The Mystery of Lustful Illusion -Cthulhu Pregnant- (2015) by Takayuki Hiyori (宇行日和)

Eldritch Fappenings

This review deals with a work of pornography, and the history of erotic art and writing. As part of this review, selected images with cartoon depictions of genitalia and/or sexually explicit contact will be displayed.
As such, please be advised before reading further.

愛欲幻想の怪～クトゥルフ・プレグナント～ (The Mystery of Lustful Illusion -Cthulhu Pregnant-) by Takayuki Hiyori (宇行日和) is a 2015 Japanese tankōbon hentai manga published by Unreal Comics (アンリアル). This book is divided into ten chapters, each of which contains a fully-illustrated and sexually explicit Cthulhu Mythos story.

In art style, the book is geared more toward erotic comedy than erotic horror; and many of the Cthulhu Mythos entities within are presented as monster girls. Takayuki Hiyori had been previously known for their dōjinshi based on popular monster girl harem manga Monster Musume, and their manga are essentially a pornographic parallel to the mostly non-explicit books like Monster Girl Encyclopedia II (2016) by Kenkou Cross (健康クロス).

In terms of writing and storytelling, The Mystery of Lustful Illusion -Cthulhu Pregnant- is a disconnected collection of short works, much like most Lovecraft story collections or Lafcadio Hearn’s classic collection Kwaidan. There is no larger overarching story of narrative, the major appeal of the work being simply that it uses the Cthulhu Mythos for these erotic stories and sexualized versions of eldritch entities like Cthulhu, Hastur, Shub-Niggurath, the Deep Ones, the Hounds of Tindalos, and the Cats of Ulthar.

The contents are aimed toward some well-established tropes and kinks: as the title might imply, impregnation is a fairly significant theme in many of the stories, but there are also instances of multiple penetration, sex work, incest, nonconsensual sex, body transformation or modification, breast expansion, group sex, large genitals, etc. Readers familiar with tentacle erotica might wonder if such appendages play their part, as they do in Le Pornomicon (2005) by Logan Kowalsky, but in truth they don’t play a significant role in the proceedings.

In point of fact, The Mystery of Lustful Illusion -Cthulhu Pregnant- is difficult to distinguish from Monster Musume or Monster Girl Encyclopedia products. While Takayuki Hiyori uses references to the Cthulhu Mythos in the crafting and telling of the stories, the manga itself is pretty straight forward monster girl erotica, and aimed more directly at that audience than Lovecraft fans. The depictions of the various Mythos entities is mostly original, but skewed toward “mostly human with a few non-human traits”—the Cats of Ulthar, for example, are indistinguishable from the generic manga or anime “catgirl,” with their primary feline traits being cat ears and tail on a nubile young woman’s body. Eldritch horrors are hinted at but seldom realized.

The contents of this book might be generally compared to the more sexually explicit chapters of The Elder Sister-like One by Pochi Iida (飯田ぽち。), but where Pochi is telling an extended narrative with a few characters with extended character development and exploring emotions, Takayuki Hiyori is necessarily more episodic, with varied content and swift-moving stories that tend to get to the sexual action fast, dwell on them for the majority of the length of the chapter, and come to a relatively swift conclusion.

Arguably the most fun chapter in the book is a variation on “The Cats of Ulthar.” While the forms the cats take are stereotypical for hentai manga, and the results are pretty much what you might expect, it both pays homage to Lovecraft’s original work while playfully subverting aspects of it. One might compare it in some ways to the “erotic” versions of classic horror novels which achieved a bit of notoriety in the 1970s, like The Adult Version of Frankenstein and The Adult Version of Dracula by “Hal Kantor” (Ed Wood, Jr.). Erotic retellings of Lovecraft aren’t exactly new—for example, “Herburt East: Refuckinator” (2012) by Lula Lisbon—but illustrated or graphic adaptations are relatively scarce.

愛欲幻想の怪～クトゥルフ・プレグナント～ (The Mystery of Lustful Illusion -Cthulhu Pregnant-) by Takayuki Hiyori (宇行日和) has not been officially translated into English or published in the United States; perhaps some company like FAKKU might do so in the future and make it more widely available. Until then, those interested in the Japanese original can still find copies available from retailers online.

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.

Deep Cuts in a Lovecraftian Vein uses Amazon Associate links. As an Amazon Associate I earn from qualifying purchases.

“Night-Gaunts” (2017) by Joyce Carol Oates

When I was 6 or 7 I used to be tormented constantly with a peculiar type of recurrent nightmare in which a monstrous race of entities (called by my “Night-Gaunts”—I don’t know where I got hold of the name) used to snatch me up by the stomach (bad digestion?) and carry me off through infinite leagues of black air over the towers of dead and horrible cities. They would finally get me into a grey void where I could see the needlelike pinnacles of enormous mountains miles below. Then they would let drop—and as I gained momentum in my Icarus-like plunge I would start awake in such panic that I hated to think of sleeping again. The “night-gaunts” were black, lean, rubbery things with bared, barbed tails, bat-wings, and no faces at all. Undoubtedly I derived the image from the jumbled memory of Doré’s drawings (largely the illustrations to Paradise Lost) which fascinated me in waking hours. They had no voices, and their only form of real torture was their habit of tickling my stomach (digestion again0 before snatching me up and swooping away with me. I sometimes had the vague notion that they lived in the black burrows honeycombing the pinnacle of some incredibly high mountain somewhere. they seemed to come in flocks of 25 or 50, and would sometimes fling me one to the other. Night after night I dreamed the same horror with only minor variants—but I never struck those hideous mountain peaks before waking. If I had…well, the point is that these things decreased rapidly as I grew older. Each year I believed less and less of the supernatural, and when I was 8 I began to be interested in science and cast off my last shred of religious and other superstitious belief. I do not recall many “night-gaunt” dreams after I was 8—or any after I was 10 or 11. But Yuggoth, what an impression they made on me! 34 years later I chose them as the theme of one of my Fungi….
—H. P. Lovecraft to Virgil Finlay, 24 Oct 1936, Selected Letters 5.335

A common refrain these days is to separate the art from the artist. To distinguish between an appreciation for a creator’s works from an appreciation or an agreement with the author themselves. One could, hypothetically, pick up a book by a mass murderer and enjoy it without knowing anything about the author, or admire a painting at a gallery without any awareness that the artist was a member of the Ku Klux Klan…but this implies a level of ignorance about the creator; the person approaches their work without context, without any expectation or prejudice.

It becomes more difficult to separate the art from the artist when you know more about the creator in question, when the events of their lives and their other works inform various details and themes throughout their ouevre. Such is the case with Howard Phillips Lovecraft—and perhaps more than that.

Even while he was alive, Lovecraft crossed the thin threshold between reality and legend. Frank Belknap Long immortalized him as “Howard” in “The Space-Eaters” (1928), Edith Miniter added “H. Theobald, Jr.” to The Village Green (192?), and Robert Bloch secured permission from Lovecraft before inserting him into “The Shambler From the Stars” (1935)—and killing such fictional alter ego. Friends like Samuel Loveman and Elizabeth Toldridge wrote poetic tributes, and even his future wife Sonia H. Greene would get into the action with “Four O’Clock” (1949).

After Lovecraft’s death, memoirs, biographies, and letters were published; authors and artists who had never met or corresponded with Lovecraft now continued to se his name, his likeness, his legend in the development of new works. “The Discovery of the Ghooric Zone” (1977) by Richard Lupoff, “Gilgamesh in the Outback” (1986) by Robert Silverberg, “Elder Gods” (1997) by Nancy Collins, “Koenigsberg’s Model” (2011) by Peter Tupper…these barely scratch the surface of works that use either a fictional Lovecraft, or a character based on Lovecraft, inspired by his name, his likeness, the events of his life.

As understanding of Lovecraft’s life has deepened and spread, so that the portrait of his life has become more complete, so too have the warts become more apparent. Lovecraft was generally kind, well-mannered, generous to a fault within his limited means, and gave tremendous encouragement to many writers, some of whom like Robert Bloch would go on to be amazingly influential themselves. Lovecraft was also, by his own admission, racist, antisemitic, and homophobic. Cultural syntax on these traits has shifted: readers and creators no longer want to passively acknowledge them, some of them want to actively engage with the massive underlying issues of prejudice through Lovecraft…so, contemporary works like “The Ballad of Black Tom” (2016) by Victor LaValle, Mexican Gothic (2020) by Silvia Moreno-Garcia, The City We Became (2020) by N. K. Jemisin, and Trolling Lovecraft (2021) by V. McAfee continue to engage with Lovecraft’s legend and legacy, though in a different way than previous generations.

Somewhere in between the iconic fictional Lovecrafts of the early generations of Mythos authors and the strawmen and monsters of the current generation lies Joyce Carol Oates’ character of Horace Phineas Love, Jr. from her novella “Night-Gaunts.”

H. P. Love, Jr. is, despite many similarities, patently not H. P. Lovecraft. Love is a semiotic ghost, a deliberately distorted vision of Lovecraft’s childhood, reimagined and remixed. Much of their lives have parallel: the father that died of syphilis, the grandfather’s library, the intelligent child that became a weird fiction author as an adult. Yet a great deal of it is not right, too. Lovecraft didn’t have the Scots nurses; or lost the family home; and certainly never found a copy of the Necronomicon in his grandfather’s library. Very likely, Lovecraft didn’t have congenital syphilis either, a point that has constituted an entire thread of Lovecraft scholarship from the time Winfield Townley Scott revealed the cause of Winfield Scott Lovecraft’s death down throuh Victoria Nelson’s “H. P. Lovecraft and the Great Heresies”—even though Lovecraft didn’t test positive for the disease during his final illness (see “The Shadow of Syphilis” in Sex and the Cthulhu Mythos).

Which kind of begs the question: if H. P. Love, Jr. is modelled on H. P. Lovecraft but also very deliberately not Lovecraft…why? What is the point? What story is Oates telling us when she writes snippets like:

A young girl-urchin, scarcely ten, opens her soiled dress—bares her white, scrawny chest—tiny breasts, with small pinpoint-nipples—twelve-year-old Horace is astonished—he has never seen anything like this except in certain of the illustrations in his grandfather’s liberary and then never of children so young. It is horrible to see, it is hideous, the aghast boy feels no sex-desire but only pity and sorrow, and fear.
—Joyce Carol Oates, Night-Gaunts and Other Tales of Suspense 315

If this was a way for Oates to address a fictional Lovecraft-clone’s apparent asexuality or lack of sexual desire, it’s a damn weird way of doing it. In truth, “Night-Gaunts” gives no direct answers to what it is about. In broad strokes, it is a kind of ghost story, but it is a ghost story that gets a bit lost up its own internal anatomy pursuing the alternative life of very-definitely-not-H. P. Lovecraft in a way that nevertheless seems to reflect very strongly on certain interpretations of the life and characters of H. P. Lovecraft.

A clue might be the image of the birthmark which H. P. Love, Jr. and his syphilitic father H. P. Love, Jr. share; this would appear to be an homage or reference to Nathaniel Hawthorne’s classic story “The Birth-Mark.” If one keeps the moral of that tale in mind, “Night-Gaunts” might be read as a message and a meditation on Lovecraft—how the focus on the mundane facts of a biography ignores the immortal essence of the legend, in a very “The Man Who Shot Liberty Valance” way—and that Horace Phineas Love, Jr. is, in effect both an interpretation of the legendary Lovecraft and a kind of commentary on the same.

If this is the case, it might not be entirely successful. “Night-Gaunts” reminds a great deal of Fred Chappell’s novel Dagon (1987), where the writing is good, but the themes, plot, and characterization never seem to really come together. In weird fiction, the atmosphere and telling of the story count for more than actual plot, but for “Night-Gaunts” there is a sort of postmodern purposelessness to it all: the events of Lovecraft’s life nearly define the contours of the story (except when they don’t; H. P. Love, Jr. never marries), but the internal journey of H. P. Love, Jr. is necessarily incomplete, tasks unfinished, questions unanswered.

Not every question needs an answer—the reader can decide for themselves whether or not the night-gaunts are real—or what writhing form was glimpsed in the master bedroom—but it feels like there should have been, at least, some metafictional flicker of awareness. Something to clue Love or the reader in to what their true connection to Lovecraft was. Absent that, “Night-Gaunts” feels a bit like a love letter to a dead boyfriend…an effort not to communicate to anyone that might read it, but to work out in prose some thoughts and ideas about that semiotic echo of Lovecraft in popular culture, the recluse so many readers have dreamed Lovecraft as rather than the flesh-and-blood man who lived and died.

“Night-Gaunts” (2017) was first published in the Yale Review, and collected in Joyce Carol Oates’ Night-Gaunts and Other Tales of Suspense (2018).

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.

Deep Cuts in a Lovecraftian Vein uses Amazon Associate links. As an Amazon Associate I earn from qualifying purchases.

“Nelle Spire di Medusa” (2019) by Massimo Rosi & Tommaso Campanini

Eldritch Fappenings

This review deals with a work of comic art that includes nudity. As part of this review, selected images with cartoon depictions of nudity will be displayed.
As such, please be advised before reading further.

Una chioma simile la faceva sembrare una principessa orientale dipinta da Aubrey Beardsley; quando li sciogleva le arrivavano sotto le ginocchia e brillavano come se possedessero una vitalita propria.

Chiunque avrebbe pensato sen’zaltro a Medusa o a Berenice…
—The Miskatonic Diaries: Nelle Spire di Medusa e altre storie25

Such hair made her look like an oriental princess painted by Aubrey Beardsley; when she melted them she reached under her knees and shone as if they possessed a vitality of her own.

