Author: greyirish

Her Letters to Robert E. Howard: Lexie Dean Robertson

In 1920, Lexie Dean Robertson (25 Jul 1893 – 16 Feb 1954) and her husband James Franklin Robinson moved to the small town of Rising Star, about 12 miles East of Cross Plains, TX. She was a schoolteacher and poet, whose work was gaining wider publication in newspapers and poetry journals through the 1920s and 30s, including the publication of her 1928 collection Red Heels. In 1939 Lexie Dean Robertson was named the Poet Laureate of Texas, the first native Texan to be awarded that honor. Given that Robertson lived right down the road from Robert E. Howard, who was also a published poet, fans might wonder if the two had ever met or corresponded.

The best answer I can give is: maybe.

There are no overt references to Lexie Dean Anderson or her poetry in the surviving letters of Robert E. Howard; nor is her address included on any of Howard’s surviving address lists. The only mention of Rising Star in Howard’s letters is in reference to a car accident when, in late December 1933, he struck a traffic light that had been set up in the middle of the street. However, there are some scraps of evidence in other sources that suggest they might have met or corresponded, at least briefly.

He also says that he can’t find Cross Plains in the atlas but wants to meet
me when he comes to Dallas in October to lecture on modern poetry — a kind
of lecture tour over the country, I gather.
—Robert E. Howard to Tevis Clyde Smith, c. July 1939, Collected Letters 1.349

“He” was Benjamin F. Musser, a poet from Atlantic City, New Jersey, and editor of Contemporary Verse and JAPM: The Poetry Monthly, who was headed West in mid-late 1929. In the September 1929 issue of Contemporary Verse, he gave one address stop as “c/ Mrs. J.F. Robertson, Box 303, Rising Star, Texas, no later than October 12.” This wouldn’t be strange, Robertson was a contributor to Musser’s poetry magazines, just as Robert E. Howard himself was. Some years later, Howard seems to allude that he met Musser:

I once met a noted poet, who had been kind enough to praise my verse most highly, and with whom I’d had an enjoyable correspondence. But I reckon I didn’t come up to his idea of what a poet should be, because he didn’t write me, even after he returned East, or even answer the letter I wrote him. I suppose he expected to meet some kind of an intellectual, and lost interest when he met only an ordinary man, thinking the thoughts and speaking in the dialect of the common people. I’ll admit that after a part-day’s conversation with him, I found relief and pleasure in exchanging reminiscences with a bus driver who didn’t know a sonnet from an axle hub.
—Robert E. Howard to H. P. Lovecraft, 6 Mar 1933, Collected Letters 3.25

Howard did not buy his first car until 1932, so the bus would be the logical means of transport to and from Rising Star, unless he hitched a ride. That Lexie Dean Robertson entertained in Rising Star seems is apparent from a passage in a letter from Howard’s friend Harold Preece to his sister Lenore Preece:

[Robert E. Howard] did meet at least one professional writer—Lexie Dean Robertson, the versifier, who lived over at Rising Star in the same county. But I regarded Lexie as a nice, big fat gal with cultural interests rather than as a poet. Yet, who couldn’t help but like her?
—Harold Preece to Lenore Preece, 16 Jan 1965, The Howard Collector 234-235

This assertion that Howard met Lexie Dean Robertson was repeated by another of Howard’s friends:

“Bob, I heard that the poet, Lexie Dean Robertson, invited you over to her house for a dinner. She wanted you to meet some of her friends who are writers. She wanted you to be in a writer’s group she was trying to organize.”

Bob looked at me frowning. “That little woman in Rising Star?”

“Yes. She’s a nice little person. I know her. Did she invite you over one time?”

Bob groaned. “One time? Hell, I only went once, but I seem to remember she had a dozen pink-lace parties she tried to invite me to.”

“You only went once?”

Bob became exasperated. “Yeah. Once. Damn it, girl, if you make a living writing for the pulps, you don’t have time to go to pink teas.”
—Novalyne Price Ellis, One Who Walked Alone 179

The idea that Howard knew Lexie Dean Robertson, or at least knew of her and was familiar with some of her work, has been strengthened by Howard scholar Rusy Burke, who pointed out that both Robertson and Howard had poems titled “Recompense” with similar rhyme schemes. Robertson’s poem appeared in her collection Red Heels, which Howard’s is undated but first appeared in Weird Tales (Nov 1938). Burke has suggested that Howard’s poem may be a response to Robertson’s.

Taken together, there is reasonable evidence that around October 1929, when Ben Musser stopped over in Rising Star with the Robertson’s, Robert E. Howard accepted her invitation to her little literary salon. If we take Novalyne Price Ellis’ exchange at face value this might have been one of several invitations, that given the distance, were likely sent via post. It seems fairly evident from the lack of references in Howard’s letters that such correspondence is apocryphal at best, and probably did not cover much beyond invitations and polite refusals.

The reference to “pink teas” is a disparaging one, referring to a then-popular style of formal social gathering which came to be associated with superficiality and effeminacy. “Pink tea poets,” a term attributed to Texas writer J. Frank Dobie (though I have not been able to find where he ever used the term), was applied to middle-aged women poets whose verse was considered inconsequential, more interested in the social aspect of being a poet—poseurs, for lack of a better word. Howard does use the phrase in his letters, e.g.:

I want to send a copy, for one thing, to the editor of the Poet’s Scroll, who used to reject my verse because he said it was not rhythmic, whereas he didn’t have the guts to admit the real reason — which was that it was entirely too brutal for him and his pink tea laureates.
—Robert E. Howard to Tevis Clyde Smith, c. Oct 1931, Collected Letters 2.208

Looking back at his friendship with women poets and his discussions of the same in his letters, it seems likely that Howard did not disrespect Robertson as a poet, but probably felt uncomfortable (even disdainful, if Novalyne Price Ellis’ account is taken at face value), with the particular atmosphere of such decorum as a formal tea party. One might well imagine him as the barbarian among the lace doilies, at least in his own mind.

For her part, it seems likely that if Lexie Dean Robertson did extend an invitation to Howard, it was probably a sincere one. It was a lonely country for writers and poets of any stripe, and being so close geographically, it seems a pity that the two of them were not closer socially as well. Alas, some connections don’t click.

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.

“The Ballad of Conan” (1983) by Anne Braude

Tune: “When I Was A Lad” (H. M. S. Pinafore)
—Anne Braude, “The Ballad of Conan” in Niekas #31 (1983), 41

The first fandom of Robert E. Howard’s Conan of Cimmeria arose in the 1930s, when the adventures of the barbarian were published in the pages of Weird Tales. Some fans, including R. H. Barlow, Emil Petaja, Charles B. Hornig, Alvin Earl Perry, and P. Schuyller Miller wrote to Howard—and the Texas pulpster wrote back, answering questions, sometimes gifting manuscripts of his stories, subscribing to fan publications like The Fantasy Fan, and providing unpublished stories and poetry for fanzines like The Phantagraph to publish as well.

This early interaction with fandom endeared Howard to his fans, and helped provide the basis for the first fan-publications, like Miller & Clark’s “A Probable Outline of Conan’s Career” in The Hyborian Age (1938), a one-shot zine published after Howard’s death by eager fans and containing Howard’s worldbuilding-essay of the same name. However, early desires to publish a collection of Howard’s Conan stories came to naught in the 30s; while the Texan had fans, he lacked anyone with the entrepreneurial spirit to start their own publishing business like August Derleth and Donald Wandrei did when they established Arkham House in 1939 to print the work of H. P. Lovecraft, who died the year after Howard passed away.

Following Howard’s death in 1936, his works passed to his father, Dr. I. M. Howard, who survived his son; Dr. Howard largely entrusted his son’s literary legacy to his agents, the Otis Adelbert Kline Agency, and several previously unpublished works appeared in the pages of Weird Tales, which continued to pay Dr. Howard the monies they owed his son. Still, within a few years publications dwindled, and no new Conan material was forthcoming in the 1930s. One by one, the first caretakers of Howard’s legacy passed: Farnsworth Wright, editor of Weird Tales, died in 1940; Dr. Howard joined his wife and son in 1944; Otis Adelbert Kline passed away in 1946. Dr. Howard willed the rights to his son’s material to his friends the Kuykendalls, and Kline’s agency was taken up by his associated Oscar Friend. Slowly, new published opportunities emerged.

In 1946, Arkham House published the collection Skull-Face and Others, and in 1950 Gnome Press published Conan the Conqueror, the first in a series of Conan titles. These collections in hardcovers weren’t just found new fans—and a more organized fandom. The first fanzine devoted to Howard’s creation was Amra, which began publication in 1956, and fan Glenn Lord got the ball rolling on Howard scholarship with The Howard Collector, founded in 1961. In the late 1960s and 70s, paperback reprints of these books exploded in popularity, part of the rise in paperback fantasy that included the Hobbit and The Lord of the Rings by J. R. R. Tolkien, and the Ballantine Adult Fantasy series that began in 1969.

In 1970, Marvel Comics published the first Conan the Barbarian comic, adapting and expanding his adventures into a new medium. The series and its sister magazine title Savage Sword of Conan would run for decades, drawing comic fans to read the stories as much as they drew fans of Howard’s fiction to buy the comics. In 1982 when the film Conan the Barbarian starring Arnold Schwarzenegger in the title role appeared on screens, it was swiftly followed by a tie-in comic from Marvel’s Conan creative team.

