Danse Macabre

CHAPTER IX

Horror Fiction

IT MIGHT NOT BE IMPOSSIBLE to present an overview of American horror and fantasy fiction during the last thirty years, but it wouldn't be just a chapter in this book; it would be a book in itself, and probably a dull one (maybe even a text, that apotheosis of the Dull Book species).

For our purposes, I can't imagine why we would want to deal with all the books published in the genre anyway; most of them are just downright bad, and as with TV, I have no taste for the job of beating the field's most spectacular violators with their shortcomings. If you want to read John Saul and Frank de Felitta, go right ahead. It's your threefifty. But I'm not going to discuss them here.

My plan is to discuss ten books that seem representative of everything in the genre that is fine: the horror story as both literature and entertainment, a living part of twentieth-century literature, and worthy successors to such books as Frankenstein, Dr. Jekyll and Mr. Hyde, Dracula, and Chalmers's The King in Yellow. They are books and stories which seem to me to fulfill the primary duty of literature-to tell us the truth about ourselves by telling us lies about people who never existed.

Some of the books discussed here have been "best sellers"; some have been written by members of the so-called "fantasy community"; some have been written by people with no interest in fantasy or the supernatural for its own sake, but who have seen it as a particularly useful tool to be used once and then perhaps put aside forever (although many have also found that the use of this tool is apt to become habit-forming). Most of them-even those which cannot be neatly pigeonholed as "best sellers"-have been steady sellers across the years, probably because the horror tale, which is regarded by most serious critics in about the same light that Dr. Johnson regarded women preachers and dancing dogs, manages to consistently satisfy as entertainment even when it's only good. When it's great, it can deliver a megaton wallop (as it does in Lord of the Flies) that other forms of literature can rarely equal. Story has always been the abiding virtue of the horror tale, from "The Monkey's Paw" to T. E. D. Klein's utterly flabbergasting novella of monsters (from Costa Rica, yet!) under the streets of New York, "Children of the Kingdom." That being so, one only wishes that those great writers among us who have also succeeded in becoming our greatest bores in recent years would attempt something in the genre and stop poking around in their navels for intellectual fluff.

I hope that by discussing these ten books, I can dilate upon those virtues of story and entertainment and perhaps even indicate some of the themes which seems to run through most good horror stories. I should be able to do this if I'm doing my job, because there just aren't that many thematic trails to go down. For all of their mythic hold over us, the field of the supernatural is a narrow one in the greater spread of general literature. We can depend on the reappearance of the Vampire, and our furry friend (who sometimes wears its fur on the inside) the Werewolf, and the Thing Without a Name. But the time has also come to bring on that fourth archetype: the Ghost.

We may also find ourselves returning to the tension between Apollonian and Dionysian, since this tension exists in all horror fiction, the bad as well as the good, leading back to that endlessly fascinating question of who's okay and who isn't. That's really the taproot, isn't it?

And we may also find that narcissism is the major difference between the old horror fiction and the new; that the monsters are no longer just due on Maple Street, but may pop up in our own mirrors-at any time.

2

Probably Ghost Story by Peter Straub is the best of the supernatural novels to be published in the wake of the three books that kicked off a new horror "wave" in the seventies-those three, of course, being Rosemary's Baby, The Exorcist, and The Other. The fact that these three books, all published within five years of each other, enjoyed such wide popularity, helped to convince (or reconvince) publishers that horror fiction had a commercial potential much wider than the readership of such defunct magazines as Weird Tales and Unknown or the paperback reissues of Arkham House books.*

*A word about Arkham House. There is probably no dedicated fantasy fan in America who doesn't have at least one of those distinctive black-bound volumes upon his or her shelf . . . and probably in a high place of honor.

August Derleth, the founder of this small Wisconsin-based publishing house, was a rather uninspired novelist of the Sinclair Lewis school and an editor of pure genius: Arkham was first to publish H. P. Lovecraft, Ray Bradbury, Ramsey Campbell, and Robert Bloch in book form . . . and these are only a few of Derleth's legion. He published his books in limited editions ranging from five hundred to twenty-five hundred copies, and some of them- Lovecraft's Beyond the Wall of Sleep and Bradbury's Dark Carnival, for instance-are now highly soughtafter collectors' items.

The resulting scrambling to get the next "big" shiver-and-shake novel produced some really terrible books. As a further result, the wave had begun to withdraw by the mid-seventies, and more traditional best-sellers began to reappear: stories of sex, big business, sex, spies, gay sex, doctors in trouble, kinky sex, historical romances, sexy celebrities, war stories, and sex.

That isn't to say that publishers stopped looking for occult/horror novels or stopped publishing them; the mills of the publishing world grind slowly but exceedingly fine (which is one reason that such an amazing river of gruel streams forth every spring and fall from the larger New York publishing houses), and the so-called "mainstream horror novel" will probably be with us yet awhile. But that first heady rush is over, and editors in New York no longer automatically scramble for the Standard Contract Form and fill in a meaty advance as soon as something in the story comes out of the woodwork . . . . Aspiring writers please take note.

Against this background, Coward, McCann and Geoghegan published Peter Straub's Julia in 1975. It was not his first novel; he had published a novel called Marriages-a nonsupernatural "this-is-the-way-we-live-now" sort of story-two years previous. Although Straub is an American, he and his wife lived in England and Ireland for ten years, and in both execution and intent, Julia is an English ghost story. The setting is English, most of the characters are English, and most importantly, the novel's diction is English-cool, rational, almost disconnected from any kind of emotional base. There is no sense of the Grand Guignol in the book, although the book's most vital situation certainly suggests it: Kate, the daughter of Julia and Magnus, has choked on a piece of meat and Julia kills her daughter while trying to perform a tracheotomy with a kitchen knife. The girl, it would appear, then returns as a malevolent spirit.

We aren't given the tracheotomy in any detail-the blood splashing the walls and the mother's hand, the terror and the cries. This is the past; we see it in reflected light. Much later, Julia sees the girl who may or may not be Kate's ghost burying something in the sand. When the girl leaves, Julia digs up the hole, discovering first a knife and then the mutilated corpse of a turtle. This reflection back upon the botched tracheotomy is elegant, but it has little heat.

Two years later Straub published a second supernatural novel, If You Could See Me Now.

Like Julia, If You Could See Me Now is a novel occupied with the idea of the revenant, that vengeful spirit from an undead past. All of Straub's supernatural novels work effectively when dealing with these old ghosts; they are stories of the past continuing to work on the present in a malevolent way. It has been suggested that Ross McDonald is writing gothics rather than private eye novels; it could be said that Peter Straub is writing gothics rather than horror novels. What distinguishes his work in Julia, If You Could See Me Now, and, most splendidly, in Ghost Story is his refusal to view the gothic conventions as static ones. All three of these books have much in common with the classic gothics of the genre-The Castle of Otranto, The Monk, Melmoth the Wanderer, even Frankenstein (although in terms of its telling, Frankenstein is actually less a gothic and more a modern novel than Ghost Story)-they are all books where the past eventually becomes more important than the present.

This would seem a valid enough course for the novel to follow to any people who see uses in the study of history, you would think, but the gothic novel has always been considered something of a curiosity, a widget on the great machine of English-speaking fiction. Straub's first two novels seem to me to be mostly unconscious attempts to do something with this widget; what distinguishes Ghost Story and makes it such a success is that with this book, Straub seems to have grasped exactly-consciously-what the gothic romance is about, and how it relates to the rest of literature. Put another way, he has discovered what the widget was supposed to do, and Ghost Story is a vastly entertaining manual of operation.

"[Ghost Story] started as a result of my having just read all the American supernatural fiction I could find," Straub says. "I reread Hawthorne and James, and went out and got all of Lovecraft and a lot of books by his 'set'-this was because I wanted to find out what my tradition was, since I was by then pretty firmly in the field-I also read Bierce, Edith Wharton's ghost stories, and a lot of Europeans . . . . The first thing I thought of was having a bunch of old men tell stories to each other-and then I hoped I could think of some device that would link all the stories. I very much like the idea of stories set down in novels-a lot of my life seems to have been spent listening to older people tell me stories about their families, their youth, all the rest. And it seemed like a formal challenge. After that I thought of cannibalizing certain old classic stories, and plugging them into the Chowder Society. This idea excited me. It seemed very audacious, and I thought that was very good. So I went ahead, after I got to that point in the book, and wrote junked-up versions of "My Kinsman, Major Molyneux," The Turn of the Screw, and started on "The Fall of the House of Usher." But by then the lead-in threatened to become the whole book. So I dropped the Poe story (the Hawthorne story came out when I edited the first draft). I was thinking at the time that the Chowder Society would follow these with their own stories-Lewis's monologue about the death of his wife, Sears and Ricky splitting a monologue (trading fours, in a way) about the death of Eva Galli.” The first striking thing about Ghost Story is its resemblance to Julia. That book begins with a woman who has lost a child; Ghost Story begins with a man who has found one. But these two children are eerily similar, and there is an atmosphere of evil about both of them.

From Julia: Almost immediately, she saw the blonde girl again. The child was sitting on the ground at some distance from a group of other children, boys and girls who were carefully watching her . . . . The blonde girl was working intently at something with her hands, wholly concentrated on it. Her face was sweetly serious . . . . This was what gave the scene the aspect of a performance . . . . The girl was seated, her legs straight out before her, in the sandy overspill from one of the sandboxes . . . . She was speaking softly now to her audience, ranged on the scrubby grass before her in groups of three and four . . . . They were certainly unnaturally quiet, completely taken up by the girl's theatrics.

Is it this little girl, who is holding her audience spellbound by cutting up a turtle before their eyes, the same little girl who accompanies Don Wanderley on his strange trip south from Milburn, New York, to Panama City, Florida? This is the little girl as Don first sees her. You decide.

And that was how he found her. At first, he was doubtful, watching the girl who had appeared in the playground one afternoon. She was not beautiful, not even attractive-she was dark and intense, and her clothes never seemed to be clean. The other children avoided her . . . perhaps children were quicker at seeing real differences than adults . . . . Don had only one real clue that she was not the ordinary child she appeared to be, and he clung to it with a fanatic's desperation. The first time he had seen her, he had gone cold.

Julia, in the book of the same name, speaks to a small black child about the unnamed girl who has mutilated the turtle. The black girl wanders over to Julia and begins the conversation by asking: "What's your name?” "Julia.” The girl's mouth opened a fraction wider.

"Doolya?” Julia raised her hand for a moment to the child's springy ruff of hair. "What's your name?” "Mona.” "Do you know the girl who was just playing in here? The girl with the blonde hair who was sitting and talking?” Mona nodded. "Do you know her name?” Mona nodded again. "Doolya.” "Julia?” "Mona. Take me with you.” "Mona, what was that girl doing? Was she telling a story?” "She does. Things." The girl blinked.

In Ghost Story, Don Wanderley similarly speaks with another child about the child who so disturbs him: "What's the name of that girl?" He asked, pointing.

The boy shuffled his feet, blinked and said "Angie.” "Angie what?” "Don't know.” "Why doesn't anybody ever play with her?” The boy squinted at him, cocking his head; then, deciding he could be trusted, leaned forward charmingly, cupped his hands beside his mouth to tell a dark secret. "Because she's awful.” Another theme which runs through both novels-a very Henry Jamesian theme-is the idea that ghosts, in the end, adopt the motivations and perhaps the very souls of those who behold them. If they are malevolent, their malevolence comes from us. Even in their terror, Straub's characters recognize the kinship. In their appearance, his ghosts, like the ghosts James, Wharton, and M. R. James conjure up, are Freudian. Only in their final exorcism do Straub's ghosts become truly inhuman-emissaries from the world of "outside evil." When Julia asks Mona the name of the turtle-killing little girl, Mona gives back her own name ("Doolya," she says). And when, in Ghost Story, Don Wanderley tries to ascertain who this eerie little girl is, this disquieting exchange follows: "Okay, let's try again," he said. "What are you?” For the first time since he had taken her into the car, she really smiled. It was a transformation, but not of a kind to make him feel easier; she did not look any less adult.

"You know," she said.

He insisted. "What are you?” She smiled all through her amazing response. "I am you.” "No. I am me. You are you.” "I am you.” Ghost Story is at first glance an extravagant mishmash of every horror and gothic convention ever yarned in all those B-pictures we've just finished talking about. There are animal mutilations. There's demon possession (Gregory Bate, a secondary villain, battens upon his younger sister, who escapes, and his younger brother . . . who doesn't). There's vampirism, ghoulishness (in the literal sense of that word; Gregory dines on his victims after they're dead), and werewolvery of a most singular and frightening sort. Yet all of these fearsome legends are really only the outer shell of the novel's real heart, where there stands a woman who may be Eva Galli . . . or Alma Mobley . . . or Anna Mostyn . . . or possibly a little girl in a dirty pink dress whose name, supposedly, is Angie Maule. What are you? Don asks. I am you, she responds. And that is where the heartbeat of this extraordinary book seems the strongest. What is the ghost, after all, that it should frighten us so, but our own face? When we observe it we become like Narcissus, who was so struck by the beauty of his own reflection that he lost his life. We fear the Ghost for much the same reason we fear the Werewolf: it is the deep part of us that need not be bound by piffling Apollonian restrictions. It can walk through walls, disappear, speak in the voices of strangers. It is the Dionysian part of us . . . but it is still us.

Straub seems aware that he is carrying a basket dangerously overloaded with horrors, and turns the fact splendidly to his own advantage. The characters themselves feel that they have entered a horror story; the protangonist, Don Wanderley, is a writer of horror stories, and within the town of Milburn, New York, which becomes the world of this novel, there is the smaller world of Clark Mulligan's Rialto Theater, which is showing a horror-movie festival during the book's progress: a microcosm within the macrocosm. In one of the book's key scenes Gregory Bate throws one of the book's good guys, young Peter Barnes, through the movie screen while Night of the Living Dead is showing in the empty theater. The town of Milburn has become snowed in and overrun with the living dead, and at this point Barnes is literally thrown into the movie. It shouldn't work; it should be overt and cute. But Straub's firm prose maker it work. It preserves Straub's hall-of-mirrors approach (three of the book's epigrams are Straub's own free rendering of the Narcissus story), which keeps us constantly aware that the face looking out of all those mirrors is also the face looking in; the book suggests we need ghost stories because we, in fact, are the ghosts.* Is this really such a difficult or paradoxical idea when you consider how short our lives are in a wider life-scheme where redwoods live two thousand years and the Galapagos sea turtles may live for a thousand?

Most of Ghost Story's power comes from the fact that of the four archetypes we have discussed, the Ghost is the most potent. The concept of the Ghost is to the good novel of the supernatural what the concept of the Mississippi is to Twain's Huckleberry Finn-really more than symbol or archetype, it is a major part of that myth-pool in which we all must bathe. "Don't you want to hear about the manifestations of the different spirits in her?" the younger priest asks the older before they go up to Regan MacNeil before the final confrontation in The Exorcist. He begins to enumerate them, and Father Merrin cuts him off curtly: "There is only one.” And although Ghost Story clanks and roars with the trappings of vampirism and werewolvery and flesh-eating ghouls, there is really only Alma/Anna/Ann-Veronica . . . and little Angie Maule. She is described by Don Wanderley as a shape-changer (what the Indians called a manitou), but even this is a branch rather than the taproot; all of these manifestations are like the up cards in a hand of stud poker. When we turn over the hole card, the one that makes the hand, we find the central card of our Tarot hand: the Ghost.

We know that ghosts aren't inherently evil-in fact, most of us have heard or read of a case or cases where ghosts have been rather helpful; the shade who told Auntie Clarissa not to take that plane or who warned Grampy Vic to go home fast because the house was catching on fire. My mother told me that after suffering a near -fatal heart attack, a close friend of hers had a visit from Jesus Christ in his hospital room. Jesus just opened the door of Emil's I.C. room and asked him how he was doing. Emil allowed as how he was afraid he was a goner, and asked Jesus if He had come to take him. "Not yet,” Jesus said, leaning casually against the door. "You've got another six years in you. Relax." He then left. Emil recovered. That was in 1953; I heard the story from my mother around 1957.

*At one point, while under strain, Don gives a long, rambling lecture to an undergraduate class on the subject of Stephen Crane. In the course of his talk he describes The Red Badge of Courage as "a great ghost story in which the ghost never appears." Considering the book's moody approach to the subjects of cowardice and bravery, it is an oddly apt description of that novel.

Emil died in 1959-six years after his heart attack.

I have even had some truckle with "good ghosts" in my own work; near the end of The Stand, Nick Andros, a character who has been killed earlier in an explosion, returns to tell half-witted but good-hearted Tom Cullen how to care for the novel's hero, Stu Redman, after Stu has fallen gravely ill with pneumonia. But for the purposes of the horror novel the ghosts must be evil, and as a result we find ourselves back in a familiar place: examining the Apollonian/ Dionysian conflict and watching for the mutant.

In Ghost Story, Don Wanderley is summoned by four old men who call themselves the Chowder Society. Don's uncle, the fifth member, died of an apparent heart attack the year before while attending a party thrown for the mysterious actress Ann-Veronica Moore. As with all good gothics, a summary of the plot beyond this basic situation would be unfair-not because the veteran reader of this material will find much that is new in the plot (it would be surprising if he, she, or we did, in light of Straub's intention to fuse as many of the classic ghost story elements as possible), but because a bare summary of any gothic makes the book look absurdly complex and labored. Most gothics are overplotted novels whose success or failure hinges on the author's ability to make you believe in the characters and partake of the mood.

Straub succeeds winningly at this, and the novel's machinery runs well (although it is extremely loud machinery; as already pointed out, that is also one of the great attractions of the gothic- it's PRETTY GODDAM LOUD!). The writing itself is beautifully tuned and balanced.

The bare situation is enough to delineate the conflict in Ghost Story; in its way it is as clearly a conflict between the Apollonian and Dionysian as Stevenson's Dr. Jekyll and Mr. Hyde, and its moral stance, like that of most horror fiction, is firmly reactionary. Its politics are the politics of the four old men who make up the Chowder Society-Sears James and John Jaffrey are staunch Republicans, Lewis Benedikt owns what amounts to a medieval fiefdom in the woods, and while we are told that Ricky Hawthorne was at one time a socialist, he may be the only socialist in history who is so entranced by new ties that he feels an urge, we are told, to wear them to bed. All of these men-as well as Don Wanderley and young Peter Barnes-are perceived by Straub as beings of courage and love and generosity (and as Straub himself has pointed out in a later letter to me, none of these qualities run counter to the idea of reactionism; in fact, they way well define it). In contrast, the female revenant (all of Straub's evil ghosts are female) is cold and destructive, living only for revenge. When Don makes love to this creature in its Alma Mobley incarnation, he touches her in the night and feels "a shock of concentrated feeling, a shock of revulsion-as though I had touched a slug." And during a weekend spent with her, Don wakes up and sees Alma standing at the window and looking blankly out at the fog. He asks her if anything is wrong, and she replies. At first he persuades himself that her reply has been "I saw a ghost." A later truth forces him to admit she may have said "I am a ghost." A final act of memory retrieval convinces him that she has said something far more telling: "You are a ghost.” The battle for Milburn, New York-and for the lives of the last three members of the Chowder Society-commences. The lines are clearly and simply drawn for all the complexities of plot and the novel's shifting voices. We have three old men, one young man, and one teenage boy watching for the mutant. The mutant arrives. In the end, a victor emerges. This is standard enough stuff. What distinguishes it-what "brings it up"-is Straub's mirroring effect.

Which Alma is the real Alma? Which evil is the real evil? As previously noted, it is usually easy to divide horror novels in another way-those that deal with "inside evil" (as in Dr. Jekyll and Mr. Hyde) and those that deal with "outside" or predestinate evil (as in Dracula). But occasionally a book comes along where it is impossible to discover exactly where that line is. The Haunting of Hill House is such a book; Ghost Story is another. A great many writers who have attempted the horror story have also realized that it is exactly this blurring about where the evil is coming from that differentiates the good or the merely effective from the great, but realization and execution are two different things, and in attempting to produce the paradox, most succeed only in producing a muddle . . . . Lovers Living, Lovers Dead by Richard Lutz is one example.

This is a case where you either hit the target dead-bang or miss it altogether. Straub hits it.

"I really wanted to expand things much more than I ever had before," Straub says. "I wanted to work on a large canvas. 'Salem's Lot showed me how to do this without getting lost among a lot of minor characters. Besides the large canvas, I also wanted a certain largeness of effect . . . . I had been imbued with the notion that horror stories are best when they are ambiguous and low key and restrained. Reading ['Salem's Lot], I realized that idea was self-defeating. Horror stories were best when they were big and gaudy, when the natural operatic quality in them was let loose. So part of the 'expansion' was an expansion of effect-I wanted to work up to big climaxes, create more tension than I ever had, build in big big scares. What all this means is that my ambition was geared up very high. Very much on my mind was doing something which would be very literary, and at the same time take on every kind of ghost situation I could think of. Also I wanted to play around with reality, to make the characters confused about what was actually real. So: I built in situations in which they feel they are 1.) acting out roles in a book; 2.) watching a film; 3.) hallucinating; 4. ) dreaming; 5.) transported into a private fantasy. * This kind of thing, I think, is what our kind of book can do very well, what it is naturally suited to do.

The material is sort of naturally absurd and unbelievable, and therefore suits a narrative in which the characters are bounced around a whole set of situations, some of which they know rationally to be false. And it seemed fitting to me that this kind of plot would emerge from a group of men telling stories-it was self-referring, which always pleases me very deeply in novels. If the structure had a relationship to the events, the book has more resonance.” He offers a final anecdote about writing the book: "There was one very happy accident . . . . Just when I was going to start the second part, two Jehovah's Witnesses showed up on the doorstep, and I bought three or four pamphlets from them. One . . . had a headline about Dr. Rabbitfoot-this was for a story written by a trombonist named Trummy Young, who once played with Louis Armstrong. Dr. Rabbitfoot was a minstrel trombonist he saw as a child. So I immediately fastened on the name, and started Book Two with the character.” In the course of the novel, young Peter Barnes is picked up either by Alma Mobley or another so-called "nightwatcher" while hitching a ride. In this shape, the supernatural creature is a small, tubby man in a blue car-a Jehovah's Witness. He gives Peter a copy of The Watchtower, which is forgotten by the reader in the explosive course of events over the next forty pages or so. Straub has not forgotten, though. Later, after telling his story to Don Wanderley, Peter is able to produce the pamphlet the Jehovah's Witness has given him. The headline reads: DR. RABBITFOOT LED ME TO SIN.

One wonders if this was the headline of the actual copy of The Watchtower which the Jehovah's Witness sold to Straub in his London home as he worked out the first draft of Ghost Story.

*The best of these occurs when Lewis Benedikt goes to his death. He sees a bedroom door formed by an interlocking spray of pine needles while hunting in the woods. He goes through the door and into a deadly fantasyland.

3

Let us move now from ghosts to the natural (or unnatural, if you prefer) habitat of ghosts: the haunted house. There are haunted-house stories beyond numbering, most of them not very good (The Cellar, by Richard Laymon, is one example of the less successful breed). But this little subgenre has also produced a number of excellent books.

I'll not credit the haunted house as a genuine card in the Tarot hand of the supernatural myth, but I will suggest that we might widen our field of enquiry a bit and find that we have discovered another of those springs which feed the myth-pool. For want of a better name, we might call this particular archetype the Bad Place, a term which encompasses much more than the fallen-down house at the end of Maple Street with the weedy lawn, the broken windows, and the moldering FOR SALE sign.

It is neither my purpose nor my place here to discuss my own work, but readers of it will know that I've dealt with the archetype of the Bad Place at least twice, once obliquely (in 'Salem's Lot) and once directly (in The Shining). My interest in the subject began when a friend and I took it into our heads to explore the local "haunted house"-a decrepit manse on the Deep Cut Road in my home town of Durham, Maine. This place, in the manner of deserted dwellings, was called after the name of the last residents. So in town it was just the Marsten House.

This ramshackle abode stood on a hill high enough to overlook a good part of our section of town-a section known as Methodist Corners. It was full of fascinating junk-medicine bottles with no labels which still had odd and vile-smelling liquids in them, stacks of moldy magazines (JAPS COME OUT OF THEIR RAT-HOLES ON IWO! proclaimed the blurb on one yellowed issue of Argosy), a piano with at least twenty-five dead keys, paintings of long-dead people whose eyes seemed to follow you, rusty silverware, a few pieces of furniture.

The door was locked and there was a No TRESPASSING sign nailed to it (so old and faded it was barely legible), but this did not stop us; such signs rarely stop self-respecting ten-year-olds. We simply went in through an unlocked window.

After having explored the downstairs thoroughly (and ascertained to our satisfaction that the old-fashioned sulphur matches we had found in the kitchen would no longer light but only produce a foul smell), we went upstairs. Unknown to us, my brother and cousin, two and four years older than my friend and I, had crept in after us. As the two of us poked through the upstairs bedrooms, they began to play horrible, jagged chords on the piano down in the living room.