Anyone would have thought of Medusa or Berenice without any doubt …
—”In the Coils of Medusa” (trans.)

There have been many graphic adaptations of H. P. Lovecraft’s work; adaptations of his revision tales are scarce, and it very unusual to run into two that cover the same story. However, there are two adaptations of “Medusa’s Coil” (1939) by Zealia Bishop & H. P. Lovecraft: “Medusa’s Curse” (1995) by Sakura Mizuki (桜水樹氏) and “Nelle Spire di Medusa” (2019) by Massimo Rosi (writing) & Tommaso Campanini (art), which is the title story to The Miskatonic Diaries Vol. 1—and it is interesting and informative to compare the two adaptations to each other, as well as to the source material.

First story page, sans text, by Tommaso Campanini
DeviantArt

The title, to start with, is interesting: most Italian translations of “Medusa’s Coil” are titled simply “Medusa,” but the earliest translation listed in H. P. Lovecraft A Comprehensive Bibliography is “Nelle spire di Medusa” in a 1976 collection of the same name. The story itself hews closer to Lovecraft’s text than “Medusa’s Curse”: the setting is once more in the United States, in the early 20th century, and the main characters are Denis de Russy, his father, Frank Marsh, Marceline Bedard, and the nameless narrator. The character of Sophonisba, and all the other servants white and black, are absent. This is not to say that the adaption completely ditches the background of the original story:

C’era stata un’epoca in cui le capanne che sorgevano nella parte posteriore della proprieta—su un tratto pianeggiante ora sommerso dal fiume—avevnao ospitato fino a duecento schievi negri; sentirili cantare, ridere e suonare il banjo di notte equivaleva a cogliere il fascino di una civilta e un ordine sociale purtroppo estinti.
—”Nelle Spire di Medusa” (25)

There was a time when the huts that stood at the rear of the property—on a flat stretch now submerged by the river—had hosted up to two hundred black slaves; hearing them sing, laugh and play the banjo at night was tantamount to grasping the charm of an unfortunately extinct civilization and social order.
—”In the Coils of Medusa” (trans.)

Yet here there are some differences from the original story as well. Whether this was an issue with the translation or a deliberate twist by Massimo Rosi isn’t clear, but the character of Denis de Russy is given a little quirk:

Romantic young devil, too—full of high notions—you’d call ’em Victorian, now—no trouble at all to make him let the nigger wenches alone.
—H. P. Lovecraft & Zealia Bishop, “Medusa’s Coil”

Un giovanotto romantico ribelle, pieno di sentimenti che probabilmente lei definirebbe antiquati. E le assicuro che non era facile tenerlo lontano dalle ragazze negre!
—”Nelle Spire di Medusa” (26)

A rebellious romantic young man, full of feelings you would probably call antiquated. And I assure you it wasn’t easy to keep him away from black girls!
—”In the Coils of Medusa” (trans.)

While it is an inversion of Lovecraft’s original text, this formulation adds a bit of foreshadowing to later developments in the story.

As with “Medusa’s Curse,” the graphic adaptation greatly compresses and somewhat linearizes the original narrative; we never see the unnamed narrator arrive, by the time the story starts he is in the house with the elder de Russy, who is telling their story. The contours of the narrative, as with “Medusa’s Curse,” follow the general outlines of a romantic tragedy, right up until the point of the murder.

As in the original story, Marceline hardly gets any speaking lines. In “Nelle spire di Medusa” however, what she says has more portent than the dialogue Lovecraft gave her:

Voi tutti dovreste stare molto attenti se cantassi le vecchie preghiere o cercassi di evocare ciò che dorme a Yuggoth, Zimbabwe e R’lyeh. Ti facevo più prudente.
—”Nelle Spire di Medusa” (26)

You all should be very careful if you chant the old prayers or try to evoke what sleeps in Yuggoth, Zimbabwe and R’lyeh. I used to make you more cautious.
—”In the Coils of Medusa” (trans.)

Marceline Bedard in this story is more fully involved with the Cthulhu Mythos, or at least more openly conversant; while she doesn’t quite take Soniphisba’s place in ranting about “Marse Clooloo” and invoking Shub-Niggurath, there the Mythos element is more prominent, especially with the more compact narrative.

Sixteenth story page, sans text, by Tommaso Campanini
DeviantArt

We never see the first two murders, not in the original story and not in the two adaptations. That lends an almost Gothic atmosphere as the elder de Russy has to follow the bloody trail back to Denis, and provides some great visuals…and it’s also where the story transitions from the romantic-tragedy to something weirder, where the hints of the supernatural cult background become shockingly, terribly real.

Which leads to the inevitable reveal…or, perhaps more accurately, the confirmation of what the readers already know, or have guessed. That the painting, as in “The Picture of Dorian Gray,” will be the mirror that reveals the truth about Marceline. In the original narrative, Lovecraft had this final confirmation placed at the very end of the story, and used it as a sort of double revelation as to both the truth of Marceline’s supernatural affiliations and, almost as an afterthought, her “passing” as white. As with “Medusa’s Curse,” Massimo Rosi and Tommaso Campanini move the reveal of the painting forward, so that the subsequent events flow naturally without requiring a flashback or other device to show what the painting looked like before its destruction.

Appena ho visto il quadro ho capito ciò che era e il suo ruolo nei tremendi segreti che si tramandano dai giorni di Cthulhu e dei Grandi Antichi…

Segreti che furono quasi cancellati dalla terra quanto Atlantide sprofondò tra le onde, ma che continuano a serpeggiare in certe tradizioni nascoste, in certi miti e riti esclusivi che si celebrano nel cuore della notte.

Vedi, non era una ciarlatana: sarei stato contento che lo fosse, invece era proprio quello che diceva.

Era l’antica, orribile ombra a cui i filosofi non hanno mai osato dare un nome… l’essere di cui il Necronomicon fa solo cenno, ed e simboleggiato dai colossi dell’isola di pasqua.
—”Nelle Spire di Medusa” (44)

As soon as I saw the painting I understood what it was and the role of him in the terrible secrets that have been handed down from the days of Cthulhu and the Great Ancients …

Secrets that were almost erased from the earth when Atlantis sank in the waves, but which continue to meander in certain hidden traditions, in certain myths and exclusive rituals that are celebrated in the dead of night.

See, she wasn’t a charlatan: I would have been glad she was, but that was just what she said.

She was the ancient, horrible shadow to which philosophers have never dared to give a name … the being of which the Necronomicon only mentions, and is symbolized by the colossi of Easter Island.
—”In the Coils of Medusa” (trans.)

Nineteenth story page, sans text, by Tommaso Campanini
DeviantArt

“Medusa’s Curse” side-stepped the racial reveal by eliminating the “passing” subplot of the story completely; “Nelle Spire di Medusa” chooses to address it by making it purely visual. Marceline’s race is never mentioned once in the text, and she is continually depicted as being light-skinned and with straight hair. If the reader goes back through the story and examines her features closely, they might find facial features which are ambiguous…but there is no shading that differentiates her from the rest of the characters. She basically does pass as white, even in death, except in the painting itself where she is deliberately shaded darker, with frizzier hair, and in the close-ups more pronounced features…but this aspect is never given any textual relevance.

It is a device that can only rally work in a graphic medium: it puts the onus of the issue of race on the reader as to how to interpret the painting, and thus how to interpret Marceline Bedard. Technically accurate to Lovecraft’s original, yet a new interpretation that presents a degree of ambiguity as to where the true horror in the story lies.

Nineteenth story page, sans text, by Tommaso Campanini
DeviantArt

There is a bit of action in the ending, as the elder de Russy’s narrative draws to its close, the supernatural vengeance is culminated, Riverside house meets its “Fall of the House of Usher”-esque demise, and we are left with the disquieting ending where the narrator wonders at what ghostly events had replayed themselves…both “Medusa’s Curse” and “Nelle Spire di Medusa” play out these last few story beats fairly faithfully.

There’s no reason not to. It sounds weird when talking about one of Lovecraft’s least-loved stories, but once an adaptor resolves the question of how to handle the Marceline Bedard’s portrait (and all the issues bound up in that), the remaining narrative structure is cobbled together from bits and pieces that are almost too familiar: young woman marries into a family, big isolated house in the country, a friend arrives to set up the love triangle, a bloody double murder resolves the love triangle, a supernatural vengeance from beyond the grave, the house burns down, it was all a dream…or was it?

These are all very familiar story elements for anyone that’s ready a good chunk of weird fiction or Gothic fiction; they’re not all usually mixed together, but you can see the prototype of this kind of story in, for example, Robert W. Chambers’ “The Mask” from The King in Yellow (1895). The use of the Cthulhu Mythos and the revelation that Marceline Bedard is “passing” as white are novel to the story, but they also really don’t mesh well, and the slightly convoluted narrative structure that Lovecraft used to express the ideas unnecessarily conjoins those two plot threads, which is what makes the revelation of Marceline’s portrait both so memorable and so terrible: the one-drop rule is put on the same tier as some of Lovecraft’s cosmic horrors.

So if you just look at the story without that racial element, the rest of the story structure tends to fall into place fairly easily. Subtraction is the route that “Medusa’s Curse” took—“Nelle Spire di Medusa,” however, goes for intimation. The story is technically very faithful to the original text, but it does so in a way that refuses to spell out the racial prejudice that underlay the original story prompt by Zealia Bishop. Whether or not that is enough is a question for the reader…and there are other questions readers might ask themselves:

Would it have been better if Marceline’s skin had not been shaded in? Will every reader of every adaptation of “Medusa’s Coil” go into the story looking for hints to her race? Would they have if they didn’t know that was the revelation all along?

You can read a Mythos story more than once, but you can only really experience that culminating confirmation, the ripping-the-band-aid-off sensation, the first time. Once you know what there is to know about “Medusa’s Coil,” there is little “shock” value left…it is only a question of the skill of the writers and artists that do the adaptation, and how they choose to handle the subject matter.

Massimo Rosi and Tommaso Campanini both do a more than adequate job on all the technical aspects of this adaptation: the narrative is relatively faithful, the pacing is right despite the front-loading of exposition and the relative death of action that are hallmarks of Lovecraft stories, and Rosi makes some clean cuts and welcome additions that tighten the narrative. Campanini’s art, in clean black-and-white except for the shaded segements of the portrait itself, are very pleasing; you can tell he put a lot of thought into the framing and layout, with a real preference for floating panels set above and in front of a larger illustraton which makes the reader sit back a little and take it all in. If I had to voice a criticism, it’s that Marceline’s hairlength is depicted inconsistenantly…it looks very short in many shots before her death…but chalk that one up to artistic license.

Tommaso Campanini uploaded the raw, textless art for “Nelle Spire di Medusa” to their DeviantArt gallery.

The Miskatonic Diaries Vol. 1: Nelle Spire di Medusa et altre storie (2019, Weird Books) is available on Amazon Kindle; the hardcopy graphic anthology does exist, but is a little harder to get in the United States.

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.

Deep Cuts in a Lovecraftian Vein uses Amazon Associate links. As an Amazon Associate I earn from qualifying purchases.

Teenage Twins (1976)

Historically significant, this was shot in three days by the legendary Carter Stevens, and was the very first adult XXX feature film to star real life twin sisters (Brooke and Taylor Young). Somehow their college professor stepfather (played by Leo Lovemore) has come to find the Necronomicon in his possession, which he needs for his witchcraft class. Right. That’s the thing to do with the most powerful and valuable book of dark magic on Earth…play show-and-tell with some 20-year-old turdbrains in community college. Inviting a horny friend (Eric Edwards) to help him with translating the ancient tome, the two men decide to give the Necronomicon a test drive and perform a ritual that’s supposed to give eternal life—which of course goes all wrong.
—Robin Bougie, “Enter My Dark Passage The Seventies Occultist Porn Film” in
Cinema Sewer Volume Six (2017) 9

Teenage Twins (1976) was not the first time one of Lovecraft’s creations had made it to feature film, as there was a run of Lovecraftian films in the 1960s. However, in addition to being the first X-rated American film to feature genuine twin sisters, it was the first pornographic film to feature the Necronomicon. How that came to be, is a bit of an entertaining story in itself.

Carter Stevens (Michael Stevens Worob) had been trained as a photographer and worked in film processing and directing. In 1972 he found a distributor and began his career directing pornographic films with Collegiates (1973); he would also do a fair amount of work in front of the camera. This was during the “Golden Age of Porn,” when adult filmmaking had a certain cachet—the stag film of the first half of the 20th century had given way to films that focused on plot as well as spectacle, and often featured a certain degree of arthouse aesthetic mixed in with the literal grindhouse appeal. By the mid-to-late 70s, Stevens had achieved some measure of success along these lines with films like Rollerbabies (1976), a science fiction pornographic film. As Stevens would then put it:

We had just put Rollerbabies in the can and were cutting it, (and that was the longest, most expensive, most complicated film I had done to date) and we were pretty burned out when Annie Sprinkle introduced me to one of the twins at another porn shoot we were all on. The twins had both been stewardesses for a couple of rinkydink southern airlines and had been laid off.
—Joshua Axelrod interview with Carter Stevens in Cinema Sewer, Volume Two 65

“Taylor Young” (real name unknown) had begun acting in adult films with Fanny (1975), whose cast also include Annie Sprinkle and Leo Lovemore. A comparison of Stevens and Lovemore’s filmographies show that they worked on several films together before Teenage Twins, including Lickety Split (1974), Highway Hookers (1975), Hot Oven (1975), and Mount of Venus (1975); Eric Edwards had been in the last three films as well, and would be in Teenage Twins also; Tia von Davis, who would play the twins’ mother in Teenage Twins was also in Mount of Venus. While it wouldn’t quite be a repertory company, it was clear that Stevens had a few actors he’d worked with before and could trust to perform when the opportunity presented itself.