All of this increased fan activity, such as the Hyborian Legion and the Robert E. Howard United Press Association (founded in 1972). Conan was no longer an obscure hero from the pages of Weird Tales; the Cimmerian had become a staple of science fiction and fantasy, an archetype of barbarians, fighters, and rogues, a multi-media figure well-known and established in fandom—and the serious critical study of Robert E. Howard’s life and fiction were picking up, echoing the scholarly interest that Lovecraft had attracted a decade earlier.

Which is where things stood when fan Anne Braude wrote the jocular (but largely accurate) “Ballad of Conan” for the Conan-heavy issue of the fanzine Niekas in 1983. Drawing on the canonical Conan tales then widely available in paperback, rather than the comics adventures or the recent film. Unlike “I Remember Conan” (1960) by Grace A. Warren, this is tongue very much in cheek, showing someone familiar with the material but decidedly irreverent. All in good fun.

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 Robert E. Howard: Lenore Preece

Friendships kept converging and, through letters, kept broadening. Bob began writing also to my sister, Lenore, who was winning poetry prizes at the University of Texas, and to Booth Mooney, a Lone Scout and son of an old grassroots Baptist rebel in the Bible-tamed cowtown of Decatur. […]  He published verse—probably some of his best—in a little type-written journal of one copy passed through the mails, and called The Junto after Benjamin Franklin’s coterie in Philadelphia. Booth Mooney initiated the publication after a session of us two on a cold rainy day in Decatur. Lenore afterwards inherited it from Booth.
—Harold Preece, “The Last Celt” in The Last Celt: A Bio-Bibliography of Robert E. Howard 96

Honey Lenore Llewellyn Preece (17 Jan 1912 – 7 Dec 1998), more generally known simply as Lenore Preece, was one of the younger sisters of Harold Preece (16 Jan 1906 – 24 Nov 1992). The Preeces were Texans who lived in Austin, had literary interests, writing short stories and poetry, some of which were submitted to contests or competitions.

Harold Preece was a Lone Scout, an offshoot of scouting that was popular in Texas, where scattered settlements might not support a traditional Boy Scout troop. Scouting would be carried out largely via mail, and this lent itself to amateur journalism, with some Lone Scouts publishing “tribe papers,” small self-published ‘zines with news, essays, poetry, etc. Some Lone Scouts then pivoted toward other forms of amateur journalism, reaching beyond the Lone Scout organization in their literary and publishing interests. So it was that former Lone Scouts like Booth Mooney made connections with like-minded friends and drew them into an amateur press publication called the Junto, whose contributors included Robert E. Howard, Truett Vinson, Harold Preece, and his sisters Lenore, Katherine, and Louise.

In Robert E. Howard’s surviving correspondence, letters to Harold Preece begin to appear in 1928, roughly when the Junto began publication. No letters from Howard to Lenore Preece survive, but it seems reasonable that they were introduced through the Junto, as his first comments mentioning her are in relation to the amateur newsletter.

I hope to hell Mooney puts some of yours and Truett’s work in the next Junto. Most of the last was a lot of hokum, though Harold and Lenore did good work.
—Robert E. Howard to Tevis Clyde Smith, c. Nov 1928, Collected Letters 1.241

In 1928, Lenore Preece was 16 years old, still in high school. Robert E. Howard, who was a few years old (born 1906, so the same age as her brother Harold), had graduated from high school and begun landing stories and poems in the pulps. Despite her age, Lenore was intelligent and must have had some force of character; when Preece was no longer able to continue editing and publishing the Junto in late 1929, she took over editing and publishing. The first issue she published was lost, but later issues made the rounds, and she kept the Junto afloat for another year—at which point no doubt cost, her graduation from high school and acceptance at the University of Texas in Austin, and her job at a local hospital (according to the 1930 Federal census) likely impacted her time and ability to continue.

The Junto became a casualty of the depression and of Lenore’s heavy college schedule. Nor did a proposed gathering of Junto readers ever materialize.
—Harold Preece to Glenn Lord, 11 Jan 1966, The Howard Collector 240

Lenore and Robert’s earliest contact would have been through the shared medium of the Junto, but at some point they also clearly began a separate correspondence, just as Harold and Robert did. When this flow of letters started and how heavy it was, we have no clear indication, since Howard rarely spoke of his other correspondents in his letters. They were definitely in at least occasional contact in 1930, when the next reference to his correspondence with Lenore is made in Howard’s letters:

I got the copy of the Longhorn though I was a long time in acknowledging receiving it to Lenore. I enjoyed her poems very much. They stood out from the muck and drivel which characterizes all college magazines.
—Robert E. Howard to Harold Preece, 4 Jan 1930, Collected Letters 2.3

The Longhorn was the literary magazine of the University of Texas at Austin. Howard had some experience with college magazines from his time in Brownwood, TX, and his association with friends who encouraged his contribution to magazines like Daniel Baker Collegian and the Howard Payne Yellow Jacket. Howard’s letters to her brother Harold contain occasional comments about Lenore, but are insufficient to say how well she and Bob kept in touch:

Speaking of poets, thanks very much for the poem you sent me — the one by Lenore. That is a truly splendid piece of work, as indeed, all of your sister’s work is. I have no hesitation in declaring that she will be some day — and that soon — recognized as one of the foremost poets of the world. She should make an attempt to bring out her work in book form. To my mind she is far superior to Edna St. Vincent Millay right now.
—Robert E. Howard to Harold Preece, c. Oct or Nov 1930, Collected Letters 2.90

I imagine that Lenore finds anthropology a very interesting subject; it is one I would like to explore myself, but I’ll never have a chance, I reckon. I certainly hope she gets the scholarship she is working for, and feel confident of her ability to do so. However, I see no reason why her scientific studies should affect her poetry. It should merely widen her poetic horizons; there is no richer field for the poet than the study of man from the primitive slime to the ultimate and unredeemable slime of civilized sophistication.
—Robert E. Howard to Harold Preece, 24 Nov 1930, Collected Letters 2.112

Still, they shared an avid interest in not just writing poetry, but seeing it published. The final echo of the Junto saga was a proposal by Juntite Alvin P. Bradford to self-publish a small collection of their poetry, under the proposed title Virgin Towers. Howard, Lenore Preece, and others sent Bradford copies of their poems, but ultimately nothing came of the endeavor. In 1932, Lenore Preece, Clyde Smith, and Robert E. Howard approached Christopher House in Boston to publish a collection of poems to be titled Images Out of the Sky, but the venture fell apart when the publishers asked for money for the printing (So Far the Poet… xxvi).

Howard’s letters regarding this affair suggest he was not in regular contact with Lenore:

I guess you’re right about the Virgin Towers business. I’ll send Bradford the fish and a half, but not till I write him and ask him what the Hell. I have an idea the Juntites wouldn’t kick in with the required dough. I hope to Hell you and I can bring out a volume of verse soon. I got one of those sterotypes from Lenore, by the way of Mooney, myself, and I reckon everybody connected with the Junto got one or more.
—Robert E. Howard to Tevis Clyde Smith, week of 18 May 1931, Collected Letters 2.163

I’ve been patiently waiting for the return of my verse from Bradford, and I don’t know why in Hell he hasn’t sent it, or at least written me. I’m getting fed up on this sort of treatment. If he doesn’t send them pretty damned soon, I’m going to San Antonio after them. Have you heard anything from him, or from Lenore?
–Robert E. Howard to Tevis Clyde Smith, c. Sep 1931, Collected Letters 2.205

What Bob and Lenore might have written about, besides the Junto, poetry, and the possible publication of a volume of poems to which both contributed, is purely speculative. More than likely, their correspondence was sporadic, driven by events (Christmas cards and the like) more often than a free flow of ideas and keeping in touch as were Bob’s letters with her brother Harold. The one thing we may say for certain is that Howard held Lenore Preece’s poetry in high regard:

But if a discerning critic like Lovecraft likes my stuff, then the world will certainly be enriched by our book, because both your poems and Lenore’s are superior to mine. (I say this not in mock humility, but because it’s true.)
—Robert E. Howard to Tevis Clyde Smith, c.Mar 1932, Collected Letters 2.259

You know, the finest poets the Southwest has ever produced are absolutely unknown, and are not even listed in the Texas Almanac. (Neither am I, for that matter, though it lists dozens of youngsters who never sold a line for cash in their life.) They are my very good friend Tevis Clyde Smith Jr., of Brownwood, and the sister of another friend, Lenore Preece of Austin. […] The other poet — or poetess — I mentioned, Lenore Preece, I have never seen, but we used to correspond, and to my mind she is superior to any other woman-poet America has yet produced. As I said before, I do not consider myself an art critic; but I do believe that most critics would admit that Lenore and Clyde are real poets.
—Robert E. Howard to H. P. Lovecraft, 6 Mar 1933, Collected Letters 3.30

After the poetry book fizzled, Lenore Preece is seldom mentioned in Howard’s letters, and likely the two drifted apart. Lenore’s college yearbook for 1934, the year she graduated, suggest how busy she was. Howard for his part was writing full time, traveling when he could, caring for his mother, and dating Novalyne Price. It would not be surprising if one or the other let things trail off as life got full of other things.