My buddy and I screamed and clutched each other-for a moment the terror was complete.

Then we heard those two dorks laughing downstairs and we grinned at each other shamefacedly. Nothing really of which to be afraid; just a couple of older boys scaring the old Irish bejaysus out of a couple of younger ones. No, nothing really of which to be afraid, but I don't recall that we ever returned there. Certainly not after dark. There might have been . . . things. And that was not even a really Bad Place.

Years later I read a speculative article which suggested that so-called "haunted houses” might actually be psychic batteries, absorbing the emotions that had been spent there, absorbing them much as a car battery will store an electric charge. Thus, the article went on, the psychic phenomena we call "hauntings" might really be a kind of paranormal movie show- the broadcasting back of old voices and images which might be parts of old events. And the fact that many haunted houses are shunned and get the reputation of being Bad Places might be due to the fact that the strongest emotions are the primitive ones-rage and hate and fear.

I did not accept the ideas in this article as gospel truth-it seems to me that the writer who deals with psychic phenomena in his or her fiction has a responsibility to deal with such phenomena respectfully but not in a state of utter, worshipful belief-but I did find the idea interesting, both for the idea itself and because it suggested a vague but intriguing referent in my own experience: that the past is a ghost which haunts our present lives constantly. And with my rigorous Methodist upbringing, I began to wonder if the haunted house could not be turned into a kind of symbol of unexpiated sin . . . an idea which turned out to be pivotal in the novel The Shining.

I guess I liked the idea itself--as divorced from any symbolism or moral reference--because it's always been difficult for me to understand why the dead would want to hang around old deserted houses, clanking chains and groaning spectrally to frighten the passerby . . . if they could go elsewhere. It sounds like a drag to me. The theory suggested that the inhabitants might indeed have gone on, leaving only a psychic residue behind. But even so (as Kenneth Patchen says), that did not rule out the possibility that the residue might be extremely harmful, as lead-based paint can be harmful to children who eat flakes of it years after it has been applied.

My experience in the Marsten House with my friend crosspatched with this article and with a third element-teaching Stoker's Dracula-create the fictional Marsten House, which stands overlooking the little town of Jerusalem's Lot from its eminence not far from the Harmony Hill Cemetery. But 'Salem's Lot is a book about vampires, not hauntings; the Marsten House is really only a curlicue, the gothic equivalent of an appendix. It was there, but it wasn't doing much except lending atmosphere (it becomes a little more important in Tobe Hooper's TV-film version, but its major function still seems to be to stand up there on that hill and look broody).

So I went back to the house-as-psychic-battery idea and tried to write a story in which that concept would take center stage. The Shining is set in the apotheosis of the Bad Place: not a haunted house but a haunted hotel, with a different "real" horror movie playing in almost every one of its guest room and suites.

I needn't point out that the list of possible Bad Places does not begin with haunted houses and end with haunted hotels; there have been horror stories written about haunted railroad stations, automobiles, meadows, office buildings. The list is endless, and probably all of it goes back to the caveman who had to move out of his hole in the rock because he heard what sounded like voices back there in the shadows. Whether they were actual voices or the voices of the wind is a question we still ask ourselves on dark nights.

I want to talk here about two stories dealing with the archetype of the Bad Place, one good, one great. As it happens, both deal with haunted houses. Fair enough, I think; haunted cars and railway stations are nasty, but your house is the place where you're supposed to be able to unbutton your armor and put your shield away. Our homes are the places where we allow ourselves the ultimate vulnerability: they are the places where we take off our clothes and go to sleep with no guard on watch (except perhaps for those ever more popular drones of modern society, the smoke-detector and the burglar alarm). Robert Frost said home is the place that, when you go there, they have to take you in. The old aphorisms say that home is where the heart is, there's no place like home, that a heap of lovin' can make a house a home.

We are abjured to keep the home fires burning, and when fighter pilots finish their missions they radio that they are "coming home." And even if you are a stranger in a strange land, you can usually find a restaurant that will temporarily assuage your homesickness as well as your hunger with a big plate of home-cooked home fries.

It doesn't hurt to emphasize again that horror fiction is a cold touch in the midst of the familiar, and good horror fiction applies this cold touch with sudden, unexpected pressure.

When we go home and shoot the bolt on the door, we like to think we're locking trouble out.

The good horror story about the Bad Place whispers that we are not locking the world out; we are locking ourselves in . . . with them.

Both of these tales adhere quite stringently to the conventional haunted-house formula; we are allowed to see a chain of hauntings, working together to reinforce the concept of the house as a Bad Place. One might even say that the truest definition of the haunted house would be "a house with an unsavory history." The author must do more than simply bring on a repertory company of ghosts, complete with clanking chains, doors that bang open or shut in the middle of the night, and strange noises in the attic or the cellar (the attic's especially good for a bit of low, throbbing terror-when was the last time you explored yours with a candle during a power failure while a strong autumn wind blew outside?); the haunted-house tale demands a historical context.

Both The House Next Door, by Anne Rivers Siddons (1978), and The Haunting of Hill House, by Shirley Jackson (1959) , provide this historical context. Jackson establishes it immediately in the first paragraph of her novel, stating her tale's argument in lovely, dreamlike prose: No live organism can continue for long to exist sanely under conditions of absolute reality; even larks and katydids are supposed, by some, to dream. Hill House, not sane, stood by itself against its hills, holding darkness within; it had stood so for eighty years and might stand for eighty more. Within, walls continued upright, bricks met neatly, floors were firm, and doors were sensibly shut; silence lay steadily against the wood and stone of Hill House, and whatever walked there, walked alone.

I think there are few if any descriptive passages in the English language that are any finer than this; it is the sort of quiet epiphany every writer hopes for: words that somehow transcend words, words which add up to a total greater than the sum of the parts. Analysis of such a paragraph is a mean and shoddy trick, and should almost always be left to college and university professors, those lepidopterists of literature who, when they see a lovely butterfly, feel that they should immediately run into the field with a net, catch it, kill it with a drop of chloroform, and mount it on a white board and put it in a glass case, where it will still be beautiful . . . and just as dead as horseshit.

Having said that, let us analyze this paragraph a bit. I promise not to kill it or mount it, however; I have neither the skill nor the inclination (but show me any graduate thesis in the field of English/ American lit, and I will show you a mess of dead butterflies, most of them killed messily and mounted inexpertly). We'll just stun it for a moment or two and then let it fly on.

All I really want to do is point out how many things this single paragraph does. It begins by suggesting that Hill House is a live organism; tells us that this live organism does not exist under conditions of absolute reality; that because (although here I should add that I may be making an induction Mrs. Jackson did not intend) it does not dream, it is not sane. The paragraph tells us how long its history has been, immediately establishing that historical context that is so important to the haunted-house story, and it concludes by telling us that something walks in the rooms and halls of Hill House. All of this in two sentences.

Jackson introduces an even more unsettling idea by implication. She suggests that Hill House looks all right on the surface. It is not the creepy old Marsten place from 'Salem's Lot with its boarded-up windows, mangy roof, and peeling walls. It's not the tumble-down brooding place at the ends of all those dead-end streets, those places where children throw rocks by daylight and fear to venture after dark. Hill House is looking pretty good. But then, Norman Bates was looking pretty good, too, at least on the surface. There are no drafts in Hill House, but it (and those foolish enough to go there, we presume) does not exist under conditions of absolute reality; therefore, it does not dream; therefore, it is not sane. And, apparently, it kills.

If Shirley Jackson presents us with a history-a sort of supernatural provenance-as a starting point, then Anne Rivers Siddons gives us the provenance itself.

The House Next Door is a novel only in terms of its first-person narrator, Colquitt Kennedy, who lives with her husband, Walter, next to the haunted house. We see Their lives and their way of thinking change as a result of their proximity to the house, and the novel establishes itself, finally, when Colquitt and Walter feel impelled to "step into the story." This happens quite satisfyingly in the book's closing fifty pages, but during much of the book Colquitt and Walter are very much sideline characters. The book is compartmentalized into three longish sections, and each is really a story in itself. We are given the story of the Harralsons, the Sheehans, and the Greenes, and we see the house next door mainly through their experiences. In other words, while The Haunting of Hill House provides us with a supernatural provenance-the bride whose carriage overturned, killing her seconds before she was to get her first glimpse of Hill House, for example-merely as background stuff, The House Next Door could have been subtitled "The Making of a Haunted House.” This approach works well for Ms. Siddons, who does not write prose with the beautiful simplicity of Mrs. Jackson, but who nevertheless acquits herself well and honorably here. The book is well planned and brilliantly cast ("People like us don't appear in People magazine," the first sentence of the book reads, and Colquitt goes on to tell us just how she and her husband, two private people, ended up not only in People magazine, but ostracized by their neighbors, hated by city realtors, and ready to burn the house next door to the ground). This is no gothic manse covered with drifting tatters of fog off the moor; there are no battlements, no moats, not even a widow's walk . . . . Whoever heard of such things in suburban Atlanta, anyway? When the story opens, the haunted house hasn't even been built.

Colquitt and Walter live in a rich and comfortable section of suburban Atlanta. The machinery of social intercourse in this suburb-a suburb of a New South city where many of the Old South virtues still hold, Colquitt tells us-is smoothly running and almost silent, well oiled with u.m.c. money. Next to their home is a wooded lot which has never been developed because of the difficult topography. Enter Kim Dougherty, young hotshot architect; he builds a contemporary home on the lot that fits the land like a glove. In fact . . . it looks almost alive.

Colquitee writes of her first look at the house plans: I drew my breath at it. It was magnificent. I do not as a rule care for contemporary architecture, [but] . . This house was different. It commanded you, somehow, yet soothed you. It grew out of the penciled earth like an elemental spirit that had lain, locked and yearning for the light, through endless deeps of time, waiting to be released . . . . I could hardly imagine the hands and machinery that would form it. I thought of something that had started with a seed, put down deep roots, grown in the sun and rains of many years into the upper air. In the sketches, at least, the woods pressed untouched around it like companions. The creek enfolded its mass and seemed to nourish its roots. It looked- inevitable.

Events follow in ordained fashion. Dionysian change is coming to this Apollonian suburb where hitherto there has been a place for everything and everything is in its place. That night, when Colquitt hears an owl hooting in the woodlot where Dougherty's house will soon go up, she finds herself tying a knot in the corner of her bedsheet to ward off bad luck, as her grandmother did.

Dougherty is building the house for a young couple, the Harralsons (but he would have been just as happy building it for Adolf Hitler and Eva Braun, he tells the Kennedys over drinks; it's the house that interests him, not the owners). Buddy Harralson is an up-and-coming young lawyer. His little-girl-Chi-Omega-Junior-Leaguer wife, hideocomically known as Pie (as in Punkin Pie, her daddy's nickname), loses first her baby to the house in a miscarriage which occurs there when she's four months pregnant, then her dog, and finally, on the evening of her housewarming, everything else.

Exit Harralsons, enter Sheehans. Buck and his wife, Anita, are trying to recover from the loss of their only child, who went down in a flaming helicopter while serving in Vietnam. Anita, who is recovering from a mental breakdown as a result of the loss (which dovetails a little too neatly with the loss of her father and brother years before in a similar accident), begins to see movies of her son's horrible death on the television in the house. A neighbor who is helping out also catches part of this lethal film. Other stuff happens . . . there is a climax . . . and exit Sheehans. Then, last but hardly least in terms of the grand guignol, comes the Greenes.

If all this sounds familiar, it comes as no surprise to either of us. The House Next Door is a frame story, the sort of thing one likes to speculate, that Chaucer might have done if he had written for Weird Tales. It is a form of horror tale that the movies have tried more often than novelists or short-story writers. In fact, the movemakers seem to have tried a good many times to put a dictum that critics of the genre have handed down for years into actual practice: that the horror tale works best when it is brief and comes directly to the point (most people associate that dictum with Poe, but Coleridge stated it before him, and in fact Poe was offering a guideline for the writer of all short stories, not just those dealing with the supernatural and the occult). Interestingly enough, the dictum seems to fail in actual practice. Most horror movies employing the frame-story device to tell three or four short tales work unevenly or not at all. *

*But there are exceptions to every rule, obviously. While two adaptations of old EC-comics horror yarns, Tales from the Crypt and Vault of Horror, are miserable failures, Robert Bloch did two "frame-story" films for the British Amicus production company, The House that Dripped Blood and Asylum. The stories in both of these were adapted from Bloch's own short stories, and both are good fun. Of course, the champ is still Dead of Night, the 1946 British film starring Michael Redgrave and directed by Robert Hamer, Cavalcanti, Charles Crichton, and Basil Dearden.

Does The House Next Door work? I think it does. It doesn't work as well as it could work, and the reader is left with what may be the wrong set of ambiguities about Walter and Colquitt Kennedy, but still, it works.

"[The House Next Door] came about, I suspect," Ms. Siddons writes, "because I have always been fond of the horror or occult genre, or whatever you may call it. It seemed to me that most of my favorite writers had tackled the ghost story at one time or another: Henry James, Edith Wharton, Nathaniel Hawthorne, Dickens, et al., and I have enjoyed the more contemporary writers in the genre as much as I have the old classicists. Shirley Jackson's Hill House is as nearly perfect a haunted-house tale as I have ever read . . . and {my favorite of all time, I think is} M. F. K. Fisher's enchanting little The Lost, Strayed, Stolen.

"The point would seem to be that, as every foreword to every anthology of horror stories you ever read assures you, the ghost story is timeless; it cuts across all lines of culture and class and all levels of sophistication; it communicates immediately somewhere in the vicinity of the base of your spine, and touches that crouching thing in all of us that still peers in abject terror past the fire into the dark beyond the cave door. If all cats are gray in the dark, so, basically, are all people afraid of it.

"The haunted house has always spoken specially and directly to me as the emblem of particular horror. Maybe it's because, to a woman, her house is so much more than that: it is kingdom, responsibility, comfort, total world to her . . . to most of us, anyway, whether or not we are aware of it. It is an extension of ourselves; it tolls in answer to one of the most basic chords mankind will ever hear. My shelter. My earth. My second skin. Mine. So basic is it that the desecration of it, the corruption, as it were, by something alien takes on a peculiar and bonedeep horror and disgust. It is both frightening and . . . violating, like a sly, terrible burglar.

A house askew is one of the not-rightest things in the world, and is terrible out of all proportion to its actual visitant ....

"I came to write of a new house that was . . . let's say malignant . . . for the very simple reason that I wanted to see if I could write a good ghost story . . . . I was tired and rather simple-minded from a two-year stint of heavy, serious, 'writery' writing, yet I wanted to be at work, and thought the ghost story would be fun . . . and as I was casting about in my mind for a good hook, or handle, a young architect bought the lovely, wooded lot next to our house and began to build a contemporary house on it. My writing room, upstairs under the eaves of our old house, looks right into the lot next door, and I would sit and stare dreamily out my window and watch the wild woods and hills go down and the house go up, and one day the inevitable 'What if' that starts all writers writing bloomed in my mind, and we were off. 'What if,' I thought, 'instead of an ancient haunted priory on the coast of Cornwall or a pre-Revolutionary farmhouse in Bucks County with a visitant or two, or even the ruins of an antebellum plantation house with a hoopskirted spectre wailing around the desecrated chimney for her lost world, you had a brand-new contemporary going up in an affluent suburb of a large city? You'd expect the priory and the farmhouse and the plantation to be haunted. But the contemporary?

Wouldn't that give it an even meaner, nastier, little fillip? Serve to emphasize by contrast and horror? I thought it would . . . . "I'm still not sure how I arrived at the idea that the house would use its sheer loveliness to attract people, and then begin to turn their own deepest weaknesses, their soft spots, against them. It seemed to me that in this day of pragmatists and materialists, a conventional spectre would be almost laughable; in the suburb that I envisioned, the people do not believe in that sort of thing; it is almost improper. A traditional ghoulie would be laughed out of the neighborhood. So what would get to my quasi-sophisticated suburbanite? What would break relationships and crumble defenses and penetrate suburban armors? It would have to be different in each case. Each person has his own built-in horror button. Let's have a house that can isolate and push it, and then you've really got a case of the suburban willies.

"The plot of the book emerged in one typewriter sitting almost whole and in infinite detail, as though it had been there all along just waiting :o be uncovered . . . . The House Next Door was plotted and whole in a day. From there it looked to be great fun, and I set off on it with a light heart, because I thought it would be an easy book to write. And in a sense, it was: these are my people. I am of this world. I know them from the skin out. They were of course, caricatures in most cases; most of the people I know are, thankfully, far more eccentric and not so determinedly suburban as this set of folks. But I needed them to be the way they were to make a point. And I found the limning of them went like greased lightning.

"Because the whole point of this book, of course, is not so much the house and its peculiar, terrible power, but what effect it has on the neighborhood, and on the relationships between neighbors and friends, and between families, when they are forced to confront and believe the unbelievable. This has always been the power of the supernatural to me . . . that it blasts and breaks relationships between people and other people and between people and their world and, in a way, between people and the very essences of themselves. And the blasting and breaking leaves them defenseless and alone, howling in terror before the thing that they have been forced to believe. For belief is everything; belief is all. Without belief, there is no terror.

And I think it is even more terrible when a modern man or woman, girded round with privilege and education and all the trappings of the so-called good life and all the freight of the clever, pragmatic, vision-hungry modern mind, is forced to confront utter, alien, and elemental evil and terror. What does he know of this, what has it to do with him? What has the unspeakable and the unbelievable got to do with second homes and tax shelters and private schools for the kids and a pâté in every terrine and a BMW in every garage? Primitive man might howl before his returning dead and point; his neighbor would see, and howl along with him . . . . The resident of Fox Run Chase who meets a ghoulie out by the hot tub is going to be frozen dead in his or her Nikes on the tennis courts the next day if he or she persists in gabbling about it. And there he is, alone with the horror and ostracized on all sides. It's a double turn of the screw, and I thought it would make a good story.

"I still think it did . . . I think it holds up well . . . . But it is only now that I am able to read the book with any equanimity. About a third of the way through it, the writing ceased to be fun and became something as oppressive to me as it was obsessive; I realized I was into something vast and terrible and not at all funny; I was hurting and destroying people or allowing them to be hurt and destroyed, which amounts to the same thing. There is in me . . . some leftover streak of Puritan ethic, or squinty-eyed Calvinistic morality, that insists that THINGS MUST HAVE A POINT. I dislike anything gratuitous. Evil must not be allowed to get away unpunished, even though I know that it does, every day. Ultimately . . . there must be a day of reckoning for the Bad Thing, and I still have no idea if this is a strength or weakness . . . . It certainly does not lend itself to subtleties, but I do not see myself as a 'clever' writer. And so The House Next Door became very serious business indeed to me; I knew that Colquitt and Walter Kennedy, whom I really liked very much indeed, would be destroyed by the house they in turn destroyed at the end of the book, but to me there was very real gallantry in the fact that they knew this themselves, and went ahead anyway . . . I was glad they did not run away . . . I would hope that, faced with something as overwhelmingly vast and terrible and left with so few options, I would have the grace and courage to do as they did. I speak of them as though they were outside my control because I feel as if they are, and most of the way through the book I felt this . . . . There is an inevitability about the outcome . . . that, to me, was inherent even on the first page of the book. It happened this way because this is the way it would have happened in this time and this place to these people. That is a satisfying feeling to me, and it is not one that I have had about all my books. And so in that sense, I feel that it succeeds . . . . "On its simplest level, I think it works well as a piece of horror fiction that depends on the juxtaposition of the unimaginably terrible with the utterly ordinary . . . the wonderful Henry James `terror in sunlight' syndrome. Rosemary's Baby is the absolute master of this particular device, and it was that quality, in part, that I strove for. I also feel good about the fact that, to me, all the characters are still extremely sympathetic people, even this long after writing and after this many rereadings. I cared very much what happened to them as I unveiled them on the pages, and I still care about them.

"Maybe it succeeds, too, in being an utterly contemporary horror tale. Maybe this is the wave of the future. It isn't the thing that goes bump in your house in the night that is going to do you in in this brave new world; it's your house itself. In a world where the very furniture of your life, the basic bones of your existence, turn terrible and strange, perhaps the only thing we're going to have to fall back on is whatever innate decency we can find deep within ourselves. In a way, I do not think this is a bad thing.” A phrase that stands out in Siddon's analysis of her own work-at least it stands out to me- is this one: ". . . to me there was very real gallantry," she says, "in the fact that they knew this themselves, and went ahead anyway . . ." We might think of this as a uniquely Southern sentiment, and as ladylike as she is, Anne Rivers Siddons is squarely in a Southern tradition of gothic writers.

She tells us she has jettisoned the ruins of the antebellum plantation, and so she has, but in a wider sense, The House Next Door is very much the same spooky, tumble-down plantation home where writers as seemingly disparate but as essentially similar as William Faulkner, Harry Crews, and Flannery O'Connor-probably the greatest American shortstory writer of the postwar era-have lived before her. It is a home where even such a really gruesomely bad writer as William Bradford Huie has rented space from time to time.

If the Southern experience were to be viewed as untilled soil, then we would have to say that almost any writer, no matter how good or bad, who deeply feels that Southern experience could plant a seed and have it grow-as an example I recommend Thomas Cullinan's novel The Beguiled (made into a good Clint Eastwood film, directed by Don Siegel). Here is a novel which is "written pretty good," as a friend of mine likes to put it-meaning, of course, nuthin’ special. No Saul Bellow, no Bernard Malamud, but at least not down there in steerage with people like Harold Robbins and Sidney Sheldon, who apparently wouldn't know the difference between a balanced line of prose and a shit-and-anchovy pizza. If Cullinan had elected to write a more conventional novel, it would stick out in no one's mind. Instead, he came up with this mad gothic tale about a Union soldier who loses his legs and then his life to the deadly angels of mercy who dwell in a ruined girls' school that has been left behind in Sherman's march to the sea. This is Cullinan's little acre of that patch of untilled soil, soil which has always been amazingly rich. One is tempted to believe that outside of the South, such an idea wouldn't raise much more than ragweed. But in this soil, it grows a vine of potent, crazed beauty-the reader is mesmerized with horror by what goes on in that forgotten school for young ladies.

On the other hand, William Faulkner did more than drop a few seeds; he planted the whole damn garden . . . and everything he turned his hand to after 1930, when he really discovered the gothic form for fair, seemed to come up. The essence of the Southern gothic in Faulkner's work comes, for me, in Sanctuary, when Popeye stands on the scaffold, about to be hung. He has combed his hair neatly for the occasion, but now, with the rope around his neck and his hands tied behind his back, his hair has fallen lankly across his forehead. He begins to jerk his head, trying to flip his hair back into place. "I'll fix that for you," the executioner tells him, and pulls the trigger on the scaffold's trapdoor. Exit Popeye, with hair in his face. I believe with all my heart that no one brought up north of the Mason-Dixon Line could have thought of that scene, or written it right if he or she had done. Ditto the long, lurid, and excruciating scene in the doctor's waiting room which opens Flannery O'Connor's novella "Revelation." There are no doctor's waiting rooms like that outside the Southern imagination; holy Jesus, what a crew.

My point is that there is something frighteningly lush and fertile in the Southern imagination, and this seems particularly so when it turns into the gothic channel.

The case of the Harralsons, the first family to inhabit the Bad Place in Siddons's novel shows quite clearly how the author has put her own Southern gothic imagination to work. Pie Harralson, the girl-wife-ChiOmega-Junior-Leaguer, wields an unhealthy sort of attraction over her father, a beefy, choleric man from the "wire grass south." Pie seems quite aware that her husband, Buddy, makes a triangle with her at the apex and daddy at one of the lower corners.

She plays the two of them off one another. The house itself is only another pawn in the love-hate-love affairs she seems to be having with her father ("That weird thing she has with him," one character says dismissively). Near the end of her first conversation with Colquitt and Walter, Pie says gleefully: "Oh, Daddy's just going to hate this house! Oh, he's going to be fit to be tied!” Buddy, meanwhile, has been taken under the wing of Lucas Abbott, a new arrival at the law office where Buddy works. Abbott is a Northerner, and we hear passingly that Abbott left New York as the result of a scandal: ". . . something about a law clerk.” The house next door, which turns people's own deepest weaknesses against them, as Siddons says, fuses these elements neatly and horribly. Near the end of the housewarming party, Pie begins to scream. The guests rush to see what has happened to her. They find Buddy Harralson and Lucas Abbott embracing, naked, in the bedroom where the coats have been left. Pie's Daddy has found them first, and he is in the process of expiring of a stroke on the floor while his Punkin Pie screams on . . . and on . . . and on.

Now if that isn't Southern gothic, what is?

The essence of the horror in this scene (which for some reason reminds me strongly of that heart-stopping moment in Rebecca where the nameless narrator stops the party cold by floating down the stairs in the costume also worn by Maxim's dreadful first wife) lies in the fact that social codes have not merely been breached; they have been exploded in our shocked faces. Siddons pulls this particular dynamite blast off perfectly. It is a case of everything going just about as totally wrong as things can go; lives and careers are ruined irrevocably in a passage of seconds.