I met the sister [Brooke Young] and she said she might be interested. I called my distributor in Detroit and told him I needed money right away to make another film. He balked as I hadn’t finished Rollerbabies yet but when I said I have a set of twins his wallet dropped open faster than his mouth. It was a real challenge making Twins as neither girl knew crap about sex. I remember Mary Stuart siting in my kitchen with a dildo trying to teach the girls how to give head. And I swear I’m not kidding when I say up until then they thought the term “Blow Job” was literal. We cobbled together a script (yes my films had scripts) in no time and within 2 weeks we shot Teenage Twins.
—Joshua Axelrod interview with Carter Stevens in Cinema Sewer, Volume Two 65

Mary Stuart was an actress who had worked with Stevens on Lickety Split and Rollerbabies. Stevens’ distributor was Arthur Weisberg, president of Gail Film Distributors, who had backed him financially on The Collegiates, The Hot Oven, and Mount of Venus before Rollerbabies and Teenage Twins. As for the script…

The credits for Teenage Twins name “Al Hazard” as responsible for the script; this was the pen name of writer Richard Jaccoma, who also used it (or a variation on the name) for Vampire Lust (1975), Punk Rock (1977), Honeymoon Haven (1977), Pleasure Palace (1979), and various adult magazine articles; he would eventually edit Screw magazine. Jaccoma was a definite fan of pulp fiction, and the use of a variation of Abdul Alhazred as a penname is one of the Easter eggs for fans—and it is really his script which makes what would have been just another mid-70s pornographic film with a gimmick into something of interest to Mythos films today. His non-pornographic works include the Fu Manchu pastiche Yellow Peril— The Adventures of Sir John Weymouth-Smythe—one of the characters in the novel being a certain writer named Al Hazard.

It was shot in one long 3 day weekend. We saved money by renting the camera equipment for a Friday and it didn’t have to be returned till Monday morning all for one day’s rental fee, so we shot most of our films in 3 day (pardon the expression) spurts. The kitchen and dining room shots were done in my real kitchen and dining room. The rest was shot in my studio on sets.
—Joshua Axelrod interview with Carter Stevens in Cinema Sewer, Volume Two 65

The hurried production probably accounts for some of the roughness of the film, and little errors in the editing. There was no budget for special effects, but the script and directing is clever in how it works to try and suggest it. The twins, for example, are supposed to have a psychic bond so that each feels what the other feels; a sex scene with one could thus alternate in cuts with how the other twin is handling their empathic arousal—which notably includes one scene where the promiuscious twin Hope is with her boyfriend and the virginal twin Prudence relieves herself by masturbating with a Bible—which scene was cut from some releases of the film so as not to offend audiences. The soundtrack, however, is fantastically funky.

The overall low budget and rush of the filmmaking is probably most notable with the ending. The film culminates with a ritualistic orgy, guided by the professor reading from the Necronomicon—but ends with notable abruptness at the final line. Whether or not they simply ran out of film, it sure feels like that.

In fact we all called them the Quaalude twins. Sexually they were rather unschooled. They did not fool around with each other off screen, it was strictly my idea to pair them up on screen as I had never heard of it done in any movie before that. […] When I found the male twins for Double Your Pleasure I had to dly down to Florida to get one of the female twins out of jail where she had been doing time for passing bad checks. In turth I think she had just gotten so stoned and ust kept writing checks long after the bank had closed the account.
—Joshua Axelrod interview with Carter Stevens in Cinema Sewer, Volume Two 65

The actors in Teenage Twins would go on with their careers; Carter Stevens would direct them both again in Double Your Pleasure (1978), which would be almost their last film—it isn’t uncommon for actors to leave the industry after only a few years, to put their screen names behind them and move on with their lives without the stigma. It is a pity there are no interviews that give Brooke and Taylor’s perspective on the filming of Teenage Twins, or their brief careers.

Stevens claimed that Teenage Twins was his most profitable film, and with the low production costs and the number of times it has been packaged and re-packaged, that wouldn’t be surprising. While the “teenage” part was always spurious (no birthdates are given for Brooke and Taylor, but they look to have been in their mid-20s), incest was and is still a taboo subject, and taboo always has a marketing draw…as evidenced by films like Hammer Studio’s Twins of Evil (1971) which included a brief (non-explicit) lesbian scene, or by the Sexxxtons Mother/Daughter duo in the 2010s, although in that case the two women made sure to never make sexual contact with one another. Whether Teenage Twins could be legally made today would probably require a careful analysis of the incest laws of whatever state it was filmed in (Stevens is quoted as saying “As far as I know, there’s no crime called ‘conspiracy to aid and abet the commission of incest.'” Teenage Twins Collection booklet 6).

Yet for Mythos fans, the most interesting part of the film is the Necronomicon itself.

Although mentioned in the film’s opening, the Necronomicon itself doesn’t appear until well over half the film’s runtime, and no good shots have appeared of the prop itself. Pulp fans might be interested to know that the incantation read out of the book is “Ka nama kaa lajerama”—the incantation from Robert E. Howard’s “The Shadow Kingdom” (Weird Tales Aug 1929), the film thus marks the adult film debut of Howard’s literary creations as well.

The Necronomicon in Teenage Twins acts as a catalyst as much as it does a grimoire; supposedly the very presence of the book inspires some of the sexual escapades, such as when Gerald has a threesome with his step-daughter Hope alongside Professor Robert. It is an interesting angle, but as with many pornographic films, the plot is mainly there to set up the scenes and the pairings. Yet if Jaccoma hadn’t written the Necronomicon into the script—and Stevens hadn’t rolled with it—who would remember Teenage Twins today as more than a mid-70s effort to capitalize off of gay-for-pay twin actors?

There are several versions of Teenage Twins out there in the marketplace, including on VHS and DVD, and it has been marketed as Teenage Tarts and The Young Twins. The Teenage Twins Collection includes commentary on the making of the film with director Carter Stevens, as well as great little details like:

Ads for production assistants and actors appeared in the Village Voice on December 1, 1975 and shooting commenced days later on December 5. […] A $65 receipt from Chicken Galore for fried chicken, ribs and twenty paper plates gives some indication of the cost of feeding cast and crew on a tiny budget.
—Michael J. Bowen, Teenage Twins Collection booklet 5

I was once told that at an early WorldCon a cut of Teenage Twins was shown which excised the hardcore sexuality and left intact the plot; it was supposedly screened under the tongue-in-cheek title At the Mons of Madness. I’ve never been able to find any confirmation to this, but Stevens was a known science fiction fan, and a con reporter in the fanzines Drift #3 and Event Horizon #349 confirms that he attended MidAmericaCon (the 34th WorldCon) in 1976, and apparently held private screenings of some of his films…so I consider it at least possible that the film was shown.

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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Cthulhu Trek (2008) by Leslie Thomas

Cthulhu Trek– Written and Edited Les Thomas, Layout and Illustrations Cabin Campbell, 1st. Edition, 2008. Star Trek collides with Lovecraftain horror. Robert Blochʼs Lovecraft/ Star Trek connection, Jeffery Combs HPL/ ST characters. Plus Sutter Cane (sometimes spelled Kane) Star Trek Fiction (Warning: Explicit sex and violence). $4.00
—Leslie Thomas, 13th Hour Books

In the early 1930s, science fiction fandom came into being. One of the characteristics of this fandom was the strong influence of the amateur journalism movement. It wasn’t just that there were fanatical readers of pulp fiction, but they documented their love and excitement, their fan art and fan poetry and fanfiction, their discussions and feuds.

Today, we talk about fandom studies with textbooks like the Fan Fiction Studies Reader because these early ‘zines are the trace fossils of the fans themselves, most of whom are sadly gone and can no longer give us living memories of what it was like to buy the magazines off the rack, to organize the first conventions, make their own costumes at home. To carry out debates by mail, and see the wonders and terrors of the Atomic Age and Space Age and finally the Digital Age be manifest around them.

As the fans grew up, fandom grew up with them. Scholars like Brian Wilson have traced the history of rule 34 from the first nude artwork that graced the 1930s fanzines to the Star Trek slashfic written and analyzed by Joanna Russ to the internet erotica of today. Things percolated together and got profoundly, lovingly, weird. Mash-ups between different genres, different properties, entirely different fandoms came together, often just for laughs or following some singular vision of “Hey, wouldn’t this be cool?” or “Hey, wouldn’t this be hot?”

Leslie Thomas is a fan of both Star Trek and the Cthulhu Mythos. His 2008 ‘zine Cthulhu Trek is a labor of love, an unpaginated 16-page staplebound black-and-white expression of profound and utter nerdiness—and it is, in many ways, an exemplar of what a fanzine can be: fun, scholarly by its own lights, and brimming with creativity and enthusiasm.

McCoy opened another cabinet and, from it he pulled out a small jar and handed it to Kirk. “I have to ask Jim, but did you have sex with a Yithian lately,” a slight smile crossed his kindly face as he place [sic] the alcohol back into its cabinet.
—Leslie Thomas, “Cream” in Cthulhu Trek

The first few pages of the ‘zine trace connections between Star Trek and the Mythos—principally via Robert Bloch, who wrote three episodes of the original series, and versatile actor Jeffrey Combs whose credits include multiple roles in both Star Trek series and various Lovecraftian films and adaptations, most especially the Re-Animator series, From Beyond, The Evil Clergyman, Necronomicon: Book of the Dead, and The Dunwich Horror (2009).

Like a good hoax, Thomas then transitions into fanfiction—presenting pieces of the Mythos-inflected Star Trek fiction of Sutter Kane. Of these, the bare two pages of Kirk picking up an extraterrestrial (or should that be extratemporal?) STD are perhaps the most memorable, although Chekov’s encounter with a dominatrix is certainly not something that will be forgotten in a hurry, barring blunt forced trauma to the head or the alcoholic equivalent.

Cthulhu Trek ends with the rather odd bit of trivia that Will Wheaton starred in The Curse (1987), a rarely-remembered film based on Lovecraft’s “The Colour out of Space.” Wheaton, of course, gained popularity by playing Wesley Crusher on Star Trek: The Next Generation, and if it feels weird to turn the page from Sulu in the grips of madness to a tidbit that feels straight out of the Internet Movie Database…well, it is. Like all fanzines, Cthulhu Trek is idiosyncratic, produced by one writer who was also his own editor, with Cabin Campbell as illustrator and layout artist.

Could Thomas have taken it further? Could he have produced a full-fledged erotic Star Trek/Cthulhu Mythos opus, self-published it, and reached the heights of fame that E. L. James did? Maybe. So could you. What he did instead was write and publish a funny little chapbook as a bit of amusement for himself and his fellow fans. Which is pratically the definition for what fanfiction is: the desire not just to create something inspired by some work, but to share it with others. That is what Cthulhu Trek is, ultimately; not a masturbation aid, but an endearing effort to share the love of Star Trak and the Cthulhu Mythos.

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.

Deep Cuts in a Lovecraftian Vein uses Amazon Associate links. As an Amazon Associate I earn from qualifying purchases.

A Transmasculine Horror Writer Looks At Lovecraft

A Transmasculine Horror Writer Looks At Lovecraft
by Joe Koch

If we speculate that all horror is body horror—and we may because the emotional energy experienced interacting with horror arises physiologically in the body—cosmic horror seems to be the exception. Body horror and cosmic horror stand at two opposite ends of a spectrum, the former associated with violence and grossing out the reader in the most carnal way, and the latter concerned with the mental horror of existential dread and terrible awe. When my Yellow Mythos novella “The Wingspan of Severed Hands” was called “cosmic body horror” by beta readers, the label sounded like a conundrum. I’ve thought about the contrast since then, and I’d like to share my impression of what unites the personal and cosmic by digging into Lovecraft’s body horror from a transmasculine perspective.

The horror of cosmic horror arises from the realization that humanity is insignificant in the universe. In Lovecraft, we are like ants under the crushing feet of indifferent elder things that intersect with our world from other dimensions. The threat of cosmic horror comes from outside the body, outside the mind, and outside of the entire framework of quotidian reality. There’s comfort in cosmic horror: the fact that an outside realm exists might mean escape is possible from the confines of the physical world. For anyone ill at ease in their body, the horror of cosmic horror holds a convoluted sort of hope.

Lovecraft’s stories create a world of escape from everyday concerns. Politics, economic struggles, romance, or any significant emotion besides terror takes a back seat to the moment of horror which comes at the end of a systematic mental journey of denial, analysis, and skepticism. The body with its immediate needs and routine desires is almost completely erased in Lovecraft’s fiction, except when the body itself becomes the location of horror.

I’m intrigued by how often it does.

Despite pervasive problematic views that make his work very hard to stomach as a queer, feminist, transmasculine person, what interests me in revisiting Lovecraft today is the very present question of the body. He seems to struggle with it. A nagging tension exists between the dysphoric body horror of his “reversion to type” tales and the fantasies of protagonists who escape their bodies by dreams, drugs, and alien intervention; a divergence between Lovecraft’s claims of scientific rationality and the utterly irrational astral travels he portrays with the veracity of desire.

Body swapping between humans and even alien entities in Lovecraft tales typically comes from the character’s desire to go beyond a given body’s limitations: to perhaps travel in space, interact with alien or forbidden technologies, or achieve a kind of immortality. Gender swapping occurs in “The Thing on the Doorstep” when the occult practitioner Ephraim steals his daughter Asenath’s body before his death, leaving her to perish in his corpse. Because he believes he needs a male body to achieve mastery, he romances and marries an older man while in his daughter’s body to gain access to the intimacy required for another body swap. Asenath’s female body is murdered after the swap, and the husband stuck in her rotting female corpse slogs around with his mind still alive trying to warn the narrator. The female body expires in a soupy mess on the narrator’s doorstep, fulfilling the horror of the title.