No letters from Lenore to Bob or vice versa are known to survive. We might be thankful that in later years, when Howard scholarship was rooting out old friends, Lenore was able to find copies of the Junto and assist her brother Harold in locating some of his old letters from Robert E. Howard, which have expanded immeasurably on our store of information about Bob during these crucial years when he was finding his footing as a pulp author, but still kept a toehold in the amateur writing and writing community that encouraged his literary pursuits.

Note: Credit must be given to Rob Roehm, who has done so much work on the Junto and its contributors, and in editing Howard’s letters. Without his scholarship, far less information on the Junto and Lenore Preece’s contributions would be available.

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.

“U.S. Fish and Wildlife Services Inspection Report No. IF-32651” (2024) by Sarah Hans

Have any of these yokels even seen a Black woman before?
—Sarah Hans, “U.S. Fish and Wildlife Services Inspection Report No. IF-32651” in Arkham Institutions (2024) 137

“The Shadow over Innsmouth” is one of Lovecraft’s most quintessential tales, not just in the sense that it has become one of the core stories for his artificial mythology, but because when you strip down the story to its fundamentals it is one of the quintessential stories of its type: a civilized intruder tale. Someone from wider civilization travels to a liminal community, someplace that is, whether or not it is physically far away, somehow isolated culturally from the wider network of the world we know, and there’s something wrong there.

What is wrong and who does the intruding vary. In The Wicker Man (1973), a police officer finds a neo-pagan religion up to no good. In Midsommar (2019), tourists go to a remote Swedish village and find a pagan survival group up to no good. The essential framework is supremely adaptable, and most importantly, it leaves a great deal of room for novelty and reinvention. When Lovecraft used the idea in “The Shadow over Innsmouth,” the idea wasn’t new; he was riffing off stories like Herbert Gorman’s “The Place Called Dagon” (1927) and Algernon Blackwood’s “Ancient Sorceries” (1908). What Lovecraft added was the twist: that the intruder was not really an intruder at all, but was akin to the horrors.

Innumerable versions of this basic idea have played out through the Cthulhu Mythos, sometimes revisiting and recapitulating “The Shadow over Innsmouth,” sometimes with other locations. Stories like “Satan’s Servants” (1949) by Robert Bloch and “The Moon Lens” (1964) and “The Horror Under Warrendown” (1997) by Ramsey Campbell all riff on the basic concept, while La Planète aux Cauchemars (2019) by Mathieu Sapin & Patrick Pion, “The Chabad of Innsmouth” (2014) by Marsha Morman, and now with “U.S. Fish and Wildlife Services Inspection Report No. IF-32651” (2024) by Sarah Hans are examples of revisiting and updating the Innsmouth story itself.

With a few changes.

Before I exit the truck, I get my gun out of the glovebox. I do have a permit for it, but I’m not supposed to carry one while I’m on official duties. I can’t risk being caught in the middle of nowhere unarmed, though. I work alone most of the time and sundown towns don’t exactly advertise themselves
—Sarah Hans, “U.S. Fish and Wildlife Services Inspection Report No. IF-32651” in Arkham Institutions (2024) 138

The pitch for Arkham Institutions is “to explore how the people who run these towns and their institutions deal with the eldritch abominations of Lovecraftian terror” (back cover text). Which is as good a reason why a Fish & Wildlife Service agent will pop into Innsmouth for an inspection of the Innsmouth Fisheries as any other reason why someone might intrude on this liminal community.

Hans’ Innsmouth isn’t exactly Lovecraft’s, and the story doesn’t try to recapitulate the whole narrative. It is a contemporary setting, there’s no mention of the government raid of 1927, no reference to the Marsh Refinery. The business of the town is fishing, and Agent Cherise Brown has no ancestral links to the inbred locals. What plays out is a very different story that takes inspiration from Lovecraft—and probably wouldn’t be very comprehensible unless you’re familiar with that story—but tries to do something original with the idea.

The central idea is one I can dig: no liminal community can remain unvisited forever. Innsmouth was always going to receive some outside visitor who would cause problems. The question was not a matter of if it would happen, but who would intrude and when, and how the community would respond to that intrusion. It is an idea that suggests different possibilities—when would Innsmouth be no longer able to hide? As timeless as the locale seems in Lovecraft’s tale, in the context of how the world has developed after his death, it is easy to see how fragile Innsmouth’s isolation really was.

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.

Innsmouth (2015)

インスマスを覆う影 (Innsumasu o Oou Kage, 1994). Return to Innsmouth (1999). Dagon (2001). Innsmouth Legacy (2004). Cthulhu (2007). Innsmouth (2015). H. P. Lovecraft’s The Deep Ones (2020). The Innsmouth School for Girls (2023). H. P. Lovecraft’s The Shadow over Innsmouth (2024).

Those titles don’t even cover the entire cinematic legacy of H. P. Lovecraft’s “The Shadow over Innsmouth,” which includes a number of short films, television episodes, and a broad thematic influence that crops up in a number of films. Innsmouth, with its relatively accessible settings, modicum of action, near-human creatures that are fairly easy to depict with make-up and prosthetics, and a combination of folk, cosmic, and body horror vibes is one of the most popular and identifiable works for filmmakers to either adapt, riff on, or incorporate into their own original works.

Each film is unique, each faces its own limitations and creative choices, which makes the variations on the familiar theme interesting for comparison with the others. So what sets Innsmouth (2015) apart from its fellows?

Innsmouth (2015) is an 11-minute short film, directed by Izzy Lee, written by Izzy Lee and Francesco Massaccesi based on the novella by H. P. Lovecraft, and starring Diana Porter and Tristan Risk. Cinematographer was Bryan McKay, and they even used the exterior of the Wentworth Coolidge Mansion, which Lovecraft actually visited (Horror Guide to Northern New England 211).

The story is a highly abbreviated adaptation of “The Shadow over Innsmouth” crossed with a police procedural: Detective Olmstead travels to Innsmouth to solve a murder, and finds some unexpected genealogical (and gynecological) revelations. As Izzy Lee put it:

Innsmouth was created to make [Lovecraft] roll over in his grave a little by having the cast 98% female and switching the gender roles. […] there’s also a ton of light being shed on how film excludes central female characters. I wanted to create a film where women call the shots onscreen, in nearly every role.
—quoted in Joe Yanick’s “Izzy Lee puts a New Spin on Lovecraft with Short INNSMOUTH” (Diabolique, 8 Mar 2016)

The result is, like most shorts with hard budget limitations, a bit bare-bones. One of those works that promise something a bit more than can be delivered in the running time. It would have been nice to have seen this premise stretched out to feature length, more atmosphere, and characters and plot given more time to develop. Yet within the constraints, Lee seems to have achieved her directorial goals.

Most of the cast is women, and that results in a shift in focus away from the normally patriarchal stories of Innsmouth. In The Deep Ones (2020), the point is made explicit that this is a story about fish men impregnating human women; in Cthulhu (2007), the prodigal son is not exactly welcomed home, but is expected to get busy fairly immediately with breeding the next generation of Deep One hybrids. The male characters in these stories rarely come out sympathetic, and the women characters are often fairly eager to accommodate.

KATHERINE 
Asses are made to bear, and so are you.

PETRUCHIO 
Women are made to bear, and so are you.
—Shakespeare, The Taming of the Shrew, Act II, Scene 1

Lee and Massaccesi’s script doesn’t ignore the Deep One colonization project angle, but they do but their own twist on it, which is aided by some relatively simple but very effective props/makeup effects. Picture Innsmouth as more matriarchal and more fishlike in their reproduction and you get the gist.

Detective Diana Olmstead (Diana Porter) arrives on the scene of a bizarre death: a body with a strange bite wound and a mysterious egg sac on her back. A clue leads her to Innsmouth, where she meets a seductive and horrific fate in the form of Alice Marsh (Tristan Risk: American Mary, The Editor, ABCs of Death 2). Innsmouth explores the “monstrous feminine” with an all-female cast and two male extras. This is notable because Lovecraft’s universe is traditionally male-dominated.

You can expect nudity, blood, egg sacs, gills, teeth, claws, and a soon-to-be notorious scene with Tristan Risk.
—”Innsmouth” at H. P. Lovecraft Film Festival website

Part of the short film’s fame comes from one scene that it would be unfair to spoil. It is enough to say that of all the films that have tried to capture something of the sexual and body horror that Lovecraft implied in his story but could never put on the page, Izzy Lee’s “Innsmouth” may be the most daring in trying to depict it. Kudos to Tristan Risk for her work in bringing that to the screen. In the hands of a less conscientious director, the camera might have lingered too long and crossed the line into exploitation, but I think the brief glimpse into the eye of madness was the mingled shock and titillation needed to set this short film apart.

As with many short films, the length ultimately works against it. This film whets the appetite for a more daring, less traditional reimagination of Lovecraft’s story that treats the subject seriously and isn’t afraid to break a few taboos if it gives the final product some punch, but doesn’t completely satisfy. Lovecraftian film fans who appreciate more mature fare should watch this at least once; filmmakers tackling Innsmouth should challenge themselves to see what works here.

After its initial run on the film festival circuit, Innsmouth (2015) was available for a time on DVD from Nihil Noctem films, though it is now out of print. As of this writing, the film is available for streaming on Shudder.

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.

