Hormone Therapy & Sexism: H. O. Dickinson’s “The Sex Serum” (1935) by Lor Gislason

When I read older stories, I try to have a bit of leeway for the general attitudes and goings-on of the times. What my grandfather felt and thought about is completely different from what I do in 2026. 

I’d like to think we’ve grown a bit since “The Sex Serum” was published in 1935—it’s almost cartoonish in its gender stereotypes. The concept is something I think many queer people would agree is pretty sick, and I would like that to exist right now, thank you. 

The story begins with a note that “It is the first time that this subject has been used in science fiction.” I find this hard to believe; more likely, it was the first time American fans of the genre had seen it. 

Our narrator explains they have knowledge of a crime involving the disappearance of a professor and his daughter, with the fiancé, a man named Gilmour, the only witness. The corpse of an older woman and a young wounded man were at the scene. It’s baffled police and investigators for ages!

Gilmour goes to visit Jeanette, who he loves deeply but has a great distaste for her father, Professor Neville. He describes him as “stone-mad” and possessive of his daughter, but at the same time laments how awful it is that she was born a girl. His plan is to badger the man once again for Jeanette’s hand in marriage, using his poverty as a woe-is-me. I already hate him.

When he arrives, the professor says alright, I’ll hear you out. But first… “I must give you a brief idea of the workings of the sex machine.” Incredible opener. He goes into great detail about how embryos develop sexual characteristics and has discovered the secret “switch”, isolating it into a so-called Seventh Serum. After injection, and a few days time, you’re magically Trans-formed (my own pun, sorry) into the opposite sex. Don’t think about the mechanics too hard because we won’t be seeing any cool body horror. He does mention it happens “without pain or consciousness,” so that’s nice, I suppose.

You can probably guess who Neville has tested this Serum on—Jeanette. 

Gilmour deals with this as well as one would expect. His emotional outburst is described as “sobbing like a child,” and he collapses on the floor, among other things. It’s interesting that when Jean—who is all regards, still the same person—caresses Gilmour’s face, it’s disgusting. How can a man show such tenderness to another of the same sex? When I was in high school, the trend was to follow a vulnerable moment with “no homo,” so everyone knew, “Well, I can do this, but don’t ever mistake that for being gay.” 

The idea of being with another man is treated as an impossibility. Of course, to Gilmour, this is just something that would never work. As a man, Jean is not the person he loved anymore. He says that she’s dead, that “She had been swallowed in frightful inaccessible nothingness!” It’s no different from parents who describe their children as deceased when they’ve just…come out as trans. It feels selfish; to only understand the issue with how it affects yourself and not the person going through it.

Jean, for his part, seems pretty chill about the whole ordeal. He’s “enraptured with the novelty and the possibilities of his new life”. Masculinity has awoken an interest in science, in following his father’s work and exploring the world. It’s so close to having a nice message about coming out being a freeing experience—only to be ruined when the story describes what would happen in the other direction.

Gilmour flipflops from rage to sorrow and decides to give Professor Neville a taste of his own serum, locking him in a room during the process. I really wish we got any suggestion of what’s happening, even if it’s only in Gilmour’s imagination. He just stomps around the house for a few days until the transformation is complete. How boring!

This is where my biggest issues lie: While masculinity is applauded, with how charming and bright-eyed and wonderful it can be, there are no positive words used for femininity at all. Neville’s a “mannish old woman”, she spits and wails like a cat and has zero interest in science anymore. She whines about wanting to go out and look at roses instead. It’s a double whammy of the “man in a dress” trope and “old women are disgusting” rolled into one.

Realizing there’s no saving his lover, Gilmour beats Neville to death and throws a microscope at Jean before fleeing. A final note reveals Jean as the one recounting this tale, and that he is happily married with two children. So there’s that at least? 

Admittedly, I found the story less interesting than an article inserted halfway through: “Manhood for Girl Dwarf Sought in Surgical Test.” The extremely dehumanising language—she’s a creature, not a girl that they hope can be turned into a normal being. Intersex individuals have been treated horribly throughout history, and here is a perfect example.

I wanted to know more about Clara. Who was she? Were there any records of her besides this?

After searching her name and some keywords, it turns out that not two months ago, a forum user had the same thought. “I really want to believe this person found some peace and contentment in their life,” they wrote. There are few records about her besides another article reflecting on the surgery. I have no doubts that her life was difficult, and I’m sickened by the way Clara was treated like an experiment and would have been better off dead. People are not projects to be tinkered with. 

We have no way of knowing how she really felt. But there’s a bit of solace. A potential obituary reads “Clara W. Schreckengost died at age 69 in 1985 in Niagara Falls, unmarried, survived by several of her siblings.” I hope she was surrounded by love. I hope there was joy in her life, that she found happiness. We all deserve that.

“The Sex Serum” by H. O. Dickinson can be read for free at the Internet Archive.


Lor Gislason (they/he) is a sentient pile of worms from Vancouver Island, Canada, known for their goopy gross body horror. Find them at lormaggot.ca

Copyright 2026 Lor Gislason.

Ultimately and Irrevocably Tragic: Robert Aickman’s “Choice of Weapons” (1964) by Stina Patton

“I was wondering about my eyes; one of my eyes—the left—saw everything golden and yellow and orange, and the other eye saw shades of blue and grey and green; perhaps one eye was for daylight and the other was for night. If everyone in the world saw different colors from different eyes there might be a great many new colors still to be invented.
—Shirley Jackson, We Have Always Lived in the Castle

The power of Aickman’s stories, to me, lies in their VIBE: how does one analyze that? I can relay the known facts, characters, plot points (and assume that these facts, as relayed, are reliable)—this does little to explain the atmosphere you find yourself in, upon reading this story. Without reading his specific words, phrasing, etc—without ingesting how the words are arranged—it’s a bit akin to me explaining a particularly disturbing dream I had: I can relay the pertinent details, but the mood and feel are impossible to convey.

It is the accumulation of myriad things and personal symbols, arranged just so, that provides the unique distress of our dreams, and they seem rather nonsensical as a whole, or incredibly banal when relayed. This is what I am reminded of when I delve into this story. I can read you the lyrics of a song- without the music, it is an incomplete encapsulation. To try to fully analyze or interpret Aickman does his Art and Words a tremendous disservice because it is fundamentally the MYSTERY that contains the magic of his storytelling.

Many readers may be frustrated by the ambiguity inherent in his stories, or baffled by their cryptic nature; others may find them to contain exactly what they were looking for, scratching an itch that they hadn’t even known they had.

As a queer woman, I am instinctively drawn to such ambiguity. Unless we are lucky enough to be surrounded by other queer people, we usually live our lives in—and surrounded by—a constant, perpetual state of ambiguity. We still exist on the outskirts and fringes of society, and whether we’re trying to interpret another’s romantic affections (or interest), their intentions, our human rights, or whether our queerness is embraced or even acknowledged, we are usually unable to take anything for granted or as a given.

My perspective has a queer lens, but this also applies universally. Aickman’s stories reflect the ambiguity, uncertainty, and peculiarity of Life in all its glory. They take the utter weirdness of Reality and skew it just enough to say something profound about what we can interpret from “the left unspoken,” the truly unknowable; the cracks in the spaces of things.

Most horror, especially cosmic horror, relies on its implications; I feel that Aickman’s horror is very much of a cosmic nature, but deviates from the definition as we ascribe it traditionally. Aickman, according to Ramsey Campbell, was not a fan of Lovecraft OR horror. He preferred the term “strange stories.” They certainly are strange, but many are also definitely horror. (They are also simultaneously comforting to me in a way, because of this peculiar ambiguity, but that’s another essay.)

The horror of an Aickman story does not lie in the implications because by definition, implications are implied by undisputed facts, concrete knowledge we assume within the confined reality of a story. Yet in the nightmare logic of an Aickman story, everything is called into question because much of what comes across as “peculiar” are typically things and situations we would think of as mundane, benign, ordinary, on their own—it is how and where these things are placed within the confines of his stories, and their accumulation, that allows the uncanny feel to increase. The true “why” remains undetermined. The abject horror I feel inherent in most of Aickman’s stories is in the immense possibilities and implications of the implications themselves: ALL bets are off. If most horror shows us pieces of the shadowy Things hiding in the shadows, Aickman’s shows us that those shadows have cracks of their own where other Things hide.

Coming to the end of an Aickman story is to amass a giant jigsaw puzzle, realizing as you snap the last piece into place that there are actually still several fundamental pieces missing, and that it is only with the addition of these pieces that it is possible to comprehend exactly what it is that the puzzle is of. Aickman may have had the pieces, but he’s not sharing.

I feel a summary of the story is helpful:

In “Choice of Weapons” the prickly, stuffy, dissatisfied, somewhat unsympathetic Malcolm is dining with his hapless fiancée Ann when he becomes suddenly, intensely enamored with a woman sitting by herself. He flees his date, follows the woman, and sees a man in fancy dress leaving a house he thinks may be hers. A concerned doctor, Dr. Bermuda, hypnotizes him to determine the address (telling him “the only way to get rid of a temptation is to yield to it”) and also provides her name.

He visits her and discovers Dorabelle is a peculiar woman with peculiar thoughts living in a peculiar house. She is quite possibly unbalanced, erratic, and may be having hallucinations. It also appears, although she claims she is poor and the house is in a state of disrepair, that the house is stuffed with money—until her butler makes off with it and never returns. 

After several visits, Dorabelle tells him she is in love with another man—the fancy-dressed man he saw previously. She confides that this man appeared to her one day in her mirror after her reflection disappeared; they will be married. After a disastrous encounter where Malcolm attempts to kiss her and she responds with fury, he is surprised when Dr. Bermuda arrives at the house with his son and takes him home. There, he is informed that after being “prescribed” to by the sympathetic Dr. Bermuda, Ann has overdosed on pills.

Malcolm goes to sleep, dreams of Dorabelle, then awakens to discover a note that reads, ‘I want you’ with no signature. He assumes it’s from her and races to her house, where he is accosted by the man in fancy dress who accuses him of stealing Dorabelle’s money and challenges him to a duel: “There are rapiers behind the clock. Or pistols in my bedroom.” Malcolm chooses the swords—they duel. He throws a candlestick in the man’s face while piercing him with his weapon, then falls unconscious. When he awakes, Dr. Bermuda is there and leads him to Dorabelle, who is gravely wounded; he realizes that Dorabelle was the fancy-dressed man. She proclaims her love, they kiss, and she dies. The police arrive; Dr. Bermuda is again sympathetic, telling Malcolm that although modern science has failed to cure him, he will not leave him to suffer consequences from the law. He instructs his son to look behind the mirror in the bedroom and bring them what he finds, at which point the story ends.

I share this summary to relay the salient points of this story for anyone unfamiliar, but it does not begin to convey the myriad ways in which this story meanders and weaves in and out of itself and defies an easy explanation. Almost everything of import that happens can be read in different ways, and even insignificant details are odd. The things Aickman does not explain feel as important as what he does. The entire thing is an enigma wrapped inside a riddle of near inscrutability. Going for a logical explanation of the whole sends you into unfathomable possibilities and interpretations. No one is a reliable narrator, including the Reality of the story.

Ultimately, the doctor can be seen as being a benevolent helper or a malevolent manipulator. His hypnosis and specific advice help fuel Malcolm’s trajectory when his obsession would have likely petered out on its own. He may have innocently prescribed the fiancée sleeping pills; he may have hypnotized and/or manipulated her; he may have murdered her due to an unknown motivation, then used his medical credentials to cover it up. It also appears that he may have been the one responsible for writing the anonymous note that Malcolm finds by his bedside. Is he orchestrating all these deaths for his own selfish reasons? What is the something that the doctor asks his son to fetch from behind the mirror—the pistols? Is he going to kill Mlacolm or convince him to kill himself? Was it all an elaborate plan to steal Dorabelle’s money—the money the butler already made off with?

The meaning of the title “Choice of Weapons” literally refers to the rapiers and pistols, and the story implies that no matter which Malcolm chose, one of these weapons would be responsible for his undoing, even upon winning the duel. Yet another interpretation is: will science or emotion win out? Will rationality, or delusions? These choices also determine his and Dorabelle’s outcome.

What was Dorabelle’s motivation for dressing up as a man? To make Malcolm jealous? Did she even impersonate a man? For there is a supernatural interpretation one can make: that in this world, there really IS a man living inside her mirror, either existing already or conjured up by Dorabelle’s desire/longing, and that he took possession of her body during the duel, only to be banished back to his realm once he is grievously injured.

The only things I can say with certainty about “Choice of Weapons” are that in this story, unrequited or unproclaimed love ultimately brings ruin to the two main characters, with one of them causing the death of the other and also having a hand in the death of his fiancée. Even if Malcolm was manipulated, it’s of note how easily he was influenced when in a vulnerable state, and it illustrates how subjective our reality is when perception and perspective are colored by our own desires. The other lesson it proffers is that it is not wise to put all of your faith in a doctor (or anyone in authority) and assume that they’re working in your best interests.

It’s interesting to note that in most of the accounts I’ve read about him, Aickman himself could be described similarly to Malcolm: prickly, stuffy, discontented. This story ultimately speaks to the dangers of obsession and jealousy, which may have been his ultimate intention; Aickman may have been purging personal demons. It may or may not be relevant that he knew firsthand of being madly in love and then rejected: he was deeply wounded/offended when his affair with the writer Elizabeth Jane Howard ended and she chose instead to marry another. It’s a theme that comes up in more than one of his stories.

A strong sense of alienation frequently infuses his work, and his characters are often outsiders. Even when not sympathetic, they retain an inherent sadness and dissatisfaction within the reality of the worlds they inhabit, and this is something that resonates deeply with me, particularly in this story. I often feel a bit sad about, or pity, his characters and the frustrations they must feel navigating a world that often seems unfamiliar or unwelcoming to them. It may be my queerness or my neuro-divergence but I feel a kinship with and empathy for these two main characters who find themselves adrift, lost, as they make their way through their lives. Both the man and Dorabelle are each looking for someone who accepts and loves them—each of them thinks they find it—but neither is ready to accept the reality of their surroundings and situations, and the results for both are ultimately and irrevocably tragic.