Just to be clear, this is no transgender person’s fantasy.

The most queer thing about “The Thing on the Doorstep” is the way Lovecraft reveals the multiple levels of body swapping. The layers covering up Ephraim’s true identity, layers of a possession within a possession, a mask within a mask, are peeled away one by one as the narrator realizes afterwards who he has been interacting with. The process of removing mask after mask rings true to me as a person who has gone through the rather shocking growth process of coming out to myself and then to others.

Gender nonconformity is presented in the story as an aberration, a belief shared by many conservatives today. The narrator shows disapproval and disgust when the female body of Asenath exhibits behaviors Lovecraft associates with masculinity. This external point of view is fixated on the binary and dwells on an impression of wrongness, evoking the fear that if we feel out of sync internally, others will see the mismatch and despise us for it, a fear gender nonconforming people often face. Some trans people overcompensate by performing their assigned gender so expertly as a cover up that they go through phases of self doubt, feeling like an imposter. Lovecraft gives Ephraim a hateful degree of misogyny as motivation for body swapping, with no room in his rigid view for gender fluidity.

Misogyny is a typical misconception about transmasculine people and transgender men. Reactionaries even frame it as an accusation against us, as if hatred of women drives our desire for self-expression. Nothing could be further from the truth. Misogyny is not the same as gender dysphoria in my experience. I’m a feminist. I express this strongly in my fiction. Yet if I could snap my fingers and wake up in a more masculinebody, I’d do it in a heartbeat. Not out of hatred or disdain; it’s a much more personal and intimate desire for outward presentation to align with my internal reality and to fulfill childhood visions of self.

The common term for what drives us to change is gender euphoria. When we are addressed using correct names and pronouns, and when we see ourselves represented in the body and external world as we know ourselves in our minds, we experience gender euphoria. Our motivation is not hatred but joy. We simply want to feel at home in our bodies, which I think is a very reasonable human wish.

From reading Lovecraft, I have the impression he didn’t feel very much at home in his body. He missed school often and failed to graduate due to a nervous breakdown (I Am Providence 1.97-102, 126-128). He confessed to suicidal thoughts in his letters several times, most explicitly:

The method was the only trouble. I didn’t like messy exits, & dignified ones were hard to find. Really good poisons were hard to get—those in my chemical laboratory (I reëstablished this institution in the basement of the new place) were crude & painful. Bullets were spattery & unreliable. Hanging was ignominious. Daggers were messy unless one could arrange to open a wrist-vein in a bowl of warm water—& even that had its drawbacks despite good Roman precedent. Falls from a cliff were positively vulgar in view of the probable state of the remains. Well—what tempted me most was the warm, shallow, reed-grown Barrington River down the east shore of the bay. I used to go there on my bicycle & look speculatively at it. […] How easy it would be to wade out among the rushes & lie face down in the warm water till oblivion came. there would be a certain gurgling or choking unpleasantness at first—but it would soon be over. Then the long, peaceful night of non-existence….
—H. P. Lovecraft to J. Vernon Shea, 4 Feb 1934, Letters to J. Vernon Shea et al. 222

He said that learning about human reproduction from a science book ended his interest in the subject of sex at an early age (“ I knew everything there is to be known about the anatomy and physiology of reproduction in both sexes before I was eight years old” Selected Letters 1.304). He died young partly due to his avoidance of doctors, seeking medical treatment for cancer when it was too advanced for anything other than palliative treatment. Clara Hess, a neighbor, recalled:

Mrs. Lovecraft talked continuously of her unfortunate son who was so hideous that he hid from everyone and did not like to walk upon the streets where people could gaze at him. (Ave Atque Vale 166)

Lovecraft wrote stories such as “The Shadow Over Innsmouth” and “Arthur Jermyn” rife with fear of being or becoming a monster hybrid. The discovery that they are genetically inhuman is the heart of the protagonist’s horror. An inherited “degenerative” element in the protagonist’s character triumphs over their intellect no matter how hard they fight, dragging them down the evolutionary ladder to engage in reprehensible, inhuman, and likely cannibalistic behavior. Intellect will be subsumed by madness because in Lovecraft, biological determinism always wins.

The monster is the body. The hero is the mind.

The mind of the protagonist, no matter how noble, is trapped in the body and doomed to express biology. Like modern gender critical theorists, Lovecraft claimed to believe only what science can objectively prove. This eugenicist point of view falls apart when the science of biology is not severed from the science of psychology and the larger body of the society, culture, and the full set of direct human experiences in which an individual’s gender is formed and reinforced.

I suspect if Lovecraft were alive today, he would tend to align with those who oppose transgender rights in a similar way that he aligned with the predominant view of his time classifying homosexuality as a perverse abnormality and crime. If he were interested in the subject of gender, and there’s not much to suggest he was beyond brief mentions in his letters of his repulsion for effeminate men (Sex and the Cthulhu Mythos 28-43), he would perhaps, like modern gender critical theorists, label people like me delusional.

There’s little in his work to welcome me, but ironically Lovecraft populated his work with portraits of body dysphoria that feel familiar. Gender dysphoria is the sense of unease or distress one feels when one’s gender identity and body don’t match. When it’s misinterpreted or denied, it may become extreme and debilitating. Lovecraft’s depictions of self-loathing, of the feeling of horror within the self and the sense of having inherited a biological curse that tortures a mind trapped in the wrong body strike a very similar tone. If torture seems too strong a word, check out the statistics for anxiety, depression, and suicide among transgender people who are denied medical care or who encounter familial and societal opposition to their mere existence (Transgender individuals at greater risk of mental health problems, Mental Health and the LGBTQ+ Community).

Feeling tortured by living in an incorrect body isn’t a universal transgender experience, but it’s a very common one. Shame and self-loathing can destroy quality of life, preventing a person from socializing or pursuing hobbies and career. I’ve had my share of days where like Lovecraft I “hid from everyone and did not like to walk upon the streets where people could gaze on him” due to the burden of gender dysphoria.

Owning it and taking action lifts the burden. I picture poor Asenath’s liquifying body from the ending of “The Thing on the Doorstep” as a symbol of self-loathing: this corpse-like and “foul, stunted parody” of self, a self fetid with dysphoria that I dutifully lugged around for half a century before coming out. The corpse in the story can’t speak, and the man inside it dies silenced, able only to deliver a scribbled note. I’m glad that’s not my fate.

In the real world, we’re stuck with one body, no swapping allowed. As transgender people, we know real life body horror. Knowing the opposite—euphoria, groundedness, and a deep sense of being at home in one’s body—is definitive of the transgender experience. And while our concern in this essay is horror, I think it’s vital to contrast the horror discussion with the empowering reality of the health, self-acceptance, and immense happiness transgender people enjoy when they practice freedom of expression and have access to corrective care. Modern discourse focuses on the negative statistics to emphasize a need for change or vilify us as unwell monsters, but my everyday reality is not a struggle with illness or horror. I’m significantly happier and in much better physical health now.

The parallels with coming out in Lovecraft’s fiction keep the horror intact. A protagonist’s success in going beyond the limitations of a story’s physical world won’t negate Lovecraftian biological determinism, but will usually lead to a different kind of body horror. The consequence of crossing the border between worlds is the creation of a bridge: be warned, once the (closet) door is opened, it can never be closed. Once the protagonist’s mind has transgressed liminal space, the body becomes liminal and thus subject to invasion by entities or energies from non-human dimensions, an often unwilling conduit between worlds.

Considered outside of Loveraft’s fiction, the body as liminal and changeable is a mere fact of existence. Time will change all of us, like it or not, as we age. Food, exercise, medications; all of the subtle and bold chemical alterations we make to the body impact the moods and cognitive functions of the mind. The mind doesn’t reign in isolation as a detached godhead; mind and body dynamically interact. I’d personally go so far as to speculate the mind may be a myth dreamed up by the body. If self is an expression of interconnecting systems and body is the engine of impermanence, Lovecraft’s cosmic horror is simply a restatement of physiological fact.

Is it really a horror to know oneself as permeable and changeable? In contrast to the horror tales, Lovecraft’s Randolph Carter stories such as “The Silver Key” and “The Dream-Quest of Unknown Kadath” depict flexibility as an asset. They show monsters and aliens as characters rather than unknowable forces. Carter can astral travel, time travel, and interact with other-dimensional spaces and entities. In navigating the dream world, Carter comes to know himself more fully as his quest sends him back to his childhood home, which may symbolically be the authentic body.

At the end of his story arc, Carter achieves a sort of immortality by inhabiting the liminal state of being neither alive nor dead. The horror of permeability fades with the explorer’s increased pleasure and mastery in negotiating a wider range of experience.

Transgender people tend to live, at least for some time, in a liminal state between the gender binary extremes, as neither male nor female. We may lack access to obtain care for aspects of medical transition, we may need to delay it for a variety of reasons, or we simply may not want it. Many nonbinary and agender people in particular seek no physical alteration to the body and continue to present according to society’s standards for their assigned gender. This is why one must never assume another person’s gender based solely on their appearance.

On the uncertain or transgressive borderline between things which can and can’t be known, things neither alive nor dead, we run up against cosmic horror that is not body horror. Lovecraft unintentionally captured the experience of body dysphoria in his work, and the yearning for transformation beyond physical limitations is a fantasy he engaged with in his fiction repeatedly. Whilewe can posit all horror is body horror because the mind is dependent upon the body’s processes for input and existence, I think this is too limiting. It’s as if we’ve given ourselves a diagnosis of awe as a mere chemical or physiological anomaly. Even the staunch biological determinist Lovecraft pointed to something much bigger in the scope of the cosmos.

Joe Koch (He/They) writes literary horror and surrealist trash. Joe is a Shirley Jackson Award finalist and the author of The Wingspan of Severed Hands, The Couvade, and the forthcoming collection Convulsive from Apocalypse Party Press. Their short fiction appears in Year’s Best Hardcore Horror, Not All Monsters, Liminal Spaces, and many others. Find Joe online at horrorsong.blog and on Twitter @horrorsong.

“The Fluff at the Threshold” (1996) by Simon Leo Barber

WHICH ELDER BEING MAKES THE BEST SEX PARTNER?
There are many opinions, but shoggoths come well recommended for sheer versatility.
Thus:
Found posted by: Nyar@blibble.demon.co.uk, November 1994
Retyped in by: Kevin@fairbruk.demon.co.uk (so the typos are all my fault)

10 Reasons why a shoggoth is the perfect lover
———————————————-
1) It can form any pseudopod, and thus can form the perfect extrusion or cavity to suit your needs.

2) It will sleep on the wet patch, or on the floor, or even in the garage.

3) It can keep going as long as you want it to.

4) Since it has a different biological basis, it cannot give you any form of STD, and thus barrier methods are not required. Please remember to wash your shoggoth in an antiseptic if sharing between partners.

5) It cannot get you pregnant

6) It can give you a back massage, answer the phone, open a beer, have sex with multiple people, change the CD _and_ take dictation all at the same time. (They also make good secretaries.) They do have a slight problem with Microsoft Word for Windows though, no-one is quite sure why.

7) It can hold the door shut so no-one can burst in on you.

8) It never suffers from impotence or headaches.

9) It will respect you in the morning and will not leave you for someone else (unless they happen to know ‘bind shoggoth’ as well. At this point your shoggoth will get very confused, split into two shoggoths, and bits of both will keep commuting between the two masses. Great for parties.)

10) It won’t insist on you meeting it’s parents. (If you do meet its parents, lose 1d6/0 SAN.)

Nyar – now all I have to do is learn to summon one…

—alt.sex.cthulhu FAQ (29 May 1997)

On 30 November 2001, a would-be erotic fanfiction writer under the pseudonym Winston Marrs (lifted from a character in the 1994 Shadowrun game for Sega Genesis) uploaded a story titled “The Mother of Cthulu” (sic) to an erotic fanfiction site called The Grey Archive. Via the internet archive, you can revisit the Grey Archive just as it was on the day the story was posted—but you can’t read it. The archive didn’t try to capture “The Mother of Cthulu” until after the Grey Archive had changed its hosting service, and the old addresses all led to spam sites. Nor did anyone else apparently think to preserve Winston Marrs’ erotic opus elsewhere on the internet.

“The Mother of Cthulu” is lost to time.

Which is a fate that has probably occurred to the bulk of erotic Lovecraftian fanfiction on the internet over the last twenty-plus years. Erotica is an inherently disposable mode of fiction; with rare exception the literary and artistic value of individual works doesn’t overcome the taboo nature of ownership. Erotic fiction on the internet faces additional challenges: site owners and administrators retire or pass away, copyright claims can deter downloading or hosting content, file formats go obsolete, changes in search engines make finding it harder. While a number of fans have written adult-oriented Mythos fiction, much of it is by its very nature obscure to the casual user—or even the dedicated researcher.

In the early days of computer networking, popular networks like Usenet fulfilled the function that forums and social media sites do today. Many of these early networks, and the world wide web they began to interact with, were poorly or incompletely archived, like the Grey Archive above. Bits and pieces still exist, in some form or another. Google acquired the Usenet archives in 2001, and you can still visit Usenet groups like alt.sex.cthulhu today—if you’re willing to dig through twenty-plus years of pornographic spam.