“Of Gold and Sawdust” (1975) by Samuel Loveman

Antisemitism

The following article deals explicitly with antisemitism in a historical context. Frank discussion of these matters requires the reproduction of at least some samples of antisemitic speech from historical sources (e.g. Lovecraft’s letters). As such, please be advised before reading further.

“American literature has produced three great writers of terror fiction: Edgar Allan Poe, Ambrose Bierce and Howard Phillips Lovecraft. It has been my good fortune—certainly, no inconsiderable one—to have been on intimate terms with tow of these: Ambrose Bierce and Howard Phillips Lovecraft.
—Samuel Loveman, “Howard Phillips Lovecraft” in The Arkham Sampler (Summer 1948)

For a matter of three years and more I was actually in daily association with him—years of plenitude and literary activity; years of happiness. I can safely assert that Lovecraft’s conversation takes its place among the masters of that brilliant but difficult art.
—Samuel Loveman, “Lovecraft as a Conversationalist” in the Howard Phillips Lovecraft Memorial Symposium (1958)

During that period I believed Howard was a saint. Of course, he wasn’t. What I did not realize (or know) was that he was an arrant anti-Semite who concealed his smouldering hatred of me because of my taint of Jewish ancestry. It would be impossible for me to describe the smug, cloaked hypocrisy of H.P.L.
—Samuel Loveman, “Of Gold and Sawdust” in The Occult Lovecraft (1975), 22

H. P. Lovecraft came into contact with Samuel Loveman (1887-1976) in 1917; the two shared a love of poetry and Classical themes, and with their correspondence, Loveman was drawn back into amateur journalism.

Loveman has become reinstated in the United through me. Jew or not, I am rather proud to be his sponsor for the second advent to the Association. His poetical gifts are of the highest order, & I doubt if the amateur world can boast his superior.
—H. P. Lovecraft to Rheinhart Kleiner, 8 Nov 1917, LRK 93

Lovecraft’s antisemitism, so adamant when speaking about the faceless, anonymous mass of Jews as a people, often broke down at the individual level. Loveman and Lovecraft became close friends, and their acquaintence brought Lovecraft into contact with the poet Hart Crane and his circle. In her memoir, Sonia H. Greene claimed that when she wished to prove to Lovecraft that his antisemitic prejudices were bunk, she invited both HPL and Loveman to New York. During the period of Lovecraft’s marriage and inhabitation of New York (1924-1926), the two were closely associated, sometimes seeing one another on a daily business, and for a time were neighbors at 169 Clinton Street. When thieves broke into Lovecraft’s apartment and stole his clothes and his wife’s suitcase, they also stole an expensive radio set that Loveman had secured with HPL.

Loveman and Lovecraft did not always move in exactly the same circles, however. For one, Loveman was a working bookman, always either employed or operating as a bookseller on his own account, while Lovecraft perpetually failed to find gainful employment. For two, Loveman was gay, a fact that Lovecraft never directly alludes to (and possibly was ignorant of); Loveman’s homosexual affairs are absent in Lovecraft’s letters, and largely only became more widely written about in later decades. After Lovecraft left New York, their lives drew apart, though they seem to have remained in correspondence until Lovecraft’s death.

For the next few decades, Loveman was a bookman. He developed a somewhat infamous reputation for his fanciful catalogues and a few inept attempts at forgery. As Lovecraft’s posthumous star waxed, Loveman produced three memoirs of his friend: the largely laudatory “Howard Phillips Lovecraft” (1948) that barely mentions Lovecraft’s xenophobia in New York, the anecdotal “Lovecraft as a Conversationalist” (1958), and the much more barebones and critical “Gold and Sawdust” (1975), written near the end of his life and addressing, for essentially the first time in print, his reaction to Lovecraft’s antisemitism.

So what changed Loveman’s attitude?

During Lovecraft’s lifetime, he had several Jewish correspondents, including Sonia H. Greene, Adolphe de Castro, Robert Bloch, Julius Schwartz, and Kenneth Sterling. While Lovecraft was an antisemite, these people were still his friends and loved ones; as such, his letters to them are notably absent of anti-Jewish sentiments. Even when Lovecraft was discussing the Nazis with a teenaged Robert Bloch in late 1933, HPL was careful to talk around certain issues, never once mentioning Jews or the Nazis’ antisemitic policies directly, e.g.:

Regarding the defeat of disproportionate cultural & standard-building influence by sharply-differentiated minority-groups—here again we have a sound principle misinterpreted & made a basis for ignorant, cruel, & fatuous action. There is of course no possible defence of the policy of wholesale confiscation, de-industrailisation, & (in effect) expulsion pursued toward groups of citizens on grounds of ancestral origin. Not only is it barbaric in the hardship it inflicts, but it involves a faulty application of ethnology & anthropology. However—this does not obscure the fact that there is always a peril of the concentration of disproportionate power & articulateness in the hands of non-representative & alien-minded minorities—whether or not of alien birth or blood. Cases are very numerous where small groups of especially active & powerful thinkers have tacitly & gradually secured a “corner” on expression & value-definition in nations widely different from themselves in natural instincts, outlook, & aspirations.
—H. P. Lovecraft to Robert Bloch, [late October 1933], LRB 82-83

Lovecraft’s surviving letters to Loveman are few and end in 1927, so we don’t know exactly how or if HPL discussed the Nazis with his other Jewish friend, but based on his letters to Bloch et al., it seems reasonable to assume that HPL was careful to never give his friend offence on account of his Jewish ethnicity. It is quite possible that at the time of Lovecraft’s death in 1937, Loveman had no idea of Lovecraft’s real thoughts about the Nazis during Hitler’s rise to power, or the discussions he had with others as the antisemitic policies began to go into effect. If Loveman did have any idea about Lovecraft’s antisemitism, it likely came from his friendship with Sonia H. Davis, Lovecraft’s ex-wife.

In the mid-1940s, as WW2 was coming to a close, Loveman was contacted by early Lovecraft biographer Winfield Townley Scott, who was looking for data. Loveman pointed Scott at Sonia, and between Scott’s article and Sonia’s memoir, she seems to have come into correspondence with Loveman again; at least, there are some letters between the two dated 1947. Sonia had been in correspondence with August Derleth, who attacked her memoir and claims of Lovecraft’s prejudice, keeping in mind that this was in the immediate aftermath of the Holocaust. Sonia vented her spleen a little to Loveman:

In his Marginalia he is all wrong in stating how much older I am than HP, also that our divorce was the result of HP’s inability to write for money or his lack of desire to write for money. None of this is true. I carried a handsome salary at the time and provided many things for him. I did not leave him on account of non-providence, but chiefly on account of his harping hatred of J__s.
—Sonia Davis to Samuel Loveman, 4 Jan 1948, JHL

This is likely why Loveman wrote:

Her treatment by H.P. L. was, whether consciously or unconsciously, cruel. His anti-Semitism formed the basis for their eventual divorce. Howard’s monomania about race was about as close to insanity as anything I can think of.
—Samuel Loveman, “Of Gold and Sawdust” in The Occult Lovecraft (1975), 22

Elsewhere, Sonia wrote:

But I told him this very soon after we met; especially when he remarked that it was too bad that Samuel Loveman was a Jew.
—Sonia Davis to Winfield Townley Scott, 24 Sep 1948, JHL

This is presumably the source for when Loveman wrote:

Lovecraft had a hypocritical streak to him that few were able to recognize. Sonia, his wife, was indubitably his innocent victim. her love for him blinded her to many things. Among the things he said to her was, “Too bad Loveman’s a Jew; he’s such a nice guy.”
—Samuel Loveman, “Of Gold and Sawdust” in The Occult Lovecraft (1975), 22

This kind of context was important because Loveman had relatively little save his own memories of Lovecraft to go by when he wrote his first memoir of Lovecraft, published in 1948. He wrote to Derleth:

I look forward to the publication of the letters [of Lovecraft] with a great deal of eagerness. I have practically nothing at all, or I would have tend[er]ed them to you. All my material was either destroyed or confiscated when I left Cleveland for New York.
—Samuel Loveman to August Derleth, 1 Dec 1949,
quoted in Letters to Maurice W. Moe & Others 29

How Loveman lost most of his letters from Lovecraft isn’t clear, but in the 1940s Loveman purchased several hundred pages of letters that Frank Belknap Long, Jr. had received from Lovecraft; HPL’s letters were already becoming collectors’ items. When Loveman wrote his second memoir of Lovecraft in 1958, this material was presumably available, but perhaps Loveman had not taken the time to read through several hundred pages of his friend’s infamous handwriting when approached for a brief memoir.