We need not analyze the psyche of the horror writer; nothing is so boring or so annoying as people who ask things like. "Why are you so weird?" or "Was your mother scared by a two-headed dog while you were in utero?' Nor am I going to do that here, but I'll point out that much of the walloping effect of The House Next Door comes from its author's nice grasp of social boundaries. Any writer of the horror tale has a clear-perhaps even a morbidly overdeveloped-conception of where the country of the socially (or morally, or psychologically) acceptable ends and that great white space of Taboo begins. Siddons is better at marking the edges of the socially acceptable from the socially nightmarish than most (although Daphne Du Maurier comes to mind again), and I'll bet that she was taught young that you don't eat with your elbows on the table . . . or make abnormal love in the coatroom.

She returns to the breach of social codes again and again (as she does in an earlier, nonsupernatural novel about the south, Heartbreak Hotel), and on its most rational, symbolic level, The House Next Door can be read as a funny-horrible sociological treatise on the mores and folkways of the Modestly Suburban Rich. But beneath this, the heart of the Southern gothic beats strongly. Colquitt tells us she could not bear to tell her closest friend what she saw on the day when Anita Sheehan finally and irrevocably lost her mind, but she is able to tell us in vivid, shocking detail. Horrified or not, Colquitt saw it all. She herself makes a "New South/Old South" comparisons near the beginning of the novel, and the novel taken as a whole is another. On the surface we see "the obligatory tobacco-brown Mercedeses," vacations at Ocho Rios, Bloody Marys sprinkled thickly with fresh dill at Rinaldi's. But the stuff underneath, the stuff which makes the heart of this novel pulse with such a tremendous crude strength, is the Old South-the Southern gothic stuff. Underneath, The House Next Door is not situated in a tony Atlanta suburb at all; it is located in that grimly grotty country of the heart that Flannery O'Connor mapped so well. Scratch Colquitt Kennedy deeply enough and we find O'Connor's Mrs. Turpin, standing in her pigpen and waiting for a revelation.

If the book has a serious problem, it lies in our perception of Walter, Colquitt, and the third major character, Virginia Guthrie. Our feelings about these characters are not particularly sympathetic, and while it is not a rule that they should be, the reader may find it hard to understand why Siddons likes them, as she says she does. Through most of the book, Colquitt herself is particularly unappetizing: vain, class-conscious, money-conscious, sexually priggish, and vaguely exhibitionistic at the same time. "We like our lives and our possessions to run smoothly," she tells the reader with a maddening complacency early on. "Chaos, violence, disorder, mindlessness all upset us. They do not frighten us, precisely, because we are aware of them. We watch the news, we are active in our own brand of rather liberal politics. We know we have built a shell for ourselves, but we have worked hard for the means to do it; we have chosen it. Surely we have the right to do that.” In all fairness, part of this is meant to set us up for the changes that Colquitt and Walter undergo as a result of the supernatural didoes next door-that damned house is doing what Bob Dylan called bringing it all back home. Siddons undoubtedly means to tell us that the Kennedys eventually arrive at a new plateau of social consciousness; after the episode with the Sheehans, Colquitt tells her husband: "You know, Walter, we've never stuck our necks out.

We've never put ourselves or anything we really value on the line. We've taken the best life has to give . . . and we really haven't given anything back." If this is so, then Siddons succeeds. The Kennedys pay with their lives. The novel's problem may be that the reader is apt to feel that the dues paid were fair ones.

Siddons's own view on just what the Kennedys' rising social consciousness means is also muddier than I would like. If it is a victory, it seems to be of the Pyrrhic variety; their world has been destroyed by their conviction that they must warn the world against the house next door, but their conviction seems to have given them remarkably little inner peace in return-and the book's kicker seems to indicate that their victory has a decidedly hollow ring.

Colquitt does not just put on her sun-hat when she goes out to do the garden; she puts on her Mexican sun-hat. She is justly proud of her job, but the reader may feel a bit more uneasy about her serene confidence in her own looks: "I have what I want and do not need the adulation of very young men, even though, I modestly admit, there have been some around my agency who have offered it." We know that she looks good in tight jeans; Colquitt herself helpfully points this out. We have the feeling that if the book had been written a year or two later, Colquitt would be pointing out that she looks good in her Calvin Klein jeans. The point of all this is that she's not a character most people will be able to hope for easily, and whether or not her personal tics help or hinder in the book's steady, downturning funnel toward disaster is something that the reader will have to decide for herself or himself.

Equally problematic is the book's dialogue. At one point Colquitt hugs the newly arrived Anita Sheehan and tells her, "Welcome to the neighborhood once again, Anita Sheehan.

Because you're a whole new lady and one I like immensely, and I hope you're going to be very, very happy here." I don't quibble with the sentiment; I just wonder if people, even in the South, really talk like this.

Let's say this: the major problem with The House Next Door is the muddiness of character development. A lesser problem is one of actual execution-a problem that crops up mostly in the dialogue, as the narration is adequate and the imagery often oddly beautiful. But as a gothic, the book succeeds admirably.

Now let me suggest that, in addition to being a Southern gothic novel, Anne Rivers Siddons's The House Next Door, whatever its shortcomings in terms of characterization or execution, succeeds on far more important ground; it is a prime example of what Irving Malin calls "the new American gothic"-so is Straub's Ghost Story, for that matter, although Straub seems much more clearly aware of the species of fish he has netted (the clearest indication of this is his use of the Narcissus myth and the spooky use of the lethal mirror).

John G. Park employed Malin's idea of the new American gothic in an article for Critique: Studies in Modern Fiction. * Park's article is on Shirley Jackson's novel The Sundial, but what he says about that book is equally applicable to a whole slew of American ghost and horror stories, including several of my own. Here is Malin's "list of ingredients" for the modern gothic, as explained by Park in his article.

First, a microcosm serves as the arena where universal forces collide. In the case of the Siddons book, the house next door serves as this microcosm.

Second, the gothic house functions as an image of authoritarianism, of imprisonment, or of "confining narcissism." By narcissism, Park and Malin seem to mean a growing obsession with one's own problems; a turning inward instead of a growing outward. The new American gothic provides a closed loop of character, and in what might be termed a psychological pathetic fallacy, the physical surroundings often mimic the inwardturning of the characters themselves-as they do in The Sundial. **

This is an exciting, even fundamental change in the intent of the gothic. Once upon a time the Bad Place was seen by critics as symbolic of the womb-a primarily sexual symbol which perhaps allowed the gothic to become a safe way of talking about sexual fears. Park and Malin are suggesting that the new American gothic, created primarily in the twenty or so years since Shirley Jackson published The Haunting of Hill House, uses the Bad Place to symbolize sexual interests and fear of sex but interest in the self and fear of the self . . . and if anyone should ever ask you why there has been such a bulge in the popularity of horror fiction and horror films over the last five years or so, you might point out to your questioner that the rise of the horror film in the seventies and early eighties and the rise of such things as Rolfing, primal screaming, and hot-tubbing run pretty much in tandem, and that most of the really popular examples of the horror genre, from The Exorcist to Cronenberg's They Came from Within, are fine examples of the new American gothic, where we have, instead of a symbolic womb, a symbolic mirror.

*The article is "Waiting for the End: Shirley Jackson's The Sundial," by John G. Park, Critique, Vol. XIX, No. 3, 1978.

**Or in The Shining, which was written with The Sundial very much in mind. In The Shining, the characters are snowbound and isolated in an old hotel miles from any help. Their world has shrunk and turned inward; the Overlook Hotel becomes the microcosm where universal forces collide, and the inner weather mimics the outer weather. Critics of Stanley Kubrick's film version would do well to remember that it was these elements, consciously or unconsciously, which Kubrick chose to accentuate.

This may sound like a lot of academic bullshit, but it's really not. The purpose of horror fiction is not only to explore taboo lands but to confirm our own good feelings about the status quo by showing us extravagant visions of what the alternative might be. Like the scariest bad dreams, the good creepshow often does its work by turning the status quo inside out-what scares us the most about Mr. Hyde, perhaps, is the fact that he was a part of Dr. Jekyll all along. And in an American society that has become more and more entranced by the cult of me-ism, it should not be surprising that the horror genre has turned more and more to trying to show us a reflection we won't like-our own.

While looking at The House Next Door, we find we can lay the Tarot card of the Ghost aside-there are no ghosts per se in the house which is owned by the Harralsons, the Sheehans, and the Greenes. The card which seems to fit better here is the card that always seems to come up when we deal with narcissism: the card of the Werewolf. More traditional werewolf stories almost always-knowingly or unknowingly-mimic the classic story of Narcissus; in the Lon Chaney, Jr., version, we observe Chaney observing himself in the Ever-Popular Pool of Water as he undergoes the transformation back from monster to Larry Talbot. We see the exact same scene occur in the original TV film of The Incredible Hulk as the Hulk returns to his David Banner form. In Hammer's Curse of the Werewolf, the scene is repeated yet again, only this time it's Oliver Reed who's watching himself undergo the change.

The real problem with the house next door, we see, is that it changes people into the very things they most abhor. The real secret of the house next door is that it is a dressing-room for werewolves.

"Nearly all the characters of the new American gothic are narcissistic," Park sums up, "in one form or another, weaklings who try to read their own preoccupations into reality." This sums up Colquitt Kennedy, I think; and it also sums up Eleanor, the protagonist of Shirley Jackson's The Haunting of Hill House; and Eleanor Vance is surely the finest character to come out of this new American gothic tradition.

"The inspiration to write a ghost story," Lenemaja Friedman writes in her study of Jackson's work, "came to Miss Jackson . . . as she was reading a book about a group of nineteenth-century psychic researchers who rented a haunted house in order to study it and record their impressions of what they had seen and heard for the purpose of presenting a treatise to the Society for Psychic Research. As she recalls: 'They thought they were being terribly scientific and proving all kinds of things, and yet the story that kept coming through their dry reports was not at all the story of a haunted house, it was the story of several earnest, I believe misguided, certainly determined people, with their differing motivations and backgrounds.' The story so excited her that she could hardly wait to create her own haunted house and her own people to study it.

"Shortly thereafter, she states, on a trip to New York, she saw at the 125th Street station, a grotesque house-one so evil-looking, one that made such a somber impression, that she had nightmares about it long afterward. In response to her curiosity, a New York friend investigated and found that the house, intact from the front, was merely a shell since a fire had gutted the structure . . . . In the meantime, she was searching newspapers, magazines, and books for pictures of suitably hauntedlooking houses; and at last she discovered a magazine picture of a house that seemed just right. It looked very much like the hideous building she had seen in New York: `. . . it had the same air of disease and decay, and if ever a house looked like a candidate for a ghost, it was this one.' The picture identified the house as being in a California town; consequently, hoping her mother in California might be able to acquire some information about the house, she wrote asking for help. As it happened, her mother was not only familiar with the house but provided the startling information that Miss Jackson's great-grandfather had built it." *

Heh-heh-heh, as the Old Witch used to say.

On its simplest level, Hill House follows the plan of those Psychic Society investigators of whom Miss Jackson had read: it is a tale of four ghost-busters who gather in a house of ill repute. It recounts their adventures there, and culminates with a scary, mystifying climax. The ghost-busters-Eleanor, Theo, and Luke-have come together under the auspices of one Dr.

Montague, an anthropologist whose hobby is investigating psychic phenomena. Luke, a young wise-guy type of fellow (memorably played by Russ Tamblyn in Robert Wise's sensitive film version of the book), is there as a representative of the owner, his aunt; he regards the whole thing as a lark . . . at least at first.

Eleanor and Theo have been invited for different reasons. Montague has combed the back files of several psychic societies, and has sent invitations to a fairly large number of people who have been involved with "abnormal" events in the past-the invitations, of course, suggest that these "special" people might enjoy summering with Montague at Hill House. Eleanor and Theo are the only two to respond, each for her own reasons. Theo, who has demonstrated a fairly convincing ability with the Rhine cards, is on the outs with her current lover (in the film, Theo-played by Claire Bloom-is presented as a lesbian with a letch for Eleanor; in Jackson's novel there is the barest whiff that Theo's sexual preferences may not be 100 percent AC).

*From Shirley Jackson, by Lenemaja Friedman (Boston: Twayne Publishers, 1975), p. 121. Ms. Friedman quotes directly from Shirley Jackson's account of how the book came to be; Miss Jackson's account was published in an article entitled "Experience and Fiction.”

But it is Eleanor, on whose house stones fell when she was a little girl, that the novel is vitally concerned with, and it is the character of Eleanor and Shirley Jackson's depiction of it that elevates The Haunting of Hill House into the ranks of the great supernatural novels- indeed, it seems to me that it and James's The Turn of the Screw are the only two great novels of the supernatural in the last hundred years (although we might add two long novellas: Machen's "The Great God Pan" and Lovecraft's "At the Mountains of Madness").

"Nearly all the characters of the new American gothic are narcissistic. . . weaklings who try to read their own preoccupations into reality.” Try this shoe on Eleanor, and we find it fits perfectly. She is obsessively concerned with herself, and in Hill House she finds a huge and monstrous mirror reflecting back her own distorted face. She is a woman who has been profoundly stunted by her upbringing and her family life. When we are inside her mind (which is almost constantly, with the exception of the first chapter and the last), we may find ourselves thinking of that old Oriental custom of foot binding-only it is not Eleanor's feet that have been bound; it is that part of her mind where the ability to live any sort of independent life must begin.

"It is true that Eleanor's characterization is one of the finest in Miss Jackson's works,” Lenemaja Friedman writes. "It is second only to that of Merricat in the later novel We Have Always Lived in the Castle. There are many facets to Eleanor's personality: she can be gay, charming, and witty when she feels wanted; she is generous and willing to give of herself. At the same time, she resents Theo's selfishness and is ready to accuse Theo of trickery when they discover the sign on the wall. For many years, Eleanor has been filled with frustration and hate: she has come to hate her mother and then finally her sister and brother-in-law for taking advantage of her more submissive and passive nature. She struggles to overcome the guilt she feels for the death of her mother.

"Although one comes to know her quite well, she remains mysterious. The mystery is a product of Eleanor's uncertainty and her mental and emotional changes, which are difficult to fathom. She is insecure and, therefore, unstable in her relationships with others and her relationship to the house. She feels the irresistible force of the spirits and longs, finally, to submit to them. When she does decide not to leave Hill House, one must assume she is slipping into madness." *

*Friedman, Shirley Jackson, p. 133.

Hill House, then, is the microcosm where universal forces collide, and in his piece on The Sundial (published in 1958, a year before The Haunting of Hill House), John G. Park goes on to speak of "the voyage . . . {the} attempt to flee . . . an attempt to escape . . . cloying authoritarianism . . . This is, in fact, the place where Eleanor's own voyage begins, and also the motive for that voyage. She is shy, withdrawn, and submissive. The mother has died, and Eleanor has judged and found herself guilty of negligence-perhaps even murder. She has remained firmly under the thumb of her married sister following her mother's death, and early on there's a bitter argument over whether Eleanor will be allowed to go to Hill House at all. And Eleanor, who is thirty-two, habitually claims to be two years older.

She does manage to get out, practically stealing the car which she has helped to purchase.

The jailbreak is on, Eleanor's attempt to escape what Park calls "cloying authoritarianism." The journey will lead her to Hill House, and as Eleanor herself thinks-with a growing, feverish intensity as the story progresses-"journeys end in lovers meeting.” Her narcissism is perhaps most strikingly established by a fantasy she indulges in while still on the way to Hill House. She stops the car, full of "disbelief and wonder" at the sight of a gate flanked by ruined stone pillars in the middle of a long line of oleanders. Eleanor recalls that oleanders are poisonous . . . and then: Will I, she thought, will I get out of my car and go between the ruined gates and then, once I am in the magic oleander square, find that I have wandered into a fairyland, protected poisonously from the eyes of people passing? Once I have stepped between the magic gateposts, will I find myself through the protective barrier, the spell broken? I will go into a sweet garden, with fountains and low benches and roses trained over arbors, and find one path-jeweled, perhaps, with rubies and emeralds, soft enough for a king's daughter to walk upon with her little sandaled feet-and it will lead me directly to the palace which lies under a spell. I will walk up low stone steps past stone lions guarding and into a courtyard where a fountain plays and the queen waits, weeping, for the princess to return . . . . And we shall live happily ever after.

The depth of this sudden fantasy is meant to startle us, and it does. It suggests a personality to which fantasizing has become a way of life . . . and what happens to Eleanor at Hill House comes uncomfortably close to fulfilling this strange fantasy-dream. Perhaps even the happilyever- after part, although I suspect Shirley Jackson would doubt that.

More than anything, the passage indicates the unsettling, perhaps mad depths of Eleanor's narcissism-weird home movies play constantly inside her head, movies of which she is the star and the sole moving force-movies which are the exact opposite of her real life, in fact.

Her imagination is restless, fertile . . . and perhaps dangerous. Later, the stone lions she has imagined in the passage quoted turn up as ornamental bookends in the totally fictional apartment she has imagined for Theo's benefit.

In Eleanor's life, that turning-inward which Park and Malin associate with the new American gothic is a constant thing. Shortly after the enchanted castle fantasy, Eleanor stops for lunch and overhears a mother explaining to a waitress why her little girl will not drink her milk. "She wants her cup of stars," the mother says. "It has stars in the bottom, and she always drinks her milk from it at home. She calls it her cup of stars because she can see the stars while she drinks her milk.” Eleanor immediately turns this into herself: "Indeed yes, Eleanor thought; indeed, so do I; a cup of stars, of course." Like Narcissus himself, she is quite unable to deal with the outside world in any other way than as a reflection of her inner world. The weather in both places is always the same.

But leave Eleanor for the time being, making her way toward Hill House "which always waits at the end of the day." We'll beat her there, if that's okay with you.

I said that The House Next Door forms a provenance in its entirety; the provenance of Hill House is established in classic ghost-story fashion by Dr. Montague in just eleven pages. The story is told (of course!) by the fire with drinks in hand. The salient points: Hill House was built by an unreconstructed Puritan named Hugh Crain. His young wife died moments before she would have seen Hill House for the first time. His second wife died of a fall-cause unknown.

His two little girls remained in Hill House until the death of Crain's third wife (nothing there-that wife died in Europe), and were then sent to a cousin. They spent the rest of their lives quarreling over ownership of the mansion. Later, the older sister returns to Hill House with a companion, a young girl from the village.

The companion becomes particularly important because it is in her that Hill House seems most specifically to mirror Eleanor's own life. Eleanor too was a companion, during her mother's long terminal illness. Following the death of old Miss Crain, there are stories of neglect; "of a doctor called too late," Montague says, "of the old lady lying neglected upstairs while the younger woman dallied in the garden with some village lout . . .” More bitter feeling followed the death of the old Miss Crain. There was a court case over ownership between the companion and the young Miss Crain. The companion finally wins . . . and shortly after commits suicide by hanging herself in the turret. Later tenants have been . . . well, uncomfortable in Hill House. We have hints that some have been more than uncomfortable; that some of them may actually have fled from Hill House, screaming in terror.

"Essentially," Montague says, "the evil is in the house itself, I think. It has enchained and destroyed its people and their lives, and it is a place of contained ill will." And the central question that The Haunting of Hill House poses for the reader is whether or not Montague is right. He prefaces his story with several classical references to what we've been calling the Bad Place-the Hebraic for haunted, as in haunted house, tsaraas, meaning "leprous"; Homer's phrase for it, aidao domos, meaning a house of Hades. "I need not remind you,” Montague says, ". . . that the concept of certain houses as unclean or forbidden-perhaps sacred-is as old as the mind of man.” As in The House Next Door, the one thing we can be sure of is that there are no actual ghosts in Hill House. None of the four characters come upon the shade of the companion flapping up the hall with a rope burn around her ectoplasmic neck. This is well enough, however-Montague himself says that in all the records of psychic phenomena, one cannot find any case where a ghost actually hurt a person. What they do if they are malign, he suggests, is work on the mind.

One thing we do know about Hill House is that it is all wrong. It is no one thing we can put our finger on; it's everything. Stepping into Hill House is like stepping into the mind of a madman; it isn't long before you weird out yourself.

No human eye can isolate the unhappy coincidence of line and place which suggests evil in the face of a house, and yet somehow a maniac juxaposition, a badly turned angle, some chance meeting of roof and sky, turned Hill House into a place of despair . . . . The face of Hill House seemed awake, with a watchfulness from the blank windows and a touch of glee in the eyebrow of a cornice.

And even more chilling, more to the point: Eleanor shook herself, turning to see the room complete. It had an unbelievably faulty design which left it chillingly wrong in all its dimensions, so that the walls seemed always in one direction a fraction longer than the eye could endure, and in another direction a fraction less than the barest tolerable length; this is where they want me to sleep, Eleanor thought incredulously; what nightmares are waiting, shadowed, in those high corners-what breath of mindless fear will drift across my mouth . . . and shook herself again. Really, she told herself, really, Eleanor.

We see a horror story developing here that Lovecraft would have embraced enthusiastically, had he lived long enough to read it. It might even have taught the Old Providence Spook a thing or two. H.P.L. was struck by the horror of wrong geometry; he wrote frequently of nonEuclidian angles that tortured the eye and hurt the mind, and suggested other dimensions where the sum of a triangle's three corners might equal more or less than 180º. Contemplating such things, he suggested, might be enough in itself to drive a man crazy. Nor was he far wrong; we know from various psychological experiments that when you tamper with a man or woman's perspective on their physical world, you tamper with what may actually be the fulcrum of the human mind.

Other writers have dealt with this fascinating idea of perspective gone haywire; my own favorite is Joseph Payne Brennan's short story "Canavan's Back Yard," where an antiquarian bookdealer discovers that his weedy, ordinary back yard is much longer than it seems-it runs, in fact, all the way to the portholes of hell. In Charles L. Grant's The Hour of the Oxrun Dead, one of the main characters discovers he can no longer find the borders of the town where he has lived all his life. We see him crawling along the verge of the highway, looking for the way back in. Unsettling stuff.

But Jackson handled the concept better than anyone, I think-certainly better than Lovecraft, who understood it but apparently couldn't show it. Theo enters the bedroom she will share with Eleanor looking incredulously at a stained-glass window, a decorative urn, the pattern in the carpet. There is nothing wrong with these things taken one by one; it is just that when we add up the perceptual equivalent of their angles, we come out with a triangle where the sum of the corners equals a bit more (or a bit less) than 180º.

As Anne Rivers Siddons points out, everything in Hill House is skewed. There is nothing which is perfectly straight or perfectly level-which may be why doors keep swinging open or shut. And this idea of skew is important to Jackson's concept of the Bad Place because it heightens those feelings of altered perception. Being in Hill House is like tripping on a low-watt dosage of LSD, where everything seems strange and you feel you will begin to hallucinate at any time. But you never quite do. You just look incredulously at a stained-glass window . . . or a decorative urn . . . or the pattern on the carpet. Being in Hill House is like looking into one of those trick rooms where folks look big at one end and small at the other. Being in Hill House is like lying in bed in the dark on the night you went three drinks beyond your capacity . . . and feeling the bed begin to spin slowly around and around . . . . Jackson suggests (always in her low, insinuating voice-this, along with The Turn of the Screw, may very well be where Peter Straub got the idea that the horror story works best when it is "ambiguous and low-key and restrained") these things quietly and rationally; she is never strident. It is just, she says, that being in Hill House does something fundamental and unpleasant to the screen of perception. This is what, she suggests, being in telepathic contact with a lunatic would be like.

Hill House is evil; we'll accept Montague's postulate. But how responsible is Hill House for the phenomena which follow? There are knockings in the night-huge thunderings, rather, which terrify both Theo and Eleanor. Luke and Professor Montague attempt to track down a barking dog and get lost within a stone's throw of the house-shades of Canavan the bookdealer (Brennan's story predates The Haunting of Hill House) and Charles Grant's strange little town of Oxrun, Connecticut. Theo's clothes are splattered with some foul red substance ("red paint," Eleanor says . . . but her terror suggests a more sinister substance) that later disappears. And written in the same red substance, first in the hall and then over the wardrobe where the ruined clothes have been hung are these words: COME HOME, ELEANOR . . . HELP ELEANOR COME HOME ELEANOR.

Here, in this writing, is where the lives of Eleanor and of this evil house, this Bad Place, become inextricably entwined. The house has singled her out. The house has chosen her . . . or is it the other way around? Either way, Eleanor's idea that "journeys end in lovers meeting” becomes ever more ominous.

Theo, who has some telepathic ability, begins to suspect more and more that Eleanor herself is responsible for most of the manifestations. A kind of low-key tension has built up between the two women, ostensibly over Luke, with whom Eleanor has begun to fall in love, but it probably springs more deeply from Theo's intuition that not everything which is happening in Hill House is of Hill House.