Fortunately, if you dig down far enough, you don’t have to. Back around 1996, an archive site for alt.sex.cthulhu was created at cthulhu.org, and the Internet Archive has a copy of that. These were stories originally posted to the alt.sex.cthulhu Usenet group in the mid-to-late 1990s…which is probably as far back as internet Lovecraftian erotica can go. Included in this archive is “The Fluff At The Threshold” by Simon Leo Barber…which can serve as an exemplar of Lovecraftian erotic fanfiction during this period. A core sample from the digital Mountains of Madness.

It was to my cousin’s house on Carcosa Crescent that I came that December, to look over the property and to set the place in order. I had been long overseas, first working as an assistant to the Professor Of Difficult Sums at Celaeno Gate College in the sultry Celebes Islands, and then recalled to the family Regiment when it formed up at the end of the War of Liberation in 2029, when the stranglehold of the EC over the (now happily Nationalised) landmass of Europe, had been so crashingly broken.
—Simon Leo Barber, “The Fluff At The Threshold”

One of the hallmarks of this story is that it is pretty much pure pastiche—while the setting is in the (now not so far and distant) future of 2029, in a near-Cthulhupunk setting, Barber is deliberately invoking tropes of Mythos fiction past: the inheritance gambit, where a relative died and now the protagonist inherits their property and its terrible secrets.

The setting is almost surreal, the kind of mish-mash of 90s references and silliness one might expect to find in a bizarro novel today. This is not porn-without-plot, there’s a fair narrative built up before we get to anything that might be mistaken for a naughty bit. As weird as it may sound, while this exact combination of strangeness may never have been arrived at before or since, the thread of humor in the story is exceptionally characteristic of much fanfiction in the period. The general attitude toward the material is reminiscent of farcical works like Bored of the Rings and National Lampoon’s Doon, or the Lovecraftian episode of The Adventures of Samurai Cat.

Good clean fun…well, maybe not entirely clean.

“Our Dark Mother Of The Woods,” I smiled to myself, making a reverent sinuous gesture, as tentacle-like as an internal skeleton would allow, to Shub-Niggurath, the Dark Goat Of The Woods With A Thousand Young. “Or, as they’d call her under the EC’s Correction Enforcement Policies, “The Ethnically Coloured Caprine Deity-Person of The Sylvan Ecosystem With The Relaxed Attitude To Birth-Control”……..”
—Simon Leo Barber, “The Fluff At The Threshold”

Readers looking for exquisite descriptions of shoggoth sex should probably look elsewhere. While there is that kind of smut on alt.sex.cthulhu archives and elsewhere, this is a Mythos story about sex in the same way that “The Dunwich Horror” or “The Shadow over Innsmouth” is—just one that takes place in a dystopic future full of talking animals.

Which is, in its own way, a testament to the kind of variety one sees in erotic fanfiction. It’s not all hardcore pornography, nor has it ever been. While there is plenty of sexually explicit Lovecraftian fanfiction out there, on sites like Literotica.com and the Alt Sex Stories Repository, the erotic impulse isn’t restricted to just the nastiest and most explicit kink-laden literary porn one can dream up…it can be fun too.

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.

Deep Cuts in a Lovecraftian Vein uses Amazon Associate links. As an Amazon Associate I earn from qualifying purchases.

Her Letters To Lovecraft: Genevieve K. Sully & Helen V. Sully

Genevieve K. Sully, who wrote to you, is the mother of Helen Sully. Helen met HPL in 1933, and also met Donald [Wandrei]. Donald, in his visit to California, spent much time at the Sully home. HPL’s letters to the Sullys, from what I have seen of them, are marvelous and show a slightly different and most lovable angle of his multi-sided personality, together with amazing knowledge of California history and western sorcery.
—Clark Ashton Smith to August Derleth, 13 Apr 1937, Eccentric, Impractical Devils 255

Genevieve Knoll was born in 1880. She married James O. Sully in 1903, the same year she graduated from the University of California – Berkeley. James Sully is listed in the 1910 U.S. Census as a year older, self-employed, and an English immigrant who had been naturalized. The Sullies had two daughters: Helen V. (b. 1904) and Marion (b. 1911). Not much is known about their life and marriage; the 1920 U.S. Census lists two Genevieve Sullies in California, with daughters Helen and Marion, one in Berkeley (with James as head of household) and one in Auburn (without), and one suspects that they were separated at this point, perhaps for economic reasons (more work in Berkeley)—there are suggestions in Clark Ashton Smith’s letters that Genevieve was splitting her time between Auburn and Berkeley, and was married at least as late as 1925 (Dawnward Spire, Lonely Hill 75). By the time of the 1930 U.S. Census, Genevieve and James were listed as divorced. While in Auburn, the Sullies met a young poet, artist, and day-laborer named Clark Ashton Smith who cared for his two aging parents:

It was in the fall of 1919 that we first met Clark and became interested in his poetry. We were all congenial from the start. We also took many walks in the foothills near Auburn, enjoying the woods, rocks and flowers, Clark Always adding to our love and appreciation of Nature.
—Genevieve K. Sully, Emperor of Dreams: A Clark Ashton Smith Bibliography 190

Genevieve was 39 in 1919; Clark Ashton Smith was 26. They remained friends—and perhaps more than that—for decades. We get only scattered references to her in Smith’s letters, and a handful of letters to her are reprinted in the Selected Letters of Clark Ashton Smith, showing that they were close friends and she was an admirer and promoter of his art. While no letters yet published have explicitly referred to a sexual relationship, their acquaintence has long been considered an affair, and at one point he had even made out a last will and testament bequeathing her his library, paintings, and art objects (EID 309). One of her most significant impacts on Smith, as far as weird fiction fans are concerned, was apparently encouraging Smith to write for Weird Tales:

One hot summer—that of 1927—when we were all wilted and tired of the heat, we invited Clark to go with us on a camping trip to the moutnains in the Donner Peak-Summit region. In order to take this trip, CLark had to make complicated arrangements for the comfort of his parents. […] It is hard for anyone to believe the primiaitive way in which the SMiths lived—no running water or electricty, and a kichen stove as the only means of heat and cooking. […]

After a few days of short walks, we proposed a longer walk—to Crater Ridge—where we had gone many times in the past, but now we were going with a companion who came under a spell of strange thought, transforming the scene into a foreboding and grotesque landscape, which Clark later used in his now famous story, “The City of the Singing Flame.” Clark wandered about among the boulders, studying the rocks and general terrain. We could all see that he was deeply affected by the place.

Later in the afternoon while Clark was still feeling a strange influence, after we had sat down to looka t the views which combine to make this place especially beautiful, I suddenly sugested that he use his powers of writing for fiction, which would be more emuneratie than poetry. His financial situation at the time was critical, and some practical advice seemed in order.
—Genevieve K. Sully, Emperor of Dreams: A Clark Ashton Smith Bibliography 190

Whether it was this exact trip or another, something like this certainly happened, for Smith confirmed it:

About eighteen months ago, I was taken to task for idleness by a woman-friend, and pledged myself to industry. Once started, the pledge has not been hard to keep.
—Clark Ashton Smith to H. P. Lovecraft, c. Jan 1931, Dawnward Spire, Lonely Hill 297

Relatively less is heard of Helen and Marion during this period, though both women graduated highschool and apparently university, with a focus on music. Both of them would also have heard of H. P. Lovecraft, for during one trip Smith read aloud one of his stories to them by campfirelight:

By the way, I read your “Picture in the House” aloud one evening by the light of our campfire in the mountains; and it was received with great enthusiasm by my hostess Mrs. Sully and her daughters.
—Clark Ashton Smith to H. P. Lovecraft, 22 Aug 1930, Dawnward Spire, Lonely Hill 227

In 1933, Helen was a 29-year old and working as a teacher of music and art at the Auburn highschool, when she decided to take a trip by boat through the Panama Canal, with a stop in Cuba, and then New York, Providence, Quebec, and Chicago for the 1933 World’s Fair. Smith was conscientious to write ahead to Providence and New York so that Helen V. Sully would have a warm welcome.

My aunt & I will be greatly pleased to welcome your friend Miss Sully if she visits Providence, & can undoubtedly display enough historic & antiquarian sights to fill a sojourn of any duration. If the East is new to her, she will find in its many evidences of long, continuous settlement a quite unique fascination.
—H. P. Lovecraft to Clark Ashton Smith, 14 Jun 1933, DS 420

I think a day will enable Miss Sully to see most of the historic high spots of urban Providence, & I shall be glad to exhibit them when she arrives. Tell her to let me know exact place & date of arrival, & I will be on hand—trusting to ingenuity in establishing identification. When she is in New York she ought without fail to look up the Longs—230 West 97th St. They are in a better position to entertain her than any other “gang” family, having a pleasant apartment, a lavish table, a car, & a servant. Sonny Belknap is one of your staunchest admirers, whatever may be his lapses as a correspondent. The Longs’ telephone is Riverside 9-3465.
—H. P. Lovecraft to Clark Ashton Smith, 29 Jun 1933, DS 423

I trust Miss Sully’s trip is proving pleasant; & shall, unless contrarily instructed, be on the lookout July 19 at 6 a.m. at the Colonial Line pier . . . . which lies right in the lee of the ancient hill’s southerly extremity, on a waterfront having considerable picturesqueness. The yellow poppy ought to facilitate identification—though it’s too bad you couldn’t have furnished some of your typical nameless vegetation from Saturn & Antares! A second day in Prov. would enable many picturesque suburbs, (& perhaps ancient Newport) as well as the city proper to be covered; thus affording an extremely [good] picture of R.I. I hope that young Melmoth & Sonny Belknap [take] part in displaying seething Manhattan to the visitor—[& if she is] not already provided with Bostonian guidance, I think that [W. Paul] Cook would be delighted to shew off the Athens of America. I [envy] Miss Sully her coming sight of Quebec—to which I fear I can’t get this year, since my aunt’s accident will probably prevent any long absences on my part.
—H. P. Lovecraft to Clark Ashton Smith, 12 Jul 1933, DS 425-426

Hope I haven’t bored Klarkash-Ton’s gifted emissary with colonial sights. We tried a new boat today–a rival to the old Sagamore. Yr obt Grandsire
Melmoth III
and Helen
—H. P. Lovecraft and Helen Sully to Donald Wandrei, 20 Jul 1933, LWP 306

Elsewhere in his letters, Lovecraft joked that his young friends Frank Belknap Long, Jr. and Donald Wandrei nearly fought a duel over the right to host Miss Sully:

By the way–a very gifted & prepossessing friend of Klarkash-Ton’s in Auburn is touring the east (after a trip through the Panama Canal & to Cuba) for the first time, & looking up his various friends & correspondents….a young gentlewoman, a teacher of music & drawing, named Helen V. Sully. She looked up Wandrei & Belknap in N.Y., & the Longs brought her here in their car when ound for Onset last Wednesday. After seeing Prov. & Newport she has gone on to Gloucester & Quebec. On the return trip she will pass through Chicago & look up Wright–& if you can get down there (about Aug. 8 or 9–I’ll let you known when she decides & notifies me), she would like very much to meet you. Try it if possible.
—H. P. Lovecraft to August Derleth, 23 Jul 1933, Essential Solitude 2.595-596

Sorry you won’t be in Chicago during Miss Sully’s brief stay there–she is an extremely intelligent & prepossessing young person, & Wandrei & Sonny Belknap nearly fought a duel (2 syllables, not rhyming with cool!) over the question of precedence in escorting her about New York during her sojourn in the place. Whether her predetermined tourist itinerary will permit of a side-trip to Sauk City I don’t know, but I’ll pass your invitation on when writing her next momentary address. She gives quite an interesting picture of good old Klarkash-Ton–who would seem to be sorely hadnicapped by poverty, parental dominance, & a generally uncongenial environment.
—H. P. Lovecraft to August Derleth, late Jul 1933, Essential Solitude 2.598-599

Helen didn’t manage to get to Sauk City to see Derleth, but she met Weird Tales editor Farnsworth Wright in Chicago before returning home.

The Placer Herald, 22 July 1933

The 1933 trip is perhaps more remembered by Lovecraft fans for her brief memoir of the visit, “Some Memories of H. P. L.” (originally published as “Memories of Lovecraft: II” in 1969), where she wrote that he insisted on paying for all the expenses of her brief stay in Providence, despite his economic circumstances…and for one anecdote in particular:

That night, after dinner, he took me down into a graveyard near where Edgar Allan Poe had lived, or was he buried there? I can’t remember. It was dark and he began telling me strange, weird stories in a sepulchral tone and, despite the fact that I am a very matter-of-fact person, something about his manner, the darkness, and a sort of eery light that seemed to hover over the gravestones got me so wrought up that I began running out of the cemetery with him close at my heels, and with the one thought that I must get up to the street before he, or whatever it was, grabbed me. I reached a street lamp trembling, panting, and almost in tears and he had the strangest look on his face, almost of triumph. Nothing was said.
—Helen V. Sully, “Some Memories of H. P. L.” in Ave Atque Vale 365-366

She apparently shared this sensation with Lovecraft, as he later wrote to her:

About the hidden churchyard of St. John’s—there must be some unsuspected vampiric horror burrowing down there & emitting vague miasmatic influences, since you are the third person to receive a definite creep of fear drom it….the others being Samuel Loveman & H. Warner Munn. I took Loveman there at midngiht, & when we got separated among the tombs he couldn’t be quite sure whether a faint luminosity bobbing above a distant nameless grave was my electric torch or a corpse-light of less describably origin! Munn was there with W. Paul Cook & me, & had an odd, unacountable dislike of a certain unplaceable, deliberate scratching which recurred at intervals around 3 a.m. How superstitous some people are!
—H. P. Lovecraft to Helen V. Sully, 17 Oct 1933, Letters to Wilfred B. Talman and Helen V. and Genevieve Sully 305

More important, however, was what that visit led to: a correspondence between Lovecraft and the Sullies.