So what happened between 1958 and 1975 that caused Loveman to write:

The one last letter of his I have fills the bill, and a hundredfold more! It advocates the extinction of the Jews and their exclusion from colleges. The letter was written to a partner of W. Paul Cook, who published my books, “The Sphinx” and “The Hermaphrodite.”
—Samuel Loveman, “Of Gold and Sawdust” in The Occult Lovecraft (1975), 22

The unnamed “partner” would be Walter J. Coates, an amateur journalist and small press publisher during the 30s; Coates’ letters from Lovecraft had apparently also passed through Loveman’s hands. Several of Lovecraft’s letters to Coates appear to be in private hands or lost, so the exact statements that Loveman found so damnable are not widely available. However, a letter from Lovecraft to Coates contains several of these sentiments:

Undeniably—all apart from the effects of natural change and altered philosophic-scientific-psychological perspective—the world of American taste & opinion is distinctly & lamentably Jew-ridden as a result of the control of publicity media by New York Semitic groups. Some of this influence certainly seeps into Anglo-Saxon critical & creative writing to an unfortunate extent; so that we have a real problem of literary & aesthetic fumigation on our hands. The causes are many—but I think the worst factor is a sheer callous indifference which holds the native mind down to mere commercialism & size & speed worship, allowing the restless & ambitious alien to claim the centre of the intellectual stage by default In a commercialized civilization publicity & fame are determined by economic causes alone—& there is where the special talents of Messrs. Cohen & Levi count. Before we can put them in their place, we must de-commercialise the culture—& that, alas, is a full-sized man’s job! Some progress could be made, though, if all the universities could get together & insist on strictly Aryan standards of taste. They could do much, in a quiet & subtle way, by cutting down the Semite percentage in faculty & student body alike.
—H. P. Lovecraft to Walter John Coates, [mid-October? 1929], LWH 121

The date is uncertain, but the sentiments are in keeping with some of Lovecraft’s other letters. It followed Lovecraft’s time in New York, when he was most vociferous about the city and its Jewish population. The idea that Jews exerted an outsized influence on national media was one that Lovecraft apparently picked up in New York and retained in follow years, and unfortunately dovetailed with Nazi propaganda. Similar-though-not-identical statements appear in some of Lovecraft’s letters from 1933 and ’34, though this is the most explicit instance where Lovecraft suggests censorship of Jews from universities and academia.

The title of Loveman’s final essay, “Of Gold and Sawdust,” echoes a famous statement from W. Paul Cook’s “In Memoriam: Howard Phillips Lovecraft” (1941), on Lovecraft’s return to Providence after his stint in New York—a frustrating period which had seen Lovecraft married, separated, failed to find employment, robbed, and utterly miserable by the end of it, but had matured somewhat as a writer with his best work ahead of him, still to be written—”He had been tried in the fire and came out pure gold.”

These were happy days when I believed H.P.L. was pure gold—not sawdust!
—Samuel Loveman, “Of Gold and Sawdust” in The Occult Lovecraft (1975), 21

What Loveman’s final essay—really, his final word—on Lovecraft captures is the sense of betrayal. These were two men who had been intimate friends, through thick and thin, who had dedicated poems to each other (cf. “To Mr. Theobald” (1926) by Samuel Loveman), who were, if far from agreeing on every subject, at the least open and accepting of differences of opinion. In the 1920s and 30s, when antisemitism was so rife in the United States and rising abroad, there was likely a bit of trust there, that at least Lovecraft was different. Maybe (we don’t know, unless Loveman’s letters to Sonia surface), he even doubted Sonia’s initial claims regarding Lovecraft’s antisemitism, since they didn’t match his own memories.

Then the letters came into his hands that gave undeniable proof.

There is a broader context that Loveman missed, having not lived long enough to see the publication of more of Lovecraft’s correspondence than the first volumes of the Selected Letters from Arkham House. He did not see where Lovecraft’s antisemitism began or where it ended, did not see how and why Lovecraft’s prejudices changed over time and in response to personal and world events. Would it have made any difference? “Of Gold and Sawdust” is the cry of a wounded soul, of memories forever poisoned by the thought that in his heart, Lovecraft had hated Loveman just because he was a Jew.

Lovecraft’s letters do not speak of hatred for his friend Sam Loveman. Imperfect as Lovecraft was, he was loyal in his appreciation for Loveman as a friend and poet. That makes “Of Gold and Sawdust” especially bittersweet; there is no reply that Lovecraft could make, no apology, no way to mend the hurt he had inadvertently caused. While Lovecraft’s friends are all dead, it is a feeling that echoes in the lives of many fans who, wanting to learn more about this Lovecraft person and their stories, finds out about his prejudices. It is something we all have to come to terms with, each in our own way.

“Of Gold and Sawdust” was published in The Occult Lovecraft (1975). It has not been reprinted.

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.

Saga de Xam (1967) by Jean Rollin & Nicolas Devil

Eldritch Fappenings

This review deals with a work of erotic content. As part of this review, selected art displaying cartoon nudity will be included.
As such, please be advised before reading further.

En Parcourant l’Univers . . .

L’Élue a toujours affronté avec sérénité les plus grands dangers—ainsi on raconte . . . . qu ‘une fois, elle a combattu deux périodese fois . . . Elle aurait m pour délivrer ajejona, prisonniére d’un cyclone stellaire éperoument amoureux, de son . . . amie . . .

Une autre fois . . . Elle aurait mème . . . oui … Elle aurait vaincu Yog-Sothoth l;abominable!! . . .

Oui . . tout celà est vrai . . . MAIS … en verité, je vous Le ois . . ce que ne connaître pas l’élue c’est . . . . L’HOMME !!

L’Homme le champion de toutes Les abominations de l’univers—! . . . et Les affres Les plus atroces de l’angoisse . . . . Elle Les subira devant Le hideux spectacle de nos haines . . . .

Le grand vaisseau de lumiére SE place en orbite author de la terre . . .

Et amorle Le processus de descente . . . celle qui arrive de l’entremonde observe Le globe nébuleux envahir ses écrans . . .

L’aventure … commence pour toi . . Saga de Xam!		Traveling the Universe . . .

The Chosen One has always faced the greatest dangers with serenity—thus it is said . . . . that once, she fought twice . . . She would have to free Ajejona, prisoner of a stellar cyclone, desperately in love, from her . . . friend . . .

Another time… She would have even… yes… She would have defeated the abominable Yog-Sothoth!!…

Yes… all this is true… BUT… truly, I tell you… what not knowing the chosen one is… MAN!!

Man, the champion of all the abominations of the universe—! . . . and the most atrocious pangs of anguish . . . . She will endure them before the hideous spectacle of our hatreds . . . .

The great ship of light places itself in orbit above the earth . . .

And begins the process of descent . . . she who arrives from the in-between world observes the nebulous globe invade her screens . . .

The adventure… begins for you . . Saga of Xam!
Saga de Xam (1967), chapter 1English translation

In 1967, French director Jean Rollin had not yet made his mark on cinema. While he had directed a few films, his moody, unconventional erotic horror/fantasies like Le viol du vampire (1968, “The Rape of the Vampire”), La vampire nue (1970, “The Nude Vampire”), and Le Frisson des Vampires (1971, “The Shiver of the Vampires”) all lay in the future. However, he was in contact with Éric Losfeld, a French publisher of literary and artistic works that challenged the sensibilities of the day, including fantasy, science fiction, and erotic comics like Barbarella by Jean-Claude Forest, Lone Sloane: Mystère des Abîmes by Phillipe Druillet, and Phoebe Zeit-Geist by Guy Peellaert, as well as Nicolas Devil (Nicolas Deville), who served as art director for Rollin’s short Les pays loin (1965, “The Far Countries”).

Together, they produced Saga de Xam. Rollin’s scenario had been intended for a science-fiction film that never materialized. Nicolas Devil took that script and realized it artistically. The blue-skinned woman Saga from the planet Xam is on a mission to Earth, and moves through a series of surreal adventures that expose her to the best and worst of humanity in a blend fantasy, science fiction, and eroticism for six chapters, plus a seventh chapter that is largely splash pages. Barbara Girard, Merri, Nicolas Kapnist, and Phillipe Druillet all lend their talents, and actor Jim Tiroff provides a poem in English, “Grease and Oil Myth.” While Devil is the primary creator, the final chapter uses the Exquisite Corpse approach, with creators building on each other’s work.

Credits page
The creative team.

Saga de Xam was released as a single large hardbound album by Éric Losfeld in 1967. Because it was drawn on large boards and reduced to fit the page size, some of Devil’s hand-lettered text is very difficult to read without a magnifying glass, but the overall production quality was high, with excellent print quality and vibrant colors. It was in every sense of the word an avant-garde production, a psychedelic graphic novel that played with all manner of artistic styles, techniques, layout, coloring, and storytelling. Published in an edition of 5000 copies that quickly sold out, the book was somewhat legendary until relatively recently: there were reprints in 1980 and 2022, and an English translation is due for release in 2025.

Lovecraft’s Mythos are subtly but consciously present in the text, woven into the storyline at different points. At one point, for instance, Saga encounters Abdul Alhazred; in another, a poem by “Klarkash-Ton” is quoted:

Klarkash-Ton avait tout dit, etc Le passage:

Pour que vive le diable
Le bruit du silence
Laisse toute éspérance.
Les rivages de la nuit,
De flamme et d’ombre
Dans un manteau de brume
Le marque du démon		Klarkash-Ton has said it all, and the passage:

Long live the devil
The sound of silence
Leaves all hope.
The shores of the night,
Of flame and shadow
In a cloak of mist
The demonic mark
Saga de Xam (1967), chapter 4English translation

While such blank verse isn’t a translation of any poem of Clark Ashton Smith’s that I could find, it is a nice homage to the master of Averoigne. There are several other references scattered throughout the book, not necessarily playing a large part in the proceedings but adding to the charm for fans of the Mythos. Among Fruillet’s pages in chapter 7 is one ripped straight from the Necronomicon, or at least definitely in keeping with the pages that would be published in the Métal Hurlant/Heavy Metal/Metal Extra Lovecraft Special a few years later. It’s tempting to speculate that all the Mythos elements in the book might come from Druillet’s contributions, but it is impossible to tell on such a collaborative work.