We know there has been an incident of telekinesis in Eleanor's past; at the age of twelve, stones fell from the ceilings "and pattered madly on the roof." She denies-hysterically denies-that she had anything at all to do with the incident of the stones, focusing instead on the embarrassment it caused her, the unwanted (she says it was unwanted, anyway) attention that it brought upon her. Her denials have an odd effect upon the reader, one of increasing weight in light of the fact that most of the afferent phenomena which the four of them experience in Hill House could be ascribed either to poltergeists or to telekinetic phenomena.

"They never even told me what was going on," Eleanor says urgently even after the conversation has moved on from the episode of the stones-no one is even really listening to her, but in the closed circle of her own narcissistic world, it seems to her that this strange, long-ago phenomenon must be all they can think of (as it is all she can think ofthe outer weather must reflect the inner weather). "My mother said it was the neighbors, they were always against us because she wouldn't mix with them. My mother-” Luke interrupts her to say, "I think all we want here is the facts." But for Eleanor, the facts of her own life are all she can cope with.

How responsible is Eleanor for the tragedy which ensues? Let's look again at the peculiar words the ghost-busters find written in the hall: HELP ELEANOR COME HOME ELEANOR.

The Haunting of Hill House; submerged as' it is in the twin ambiguities of Eleanor's personality and those of Hill House itself, becomes a novel that can be read in many different ways, a novel which suggests almost endless paths and a wide range of conclusions. HELP ELEANOR, for instance. If Eleanor herself is responsible for the writing, is she asking for help?

If the house is responsible, is it asking her for help? Is Eleanor creating the ghost of her own mother? Is it mother who is calling for help? Or has Hill House probed Eleanor's mind and written something which will play on her gnawing sense of guilt? That long-ago companion whom Eleanor so resembles hung herself after the house became hers, and guilt may well have been her motive. Is the house trying to do the same to Eleanor? In The House Next Door, this is exactly how the contemporary Kim Dougherty has built works on the minds of its tenants-probing for the weak points and preying on them. Hill House may be doing this alone . . . it may be doing it with Eleanor's help . . . or Eleanor may be doing it alone. The book is subtle, and the reader is left in large part to work these questions out to his or her own satisfaction.

What about the rest of the phrase-COME HOME ELEANOR? Again we may hear the voice of Eleanor's dead mother in this imperative, or the voice of her own central self, crying out against this new independence, this attempt to escape Park's "cloying authoritarianism" and into an exhilarating but existentially scary state of personal freedom. I see this as the most logical possibility. As Merricat tells us in Jackson's final novel that "we have always lived in the castle," so Eleanor Vance has always lived in her own closed and suffocating world. It is not Hill House which frightens her, we feel; Hill House is another closed and suffocating world, walled in, cupped by hills, secure behind locked gates when the dark of night has fallen. The real threat she seems to feel comes from Montague, even more from Luke, and most of all from Theo. "You've got foolishness and wickedness all mixed up," Theo tells Eleanor after Eleanor has voiced her unease at painting her toenails red like Theo's. She simply tosses the line off, but such an idea strikes very close to the basis of Eleanor's most closely held life concepts. These people pose to Eleanor the possibility of another way of life, one which is largely antiauthoritarian and antinarcissistic. Eleanor is attracted and yet repelled by the prospect-this is a woman who, at thirty -two, feels daring when buying two pairs of slacks, after all. And it is not very daring of me to suggest that COME HOME ELEANOR is an imperative Eleanor has delivered to herself; that she is Narcissus unable to leave the pool.

There is a third implication here, however, one which I find almost too horrifying to contemplate, and it is central to my own belief that this is one of the finest books ever to come out of the genre. Quite simply stated, COME HOME ELEANOR may be Hill House's invitation for Eleanor to join it. Journeys end in lovers meeting is Eleanor's phrase for it, and as her end approaches, this old children's rime occurs to her: Go in and out the windows, Go in and out the windows, Go in and out the windows, As we have done before.

Go forth and face your lover, Go forth and face your lover, Go forth and face your lover, As we have done before.

Either way-Hill House or Eleanor as the central cause of the haunting-the ideas Park and Malin set forth hold up. Either Eleanor has succeeded, through her telekinetic ability, in turning Hill House into a giant mirror reflecting her own subconscious, or Hill House is a chameleon, able to convince her that she had finally found her place, her own cup of stars caught in these brooding hills.

I believe that Shirley Jackson would like us to come away from her novel with the ultimate belief that it was Hill House all along. That first paragraph suggests "outside evil" very strongly-a primitive force like that which inhabits Anne River Siddons's house next door, a force which is divorced from humankind. In Eleanor's end we may feel that there are three layers of "truth" here: Eleanor's belief that the house is haunted; Eleanor's belief that the house is her place, that it has just been waiting for someone like her; Eleanor's final realization that she has been used by a monstrous organism-that she has, in fact, been manipulated on the subconscious level into believing that she has been pulling the strings. But it has all been done with mirrors, as the magicians say, and poor Eleanor is murdered by the ultimate falsehood of her own reflection in the brick and stone and glass of Hill House: I am really doing it, she thought, turning the wheel to send the car directly at the great tree at the curve of the driveway. I am really doing it, I am doing this all by myself, now, at last: this is me. I am really really really doing it by myself.

In the unending, crashing second before the car hurled into the tree, she thought clearly, Why am I doing this? Why am I doing this? Why don't they stop me?

"I am doing this all by myself now, at last: this is me," Eleanor thinks-but of course it is impossible for her to believe otherwise in the context of the new American gothic. Her last thought before her death is not of Hill House, but of herself.

The novel ends with a reprise of the first paragraph, closing the loop and completing the circuit . . . and leaving us with an unpleasant surmise: if Hill House was not haunted before, it certainly is now. Jackson finishes by telling us that whatever walked in Hill House walked alone.

For Eleanor Vance, that would be business as usual.

4

A novel that makes a neat bridge away from the Bad Place (and perhaps it's time we got away from these haunted houses before we come down with a terminal case of the creeps) is Ira Levin's Rosemary's Baby (1967). I used to be fond of telling people, at the time Roman Polanski's film version came out, that it was one of those rare cases where if you had read the book you didn't have to see the movie, and if you had seen the movie, you didn't have to read the book.

That is not really the truth (it never is), but Polanski's film version is remarkably true to Levin's novel, and both men seem to share an ironic turn of humor. I don't believe anyone else could have made Levin's remarkable little novel quite so well . . . and by the way, while it is remarkable for Hollywood to remain so faithful to a novel (one sometimes thinks that major movie companies pay staggering sums for books just so they can tell their authors all the parts of them that don't work-surely some of the most expensive ego-tripping in the history of American arts and letters), it is not remarkable in Levin's case. Every novel he has was ever written* has been a marvel of plotting. He is the Swiss watchmaker of the suspense novel; in terms of plot, he makes what the rest of us do look like those five-dollar watches you can buy in the discount drugstores. This fact alone has made Levin almost invulnerable to the depredations of the story-changers, those subvertors who are more concerned with visual effect than with a coherent storyline. Levin's books are constructed as neatly as an elegant house of cards; pull one plot twist, and everything comes tumbling down. As a result, moviemakers have been pretty much forced to show us what Levin built.

About the film Levin himself says, "I've always felt that the film of Rosemary's Baby is the single most faithful adaptation of a novel ever to come out of Hollywood. Not only does it incorporate whole chunks of the book's dialogue, it even follows the colors of clothing (where I mentioned them) and the layout of the apartment. And perhaps more importantly, Polanski's directorial style of not aiming the camera squarely at the horror but rather letting the audience spot it for themselves off at the side of the screen coincides happily, I think, with my own writing style.

"There was a reason for his fidelity to the book, incidentally . . . . His screenplay was the first adaptation he had written of someone else's material; his earlier films had all been originals. I think he didn't know it was permitted-nay, almost mandatory-to make changes. I remember him calling me from Hollywood to ask in which issue of the New Yorker Guy had seen the shirt advertised. To my chagrin I had to admit I'd faked it; I had assumed any issue of the New Yorker would have a handsome shirt advertised in it. But the correct issue for the time of the scene didn't.” Levin has written two horror novels-Rosemary's Baby and The Stepford Wlives-and while both shine with the exquisite plotting that is Levin's trademark, probably neither is quite as effective as his first book, which is unfortunately not much read these days. A Kiss Before Dying is a gritty suspense story told with great élan-rarity enough, but what is even more rare is that the book (written while Levin was in his early twenties) contains surprises which really surprise . . . and it is relatively impervious to that awful, dreadful goblin of a reader, he or she WHO TURNS TO THE LAST THREE PAGES TO SEE HOW IT CAME OUT.

*In case you're one of the five or six readers of popular fiction in America who has missed them, they are A Kiss Before Dying, Rosemary's Baby, This Perfect Day, The Stepford Wives, and The Boys from Brazil. He has written two Broadway plays, Veronica' Room and the immensely successful Deathtrap. Less known is a modest but chillingly effective made-for-TV movie called Dr. Cook's Garden, starring Bing Crosby in a wonderfully adroit performance.

Do you do this nasty, unworthy trick? Yes, you! I'm talking to you! Don't slink away and grin into your hand! Own up to it! Have you ever stood in a bookshop, glanced furtively around, and turned to the end of an Agatha Christie to see who did it, and how? Have you ever turned to the end of a horror novel to see if the hero made it out of the darkness and into the light? If you have ever done this, I have three simple words which I feel it is my duty to convey: SHAME ON YOU! It is low to mark your place in a book by folding down the corner of the page where you left Off; TURNING TO THE END TO SEE HOW IT CAME OUT is even lower. If you have this habit, I urge you to break it . . . break it at once! *

Well, enough of this digression. All I intended to say about A Kiss Before Dying is that the book's biggest surprise-the real screeching bombshell-is neatly tucked away about one hundred pages into the story. If you should happen upon this moment while thumbing randomly through the book, it means nothing to you. If you have read everything faithfully up to that point, it means . . . everything. The only other writer I can think of offhand who had that wonderful ability to totally ambush the reader was the late Cornell Woolrich (who also wrote under the name of William Irish), but Woolrich did not have Levin's dry wit. Levin speaks affectionately of Woolrich as an influence on his own career, mentioning Phantom Lady and The Bride Wore Black as particular favorites.

Levin's wit is probably a better place to start with Rosemary's Baby than his ability to plot a story. His output of novels has been relatively small-it averages out to one every five years or so-but it's interesting to note that one of the five, The Stepford Wives, works best as outright satire (William Goldman, the novelist-screenwriter who adapted that book for the screen, knew it; you will remember that earlier on we mentioned "Oh Frank, you're the best, you're the champ"), almost as farce, and Rosemary's Baby is a kind of socioreligious satire. We might also mention The Boys from Brazil, Levin's most recent novel, when we speak of his wit. The title itself is a pun, and although the book deals (even if only peripherally) with subjects such as the German death camps and the so-called "scientific experiments" that were carried out there (some of the "scientific experiments," we will recall, included trying to impregnate women with the sperm of dogs and administering lethal doses of poison to identical twins in order to see if they would expire in a similar span of time), it vibrates with its own nervous wit and seems to parody those Martin-Bormann-is-alive-and-well-and-livingin-Paraguay books that are apparently going to be with us even unto the end of the world.

*I have always wanted to publish a novel with the last thirty pages simply left out. The reader would be mailed these final pages by the publisher upon receipt of a satisfactory summary of everything that had happened in the story up to that point. That would certainly put a spoke in the wheels of those people who TURN TO THE END TO SEE HOW IT CAME OUT.

I am not suggesting that Ira Levin is either Jackie Vernon or George Orwell masquerading in a fright wig-nothing so simple or simplistic. I am suggesting that the books he has written achieve suspense without turning into humorless thudding tracts (two novels of the Humorless, Thudding Tract School of horror writing are Damon, by C. Terry Cline, and The Exorcist, by William Peter Blatty-Cline has since improved as a writer, and Blatty has fallen silent . . . forever, if we are lucky).

Levin is one of the few writers who has returned more than once to the field of horror and the supernatural and who seems unafraid of the fact that much of the material the genre deals with is utterly foolish-and at that, he has done better than many critics, who visit the genre the way rich white ladies once visited the children of New England factory slaves on Thanksgiving with food baskets and on Easter with chocolate eggs and bunnies. These slumming critics, unaware both of their own infuriating elitism and their total ignorance of what popular fiction does and what it is about, are able to see the foolishness spawned as a by-product of the bubbling potions, the pointy black hats, and all the other clanking huggermugger trappings of the supernatural tale, but are unable to see-or refuse to see-the strong and universal archetypes that underlie the best of them.

The foolishness is there, all right; this is Rosemary's first look at the child she has given birth to: His eyes were golden-yellow, all golden-yellow, with neither whites nor irises; all golden-yellow, with vertical black-slit pupils.

She looked at him.

He looked at her, golden-yellowly, and then at the swaying upside-down crucifix.

She looked at them watching her and knife-in-hand screamed at them, "What have you done to his eyes?” They stirred and looked to Roman.

"He has His Father's eyes," he said.

We have lived and suffered with Rosemary Woodhouse for two hundred and nine pages up to this point, and Roman Castevet's response to her question seems almost like the punchline of a long, involved shaggydog story-one of the ones that ends with something like, "My, that's a long way to tip a Rari," or "Rudolph the Red knows rain, dear." Besides yellow eyes, Rosemary's baby turns out to have claws ("They're very nice," Roman tells Rosemary, ". . . very tiny and pearly. The mitts are only so He doesn't scratch Himself . . ."), and a tail, and the buds of horns. While I was teaching the book at the University of Maine to an undergraduate class entitled Themes in Horror and the Supernatural, one of my students mused that ten years later Rosemary's baby would be the only kid on his Little League team who needed a custom-tailored baseball cap.

Basically, Rosemary has given birth to the comic-book version of Satan, the L'il Imp we were all familiar with as children and who sometimes put in an appearance in the motion picture cartoons, arguing with a L'il Angel over the main character's head. Levin broadens the satire by giving us a Satanist coven comprised almost entirely of old people; they argue constantly in their waspy voices about how the baby should be cared for. The fact that Laura-Louise and Minnie Castevet are much too old to care for a baby somehow adds the final macabre touch, and Rosemary's first tentative bonding to her baby comes when she tells LauraLouise that she is rocking "Andy" much too fast, and that the wheels of his bassinette need to be oiled.

Levin's accomplishment is that such satire does not deflate the horror of his story but actually enhances it. Rosemary's Baby is a splendid confirmation of the idea that humor and horror lie side by side, and that to deny one is to deny the other. It is a fact Joseph Heller makes splendid use of in Catch-22 and which Stanley Elkin used in The Living End (which might have been subtitled "Job in the Afterlife").

Besides satire, Levin laces his novel with veins of irony ("It's good for your blood, dearie,” the Old Witch in the E.C. comics used to say). Early on, the Castevets invite Guy and Rosemary over for dinner; Rosemary accepts, on the condition that it won't be too much trouble.

"Honey, if it was trouble I wouldn't ask you," Mrs. Castevet said. "Believe me, I'm as selfish as the day is long.” Rosemary smiled. "That isn't what Terry told me," she said.

"Well," Mrs. Castevet said with a pleased smile, "Terry didn't know what she was talking about.” The irony is that everything Minnie Castevet says here is the literal truth; she really is as selfish as the day is long, and Terry-who ends up either being murdered or committing suicide when she discovers that she is to be or has been used as an incubator for Satan's child-really didn't know what she was talking about. But she found out. Oh yes. Heh-heh-heh.

My wife, raised in the Catholic church, claims that the book is also a religious comedy with its own shaggy-dog punchline. Rosemary's Baby, she claims, only proves what the Catholic church has said about mixed marriages all along-they just don't work. This particular bit of comedy grows richer, perhaps, when we add the fact of Levin's own Jewishness against the Christian backdrop of custom used by the Satanist coven. Seen in this light, the book becomes a kind of you-don't-have-to-beJewish-to-love-Levy's view of the battle of good and evil.

Before leaving the idea of religion and talking a bit about the feelings of paranoia which really seem to lie central to the book, let me suggest that while Levin's tongue is in his cheek part of the time, that is no reason for us to expect it to be there all of the time. Rosemary's Baby was written and published at the time the God-is-dead tempest was whirling around in the teapot of the sixties, and the book deals with questions of faith in an unpretentious but thoughtful and intriguing way.

We might say that the major theme of Rosemary's Baby deals with urban paranoia (as opposed to the small-town or rural paranoia we will see in Jack Finney's The Body Snatchers), but that an important minor theme could be stated along these lines: The weakening of religious conviction is an opening wedge for the devil, both in the macrocosm (questions of world faith) and in the microcosm (the cycle of Rosemary's faith as she goes from belief as Rosemary Reilly, to unbelief as Rosemary Woodhouse, to belief again as the mother of her infernal Child). I'm not suggesting that Ira Levin believes this Puritanical thesis-although he may, for all I know. I am suggesting, however, that it makes a nice fulcrum on which to turn his plot, and that he plays fair with the idea and explores most of its implications. In the religious pilgrim's progress that Rosemary goes through, Levin gives us a seriocomic allegory of faith.

Rosemary and Guy begin as typical young marrieds; Rosemary is practicing birth control as a matter of course in spite of her rigid Catholic upbringing, and both of them have decided they will have children only when they-not God-decide they are ready. After Terry's suicide (or was it murder?), Rosemary has a dream in which she is being scolded by an old parochial school teacher, Sister Agnes, for bricking up the school windows and getting them disqualified from a beautiful-school contest. But mingling with the dream are real voices from the Castevet apartment next door, and it is Minnie Castevet, speaking through the mouth of Sister Agnes in Rosemary's dream, that we are listening to: "Anybody! Anybody!" Sister Agnes said. "All she has to be is young, healthy, and not a virgin. She doesn't have to be a no-good drug-addict whore out of the gutter. Didn't I say that in the beginning? Anybody. As long as she's young and healthy and not a virgin.” This dream sequence does several useful things. It amuses us in a nervous, edgy sort of way; it lets us in on the fact that the Castevets were in some way involved in the death of Terry; it allows us to see shoaling waters ahead for Rosemary. Perhaps this is stuff that only interests another writer-it's more like two mechanics inspecting a nifty four-barrel carburetor than it is like classical analysis-but Levin does his job so unobtrusively that maybe it doesn't hurt for me to take the pointer and say, "Here! This is where he's starting to get close to you; this is the point of entry, and now he will begin working inward toward your heart.” Yet the most significant thing about the passage is that Rosemary has woven a dream of Catholic intent around the words her lightly sleeping mind has overheard. She casts Minnie Castevet as a nun . . . and so she is, although she is a nun of a rather blacker persuasion than that longago Sister Agnes. My wife also says that one of the basic tenets of the Catholic church she grew up with was, "Give us your children and they will be ours forever." The shoe fits here, and Rosemary wears it. And ironically enough, it is the superficial weakening of her faith which allows the devil a doorway into her life . . . but it is the immutable bedrock of that same faith that allows her to accept "Andy," horns and all.

This is Levin's handling of religious views in the microcosm-on the surface, Rosemary is a typical young modern who could have stepped whole and breathing from Wallace Stevens's poem "Sunday Morning"-the churchbells mean nothing to her as she sits peeling her oranges. But beneath, that parochial schoolgirl Rosemary Reilly is very much there.

His handling of the macrocosm is similar-just bigger.

At the dinner party the Castevets have for the Woodhouses, conversation turns to the impending visit of the Pope to New York. "I tried to keep [the book's] unbelievabilities believable," Levin remarks, "by incorporating bits of `real life' happenings along the way. I kept stacks of newspapers, and writing about a month or two after the fact, worked in events such as the transit strike and Lindsay's election as mayor. When, having decided for obvious reasons that the baby should be born on June 25th, I checked back to see what had been happening on the night Rosemary would have to conceive, you know what I found: the Pope's visit, and the Mass on television. Talk about serendipity! From then on I felt the book was Meant To Be.” The conversation between Guy Woodhouse and the Castevets concerning the Pope seems predictable, even banal, but it expresses the very view which Levin gently suggests is responsible for the whole thing: "I heard on TV that he's going to postpone and wait until (the newspaper strike) is over,” Mrs. Castevet said.

Guy smiled. "Well," he said, "that's show biz.” Mr. and Mrs. Castevet laughed, and Guy along with them. Rosemary smiled and cut her steak . . . . Still laughing, Mr. Castevet said, "It is, you know: That's just what it is: show biz!” "You can say that again," Guy said.

"The costumes, the rituals," Mr. Castevet said; "every religion, not only Catholicism.

Pageants for the ignorant.” Mrs. Castevet said, "I think we're offending Rosemary.” "No, not at all," Rosemary said.

"You aren't religious, my dear, are you?" Mr. Castevet asked.

"I was brought up to be," Rosemary said, "but now I'm an agnostic. I wasn't offended.

Really I wasn't.” We don't doubt the truth of Rosemary Woodhouse's statement, but underneath that surface there is a little parochial schoolgirl named Rosemary Reilly who is very offended, and who probably regards such talk as blasphemy.

The Castevets are conducting a bizarre sort of job interview here, testing Rosemary and Guy for the depth and direction of their commitments and beliefs; they are revealing their own contempt for the church and things sacred; but, Levin suggests, they are also expressing views which are commonly held . . . and not just by Satanists.

Yet faith must exist beneath, he suggests; it is the surface weakening that allows the devil in, but beneath, even the Castevets are in vital need of Christianity, because without the sacred there is no profane. The Castevets seem to sense Rosemary Reilly existing beneath Rosemary Woodhouse, and it is her husband, Guy, an authentic pagan, that they use as a go-between. And Guy lowers himself admirably to the occasion.

We are not allowed to doubt that it is the softening of Rosemary's faith that has given the devil a door into her life. Her sister Margaret, a good Catholic, calls Rosemary long distance not long after the Castevets' plot has begun to move. "I've had the funniest feeling all day long, Rosemary. That something happened to you. Like an accident or something.” Rosemary isn't favored with such a premonition (the closest she gets is her dream of Sister Agnes speaking in Minnie Castevet's voice) because she isn't worthy of it. Good Catholics, Levin says-and we may not sense his tongue creeping back into his cheek-get the good premonitions.

The religious motif stretches through the book, and Levin does some clever things with it, but perhaps we could close off our discussion of it with some thoughts about Rosemary's remarkable "conception dream." First, it is significant that the time chosen for the devil to impregnate Rosemary coincides with the Pope's visit. Rosemary's mousse is drugged, but she eats only a little of it. As a result, she has a dreamlike memory of her sexual encounter with the devil, but it is one her subconscious couches in symbolic terms. Reality flickers in and out as Guy prepares her for her confrontation with Satan.

In her dream, Rosemary finds herself on a yacht with the assassinated President Kennedy.

Jackie Kennedy, Pat Lawford, and Sarah Churchill are also in attendance. Rosemary asks JFK if her good friend Hutch (who becomes Rosemary's protector until he is struck down by the coven; he is the one who warns Rosemary and Guy early on that the Bramford is a Bad Place) is coming; Kennedy smiles and tells her the cruise is "for Catholics only." This is one qualification Minnie has not mentioned earlier, but it helps confirm the idea that the person the coven is really interested in is Rosemary Reilly. Again, it seems to be the blasphemy that they are mostly concerned with; the spiritual lineage of Christ must be perverted to allow them to accomplish a successful birth.

Guy removes Rosemary's wedding ring, symbolically ending their marriage, but also becoming a kind of best-man-in-reverse; Rosemary's friend Hutch comes with weather warnings (and what is a hutch anyway but a safe place for rabbits?). During intercourse, Guy actually becomes the devil, and closing the dream out we see Terry again, this time not as a failed bride of Satan but as a sacrificial opener of the way.

In less expert hands such a dream scene might have become tiresome and didactic, but Levin carries it off lightly and quickly, compressing the entire sequence into just five pages.

But the strongest watchspring of Rosemary's Baby isn't the religious subtheme but the book's use of urban paranoia. The conflict between Rosemary Reilly and Rosemary Woodhouse enriches the story, but if the book achieves horror-and I think it does-it does so because Levin is able to play upon these innate feelings of paranoia so skillfully.

Horror is a groping for pressure points, and where are we any more vulnerable than in our feelings of paranoia? In many ways, Rosemary's Baby is like a sinister Woody Allen film, and the Woodhouse/ Reilly dichotomy is useful here, too. Besides being a Catholic forever beneath her agnostic veneer, Rosemary is, beneath her carefully acquired cosmopolitan varnish, a small-town girl . . . and you can take the girl out of the country, but et cetera, et cetera.