The next day, I left. I wrote to thank Mr. Lovecraft for all his kindness. […] Our correspondence dated from my first letter to him. My impulse was to answer immediately. But he, in turn, always answered almost by return mail. His letters were so voluminous and must have taken so long to write and I felt his talents should be used elsewhere: and always felt guilty that he should spend so much time on me. The result was that I deliberately became less punctual about writing, to my present regret, because I do not think now that I was taking his time from more valuable work. My writing became more and more sporadic, but I think we corresponded up to a time near his death.
—Helen V. Sully, “Some Memories of H. P. L.” in Ave Atque Vale 366

The surviving correspondence consists of 25 letters, dating from immediately after Helen’s note of thanks in July 1933 until July 1936. As Clark Ashton Smith said, the letters are full of Lovecraft’s typical erudition, ranging widely in subject, going over his travels and politics, Arthur Machen’s The Hill of Dreams and Howard Wandrei’s artwork among many others. She in turn wrote of her hiking trips and visits to Clark Ashton Smith, her friends and other issues…and, perhaps, opened up to him a little about her inner life.

By mid-1934, Helen had confided to Lovecraft a sense of melancholy or oppression about life—in fact, thoughts of death, and perhaps suicide—exactly what she said is unclear, as we only have Lovecraft’s side of the correspondence, but there is a thread in their correspondence on happiness and the meaning of life where Lovecraft portrays both a sort of objective optimism about life and death, which lasted over a year. The culmination of this line of thought was in 1935, where he seems to quote from her own letters about feeling “hopeless, useless, incompetent, & generally miserable” (LTS 423)—to which Lovecraft responded by pointing out how gifted she was, and how much more miserable he should be in his own circumstances, and finally says:

So—as a final homiletic word from garrulous & sententious old age—for Tsathoggua’s sake cheer up! Things aren’t as bad as they seem—& even if your highest ambitions are never fulfilled, you will undoubtedly find enough cheering things along the road to make existence worth enduring.
—H. P. Lovecraft to Helen V. Sully, 15 August 1935, LTS 431

This is a side of Lovecraft that is rarely seen; the closest point of comparison is probably in 1936 when Lovecraft did his best to keep C. L. Moore occupied after the death of her fiancé. Perhaps it even helped; Helen V. Sully lived a long, full life. In remembering him in 1969, she ended:

Anyone who came into contact with him could not fail to realize that here was a rare and unique person, of great refinement and brilliant intellect, and one who combined the genius which produced his finest writings and the attributes of a true gentleman.
—Helen V. Sully, “Some Memories of H. P. L.” in Ave Atque Vale 366

There is far less to say about the correspondence between Lovecraft and Genevieve K. Sully. Only four letters from Lovecraft to her are known to survive, dating from 1934 to 1937, and Lovecraft may have conveyed respects to her through his letters to Helen V. Sully and Clark Ashton Smith rather than corresponding with her directly for the most part. The 1934 letters apparently were sent to commemorate trips that Mrs. Sully had taken and included gifts including an “elongated, acorn-like object which somewhat baffles my botanical ignorance” (LTS 473)—probably an immature Redwood pine cone. She also reported on Donald Wandrei’s visit to see Clark Ashton Smith in November 1934, during which Wandrei was hosted by the Sullies.

The final letter, dated 7 February 1937, is a belated response to a 1936 Christmas card or letter that Genevieve K. Sully had thought to send to him, and includes a copy of his poem “To Klarkash-Ton, Wizard of Averoigne” and reports on the local cats, and on coming into acquaintence with Jonquil & Fritz Leiber Jr. Perhaps there were other letters, now lost; the genial tone and subjects of the last epistle suggests they might have kept up a sporadic correspondence. Lovecraft signed off with: “Best 1937 wishes for all the househould.—Yrs most sincerely—H. P. Lovecraft” (LTS 487).

Nor did the Sullies forget Lovecraft in later years. Clark Ashton Smith wrote to August Derleth in the 1940s:

Don’t forget my extra copy of Beyond the Wall of Sleep. The one you sent me will go as a slightly overdue birthday gift to Mrs. Sully’s daughter Helen (Mrs. Nelson Best) who met Lovecraft through my introduction back in 1933.
—Clark Ashton Smith to August Derleth, 30 Nov 1943, EID 342

Can you send me another copy of Something About Cats and add it to my bill? I want it for a girl who once met Lovecraft.
—Clark Ashton Smith to August Derleth, 7 Dec 1949, EID 412

Many fans may only know Helen V. Sully as “a girl who once met Lovecraft,” but that rather understates the relationship. Taken together, Lovecraft’s correspondence with Genevieve K. Sully and Helen V. Sully was fairly substantial, and covered aspects of geography and philosophy which he did not broach with any other correspondent. While we can only speculate what it meant to a young woman who felt depressed in her daily life to receive a letter from a kind older man who write to her about cats and to “for Tsathoggua’s sake cheer up!”…perhaps it helped. What more can any human being do for another, when they’re feeling down?

Fourteen letters and postcards to Helen V. Sully were excerpted for volumes IV and V of the Selected Letters of H. P. Lovecraft; all twenty-five pieces of correspondence were published in full, along with the four letters from Genevieve K. Sully, in Letters to Wilfred B. Talman and to Helen V. and Genevive Sully. Several of the original letters can be viewed online.

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.

Deep Cuts in a Lovecraftian Vein uses Amazon Associate links. As an Amazon Associate I earn from qualifying purchases.

“Celui qui suscitait l’effroi…” (1958) by Jacques Janus

In France, Jacques Bergier and Louis Pauwels discovered and launched him. They had spoken of him as early as Le Matin des magiciens, and gave him a significant role in their great enterprise by publishing a tale of his in the first issue of Planète. To them we owe our first encounter with the “grand génie venu d’aileurs,” and we are deeply gratefl to them. Thanks to them, Lovecraft is, paradoxically, better known and more appreciated n France than in his own country.
—Maurice Lévy, trans. S. T. Joshi, Lovecraft, A Study in the Fantastic 12

Translated collections of Lovecraft’s work began to appear in France in the 1950s, beginning with La Couleur tombée du ciel (1954, Editions Donoël). Yet Lévy is correct that Bergier and Pauwels played a substantial part in raising awareness of Lovecraft in France during the 1960s; first in their conspiratorial opus Le Matin des magiciens (1960) translated into English as The Morning of the Magicians (1968), an incredibly influential work that helped popularize everything from Ancient Astronauts to Nazi occultism, and then in the French science fiction magazine Planète (1961-1972) which they co-edited.

In the first issue of Planète, which included a translation of Lovecraft’s “Hypnos”, Bergier claimed that he had actually corresponded with H. P. Lovecraft for six years in the 1930s, and quoted from his letters about “The Music of Erich Zann.” Scholars consider this correspondence apochryphal—Lovecraft makes no mention of a French correspondent, and Bergier was never able to present the letters—but not impossible. After all, issues of Weird Tales made their way to continental Europe in the 1930s, and Bergier had two letters published in Weird Tales, in the March 1936 and September 1937 issues; it would not have been impossible for him to have written Lovecraft care of the editor of the magazine.

Then again, Bergier had a complicated life, and many of his more fantastic claims could not be verified; a point Patrick Clot touches on in “Jacques Bergier, mythe ou réalité?,” his preface to Bergier’s in Admirations (2001). One of the stranger episodes involves one of the first French-language original Cthulhu Mythos stories.

Satellite (1958-1962) was a French science fiction magazine, which featured a combination of translated material and original French-language fiction. The third issue included the Mythos pastiche “Celui qui suscitait l’effroi…” (“The One Who Arouses Fear…”) by “Jacques Janus”—with an introduction by Bergier:

Il était une fois un peintre et un docteur tous deux également épris de science fiction au point de passer des journées entiéres à la Bibliothèque Nationale pour y découvrir les trésors enfous dans les viuex «ROBINSON» d’avant-guerre.

Ils s’ignoraient jusq’au jour où ils réclameérent en même temps un episode passionnant de GUY L’ÉCLAIR…

Et de cet ÉCLAIR devait jaillir Jacques JANUS, un auteur bien particulier puisqu’il n’a jamais écrit que des pastiches, mais don’t la plupart sont de véritables bijoux, plus vrais que nature.

Nous en avons sélectionnés quatre autres que nous vous présenterons dans les mois à venir.

Voici pour aujourd’hui un récit noir, trés noir et cependant chargé d’intentions ironiques que vous ne manquerez pas de noter au passage…

A Jacques Bergier

Once upon a time, there was a painter and a doctor, both equally fond of science fiction to the point of spending whole days at the Bibliothèque Nationale to discover the treasures buried in the pre-war “ROBINSON” books.

They did not know each other until the day when they demanded at the same time an exciting story of FLASH GORDON…

And from this FLASH was to spring Jacques JANUS, a very special author since he only ever wrote pastiches, but most of which are real jewels, larger than life.

We have selected four others that we will present to you in the months to come.

Here is a black story for today, very dark and yet full of ironic intentions that you will not fail to note in passing…

Jacques Bergier

Satellite no. 3 (Mar 1958) 93

Two things stand out in this opening: the claim that “Jacques Janus” is a collaborative pseudonym between Bergier and another writer (which makes sense: Janus is the Roman god of two faces), and that a total of five pastiches were planned. These apparently didn’t pan out: I have only been able to find one more story under this name: “Une Librairie… Très Spéciale” in Satellite no. 9 (Sep 1958), a pastiche of Robert Sheckley.

“Celui qui suscitait l’effroi…” has been reprinted only once, in Jean-Jacques Nguyen’s fanzine Le Courrier d’Arkham (1991). Nor has it ever been translated into English in any anthology or periodical. It was written at a time when the Cthulhu Mythos wsa dominated by pastiche, much of it from August Derleth, and which included his novel The Lurker at the Threshold (1945), but before Lovecraft’s popularity really bloomed in France in the 1960s. The result is a quirky, but very lovingly rendered effort by a pair of dedicated Lovecraft fans to write an original tale in the style of Lovecraft.

The opening sets the scene:

J’ai longtemps gardé le silence, espérant que ma mort viendrait éteindre jusqu’au souvenir de la deplorable publicité faite autour de mon nom durant tout le mois de septembre 1923 à la première page de l’Arkham Advertiser ainsi que dans les principaux journaux du Massachusetts.

Mais je viens d’apprendre que des archéologues aussi réputés que le professeur Arthur Kennelon et que Sir Dennis Osterwell s’apprêtaient à entreprendre de nouvelles fouilles sur la vieille colline de Ranwich. Je crois de mon devoir aujourd’hui de parler et de répéter une fois encore ce que je n’ai cessé d’implorer tout au long du procès: qu’on laisse la tour s’écrouler… que personne ne touche à la paroi Maudite de la dernière cave…

Hélas, j’écris ces lignes à regret car je sens qu’ils auront la légèreté coupable de n’y attacher aucune importance réelle.

Aucun être n’a, je pense, éprouvé autant d’attachement, autant de solicitude attentive que moi pour l’homme qui se nommait Rolf Chapvet. Aucun ne l’a observe avec une curiosité aussi insatiable, avec une perseverance plus soutenue et il n’est personne au monde qui puisse affirmer l’avoir mieux connu.

Pourtant j’attest que ce sont bien mes doigts qui ont imprimé leurs marques sur sa peau blême au cours de l’effroyable nuit dans le caveau Shadmeth. Ce sont mes mains qui ont serré son cou glacé et c’est dans mon esprit, guidé par la certitude absolue de débarrasser la Terre du plus abominable monster qu’elle ait jamais porté, que j’ai puisé le courage necessaire pour aller jusqu’au bout de ce contact hideux et pour étrangler sans remords cette creature qui n’aurait jamais du être appellee à la vie.

I kept silent for a long time, hoping that my death would extinguish even the memory of the deplorable publicity made around my name during the whole month of September 1923 on the front page of the Arkham Advertiser as well as in the principal newspapers of Massachusetts.

But I have just learned that such renowned archaeologists as Professor Arthur Kennelon and Sir Dennis Osterwell are preparing to undertake new excavations on the old hill of Ranwich. I believe it is my duty today to speak and to repeat once again what I have constantly implored throughout the trial: that the tower be allowed to collapse… that no one touch the cursed wall from the final cellar…

Alas, I write these lines with regret because I feel that they will recklessly not attach any real importance to them.

No being has, I think, felt as much attachment, as much attentive solicitude as I for the man who was called Rolf Chapvet. No one has observed him with such insatiable curiosity, with more sustained perseverance, and there is no one in the world who can claim to have known him better.

Yet I attest that it was my fingers that left their marks on his pale skin during the dreadful night in the Shadmeth vault. It was my hands that gripped his frozen neck and it was in my mind, guided by the absolute certainty of ridding the Earth of the most abominable monster it had ever borne, that I drew the courage necessary to go as far as at the end of this hideous contact and to strangle without remorse this creature which should never have been called to life.