This story provides ample puzzling material for analysis and attempting to determine meaning. I don’t presume to have any “right” answers- I don’t think there ARE any. That’s the joy for me of an Aickman story, and each time I read this, or any of his stories, I have new and different thoughts and opinions about what they may mean. He remains a unique, memorable storyteller of a very particular type of magic: one that sometimes leads me to believe that he may have been seeing the REAL world all around us, but that WE only have the right kind of eyes some of the time.


Stina Patton is an artist, writer, reviewer, and lover of the strange, surreal, and unsettling. She currently resides in Hell where she is kept sane by her many, many books and not as many cats. Find her creepy (and not-so-creepy) Art at stinasdemons.bigcartel.com/ and see her thoughts on life and Horror on Bluesky @stinasdemons.com

Copyright 2026 Stina Patton.

“Roberta” (1962) by Margaret St. Clair: Transition and the Weird by Catherine Lundoff

Writer Margaret St. Clair (1911-1995) was often described as a writer ahead of her time, as well as one whose work was, in Ramsey Campbell’s words “startlingly original.” Her work is often characterized as ‘weird fiction,’ as that term has evolved, with her characters finding the weird and disturbing in the relatively ordinary. During the course of her career,  she authored eight published novels and over one hundred published short stories, several of which were adapted for television.

Of that body of work, “Roberta” (Galaxy, October 1962) was the last of her published short stories. After this, she turned her full attention to writing novels. This story is not included in any of the collections of her work and can only be read in copies of the original magazine. “Roberta” is a science fiction story set in a future where interstellar travel exists via starliner (details unspecified). There is a man from another planet, seemingly humanoid, as well as two other male human characters in a setting that suggests Earth in the late 1950s. Gender reassignment/alignment surgery for transsexual people is possible and effective, but illegal, for reasons that are also not explained within the scope of this tale. 

The titular Roberta is a trans woman who has had this illegal operation in order to transition. My research suggests that this story is one of the earliest depictions of male-to-female medical transition in science fiction, possibly the earliest. Ursula Le Guin’s ground-breaking Left Hand of Darkness (1969), which includes a main character who transitions from male characteristics to female ones as part of an alien reproductive cycle, is still seven years away.

For historical context, Christine Jorgensen, probably the best known trans woman of her time in the U.S., returned from Europe after gender reassignment surgery in Denmark and was front page news in December of 1952, a decade before “Roberta” appeared in Galaxy and seventeen years before the Stonewall Riots. Trans people had no legal standing or protections in the United States or elsewhere, and gender reassignment/reaffirming surgery was rare and hard to access, perforce limiting it to a tiny minority. But enough of that minority, like Jorgensen in the U.S., would have been visible to St. Clair so that she would, based on this story, have been aware that medical transition was possible and to have read something of the mechanics involved.

As I read “Roberta,” it’s not entirely clear to me how St. Clair wanted her readers to interpret it. Roberta has a very fraught relationship with Robert, her pre-transition self, coming to view him as her nemesis over the course of the story. But he also refers to them as “married” at one point and sometimes behaves more as a confidant than a foe. The story’s conflicts, however, hinge on her efforts to get rid of him, thus fulfilling her dream of being “Roberta,” free of a judgmental and undermining male alter ego.

The scene is set entirely in an apartment that Roberta thinks of as hers; she claims to have no memory of her life before the operation, though she thinks she “used to be happier.” There are two other characters that we get to meet (the receptionist/door person appears only on screen). Rodvorello Diag is the Vegan who financed Roberta’s operation, and Clement Thomas is the human who performed the operation. Diag visits Roberta’s apartment first and gives her a starliner ticket for a (nonoptional) trip to the Vegan homeworld. He announces that he has come to add her to his collection of “imitation things,” that being the deal that Robert reached with him in order to get his financial assistance.

Roberta murders Diag with a sliver gun and stuffs his body in a trunk in her room. She then treats her right hand (the one firing the gun) as if it is separate from the rest of her and can be punished by slapping it. Clement Thomas arrives during this scene and attempts to blackmail her about her operation. Roberta shoots him as well and adds him to the trunk. Robert then appears in the cloud, as she pictures him, near the ceiling, to admonish her.

Since Roberta has no memory of anything before the operation, she doesn’t recognize Diag or Thomas. Instead, she conflates them into aspects of Robert, while recognizing that it is Robert who she really wants to destroy. By the end of the story, she has committed two murders, attempted suicide, and is well on her way to planning more murders because each death makes Robert “go away” for a time. She displays a childlike understanding of the potential consequences for these actions, ignoring Robert’s dire warnings about needing to flee from the apartment and the two bodies in the trunk. It’s also not completely clear that Robert didn’t anticipate something like this happening—he puts an illegal sliver gun in her bag for her to find. Is it intended for self-defense? To prevent herself from being whisked off to Vega? Either or both seem possible.

How is the reader meant to feel about Roberta as a character after all this? It’s hard to say. On the one hand, Diag and Thomas are insulting, hurtful, and aggressive toward her, calling into question whether or not she can ever be a “real” woman from their perspective. Robert is more subtle about it, but he leans down from his perch in the clouds to remind her that her voice and movements are “too aggressive” and that it “spoils the illusion.” He also makes the comment that her hormone injection helps her to be “what she is trying to be,” along with similar comments that undermine her self-confidence. 

So this could be read as justification for Roberta’s actions if you are inclined to read the story that way. Roberta accepts Diag and Thomas as guests in her apartment, where she wants to remain, untroubled and dancing around in her pretty pink dress. And both he and Thomas betray that hospitality. Robert can certainly be seen as betraying her as well, in everything from not warning her about what to expect after the operation to undermining her afterwards. That is, if you accept Roberta’s belief that Robert is an entity separate from her.

One thing that stood out sharply to me, reading this as an out queer cis (not trans) woman in 2026, is Roberta’s total and complete isolation. She does not seem to have a family or a job or friends of any kind, just the receptionist on the intercom when visitors arrive and three male characters who do not have her best interests at heart. The illegality of her status only adds to that profound loneliness: she cannot trust the men who helped her to become herself, nor can she trust her own perceptions of the small world that she inhabits.

But she is still willing to kill to protect herself because she perceives the threats against her as leading to her erasure, in one form or the other. There is no sense of how Robert thought life would go for Roberta after transitioning. Perhaps, living in a “collection” on Vega seemed like a reasonable alternative to living on an Earth where Roberta would be treated like a freak and under constant threat of imprisonment in the bargain.

It’s tempting to project contemporary attitudes back in time and assume that St. Clair, a cis woman who was presumably heterosexual based on her biography, had negative attitudes toward trans women. Her biographical details include a marriage to writer Eric St. Clair that was deliberately childless (not an easy thing to achieve given both the mores of the time and the absence of reliable birth control), embracing Wicca and, occasionally, nudism, as well as a number of unusual jobs. It is safe to say that she was unconventional and might have sympathized with Roberta to some degree as another unconventional woman under threat from forces that want her to be something else.

And yet, there is a comment about Roberta’s Adam’s apple displaying when she looks up, as well as the last line of this  story: ‘“I’ll kill you yet,” Roberta said, between his teeth.’ Up to this point, St. Clair always uses “she” to refer to Roberta so why change here? In fact, Roberta gets no positive reinforcement for her transition throughout this story, relying on her own belief that she is now as she wants herself to be. But Roberta is also clearly unstable and an unreliable narrator. 

My takeaway from all of this is that St. Clair most likely thought that a trans woman could never be a “real” woman, a regrettably common opinion. “Roberta” reads as a story about a mind at war with itself, in which Roberta is unstable and dangerous because she has convinced herself to act as if she has achieved something that is impossible. The weird elements are entirely in Roberta’s head, shaped by her derangement rather than by external or supernatural forces.

That said, “Roberta” is a fascinating historical artifact: a first in a genre with many firsts. I am somewhat surprised to have not seen it cited in sources on the history of queer sf and f, such as Garber and Paleo’s Uranian Worlds. I suspect that is due to the story not being included in the various collections of St. Clair work and consequently not as visible. I think it is certainly worth including going forward as a heretofore unrecognized first in the field.

“Roberta” by Margaret St. Clair may be read for free at the Internet Archive.


Catherine started writing professionally in 1996 while in law school. She sold the first story she ever wrote and quit law school a week later; she has not looked back since. In addition to writing and editing, Catherine is also the publisher at Queen of Swords Press. Most recently, she is the winner of a 2025 Alice B. Award and a finalist for the 2024 Innovative Voices Award from the Independent Book Publisher’s Association. To find out more about Catherine, please visit her blog, like her Facebook Author Page or follow her on Mastodon.

Copyright 2026 Catherine Lundoff.

Ancestors Are Just People—Robert Heinlein’s “‘All You Zombies—’” (1959) by O. F. Cieri

Does the sun still exist at night, or does it die every day? This is the question at the heart of Robert Heinlein’s “All You Zombies—”, where a time traveler experiences his entire life in one work shift before settling down in his cot for a well-earned rest.

This story is one of the greats of the golden age of science fiction that moves huge ideas through a few short pages. It has a relatively slow start, with two guys in a bar talking about their jobs and their lives. One guy is the bartender; the other is an advice columnist who specializes in answering questions from Unmarried Mothers. It doesn’t spoil anything to reveal that the columnist was himself an Unmarried Mother once, which explains how easily he can describe their point of view.

At the core of the story is a question of whether the individual has a concrete value in an ever-shifting universe. Heinlein’s answer, hinted at in the title, is both No, and Yes. “All You Zombies—”’s central premise is that the individual experience is the only one we can have, and yet the self is so malleable that it can be completely transformed by external forces. War, employment, sex and gender are all interchangeable, meaningless and foundational. And yet despite the baseless nature of the self in an uncaring universe, the central figure ends his shift believing only in himself. 

“The Snake That Eats Its Own Tail, Forever and Ever . . . I know where I came from—but where did all you zombies come from?”
—Robert Heinlein, “All You Zombies—” in The Magazine of Fantasy and Science Fiction (Mar 1959) 15

In an uncaring universe where the individual is self-creating and permanently fluctuating, who is the Other? Does anything exist outside the Self? If I die, does the whole world? The lonely conclusion of this logic is addressed even within the text, where the protagonist signs off his narrative with: “I miss you.”

“All You Zombies—” is complex enough to survive spoilers, but to enjoy the full experience, it is best to go in blind. Talking about it requires delving into the meat of time travel and paradox, so the rest of the review will feature spoilers.

You’ve been warned!!!

The story doesn’t fall apart at the worldbuilding level, but the inciting incident of the story is superfluous. The premise is that time travel became possible not long after interstellar travel, leading to many different necessary support teams for fifth-dimensional servicemembers. The protagonist, the one true individual we can prove, is one such servicemember of the Time and Space Corps. His story is littered with the acronyms of made-up military organizations and their support structures. There’s the Women’s Emergency National Corps, Hospitality & Entertainment Section (W.E.N.C.H.E.S), a.k.a the Auxiliary Nursing Group, Extraterrestrial Legions (A.N.G.E.L) or Women’s Hospitality Order Refortifying & Encouraging Spacemen, probably the most honest acronym (W.H.O.R.E.S). Space can be lonely, and women are enlisted wholesale in the war effort to prop up male servicemembers psychologically and sexually. Technology is sufficiently advanced that natural beauty is not as important as being fit to endure the stress of the job, but not so much that the work is not gender segregated. Despite the heavy lifting that the phrase ‘women’s work’ does in context, there is an emphasis on the dignity of the work, as a necessity for morale, and as spacers in their own right.

Long before any of this is revealed, the Unwed Mother reveals that he used to be a woman who was interested in taking on one of these roles. He’d never felt beautiful as a woman, but the Time and Space Corps could change anything about him. He would be thrown into the vast frontier of space, rewritten as a different person, and emerge as successful by feminine standards, with a husband in a stable professional career. Before he can apply, a handsome man with ‘a fat wad of hundreds’ takes him out on a few dates, knocks him up, and disappears.

The bartender knows all this already, because he is the Unwed Mother after many long years in the Service, and as he listens to the Unwed Mother he casually organizes the circumstances for his own conception and birth by offering to introduce the Unwed Mother to the cad who left him alone and pregnant. Slipping him a fat wad of hundreds, he sends him through time to meet his pre-transition self, then skips ahead nine months to collect his infant self and dump the child off at an orphanage. Meanwhile, the doctors wake the Unwed Mother up post-labor to inform him of an undescended set of testicles nestled inside his groin. Due to birth complications, they have decided to advance the development of the testes and help him adjust to life in a new gender.

With this one act, the Unwed Mother’s life is destroyed. His original plans to take night classes and join the WENCHES are out of his grasp. The doctors pressure him to put the child up for adoption, a superfluous decision when his future self snatches the baby and dumps it at an orphanage. After his transition, he wanders aimlessly for years, struggling to feel at home in his body, before ambling into a bar for a drink. There, his bartender sets him up with a few dates with his former self before dragging him to the Sub-Rockies Base in 1985 for recruitment. As his shift ends, the bartender closes up for the night, hops to the same Sub Rockies Annex in 1999, downs a bottle of whiskey, and types up his report.

The crux of the story is to create a time paradox scenario where a man could conceive and birth himself, and all the references to military life are trappings to provide a sliver of justification for these actions. The recruiter knows to recruit himself for his own role, and as a bonus, he gets to ensure his own birth, too. To create the effect he wanted, Heinlein ad-libbed from older material and left some of their debris behind.

“All You Zombies—” bristles with the anxieties of post-war America, full of acronymic federal bureaus, new medical treatments for sleep, headaches, moods, and birth control. Medical advances make the body transparent through better anesthesia and X-rays, increasing the availability of plastic surgery. The Space Race punctures the horizon, condoms roll back generational fears of unplanned pregnancies. The story’s heart is a deeply anxious question about the nature of personhood in the face of scientific progress, and included on this list is the question of what makes a man.