There is a saying-and I would be happy to attribute it if I could remember who to attribute it to-that perfect paranoia is perfect awareness. In a crazy sort of way, Rosemary's story is of a coming to that sort of awareness. We become paranoid before she does (Minnie, for instance, being purposely slow with the dishes so Roman can talk to Guy-or make him a pitch-in the other room), but following her dreamlike encounter with the devil and her subsequent pregnancy, her own paranoia follows along. When she wakes up the next morning, she finds scratches-as if from claws-all over her body. "Don't yell," Guy says, showing her his fingernails; "I already filed them down.” Before long, Minnie and Roman have begun a campaign to get Rosemary to use their obstetrician-the famous Abe Sapirstein-instead of the young guy she had been going to.

Don't do that, Rosemary, we want to tell her; he's one of them.

Modern psychiatry teaches that there is no difference between us and the paranoid-schizophrenic in Bedlam except that we somehow manage to keep our crazier suspicions under control while theirs have slipped their tethers; a story like Rosemary's Baby or Finney's The Body Snatchers seems to confirm the idea. We have discussed the horror story as a tale which derives its effect from our terror of things which depart the norm; we have looked at it as a taboo land which we enter with fear and trembling, and also as a Dionysian force which may invade our comfy Apollonian status quo without warning. Maybe all horror stories are really about disorder and the fear of change, and in Rosemary's Baby we have the feeling that everything is beginning to bulge at once-we can't see all the changes, but we sense them. Our dread for Rosemary springs from the fact that she seems the only normal person in a whole city of dangerous maniacs.

Before we have reached the midpoint of Levin's tale, we suspect everybody-and in nine cases out of ten we have been right to do so. We are allowed to indulge our paranoia on Rosemary's behalf to the utmost, and all our nightmares come true. On my first reading of the book, I remember even suspecting Dr. Hill, the nice young obstetrician Rosemary has given up in favor of Dr. Sapirstein. Of course, Hill is not a Satanist . . . he just gives Rosemary back to them when she comes to him for protection.

If horror novels do serve as catharsis for more mundane fears, then Levin's Rosemary's Baby seems to reflect back and effectively use the city dweller's very real feelings of urban paranoia. In this book there really are no nice people next door, and the worst things you ever imagined about that dotty old lady down in 9-B turn out to be true. The real victory of the book is that it allows us to be crazy for a while.

5

From urban paranoia to small-town paranoia: Jack Finney's The Body Snatchers. * Finney himself has the following things to say about his book which was originally published as a Dell paperback original in 1955: "The book . . . was written in the early 1950s, and I don't really remember a lot about it. I do recall that I simply felt in the mood to write something about a strange event or a series of them in a small town; something inexplicable. And that my first thought was that a dog would be injured or killed by a car, and it would be discovered that a part of the animal's skeleton was of stainless steel; bone and steel intermingled, that is, a thread of steel running into bone and bone into steel so that it was clear the two had grown together. But this idea led to nothing in my mind . . . . I remember that I wrote the first chapterpretty much as it appeared, if I am recalling correctly-in which people complained that someone close to them was in actuality an imposter. But I didn't know where this was to lead, either. However, during the course of fooling around with this, trying to make it work out, I came across a reputable scientific theory that objects might in fact be pushed through space by the pressure of light, and that dormant life of some sort might conceivably drift through space . . . and [this] eventually worked the book out.

*As previously noted, the late-seventies remake of the Finney novel resets the story in San Francisco, opting for an urban paranoia which results in a number of sequences strikingly like those which open Polanski's film version of Rosemary's Baby. But Philip Kaufman lost more than he gained, I think, by taking Finney's story out of its natural small-town-with-a-bandstand-in-the-park setting.

"I was never satisfied with my own explanation of how these dry leaflike objects came to resemble the people they imitated; it seemed, and seems, weak, but it was the best I could do.

"I have read explanations of the 'meaning' of this story, which amuse me, because there is no meaning at all; it was just a story meant to entertain, and with no more meaning than that.

The first movie version of the book followed the book with great faithfulness, except for the foolish ending; and I've always been amused by the contentions of people connected with the picture that they had a message of some sort in mind. If so, it's a lot more than I ever did, and since they followed my story very closely, it's hard to see how this message crept in. And when the message has been defined, it has always sounded a little simpleminded to me. The idea of writing a whole book in order to say that it's not really a good thing for us all to be alike, and that individuality is a good thing, makes me laugh.” Nevertheless, Jack Finney has written a great deal of fiction about the idea that individuality is a good thing and that conformity can start to get pretty scary after it passes a certain point.

His comments (in a letter to me dated December 24, 1979) about the first film version of The Body Snatchers raised a grin on my own face as well. As Pauline Kael, Penelope Gilliatt, and all of those sobersided film critics so often prove, no one is so humorless as a big-time film critic or so apt to read deep meanings into simple doings ("In The Fury," Pauline Kael intoned, apparently in all seriousness, "Brian De Palma has found the junk heart of America.")-it is as if these critics feel it necessary to prove and re-prove their own literary; they are like teenage boys who feel obliged to demonstrate and redemonstrate their macho . . . perhaps most of all to themselves. This may be because they are working on the fringes of a field which deals entirely with pictures and the spoken word; they must surely be aware that while it requires at least a high-school education to understand and appreciate all the facets of even such an accessible book as The Body Snatchers, any illiterate with four dollars in his or her pocket can go to a movie and find the junk heart of America. Movies are merely picture books that talk, and this seems to have left many literate movie critics with acute feelings of inferiority.

Filmmakers themselves are often happy to participate in this grotesque critical overkill, and I applauded Sam Peckinpah in my heart when he made this laconic reply to a critic who asked him why he had really made such a violent picture as The Wild Bunch: "I like shoot-em-ups.” Or so he was reputed to have said, and if it ain't true, gang, it oughtta be.

The Don Siegel version of The Body Snatchers is an amusing case where the film critics tried to have it both ways. They began by saying that both Finney's novel and Siegel's film were allegories about the witch-hunt atmosphere that accompanied the McCarthy hearings.

Then Siegel himself spoke up and said that his film was really about the Red Menace. He did not go so far as to say that there was a Commie under every American's bed, but there can be little doubt that Siegel at least believed he was making a movie about a creeping fifth column.

It is the ultimate in paranoia, we might say: they're out there and they look just like us!

In the end it's Finney who comes away sounding the most right; The Body Snatchers is just a good story, one to be read and savored for its own unique satisfactions. In the quarter-century since its original publication as a humble paperback original (a shorter version appeared in Collier's, one of those good old magazines that fell by the wayside in order to make space on the newstands of America for such intellectual publications as Hustler, Screw, and Big Butts), the book has been rarely out of print. It reached its nadir as a Fotonovel in the wake of the Philip Kaufman remake; if there is a lower, slimier, more antibook concept than the Fotonovel, I don't know what it would be. I think I'd rather see my kids reading a stack of Beeline Books than one of those photocomics.

It reached its apogee as a Gregg Press hardcover in 1976. Gregg Press is a small company which has re-issued some fifty or sixty science fiction and fantasy books-novels, collections, and anthologies-originally published as paperbacks, in hardcover. The editors of the Gregg series (David Hartwell and L. W. Currey) have chosen wisely and well, and in the library of any reader who cares honestly about science fiction-and about books themselves as lovely artifacts-you're apt to find one or more of these distinctive green volumes with the red-gold stamping on the spines.

Oh dear God, we're off on another tangent. Well, never mind; I believe that what I started to say was simply that I think Finney's contention that The Body Snatchers is just a story is both right and wrong. My own belief about fiction, long and deeply held, is that story must be paramount over all other considerations in fiction; that story defines fiction, and that all other considerations-theme, mood, tone, symbol, style, even characterization-are expendable.

There are critics who take the strongest possible exception to this view of fiction, and I really believe that they are the critics who would feel vastly more comfortable if Moby-Dick were a doctoral thesis on cetology rather than an account of what happened on the Pequod's final voyage. A doctoral thesis is what a million student papers have reduced this tale to, but the story still remains-"This is what happened to Ishmael." As story still remains in Macbeth, The Faerie Queen, Pride and Prejudice, Jude the Obscure, The Great Gatsby . . . and Jack Finney's The Body Snatchers. And story, thank God, after a certain point becomes irreducible, mysterious, impervious to analysis. You will find no English master's thesis in any college library titled "The Story-Elements of Melville's Moby Dick." And if you do find such a thesis, send it to me. I'll eat it. With A-1 Steak Sauce.

All very fine. And yet I don't think Finney would argue with the idea that story values are determined by the mind through which they are filtered, and that the mind of any writer is a product of his outer world and inner temper. It is just the fact of this filter that has set the table for all those would-be English M.A.'s, and I certainly would not want you to think that I begrudge them their degrees-God knows that as an English major I slung enough bullshit to fertilize most of east Texas-but a great number of the people who are sitting at the long and groaning table of Graduate Studies in English are cutting a lot of invisible steaks and roasts . . . not to mention trading the Emperor's new clothes briskly back and forth in what may be the largest academic yard sale the world has ever seen.

Still, what we have here is a Jack Finney novel, and we can say certain things about it simply because it is a Jack Finney novel. First, we can say that it will be grounded in absolute reality-a prosy reality that is almost humdrum, at least to begin with. When we first meet the book's hero (and here I think Finney probably would object if I used the more formal word protagonist . . . so I won't), Dr. Miles Bennell, he is letting his last patient of the day out; a sprained thumb. Becky Driscoll enters-and how is that for the perfect all-American name?- with the first off-key note: her cousin Wilma has somehow gotten the idea that her Uncle Ira really isn't her uncle anymore. But this note is faint and barely audible under the simple melodies of small-town life that Finney plays so well in the book's opening chapters . . . and Finney's rendering of the small-town archetype in this book may be the best to come out of the 1950s The keynote that Finney sounds again and again in these first few chapters is so low-key pleasant that in less sure hands it would become insipid: nice. Again and again Finney returns to that word; things in Santa Mira, he tells us, are not great, not wild and crazy, not terrible, not boring. Things in Santa Mira are nice. No one here is laboring under that old Chinese curse "May you live in interesting times.” "For the first time I really saw her face again. I saw it was the same nice face . . ." This from page nine. A few pages later: "It was nice out, temperature around sixty-five, and the light was good; . . . still plenty of sun.” Cousin Wilma is also nice, if rather plain. Miles thinks she would have made a good wife and mother, but she just never married. "That's how it goes," Miles philosophizes, innocently unaware of any banality. 'He tells us he wouldn't have believed her the type of woman to have mental problems, "but still, you never know.” This stuff shouldn't work, and yet somehow it does; we feel that Miles has somehow stepped through the first-person convention and is actually talking to us, just as it seems that Tom Sawyer is actually talking to us in the Twain novel . . . and Santa Mira, California, as Finney presents it to us, is exactly the sort of town where we would almost expect to see Tom whitewashing a fence (there would be no Huck around, sleeping in a hogshead, though; not in Santa Mira).

The Body Snatchers is the only Finney book which can rightly be called a horror novel, but Santa Mira-which is a typical "nice" Finney setting-is the perfect locale for such a tale.

Perhaps one horror novel is all that Finney had to write; certainly it was enough to set the mold for what we now call "the modern horror novel." If there is such a thing, there can be no doubt at all that Finney had a large hand in inventing it. I have used the phrase "off-key note" earlier on, and that is Finney's actual method in The Body Snatchers, I think; one off-key note, then two, then a ripple, then a run of them. Finally the jagged, discordant music of horror overwhelms the melody entirely. But Finney understands that there is no horror without beauty; no discord without a prior sense of melody; no nasty without nice.

There are no Plains of Leng here; no Cyclopean ruins under the earth; no shambling monsters in the subway tunnels under New York. At about the same time Jack Finney was writing The Body Snatchers, Richard Matheson was writing his classic short story "Born of Man and Woman," the story that begins: "today my mother called me retch. you retch she said.” Between the two of them, they made the break from the Lovecraftian fantasy that had held sway over serious American writers of horror for two decades or more. Matheson's short story was published well before Weird Tales went broke; Finney's novel was published by Dell a year after. Although Matheson published two early short stories in Weird Tales, neither writer is associated with this icon of American fantasy -horror magazines; they represent the birth of an almost entirely new breed of American fantasist, just as, in the years 1977-1980, the emergence of Ramsey Campbell and Robert Aickman in England may represent another significant turn of the wheel. *

I have mentioned that Finney's short story "The Third Level" predates Rod Serling's Twilight Zone series; in exactly the same fashion, Finney's little town of Santa Mira predates and points the way toward Peter Straub's fictional town of Milburn, New York; Thomas Tryon's Cornwall Coombe, Connecticut; and my own little town of 'Salem's Lot, Maine. It is even possible to see Finney's influence in Blatty's The Exorcist, where foul doings become fouler when set against the backdrop of Georgetown, a suburb which is quite, graciously rich . . . and nice.

Finney concentrates on sewing a seam between the prosaic reality of his little you-can-see-it-before-your-eyes town and the outright fantasy of the pods which will follow. He sews the seam with such fine stitchwork that when we cross over from the world that really is and into a world of utter make-believe, we are hardly aware of any change. This is a major feat, and like the magician who can make the cards walk effortlessly over the tips of his fingers in apparent defiance of gravity, it looks so easy that you'd be tempted to believe anyone could do it. You see the trick, but not the long hours of practice that went into creating the effect.

We have spoken briefly of paranoia in Rosemary's Baby; in The Body Snatchers, the paranoia becomes full, rounded, and complete. If we are all incipient paranoids-if we all take a quick glance down at ourselves when laughter erupts at the cocktail party, just to make sure we're zipped up and it isn't us they're laughing at-then I'd suggest that Finney uses this incipient paranoia quite deliberately to manipulate our emotions in favor of Miles, Becky, and Miles's friends, the Belicecs.

*At the same time Finney and Matheson began administering their own particular brands of shock treatment to the American imagination. Ray Bradbury began to be noticed in the fantasy community, and during the fifties and sixties, Bradbury's name would become the one most readily identified with the genre in the mind of the general reading public. But for me, Bradbury lives and works alone in his own country, and his remarkable, iconoclastic style has never been successfully imitated. Vulgarly put, when God made Ray Bradbury He broke the mold.

Wilma, for instance, can present no proof that her Uncle Ira is no longer her Uncle Ira, but she impresses us with her strong conviction and with a deep, free-floating anxiety as pervasive as a migraine headache. Here is a kind of paranoid dream, as seamless and as perfect as anything out of a Paul Bowies novel or a Joyce Carol Oates tale of the uncanny Wilma sat staring at me, eyes intense. "I've been waiting for today," she whispered.

"Waiting till he'd get a haircut, and he finally did." Again she leaned toward me, eyes big, her voice a hissing whisper. "There's a little scar on the back of Ira's neck; he had a boil there once, and your father lanced it. You can't see the scar," she whispered, "when he needs a haircut. But when his neck is shaved, you can. Well, today-I've been waiting for this!-today he got a haircut-” I sat forward, suddenly excited. "And the scar's gone? You mean-” "No!" she said, almost indignantly, eyes flashing. "It's there-the scar-exactly like Uncle Ira's!” So Finney serves notice that we are working here in a world of utter subjectivity . . . and utter paranoia. Of course we believe Wilma at once, even though we have no real proof; if for no other reason, we know from the title of the book that the "body snatchers" are out there somewhere.

By putting us on Wilma's side from the start, Finney has turned us into equivalents of John the Baptist, crying in the wilderness. It is easy enough to see why the book was eagerly seized upon by those who felt, in the early fifties, that there was either a Communist conspiracy afoot, or perhaps a fascist conspiracy that was operating in the name of antiCommunism. Because, either way or neither way, this is a book about conspiracy with strong paranoid overtones . . . in other words, exactly the sort of story to be claimed as political allegory by political loonies of every stripe.

Earlier on, I mentioned the idea that perfect paranoia is perfect awareness. To that we could add that paranoia may be the last defense of the overstrained mind. Much of the literature of the twentieth century, from such diverse sources as Bertolt Brecht, Jean-Paul Sartre, Edward Albee, Thomas Hardy, even F. Scott Fitzgerald, has suggested that we live in an existential sort of world, a planless insane asylum where things just happen. IS GOD DEAD? asks the Time magazine cover in the waiting room of Rosemary Woodhouse's Satanic obstetrician. In such a world it is perfectly credible that a mental defective should sit on the upper floor of a little-used building, wearing a Hanes t-shirt, eating take-out chicken, and waiting to use his mail-order rifle to blow out the brains of an American president; perfectly possible that another mental defective should be able to stand around in a hotel kitchen a few years later waiting to do exactly the same thing to that defunct president's younger brother; perfectly understandable that nice American boys from Iowa and California and Delaware should have spent their tours in Vietnam collecting ears, many of them extremely tiny; that the world should begin to move once more toward the brink of an apocalyptic war because of the preachings of an eighty-year-old Moslem holy man who is probably foggy on what he had for breakfast by the time sunset rolls around.

All of these things are mentally acceptable if we accept the idea that God has abdicated for a long vacation, or has perchance really expired. They are mentally acceptable, but our emotions, our spirits, and most of all our passion for order-these powerful elements of our human makeup-all rebel. If we suggest that there was no reason for the deaths of six million Jews in the camps during World War II, no reason for poets bludgeoned, old women raped, children turned into soap, that it just happened and nobody was really responsible-things just got a little out of control here, ha-ha, so sorry-then the mind begins to totter.

I saw this happen at first-hand in the sixties, at the height of the generational shudder that began with our involvement in Vietnam and went on to encompass everything from parietal hours on college campuses and the voting franchise at eighteen to corporate responsibility for environmental pollution.

I was in college at the time, attending the University of Maine, and while I began college with political leanings too far to the right to actually become radicalized, by 1968 my mind had been changed forever about a number of fundamental questions. The hero of Jack Finney's later novel, Time and Again, says it better than I could: I was . . . an ordinary person who long after he was grown retained the childhood assumption that the people who largely control our lives are somehow better informed than, and have judgment superior to, the rest of us; that they are more intelligent. Not until Vietnam did I finally realize that some of the most important decisions of all time can be made by men knowing really no more than most of the rest of us.” For me, it was a nearly overwhelming discovery-one that really began to happen, perhaps, on that day in the Stratford Theater when the announcement that the Russians had orbited a space satellite was made to me and my contemporaries by a theater manager who looked like he had been gutshot at close range.

But for all of that, I found it impossible to embrace the mushrooming paranoia of the last four years of the sixties completely. In 1968, during my junior year at college, three Black Panthers from Boston came to my school and talked ( under the auspices of the Public Lecture Series) about how the American business establishment, mostly under the guidance of the Rockefellers and AT&T, was responsible for creating the neofascist political state of Amerika, encouraging the war in Vietnam because it was good for business, and also encouraging an ever more virulent climate of racism, stateism, and sexism. Johnson was their puppet; Humphrey and Nixon were also their puppets; it was a case of "meet the new boss, same as the old boss," as the Who would say a year or two later; the only solution was to take it into the streets. They finished with the Panther slogan, "all power comes out of the barrel of a gun,” and adjured us to remember Fred Hampton.

Now, I did not and do not believe that the hands of the Rockefellers were utterly clean during that period, nor those of AT&T; I did and do believe that companies like Sikorsky and Douglas Aircraft and Dow Chemical and even the Bank of America subscribed more or less to the idea that war is good business (but never invest your son as long as you can slug the draft board in favor of the right kind of people; when at all possible, feed the war machine the spies and the niggers and the poor white trash from Appalachia, but not our boys, oh no, never our boys!); I did and do believe that the death of Fred Hampton was a case of police manslaughter at the very least. But these Black Panthers were suggesting a huge umbrella of conscious conspiracy that was laughable . . . except the audience wasn't laughing. During the Q-and-A period, they were asking sober, concerned questions about just how the conspiracy was working, who was in charge, how they got their orders out, et cetera.

Finally I got up and said something like, "Are you really suggesting that there is an actual Board of Fascist Conspiracy in this country? That the conspirators-the president of GM and Exxon, plus David and Nelson Rockefeller-are maybe meeting in a big underground chamber beneath the Bonneville Salt Flats with agendas containing items on how more blacks can be drafted and the war in Southeast Asia prolonged?" I was finishing with the suggestion that perhaps these executives were arriving at their underground fortress in flying saucers-thus handily accounting for the upswing in UFO sightings as well as for the war in Vietnam-when the audience began to shout angrily for me to sit down and shut up. Which I did posthaste, blushing furiously, knowing how those eccentrics who mount their soapboxes in Hyde Park on Sunday afternoons must feel. I did not much relish the feeling.

The Panther who spoke did not respond to my question (which, to be fair, wasn't a question at all, really) ; he merely said softly, "You got a surprise, didn't you, man?" This was greeted with a burst of applause and laughter from the audience.

I did get a surprise-and a pretty unpleasant one, at that. But some thought has convinced me that it was impossible for those of my generation, propelled harum-scarum through the sixties, hair flying back from our foreheads, eyes bugging out with a mixture of delight and terror, from the Kingsmen doing "Louie Louie" to the blasting fuzztones of the Jefferson Airplane, to get from point A to point Z without a belief that someone-even Nelson Rockefeller-was pulling the strings.

In various ways throughout this book I've tried to suggest that the horror story is in many ways an optimistic, upbeat experience; that it is often the tough mind's way of coping with terrible problems which may not be supernatural at all but perfectly real. Paranoia may be the last and strongest bastion of such an optimistic view-it is the mind crying out, "Something rational and understandable is going on here! These things do not just happen!” So we look at a shadow and say there was a man on the grassy knoll at Dallas; we say that James Earl Ray was in the pay of certain big Southern business interests, or maybe the CIA; we ignore the fact that American business interests exist in complex circles of power, often revolving in direct opposition to one another, and suggest that our stupid but mostly well-meant involvement in Vietnam was a conspiracy hatched by the military-industrial complex; or that, as a recent rash of badly spelled and printed posters in New York suggested, that the Ayatollah Khomeini is a puppet of-yeah, you guessed it-David Rockefeller. We suggest, in our endless inventiveness, that Captain Mantell did not die of oxygen starvation back there in 1947

while chasing that odd daytime reflection of Venus which veteran pilots call a sundog; no, he was chasing a ship from another world which exploded his plane with a death ray when he got too close.

It would be wrong of me to leave you with any impression that I am inviting the two of us to have a good laugh at these things together; I am not. These things are not the beliefs of madmen but the beliefs of sane men and women trying desperately, not to preserve the status quo, but just to find the fucking thing. And when Becky Driscoll's cousin Wilma says her Uncle Ira isn't her Uncle Ira, we believe her instinctively and immediately. If we don't believe her, all we've got is a spinster going quietly dotty in a small California town. The idea does not appeal; in a sane world, nice middle-aged ladies like Wilma aren't s'posed to go bookers. It isn't right.

There's a whisper of chaos in it that's somehow more scary than believing she might be right about Uncle Ira. We believe because belief affirms the lady's sanity. We believe her because . . . because . . . because something is going on! All those paranoid fantasies are really not fantasies at all. We-and Cousin Wilma-are right; it's the world that's gone haywire. The idea that the world has gone haywire is pretty bad, but as we can cope with Bill Nolan's fifty-foot bug once we see what it really is, so we can cope with a haywire world if we just know where our feet are planted. Bob Dylan speaks to the existentialist in us when he tells us that "Something is going on here/But you don't know what it is/Do you, Mr. Jones?" Finney-in the guise of Miles Bennell-takes us firmly by the arm and tells us that he knows exactly what's going on here: it's those goddamn pods from space! They're responsible!

It's fun to trace the classic threads of paranoia Finney weaves into his story. While Miles and Becky are at a movie, Miles's writer friend Jack Belicec asks Miles to come and take a look at something he's found in his basement. The something turns out to be the body of a naked man on a pool table, a body which seems to Miles, Becky, Jack, and Jack's wife, Theodora, somehow unformed-not yet quite shaped. It's a pod, of course, and the shape it is taking is Jack's own. Shortly we have concrete proof that something is terribly wrong: Becky actually moaned when we saw the [finger] prints, and I think we all felt sick.

Because it's one thing to speculate about a body that's never been alive, a blank. But it's something very different, something that touches whatever is primitive deep in your brain, to have that speculation proved. There were no prints; there were five absolutely smooth, solidly black circles.

These four-now aware of the pod conspiracy-agree not to call the police immediately but to see how the pods develop. Miles takes Becky home and then goes home himself, leaving the Belicecs to stand watch over the thing on the pool table. But in the middle of the night Theodora Belicec freaks out and the two of them show up on Miles's doorstep. Miles calls a psychiatrist friend, Mannie Kaufman (a shrink? we are immediately suspicious; we don't need a shrink here, we want to shout at Miles; call out the Army!), to come and sit with the Belicecs while he goes after Becky . . . who earlier has confessed to feeling that her father is no longer her father.

On the bottom shelf of a cupboard in the Driscoll basement, Miles finds a blank which is developing into a pseudo-Becky. Finney does a brilliant job of describing what this coming-to-being would look like. He compares it to fine-stamping medallions; to developing a photograph; and later to those eerie, lifelike South American dolls. But in our current state of high nervousness, what really impresses us is how neatly the thing has been tucked away, hidden behind a closed door in a dusty basement, biding its time.