Satellite no. 3 (Mar 1958) 93-94

The story is set in Lovecraft country; principally in and around Arkham. Indeed, an English translator might well simply retitle it “The Ranwich Horror” to emphasize the degree to which the author is riffing off of “Dunwich” in their naming. The opening narration is very strongly reminiscent of Lovecraft’s “The Thing on the Doorstep,” and much of the unnamed narrator’s focus is on the strange history of his friend Rolf Chapvet, beginning with his father:

Jonathan Chapvet était l’homme le plus paisible du monde, du moins à l’époque où je le connus. Il avait énormément voyage, au cours d’une vie bien remplie et sa demeure, une des plus belles de la ville, était bourrée d’objets exotiques et singuliers ramenés de tous les coins du monde et don’t les forms déconcertantes pour la plupart des habitants de la cite qui n’avaient jamais quitté la Nouvelle Angleterr, n’étaient sans doute pas étrangères aux rumeurs qui couraient sur son compte.

Elles cessèrent d’ailleurs lorsque Jonathan se maria et qu’il s’intall définitivement à Arkham pour y exercer la profession tranquille d’architecte.

A la lumière de ce que je sais maintenant, je ne peux m’empêcher de croire qu’il y avait quelque chose d’assez déconcerant dans les conceptions architecturales de Jonathan.

Jonathan Chapvet was the most peaceful man in the world, at least when I knew him. He had traveled a lot during a busy life and his home, one of the most beautiful in the city, was stuffed with exotic and singular objects brought back from all over the world and whose forms were disconcerting for the most part. inhabitants of the city who had never left New England, were doubtless no strangers to the rumors which ran about him.

They ceased when Jonathan got married and settled permanently in Arkham to practice the quiet profession of architect.

In light of what I know now, I can’t help but believe that there was something rather disconcerting about Jonathan’s architectural designs.

Satellite no. 3 (Mar 1958) 95-96

Much of the story makes direct reference to H. P. Lovecraft’s map of Arkham, which had been published by Arkham House in Marginalia (1944). If you have the map, you can follow along as the story as it references Saltonstall Street and Garrison Street, and you know what the narrator is talking about when he mentions the deserted island in the middle of the Miskatonic River.

The elder Chapvet died, and Rolf grew up strange, morbid, and brilliant, surrounded by rumors. At one point after his father’s death illness seized him:

Son corps se tordait, son visage devenait blanc, ses narines se pinçaient, tandis qu’il roulait des yeux hagards qui paraissaient voir un spectacle inconnu des hommes.

Il arrivait à l’enfant de prononcer d’étranges paroles où revenaient sans cesse des mots inconnus comme Askairoth… Yog-Shoggoth, et parfois comme une plainte craintive: Tekeli-li, Tekeli-li…

His body writhed, his face turned white, his nostrils pinched, while he rolled haggard eyes that seemed to see a sight unknown to men.

It happened to the child to utter strange words in which unfamiliar words kept coming back like Askairoth… Yog-Shoggoth, and sometimes like a fearful complaint: Tekeli-li, Tekeli-li…

Satellite no. 3 (Mar 1958) 97

“Yog-Shoggoth” appears to be an unintentional error—easy enough if the author(s) were working from memory instead of having the books in front of them—but it is hard to tell. Lovecraft himself may have confused the issue a bit when he used constructions like “Niguratl-Yig” in “The Electric Executioner,” or the confusion may have been deliberate. Keep in mind that in the 1950s, much less of the “lore” of the Mythos had been set in stone by repeated usage.

Chapvet survived, and at an early age matriculated to a very famous university:

Vint le temps d’études plus sérieuses. Rolf entra à l’Université de Miskatonic à quatorze ans, très en avance sur ses condisciples.

Il ne s’y lia avec personne, sauf avec le poète Sandy Baskerfield, celui qui devait publier un extravagant volume de vers intitule « Shaggaï ou les Horreurs Indicibles » deux ans seulement avant d’être interné à l’asile de Lipgood où il mourut d’un mal inconnu qui lui faisait le corps entièrement recouvert d’une sorte de tegument écailleux…

The time came for more serious studies. Rolf entered the Miskatonic University at the age of fourteen, far ahead of his classmates.

He became friends with no one there, except with the poet Sandy Baskerfield, the one who was to publish an extravagant volume of verse entitled Shaggai or the Unspeakable Horrors only two years before being interned in the asylum of Lipgood where he died of an unknown illness which made his body entirely covered with a sort of scaly integument…

Satellite no. 3 (Mar 1958) 98

The planet “Shaggai” was first mentioned by Lovecraft in “The Haunter of the Dark”; it would become more infamous in Ramsey Campbell’s “The Insects from Shaggai” (1964) and other stories that utilized those particular extraterrestrial entities, and Lin Carter’s “Shaggai” (1971). Sandy Bakersfield is in good company with the likes of poet Justin Geoffrey from Robert E. Howard’s “The Black Stone” and Edwin Derby in “The Thing on the Doorstep,” and generations of other Mythos poets who met their strange and terrible dooms.

Rumors and unusual incidents continued to cluster around Chapver at Miskatonic, but that didn’t stop him from doing the inevitable:

Il passait tous ses instants libres à compulser sans relâche les précieux volumes de sciences occultes qui font depuis longtemps la célebrité de l’Université de Miskatonic.

C’est ainsi qu’il put se plonger tour à tour dans le terrifiant Livre d’Eibon, le De Vermis Mysteriis de Ludwig Prin, et le Culte des Goules du trop fameux comte d’Erlette, sans oublier l’épouvantable Nécronomicon de l’arabe dément Abdul Alhazred.

Il alla même jusqu’à recopier des fragments de l’Unaussprechlichen de Von Junzt pour lesquels il fit faire une reliure spéciale en peau luisante, et il se procura, Dieu sait comment, la majeure partie des odieux manuscrits Pnakotiques.

He spent all his free time relentlessly perusing the precious volumes of occult sciences that have long made Miskatonic University famous.

This is how he was able to immerse himself in turn in the terrifying Book of Eibon, De Vermis Mysteriis by Ludwig Prinn, and Culte des Goules by the too famous Comte d’Erlette, not to mention the dreadful Necronomicon of the demented Arab Abdul Alhazred.

He even went so far as to copy fragments of Von Junzt’s Unaussprechlichen for which he had a special binding made in shiny leather, and he obtained, God knows how, the major part of the odious Pnakotic manuscripts.

Satellite no. 3 (Mar 1958) 99

Even in the 1950s, this kind of scene was cliché; it would be easier to count the Mythos pastiches published up to this point that didn’t include a shelf-full of the old familiar favorites from among the eldritch tomes. It was part of the game, and “Jacques Janus” had to know what they were playing at. Mythos fiction today is not necessarily more sophisticated, but this is part of the reason why pastiche fell out of favor: you almost know the story beats before they’re going to happen, and there’s very few surprises…but imagine reading this before there were Tales of the Cthulhu Mythos (1969), when Mythos stories were scarce and scattered in magazines and books. Many readers of this story may have heard or read of Lovecraft, but probably wouldn’t be familiar with much of the rest.

Chapvet graduated and came of age:

A vingt at un ans, Rolf entra en possession de la plus grande partie de la fortune de son père, et c’est alors qu’il fit l’acquisition de la tour de Ranwich et du lopin de terre qui l’entourait.

Il déménagea sa biblithèque et s’enferma à Ranwich.

La tour était bâtie au sommet d’une colline de fort mauvaise reputation. On assurait que des séances orgiaques et même des sacrifices humains s’étaient consommés là au siècle precedent. Il se trouvait encoure des vieillards qui avaient connu les précédents ccupants du château, avant l’incendie qui, en une nuit, sans un soufflé de vent, avait dévoré toute la bâtisse, et ses propriétaires, ne laissant subsister que la tour, croulante, mais au sujet de laquelle circulaient des bruits fâcheux.

At the age of twenty-one, Rolf came into possession of the greater part of his father’s fortune, and it was then that he acquired the tower at Ranwich and the plot of land which surrounded it.

He moved his library and shut himself up in Ranwich.

The tower was built on the top of a hill of very bad reputation. It was said that orgiastic seances and even human sacrifices had been consumed there in the previous century. There were still old people who had known the previous occupants of the castle, before the fire which, in one night, without a breath of wind, had devoured the whole building, and its owners, leaving only the tower, crumbling, but about which annoying rumors circulated.

Satellite no. 3 (Mar 1958) 99-100

The idea of a tower or castle on a hill is much more reminiscent of rural France than Massachusetts. If a reader wanted to justify the presence of such a structure, they might point to the tower in The Lurker at the Threshold for a possible inspiration, but this definitely feels like more of a European plot point than an American one. The superstitious peasants who live around Ranwich and spread even more rumors likewise feel like something out of a Dracula or Frankenstein film than the degenerate inhabitants of Dunwich.

Au commencement de l’été 1923, la rumeur publique prit un autre ton. On affirma qu’une femme étrangère au pays vivait à la tour, d’une beauté inquiétante et qui ne pouvait être, disait-on, qu’inspirée par le démon.

Je savais parfaitement que Rolf vivait seul, là-haut. Il ne s’était jamais intéressé aux femmes, d’ailleurs, qu’il jugeait indignes de partager la vie d’un homme tel que lui. Aussi mis-je ces nouvelles inventions sur le compte de l’imagination débridée de quelque fermier qui avait dû prendre ses désirs pour la réalité un soir de libation.

Peu après, deux, puis trois jeunes gens disparurent. Il fut impossible d’en trtrouver aucune trace. La police enquêta. En vain. Tout ce qu’on put savoir, c’est que l’un d’entre eux s’était juré de découvrir l’identité de la Dame Noire, comme on la nommait. La dernière fois qu’il avait été vu vivant, il se dirigeait vers Ranwich.

At the beginning of the summer of 1923, public rumor took on a different tone. It was said that a woman from outside the country lived in the tower, of disturbing beauty and who, it was said, could only be inspired by the demon.

I knew perfectly well that Rolf lived alone up there. He had never been interested in women, moreover, whom he considered unworthy of sharing the life of a man such as himself. So I put these new inventions down to the unbridled imagination of some farmer who must have taken his wishes for reality one night of libation.

Shortly after, two, then three young people disappeared. It was impossible to find any trace of them. The police investigated. In vain. All that could be known was that one of them had sworn to find out the identity of the Dark Lady, as she was called. He was last seen alive heading for Ranwich.

Satellite no. 3 (Mar 1958) 100

The disappearances among the locals led to an investigation, but nothing came of. More people disappeared, and one, Jommy Lagrest, went to the asylum…and it was something he said that sent the nameless narrator to investigate Ranwich himself, and would lead ultimately to the events mentioned at the beginning of the story:

C’est alors que je pris ma decision: j’irais à Ranwich et je verrais Rolf. Il y avait un mot qui m’avait frappe, dans le récit de Jommy Lagrest, un mot qu’il ne pouvait avoir inventé, un mot que je me rappelais avoir entendu en d’autres circonstances tout aussi troublantes: Shoggoth… le bouc aux mille chevreaux.

It was then that I made my decision: I would go to Ranwich and see Rolf. There was one word that struck me in Jommy Lagrest’s story, a word he couldn’t have invented, a word I remembered hearing in other, equally disturbing circumstances: Shoggoth… the goat with a thousand young.

Satellite no. 3 (Mar 1958) 101

Canny readers might, at this point, wonder at the authors’ error—first mistaking “Yog-Sothoth” for “Yog-Shoggoth,” and now “Shoggoth” for “Shub-Niggurath”—and that’s not something that’s easy to answer. Had they, in their limited access to Mythos fiction, drawn the wrong idea? Was it an error in some early translation or transcript that led to the confusion of barbarous names? We don’t know. If one insists on trying to make the story fit with other Mythos stories, then one explanation might be that someone—perhaps the narrator—has misheard or misconsrued. But in the narrative of the story itself, the error is of little import.

The narrator enters the tower, and goes then beneath it, into the cellars. The reader, if they have been paying attention, already knows what is going to happen, much as the readers of “The Thing on the Doorstep” knew at some point a revolver would be emptied. The only question left was why…the key to all the little mysteries…and then that final veil is lifted:

« YOG… OH YOG SHOGGOTH… HUISH NYARTH’O… L’GEB… UAAH OGHTROP… »

Et je vis avec horreur ce qui arrivait: petit à petit, au rythme de l’invocation immonde, le brouillard s’élevait, pregnant une forme vaguement humaine.

Il s’étrait, formant des bras, un corps, toute une infâme parodie d’être vivant. Sa masse vibrait, des volutes se tordaient, s’étiraient en prolongements hideux, entourant Rolf d’une étreinte caressante et monstreuse.

ET SOUS L’INFLUENCE DE L’EFFROYABLE ENTITE QU’IL AVAIT EVOQUEE, LE CORPS DE ROLF CHAPVET SE TRANSFORMAIT!

Ses traits tremblaient, le brouillard paraissait, s’infiltrer à travers toute sa peau. Une modification insensible commençait à dessiner un masque féminin d’une diabolique perversité sur les contours de son visage: l’atroce réalité de la Dame Noire et de ses sacrifces sanglants…

Oui, c’est bien vrai, je le confesse sans honte aucune, de mes propres mains, moi, sa mère, j’ai étranglé Rolf Chapvet.

“YOG… OH YOG SHOGGOTH… HUISH NYARTH’O… L’GEB… UAAH OGHTROP…”

And I saw with horror what happened: little by little, to the rhythm of the filthy invocation, the fog rose, pregnant with a vaguely human form.

It stretched, forming arms, a body, a whole infamous parody of being alive. Its mass vibrated, spirals twisted, stretched out in hideous extensions, surrounding Rolf in a caressing and monstrous embrace.

AND UNDER THE INFLUENCE OF THE TERRIBLE ENTITY HE HAD CALLED UP, ROLF CHAPVET’S BODY WAS TRANSFORMED!