When the story is viewed as a question on the nature of identity, it makes sense that Christine Jorgensen’s name would be used to illustrate the protagonist’s intersex condition. Otherwise, the protagonists’ sex organs are the only part of him left to nature. At birth, he just so happened to have both sex organs. His condition is used to form a window through which medical science can dictate his gender, but science itself plays no role in his self-identity. The protagonist is characterised as being remarkably easy-going and level-headed. While he is clearly aimless and depressed after the loss of his daughter-self, he’s quite comfortable in his masculinity. He makes a few jokes about sympathising with women as someone who used to be one, but doesn’t show any regret for his transition. In fact, he balks at threats to his masculinity.

Clearly, these are circumstances that create a cohesive image for Heinlein, who might have struggled to understand news stories about pre-liberation gender transition. Heinlein’s perspective is very normative in centering gender identity in the genitals, with a brief, hand-waved period of months in which the protagonist learns their new social role. In-universe, the protagonist is characterised as being an excellent field agent for his even temperament, implying that anomalies require a degree of gender fluidity. On the other hand, the setup established that girls aren’t allowed in space except as sexual accessories.

This contradiction seems to have crossed Heinlein’s mind long enough for him to envision a space future in Starship Troopers with a fully integrated infantry unit. If it’s supposed that Starship Troopers takes place along the same spacetime continuum, long enough for America to find an enemy amongst the stars, then the mood stabilizers, plastic surgery, and birth control have crafted a society with gender equality that conforms neatly to heterosexual standards. 

For Heinlein, gender equality is something that needs to be forged in flesh, cut and synthesized into a physical ideal. That wasn’t unique to him. The golden age of science fiction delighted in using the mind as a tool to shape the world in a playground with practically no friction between a problem and its solution. Science fiction acted as the drafting stage for a design patent and its practical application. 

Heinlein, as the story’s ultimate authority, in the story asserts himself a few times, most notably in the central premise that the space frontier will immediately lead to exploring time. Or that the United States would be the leader of that technological revolution, though in Heinlein’s defense, Americans who didn’t believe that were put on a list. More unique to Heinlein is the proud assertion that anyone would sleep with themselves if given the chance. There’s no way to be sure about that, but it’s necessary for the story, and Heinlein seems to believe it. Therefore, it is true. But would Heinlein’s protagonist sleep with himself as a man, or only a woman? If not, why not?

Heinlein’s use of an intersex person with an incredibly rare case of chimerism interrogates the limits of heterosexual expectations without abandoning them, like an astronaut tethered to a ship through his oxygen tank.

But Heinlein’s vision still centers a biological assignment that can be made by doctors on an operating table without the patient’s input. That someone’s sense of self can be altered for life in just a few months of training, given our current political climate, seems unsettling. Heinlein’s use of an intersex person with an incredibly rare case of chimerism interrogates the limits of heterosexual expectations without abandoning them, like an astronaut tethered to a ship through his oxygen tank. The umbilical cord of binary sex and gender lashes the story to simplistic modes of social graces even while it threatens to strike out on its own. The real question  “All You Zombies—” asks: is anybody out there on the other end of this leash? Who are you people? Will you still be there in the morning?

“All You Zombies—” (1959) by Robert Heinlein may be read for free at the Internet Archive.


O. F. Cieri is based out of NYC. In 2013 she won first place in BMCC’s Poetry Competition. In 2016 she won an Honourable Mention in LaborArts Make Work Visible Competition. Her non-fiction has been carried by Hyperallergic and the Invisible Oranges. She published her first book, Lord of Thundertown, with Ninestar Press in 2020. In February of 2023 she published her second book, Lockdown Laureate, with Castaigne Publishing. Her third book, Backmask, was published by Malarkey in June of 2023. https://ofcieri.com/

Copyright 2026 O. F. Cieri.

In Defense Of Transgender Mermaids: George Sterling’s Strange Waters (1926) by Joe Koch

Strange Waters is a narrative poem by George Sterling released in a small chapbook edition in 1926, the same year Sterling died by suicide. As his last published poem, the language is more economical than the “things of tinsel and fustian, the frippery of a by-gone fashion” that drew criticism earlier in his career when his “brilliant but too facile craftsmanship was tempted by the worst excesses of the Tennysonian tradition,” according to Harriet Monroe of Poetry Magazine

Sterling’s lyrical intemperance had, however, attracted praise from Ambrose Bierce, who for nearly a decade mentored him and enthusiastically publicized his poems, most notably in an effusive afterword for “A Wine of Wizardry,” a decadent and hallucinatory horror-fantasy poem published in Cosmopolitan magazine in 1907. Controversy over Bierce’s claims of greatness for Sterling went viral across US print media, and arguments over Sterling’s talent—or lack of it—made him famous. Clark Ashton Smith credited “A Wine of Wizardry” with inspiring him to write poetry at age fifteen and soon became Sterling’s protégé and a lifelong correspondent.

Aside from connections with weird fiction, Sterling—as a Bohemian figure, perhaps more than as a writer—influenced many contemporaries whose work has fared better than his. He shared an intense friendship with Jack London, critiquing and polishing London’s novels The Call of The Wild and The Sea-Wolf. He was a founding member of the West Coast artist’s colony Carmel-by-the-Sea, an early twentieth-century self-styled pagan commune of sorts populated by writers, artists, musicians, theater people, and other nonconformists.

Biographical information matters to me when reading Strange Waters, because the poem’s glaringly offensive flaw—the twist ending that I’ll spoil for you momentarily—is the sort of thing too easily dismissed as lazy writing, or a product of olden times, as if everyone in the vaguely defined past suffered from debilitating sexual repression and unexamined prejudices.

This simply isn’t true.

Nor is the potential accusation of lazy writing. Every choice in the poem, including what is not said, feels precise and deliberate. The plot twist could easily play as slapstick. But rather than presenting this potentially titillating “tale of forbidden love” in a saucy manner, our narrator opens with brooding insomniac musings, a compulsion born of gulls crying out and storm gales brewing over the nighttime sea. Mournful framing sets the stage for a tragedy rather than a farce.

Our narrator introduces Ralph and Mary, a fairly average and averagely happy heterosexual couple living on the California coast. Their equanimity is interrupted by a letter from Mary’s estranged brother in Ireland. Physically reacting to the letter “as tho it were a snake,” Mary throws it on the floor. Of her brother, Mary will only say he is a “monster.”

From his deathbed, the brother has sent his eighteen-year-old twin daughters to live with Mary. They’ll be arriving soon to “avenge me for a distant hour, your nails along my cheek, your virtuous words.” Mary suggests the girls might be better off sent “to some good school,” but Ralph shuts down the conversation, insensitive to the implications of assault in the letter, and Mary’s obvious misgivings.

The girls arrive. Intrusively, our narrator describes them, and continues re-describing them—one might even say fetishizing them—as the poem goes on. We hear they’re beautiful and tall, like “twin eaglets, fierce of eye and orange-crowned.” Of the two, Deidre is “more girlish” while Callirhoe is “an inch taller, and shouldered like a boy.” Deidre isn’t mentioned again until the end of the story, whereas Callirhoe is granted an assertive personality. She winces gruffly when Mary kisses her in greeting, trounces Ralph’s philosophical arguments in conversation, and makes a habit of staring him down. With wounded pride, Ralph’s anger and suspicion fester.

You see where this is leading, don’t you?

The transmisogynist tropes are all there, except for a prominent Adam’s apple and five o’clock shadow.

Callirhoe is going to die, though not directly by Ralph’s hand. His spying, harassment, and threats drive the girls to flee, resulting in Callirhoe’s fall from a sea cliff “clad scantily in her scarlet bathing suit.” Found thus bared, she’s subjected to an unfortunate and cheap twist ending I’m all too familiar with. I call it “Dead Gender Reveal Party.” While handling her corpse, Ralph exclaims, “Christ, Mary! Christ! Callirhoe’s a boy!”

Not only is Callirhoe portrayed as an absurd caricature of supposedly masculine traits, she’s murdered, manhandled, and misgendered for shock value. She’s literally referred to after death as “the other.” Before the big shock, though, there’s another shock; two, in fact. Ralph discovers, by snooping at their bedroom door, that the twins are incestuous lesbians.

The brother’s letter has suggested he passed down his incestuous leanings to his children, and Mary’s behavior confirms some family dysfunction, but the idea of homosexuality is what most outrages Ralph. The plot moves according to Ralph’s growing rage step by step toward greater perceived perversities, positioning transness as the greatest perversion of all.

While there’s no excuse to write a transgender character in such an objectifying and cartoonish way in 2026 (although contemporary authors I won’t name have proudly done so and somehow evaded censure), what about one-hundred years ago? Can we dismiss Strange Waters as an antiquated product of its time?

Even if the correct scholarly answer is yes, dismissal doesn’t satisfy me. Dismissal is too close to denial. The fascist claim that being transgender is a new fad unheard of in the past is a deliberate lie. Erasing records of our existence, destroying research on our medical care, and eradicating language that names our legacy help perpetuate that lie, tactics most famously practiced in Nazi Germany and widely used in the US today. Cutting out the parts of history you don’t like and repackaging the past for a new and newly ignorant generation has become streamlined by modern techno-fascists; through our personal devices, information is simultaneously ephemeral and ubiquitous, while our attention spans are weary, waning, and overtaxed.

Denial is a spell that’s easy to fall under. Denial is a tool of oppressors and abusers. Dismissing human hatred and misogyny as things of the past represents a form of cultural denial that allows that which is denied to flourish.

Hatred does the most harm in disguise. In the deepest waters, the parts of our being that have yet to be explored, the tendrils of hatred find fertile conditions for growth. We may wish to see ourselves as having overcome all prejudices and biases at some point in our personal or societal histories, but overcoming is cyclical, part of a meaningful life’s ongoing work. We enable hatred when we pretend it’s behind us.

We might say George Sterling mistreated and exploited Callirhoe as you’d expect for a man of his time, but since he lived, worked, and performed with nonconformists, was openly polyamorous, and was far too popular and active as a socialite in artsy circles not to know plenty of queers and a few transgender people, I wonder how much blame lies with the poem’s patriarch Ralph rather than the author. In trying to sort out prejudice from portrayal, I’m drawn into a darker, weirder story lurking beneath the surface of the story in Strange Waters.

Maybe this is my compulsive habit as a fiction writer, re-making art that’s failed me. Maybe I’m telling myself a different story because the plot of the poem is offensive. Or maybe I’m rebelling against writing nonfiction because it collapses possibilities into fact, and writing, to me, is about expanding—or exploding—the possible.

With two patriarchs in Strange Waters, Ralph in the present and Mary’s brother in the past, we open with an insomniac narrator musing about the stormy sea. Their mournful voice is soon subsumed by Ralph, whose hostile dialogue and action moves the plot forward. These dual voices remain somewhat in opposition throughout the poem, as do the double patriarchs, and other doublings and couplings that build both ambiguity and tension.

In Gothic fashion, the past violates the present, doubling time when first the letter and then the twins (themselves doubles) arrive from Ireland. Mary’s brother implies some horrific or cruel parallel when he writes of his daughters, “Ha! We are of the same blood, they and I! There’s more in that than you’ve a notion of.” Does this mean that they are, to use Mary’s word for her brother, monsters?

Resonances, ripples, waves; we might wonder how much Mary, who is utterly un-shocked by Callirhoe (both alive and dead), recognizes in the twins. Is her brother really her sister? The narrator never swerves from calling this a “tale of forbidden love” rather than a tale of perversion or abuse. And how exactly do monsters reproduce?

“Like sea-born things,” the girls go swimming three times a day, every day, eschewing the company of chaperones. They’re strong swimmers, described as feral or mythological creatures: “twin eaglets,” “stranded stars,” “wild things,” “gorgeous snakes about to strike,” and “amorous reptiles.” Song-like interludes in their voices punctuate the narrative, and it’s not clear if these are their thoughts, their actual words, or some psychic, siren-like intrusion. Perhaps these are the sad, desperate, and rebellious songs of a dying species; of mermaids.

Who hears these songs? Is it Mary, who has no children, despite a marriage with “love-hunger long to satisfy” in which she and Ralph “longed…often for dear children”? Mary’s silence is pivotal, holding certain mysteries below the surface of the plot. Instead of a drowning (an ending), things unknown perpetuate doubts that keep the plot alive after the story is over.

Likewise, instead of resolving reader uncertainty by showing the drowned maiden of Gothic tradition, Deidre swims away, neither definitively alive nor dead, but becoming (narratively) something Other. Just before they find Callirhoe’s body, a fisherman tells Ralph and Mary that he saw Deidre from a distance “take the surf at yonder beach, alone, and watched her head on every wave until she faded in the distance. Say—she’ll be in China in a week or two!”

Mary makes her single decisive statement to Ralph about Deidre’s missing body: “No—you’ll look in vain. She’s gone forever.” We don’t know how she feels or what motivates her; only that Mary forbids a search party.

The story I’m left with is fanciful. It’s about a family of cryptids separated by the flight of their matriarch, who has rejected her sea-born powers in favor of domestic normalcy. Drawing parallels between the strange waters of the subconscious mind and the actual sea, I’m reminded that what we know of marine biology includes more complex reproductive processes and gender flexibility than the mere idea of transgender mermaids, or of an estranged brother who somehow impregnates himself, or of a not-mother who protects a child’s gambit toward freedom that might mirror her own past. The deepest parts of the ocean remain subject only to scientific speculation, not exploration. Maybe they’re like the psychological depths of our being, the places where poetry originates.

I’m also left thinking about the poet composing the tale near the Pacific Ocean, perhaps gazing out into the darkness, disturbed by stirring waves and crying gulls on yet another sleepless, hungover night. He would have been about two years younger than me at the time. I wonder how often Sterling’s fingers strayed to the vial of cyanide labeled “Peace” that he was known to have kept with him for nearly the last twenty years of his life.

