On page 50, quire E, on the 7th leaf, on the face of one of the only decorative plates in the book, an illustration, beneath which these handwritten words appear (Translations are my own):
Idh-yaa Lythalia Vhuzompha
Shub-Niggurath Yaghni Yidhra (names of lesser outer goddesses)
Dare licentiam ad ut eam in servitium vestrum Arma capere milites,
(Give her permission to arem soldiers in your service.)
—Jilly Dreadful, “De Deabus Minoribus Exterioris Theomagicae”
in She Walks In Shadows (2015) 51
There is a strong strain of bibliophilia that runs right through the heart of the Mythos, its authors and readers. Part of the game was creating eldritch tomes like the Necronomicon and Unaussprechlichen Kulten, some of them with detailed backstories, strange and terrible authors, and blasphemous contents that were often only hinted at—secret histories, oddly effective spells, sanity-sapping diagrams and illustrations.
Yet very few Mythos tomes are written by women. Even fewer are written for women.
The patriarchal bias in the Mythos tome bookshelf is largely an unconscious one. It wasn’t that Lovecraft and his contemporaries couldn’t conceive of women mystics and magicians, they just didn’t make them the authors of any books. Likewise, female-presenting Mythos entities were in the minority, and didn’t start to increase in number, variety, and importance until relatively late, with the introduction of entities like Cthylla (see “In His Daughter’s Darkling Womb” (1997) by Tina L. Jens) and Ammutseba (see “Ammutseba Rising” (2015) by Ann K. Schwader), and the expansion of entities like Mother Hydra (see “Objects From the Gilman-Waite Collection” (2003) by Ann K. Schwader) and Shub-Niggurath (see “In Xochitl in Cuicatl in Shub-Niggurath” (2014) by Nelly Geraldine García-Rosas).
How women interacted with the male-dominated cult space of the Mythos, and why they did so, may seem like questions directly born out of second-wave feminism—but while there have been efforts to address those issues, directly or indirectly (see “A Coven in Essex County” (2016) by J. M. Yales), in practice such explorations have been relatively rare and limited in scope. Because beyond writing a feminist lore for the Mythos, there needs to be a narrative attached to it, a story that demands telling that uses that lore in some essential way.
That’s what makes Jilly Dreadful’s “De Deadbus Minoribus Exterioris Theomagicae” so much fun. The experimental format is the breadcrumb trail of a bibliophilic investigation, but the mythology is different in focus from the typical Mythos lore. What it outlines is a representative undercurrent to the popular literary cults of Cthulhu, Hastur, Nyarlathotep, and other Mythos entities normally presented in a male aspect; and that aspect has not to do with gender than sex.
Woodcut features worm-like Idh-yaa; sylvan Lythalia; Vhuzompha covered in multiple sets of eyes, mouths, as well as male and female genitalia; horned goat goddess Shub-Niggurath suckling infant devil at breast; many-tentacled Yaghni; and beautiful dream-witch Yidhra.
—Jilly Dreadful, “De Deabus Minoribus Exterioris Theomagicae”
in She Walks In Shadows (2015) 53
If it were just another story of yet another researcher finding yet another eldritch tome and falling prey to its influence, that wouldn’t be terribly original; something to be judged on the execution, like a panel of judges marking their scorecards. However, there is a shift near the end—a final twist of the knife which, if it isn’t entirely foreshadowed, rather makes the piece. It breaks a wall that is rarely broken in Mythos fiction, and addresses the reader directly.
There is room for more elaboration on the secret history and alternate Mythos theology suggested by this story; perhaps some other writer will pick up the ball and sketch their own elaboration, add their own little flourish to what Jilly Dreadful has started here. That is how the Mythos grows, after all.
Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.
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