Becky has been drugged by her "father," and in a scene simply charged with romance, Miles spirits her out of the house and carries her through the sleeping streets of Santa Mira in his arms; it is no trick to imagine the gauzy stuff of her nightgown nearly glowing in the moonlight.

And the fallout of all this? When Mannie Kaufman arrives, the men return to the Belicec house to investigate the basement: There was no body on the table. Under the bright, shadowless light from the overhead lay the brilliant green felt, and on the felt, except at the corners and along the sides, lay a sort of thick gray fluff that might have fallen, or been jarred loose, I supposed, from the open rafters.

For an instant, his mouth hanging open, Jack stared at the table. Then he swung to Mannie, and his voice protesting, asking for belief, he said, "It was there on the table!

Mannie, it was!” Mannie smiled, nodding quickly. "I believe you, Jack . . . But we know that's what all of these shrinks say . . . just before they call for the men in the white coats. We know that fluff isn't just fluff from the overhead rafters; the damned thing has gone to seed. But nobody else knows it, and Jack is quickly reduced to the final plea of the helpless paranoiac: You gotta believe me, doc!

Mannie Kaufman's rationalization for the increasing number of people in Santa Mira who no longer believe their relatives are their relatives is that Santa Mirans are undergoing a case of low-key mass hysteria, the sort of thing that may have been behind the Salem witch trials, the mass suicides in Guyana, even the dancing sickness of the middle ages. But below this rationalistic approach, existentialism lurks unpleasantly. These things happen, he seems to suggest, just because they happen. Sooner or later they will work themselves out.

They do, too. Mrs. Seeley, who believed her husband wasn't her husband, comes in to tell Miles that everything is fine now. Ditto the girls who were scared of their English instructor for awhile. And ditto Cousin Wilma, who calls up Miles to tell him how embarrassed she is at having caused such a fuss; of course Uncle Ira is Uncle Ira. And in every case, one other fact-a name-stands out: Mannie Kaufman was there, helping them all. Something is wrong here, all right, but we know very well what it is, thank you, Mr. Jones. We have noticed the way Kaufman's name keeps cropping up. We're not stupid, right? Damn right we're not! And it's pretty obvious that Mannie Kaufman is now playing for the visiting team.

And one more thing. At Jack Belicec's insistence, Miles finally decides to call a friend in the Pentagon and spill the whole incredible story. About his long distance call to Washington, Miles tells us: It isn't easy explaining a long, complicated story over the telephone .... And we had bad luck with the connection. At first I heard Ben and he heard me, as clearly as though we were next door to each other. But when I began telling him what had been happening here, the connection faded. Ben had to keep asking me to repeat, and I almost had to shout to make him understand me. You can't talk well, you can't even think properly, when you have to repeat every other phrase, and I signaled the operator and asked for a better connection . . . I'd hardly resumed when a sort of buzzing sound started in the receiver in my ear, and then I had to try to talk over that . . . "They," of course, are now in charge of communications coming into and going out of Santa Mira ( "We are controlling transmission," that somehow frightening voice which introduced The Outer Limits each week used to say; "We will control the horizontal . . . we will control the vertical . . . we can roll the image, make it flutter . . . we can change the focus . . ." ) . Such a passage will also strike a responsive chord in any old antiwar protester, SDS member, or activist who ever believed his or her phone was tapped or that the guy with the Nikon on the edge of the demonstration was taking his or her picture for a dossier someplace. They are everywhere; they are watching; they are listening. Surely it is no wonder that Siegel believed that Finney's novel was about a-Red-under-every-bed or that others believed it was about the creeping fascist menace. As we descend deeper and deeper into the whirlpool of this nightmare it might even become possible to believe it was the pod people who were on the grassy knoll in Dallas, or that it was the pod-people who obediently swallowed their poisoned Kool-Aid at Jonestown and then spritzed it down the throats of their squalling infants. It would be such a relief to be able to believe that.

Miles's conversation with his Army friend is the book's clearest delineation of the paranoid mind at work. Even when you know the whole story, you aren't allowed to communicate it to those in authority . . . and it's hard to think with that buzzing in your head!

Linked to this is the strong sense of xenophobia Finney's major characters feel. The pods really are "a threat to our way of life," as Joe McCarthy used to say. "They'll have to declare martial law," Jack tells Miles, "a state of siege, or something-anything! And then do whatever has to be done. Root this thing out, smash it, crush it, kill it.” Later, during their brief flight from Santa Mira, Miles and Jack discover two pods in the trunk of the car. This is how Miles describes what happens next: And there they lay, in the advancing, retreating waves of flickering red light: two enormous pods already burst open in one or two places, and I reached in with both hands, and tumbled them out onto the dirt. They were weightless as children's balloons, harsh and dry on my palms and fingers. At the feel of them on my skin, I lost my mind completely, and then I was trampling them, smashing and crushing them under my plunging feet and legs, not even knowing that I was uttering a sort of hoarse, meaningless cry-"Unhh! Unhh!

Unhh!"-of fright and animal disgust.

No friendly, stoned-out hippies holding up signs reading STOP AND BE FRIENDLY here; here we have Miles and Jack, mostly out of their minds, doing the funky chicken over these weird and insensate invaders from space. There is no discussion (vis-à-vis The Thing) of what we could learn from these things to the benefit of modern science. There is no white flag here, no parley; Finney's aliens are as strange and as ugly as those bloated leeches you sometimes find clinging to your skin after swimming in still ponds. There is no reasoning here, nor any effort to reason; only Miles's blind and primitive reaction to the alien outsider.

The book which most closely resembles Finney's is Robert A. Heinlein's The Puppet Masters; like Finney's novel, it is perhaps nominally sf but is in fact a horror novel. In this one, invaders from Saturn's largest moon, Titan, arrive on Earth, ready, willing, and able to do business. Heinlein's creatures are not pods; they are the leeches in actuality. They are sluglike creatures that ride on the backs of their hosts' necks the way that you or I might ride a horse.

The two books are similar-strikingly so-in many ways. Heinlein's narrator begins by wondering aloud if "they" were truly intelligent. He ends after the menace has been defeated.

The narrator is one of those building and manning rocketships aimed at Titan; now that the tree has been chopped down, they will burn the roots. "Death and destruction!" the narrator exults, thus ending the book.

But what exactly is the threat which the pods in Finney's novel pose? For Finney, the fact that they will mean the end of the human race seems almost secondary (pod people have no interest in what an old acquaintance of mine likes to refer to as "doing the trick"). The real horror, for Jack Finney, seems to be that they threaten all that "nice"and I think this is where we came in. On his way to his office not too long after the pod invasion is well launched, Miles describes the scenery this way: . . . the look of Throckmorton Street depressed me. It seemed littered and shabby in the morning sun, a city trash basket stood heaped and unemptied from the day before, the globe of an overhead streetlight was broken, and a few doors down . . . a shop stood empty. The windows were whitened, and a clumsily painted For Rent sign stood leaning against the glass. It didn't say where to apply, though, and I had a feeling no one cared whether the store was ever rented again. A smashed wine bottle lay in the entranceway of my building, and the brass nameplate set in the gray stone of the building was mottled and unpolished.

From Jack Finney's fiercely individualistic point of view, the worst thing about the Body Snatchers is that they will allow the nice little town of Santa Mira to turn into something resembling a subway station on Forty-second Street in New York. Humans, Finney asserts, have a natural drive to create order out of chaos (which fits well enough with the book's paranoid themes). Humans want to improve the universe. These are old-fashioned ideas, perhaps, but Finney is a traditionalist, as Richard Gid Powers points out in his introduction to the Gregg Press edition of the novel. From where Finney stands, the scariest thing about the pod people is that chaos doesn't bother them a bit and they have absolutely no sense of aesthetics: this is not an invasion of roses from outer space but rather an infestation of ragweed. The pod people are going to mow their lawns for awhile and then give it up. They don't give a shit about the crabgrass. They aren't going to be making any trips down to the Santa Mira True Value Hardware so they can turn that musty old basement annex into a rec room in the best do-it-yourself tradition. A salesman who blows into town complains about the state of the roads. If they aren't patched soon, he says, Santa Mira will be cut off from the world. But do you think the pod people are going to lose any sleep over a little thing like that?

Here's what Richard Gid Powers says in his introduction about Finney's outlook: With the hindsight afforded by Finney's later books, it is easy to see what the critics overlooked [when they] interpreted both the book and the movie . . . simply as products of the anti-Communist hysteria of the McCarthyite fifties, a know-nothing outburst against "alien ways of life" . . . that threatened the American way. Miles Bennell is a precursor of all the other traditionalist heroes of Jack Finney's later books, but in The Body Snatchers, Miles's town of Santa Mira, Marin County, California still is the unspoiled mythical gemeinschaft community that later heroes have had to travel through time to recapture.

When Miles begins to suspect that his neighbors are no longer real human beings and are no longer capable of sincere human feelings, he is encountering the beginning of the insidious modernization and dehumanization that faces later Finney heroes as an accomplished fact.

Miles Bennell's victory over the pods is fully consistent with the adventures of subsequent Finney characters: his resistance to depersonalization is so fierce that the pods finally give up on their plans for planetary colonization and mosey off to another planet where the inhabitants' hold on their self-integrity is not so strong.

Further on, Powers has this to say about the archetypical Finney hero in general and the purposes of this book in particular: Finney's heroes, particularly Miles Bennell, are all inner-directed individualists in an increasingly other-directed world. Their adventures could be used as classroom illustrations of Tocqueville's theory about the plight of a free individual in a mass democracy . . . . The Body Snatchers is a raw and direct mass-market version of the despair over cultural dehumanization that fills T. S. Eliot's "Wasteland" and William Faulkner's The Sound and the Fury. Finney adroitly uses the classic science fiction situation of an invasion from outer space to symbolize the annihilation of the free personality in contemporary society . . . he succeeded in creating the most memorable of all pop cultural images of what jean Sheperd was describing on late-night radio as "creeping meatballism" : fields of pods that hatch into identical, spiritless, emotional vacuous zombies-who look so damned much just like you and me!

Finally, when we examine The Body Snatchers in light of the Tarot hand we have dealt ourselves, we find in Finney's novel almost every damned card. There is the Vampire, for surely those whom the pods have attacked and drained of life have become a modern, cultural version of the undead, as Richard Gid Powers points out; there is the Werewolf, for certainly these people are not really people at all, and have undergone a terrible sea change; the pods from space, a totally alien invasion of creatures who need no spaceships, can certainly also fit under the heading of the Thing Without a Name . . . and you might even say (if you wanted to stretch a point, and why the hell not?) that citizens of Santa Mira are no more than Ghosts of their former selves these days.

Not bad legs for a book which is "just a story.”

6

Ray Bradbury's Something Wicked This Way Comes defies any neat and easy categorization or analysis . . . and so far, at least, it has also defied the moviemakers, in spite of any number of options and scenarios, including Bradbury's own. This novel, originally published in 1962 and promptly given a critical pasting by critics in both the science fiction and fantasy genres,* has gone on through two dozen printings since its original publication. For all of that, it has not been Bradbury's most successful book, or his best-known one; The Martian Chronicles, Fahrenheit 451, and Dandelion Wine have probably all outsold it, and are certainly better known to the general reading public. But I believe that Something Wicked This Way Comes, a darkly poetic tall tale set in the half-real, half-mythical community of Green Town, Illinois, is probably Bradbury's best work-a shadowy descendant from that tradition that has brought us stories about Paul Bunyan and his blue ox, Babe, Pecos Bill, and Davy Crockett. It is not a perfect book; at times Bradbury lapses into the purple overwriting that has characterized too much of his work in the seventies. Some passages are self-imitative and embarrassingly fulsome. But that is a small part of the total work; in most cases Bradbury carries his story off with guts and beauty and panache.

And it might be worth remembering that Theodore Dreiser, the author of Sister Carrie and An American Tragedy, was, like Bradbury, sometimes his own worst enemy . . . mostly because Dreiser never knew when to stop. "When you open your mouth, Stevie," my grandfather once said to me in despair, "all your guts fall out." I had no reply to that then, but I suppose if he were alive today, I would reply: That's 'cause I want to be Theodore Dreiser when I grow up. Well, Dreiser was a great writer, and Bradbury seems to be the fantasy genre's version of Dreiser, although Bradbury's line-by-line writing is better and his touch is lighter. Still, the two of them share a remarkable commonality.

On the minus side, both show a tendency to not so much write about a subject as to bulldoze it into the ground . . . and once so bulldozed, both have a tendency to bludgeon the subject until all signs of movement have ceased. On the plus side, both Dreiser and Bradbury are American naturalists of a dark persuasion, and in a crazy sort of way they seem to bookend Sherwood Anderson, the American champ of naturalism. Both of them wrote of American people living in the heartland ( although Dreiser's heartland people come to the city while Bradbury's stay to home), of innocence coming heartbreakingly to experience ( although Dreiser's people usually break, while Bradbury's people remain, although changed, whole), and both speak in voices which are uniquely, even startlingly American. Both narrate in a clear English which remains informal while mostly eschewing idiom-when Bradbury lapses occasionally into slang it startles us so much that he seems almost vulgar. Their voices are unmistakably American voices.

*Not much new in this. Writers in the fantasy and science fiction genres moan about the critical coverage they get from mainstream critics-sometimes with justification, sometimes without-but the fact is most critics inside the genre are intellectual corks. The genre magazines have a long and ignoble history of roasting novels which are too large for the genres from which they've come; Robert Heinlein's Stranger in a Strange Land took a similar pasting.

The easiest difference to point out, and maybe the most unimportant, is that Dreiser is called a realist while Bradbury is known as a fantasist. Even worse, Bradbury's paperback publisher insists tiresomely on calling him "The World's Greatest Living Science Fiction Writer" (making him sound like one of the freaks in the shows he writes about so often) , when Bradbury has never written anything but the most nominal science fiction. Even in his space stories, he is not interested in negativeion drives or relativity converters. There are rockets, he says in the connected stories which form The Martian Chronicler, R Is for Rocket, and S Is for Space. That is all you need to know and is, therefore, all I am going to tell you.

To this I would add that if you want to know how the rockets are going to work in any hypothetical future, turn to Larry Niven or Robert Heinlein; if you want literature-stories, to use Jack Finney's word-about what the future might hold, you must go to Ray Bradbury or perhaps to Kurt Vonnegut. What powers the rockets is Popular Mechanics stuff. The province of the writer is what powers the people.

All that said, it is impossible to talk of Something Wicked This Way Comes, which is most certainly not science fiction, without putting Bradbury's lifework in some sort of perspective. His best work, from the beginning, has been his fantasy . . . and his best fantasy has been his horror stories. As previously mentioned, the best of the early Bradbury was collected in tile marvelous Arkham House collection Dark Carnival. No easily obtainable edition of this work, the Dubliners of American fantasy fiction, is available. Many of the stories originally published in Dark Carnival can be found in a later collection, The October Country, which is available in paper. Included are such short Bradbury classics of gut-chilling horror as "The Jar," "The Crowd," and the unforgettable "Small Assassin." Other Bradbury stories published in the forties were so horrible that the author now repudiates them (some were adapted as comics stories and published, with a younger Bradbury's permission, in E.C.'s The Crypt of Terror). One of these involves an undertaker who performs hideous but curiously moral atrocities upon his "clients"-for instance, when three old biddies who loved to gossip maliciously are killed in an accident, the undertaker chops off their heads and buries these three heads together, mouth to ear and ear to mouth, so they can enjoy a hideous kaffeeklatsch throughout eternity.

Of how his own life influenced the writing of Something Wicked This Way Comes, Bradbury says: "[Something Wicked This Way Comes] sums up my entire life of loving Lon Chaney and the magicians and grotesques he played in the twenties films. My mom took me to see Hunchback in 1923 when I was three. It marked me forever. Phantom [of the Opera] when I was six. Same thing. East of Zanzibar when I was about eight. Magician turns himself into a skeleton in front of black natives! Incredible! The Unholy Three ditto! Chaney took over my life.

I was a raving film maniac long before I hit my eighth year. I became a full-time magician after seeing Blackstone on stage in Waukegan, my home town in upper Illinois, when I was nine.

When I was twelve, MR. ELECTRICO arid 1115 traveling Electric Chair arrived with the Dill Brothers Sideshows and Carnival. That was his `real' name. I got to know him. Sat by the lakeshore and talked grand philosophies . . . he his small ones, me my grandiose supersized ones about futures and magic. We corresponded several times. He lived in Cairo, Illinois, and was, he said, a defrocked Presbyterian minister. I wish I could remember his Christian name.

But his letters have long since been lost in the years, though small magic tricks he gave me I still have. Anyway, magic and magicians and Chaney and libraries have filled my life. Libraries are the real birthing places of the universe for me. I lived in my home-town library more than I did at home. I loved it at night, prowling the stacks on my fat panther feet. All of that went into Something Wicked, which began as a short story in Weird Tales called "Black Ferris" in May, 1948, and just grew like Topsy . . . Bradbury has continued to publish fantasy throughout his career, and although the Christian Science Monitor called Something Wicked This Way Comes a "nightmarish allegory," Bradbury really settles for allegory only in his science fiction. In his fantasy, his preoccupation has been with theme, character, symbol . . . and that fantastic rush that comes to the writer of fantasy when he puts the pedal to the metal, yanks back on the steering wheel, and drives his jalopy straight up into the black night of unreality.

Bradbury relates it this way: "[`Black Ferris' became] a screenplay in 1958 the night I saw Gene Kelly's Invitation to the Dance and so much wanted to work for and with him [that] I rushed home, finished up an outline of Dark Carnival ( its then title) and ran it over to his house. Kelly flipped, said he would direct it, went off to Europe to find money, never found any, came back discouraged, gave me back my screen treatment, some eighty pages or more, and told me Good Luck. I said to hell with it and sat down and spent two years, off and on, finishing Something Wicked. Along the way, I said all and everything, just about, that I would ever want to say about my younger self and how I felt about that terrifying thing: Life, and that other terror: Death, and the exhilaration of both.

"But, above all, I did a loving thing without knowing it. I wrote a paean to my father. I didn't realize it until one night in 1965, a few years after the novel had been published. Sleepless, I got up and prowled my library, found the novel, reread certain portions, burst into tears. My father was locked into the novel, forever, as the father in the book! I wish he had lived to read himself there and be proud of his bravery in behalf of his loving son.

"Even writing this, I am touched again to remember with what a burst of joy and agony I found that my Dad was there, forever, forever for me anyway, locked on paper, kept in print, and beautiful to behold.

"I don't know what else to say. I loved every minutes of writing it. I took six months off between drafts. I never tire myself. I just let my subconscious throw up when it feels like it.

"I love the book best of all the things I have ever written. I will love it, and the people in it, Dad and Mr. Electrico, and Will and Jim, the two halves of myself sorely tired and tempted, until the end of my days.” Maybe the first thing we notice in Something Wicked This Way Comes is Bradbury's splitting of those two halves of himself. Will Halloway, the "good" boy (well, both of them are good, but Will's friend Jim goes astray for awhile), is born on October 30, a minute before midnight. Jim Nightshade is born two minutes later . . . a minute past midnight on Halloween morning. Will is Apollonian, a creature of reason and plan, a believer (mostly) in the status quo and the norm.

Jim Nightshade, as his name implies, is the Dionysian half, a creature of emotion, something of a nihilist, hellbent for destruction, ready to spit in the devil's face just to see if the spittle will steam and sizzle running down the Dark Lord's cheek. When the lightning rod salesman comes to town at the beginning of Bradbury's fabulous tale ( "running just ahead of the storm") and tells the boys that lightning will strike Jim's house, Will has to persuade Jim to put the lightning rod up. Jim's initial reaction is "Why spoil the fun?” The symbolism of the times of birth is large, crude, and apparent; so is the symbolism of the lightning rod salesman, who arrives as a harbinger of bad times. Bradbury pulls it off nonetheless, mostly out of sheer fearlessness. He deals his archetypes large, like those bridge-sized cards.

In Bradbury's story an ancient carnival, marvelously named Cooger and Dark's Pandemonium Shadow Show, arrives in Green Town, bringing misery and horror under the guise of pleasure and wonder. Will Halloway and Jim Nightshade-and later, Will's father, Charles, as well-wise up to exactly what this particular carnival is all about. The tale eventually narrows down to the struggle for a single soul, that of Jim Nightshade. To call it an allegory would be wrong, but to call it a moral horror tale-much in the manner of those E.C.

horror tales which foreran it-would be exactly right. In effect, what happens to Jim and Will is not so much different from Pinocchio's scary encounter on Pleasure Island, where boys who indulge their baser desires ( smoking cigars and shooting snooker, for instance) are turned into donkeys. Bradbury in writing here of carnal enticements-not just sexual carnality, but carnality in its broadest forms and manifestations-the pleasures of the flesh run as wild as the tattooed illustrations which cover Mr. Dark's body.*

*The one reference to sexual carnality here occurs during the business of the Theater, which Bradbury declined to discuss in his letter to me, although I asked him if he would be so kind as to elaborate a bit. It remains one of the book's most tantalizing episodes. Jim and Will discover the Theater, Bradbury says, on the upper floor of a house "while they were monkey-climbing for the sourest apples." Bradbury tells us that looking into the Theater changed everything, including the taste of the fruit, and while I have a tendency to bolt at the first stench of graduate-school analysis like a horse smelling good water polluted with alkali, the apple-and-Eden metaphor here is too strong to be denied. What exactly is going on in this second- or third-floor room, this "Theater" that changed the taste of the apples, that so fascinates Jim of the dark name and his friend, whose Christian name is so associated with our supposed ability (our supposed Christian ability) to consciously command goodness in any given situation? Bradbury suggests that the Theater is one room in a whorehouse. The people inside are naked; they "let fall clothes to the rug, stood raw and animalcrazy, naked, like shivering horses . . ." If so, it is the book's most telling foreshadowing of the carnal deviation from the norm which so strongly attracts Jim Nightshade as he stands on the threshold of adolescence.

What saves Bradbury's novel from being merely a "nightmarish allegory" or a simplistic fairy story is its grasp of story and style. Bradbury's style, so attractive to me as an adolescent, now seems a bit oversweet. But it still wields a considerable power. Here is one of the passages which seems oversweet to me- And Will? Why, he's the last peach, high on a summer tree. Some boys walk by and you cry, seeing them. They feel good, they look good, they are good. Oh, they're not above peeing off a bridge, or stealing an occasional dime-store pencil-sharpener; it's not that. It's just, you know, seeing them pass, that's how they'll be all their life; they'll get hit, hurt, cut, bruised, and always wonder why, why does it happen? -and one that seems just right: The wails of a lifetime were gathered in [that trainwhistle] from other nights in other slumbering years; the howls of moon-dreamed dogs, the sleep of river-cold winds through January porch screens which stopped the blood, a thousand fire-sirens weeping, or worse! the outgone shreds of breath, the protests of a billion people dead or dying, not wanting to be dead, their groans, their sighing, burst over the earth!

Man, that's a train whistle! I want to tell you!

More clearly than any other book discussed here, Something Wicked This Way Comes reflects the differences between the Apollonian life and the Dionysian. Bradbury's carnival, which creeps inside the town limits and sets up shop in a meadow at three o'clock in the morning ( Fitzgerald's dark night of the soul, if you like), is a symbol of everything that is abnormal, mutated, monstrous . . . Dionysian. I've always wondered if the appeal of the vampire myth for children doesn't lie partly in the simple fact that vampires get to sleep all day and stay up all night ( vampires never have to miss Creature Features at midnight because of school the next day). Similarly, we know that part of this carnival's attraction for Jim and Will (sure, Will feels its pull too, although not as strongly as his friend Jim feels it; even Will's father is not entirely immune from its deadly siren song) is that there will be no set bedtimes, no rules and regulations, no dull and boring small town day after day, no "eat your broccoli, think of the people starving in China," no school. The carnival is chaos, it is the taboo land made magically portable, traveling from place to place and even from time to time with its freight of freaks and its glamorous attractions.

The boys (sure, Jim too) represent just the opposite. They are normal, not mutated, not monstrous. They live their lives by the rules of the sunlit world, Will willingly, Jim impatiently.

Which is exactly why the carnival wants them. The essence of evil, Bradbury suggests, is its need to compromise and corrupt that delicate passage from innocence to experience that all children must make. In the rigid moral world of Bradbury's fiction, the freaks who populate the carnival have taken on the outward shapes of their inward vices. Mr. Cooger, who has lived for thousands of years, pays for his life of dark degeneracy by becoming a Thing even more ancient, ancient almost beyond our ability to comprehend, kept alive by a steady flow of electricity. The Human Skeleton is paying for miserliness of feeling; the fat lady for physical or emotional gluttony; the dust witch for her gossipy meddling in the lives of others. The carnival has done to them what the undertaker in that old Bradbury horror story did to his victims after they had died.