Is Sterling’s sympathy lacking, or did he intend to critique Ralph’s petty cruelty? Did he intend to show a system where women have no power and morals are upside-down? He might have treated the mermaids better in death and not made Callirhoe a punchline, but I realize there’s only so much empathy you can expect from certain men, especially those cheated by toxic fame and feeling past their prime. Sometimes, as he may or may not have meant to imply, the best option is to take to the surf and see where it leads you; to take flight, and become what you never imagined possible.

Strange Waters (1926) by George Sterling may be read for free at the Internet Archive.

Resources:

Harriet Monroe “Review: The Poetry of George Sterling” Poetry Vol. 7 No. 6 March, 1916

Harriet Monroe “Two Poets Say Farewell” Poetry Vol. 29 No. 4 January, 1927

Joy Lanzendorfer “Bohemian Tragedy: The Rise, Fall, and Afterlife of George Sterling’s California Arts Colony” Poetry Foundation, February 26, 2018

Gary Kamiya “S.F.’s Unofficial Poet Laureate Thrived In ‘Cool, Grey City of Love’ —For a Time” San Francisco Chronicle, October 15, 2020

Jim Fisher “George Sterling: Historical Essay” FoundSF.org (digital historical archive managed by Shaping San Francisco)

Peter Kratzke “The Man Who Would Have It All: George Sterling and The American Dream” Americana: The Journal of American Popular Culture, 1900 to Present  June, 2005


Joe Koch writes literary horror and surrealist trash. Their books include The Wingspan of Severed Hands, Invaginies, Convulsive, and The Couvade, which received a 2019 Shirley Jackson Award nomination. His short work appears in The Best Weird Fiction of the Year, Southwest Review, Nightmare, Vastarien, and many others. Joe co-edited the art horror anthology Stories of the Eye and has collaborated with other authors and poets on  several speculative writing projects. Find Joe (he/they) online at horrorsong.blog.

Copyright 2026 Joe Koch.

“Teoquitla the Golden” (1924) by Ramon de las Cuevas: A Review by Luana Saitta

A hunched-over white man, limbs chained, is being led by two jaguar warriors brandishing war club and shield across a crowded square. Great Aztec idols survey the tableau of what is surely the prelude to bloody sacrifice neath.

This is the cover of the November 1924 issue of Weird Tales magazine, boasting a “complete novelette by Ramon de las Cuevas.”

A few pages later, the banner image of this novelette titled “Teoquitla the Golden” shows the reader what appears to be a white woman bedecked in jewelry (with a particularly notable septum ring) staring determinedly into the distance, gossamer veils blowing in the breeze against a backdrop of Mesoamerican pyramids. 

One could then perhaps reasonably have expected the tale of an explorer encountering a lost city and falling under the spell of a white jungle queen in the manner of H. Rider Haggard’s Ayesha, or Edgar Rice Burroughs’ La of Opar. 

However, de las Cuevas—a pseudonym of early 20th century archaeologist Mark Raymond Harrington—had rather a different turn in store.

“Teoquitla” opens on an ocean steamer around the Eastern cape of Cuba, carrying two American academics: Branson, a medical doctor, and Lewis. The sight of a cave system sends them to musing on indigenous rituals. Lewis reveals himself to be en route to Guatemala to study the Mayan pyramids there, and will soon be joined by his wife (though her focus is on Aztec rather than Mayan culture). They exchange tall tales of indigenous magic: spurned women slipping white lovers a potion turning their skin black, sorcerers who could change men into women… 

This causes Branson to reveal an incident that befell him and his wife some years ago when they were living in Veracruz. The doctor’s tale begins with an old mendicant wrapped in filthy rags, collapsing on the Bransons’ porch in search of “the white doctor”. This turns out to be the beautiful woman from the story’s image banner. Confused and desperate, she stumblingly introduces herself as Maria Dorada de Rey, and relays that she’s been on the run for days, since her husband Juan was murdered shortly after their wedding. 

Maria claims to be an American who has lived among the Aztecs in the jungle for years after a mysterious illness robbed her of her identity—Maria is a name she chose herself, “Teoquitla” (or “la Dorada” in Spanish, the golden one) being a nickname she was given due to her complexion. She is loath to recount her story, but assures the couple she has it all written down in a diary among her meager belongings.

She inquires about Robert Sanderson, a name Branson recalls: a young American adventurer who stayed at his house years before. Sanderson hid a cache of gold nearby before he set off into the jungle, the location of which Maria is privy to. It is here that Branson notices Maria might very well be Sanderson’s twin sister. 

They retrieve the cache and make ready for Maria’s repatriation stateside. During these preparations, Maria writes down the final part of her story, impressing upon the Bransons only to read it after she’s left. 

Simultaneously, Mrs. Branson takes Maria under her wing as, despite her lovely looks, the poor dear seems to have forgotten how to clothe and groom herself in the fashionable mid-10s manner, having spent so many years in the jungle. 

After Maria’s departure, the Bransons set upon the two-fold narrative of Teoquitla the Golden—one part painted with a brush on native maguey paper, the second on stationery provided by Mrs. Branson. 

Any pretense at ambiguity is instantly dropped: the author is Teoquitla, once Robert Sanderson. Playboy adventurer Sanderson used to despise women, embarking upon affairs willy nilly, ghosting them once he got bored. 

Upon one fact university-sponsored expedition in the Mexican jungle, trying to ascertain the whereabouts of a rumored settlement of Nahua, Aztecs of old, he strikes up with Conchita, daughter of the couple where he is boarding. After telling her he is absolutely not planning to take her with him back to America, Conchita hangs herself.

Fleeing the village under cover of night, he is set upon by men dressed as warriors of Montezuma, who shackle him with the ancient fetters of the conquistadors. After days in a solitary jungle hut, Sanderson is brought to the lost city of Nahuatlan. 

There, he is given a choice by the king Montezuma: he can be sacrificed to the goddess Centeotl for the dishonoring of an Aztec woman, or to the war god Huitzilopochtli for causing the death of an Aztec. From descriptions given, Sanderson deduces that the sacrifice to Centeotl does not end in death, so that is his choice.

After being garbed in the dress of the goddess, Sanderson is told his word will be law until the ritual. For a solid month, the American is an incarnation of Centeotl on earth, advising citizens who seek Centeotl’s audience on agricultural and even legal matters. During this period, Sanderson witnesses a gruesome sacrifice to Huitzilopochtli and notices a select group of white-clad women who bear golden septum rings that arouse a particular disgust in the prisoner. 

When the trial period is up, Sanderson is brought to an altar in front of the steps of Centeotl’s pyramid and subjected to an elaborate ritual where strange liquids are injected into him via gourds and cane tubes, wielded by temple women, causing the prisoner to faint in agony. 

The recuperative period is one of fevers and dolors, sloughed skin and wild deliriums. When the American wakes up, she finds herself transformed and given the name Teoquitla. To her great disgust, the temple woman’s nose ring is forced upon her. While she briefly ponders the possibility of being changed back, she is told this is impossible. Giving in to life as a temple woman, she finds it is actually quite gratifying. Over time, she comes to the conclusion that this punishment is hardly one at all.

Time passes—in the frame story, we learn it’s been four years in total— and Montezuma falls in love with her. While initially reluctant to become romantically entangled with a man, Teoquitla returns his affections.

It is here that the narrative jumps to Mrs. Branson’s stationery. Teoquitla demands Montezuma wed her in a white man’s ceremony to keep her an upright woman, and they sneak out of the valley to fulfill her request. They are married by a Protestant minister, under the names Juan de Rey and Maria Dorada. Their marital bliss is short-lived, however, as a bandit raid claims the life of “Juan.”

Dissuaded by her dying husband from returning to the valley, as the Nahuatl will blame her for his death, she strikes out as a beggar until one day she hears of an American doctor near Veracruz. Signing off, thanking the Bransons, Maria ends her tale by confiding in the reader she wishes she had the nerve to call herself Roberta Sanderson de Montezuma, Queen of Mexico—her rightful title. 

A deathly pale Lewis confides to Branson that he has realized that Maria Rey is none other than his Aztec specialist wife. He tosses the bundle with her story into the ocean, and the two men shake hands.  

“Teoquitla the Golden” is a surprisingly open-minded and accepting version of what we would today call a trans narrative. 

Published only a few years after the earliest medical gender affirmation procedures at Magnus Hirschfeld’s Institut für Sexualwissenschaft in Berlin, “Teoquitla” is surprisingly sympathetic to its heroine, and indeed the very concept of transitioning. 

While a darkly ironic punishment is hubristically visited upon the protagonist, the behavior that requires such vengeance is misogyny, not gender nonconformity. Once she’s accepted her lot in life, Teoquitla muses that this isn’t much of a punishment at all: she is content, but poor Conchita is still dead. The transition itself is seen as a form of restorative justice.

Instead of a rotting corpse, we have a useful and good-looking human being as ready to take on life as before, just in a different capacity.

In fact, there’s a bit of the old romance novel to this: a sexy vampire or fae lord or billionaire CEO forces our heroine into all these kinky scenarios, so that our intended reader can maintain plausible deniability for enjoying them. Here too, our heroine simply hates all of this:

Most boys have masqueraded in their sister’s petticoats, at some time or other, but I had always so disliked women that this kind of fun never appealed to me. To be obliged to wear woman’s dress was a bitter pill.

This layer of “lady protesting too much” might have been useful in 1924 (and possibly even necessary to get past the Weird Tales editors), it did serve to push me away a bit. The first unqualified instance of gender euphoria comes very near the end:

We had been married under the names, assumed on a moment’s notice, of Juan Rey and Maria Dorada, so as I rode my heart was singing, “Now I am Señora Maria Dorada de Rey! Or, if I only dared tell it, I am Roberta de Montezuma, Queen of Nahuatlan and rightful Queen of Mexico!”

Still, the fact that we do get this turn in her is nothing to sniff at. Even with the tragedy that would soon befall this happy couple, Maria still gets a happy ending. On top of that, when her second husband finds out, he simply decides to bury the truth. Considering it was only meant for the Bransons, what’s the harm?

Teoquitla’s instant and deep revulsion over the nose rings is somewhat inexplicable. In fact, she is portrayed during her captivity as Sanderson to be amazed and fascinated at artifacts she is confronted with, even in her terror. After the transformation ritual, she is horrified at having become the thing she hates most—a woman. The ultimate degradation is the fastening of the septum ring, the one thing she had witnessed in Nahuatl that disgusted her. 

And yet, this is a different form of bondage than the conquistador fetters placed on Sanderson upon first capture: 

The first white men that came to this country bound our chiefs with such things; and we give every white man who falls a prisoner in our hands a dose of his own medicine. But these chains are the only works of the invader you will see in this valley, for here we live our own life, free in the last unconquered domain of the Montezumas.

Maria is entirely sympathetic to this, seeing as in the opening paragraph of her missive, she writes:

I could tell exactly where [the lost city of Nahuatl] lies, but I dare not, for fear that this manuscript may find its way outside someday, and might lead strangers into the happy valley to the destruction of this splendid people, whose only outstanding fault, so far as I can discover, is their addiction to human sacrifice.

It reads as a dark joke, but she had just recently learned about the Great War being ongoing, so the occasional human sacrifice may indeed have sounded like a minor peccadillo compared to what was going on at the Somme.

The nose ring is a perfect microcosm of the text’s ambiguity towards Aztec culture: a general sense of admiration and respect, which must instantly be subordinated to personal preferences. Take, for instance, the fact that, though Teoquitla is happy to marry an indigenous man, she demands a Christian wedding—religiosity at no point having been part of her character up until then. Montezuma indeed even acquiesces, so taken is he with this white woman’s beauty, to his doom.

Was Harrington, scholar of pre-Columbian civilizations, publishing anonymously, exorcising some personal demons? Or was he merely being a prurient exploitation artist? Either way, I’m glad Maria Lewis got into academia. Pretty rough for a woman in the 20s.

“Teoquitla the Golden” may be read for free at the Internet Archive.


Luana Saitta (she/her) is a Belgian-Italian pulp enthusiast and sword and sorcery author. You can find her short stories of dashing adventure, including the popular “Zeynep & Kawtar” series, at https://luanawrites.carrd.co/ . She is also the co-host of Defend Your Trash Movie, wherever you find your podcasts.

Copyright 2026 Luana Saitta.

The Multi-Dimensional Career of Weird Literature Editor and Book Designer David E. Schultz by Katherine Kerestman

An English major toting a brand-new Bachelor of Arts degree, David E. Schultz stumbled into a numinous career in editing and book design by accepting gainful employment as a proofreader with an engineering firm. The way Schultz tells it, S. T. Joshi, wanted an estimate of page count for his edition of H. P. Lovecraft’s Supernatural Horror in Literature and, recognizing a good potential collaborator when he saw one, S. T. co-opted his talents and energy to aid him in his own efforts in Lovecraft Studies and Weird Fiction. Although he vigorously denies being a horror aficionado, Schultz has never been able to find his way back from the weird genre. Through years of scanning endless documents, converting them to Word, and then selecting type-faces for them, in the guise of freelance amateur book designer, Schultz became learned in the field, through a sort of literary osmosis, and has been able to make significant contributions to the burgeoning study of weird fiction.

In our interview, Schultz provides a tantalizing glimpse into early Lovecraftian scholarship (most notably the coediting with S. T. Joshi of thousands of Lovecraft’s surviving letters); the evolution of book publishing in the computer age; and his own exceptional contributions to Lovecraft scholarship (the highlights of which are his annotated Fungi of Yuggoth [Hippocampus Press, 2017] and his soon-to-be-released annotated edition of H. P. Lovecraft’s Commonplace Book). The last I heard, he had written only 84 annotations for a future volume of Clark Ashton Smith’s prose poems and epigrams. Schultz is the guy who looks up all the cryptical words that most non-academic readers skim over, trying to divine their meanings from the context and seldom succeeding; his efforts are much appreciated by those of us who read every footnote and endnote.