His features trembled, the fog seemed to seep through all his skin. An imperceptible modification began to draw a feminine mask of diabolical perversity on the contours of her face: the atrocious reality of the Dark Lady and her bloody sacrifices…

Yes, it’s very true, I confess without any shame, with my own hands, I, his mother, strangled Rolf Chapvet.

Satellite no. 3 (Mar 1958) 103

The twin revelations no doubt strike readers differently today than they did in 1958. The narrator’s identity explains away how they know all they do about Rolf Chapvet, while at the same time almost constituting a sly poke at Lovecraft’s habit of silencing or ignoring mothers in his fiction. Her discovery of Rolf’s transgender activities—whether one considers that the occultist was possessed, as Asenath Waite was in “The Thing on the Doorstep,” or simply transformed in accordance with their wishes—no doubt strikes a chord considering the rejection and violence that many transgender people face today. It definitely invites new reading of the line “Il ne s’était jamais intéressé aux femmes, d’ailleurs, qu’il jugeait indignes de partager la vie d’un homme tel que lui.” (“He had never been interested in women, moreover, whom he considered unworthy of sharing the life of a man such as himself.”)

One might ask: who is “Celui qui suscitait l’effroi…”? Was it Rolf that was afraid of his mother, or was it the Dark Lady who instilled fear in the people around Ranwich?

I wonder how this story would have been received, if it had been translated and published in English decades ago. In terms of writing, a more skilled and erudite translator could no doubt do better with the prose. As a pastiche, it is of middling grade, neither the most excruciatingly dull or immediately compelling. What other writers might have picked up the idea of Yog-Shoggoth and expanded on it? Would transgender readers might have responded to this story differently than their cisgender peers?

Perhaps nothing. “Celui qui suscitait l’effroi…” has very little legacy today; not even a footnote in Mythos history. A very deep cut, but one that deserves to be better known.

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.

Deep Cuts in a Lovecraftian Vein uses Amazon Associate links. As an Amazon Associate I earn from qualifying purchases.

“Black God’s Kiss” (1934) by C. L. Moore

As to the work of C. L. Moore—I don’t agree with your low estimate. These tales have a peculiar quality of cosmic weirdness, hard to define but easy to recognise, which makrs them out as really unique. […] In these tales there is an indefinable atmosphere of vague outsidesness & cosmic dread which marks weird work of the best sort. How notably they contrast with the average pulp product—whose bizarre subject-matter is wholly neutralised by the brisk, almost cheerful manner of narration! Whether the Moore tales will keep their pristine quality or deterioriate as their author picks up the methods, formulae, & style of cheap magazine fiction, still remains to be seen.
—H. P. Lovecraft to William F. Anger, 28 Jan 1935, Letters to Robert Bloch & Others 227

C. L. Moore burst into the pages of Weird Tales in 1933 with “Shambleau”—a science fantasy that earned universal praise and introduced her character Northwest Smith. She followed that success with three more tales of Smith: “Black Thirst” (WT Apr 1934), “Scarlet Dream” (WT May 1934), and “Dust of the Gods” (WT Aug 1934). These stories were all self-contained, with a common setting and characters, but with no strong narrative continuity. These episodes all took place during Smith’s life as an interstellar outlaw, but there was no overarching plot between episodes, and few if any clues to put them in any order aside from order of publication.

Then in the October 1934 issue of Weird Tales, Moore introduced a new character—a fiery, red-headed warrior-woman in medieval France—Jirel of Joiry. In later years, recalling the character, Moore remembered:

Long, long ago I had thoughts of a belligerent dame who must have been her progenitor, and went so far as to begin a story which went something like this: “The noise of battle beating up around the walls of Arazon castle rang sweetly in the ears of Arazon’s warrior lady.” And I think it went no farther. So far as I know she stands ther eyet listening to the tumult of an eternal battle. Back to her Jirel of Joiry no doubt traces her ancestry.

Jirel’s Guillaume whom I so ruthlessly slew in the first of her stories, yet whom I can’t quite let die, was patterned after the drawing of Pav of Romne with which I illustrated her latest story, “The Dark Land” in Weird Tales. I made that drawing somewhere in the remote past, and have cherished it all these years in the confidence that someday it would come in handy. I meant to use it to illustrate “Black God’s Kiss,” first of the Jirel tales, but somehow the story got out of hand, and I’ve never since been able to introduce a situation it would fit until “The Dark Land.”
—C. L. Moore, “An Autobiographical Sketch of C. L. Moore,” Echoes of Valor 2, 37-38

Weird Tales Jan 1936

In later years, she would write of her two most famous redheads:

Shambleau and Jirel bear a close relationship to each other, and both, I believe, unconsciously reflect the woman I wish I could have been. I owe a great deal of my literary outpourings to Himself, My Unconscious.
—C. L. Moore, The Faces of Science Fiction

The basic plot, of a strange journey and a Faustian bargain, are familiar enough elements from a dozen weird fiction stories. Female protagonists, especially swordswomen, were rare. Robert E. Howard had included Bêlit in “Queen of the Black Coast” (WT May 1934), and long-time readers might recall R. T. M. Scott’s “Nimba, The Cave Girl” (WT Mar 1923), so it wasn’t as if Jirel was exactly the first to grace the pages of the Unique Magazine—but Moore brought her own unique style.

At least, H. P. Lovecraft thought so, and wasn’t shy to tell others about it:

Black God great stuff—real nightmare outsideness.
—H. P. Lovecraft to R. H. Barlow, 7 Oct 1934, O Fortunate Floridian 183

Oct. W.T. about average, on the whole. The Moore item is really very notable—full of a tensity & atmospheric suggestion of encroaching dream-worlds which none of the other authors seem able to achieve. I’ll try to look up the item in Astounding, even though it be les from the the hackneyed & conventional.
—H. P. Lovecraft to R. H. Barlow, 26 Oct 1934, O Fortunate Floridian 187

“The Black God’s Kiss”, despite overtones of conventional romance, is great stuff. The other-world descriptions & suggestions are stupendous.
—H. P. Lovecraft to Duane W. Rimel, 22 Dec 1934, Letters to F. Lee Baldwin et al. 248

Nor was Lovecraft alone in his praise, as the story received praise in “The Eyrie,” Weird Tales‘ letters pages, such as:

I (and I’m sure many others) want to hear a great deal more of Jirel. She’s the kind of person I’d like to be myself. A sort of feminine version of Conan the Cimmerian. He, too, is one of my favorites.
—Mary A. Conklin, Weird Tales Dec 1934

The creator of Cthulhu’s admiration for the tale can be easily understood; this is easily the most Lovecraftian of C. L. Moore’s early stories. Jirel’s descent into the tunnel recalls stories like Lovecraft’s “The Rats in the Walls” and “The Festival,” and her description is as pure an effort at non-Euclidean geometry as anything Lovecraft attempted:

There was something queer about the angles of those curves. She was no scholar in geometry or aught else, but she felt intuitively that the bend and slant of the way she went were somehow outside any other angles or bends she had ever known.
—C. L. Moore, “Black God’s Kiss” in Weird Tales Oct 1934

The comparison of Jirel with Conan is one that would be made again, as Jirel and the Cimmerian’s adventures continued. They were contemporaries, and their creators thought a bit alike, as they would find out through correspondence, when Robert E. Howard let her read his own story about a flame-haired French swordswoman, Dark Agnes de Chastillon. Moore’s Jirel stories tend to lean more into the sorcery than the swordplay; while she has a sword and uses it in “Black God’s Kiss,” her quest is a very un-Conan-like one for a sorcerous weapon to aid her where force of arms has failed, and in many of her other stories she faces supernatural threats where her blade is useless.

If many of the readers liked “Black God’s Kiss,” at least one of them did not:

The Black God’s Kiss was by far the poorest C. L. Moore story yet. The first three of C. L. Moore’s tales were excellent, but the last two were rather pediculous.
—Fred Anger, Weird Tales Dec 1934

William F. Anger’s sour note in “The Eyrie” might be forgotten, except for one coincidence: he had become a correspondent of H. P. Lovecraft. Though Lovecraft had not yet started to correspond with C. L. Moore, as he later would, he felt obliged to defend the merits of Moore’s fiction, including “Black God’s Kiss”:

Regarding the Moore stories—one has to separate the undeniably hackneyed & mechanical romance from the often remarkable background against which it is arrayed. “The Black God’s Kiss” had a vastly clever setting—the pre-human tunnel beneath the castle, the upsetting of gravitational & dimensional balance, the strange, ultra-dimensional world of unknown laws & shapes & phenomena, &c. &c. If that could be taken out of the sentimental plot & made the scene of events of really cosmically bizarre motivation, it would be tremendously powerful. The distinctive thing about Miss Moore is her ability to devise conditions & sights & phenomena of utter strangeness & originality, & to describe them in a language conveying something of their outre, phantasmagoric, & dread-filled quality. That in itself is an accomplishment possessed by very few of the contributors to the cheap pulp magazines. For the most part, allegedly “Weird” writers phrase their stories in such a brisk, cheerful, matter-of-fact, colloquial, dialogue-ridden sort of style that all genuine ene of shadow & menace is lost. So far, Miss M. has escaped this pitfall; though continued writing for miserable rags like the current pulps will probably spoil her as it has spoiled Quinn, Hamilton, & all the rest. The editors will encourage her worst tendencies—the sticky romance & cheap “Action”—& discourage everything of real merit (the macabre language, the original descriptive touches, the indefinite atmosphere, the brooding tension, &c.) which her present work possesses. Nothing will ever teach the asses who peddle cheap magazines that a weird story should not & cannot be an “action” or “character” story. The only justification for a weird tale is that it be an authentic & convincing picture of a certain human mood; & this means that vague impressions & atmosphere must predominate. Events must not be crowded, & human characters must not assume too great importance. The real protagonists of fantasy fiction are not people but phenomena. The logical climax is not a revelation of what somebody does, but a glimpse of the existence of some condition contrary to nature as commonly accepted.
—H. P. Lovecraft to William F. Anger, 16 Feb 1935, LRBO 229

While Lovecraft never wrote these exact words to C. L. Moore, when they did get to corresponding she had her own response:

Also, since I’m disagreeing with everything today, I’ll have a shot at your dislike for romance contrasted with your love and understanding of fantasy. You don’t ahve to take Dumas any more literally than you do Dunsany. Of course lots of people probably do look persistently through rose-colored glasses, but then dear, sincere old Lumley believes implicitly in his phantasms. To me it’s just as pleasant to imagine during the duration of the story that there is a loely springtime world people exclusively by handsome heroes and exquisite heroines and life is one long romp of adventure with no unpleasant attribtues at all, as it is to believe for the length of the story that time, space and natural law can be elastic enough to permit the existence of a Shambleau or a Cthulhu (have I spelled him right?). Your point, of course, is that to be acceptable as release-literature the hapenings must be incredibly outside, not aganst the phenomena of nature. Does that mean that you can’t with self-respect, enjoy Howard’s gorgeous Conan sagas, which are surely pure romance for the most part?
—C. L. Moore to H. P. Lovecraft, 11 Dec 1935, Letters to C. L. Moore and Others 88-89

A large part of the charm in the early Moore stories, be they tales of Northwest Smith or Jirel of Joiry or science fiction tales like “The Bright Illusion” (Astounding Stories Oct 1934) is the imaginative and lush descriptions, often trying to capture in words some utterly alien emotion or experience above and beyond what anyone might imagine a young woman working as a secretary in an Indianapolis bank during the Great Depression might ever dream of. Yet she did dream them, and her early fantasies made a mark.

There are two interesting sequels to “Black God’s Kiss.” The first is quite literally a direct sequel: “Black God’s Shadow” was published only a couple months later in the December 1934 issue of Weird Tales. This would be the first direct sequel she had ever written, a step away from the disconnected adventures of Northwest Smith—and while she never developed the setting of Joiry with as much depth as Robert E. Howard did the Hyborian Age for Conan, it was still a step in the direction of the fantasy worlds that would follow in coming decades.

The second sequel is more complicated. In early 1934, Lovecraft’s young friend R. H. Barlow began to correspond with C. L. Moore. Barlow learned that Moore was in talks with William Crawford to try and publish some of her stories. Barlow was an amateur printer and bookbinder, and wanted to publish a small edition of her stories. The correspondence between C. L. Moore and Lovecraft actually began when Barlow enlisted Lovecraft’s aid to try and convince here to give Barlow the good stories:

I shall be glad to cooperate in any way possible, & will endeavour at the earliest opportunity to write the authoress such a letter as you suggest—pointing out sound as distinguished from commercial lines of development, yet avoiding any air of supercilious fault finding or lack of appreciativeness. There is no question but that her work possesses a strain of authentic cosmic alienage & extreme originality found in no other weirdist since Klarkash-Ton—a pervasive atmospheric tension, & a curious facility in evoking images of utter trangeness & suggesting monstrous gateways from the tri-dimensional world to other spheres of entity.
—H. P. Lovecraft to R. H. Barlow, 16 Mar 1935, O Fortunate Floridian 217

There was some finagling, but eventually Barlow and Lovecraft convinced Moore to allow Barlow to publish a small edition containing “Shambleau,” “Black Thirst,” and “Black God’s Kiss”—Lovecraft considered her best stories at the time. As it happened, neither Barlow or Crawford’s volumes ever came to press, although Barlow did print and bind some other works of Moore’s, notably a few copies of “Were-Woman.”

Without “Black God’s Kiss” and Jirel of Joiry, H. P. Lovecaft and C. L. Moore may never have begun to correspond—which would have changed the trajectory of both their lives.

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard and Others and Sex and the Cthulhu Mythos.

Deep Cuts in a Lovecraftian Vein uses Amazon Associate links. As an Amazon Associate I earn from qualifying purchases.