On its Apollonian side, the book asks us to recall and reexamine the facts and myths of our own childhoods, most specifically our small-town American childhoods. Written in a semipoetic style that seems to suit such concerns perfectly, Bradbury examines these childhood concerns and comes to the conclusion that only children are equipped to deal with childhood's myths and terrors and exhalations. In his midfifties story "The Playground," a man who returns magically to childhood is propelled into a world of lunatic horror which is only, after all, the corner playground with its sandboxes and its slippery slide.

In Something Wicked This Way Comes, Bradbury interconnects this small-town American boyhood motif with most of the ideas of the new American gothic which we have already discussed to some extent. Will and Jim are essentially okay, essentially Apollonian, riding easy in their childhoods and used to looking at the world from their shorter height. But when their teacher, Miss Foley, returns .to childhood-the first of the carnival's Green Town victims-she enters a world of monotonous, unending horror which is not much different from that experienced by the protagonist of "The Playground." The boys discover Miss Foley-or what remains of her-under a tree . . . . and there was the little girl, crouched, face buried in her hands, weeping as if the town were gone and the people in it and herself lost in a terrible woods.

And at last Jim came edging up and stood at the edge of the shadow and said, "Who is it?” "I don't know." But Will felt tears start to his eyes, as if some part of him guessed.

"It's not jenny Holdridge, is it?” "No.” "Jane Franklin?” "No." His mouth felt full of novocaine, his tongue merely stirred in his numb lips. ". . . no . . .” The little girl wept feeling them near, but not looking up yet.

“. . . me . . . help me . . . nobody'll help me . . . me . . . me . . . I don't like this . . . somebody must help me . . . someone must help her . . ." she mourned as for one dead, ". . . someone must help her . . . nobody will . . . nobody has . . . terrible . . . terrible . . .” The carnival "attraction" which has accomplished this malign trick is one that both Narcissus and Eleanor Vance could relate to: Miss Foley has been trapped in the carnival's mirror maze, imprisoned by her own reflection. Forty or fifty years have been jerked out from under her and she has been tumbled back into her own childhood . . . just what she thought she wanted. She had not considered the possibility of the nameless little girl weeping under the tree.

Jim and Will avoid this fate-barely-and even manage to rescue Miss Foley on her first foray into the mirror maze. One supposes it is not the maze itself but the carousel that has actually accomplished her doubling back in time; the mirrors in the maze show you a time of life you think you'd like to have again, and the carousel actually accomplishes it. The carousel can add a year to your age each time you go around forward or make you a year younger for every circle you make on it going backward. The carousel is Bradbury's interesting and workable metaphor for all of life's passages, and the fact that he darkens this ride, which is often associated with the sunniest pleasure we know as children, to fit the motif of this particular black carnival, causes other uneasy associations to come to mind. When we see the innocent merry-go-round with its prancing horses in this nether light, it may suggest to us that if time's passages are to be compared to a merry-go-round ride, then we see that each year's revolution is essentially the same as the last; it perhaps causes us to remember how fleeting and ephemeral such a ride is; and most of all it reminds us that the brass ring, which we have all tried so hard and fruitlessly to catch, is kept deliberately, tauntingly, out of reach.

In terms of the new American gothic, we can see that the mirror maze is the catch-trap, the place where too much self-examination and morbid introspection persuades Miss Foley to step over the line into abnormality. In Bradbury's world-the world of Cooger and Dark's Pandemonium Shadow Show-there are no options: first caught in the glass of Narcissus, you then find yourself riding a dangerous carousel charger backwards into an untenable past or forward into an untenable future. Shirley Jackson uses the conventions of the new American gothic to examine character under extreme psychological-or perhaps occult-pressure; Peter Straub uses them to examine the effects of an evil past upon the present; Anne Rivers Siddons uses them to examine social codes and social pressures; Bradbury uses these self-same conventions in order to offer us a moral judgment. In describing Miss Foley's terror and grief in attaining the childhood she so desired, Bradbury goes far toward defusing the potential flood of sticky-sweet romanticism that might have destroyed his tale . . . and I think this defusing reinforces the moral judgments he makes. In spite of imagery that sometimes swamps us instead of uplifting us, he manages to retain his own clear point of view.

This isn't to say Bradbury doesn't make a romantic myth of childhood, because he sure does. Childhood itself is a myth for almost all of us. We think we remember what happened to us when we were kids, but we don't. The reason is simple: we were crazy then. Looking back into this well of insanity as adults who are, if not totally insane, then at least neurotic instead of out-and-out psychotic, we attempt to make sense of things which made no sense, read importance into things which had no importance, and remember motivations which simply didn't exist. This is where the process of myth making begins.*

Rather than trying to row against this strong current (as Golding and Hughes do), Bradbury uses it in Something Wicked This Way Comes; blending the myth of childhood with the myth of the dream-father, whose part is played here by Will's dad, Charles Halloway . . . and, if Bradbury himself is to be believed, who is also played by that Illinois power-linesman who was Ray Bradbury's Dad. Halloway is a librarian who lives his own life of dreams, who is enough boy to understand Will and Jim, but who is also enough adult to provide, in the end, what the boys cannot provide for themselves, that final ingredient in our perception of Apollonian morality, normality, and rectitude: simple accountability.

*The only novels I can think of that avoid making childhood into a myth or a fairy tale and still succeed wonderfully as stories are William Golding's Lord of the Flier and A High Wind in Jamaica by Richard Hughes.

Someone will write me a letter and suggest that I should have added either Ian McEwan's The Cement Garden or Beryl Bainbridge's Harriet Said, but I think that, in their differing ways (but uniquely British outlook), both of these short novels romanticize childhood as thoroughly as Bradbury ever did.

Childhood is the time, Bradbury insists, when you are still able to believe in things you know cannot be true: "It's not true anyway," Will gasped. "Carnivals don't come this late in the year. Silly darn-sounding thing. Who'd go to it?” "Me." Jim stood quiet in the dark.

Me, thought Will, seeing the guillotine flash, the Egyptian mirrors unfold accordions of light, and the sulphur-skinned devil-man sipping lava, like gunpowder tea.

They simply believe; their hearts are still capable of overruling their heads. They are still sure that they will be able to sell enough boxes of greeting cards or tins of Cloverine Salve to get a bike or a stereo, that the toy will really do all the things you saw it do on TV and that "you can put it together in just a matter of minutes with a few simple tools," or that the monster picture going on inside the theater will be as scary and wonderful as the posters and stills outside. That's okay; in Bradbury's world the myth is ultimately stronger than the reality, and the heart stronger than the head. Will and Jim stand revealed, not as the sordid, dirty, frightened boys of Lord of the Flies, but as creatures built almost entirely of myth, a dream of childhood which becomes more believable than reality in Bradbury's hand.

Through noon after noon, they had screamed up half the rides, knocked over dirty milk bottles, smashed kewpie-doll-winning plates, smelling, listening, looking their way through the autumn crowd trampling the leafy sawdust . . . Where did they come by the wherewithal for their day at the fair? Most kids in a similar situation have to count their finances and then go through an agonizing process of picking and choosing; Jim and Will apparently do everything. But once again, it's okay. They are our representatives in the forgotten land of childhood, and their apparently endless supply of cash (plus their dead-eye aim at the china plates and pyramids of milk bottles) are accepted with delight and little or no rational hesitation. We believe as we once believed that Pecos Bill dug the Grand Canyon one day when he came home tired, thus dragging his pick and shovel behind him instead of carrying them over his shoulder. They are in terror, but it is the unique ability of these myth-children to enjoy their terror. "They both stopped to enjoy the swift pound of each other's heart," Bradbury relates.

Cooger and Dark become Bradbury's myth of evil, threatening these children not as gangsters or kidnappers or any realistic bad guys; Cooger is more like Old Pew returned from Treasure Island, his blindness exchanged for a hideous fall of years that has been dropped upon him when the carousel goes wild. When he hisses at Will and Jim, "A . . . sssshort . . . sad life . . . for you both!" we feel the sort of comfortable chill we felt when the Black Spot was first passed at the Admiral Benbow.

Their hiding from the emissaries of the carnival, who come into town looking for them under the pretense of a free parade, becomes Bradbury's best summation of this childhood remembered in myth; the childhood that might really have existed in short bursts between long stretches of boredom and such cheesy chores as carrying wood, doing dishes, putting out the trash, or sitting baby brother or sister ( and it's probably significant to this idea of the dream-child that both Jim and Will are only children).

They . . . hid in old garages, they . . . hid in old barns . . . in the highest trees they could climb and got bored and boredom was worse than fear so they came down and reported in to the Police Chief and had a fine chat which gave them twenty safe minutes right in the station and Will got the idea of touring churches and they climbed all the steeples in town and scared pigeons off the belfries . . . . But there again they began to get starchy with boredom and fatigued with sameness, and were almost on the point of giving themselves up to the carnival in order to have something to do, when quite fortunately the sun went down.

The only effective foil for Bradbury's dream-children is Charles Halloway, the dream-father.

In the character of Charles Halloway we find attractions which only fantasy, with its strong myth-making abilities, can give us. Three points about him are worth mentioning, I think.

First, Charles Halloway understands the myth of childhood the two boys are living; for all of us who grew up and parted with some bitterness from our parents because we felt they didn't understand our youth, Bradbury gives us a portrait of the sort of parent we felt we deserved.

His reactions are those which few real parents can ever afford to have. His parenting instincts are apparently supernaturally alert. Early on, he sees the boys running home from watching the carnival set up, and calls their names softly under his breath . . . but does no more. Nor does he mention it to Will later, although the two boys have been out at three o'clock in the morning. He's not worried that they've been out scoring dope or mugging old ladies or shtupping their girl friends. He knows they have been out on boys' business, walking the night as boys sometimes will . . . and he lets it go.

Second, Charles Halloway comes by his understanding legitimately; he is still living the myth himself. Your father cannot be your pal very successfully, the psychology texts tell us, but there are few fathers, I think, who have not longed to be buddies with their sons, and few sons who have not wished for a buddy in their fathers. When Charles Halloway discovers that Jim and Will have nailed rungs under the climbing ivy on their respective houses so they can escape and reenter their bedrooms after bedtime, he does not demand that the rungs be torn down; his response is admiring laughter and an admonition that the boys not use the rungs unless they really have to. When Will tells his father in agony that no one will believe them if they try to explain what really happened in Miss Foley's house, where the evil nephew Robert (who is really Mr. Cooger, looking much younger since he has been reissued) framed them for a robbery, Halloway says simply, "I'll believe." He will believe because he is really just one of the boys and the sense of wonder has not died within him. Much later, while rummaging through his pockets, Charles Halloway almost seems like the world's oldest Tom Sawyer: And Will's father stood up, stuffed his pipe with tobacco, rummaged his pockets for matches, brought out a battered harmonica, a penknife, a cigarette lighter that wouldn't work, and a memo pad he had always meant to write great thoughts down on but had never got around to . . . . Almost everything, in fact, except a dead rat and a string to swing it on.

Third, Charles Halloway is the dream-father because he is, in the end, accountable. He can switch hats, in the blink of an eye, from that of the child to that of the adult. He proves his accountability and responsibility by a simple symbolic act: when Mr. Dark asks, Halloway gives him his name.

"A fine day to you, sir!” No, Dad ! thought Will.

The Illustrated Man came back.

"Your name, sir?" he asked directly.

Don't tell him! thought Will.

Will's father debated a moment, took the cigar from his mouth, tapped ash and said quietly: "Halloway. Work in the library. Drop by sometime.” "You can be sure, Mr. Halloway. I will.” . . . [Halloway] was also gazing with surprise at himself, accepting the surprise, the new purpose, which was half despair, half serenity, now that the incredible deed was done. Let no one ask why he had given his true name; even he could not assay and give its real weight . . . . But isn't it most likely that he has given his true name because the boys cannot? He must front for them-which he does admirably. And when Jim's dark wishes finally lead him into what seems utter ruin, it is Halloway who emerges, first destroying the fearsome Dust Witch, then Mr. Dark himself, and finally leading the fight for Jim's life and soul.

Something Wicked This Way Comes is probably not Bradbury's best work overall-I believe he has always found the novel a difficult form to work in-but its mythic interests are so well suited to Bradbury's dreamy, semipoetic prose that it succeeds wonderfully and becomes one of those books about childhood (like Hughes's A High Wind in Jamaica, Stevenson's Treasure Island, Cormier's The Chocolate War, and Thomas Williams's Tsuga's Children, to name just a few) that adults should take down once in awhile . . . not just to give to their own children, but in order to touch base again themselves with childhood's brighter perspectives and darker dreams. Bradbury has introduced his novel with a quotation from Yeats: "Man is in love, and loves what vanishes." He adds others, but we will perhaps agree that the line from Yeats is text enough . . . but let Bradbury himself have the final word, concerning one of Green Town's fascinations for the two dream-children of whom he has written "As for my gravestone? I would like to borrow that great barber-pole from out front of the town shoppe, and have it run at midnight if you happened to drop by my mound to say hello. And there the old barberpole would be, lit, its bright ribbons twining up out of mystery, turning, and twining away up into further mysteries, forever. And if you come to visit, leave an apple for the ghosts.” An apple . . . or maybe a dead rat and a string to swing it on.

7

Richard Matheson's The Shrinking Man (1956) is another case of a fantasy novel packaged as science fiction in a rationalistic decade when even dreams had to have some sort of basis in reality-and this mislabeling of the book has continued right up to the present, for no good reason other than this is how publishers do things. "One of the most incredible Science Fiction classics of all time!" booms the cover of the recent Berkley reissue, ignoring the fact that a story in which a man shrinks at the steady rate of one-seventh of an inch a day has really gone beyond even the furthest realms of science fiction.

Matheson, like Bradbury, has no real interest in hard science fiction. He brings forth an obligatory amount of mumbo-jumbo (my favorite is when a doctor exclaims over Scott Carey's "incredible catabolism") and then drops it. We know that the process which eventually results in Scott Carey's being chased through his own basement by a black widow spider begins when he is doused by a curtain of sparkling radioactive spray; the radioactivity interacts with some bug spray he had ingested into his system a few days earlier. It is this double play that has caused the shrinking process to begin. It is the most minimal nod at rationality, a mid-twentieth-century version of pentagrams, mystic passes, and evil spells. Luckily for us, Matheson, like Bradbury, is more interested in Scott Carey's heart and mind than in his incredible catabolism.

It's worth noting that in The Shrinking Man we're back to the old radioactive blues again, and to the idea that horror fiction helps us to externalize in symbolic form whatever is really troubling us. It is impossible to see The Shrinking Man separated from its background of A-bomb tests, ICBMs, the "missile gap," and strontium-go in the milk. If we look at it this way, Matheson's novel (his second published book, according to John Brosnan and John Clute, who collaborated on Matheson's entry in The Science Fiction Encyclopedia, citing Matheson's I Am Legend as the first; I believe they may have overlooked an earlier Richard Matheson novel, a war story titled The Beardless Warriors) is no more science fiction than such Big Bug movies as The Deadly Mantis or Beginning of the End. But Matheson is doing more in The Shrinking Man than having radioactive nightmares; the title of Matheson's novel alone suggests bad dreams of a more Freudian nature. Concerning The Body Snatchers, we'll remember Richard Gid Powers saying that Miles Bennell's victory over the pods is a direct result of Miles's resistance against depersonalization, his fierce individualism, and his defense of more traditional American values. These same things can be said about the Matheson novel, * with one important variation. It seems to me that while Powers is right in suggesting that The Body Snatchers is in large part about the depersonalization, even the annihilation of the free personality in our society, The Shrinking Man is a story about the free personality's loss of power and growing impotency in a world increasingly controlled by machines, red tape, and a balance of terror where future wars are planned with one eye always cocked toward an "acceptable kill ratio." In Scott Carey we see one of the most inspired and original symbols of this modern devaluation of human currency ever created. Carey muses at one point that he is not shrinking at all; that instead, the world is growing larger. But seen either way-devaluation of the individual or inflation of the environment-the result is the same: as Scott shrinks, he retains his essential individuality but gradually loses more and more control over his world anyway. Also like Finney, Matheson sees his work as "just a story," and one he is not even particularly in touch with anymore. His comments: "I started working on the book in 1955. It was the only book I ever wrote back east-if you exclude a novel I wrote when I was sixteen and living in Brooklyn. Things had been going badly out here [in California] and I though it might be a good idea to be back east and close to editors for the sake of my career; I had given up on the idea of getting into movies. Actually, there was nothing rational in the move. I was just fed up out here on the coast and talked myself into going back east. My family was there. My brother had a business there and I knew I could get some work for us to live on if I couldn't sell any writing. ** So we went. We were renting a house at Sound Beach on Long Island when I wrote the book. I had gotten the idea several years earlier while attending a movie in a Redondo Beach theater. It was a silly comedy with Ray Milland and Jane Wyman and Aldo Ray and, in this particular scene, Ray Milland, leaving Jane's apartment in a huff, accidentally put on Aldo Ray's hat, which sank down around his ears. Something in me asked, `What would happen if a man put on a hat which he knew was his and the same thing happened?' Thus the notion came.

"The entire novel was written in the cellar of the rented house on Long Island. I did a shrewd thing in that. I didn't alter the cellar at all.

*Nor is this the only time that these two very different writers have taken up a similar theme. Both have written time-travel stories of men who are driven to escape a terrible present for a friendlier past: Finney's Time and Again (1970), in which the hero returns to turn-of-the-century times on America's east coast, and Matheson's Bid Time Return (1975), in which the hero returns to turn-of-the century times on America's west coast. In both cases, their desire to escape what Powers calls "cultural depersonalization" is a factor, but more different treatments of the idea-and different outcomes-cannot be imagined.

**In The Shrinking Man, Scott Carey's life becomes an ever-louder, ever more discordant medley of anxieties; one of the greatest is the shrinking money supply and his inability to support his family as he always has. I won't say that Matheson has done anything so simple as transferring his own feelings at the time to his character, but I will suggest that perhaps Matheson's own frustrations at the time enabled him to write Carey's character that much more convincingly.

There was a rocking chair down there and, every morning, I would go down into the cellar with my pad and pencil and I -would imagine what my hero was up to that day. * I didn't have to keep the environment in my mind or keep notes. I had it ail there, frozen. It was intriguing, when I watched them shoot the film, to see the cellar set because it reminded me a good deal of the cellar in Sound Beach and I had a momentary, enjoyable sense of déjà vu.

"It took me about two and a half months to write the novel. I originally used the structure the movie did, starting with the beginning of the shrinking process. This didn't work as it took too long to get to 'the good stuff.' So I recast the storyline to get the reader into the cellar immediately. Recently, when I thought they were going to do a remake of the film and I thought they wanted me to do it, I decided I would revert to the original structure because, in [the film], as in my original manuscript, 'the good stuff' took awhile to get to. But it turned out they were going to make it into a comedy with Lily Tomlin and I wasn't going to write it anyway. John Landis was going to direct it at the time and he wanted all the science-fantasy people out here to play minor parts in the film. He wanted me to play a pharmacist who . . . won't give a prescription to Lily Tomlin who is so small at the time that she is sitting on the shoulder of an intelligent gorilla (shows you how they changed the original idea). I demurred. As a matter of fact, the opening of the script is almost like my original one to the point of actual dialogue.

Later, it deviates wildly . . . . "I don't think the book means anything to me at this time. None of my work does from this distant past. I think I prefer I Am Legend if I had to choose but they are both too far from me to have any significance in particular . . . . Accordingly, I wouldn't change anything about The Shrinking Man. It is a part of my history. I have no reason to change it, only to look at it without much interest and be pleased at whatever stir it made. I just read the first story I ever sold the other day-'Born of Man and Woman'-[and] I cannot relate to the story at all. I remember writing certain phrases but it was someone else who wrote them. I'm sure you feel that way about the early stuff you wrote. **

*Matheson's hero, Scott Carey, also goes down into the cellar every day with his pad and pencil; he too is writing a book (these days, isn't everybody?). Scott's book is about his experiences as the world's only shrinking man, and it provides for his family quite adequately . . . as Matheson's own book and the subsequent film made from it did for Matheson's own family, one supposes.

**As a matter of fact, I do. My first novel, Carrie, was written under difficult personal circumstances, and the book dealt with characters so unpleasant and so alien to my own outlook as to seem almost like Martians. When I pick up the book now-which is seldom-it does not seem as if someone else had written it, but I do get a peculiar sort of feeling from it . . . as if I had written it while suffering from a bad case of mental and emotional flu.

"The Shrinking Man only recently had a hardcover edition. Now it is being printed by the Science Fiction Book Club too. Up to then it was strictly softcover . . . . Actually, I Am Legend is much more science fiction than The Shrinking Man. It has a lot of research in it. The science in The Shrinking Man is strictly gobbledegook. Well, I did .come asking around and reading but I hardly had a great rationale for Scott Carey's shrinking. And I wince daily . . . that I made him shrink 1/7" a day instead of geometrically and that I had him worry about falling from heights when it wouldn't have hurt him. Well, to hell with it. I wouldn't have written `Born of Man and Woman' a few years later either because it is so illogical. What difference does it make really?

"As I said, I enjoyed writing the book . . . because I was like Scott Carey's Boswell, watching him each day as he made his way around the cellar. I had a piece of cake with my coffee the first few days of writing and I laid it on the shelf and soon it became a part of the story. I think that some of the incidents during his shrinking period are pretty good-the man who picks him up when he hitchhikes, the midget, the boys chasing him, his deteriorating marriage relationship.” A summary of The Shrinking Man is easy to render if we view it in the linear fashion Matheson suggests. After going through the sparkling cloud of radioactivity, Carey begins to lose a seventh of an inch a day, or roughly one foot per season. As Matheson suggests, this smacks of expediency, but as he also suggests, what does it matter as long as we realize that this is not hard science fiction and that it bears no resemblance to novels and stories by writers such as Arthur C. Clarke, Isaac Asimov, or Larry Niven? It is not exactly sensible that the children in the C. S. Lewis tale should be able to reach another world by going through a bedroom closet, either, but that is exactly what happens in the Narnia stories. It is not the technicalities of shrinking that we are interested in, and the inch-per-week pattern at least enables us to keep our own mental yardstick on Scott Carey.

We are given Scott's adventures in flashbacks as his shrinks; the main action takes place in what Scott assumes is his last week of life, as he shrinks from one inch down to nothing. He has gotten trapped in the cellar while trying to escape his own housecat and a garden sparrow.

There's something particularly chilling in Scott's desperate duel with Puss; does anyone have the slightest doubt about what would happen if we were suddenly changed to a height of seven inches tall by malign magic and yon kitty curled up by the fire woke up and happened to see us skittering across the floor? Cats, those amoral gunslingers of the animal world, are maybe the scariest mammals going. I wouldn't want to be up against one in a situation like that.

Perhaps above all else, Matheson excels at the depiction of one man alone, locked in a desperate struggle against a force or forces bigger than himself. Here is the conclusion of Scott's battle with the bird that knocks him into his cellar prison: He stood up, flinging more snow at the bird, seeing the snow splatter off its dark, flaring beak. The bird flapped back. Scott turned and struggled a few more strides, then the bird was on him again, wet wings pounding at his head. He slapped wildly at it and felt his hands strike the bony sides of its beak. It flew off again . . . . Until, finally, cold and dripping, he stood with his back to the cellar window, hurling snow at the bird in the desperate hope that it would give up and he wouldn't have to jump into the imprisoning cellar.

But the bird kept coming, diving at him, hovering before him, the sound of its wings like wet sheets flapping in a heavy wind. Suddenly the jabbing beak was hammering at his skull, slashing skin, knocking him back against the house . . . . He picked up snow and threw it, missing. The wings were still beating at his face; the beak gashed his face again.

With a stricken cry, Scott whirled and leaped for the open square. He crawled across it dizzily. The leaping bird knocked him through.

When the bird knocks Scott into the cellar, the man is seven inches tall. Matheson has made it clear that the novel is, to a large extent, a simple comparison of the macrocosm and the microcosm, and his hero's seven weeks in this lower world are a tiny capsule of experience which exactly mimes what he has already been through in a larger world. When he falls into the cellar, he is its king; he is able to exert his own human power over the environment with no real trouble. But as he continues to shrink, his power begins to wane once again . . . and the Nemesis appears.

The spider rushed at him across the shadowed sands, scrabbling wildly on its stalklike legs. Its body was a giant, glossy egg that trembled blackly as it charged across the windless mounds, its wake a score of sand-trickling scratches . . . the spider was gaining on him, its pulsing egg of a body perched on running legs-an egg whose yolk swam with killing poisons. He raced on, breathless, terror in his veins.

In Matheson's view, macrocosm and microcosm are terms which are ultimately interchangeable, and all of Scott's problems throughout the shrinking process become symbolized in the black widow spider which also shares Scott's cellar world. When Scott discovers the one thing in his life which has not shrunk, his ability to think and plan, he also discovers a source of power which is immutable no matter which -cosm it happens to exist in.