From a Lovecraftian standpoint, though, the greatest contribution of David E. Schultz is his collaborative work with S. T. Joshi in preserving 25 volumes of the extant correspondence of H. P. Lovecraft, who is thought to have penned tens of thousands of letters. Not surprisingly, this project has spanned three decades. Lovecraft’s correspondence with friends, colleagues, and revision clients engulfed so much of his time that fans lament the fact that he was not always writing stories. To Lovecraft, though, epistolary conversations with far-flung friends were much more important. His letters provide valuable autobiographical information, commentary on his own writing, a window into his evolving philosophy, his beliefs about life and literature, and an inside look at his relationships with Frank Belknap Long, Sonia H. Greene, R. H. Barlow, Robert E. Howard, August Derleth, and other contemporary writers. With Joshi, Schultz has published a number of other letters projects; in 2024 what he thinks is the last volume of Clark Ashton Smith’s letters came out.

Currently, Schultz is completing work on an astounding 350-page annotated edition of Lovecraft’s Commonplace Book, the pocket notebook in which Lovecraft jotted down ideas for writing. Not a scholar by design or inclination, Schultz became one by default, thanks to a consistent immersion in Lovecraftian texts. And, as he will tell you below, most recently he has been drafted into service by the August Derleth Society to preserve that author’s texts. At the Wisconsin Historical Society in Madison, Schultz recently scanned in one day about 600 pages of Derleth’s fiction, including both published and unpublished works, which are slated for publication by the August Derleth Society. He has created a spreadsheet of 850 poems from the magazines in the Historical Society’s archives. We were obliged to put this interview on hold for a time, as David needed to put in precious time at the University of Wisconsin Memorial Library Special Collections Department: he is preparing a bibliography of periodicals containing Derleth’s poetry (much of it uncollected) for future volumes of Derleth’s collected works, and the Special Collections department is about to close for a year to upgrade its fire system. Here’s a sample of a typical work week for David E. Schultz:

Just this week I’ve designed 4 books from scratch (>800 pp) and had my fingers in probably a dozen others. A day in Green Bay coming up, probably another in Fond du Lac (actually 2), another in Madison.

He’s hot on the trail of missing Derleth works—possibly thousands of poems among them—and he’s sure to bag them and bring them home eventually.

Now, I have the great privilege of introducing David E. Schultz.

I’ll begin at the beginning, David, by asking you which details of your life and education you would care to share with our readers.

I’ve lived my entire life in Milwaukee, Wisconsin. Education: Marquette University, B.A. Liberal Arts—in other words, the dreaded “English major.” I entered the workforce completely unprepared. I married my wife Gail in 1977. We had four children and now have 7 grandchildren. We’ve lived in our current house for 44 years. I retired in 2014, but have been immersed in book projects ever since. I still make time to go to organ or early music concerts in Milwaukee or other not too distant locations.

Please talk about your career in publishing.

After brief stint at a local book publisher, and an even briefer one in a factory for a summer, I got a job at—of all places—an engineering company. The company was part of a consortium for a huge wastewater treatment project, and they were responsible for getting a proofreader for the project office. When I was interviewed, the interviewer said, “I think we have a different job for you. Let me get back to you.” Of course, I expected no further communication, but he did in fact summon me again, and I went to interview at the project office. Got the job because the supervisor of the publications department thought my Latin and Greek background would be useful. (He later admitted, “You know, you had no experience . . .”) And so I became a “technical editor.” I spent 5 years with HNTB, 3 with Creative Marketing Corporation (again, hired on as proofreader, quickly bumped up to editor), and 27 with CH2M HILL—once a fellow member of aforementioned consortium. I’ve been retired nearly 10 years, but it seems I work harder than ever.

The engineering companies were rather like publishers. Print runs were very small—environmental impact statements, technical memorandums on various subjects, and so on, typically photocopied and comb-bound in-house. The subject fields were very broad: transportation, civil engineering, environmental engineering, geology, wastewater treatment, you name it. It was particularly fulfilling because the results of our work can be seen all around us. For example, an aging viaduct carrying traffic over the Menomonee Valley, just 2 blocks from my house, was demolished and redesigned by my company, and I worked on various documents associated with the project.

At first, all the “typesetting” in the office was done by our document processing crew. As computers entered the office, I found I could do much of the formatting and editing myself. By reverse-engineering the company’s well-designed templates, I learned the ins and outs of Word, and in time that knowledge led me to book designing—initially against my will.

By that I mean in 1999, S. T. Joshi asked me how big of a book his annotated Supernatural Horror in Literature might be. Well, it could be anything. I had no idea how to design a book that wasn’t 8½ × 11 inches in format, so I picked page dimensions based on a real book, tried to arrange margins to suit, and then picked typefaces. I was instructed to “keep the number of pages down,” presumably to minimize cost associated with the book. So I showed him how it had turned out—thinking only that the design gave an approximate page count. A skilled designer would then execute the actual and final design. His response was “We’re using this!!” And it promptly went to Hippocampus Press. Now, I thought in terms of appearance the thing was barely okay. What I presented Hippocampus with was hard copy—it had to be scanned and cropped somehow by the printer. Very primitive. In time, Hippocampus began to use print-on-demand publishing for most books because it meant the publisher didn’t have to keep inventory in his apartment. And gradually I learned the preferred means of submitting an electronic file for publishing. And I also learned more efficient ways of executing design. I recently made an electronic file of 461 single-spaced pages into two books set up for a conventional 6 × 9 in just a few hours. I hate to think how long that would have taken me, using basically the same tools, 25 years ago.

Being employed full time didn’t allow much time for my own book projects, but I did manage to publish a few booklets with Necronomicon Press and to coedit some books published by university presses. I’ve been publishing a brief rag in the Esoteric Order of Dagon Amateur Press Association irregularly since 1973. So I’ve been “publishing” for more than 50 years.

Were supernatural and science fiction always your chief interests in reading?

My early reading was eclectic. I’d read anything, if I was capable. I was urged, in eighth grade, to participate in a reading program for eighth graders. We got a box of books to read and discuss: Hiroshima, The Diary of a Young Girl, To Kill a Mockingbird, The Seven Story Mountain, Profiles in Courage, and many others The box also contained 20,000 Leagues Under the Sea. Of that vast array of genres and styles, the last stirred me the most. I swayed toward science fiction after reading Ray Bradbury, thanks to a flyer received in grade school with books recommended for students. It may have been Fahrenheit 451 that first grabbed me. From there I learned of the Science Fiction Book Club and became immersed in the genre. Favorites became Isaac Asimov, Harlan Ellison, Robert Silverberg, R. A. Lafferty, Theodore Sturgeon, Philip K. Dick. But I think these days my reading—what little there is—leans toward 19th and 20th century literature: Faulkner, Borges, Melville, Wodehouse, Dorothy Day. Mundane stuff, I suppose.

I think I first learned of Lovecraft when I saw a paperback of his stories at a department store. The Colour out of Space from Lancer, with its ridiculous cover depicting a skull amid flames. It may be—I can’t remember—that I first heard of him when I read Bradbury’s “Pillar of Fire,” when in the future, all morbidness in life is gotten rid of. Cemeteries are destroyed, and the works of morbid writers are destroyed. He mentioned Poe, but the other authors he named . . . Lovecraft, Bierce, Derleth, Machen. Well, basically Bradbury was telling me “Go look for these authors’ works!” And so I did. Bierce puzzled me, because the book I found had stories about the civil war and a “devil’s dictionary.” But upon closer examination, there were some outré stories. Many years later, I prepared an annotated “unabridged” edition of The Devil’s Dictionary.

The title story of The Colour out of Space was like nothing I’d ever read before. The copyright page of the book stated that the stories were reprinted with permission of Arkham House, Sauk City, WI. The kindly librarian at my high school looked up the address for me and I promptly requested a catalog. And equally promptly ordered The Dunwich Horror, Dagon, At the Mountains of Madness, and Collected Poems. I can’t remember just how I learned of the various fanzines, such as Nyctalops and Etchings and Odysseys, but in ordering them I saw plenty of advertisements for still other ’zines. I think the most influential was H. P. L. by Meade and Penny Frierson, because it contained discussion of Lovecraft like nothing I’d seen before. Particularly arresting was Richard L. Tierney’s “The Derleth Mythos.” How dare he stand up to August Derleth? But he was right. I gradually came to read more non-Arkham House-sanctioned writing about Lovecraft. And I was fortunate enough to cross paths with Dirk Mosig, Ken Faig, Jr., and R. Alain Everts, who dug far deeper than most others writing about Lovecraft had done.

Speaking as one English major to another, how did you develop into an editor and a conservator of twentieth-century weird literature?

Probably I sought to emulate what I’d seen written about other writers. In college I read books about Faulkner and his work and was struck by the scholarship and deep understanding of his writing. The same goes for other writers. I guess, inspired by Tierney’s article, I thought “Why not Lovecraft?” I was not impressed by the writings of August Derleth, Lin Carter, and L. Sprague de Camp on Lovecraft. But I was bowled over by Willis Conover’s Lovecraft at Last. Not particularly great scholarship, but it vividly brought the man to life. I was particularly impressed by the chronological list of stories that Lovecraft supplied to Conover. I compared it to the “chronology” found in Dagon and Other Macabre Tales. The latter was no chronology at all. If one looked at it closely, one could see that for any given year (sometimes incorrectly) the stories were all listed in alphabetical order. I doubt any author starts any year writing stories beginning with the letter “A” in the title and ending the year with stories starting with “Z.”

I had joined the Esoteric Order of Dagon Amateur Press Association in 1973, not really understanding what it was—which was an outfit much like the United and National amateur press associations to which Lovecraft himself belonged, but instead focused on him in some way. I began to get in touch with other fans. I went to many MinnCons with the Minneapolis/Duluth crowd, who alerted me to a fan who lived in Milwaukee, and I met R. Alain Everts of Madison, Wisconsin. In time he started a Necronomicon Amateur Press Association—supposedly for “scholarly” contributions. I’ll never know why I was invited to join, because I hadn’t written anything to date and was no scholar, then and now. My contributions to the EOD were very bad “poetry.” Since I needed to come up with something “scholarly” for the Necronomicon apa, the very first piece I wrote was an article about the order in which Lovecraft’s stories were written. At the time, only three volumes of his Selected Letters had been published. But I was able to do a pretty good job of getting the stories into the proper sequence, expanding Lovecraft’s own list to Conover, even if I could not pinpoint precise dates.

At the time, S. T. Joshi had independently approached Dirk W. Mosig on the same subject, and for the same reason I had. Dirk—also a member of the Necronomicon apa—steered S. T. toward me, and that was how our close relationship began.

I’d like you to talk about your edition of Fungi from Yuggoth. When I read the sonnets, I knew that they must be brimming with allusions and symbolism, but I did not have a key.  And then I read your book, which greatly enriched the reading experience for me.

Having turned in a paper on the chronology of Lovecraft’s stories, I needed something else “scholarly” to do. So I started looking into Lovecraft’s Fungi from Yuggoth—his long poem. I don’t recall the details, but it seems to me I issued several little ’zines treating of the poem, eventually writing an “essay” on its composition, meaning, and so on. Some of those little pieces appeared in Crypt of Cthulhu. I provoked a bit of a controversy by stating—contrary to the long-held description of the poem—that there is no linear story in it. The first three sonnets tell a brief narrative, but all subsequent sonnets are completely independent of each other. Some commentators held that there was a cohesive story. I begged to differ and offered proof for my thesis using Lovecraft’s own words.

I was supposed to come up with a book for the Strange Company, but because it was taking me too long to assemble a proper text, it did not appear there. I poked around at the thing for the next 40 years. Over time, more and more information about the poem came to light, so I was always adding to the book. It finally appeared from Hippocampus Press in 2017. Necronomicon Press once issued a pamphlet of the poem printed on three legal-sized sheets, three poems per page. A 12-page booklet. My book is a ridiculous 288 pages. I am completely undisciplined when it comes to making a book. I fill it with everything under the sun.

Please discuss your edition (forthcoming) of Lovecraft’s Commonplace Book.

Commonplace Book has similar origins to Fungi from Yuggoth. Strange Company was going to publish an edition of Commonplace Book as edited by Ken Faig., Jr. At one of our gatherings in Madison (known as Madcons), Randy Everts handed out proofs of the book for people to proofread. I didn’t know what to make of the thing. Had never heard of Lovecraft’s commonplace book before. I didn’t proof the book at all, but studied it for my own edification. It was a bare-bones presentation of the text. What looked like errors were in fact accurate transcriptions of Lovecraft’s entries as he wrote them. Not long after, I received a copy of The Shuttered Room and Other Pieces. It contained the commonplace book, but the entries were organized differently and were very lightly annotated—mostly to point out which entries were used by August Derleth as Lovecraft’s “contributions” to various stories Derleth wrote that he called “posthumous collaborations.” I thought Heck, I can find all sorts of connections between the entries and Lovecraft’s work, and so I began writing on that for the Necronomicon apa.

With assistance from S. T. (who was attending Brown at the time), and input from colleagues, I began to fashion a book similar in intent to Fungi from Yuggoth. Necronomicon Press published it in 1987 as two fat booklets. I was astonished in 1990 to see a fellow standing on the Quad at Brown (for the Lovecraft Centennial) holding the two books side-by-side against his chest while a colleague took a photo of him proudly sporting my book. Over time, much more came to light about the origin of some of the entries, and then, with the Internet, books.google.com, and the Brown Digital Repository, I had access to an enormous library to sift through looking for material to add to my annotations. I had earlier dismissed Zinge as something Lovecraft whimsically made up, but I later learned that it is real—at least in the sense that it is mentioned in a poem by Thomas Moore—something Lovecraft had in his own library.

After more than 35 years after publication of my first edition of the book, I have now prepared (probably shouldn’t say finished) a new edition. It is not at this time ready for publication, because I have to integrate into text images of Lovecraft’s notebook—a complicated logistical problem. I’m guessing it will run to about 350 pages when done, because again, applying the kitchen sink method, it contains all sorts of related material not in Lovecraft’s original notebook. Once I circulated through the EOD my early annotation of the book. I also included Lovecraft’s text for reference. Being a stingy person, I didn’t want to pay for a lot of xeroxing, so I typed out his text in small type on two sides, in two columns, of a single sheet of 11 × 17 paper. In effect 4 pages. And so, it, too, has bloated into a gargantuan monstrosity.

