/dp/B005IZD612/ref=sr_1_3?s=books&ie=UTF8&qid=1334933516&sr=1-3 [20/04/2012], p.4

[7] Edgar Allan Poe, The Complete Tales and Poems of Edgar Allan Poe (London: Penguin Books, 1982), p. 223-230

[8] Edgar Allan Poe, The Complete Tales and Poems of Edgar Allan Poe (London: Penguin Books, 1982), p. 269-73

[9] H.P. Lovecraft, The Call of The Cthulhu and Other Weird Stories(London: Penguin Classics, 2002), p. 1-6

[10] H.P. Lovecraft, The Call of The Cthulhu and Other Weird Stories(London: Penguin Classics, 2002), p. 139-69

[11] The Masque Of The Red Death (1964) Film. Directed by ROGER CORMAN. USA: Alta Vista Productions.

[12] The Mist (2007) Film. Directed by FRANK DARABONT. USA: Dimension Films.

[13] BBC NEWS (2007) Ed Gein – The Orignal American Psycho [WWW] BBC News. Available from: http://news.bbc.co.uk/dna/place-lancashire/plain/A21605636 [27/04/2012]

[14] The Texas Chainsaw Massacre (1974) Film. Directed by TOBE HOOPER, USA: Vortex

[15] Halloween (1978) Film. Direct by JOHN CARPENTER, USA: Compass International Pictures

[16] Kate Williams, ‘Monsters Ink’. New Statesman, 141, 5088 (2012), p. 50

[17] Sigmund Freud, The Uncanny in Art and Literature, (London: Penguin Classics, 2003), p.363-4

[18] Edmund Burke (1757), Of The Sublime. [WWW] Bartleby. Available from: http://www.bartleby.com/24/2/107.html [27/4/2012]

[19] Sigmund Freud, The Uncanny in Art and Literature, (London: Penguin Classics, 2003), p.363-4

[20] Edmund Burke (1757), Of The Sublime. [WWW] Bartleby. Available from: http://www.bartleby.com/24/2/107.html [27/4/2012]

[21] Edmund Burke (1757), Of The Sublime. [WWW] Bartleby. Available from: http://www.bartleby.com/24/2/107.html [27/4/2012]