Abdul Alhazred name-drops Y’ha-nthlei from “The Shadow over Innsmouth”
Abdul Alhazred consults the Pnakotic Manuscripts
Druillet’s Necronomicon page

The visual style and politics are both very ensconced in the 60s counterculture; Saga is often nude but rarely powerless, violently rejecting rapists, leading women to free themselves, and developing love affairs with other women. There is a certain quirky mid-century aspect to the depictions, for example. Chapter 5 is specifically set in China, and the color tone literally renders the Asian women yellow, just as Saga is depicted as blue.

The ending is also a bit stark; when the hideous and violent Troggs invade, rather than destroying them Saga chooses to make love, not war—literally, by conceiving a hybrid child with the Grand Trogg. In an era dominated by the Vietnam War, the idea of finding a peaceful means of coexistence had its appeal.

That, then, is the story of Saga of Xam: to learn that love and sex should be given freely, not taken by force.

Back cover of the first edition.

Nicolas Devil had another major graphic novel, Orejona ou Saga Generation (1974), in the form of an enormous softcover with soft paper. Despite the name, there is no direct connection to Saga de Xam except philosophically, continuing the countercultural vibe. Stylistically, it is another masterpiece of the moment, a collage of American underground comix, newsprint, original art, photographs, occult designs, and even some H. R. Giger thrown in for good measure, but there is no explicit Mythos material that I can see.

While the original Saga de Xam and its 1980 reprint remain scarce, the 2022 French reprint and the 2025 English translation remain available, and hopefully this book will continue to find an appreciative audience as something more than a scarce collector’s item.

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.

“Uhluhtc’s Sacrifice” (2013) by Grace Vilmont

Eldritch Fappenings

This review concerns a work of erotica, and as such may involve text and images of an adult nature.
Reader discretion advised.

Yes, if you spell Uhluhtc backwards it becomes Cthulhu. It’s not terribly clever as an authorial tool, but it is a semi-smart homage to that fine animated filme Heavy Metal.
—Grace Vilmont, “Author’s Note,” “Uhluhtc’s Sacrifice”

Uhluhtc appears in the segment “Den” in the film Heavy Metal (1982); this was an adaptation of Richard Corben’s character and story of the same name in Heavy Metal Magazine and Métal Hurlant—there being a lot more Lovecraftian material in the pages of those magazines than just in the Métal Hurlant/Heavy Metal/Metal Extra Lovecraft Special. Corben had used “Uhluhtc” in one of his early Den episodes.

Heavy Metal Magazine (June 1977)

Corben was likely inspired by “Count Alucard” in Son of Dracula (1943), a transparent anadrome used as an alias by the vampire played by Lon Chaney, Jr. In both cases, the purpose of the reversal isn’t really to conceal the identity as much as to plant an Easter egg for fans to find. It’s a nod and wink, a signal to readers that the writer is a horror fan too.

What makes it an appropriate title for Grace Vilmont’s tentacle and cultist erotic novella, a light-hearted and sexually explicit horror-sex-comedy that leans heavier on the sex comedy than the horror, is the way Vilmont’s approach to the Lovecraftian tropes inverts traditional ways of casting sexuality as evil or depraved. The way it plays with the tropes is very explicitly tongue-in-cheek (and tentacle-in-cheek, and every other orifice), but there is a core of message there. It is good unclean fun that manages to be sex-drenched and irreverent without being nasty or raunchy in the way of some erotica titles that play more with violent or onerous taboos, but is also very expressly contrasting itself against negative depictions of sexuality.

It does get a little silly at parts:

“I probably should have told you more. But I never expected this. You’re carrying Uhluhtc’s spawn—”

“I know,” Cassie said proudly.

“Brenda continued as if Cassie hadn’t spoken. “—and your body needs a near constant supply of human semen. I don’t pretend to understand the reasons why or the logic behind it. But you need to get fucked and fertilized right now.”
—Grace Vilmont, “Uhluhtc’s Sacrifice”

Vilmont’s tale is one of a spate of tentacle-sex-with-optional-impregnation stories that have appeared, often in waves, in ebook format; a sister to Booty Call of Cthulhu (2012) by Dalia Daudelin and its sequels. While readers may or may not be titillated by the tentacle sex, it is the approach to the setting and characters that is often more interesting from the perspective of historical context.

This tale is centered on the completely consenting cultists; who, aside from their tendency toward orgies and summoning eldritch entities, have less malice per capita than the average book club. Their robes have zippers and while race is seldom explicitly mentioned, it’s clear that the majority of characters at least are coded as Caucasian; the racial dynamics of Lovecraft’s cult of Cthulhu were left at the door, no one is being violently sexually assaulted or hurt. If there is any shade thrown in this story, it is a swipe toward the sexual repression and bigotry associated with Evangelical Christianity:

“I was sick of the way Mom used Christianity as a hammer to control me and everything else around her.” […]

“Nothing we do here is illegal in any way.”

Cassie nodded. “But the evangelicals she fell in with would consider this an affront to God.” She nodded sagely then broke character and giggled. “I used Mom’s journal and her descriptions of the orgies and everything else when I masturbated for the first time. That’s why I’m here.”
—Grace Vilmont, “Uhluhtc’s Sacrifice”

There is an example of an important broader point in horror and erotic literature. Both horror and erotica are often fundamentally concerned with transgression, whether of social and moral norms or physical laws and reality. The corpse that rises from the grave is unnatural and violates our sensibilities of the distinction between life and death; incest violates sexual norms regarding appropriate partners (and often involves some complicated relationships and power dynamics, to boot). When they come together, this collision of transgressions can sometimes achieve a greater frisson than either could alone.

However, the narrative desire for sex positivity also means that the rhetoric of the story can easily get flipped.

Satanic and Lovecraftian cults are staples of horror fiction in large part because they are cast in contrast to Christianity, the dominant religious and moral framework for much of the intended audience. This emphasis on Christianity is useful because Christian dogmatic norms of sexual behavior means you can get that element of sexual transgression—the Black Mass with the body of a naked woman as an altar, the wild ritual orgies, the occasional sexual sacrifice to an eldritch entity—which really works in stories like “The Black Stone” by Robert E. Howard.

When those sexual antics are displayed as evil, corrupting, illegal, etc.; the cult itself and its members assume those attributes. When those same cults are aligned in a sex positive manner to contrast with the often reactionary and sexually repressive ideology of Christian sects, you get to an odd place where you are essentially confirming the biases of the majority in one regard (look at all the sex they’re having!) while at the same time casting the Christians as the real bad guys (look at those prejudiced, sexless bigots.

If that sounds familiar, it’s because it is very much a real-world issue translated onto the page and dressed up in horror clothes. Progressive and open attitudes towards sexual activity are nothing new, but they are very much still contentious and topical issues because the folks trying to repress that sexuality (whether or not they claim to be Christian) have never given up on the topic. The cult of Cthulhu (well, Uhluhtc in this case) becomes a stand-in for all of those who have suffered prejudice from those attempting to control or repress their sexuality.

Except they can summon some tentacles to really spice things up. It is a fantasy, after all.

This progressive framing of what would traditionally be “evil” cults, particularly in terms of their approach to sex, is in part driven by the real-world shift in attitudes regarding sex and religion, and ongoing cultural clashes between opposing ideologies and questioning of traditional narratives of sexual morality and religious dogma. The syntax of the era continues to find expression in the fiction of that era, even when it’s tentacle porn. While Lovecraft and Vilmont Grace may not have been consciously modelling their respective works to reflect ongoing societal issues, it is clear when reading them in historical context that the how and why of their cults’ approach to sex was in part shaped by the issues they faced at the time.

While I had initially first found this as an Amazon ebook, it seems to no longer be available from Amazon, but is still available on Goodreads.

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.

Deeper Cut: Alberto Breccia & the Cthulhu Mythos

Alberto Breccia (1919-1993) was an Argentine comic artist, acknowledged as a master of the form. He began working professionally in 1939, working on comic magazines like Tit-Bits, and providing illustrations for Narraciones terrorificas, a Spanish-language horror fiction magazine which reprinted (in unofficial translation) stories from the U.S. Weird Tales.

Saturain: Ce qui t’a pousse a creer Captura, outre le fait de gagner des sous, c’etait ton interet pour le genre, evidemment. Et la litterature d’epouvante, tu l’as toujours aimee ou ca t’est venu apres?

Breccia: Avant. J’ai commence ave la collection Narraciones terrorificas des editions Molino. J’ai dessine des couvertures [pour cette collection], Albistur aussi Ce’etait dans les annees 1930, en gros, j’etais encoure celibatair. Ca a dure quelques annees. C’est la que j’ai commence a acheter et lire des recits d’epouvante. Jusqu’alors, je connaissais seulement Poe, qui est plus ou moins un auteur d’epouvante. Ou Conan Doyle et Sax Rhomer avec Fu Manchu, mais ce ne sont pas des auteurs de genre a proprement parler.

Saturnin: Ils combinent l’aventure, les feuilleton et l’epouvante.