What place do you accord H. P. Lovecraft and Weird Fiction in the greater rubric of literature? 

Long ago, many kinds of magazines would publish an outré story along with more conventional tales. And publishers would publish a weird novel here and there. It seems to me (though I’m no follower of the book business) that now one needs to publish only in certain markets.

Derleth somewhat disparagingly said Lovecraft was a major writer in a minor field (a somewhat backhanded compliment, since he recognized himself as a minor writer, but in a major field. A better place to be, it would seem). I don’t really have an opinion in the matter. Lovecraft is, of course, now published by the Library of America, whose goal is to keep in print “canonical” American writers. And so he rubs shoulders now with Herman Melville, Nathanial Hawthorne, Edgar Allan Poe, Ralph Waldo Emerson, Edith Wharton, James Thurber, Walt Whitman (Lovecraft would be shocked), Gertrude Stein (ditto), Henry James, and many others. August Derleth does not. I guess that says something.

As with everything else, Sturgeon’s law applies to weird literature. “Ninety percent of everything is crap.” I don’t follow any modern weird writers—I’m just not interested. I haven’t read much other than the masters, and what I have I don’t really remember. I imagine M. R. James, Algernon Blackwood, and Arthur Machen will remain the titans, and there surely are some other worthy of note, such as William Hope Hodgson and Walter de la Mare. Again, I haven’t read them. I couldn’t say who is truly a master in the field, but according to S. T. it probably would be Ramsey Campbell.

What can you tell us about your coediting of Lovecraft’s correspondence?

I can’t remember how it came about exactly, but either S. T. or I, c. 1990, came up with the idea for a Lovecraft festschrift. It wasn’t such a book technically, since its subject was long deceased, but the idea of a book commemorating him 100 years after his birth seemed like a good idea. S. T. had plenty of contacts from whom to solicit essays. At the time, I had typed Lovecraft’s letters to Henry Kuttner. They were at the Wisconsin Historical Society of all places. So we annotated them, but ultimately decided they really didn’t belong in the book, and instead we offered our text to Necronomicon Press, which issued them in a small booklet. That was the genesis of the letters project, although at the time we didn’t know it.

S. T. had worked up a prospectus for 13 volumes of Lovecraft’s fiction, poetry, revision work, essays, and travelogues. I’m sure he said several times “No letters! Too much!” I learned that one could obtain a copy of the microfilm at the Historical Society of Lovecraft’s letters to August Derleth. I ordered it, but then what? S. T. had access to a microfilm printer, and so he printed the entire film—1000+ pages, in triplicate. I used the letters for my own research purposes, but following the Lovecraft Centennial Conference, I felt energized by the whole thing, so on the q.t., I began to transcribe the letters, saying nothing about it. The letters posed some issues. First of all, bad copies, or difficult to read handwriting. Then, most of the letters were not dated, because Lovecraft and Derleth wrote very frequently. Lovecraft’s letters may have said something on the order of “Thursday” and nothing more. So I had to try to determine the sequence of the letters. When I informed S. T. I had typed it all, he was thunderstruck.

Then the possibility of publishing Lovecraft’s letters took off. First we typed all the mss. we could find, preferring them to published (and edited) letters. S. T. typed letters to Donald Wandrei, R. H. Barlow, Duane W. Rimal, and Lovecraft’s aunts. I typed letters to Clark Ashton Smith, Wilfred Blanche Talman, Elizabeth Toldridge, F. Lee Baldwin, and J. Vernon Shea. Then, we were fortunate to be able to borrow a set of the Arkham House transcripts—those held by Derleth at his home. For example, there were a few letters by Lovecraft to Clark Ashton Smith at Brown University, but others were scattered all around. We merged the Arkham House transcripts among letters from manuscript, but still lacked many. In time, we obtained copies of the photocopies held by Roy A. Squires who had sold the letters, and other letter caches as they appeared: Hyman Bradofsky, Helm C. Spink, Arthur Harris, Frederic J. Pabody, Emil Petaja, and others.

We had issued a few small sets with Necronomicon Press, which always issued booklets in its customary squarish format, but the books we now could compile were far bigger than the press’s capacity. University presses were not interested. Once Hippocampus Press was founded in 1999, we had a sympathetic publisher who could issue big books. And so, in the twenty-first century, we began to publish books first typed in the 1990s.

Again, my models for such books were books compiled by others, such as The Letters of Jack London (Stanford University Press). The Lovecraft letters posed great problems for me, in that much of the material he discusses is not readily available. I was fortunate that the University of Wisconsin–Madison accepted the Fossil Library of amateur journalism, so that I could make short trips every so often to consult the many amateur journals in its collection.

These days, I tend to see Lovecraft more as a lifelong amateur journalist than a writer of spooky stories. His letters show that he thought of himself that way too.

Please share your experiences salvaging, restoring, republishing (or, initially publishing) the works of H. P. Lovecraft and August Derleth (your current project). You’ve saved many of these from being lost to time.

Oh, I don’t know I’ve “saved” anything. The writers stand on their own merits, and their work has long been available. The business of Lovecraft being “saved from oblivion” by August Derleth seems ludicrous to me. If he hadn’t done the work, someone else would have. On the other hand, Sauk City’s pride and joy seems largely to be unknown—when he’s not riding Lovecraft’s coat-tails. His “regional” writings seem to have sold well enough in his time, but the man on the street is more likely by a thousandfold to recognize the name Lovecraft over Derleth—even in Wisconsin. The August Derleth Society is keen on getting his regional writing back into print, and so S. T. (its Veep) has been reissuing his novels, and also quite a bit of uncollected and unpublished material. Much of the latter is available at the Wisconsin Historical Society, and because Madison is a mere 79 miles due west of Milwaukee, I can make trips there to obtain material quite easily. (S. T. would have to travel 1900 miles to do the work himself.) The books are all print-on-demand, with virtually no advertising, so whether people are noticing them at all is questionable. So far ADS has issued 9 titles. There are at least another 13 on my list, but there could be more. ADS won’t do juvenile books, horror, detective, and the like.

I’ve been roped into designing books for the August Derleth Society—books by, of course, August Derleth. Not my favorite author. Because I’m not far from the repository of his papers, I can go there from time to time unearthing uncollected and unpublished writings for various projects. My “research” is somewhat superficial. Merely compiling stuff for others to organize. I had another project I’d long wanted to do, but because it takes me so long to get anything like that done, amid dozens of other books, I have been scooped by another writer. We’ll see.

I have to admit, though, that I really enjoyed and take great pride in The Song of the Sun, by Leah Bodine Drake. I think it is generally overlooked, as I hear very little response to the appearance of the book. Now, her papers at the University of Lexington are available to anyone for consultation. I learned that August Derleth wanted to issue another book of her poetry after her death, but could not himself travel there to consult her notebooks. When I arrived there I was shown a big scanner that was able to flatten out the tight scrapbooks and pull all the text. I scanned all 24 of them in a day, along with other papers of hers. Beyond that, I had to dig in periodicals for appearances of her work. I was fortunate to get assistance from others in tracking them down. No one had ever written a comprehensive bibliography of her work, and much of her poetry was unpublished, or published in obscure little magazines. By careful analysis of the little material available about her, I was able to write a biographical sketch about her. The book is yet another example of the “kitchen sink” method, because it has all her poems that I could find, letters, short stories, essays, reviews, notes—everything. And yet it is unknown, and the disproven myth about publication of her Hornbook for Witches still prevails in the world at large. But I enjoyed doing it.

Same with Eyes of the God [by R. H. Barlow] and Out of the Immortal Night [by Samuel Loveman]. Somehow I got ensnared in them when the books were largely compiled and edited by two others. But for the second editions, I had access to resources that were out of reach when the first editions were prepared. Those were fun to do.

What other projects are keeping you busy these days?

As designer for Hippocampus and Sarnath Press (S. T. Joshi’s micro-press), I do nearly all the book designs. That runs to perhaps forty books a year. The editing of Lovecraft’s letters ended in 2024, with his correspondence with Frank Belknap Long. Same with Clark Ashton Smith’s (far less voluminous) correspondence with his Miscellaneous Letters. S. T. is eager to take on still more letters projects, although letters in a market for weird writings seems like a stretch. Lovecraft and Smith correspondence may sell. But letters to R. H. Barlow? To H. P. Lovecraft? Well, maybe. The letters to Barlow are quite fascinating, very broad in scope, and they shed considerable light on the man, even if the words are not his. I look at most of our projects as building individual research libraries for others to use—and the books do get used from time to time. Midnight Rambles and Deep Cuts in a Lovecraftian Vein cite the Lovecraft letters a lot, and it’s gratifying to see that people can stitch together information from those books to make interesting and insightful narratives about Lovecraft.

Ambrose Bierce’s collected journalism—all assembled and designed a year ago—continues to emerge, one volume a month. Fifteen more books remain to be published. Believe it or not, I’ve compiled a fairly large book of the poetry of Winifred Virginia Jackson, amateur journalist and colleague (and lover?) of Lovecraft.

Do tell, what evidence do we have of a possible love affair between H. P. and Winifred Jackson?

I myself don’t have evidence re Jackson. George Wetzel and R. Alain Everts wrote a monograph on her in which that is mentioned. I believe the source of the anecdote is in Sonia Greene’s memoir, in which she says she “stole” Lovecraft away from Jackson. Now, Jackson and Lovecraft may not have been a thing—or even a potential thing. Maybe Sonia was just trying to head off Jackson at the pass.

I wish to thank David E. Schultz for a most informative conversation. First, through his painstaking overview of the myriad technical and intellectual processes necessary to the physical production of books, he provides a privileged look at the behind-the-scenes mechanisms of publishing. Secondly, and of greater moment, though, are his personal contributions to a broader discourse regarding a philosophy of literature; for, his editorial exertions safeguard the vulnerable texts of worthy writers. Typically, authors hope their works will outlive them — and yet human memory is very short and very fickle; as an example, consider that fashions in literature must change rapidly in a consumer society in which books are a commodity and yesteryear’s writers are relegated to discard bins. Thirdly, while most authors, trusting foolishly in the protection of copyright, have absolutely no idea how much and how often their works will be adulterated once they have sent them into the world, published texts are, in fact, corrupted appallingly often. Finally, today, as so often in dark eras past (the student of history may find cases in every corner of the globe and in every aeon), there are nefarious individuals hard at work, intent upon erasing the ideas of those writers who lived before and who thought differently than they do. Simply by letting authors’ works stand unmolested, we help fight that societal evil.

Schultz’s honorable efforts have helped to preserve the integrity of texts, presenting them to the world as the authors meant the world to see them; and his herculean footnote-endeavors permit the ideas of these writers to be accessible to readers of later generations. David E. Schultz’s deeds in the conservation of manuscripts and letters provide the literary world with an arsenal of invaluable tools that may be used for the defense of literature as an art form, the defense of intellectual property, and the defense of free, individual expression in a modern climate in which both art and thought are threatened with extinction.


Katherine Kerestman is the author of Lethal(Psychotoxin Press, 2023), Creepy Cat’s Macabre Travels: Prowling around Haunted Towers, Crumbling Castles, and Ghoulish Graveyards (WordCrafts Press, 2020), and Haunted House and Other Strange Tales (Hippocampus Press, 2024). She is the Editor (with S. T. Joshi) of The Weird Cat (WordCrafts Press, 2023), Shunned Houses: An Anthology of Weird Stories, Unspeakable Poems, and Impious Essays (WordCrafts Press, 2024), and Witches and Witchcraft (Hippocampus Press, 2025). She is wild about Dark Shadows and Twin Peaks; and her name is etched among the inscrutable glyphs of the Esoteric Order of Dagon and the Dracula Society. Interested parties may stalk her at www.creepycatlair.com 

Copyright 2025 Katherine Kerestman

Robert E. Howard’s “Sword Woman” (1975): A Refusal of Roles by Sapphire Lazuli

Much discussion has been brought to light, in recent times, to ponder what it means to identify with a gender identity. Perhaps ponder is too gentle a word, these discussions have often been led by those who oppose the idea of gender nonconformity and thus are designed to diminish the credibility of those outside of the gender binary. “What is a woman?”—the question is asked tirelessly by this crowd in an attempt to quell the happening of gender nonconformity. It is often put forth as an idea that was only recently made blurry: 

… and now our culture is telling us that the differences between girls and boys don’t matter, that if you identify with something then you are that thing. (Walsh, What is a Woman 2022)

Gender is a concept that has grown and evolved over numerous cultures; the modern idea of one gender identity can seem a stark contrast to that of past times. Looking at gender across cultures brings difficulty to a single unified ideal. The idea of asking the question, “what is a woman?” is poised to be one of critical discourse, e.g.: 

… if I’m talking publicly about what a man or a woman is, I’m not going to give credence to an argument that has no biological or logical basis. It doesn’t make any sense. (Shapiro 2019) 

But there is quite an argument to be made that viewing gender as a single, unified concept is an uninformed idea.

I bring all this to light after having recently read through Robert E. Howard’s “Sword Woman,” a story I had suspected would fall victim to such uninformed ideas. Knowing of other pulp stories that had explored queer themes such as Fred Hayley’s Satan Was a Lesbian (1966), I had expected a tiring Mulan-type story with much less the feminine liberation and far more derogatory discussion of gender expression. Instead, “Sword Woman” allows its characters to explore an incredibly nuanced idea of what gender and expression can mean both within and outside of the perception of others. I was surprised to find such a story written in the 1930s at first, but this later served as a reminder of the queer happenings that this time period was littered with.

“Sword Woman” is a burning fire of feminine rage, gender exploration, and a hard, “who cares?” To the question of “what is a woman?” The story’s lead, Dark Agnes, finds themself on a murder spree, killing men time and time again as each threatens seizure of Agnes’ free will. Murder frees them from betrothal, from slavery, and from two attempted assassinations; Agnes begins the story a mere damsel in distress and ends it as a serrated blade, sharpened by the necks of those who would oppose them.

In exploring such a presentation of gender identity and expression, it is important to understand how gender has evolved over time. It is easy to think of gender as a single, static state tied to the presence of particular genitalia, though this has not always been the case for humanity. In fact, even where such ideas have been linked, the presentation of specific genders has changed drastically over time. 

In Paula Gunn Allen’s The Sacred Hoop: Recovering the Feminine in American Indian Traditions (1986), she writes about the nuance of gender in Native American cultures: 

In considering gender-based roles, we must remember that while the roles themselves were fixed in most archaic American cultures, with divisions of ‘women’s work’ and ‘men’s work’, the individuals fit into these roles on a basis of proclivity, inclination, and temperament. (Allen 1986)

This kind of gender expression, one which is determined by the individual’s own experience with their identity, is quite opposed to the modern conservative perception of gender, in which it is a defined state determined for the individual rather than by them.

This is where Robert E. Howard’s “Sword Woman” follows its approach to gender identity. The story centres around Dark Agnes, a character who whisks themself and anyone around them into a whirlwind explosion of feminine rage and tyranny. Agnes begins this story as a product to be owned; they are betrothed to a man named Francois and the thought leaves a revolting taste in their mouth. So, when their sister, Ysabel offers Agnes with the means “… to free herself. Do not cling by your fingers to life, to become as our mother, and as your sister…” (Howard 1979) by handing them a dagger, Agnes refuses the proposed suicide and instead murders Francois.

Agnes does a lot at this moment: not only are they shattering the chains that bind them to the ownership of men, but they are also leaching the masculine blood to take wholly as their own. As from this point onward, Agnes refuses their position as a woman; refuses being the key word here. Thrown to the side are their betrothal, the temptation for suicide, their placidity, even their feminine garbs are thrown into a river to be forgotten.  Agnes refuses everything that had once defined them and takes this moment to reinvent themself. It would have been easy for this moment to mirror the suffragettes and their seizure of the typically masculine roles, swapping one gendered cage for another, but instead, Howard allows Agnes a freedom of exploration that will go on to bring a new, personal definition of gender by the end of the story.

I have been referring to Agnes here with they/them pronouns, though it should be noted that Agnes is referred to with she/her pronouns in the book. I choose they/them here as I feel such pronouns better reflect who this character is; perhaps even he/him would be better fit, as Agnes themself proclaims at the book’s conclusion, “Remember, I am woman no more.” To which their comrade, Etienne Villiers, agrees, “[we are] brothers in arms” (Howard, 1979).

This proclamation taking place near the end of the story further cements how Agnes’ gender evolves throughout the story. As they continue their murder spree of dastardly men, Agnes finds themself constantly covered in blood. They make efforts to wash, though eventually, the blood that stains Agnes’ body sinks so deep into their skin that the blood of man and the blood of Agnes are one and the same. I hear an echo of the struggles that the Macbeths encountered after their murder of Duncan, “Will all great Neptune’s ocean wash this blood clean from my hand? No, this my hand will rather…” (Macbeth 2.2.75). Unlike Macbeth, however, Agnes takes in this stolen crimson stain with pride and sanity. It is as though they becomes more wholly themselves, the   more blood they leech.

Importantly, Agnes does not reject this gender identity. It is one that is somewhat thrust upon them, the idea of Agnes becoming a masculine figure is first proposed by Etienne Villiers who fears Agnes will be too recognisable by their father’s scouts dressed in their royal, feminine attire. However, the actual expression of Agnes’ identity as a masculine figure is one defined only by Agnes. Not once do they actually refer to themself as a man, only that they are no longer a woman. I think that it is poignant to point out that had this story been written today, Agnes would likely have aligned more with a non-binary gender identity rather than strictly male or female.

Agnes is the loudest voice when it comes to their newfound identity, often reminding Etienne, here they feel truly as they ought to be. Early after taking the masculine identity, Etienne jests, “By Saint Michele, in all my life I never saw a woman drain a flagon like that! You will be drunk, girl.” Which is met by Agnes’s cold reminder, “You forget I am a girl no longer,” (Howard, 1979) Interesting to note that they say girl here and not woman as they do come the conclusion, a reflection of their growth.

I think what is most pertinent here is the determination of gender. Understanding that gender can be determined not just at a singular point in one’s life, but rather at multiple points allows a much broader description of what gender is. Allen writes:

… the Kaska would designate a daughter in a family that had only daughters as a boy. When she was young, around five, her parents would tie a pouch of dried bear ovaries to her belt… and she would function in the Kaska male role for the rest of her life. (Allen 1986) 

We see here a clear presentation of gender as a fluid state, with an understanding of roles existing outside of biology. Here, gender seems to be focused more on the utilitarian aspect of the community. Dark Agnes’ gender identity is not unlike this determination. They take up their masculine identity as it is better fitted to the position they find themself in, and will later take a more personal position at their meeting with Guiscard de Clisson. 

Here, Agnes seeks to become a sword woman, to ride among men in the fields of battle. Only, this position they take ends in turmoil as their party is ambushed and killed. Absolutely we can understand that Agnes’ party’s deaths are not caused by their readoption of the female identity, but there is certainly a metaphorical message in that Agnes suffers when they return to the facade. This is where Agnes’s proclamation, “Remember, I am woman no more.” (Howard 1979) takes place, after losing their brothers in arms, after suffering in the position they had rejected in the beginning. 

It should not be ignored when this story was likely written either. The 1920s through to the 1930s were a period of much change; the world itself was both recovering from and about to enter a world war after all. And among all of this change, a woman named Lili Elbe had begun an exploration of her own gender identity.

Lili Elbe was the second trans woman ever to receive sex reassignment surgery ninety years ago in 1931. There is quite a lot to discuss with her story, but what is important here is the timing and widespread knowledge. Lili’s story, along with many others, should have been lost when the Institut für Sexualwissenschaft was burnt down by the Nazis in 1933, however, her semi-autobiographical book, Man Into Woman (now titled Lili: A Portrait of the First Sex Change), received an English publication in that same year. Along with this, her story featured heavily in German and Dutch Newspapers. Lili Elbe was no unknown figure; she had become quite the public idea by the time of her death in 1931.

There is currently no evidence to suggest this novel came into Howard’s hands, importantly, he does not mention it in his letters. That being said, I still find the existence of Lili Elbe and others like her at the time to be incredibly interesting. It is as though they are surrounding each letter of the page without needing to be there at all. Our society has been incredibly queer for a lot longer than it has often been thought to be, and stories such as this, alongside real-life events, help highlight that fact. Perhaps it is no wonder then that “Sword Woman” was so open to pushing the boundaries of what gender really is.

“Sword Woman” surprised me in ways I never would have thought it could. Often it is difficult to engage with literature from times past when so much of it constructs walls to keep ‘people like me’ on the outskirts. It is refreshing to encounter this story and leave with so few negative thoughts.

Howard’s exploration of gender is one of incredible nuance, never seeming to worry all that much about the perception of others. Instead, gender in Howard’s “Sword Woman” is an experience wholly for the individual, a definition that aligns itself so well with our current. Rather than ask the reader to question, “what is a woman?” Howard rejects the idea entirely, and states, in blood-red ink: gender is created only from the thread one chooses to sew.

While written by Robert E. Howard in the 1930s, “Sword Woman” was not published until 1975, and is still in copyright in the United States. This and other tales of Dark Agnes may be read in the Robert E. Howard collection Sword Woman and Other Historical Adventures (2011).

Works Cited

Allen, P. G. (1986). The Sacred Hoop: Recovering the Feminine in American Indian Traditions. 2015 reprint: Open Road Media.

Folk, J. (Director). (2022). What is a Woman? [Motion Picture].

Haley, F. (1966). Satan Was a Lesbian. 2018 reprint: CreateSpace Independent Publishing Platform.

Howard, R. E. (1979). Sword Woman. Berkley Books.

Lili Elbe, N. H. (2015). Lili: A Portrait of the First Sex Change. Canelo.

Shakespeare, W. (2015). The Complete Works of William Shakespeare. Barnes & Noble Inc.

Shaprio, B. (2019, April 9). An interview with Ben Shapiro: social justice, free speech and transgender pronouns. (P. Nieto, Interviewer) Retrieved from: https://www.laloyolan.com/opinion/an-interview-with-ben-shapiro-social-justice-free-speech-and-transgender-pronouns/article_229644e1-0052-58c0-a441-e47724c05c93.html


Sapphire Lazuli (she/they) is a writer of weird horror and perverted desires based in Australia. She draws on thier experiences as a trans woman of colour and a lesbian, often doing their part to bring more queer voices into the worlds she crafts.

Their prose is often described as beautifully poetic, and adjacent to the writer, Sapphire does not write stories that will hold your hand. Though,  be it cosmic entities appearing as places, gross and erotic explorations of the boundaries of form, or deep dives into the darkest ridges of the mind and desire, their horror is bound to allure you.

Twitter: @lazuli_sapphire

YouTube: @sapphicsapph

Blog: www.sapphirelazuli.com

Copyright 2023 Sapphire Lazuli

That Which Engenders Fear: Jacques Janus’s “Celui qui suscitait l’effroi…” (1958) by Leonid West

A note about pronoun usage: I will be using a mix of “he” and “they” for the character of Rolf Chapvet because the original uses “he” (or more accurately, uses the masculine in the original French) and I don’t want to be misleading.

“Celui qui suscitait l’effroi…” (“That Which Arouses Fear…”) (1958) contains two twists that occur one after the other. The first is that the protagonist, Rolf Chapvet, has been sacrificing young men to Yog-Shoggoth [sic] in order to transform himself into a ‘Dark Lady’ by night. The second is that the narrator, who admits early on to killing Rolf, is his mother. 

I knew something trans was going to happen, because I picked “Celui qui suscitait l’effroi” out of a list of weird fiction with transgender themes, but it took until very close to the end for me to realize how exactly that transness would manifest. I was distracted by noting how close of a pastiche the text is, and by the uncanny valley New Englandness of the names. “Jommy,” one of the disappeared men, is one that stuck especially in my thoughts. It’s like “Johnny” but not, just this side of the sort of nickname a real New Englander would acquire over his lifetime. This is New England as written by someone who has only ever seen New England filtered through a Lovecraftian eye.

The almost rote way the authors approached their pastiche meant I was genuinely surprised when it turned out that Rolf was feeding men to a cauldron to fuel their male-to-female transformations. I fell for the woman narrator twist because women, much less mothers, rarely feature at the center of Lovecraft’s stories, nor did they tend to be the protagonists of Robinsonades, or of Flash Gordon, the other two inspirations cited in Jacques Bergier’s introduction. The genre walked me down the garden path and there I stood, shocked at the transness I knew would occur because never in my wildest dreams could I have predicted this particular deployment.

The twist that is more interesting to me narratively is that the narrator is the protagonist’s mother. Mothers are generally not portrayed as so personally violent as to strangle their own child, and that capacity for intimate violence hangs over the entire piece. The narrator tells the reader how exactly Rolf died from the beginning; she only obfuscates her relationship, making it more shocking. Otherwise, she has no regrets. “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.” (Emphasis mine.)

The work by Lovecraft that comes to my mind when I think about this twist is not “The Outsider,” which concerns more personal, internalized horror, but “Facts Concerning the Late Arthur Jermyn and His Family.” There, the titular character realizes that he is the product of literal bestiality and metaphorical “race-mixing,” cannot bear the horror of this revelation, and kills himself. In “Celui qui suscitait l’effroi,” the horror that cannot be borne is the protagonist’s “son” existing in a female body. The narrator finds this feminine form even more shocking than the serial murder.

It is difficult not to read the bestiality in “Arthur Jermyn” as a metaphor for mixed-race couples, especially knowing anything about Lovecraft’s prejudices. There is no real metaphor in “Celui qui suscitait l’effroi,” which bluntly makes cross-gender transformation the result of murder, depravity, and evil gods. But as in “Arthur Jermyn” it is that crossing of an inviolable category that makes the protagonist worthy of death, although Arthur Jermyn at least has the opportunity to choose his end. Rolf’s mother chooses for him.

Transsexual, transgender, and transvestic behavior was not necessarily unknown to the authors of this story. In 1954, Claude Marais published J’ai choisi mon sexe, confidence du peintre Michel-Marie Poulain (I chose my sex, confessions of the painter (masculine form)). As the title suggests, this was the biography of the painter Michel-Marie Poulain, a World War II veteran who medically transitioned in 1946 and died in 1991. She was a relatively high-profile expressionist and was notorious in her time for living openly as a woman.

That Jacques Bergier and his unnamed collaborator decided to tackle transsexual themes in their 1958 short story “Celui qui suscitait l’effroi (That Which Arouses Fear…),” only four years after Claude Marais’s publication, is possibly a coincidence, but it is clear that transsexuality was in the air. I bring up Michel-Marie’s story specifically not because I think it is the definite source of ‘Janus’s’ interest in changing sex, but to show that people in France in the 1950s had ample opportunity to learn about the idea. Ed Wood’s notorious picture Glen or Glenda (I Changed My Sex!) had come out even earlier, in 1953, and transvestite performers were a frequent sight in French cabaret shows. Transsexuality has frequently been an object of fascination, revulsion, desire, all things that can become “too much” to the point that someone “can’t help themselves.” The protagonist is intrigued and repulsed by her child in equal measure, like an audience member driven to a frenzy by an unusual show.

Bergier does not mention the gender element in his introduction. This would spoil his story, and the twist he is excited to share with his reader. All he says is that it is a “black” story, and it is difficult to tell if he means that in a dark sense, or simply that the contents discussed are too horrible for the sensitive soul. All the introduction really tells the reader is that he and his unnamed collaborator like adventure stories, and they want to share their neat tale with their audience. Did he think trans people deserved death at the hands of their own parents? It is impossible to know, because that would be reading too deeply into his work. He certainly considers their existence unusual and unexpected, the kind of twist one does not guess. 