Breccia: Oui, et le policier. Mais avec Narraciones terrorificas, je me suis plonge dans le genre, en y decouvrant Bloch, Lovecraft tous ceux dont j’ignorais alors jusqu’au nom.

Sasturain: Et tu commences a les lire pour de bon.

Breccia: Tout a fait, et je ne savais pas que la revue etait une replique de cette celebre revue americaine (Weird Tales), tu vois? Je m’en suis rendu compte longtemps apres. C’est la-dedans que j’ai lu Lovecraft, entre autres. Je possedais surement tous les Mythes de Cthulhu, et j’ai du tout vendre. Parce que j’avais cette idee fixe d’etre un lecteur cultive. Alors j’ai commence a vendre ce qui me paraissait inutile pour m’acheter a la place des livres ennuyeux a mourir Les pensees d’un tel, les maximes de La Rochefoucauld et toutes ces conneries qui ne m’ont absolument servi a rien. Maintenant, j’ai un mal de chien a reuperer ces tresors, que je tretouve mais abimes, manges aux mites. Tu sais, Lovecraft, je pense l’avoir lu bien avant. J’imaginais l’avoir decouvert lors de mon voyage en Europe, mais je l’avais probablement lu tout gamin, sans le savoir.

Sasturain: Quend tu lis de l’histoire, des romans, etc., quelle epoque preferes-tu?

Breccia: J’aime le dix-neuvieme siecele des romans de Dickens, tu vois? Cette epoque me plait: les auberges, les diligences. Mais davantage la litterature europeenne qu’americaine. J’aime les recits dont l’action se situe vers la moitie du siecle dernier, voire avants. Jusqu’en 1915, 1920.		Saturain: What pushed you to create Captura, besides earning money, was your interest in the genre, obviously. And horror literature, have you always liked it or did it come to you later?

Breccia: Before. I started with the collection Narraciones terrorificas from Molino publishing. I designed covers [for this collection], Albistur too. It was in the 1930s, basically, I was still single. It lasted a few years. That’s when I started buying and reading horror stories. Until then, I only knew Poe, who is more or less a horror author. Or Conan Doyle and Sax Rhomer with Fu Manchu, but they are not genre authors strictly speaking.

Saturnin: They combine adventure, soap opera and horror.

Breccia: Yes, and the detective story. But with Narraciones terrorificas, I immersed myself in the genre, discovering Bloch, Lovecraft, all those whose names I didn’t even know at the time.

Sasturain: And you start reading them for real.

Breccia: Exactly, and I didn’t know that the magazine was a replica of this famous American magazine (Weird Tales), you see? I realized it a long time later. It’s in there that I read Lovecraft, among others. I probably had all the Cthulhu Mythos, and I had to sell everything. Because I had this fixed idea of ​​being a cultured reader. So I started selling what seemed useless to me in order to buy instead the boring books The Thoughts of So-and-So, the Maxims of La Rochefoucauld and all that crap that was absolutely useless to me. Now, I have a hell of a time finding these treasures, which I find but damaged, moth-eaten. You know, Lovecraft, I think I read him long before. I imagined I had discovered it during my trip to Europe, but I probably read it as a kid, without knowing it.

Sasturain: When you read history, novels, etc., what era do you prefer?

Breccia: I like the nineteenth century of Dickens’ novels, you see? I like that era: the inns, the stagecoaches. But more European literature than American. I like stories whose action takes place around the middle of the last century, or even before. Up to 1915, 1920.
Breccia: Conversations avec Juan Sasturain 349-350
(This interview was conducted in Spanish by Breccia’s collaborator Juan Sasturain and first published in that language, but I only had access to a French translation.)		English translation

Breccia continued working for local publishers for twenty years before he made his first trip to Europe in 1959, and began working with European publishers. It was then that Breccia became more thoroughly acquainted with the works of H. P. Lovecraft. In the 1970s, Breccia would create adaptations of several of Lovecraft’s stories, not for any specific publisher, but on his own, and using that as an opportunity to experiment artistically with the form:

Sasturain: C’etait un systeme de pensee tres profondement ancre en toi, non?

Breccia: C’es la que ‘ai pris conscience que je devais creer pour moi. C’est la que j’ai commence a dessiner Les Mythes de Cthulhu sans avoir un editeur precis en vue. Je me rendais compte que ce marche s’ouvrait a moi, alors je me suis mis a travailler pour ce marche.

Sasturain: Tu dis toujours que Les Mythes, cette idee de dessiner due Lovecraft, est nee bien avant. Qu’un jour, bien des annees plus tot, tu t’etais achete un petit livre de lui et que tu l’avais lu…

Breccia: Je l’avais achete en 1959, au cours de mon premier voyage.

Sasturain: Et quel a ete le detonateur pour te lancer la-dedans dix ans apres?

Breccia: A l’epoque, j’avais rassemble tous les Mythes, je les avais tudies a fond, et je me sentais capable de m’y attaquer. D’ailleurs, j’avais plaisieurs versions du premier, Le Ceremonial, toutes ratees – j’ai tout jete.

Sasturain: Le Ceremonial est le premier.

Breccia: Le premier que j’adapte. Je ne me souviens plus dans quel order, mais j’ai fait La Ceremonial, Le Cauchemar d’Innsmouth, Le Monstre sur le seuil, et an 1973 j’ai decide d’aller montrer tout ca.

Sasturain: Tu pars avec plusieurs episodes termines. Les autres, tu les as faits a ton retour. Je crois que le dernier date de 1975.

Breccia: Je crois que c’est Celui qui chuchotait dans les tenebres.

Sasturain: Tu es parti en Europe avec ces nouvelles planches.

Breccia: Oui, just celles-la.
[179]
Sasturain: C’etait la premier fois que tu produisais quelque chose sans savoir qui allait le publier.

Breccia: Exactement, avec amour, en prenant mon temps. C’est tout un horizon qui s’ouvre a moi, je ne suis plus un salarie un professionniel qui y consacre le temps necessair. Je commence a jouir du dessin d’une autre manier. Enfin bref, h’ai du mal a expliquer ce que j’ai ressenti.		Sasturain: It was a very deeply rooted system of thought in you, wasn’t it?

Breccia: That’s when I realized that I had to create for myself. That’s when I started drawing The Myths of Cthulhu without having a specific publisher in mind. I realized that this market was opening up to me, so I started working for this market.

Sasturain: You always say that The Myths, this idea of ​​drawing by Lovecraft, was born well before. That one day, many years earlier, you had bought a little book by him and that you had read it…

Breccia: I bought it in 1959, during my first trip.

Sasturain: And what was the trigger that got you into this ten years later?

Breccia: At the time, I had collected all the Myths, I had studied them thoroughly, and I felt able to tackle them. Besides, I had several versions of the first one, The Festival, all failed – I threw them all away.

Sasturain: The Festival is the first.

Breccia: The first one I adapted. I don’t remember in what order, but I did The Festival, The Innsmouth Nightmare, The Monster on the Doorstep, and in 1973 I decided to go and show all that.

Sasturain: You leave with several episodes finished. The others, you did them when you returned. I think the last one dates from 1975.

Breccia: I think it’s The Whisperer in Darkness.

Sasturain: You left for Europe with these new boards.

Breccia: Yes, just those.
[179]
Sasturain: It was the first time you produced something without knowing who was going to publish it.

Breccia: Exactly, with love, taking my time. It’s a whole horizon that opens up to me, I’m no longer an employee, a professional who devotes the necessary time to it. I’m starting to enjoy drawing in a different way. Anyway, I have a hard time explaining what I felt.
Breccia: Conversations avec Juan Sasturain 177, 179English translation.

Breccia would complete ten adaptations of Lovecraft’s stories, the majority of them between 1972-1974, six of them from scripts developed by his collaborator Norberto Buscaglia. The first six stories were published in the Italian comic magazine Il Mago, but were translated and reprinted in other languages, such as the Métal Hurlant/Heavy Metal/Metal Extra Lovecraft Special. Multiple collections of these comic stories have been published over the decades, although ironically, few of Breccia’s influential Lovecraft adaptations have been published in English. While the first nine are relatively well-known and widely republished, after Breccia’s death a new collection of adaptations was published, Sueños Pesados (2003, “Heavy Dreams”). These are painted, in color, and contain one additional Lovecraft adaptation.

It is difficult to overstate how influential Breccia’s Lovecraft adaptations were, from their first publication in the 1970s right up until today, when they are still being reproduced. These are experimental comics, playing with the form, the medium, often combining elements of collage, photography, paint, and watercolors in addition to traditional pen and ink. Breccia’s assistant Horacia Lalia would go on to produce his own highly-regarded series of adaptations of Lovecraft stories, and his son Enrique Breccia provided the artwork for the graphic novel Lovecraft (2004), with Hans Rodinoff and Keith Griffen.

While it wouldn’t be accurate to say that Breccia was the first to adapt Lovecraft to comics, he single-handedly raised the bar for the quality of Lovecraft adaptations. So it is only fitting to take a look at each in turn.

These works were not published strictly in order of completion, although there is considerable stylistic variation between the earliest stories and the last (“El Que Susurraba en Las TInieblas”), and the exact publishing history is a little hazy (since they were all first published in non-English periodicals and collections), so this is a roughly chronological order of publication.