Jacques Janus was (were?) right, however, about one element of their story. The introduction of a transsexual element to this story changes a fairly rote pastiche to something a little odder, something that is even a little bit charming. It does not evoke revulsion like ”Arthur Jermyn”, at least not in me. Instead the twist lodges this story in my head so that I return to it over time, a bit like how I am writing this essay. I am thus interested in Rolf because of their ambiguous gender issues, as vague as those turn out to be.

To Janus’s credit, Rolf is not the typical transsexual serial killer stereotype. They are no Buffalo Bill, skinning women out of a frantic desire to take possession of their femaleness. Instead, Rolf’s method of changing sex is killing men, a bizarre take on the trope I do not think I have seen before. It is also this cross-gender sacrifice that makes me think that even if the authors were aware of transsexuality, they were working under the older idea that transfeminity and cis male homosexuality were two sides of the same coin. Rolf has no interest in women before his mother sees him in front of his bubbling cauldron: “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.” He appropriates something he scorns into himself. 

Then again, he does not fill these stereotypes because they were still being developed; Buffalo Bill is the product of a similar instinct on Thomas Harris’s part, who openly admits seeking out the sensational and weird for inspiration in his thrillers. Transsexuality is a weird spice in a weird dish, much like Dr. Hannibal’s cannibalism; these are taboo topics which only the bold dare exploit for thrills. 

Buffalo Bill is not, as they say, ideal trans rep. He’s a violent serial killer who funnels his gender dysphoria into murderous urges, and the narrative’s clumsy attempt to separate him off from “real” transsexuals only serves to legitimize the weird gatekeeping of the era’s “best practice.” Yet, I love him, and so do many of my trans friends. “Would you fuck me? I’d fuck me,” he says, blending transfeminity and stereotypical camp homosexuality in a scene played for horror but easy to take as empowering instead. He’s well-acted, charismatic, insane, obsessed with bugs. He’s camp. He’s got a personality you can latch on to, and actualizes an ache that many trans people feel. Am I attracted to this person, or do I want to walk around inside their skin? 

Rolf isn’t really a midcentury French Buffalo Bill. There just isn’t much to them, just as there isn’t much to the story. He is absent from his own story. The work tells his life story, but his mother is the Lovecraftian protagonist,  driven insane by that which can neither be revealed nor understood. There just  isn’t enough of Rolf to hold on to. The outsider looking in has no sympathy for his desire to be a woman; he might as well be sacrificing men to the cauldron so he can grow bat wings. 

The thing that turns Rolf into a woman is “a body, a whole infamous parody of being alive.” It “surround[s] Rolf in a caressing and monstrous embrace.” The narrator has walked in on her son having pseudo-sex with a freaky creature and changing sex, but the transformation is considered just as hideous as the catalyst. This final moment before his death is also the only time Rolf’s mother uses feminine pronouns. “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…”

Transsexual bodies are still used as cheap shock, but it’s less common than it used to be.  While some series like Lovecraft Country still do that thing where a non-cis body flashes nude on the screen for the shock and titillation of the audience, other works like the multiplayer FPS Destiny 2 contain a nonbinary character who simply exists in the world, and have stories only partially related to their gender identity. But for many people, the transsexual body still remains an object of horror. This piece feels like the halfway point between terfs posting out of context post-top surgery pics and the old newspaper headlines about Catherine Jorgensen: “The Girl Who Used to be Boy Isn’t Quite Ready For Dates.” 

“Celui qui suscitait l’effroi” is an odd story. It feels silly to say that it’s not an accurate reflection of transition, because of course it isn’t. You don’t become a girl by sacrificing boys to Yog-Shoggoth, but that objection sort of misses the point. The authors behind Jacques Janus were seemingly not interested in accurately depicting trans people, but instead in frightening their audience. The sex-change cauldron follows a very Lovecraftian passage in which the narrator confronts “a kind of rough table on which were placed a dozen statuettes. In the middle of the statuettes shone an unknown object: a sort of green polyhedron with blood-red carvings that immediately caught my eye.” It takes all her power for her to tear her gaze away, only for her eyes to catch her son doing something even worse.

Sex-change is “that which arouses fear,” something unimaginable and horrifying. The authors want to evoke strong emotion; did they think a reader would agree the mother’s actions were justified? Or were they simply looking to shock?

An English translation of “Celui qui suscitait l’effroi” can be found at the Internet Archive.


Leonid “Wes” West (he/him) is a grad student residing in various parts of the American North East. He likes horror, classics, and writing too much.

Copyright 2023 Leonid West.

Seabury Quinn’s “Lynne Foster is Dead!” (1938): A Mistaken Gender Identity by Sophie Litherland

“Lynne Foster is Dead!” by Seabury Quinn was first published in Weird Tales Nov 1938, and was later expanded into the novel Alien Flesh (1977). The story may initially appear as a boy meets girl with a twist, but there is so much underneath the surface of this story than a simple body swap horror. Quinn explores such things as gender identity and the alchemy of the self with the character of Madame Foulik Bay. As someone who is transgender, I was certainly cautious with what to expect with trans people generally being portrayed in a negative way across many media platforms. I was then pleasantly surprised to encounter a story that successfully portrays many experiences of individuals who have changed gender, including my own.

The story is told from the perspective of the academic Dr. Abernathy, but the focus is on the tale of Madame Ismet Foulik Bay, a mysterious woman who is less than forthcoming about her background. As she and Abernathy readily fall for each other and engage in courtship, she gradually reveals her past and the twisted tale that brought her to the company of the Doctor. Transformed by dark magic from a foreign land, she regales her past from her perspective to her lover and the reader.

When we are first greeted by Madame Foulik Bay, she is described as the abject form of beauty of the female form. There is not a single hint that Madame Foulik was assigned male at birth. Having latched onto any transgender representation in media, I was expecting a small physical detail to raise the readers’ suspicions. But after combing through her physical appearance many times I could not find the tiniest iota of evidence of her assigned gender at birth. Any good mystery will give the wiliest reader just enough to figure out a reveal right before it happens. This story was no exception in that regard, but I admire the writer’s decision to not slide a masculine physical detail about her origins into her description.

Instead, we are introduced to the exact opposite. There exists a bit of a tired stereotype about male writers describing the female form in a sort of semi-sexual idolising way, which could certainly be applied here. There is a chance that this is entirely on purpose, to throw any suspecting reader off the scent initially about the truth behind Madame Foulik.

The first real clue we get is when Madame Foulik uses euphemisms to describe her past life.  Dr. Abernathy even remarks upon this:

Madame Foulik spoke English idiomatically and with a strong New England accent, yet she said, “I began life” rather than “was born.” No lack of fluency accounted for this choice of words, he felt. The ambiguity—if ambiguity it were—was purposeful, not accidental.

I can certainly address the doctor’s suppositions and say for certain it was purposeful!  This immediately struck me as familiar, as this is very much the language of the trans community that oozes with euphemism when referring to our pre-transition life.. My personal favourites are “As a child” or “When I was younger.” It merely allows a bit of dignity while not telling a mistruth about the past. We can see Madame Foulik Bay is no stranger to this concept either.

Here is a good point to discuss the concept of living “stealth.” This term refers to the ability to pass unnoticed to others about being transgender. For some it is the goal of transitioning, while others it can be seen as pandering to gender stereotypes. In relation to Madame Foulik, we can quite readily say she is “living stealth,” able to pass flawlessly in society as female. So, when she accidentally outs herself to Abernathy by singing, he is confused and can’t put the pieces together himself.

When Madame Foulik outs herself to Abernathy the moment is written from his perspective, but really the narrative is sympathetic towards her. There is a real sense of trepidation and fear about telling her potential lover about her past, which a reader could only empathise with. From my perspective, discussing gender history is still something that I’m never sure how to approach with both old and new acquaintances. After the truth about the fate of Lynne Foster is revealed, Madame Foulik then goes into how her circumstances came to be in Cairo.

The basic concept of gender identity is that there is an innate sense of gender within us. For most people their gender identity aligns with their sex assigned at birth, for others such as me, there is an incongruence between gender identity and assigned sex at birth. This is known as gender incongruence, which can cause dysphoria that may be alleviated by transitioning in ways such as socially or physically. What I find most significant in this story is the character of Madame Foulik and how her magical transformation interacts with her gender identity.

When Lynne Foster is part tricked, part forced to undergo the body swap procedure, he is blissfully unaware of what happens until it is forced upon him. Part of the process inflicted is described as a “Burning pain from a blue glowing dagger” where the agony was “almost more than I could bear.” My preliminary notes just read “Laser hair removal.” The intricacies of what the ritual actually entailed are purposefully obfuscated from the reader and the prose gives a good sense of panic and terror in Lynne Foster. When she awakes as Madame Foulik however, there is no lasting pain:

I woke to such a sense of physical well-being as I had not experienced since the crew broke training when the rowing season ended and I’d had a chance to go to bed as late as I desired with a full meal underneath my belt.

Immediately this kicks off her new life as a woman in a positive and healthy light.

What is really compelling is the gender identity of Madame Foulik. As far as we know her gender identity is male, as it is never made clear she wished to be female before her trip to Cairo, and later in the story she even remarks that she wants to reverse the process and find those who can “change me back into a man.” So as a trans person, this forced gender swap is the equivalent of making people like me detransition and when I think of it that way, it stops becoming a happy accident and starts becoming a horror story.

There is however more to it than this. Many people, including myself, have used the trope of “forced gender transition” as a way of escaping a perceived shame of gender transition. To have the decision in someone else’s hands wrests all responsibility and repercussions away. For some it may be sexual in nature, with some adult entertainment genres catering to this in particular. Interestingly that is not the case here as any thoughts of an overt sexual nature are quickly dismissed. I may have even dismissed this if it wasn’t for the detailed physical description of Madame Faulk when she wakes up.

There is a phenomenon known as “gender euphoria,” as the opposite of “dysphoria.” This can manifest in many ways, but one of the common sources is seeing yourself presenting as your gender identity for the first time. I distinctly remember the early days of transition where I had a giddy rush dressing and looking in the mirror. Of course, I had previously been well dressed and smart in the past on occasion, but this was the first time I was truly allowed to feel pretty.

It’s actually very hard to put into words how this feeling comes across, it’s not sexual in nature but more a way of liking and respecting yourself. When I read the section where Madame Foulik Bay first embraces her femininity it draws so many parallels to my lived experience of gender euphoria. When she thinks “I love to be loved by me” I can’t help but deeply empathise with her and feel a bit of pain that she never got to feel this way before. The whole passage completely took me by surprise at just how well it encapsulates this part of the trans experience that can often be overlooked by other media.

In addition to physical transition, Madame Foulik must assimilate her new role as a woman in a traditional society. This is made clear when Madame Foulik recalls speaking to her new father: 

I began to remonstrate with him, speaking as an equal to an equal, but before I’d said a dozen words he broke in with Istaghfir Allah, ya bentask God’s pardon, daughter!” Then he explained my status to me and left nothing to my imagination.

There can be a societal shock when presenting as your new gender, which is especially noticeable when in public or meeting new people. There are mannerisms, unspoken rules, and formalities which are very alien at first and some aspects of life that may have been taken for granted are laid bare. People will treat you differently, not intentionally or with malice, but just as what society dictates along gender lines.

This is especially seen in the case of Madame Foulik, reborn in a traditional society where gender roles are enforced, with her being forced to acclimatise or face death by her new family. We see again this theme of enforced femininity, where female mannerisms and speech are enforced against the subject’s will to ultimately become fully female both physically and socially. 

Looking at the title of the story “Lynne Foster is Dead!,” there is a clear parallel between this and the concept of a deadname. The term deadname was made popular in the 2010s and refers to the name a trans person was given at birth and literally means “a name that is dead to that person.” When Madame Foulik exclaims “Lynne Foster has been dead!” It is eerily foretelling and akin to what many trans people feel about their old identities in the 21st Century. Even after Madame Foulik has revealed her past to Dr. Abernathy, not once is she deadnamed or misgendered either by her lover or the author, leading to reinforce the fact that Lynne Foster is well and truly dead.

For everything the story so accurately engages with, I do think the final ending is a bit weak.  Madame Foulik’s sexuality is not really touched upon earlier in the story, but it is clear she adores Dr. Abernathy. It should be stated that when a person transitions through non-ritualistic means that a change in sexuality is not necessarily guaranteed, but it is known to happen. So, when she declares her love for Abernathy, I feel it is genuine, but when she declares she no longer wants to live as male for him, that sours the ending for me. I just feel after exploring gender identity in such a nuanced and positive way, it just falls at the very final hurdle. 

Looking at the story as a whole, it could be considered the narrative has been leading up to Lynne Foster wanting a relationship with a man all along, but using a gender swap through body switching horror to achieve it in a time where same-sex relationships were perhaps less palatable to the average reader. Considering the forced nature of the body swap and the immediacy of the courtship it’s not impossible that this is the case, however the intensity of the description of Madame Foulik’s transition suggests to me this isn’t the case.

It may also be considered that Seabury Quinn sees Madame Foulik so much as female, that a heteronormative ending seems like a “happy ending.” There is sometimes a lesser-known pressure for trans people to conform to gender stereotypes, including heterosexuality, in order to fit society’s labels and norms. 

There is just a jarring feeling that Madame Foulik really deserved a better and more nuanced ending in character with the rest of the story. It’s not enough to ruin the whole story for me, but perhaps a bit of self-reflection and soul-searching from Madame Foulik before she just settles on a female identity for a man in the final paragraph wouldn’t have gone amiss.

I am actually taken aback by how well this story encapsulates the concept of gender identity using ritual magic. When re-reading passages I am astounded to find how Seabury Quinn portrays such feelings as gender euphoria while treating the character of Madame Foulik with not only humanity, but a sense of reverence and admiration. She is relatable, strong, smart, and beautiful, not just some tragic unfortunate soul and is certainly not just written as a freak show or curiosity. I would go so far as to say this is excellent trans representation overall that I haven’t readily seen in modern media.

“Lynne Foster Is Dead!” can be read for free online at the Internet Archive.


Sophie is a writer with a focus on science, literature and LGBTQ+ topics. She is also a comic, speaker and presenter who regularly speaks at events. Twitter: @splitherland
Copyright 2023 Sophie Litherland.