“La Sombra Sobre Innsmouth” (1973)

17 pages. Script by Norberto Buscaglia, art by Alberto Breccia. First published in Il Mago (Nov 1973). This adaptation of “The Shadow over Innsmouth” is verbose, selective in its imagery, evocative and often ambiguous in terms of landscape but with detailed faces and figures that give evidence of “the Innsmouth Look.”

“La Cosa en el Umbral” (1973)

11 pages. Script by Norberto Buscaglia, art by Alberto Breccia. First published in the album Il piacere della paura (Oct 1973), and then in Il Mago (Jan 1974). This adaptation of “The Thing on the Doorstep” begins very sedately, with a heavier emphasis on traditional line work, Breccia’s other techniques mainly adding texture. However, that texture soon comes to grow and dominate as it reflects Edward Pickman Derby’s relationship with Asenath Waite; the depiction of “the Innsmouth Look” is very consistent with Breccia’s adaptation of “The Shadow over Innsmouth.”

“El Ceremonial” (1974)

9 pages. Written and illustrated by Alberto Breccia. Signed “Breccia ’72,” this is the first adaptation of Lovecraft that Breccia completed, but wasn’t published until Il Mago (Mar 1974). Breccia makes the most of the chiaroscuro possibilities, with the white space sometimes doubling for snow, sometimes for light, or simply negative space. The combination of the surreal painting and collage with the ultra-realistic photographs and sketches that bookend the story add to the dreamlike nature of the narrative.

“La Ciudad sin Nombre” (1974)

6 pages. Script by Norberto Buscaglia, art by Alberto Breccia. First published in Il Mago (Sep 1974). The shortest of the adaptations, and dominated by photographs of sandy deserts and rock outcroppings, which are collaged with sketched figures in a way suggestive of alien vistas that pure pen and ink could not capture alone.

“El Llamado de Cthulhu” (1974)

11 pages. Script by Norberto Buscaglia, art by Alberto Breccia. First published in Il Mago (Dec 1974). At 11 pages, this is a very truncated version of Lovecraft’s story “The Call of Cthulhu,” though it captures all the essential plot points, it also abbreviates the complicated narrative story-within-story structure. What is really striking about this brief adaptation is how well Breccia restrains himself from revealing Cthulhu, even in the image in clay, until the moment that title entity appears on the page, at which point he presents something so truly outlandish that readers almost don’t notice the miniscule human figures that give it scale.

“El Horror de Dunwich” (1975)

15 pages. Script by Norberto Buscaglia, art by Alberto Breccia. First published in Il Mago (Nov 1975). Arguably, this adaptation of “The Dunwich Horror” is the most famous and widely-republished of Breccia’s adaptations, because of its including in the Métal Hurlant Lovecraft Special, and the works that followed from that. Possibly some of Breccia’s finest figure and face work went into the goatish countenance of Wilbur Whateley. Like most of Breccia’s adaptations, the backgrounds and setting details are relatively spare but evocative.

Sasturain: Ce qui explique peut-etre que, pour la creature extraterrestre de <<Tres ojos>>, dans Sherlock TIme, tu n’as pas dessine un monstre. Dans L’Eternaute, tu les as desintegres. Les monstres sont intangibles: tu as dessine la sensation que genere l’epouvante chex les gens, pas l’object qui la prodout. Et tu as fait pareil pour Lovecraft.

Breccia: Je n’aime ni voir ni dessiner des monsters. Ca ne m’interesse pas.		Sasturain: Which may explain why, for the extraterrestrial creature of <<Three Eyes>>, in Sherlock Time, you didn’t draw a monster. In L’Eternaute, you disintegrated them. Monsters are intangible: you drew the sensation that generates terror in people, not the object that produces it. And you did the same for Lovecraft.

Breccia: I don’t like to see or draw monsters. I’m not interested.
Breccia: Conversations avec Juan Sasturain 355English translation

Despite Breccia’s comment, when the time came at the end of the story to reveal Wilbur’s unnamed twin, he pulled out all the stops.

“El Color que Cayó del Cielo” (1975)

13 pages. Written and illustrated by Alberto Breccia. This adaptation of “The Colour Out of Space” first appeared in his album Los mitos de Cthulhu (1975), which contained all but one of his Lovecraft adaptations (the last not being published until years later). Compared to the previous stories, this one is much more experimental in style, bolder in its use of collage, stark blacks and blinding whites.

“El Morador de las Tinieblas” (1975)

15 pages. Written and illustrated by Alberto Breccia. This adaptation of “The Haunter of the Dark” first appeared in his album Los mitos de Cthulhu (1975). Again, Breccia pushes the envelope of his experimental style, his pen-and-ink illustrations taking on the more exaggerated style characteristic of his work in the 80s like Drácula, but still playing with texture, shape, and strong contrasts.

According to a note by Latino Imperato in later collections, many of the original pages for this story have been lost, and subsequent reproductions were made from the first Italian printing.

“El Que Susurraba En las Tinieblas” (1979)

15 pages. Script by Norberto Buscaglia, art by Alberto Breccia. First published in the Argentine magazine El Pendulo (Sep 1979). This adaptation of “The Whisperer in Darkness” was the last of Breccia’s Lovecraft adaptations to be published, and the last to be collected. It is in many ways the apex of the artistic experiments and strongly points to some of Breccia’s stylistic choices in subsequent works during the 1980s like Perramus. For the most part, however, it is the most deliberately choppy and nightmarish of Breccia’s adaptations.

“El anciano terrible” (2003)

7 pages. Painted, in color, as are the other works in Sueños Pesados. The last page is dated “Breccia ’81.” Here, Breccia takes more liberties with the text than usual, eschewing much of Lovecraft’s exposition and description to give the characters a bit of dialogue, letting the art do most of the talking. The art is characteristic of this period, with vibrant colors, rich textures, but muddier faces, deliberately stylized and evocative.

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.

“Lavinia’s Wood” (2015) by Angela Slatter

He noticed only the tiny waist, the flaring lower hourglass of her hips, and the bushy white triangle at the junction of her sturdy legs. He was so distracted that he didn’t notice the malformations on her flanks, her hips, the myriad tiny eyes embedded there, blinking lashless lids in the flickering orange glow.
—Angela Slatter, “Lavinia’s Wood” in She Walks In Shadows 69

Readers and scholars often talk about the body of fiction inspired by Lovecraft in terms of religion and folklore. That is the nearest real equivalent we have to a very unusual phenomenon, where so many different authors are riffing off similar ideas, similar characters and stories. Terms like canon get thrown about a great deal, and some of Lovecraft’s own stories are as close to the Biblical canon get. Most authors agree that the events of “The Dunwich Horror” and “The Shadow over Innsmouth” happened, though they might fiddle with the details, and expand in different ways on what came before and after.

Yet the Mythos is not a single coherent body of internally-consistent works, or some divine text interpreted by many different authors. It is a sprawling mass of stories by different writers who often work in familiar cycles. The point is that not all of the stories do agree, or can agree. There is no one absolute, true, final, and complete version of any story. There are multiple different takes on the same subject, and they are often strongly divergent. Readers might be able to reconcile “The Dunwich Horror,” “The Shuttered Room” by August Derleth, “The Devil’s Hop Yard” by Richard Lupoff, and “The Cry in the Darkness” by Richard Baron as all being episodes in a single tale, but it is harder to fit in Lavinia Rising by Farah Rose Smith, The Dunwich Romance by Edward Lee, or “Lavinia’s Wood” by Angela Slatter.

At some point, there are too many differences to gloss, too many points of disagreement.

Too many different versions of Lavinia Whateley (or, in some versions, Whatley).

“The Dunwich Horror” is Lavinia’s story as much as that of her sons, though she is given short shrift by the folk of Dunwich. Various authors have expanded on her character. In some, she is a pure victim, like her predecessor Mary in Arthur Machen’s “The Great God Pan.” In many stories, Lavinia lacks agency, utterly dominated by her overbearing father Wizard Whateley. In a few, she is more active, even malevolent, an active participant rather than a meek vessel to be filled.

It is a rare story that suggests that Wilbur and his brother take as much from Lavinia as they do from Yog-Sothoth. Angela Slatter’s version in “Lavinia’s Wood” is more complicated than most, giving evidence of Lavinia’s dreams, desires, and actions that go far beyond the woman seen in Lovecraft’s account. Someone who dreams of a world beyond Dunwich, and who herself is not quite completely human.

There is a degree of pathos to Dunwich prequels. Readers already know Lavinia’s fate, or at least one of her possible fates. How she gets there is where authors diverge; what details they choose to emphasize, and what aspects of the character they develop in new directions. In “Lavinia’s Wood,” Angela Slatter gives Lavinia context. Social, geographic, biographical, biological. Lavinia as a part of the decayed Whateleys, in contrast to her richer and more educated cousins; as an outsider even among the inbred rural folk of Dunwich; her relation with her father and his books; and even how her body differed from others in ways not immediately obvious.

“Lavinia’s Wood” is not the prequel to “The Dunwich Horror.” It is one of many. Yet it is an interesting, insightful take on Lavinia, one that sheds a different light on the preceding events—and who knows what elements of that might make their way into further stories in the Dunwich cycle?

“Lavinia’s Wood” by Angela Slatter was first published in She Walks In Shadows, and its reprints. It has not otherwise been reprinted.

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.