His escape from a cellar, which Matheson succeeds in making as strange and frightening as any alien world, follows . . . and his final heartening discovery "that to nature there was no zero," and that there is a place where the macrocosm and the microcosm eventually meet.

The Shrinking Man can be read simply enough as a great adventure story-it is certainly one of that select handful that I have given to people, envying them the experience of the first reading ( others would include Bloch's The Scarf, Tolkien's The Hobbit, Berton Rouché's Feral). But there's more going on in Matheson's novel than just adventure, a kind of surreal Outward Bound program for little people. On a more thoughtful level, it is a short novel which deals in a thoughtprovoking way with concepts of power-power lost and power found.

Let me pull back from the Matheson book briefly-like Douglas MacArthur, I shall return- and make the following wild statement: all fantasy fiction is essentially about the concept of power; great fantasy fiction is about people who find it at great cost or lose it tragically; mediocre fantasy fiction is about people who have it and never lose it but simply wield it.

Mediocre fantasy fiction generally appeals to people who feel a decided shortage of power in their own lives and obtain a vicarious shot of it by reading stories of strong-thewed barbarians whose extraordinary prowess at fighting is only excelled by their extraordinary prowess at fucking; in these stories we are apt to encounter a seven-foot-tall hero fighting his way up the alabaster stairs of some ruined temple, a flashing sword in one hand and a scantily clad beauty lolling over his free arm.

This sort of fiction, commonly called "sword and sorcery" by its fans, is not fantasy at its lowest, but it still has a pretty tacky feel; mostly it's the Hardy Boys dressed up in animal skins and rated R ( and with cover art by Jeff Jones, as likely as not). Sword and sorcery novels and stories are tales of power for the powerless. The fellow who is afraid of being rousted by those young punks who hang around his bus stop can go home at night and imagine himself wielding a sword, his potbelly miraculously gone, his slack muscles magically transmuted into those "iron thews" which have been sung and storied in the pulps for the last fifty years.

The only writer who really got away with this sort of stuff was Robert E. Howard, a peculiar genius who lived and died in rural Texas ( Howard committed suicide as his mother lay comatose and terminally ill, apparently unable to face life without her). Howard overcame the limitations of his puerile material by the force and fury of his writing and by his imagination, which was powerful beyond his hero Conan's wildest dreams of power. In his best work, Howard's writing seems so highly charged with energy that it nearly gives off sparks. Stories such as "The People of the Black Circle" glow with the fierce and eldritch light of his frenzied intensity. At his best, Howard was the Thomas Wolfe of fantasy, and most of his Conan tales seem to almost fall over themselves in their need to get out. Yet his other work was either unremarkable or just abysmal . . . . The word will hurt and anger his legion of fans, but I don't believe any other word fits. Robert Bloch, one of Howard's contemporaries, suggested in his first letter to Weird Tales that even Conan wasn't that much shakes. Bloch's idea was that Conan should be banished to the outer darkness where he could use his sword to cut out paper dolls. Needless to say, this suggestion did not go over well with the marching hordes of Conan fans; they probably would have lynched poor Bob Bloch on the spot, had they caught up with him back there in Milwaukee.

Even below the sword and sorcery stories are the superheroes who populate the comic magazines of the only two remaining giants in the field-although "giants" is almost too strong a word; according to a survey published in a 1978 issue of Warren's Creepy magazine, comic readership has gone into what may be an irrecoverable skid. These characters ( traditionally called "long-underwear heroes" by the bullpen artists who draw them) are invincible. Blood never flows from their magical bodies; they are somehow able to bring such colorful villains as Lex Luthor and the Sandman to justice without ever having to remove their masks and testify against them in open court; they are sometimes down but never out.*

*One reason for the success of Marvel's Spiderman when he burst on the comics scene in the late fifties may have been his vulnerability; he was and is an engaging exception to the standard comic-book formula. There is something winning in his vulnerability as Peter Parker and in his frequent klutziness as Spiderman. After being bitten by that radioactive spider, Peter originally felt no holy desire to fight crime; he decided instead to make a bundle in showbiz. Before long, however, he discovers a truth which is bitter to him and amusing to the reader: no matter how great you looked on the Sullivan show, Marine Midland Bank still won't cash a check made out to The Amazing Spiderman. Such touches of realism laced with rue can be traced to Stan Lee, Spiderman's creator and the man probably most responsible for keeping the comic book from going the way of the pulps and the dime novels in the sixties and seventies.

At the other end of the spectrum are the characters of fantasy who are either powerless and discover power within themselves ( as Thomas Covenant discovers it in Stephen Donaldson's remarkable Thomas Covenant the Unbeliever trilogy, or as Frodo discovers it in Tolkien's epic tale of the Rings), or characters who lose power and then find it again, as Scott Carey does in The Shrinking Man.

Horror fiction, as we've said before, is one small circular area in the larger circle of fantasy, and what is fantasy fiction but tales of magic? And what are tales of magic but stories of power? One word nearly defines the other. Power is magic; power is potency. The opposite of potency is impotence, and impotence is the loss of the magic. There is no impotence in the stories of the sword and sorcery genre, nor in those stories of Batman and Superman and Captain Marvel which we read as children and then-hopefully-gave up as we moved on to more challenging literature and wider views of what the life experience really is. The great theme of fantasy fiction is not holding the magic and wielding it ( if so, Sauron, not Frodo, would have been the hero of Tolkien's Rings cycle); it is-or so it seems to me-finding the magic and discovering how it works.

And getting back to the Matheson novel, shrinking itself is an oddly arresting concept, isn't it? Tons of symbolism come immediately to mind, most of it revolving around the potency/impotency thing . . . sexual and otherwise. In Matheson's book, shrinking is most important because Scott Carey begins by perceiving size as power, size as potency . . . size as magic.

When he begins to shrink, he begins to lose all three-or so he believes until his perceptions change. His reaction to his loss of power, potency, and magic is most commonly a blind, bellowing rage: "What do you think I'm going to do?" he burst out. "Go on letting them play with me? Oh, you haven't been there, you haven't seen. They're like kids with a new toy. A shrinking man. Godawmighty, a shrinking man! It makes their damn eyes light up . . . Like Thomas Covenant's constant cries of "By hell!" in the Donaldson trilogy, Scott's rage does not hide his impotency but highlights it, and it is Scott's fury which in a large part makes him such an interesting, believable character. He is not Conan or Superman ( Scott bleeds plenty before escaping his cellar prison, and as we watch him go ever more frantically about the task of trying to escape, we suspect at times that he is more than half-mad) or Doc Savage. Scott doesn't always know what to do. He fumbles the ball frequently, and when he does, he goes on to do what most of us would probably do under the circumstances: he has the adult equivalent of a tantrum.

In fact, if we regard Scott's shrinking as a symbol for any incurable disease (and the progress of any incurable disease entails a kind of power loss which is analogous to shrinking), we see a pattern which psychologists would outline pretty much as Matheson wrote it . . . only the outline came years later. Scott follows this course, from disbelief to rage to depression to final acceptance, almost exactly. As with cancer patients, the final trick seems to be to accept the inevitable, perhaps to find fresh lines of power leading back into the magic. In Scott's case, in the case of many terminal patients, the final outward sign of this is an admission of the inevitable, followed by a kind of euphoria.

We can understand Matheson's decision to use flashbacks in order to get to "the good stuff” early on, but one wonders what might have happened if he had given us the story in a straight line. We see Scott's loss of power in several widely spaced episodes: he is chased by teenagers at one point-they think, and why not, that he is just a little kid-and at another he hitches a ride with a man who turns out to be a homosexual. He begins to feel an increasing disrespect from his daughter Beth, partly because of the "might makes right" idea that works unobtrusively but powerfully in even the most enlightened parent-child relationships ( or, we could say, might makes power . . . or might makes magic), but perhaps mostly because his steady shrinking causes Beth to have to constantly restructure her feelings about her father, who ends up living in a dollhouse before his fall into the cellar. We can even blackly visualize Beth, who doesn't really understand what's happening, inviting her friends in on a rainy day to play with her daddy.

But Scott's most painful problems are with Lou, his wife. They are both personal and sexual, and I think that most men, even today, tend to identify the magic most strongly with sexual potency. A woman may not want to but she can; a man may want to and find he cannot. Bad news. And when Scott is 4'1" tall, he comes home from the medical center where he has been undergoing tests and walks straight into a situation where the loss of sexual magic becomes painfully evident: Louise looked up, smiling. "You look so nice and clean," she said.

It was not the words or the look on her face; but suddenly he was terribly conscious of his size. Lips twitching into the semblance of a smile, he walked over to the couch and sat down beside her, instantly sorry that he had.

She sniffed. "Mmmmm, you smell nice," she said . . . "You look nice," he said. "Beautiful.” "Beautiful!" She scoffed. "Not me.” He leaned over abruptly and kissed her warm throat. She raised her left hand and stroked his cheek slowly.

"So nice and smooth," she murmured.

He swallowed . . . was she actually talking to him as if he were a boy?

And a few minutes later: He let breath trickle slowly from his nostrils.

"I guess it . . . would be rather grotesque anyway . . . . It'd be like . . .” "Honey, please." She wouldn't let him finish. "You're making it worse than it is.” "Look at me," he said. "How much worse can it get?” Later on, in another flashback, we see Scott as voyeur, spying on the babysitter Louise has hired to care for Beth. In a series of comic-horrible scenes, Scott turns the pimply, overweight babysitter into a kind of masterbatory dream goddess. In his doubling back to powerless early adolescence, Matheson is able to show us just how much of the sexual magic Scott has lost.

But at a carnival some weeks later-Scott is a foot and a half tall at this point-he meets Clarice, a sideshow midget. And in his encounter with Clarice, we have our clearest indication of Matheson's belief that the lost magic can be found again; that the magic exists on many levels and thus becomes the unifying force that makes macrocosm and microcosm one and the same. When he first meets Clarice, Scott is a bit taller than she, and in her trailer he finds a world which is once more in perspective. It is an environment where he can reassert his own power: Breath stopped. It was his world, his very own world-chairs and a couch he could sit on without being engulfed; tables he could stand beside and reach across instead of walk under; lamps he could switch on and off, not stand futilely beneath as if they were trees.

And-almost needless to relate-he also rediscovers the sexual magic with Clarice in an episode which is both pathetic and touching. We understand he will lose this magic as well, sinking away from Clarice's level until she is also a giant to him, and while these episodes are somewhat softened by the flashback form, the point is nevertheless made: what can be found once can be found again, and the incident of Clarice most clearly justifies the novel's odd but strangely powerful ending: ` . . . he thought: If nature existed on endless levels, so also might intelligence . . . Scott Carey ran into his new world, searching.” Not, we devoutly hope, to be eaten by the first garden slug or amoeba to cross his path.

In the movie version, which Matheson also wrote, Scott's final line is a triumphant "I still exist!" accompanied by shots of nebulae and exploding galaxies. I asked him if this had religious connotations, or perhaps reflected an early interest in life after death (a subject which has become more and more important in Matheson's later work; see Hell House and What Dreams May Come). Matheson comments: "Scott Carey's 'I still exist,' I think, only implied a continuum between macroscopic and microscopic, not between life and life after death.

Interestingly, I was on the verge of doing a rewrite on The Fantastic Voyage, which Columbia is supposed to be making. I couldn't get involved in it because it was so technical and I would rather be involved with character now, but it was like a small continuation of the end of The Shrinking Man-into the microscopic world with rod and gun.” Overall, we can say that The Shrinking Man is a classic survival story; there is really only one character, and the questions here are elemental: food, shelter, survival, destruction of the Nemesis (the Dionysian force in Scott's mostly Apollonian cellar world). It is by no means a tremendously sexy book, but sex is at least dealt with on a level more thoughtful than the Shell Scott wham-bam-thank-you-ma'am level that was the common one for paperback originals in the fifties. Matheson was an important figure in pioneering the right of science fiction and fantasy writers to deal with sexual problems in a realistic and sensitive way; others involved in the same struggle ( and it was a struggle) would have included Philip José Farmer, Harlan Ellison, and, perhaps most importantly of all, Theodore Sturgeon. It is hard to believe now what a furor was caused by the concluding pages of Sturgeon's Some of Your Blood, when it is revealed exactly how the vampire has been obtaining his supply ( "The moon is full," he writes both wistfully and chillingly to his girl friend in the book's final paragraph, "and I wish I had some of your blood."), but the furor happened. We may wish that Matheson had dealt with the sexual angle a little less solemnly, but in light of the times, I think we can applaud the fact that he dealt with the sexual angle at all.

And as a fable of losing power and finding it, The Shrinking Man ranks as one of the finest fantasies of the period we've been discussing. And I don't want to leave you with the impression that I'm only talking here about sexual power and sexual potency. There are tiresome critics-the half-baked Freudians, mostly-who want to relate all of fantasy and horror fiction back to sex; one explanation for the conclusion of The Shrinking Man which I heard at a party in the fall of 1978-I'll not mention the name of the woman whose theory this was, but if you read science fiction, you'd know the name-maybe bears repeating, since we're on this. In symbolic terms, this woman said, spiders represent the vagina. Scott finally kills his Nemesis, the black widow ( the most vaginal of all spiders) by impaling it on a pin ( the phallic symbol, get it, get it?). Thus, this critic went on, after failing at sex with his wife, succeeding at first with the carnival midget Clarice and then losing her, Scott symbolically kills his own sex drive by impaling the spider. This is his last sexual act before escaping the cellar and achieving a wider freedom.

All of this was well-meaning bullshit, but bullshit is still bullshit and will never be mistaken for McDonald's Secret Sauce. I bring it up only to point out that it is the sort of bullshit that a lot of fantasy and horror writers have had to labor under . . . most of it spread by people who believe either secretly or openly that the horror writer must be suffering from madness to a greater or a lesser degree. The further view of such folks is that the writer's books are Rorschach inkblots that will eventually reveal the author's anal, oral, or genital fixation. In writing about the largely scoffing reaction that Leslie Fiedler's Love and Death in the American Novel received when it was published in 1960, Wilfrid Sheed adds, "Freudian interpretations [are] always greeted by guffaws." Not much bad news at that, when you remember that even the most staid novelists are regarded as a bit peculiar by their neighbors . . . but the horror novelist is always going to have to face what I think of as the couch questions, I guess. And most of us are perfectly normal. Heh-heh-heh.

Freudian huggermugger set aside, The Shrinking Man can be seen as just a pretty good story which happens to deal with the interior politics of power . . . or, if you like (and I do), the interior politics of magic. And Scott's killing of the spider is meant to show us that the magic is not dependent on size but upon mind and heart. If it stands considerably taller than other books in the genre ( small pun much intended), and far above other books where tiny people battle beetles and praying mantises and such ( Lindsay Gutteridge's Cold War in a Country Garden comes to mind), it is because Matheson couches his story in such intimate and riveting terms-and because he is ultimately so persuasive. *

*This examination of lives in microcosm continues to hold a fascination for writers and readers; early this year, Macmillan published Small World by Tabitha King, a malign comedy of manners revolving around a fabulously expensive presidential dollhouse, a nymphomaniacal presidential daughter, and an overweight mad scientist who is as pitiable as he is frightening. Published in 1981, it lies outside the temporal borders of this book, which is probably just as well; the lady is my wife, and my view would be prejudiced. So I'll only add that my prejudiced view is that Small World is a wonderful addition to this HO-scale subgenre.

8

It wouldn't be right to wind up even so brief a discussion of the modern horror novel as this one without mentioning two young British writers, Ramsey Campbell and James Herbert. They are a part of a whole new generation of British fantasy writers who seem to be revitalizing the genre by cross-fertilization much as British poets helped to revitalize American poetry during the early sixties. Besides Campbell and Herbert, the two who are perhaps best known over here, there is Robert Aickman (who could hardly be called a young Turk-but since such books as Cold Hand in Mine have brought him to a wider American audience, it seems fair enough to classify him as part of the British new wave), Nick Sharman, Thomas Tessier, an American living in London, who has recently published a novel called The Nightwalker, perhaps the finest werewolf novel of the last twenty years, and a score of others.

As Paul Theroux-another expatriate American living in London-has pointed out, there is something uniquely British about the tale of horror ( perhaps particularly those which deal with the archetype of the Ghost). Theroux, who has written his own low-key horror tale, The Black House, favors the mannered but grisly tales of M. R. James, and they do seem to summarize everything that is best in the classic British horror story. Ramsey Campbell and James Herbert are both modernists, and while this family is really too small to avoid a certain resemblance even in cousins twice removed, it seems to me that both of these men, who are worlds apart in terms of style, point of view, and method of attack, are doing things that are exciting and worthy of mention.

Campbell, a Liverpudlian ( "You talk just like one of the Beatles," a woman marvels to a writer from Liverpool in Campbell's new novel, The Parasite), writes a cool, almost icy prose line, and his perspective on his native Liverpool is always a trifle offbeat, a trifle unsettling. In a Campbell novel or story, one seems to view the world through the thin and shifting perceptual haze of an LSD trip that is just ending . . . or just beginning. The polish of his writing and his mannered turns of phrase and image make him seem something like the genre's Joyce Carol Oates (and like Oates, he is prolific, turning out good short stories, novels, and essays at an amazing clip), and there is also something Oatesian in the way his characters view the world- as when one is journeying on mild LSD, there is something chilly and faintly schizophrenic in the way his characters see things . . . and in the things they see. These are the perceptions of Rose as she shops in a Liverpool department store in The Parasite: A group of toddlers watched her pass, their eyes painted into their sockets. On the ground floor, red and pink and yellow hands on stalks reached for her from the glove counter. Blind mauve faces craned on necks as long as arms; wigs roosted on their heads . . . . The bald man was still staring at her. His head, which looked perched on top of a bookcase, shone like plastic beneath the fluorescent lights. His eyes were bright, flat, expressionless as glass; she thought of a display head stripped of its wig. When a fat pink tongue squeezed out between his lips, it was as if a plastic head had come to life.

Good stuff. But strange; so uniquely Campbell that it might as well be trademarked. Good horror novels are not a dime a dozen-by no means-but there never seems to be any serious shortage of good ones, either. And by that I mean that you seem to be able to count on a really good novel of horror and/or the supernatural ( or at least a really interesting one) every year or so-and much the same could be said for the horror films. A vintage year may produce as many as three amid the paperback-original dreck about hateful, paranormal children and presidential candidates from hell and the too-large collection of hardcover boners, such as the recent Virgin, by James Petersen. But, maybe paradoxically, maybe not, good horror writers are quite rare . . . and Campbell is better than just good.

That's one reason fans of the genre will greet The Parasite with such pleasure and relief; it is even better than his first novel, of which I want to treat briefly here. Campbell has been turning out his own patented brand of short horror tale for some years now ( like Bradbury and Robert Bloch, Arkham House published Ramsey Campbell's first book, The Inhabitant of the Lake, which was a Lovecraft clone). Several collections of his stories are available, the best of them probably being The Height of the Scream. A story you will not find in that book, unfortunately, is "The Companion," in which a lonely roan who tours "funfairs" on his holidays encounters a horror beyond my ability to describe while riding a Ghost Train into its tunnel.

"The Companion" may be the best horror tale to be written in English in the last thirty years; it is surely one of half a dozen or so which will still be in print and commonly read a hundred years from now. Campbell is literate in a field which has attracted too many comic-book intellects, cool in a field where too many writers-myself included-tend toward panting melodrama, fluid in a field where many of the best practitioners often fall prey to cant and stupid "rules" of fantasy composition.

But not all good short-story writers in this field are able to make the jump to the novel (Poe tried with The Narrative of Arthur Gordon Pym and made a conditional success of the job; Lovecraft failed ambitiously twice, with The Strange Case of Charles Dexter Ward and the rather more interesting At the Mountains of Madness, whose plot is remarkably Pym-like ) .

Campbell made the jump almost effortlessly, with a novel as good as its title was off-putting: The Doll Who Ate His Mother. The book was published with absolutely no fanfare in 1977 in hardcover, and then with an even greater lack of fanfare a year later in paperback . . . one of those cases that make a writer wonder if publishers don't practice their own sort of voodoo, singling certain books out to be ritually slaughtered in the marketplace.

Well, never mind that. Concerning the jump from the short story to the novel-writing the latter is much like long-distance running, and you can almost feel some would-be novelists getting tired. You sense they're starting to breathe a trifle hard by page one hundred, to puff and blow by page two hundred, and to finally limp over the finish line with little to recommend them beyond the bare fact that they have finished. But Campbell runs well.

He is personally an amusing, even a jolly man (at the 1979 World Fantasy Convention he presented Stephen R. Donaldson with the British Fantasy Award, a modernistic little statuette, for his Thomas Covenant trilogy; Campbell, in that marvelously broad and calm Liverpool accent, referred to it as "the skeletal dildo." The audience broke up, and someone at my table marveled, "He sounds just like one of the Beatles."). As with Robert Bloch, the last thing you would suspect is that he is a writer of horror fiction, particularly of the grim brand he turns out.

Of The Doll Who Ate His Mother he has this to say-some of it bearing directly on the difference in the amount of endurance needed to do a novel: "What I wanted to do with The Doll was to invent a new monster, if that is possible, but perhaps the big thing was to actually write the novel, since previously I'd been doing short stories. In 1961 or '6i I made notes for a story about a black magician who was going to take revenge on his town or village for some real or imagined wrong it had done him. He was going to do this by using voodoo dolls to deform the babies-you'd have the standard pulp-magazine scene of the white-faced doctor coming out of the delivery room saying, 'My God, it's not human . . . !' And the twist was going to be that, after all these deformed infants had died, the black magician would use the voodoo dolls to bring them back to life. An amazingly tasteless idea. At about the same time the Thalidomide tragedy occurred, making the story idea a little too `topically tasteless' for me, and I dropped it.

"It resurfaced, I suppose, in The Doll Who Ate His Mother, which eats its way out of its mother's womb.

"How does writing novels differ from writing short stories? I think a novel gathers its own impetus. I have to creep up on it unawares, thinking to myself, `Maybe I'll start it next week, maybe I'll start it next month.' Then one day I sat down, began to write, and looked up at noon, thinking: `My God! I've started a novel! I don't believe it!

"Kirby [McCauley] said, when I asked him how long the novel should be, that 70,000 words or so would be about right, and I took him almost literally. When I got up around the 63,000 word mark, I thought: `Only 7000 words left-time to wrap this up.' That's why many of the later chapters seems terse.” Campbell's novel begins with Clare Frayn's brother Rob losing an arm and his life in a Liverpool car accident. The arm, torn off in the accident, is important because somebody makes off with it . . . and eats it. This muncher of arms, we are led to suppose, is a shadowy young man named Chris Kelly. Clare-who embodies many of the ideas already labeled as "new American gothic" (sure, Campbell is British, but many of his influences-both literary and cinematic-are American)-meets a crime reporter named Edmund Hall who believes that the man who caused Rob Frayn's death was the grown-up version of a boy he knew in school, a boy fascinated with death and cannibalism. In dealing with archetypes, I've not suggested that we deal out a Tarot card for the Ghoul, one of the more grisly creatures in monsterdom, believing that the eating of dead flesh and the drinking of blood are really parts of the same archetype. * Is there really such a thing as a "new monster"? In light of the genre's strictness, I think not, and Campbell must be content instead with a fresh perspective . . . no mean feat in itself. In Chris Kelly I believe the face we see is that of our old friend the Vampire . . . as we see it in a movie which resembles Campbell's novel by turns, the brilliant Canadian director David Cronenberg's They Came from Within.

Clare, Edmund Hall, and George Pugh, a cinema owner whose elderly mother has also been victimized by Kelly, join together in a strange and reluctant three-way partnership to track this supernatural cannibal down. Here again we feel echoes of the classic tale of the Vampire, Stoker's Dracula. And perhaps we never feel the changes of the nearly eighty years which lie between the two books so strongly as we do in the contrast between the group of six which forms to track down Count Dracula and the group of three which forms to track down "Chris Kelly." There is no sense of self-righteousness in Clare, Edmund, and George-they are truly little people, afraid, confused, often depressed; they turn inward to themselves rather than outward toward each other, and while we sense their fright very strongly, there is no feeling about the book that Clare, Edmund, and George must prevail because their cause is just. They somehow symbolize the glum and rather drab place England has become in the second half of the twentieth century, and we feel that if some or all of them do muddle through, it will be due more to impersonal luck than to any action of their own.

And the three of them do track Kelly down . . . after a fashion. The climax of the hunt takes place in the rotting cellar of a slum building marked for demolition, and here Campbell has created one of the dreamiest and effective sequences in all of modern horror fiction. In its surreal and nightmarish evocation of ancient evil, in the glimpses it gives us of "absolute power," it is finally a voice from the latter part of the twentieth century which speaks powerfully in the language which Lovecraft can be said to have invented. Here is nothing so pallid or so imitative as a Lovecraft "pastiche," but a viable, believable version of those Lovecraftian Elder Gods that so haunted Dunwich, Arkham, Providence, Central Falls . . . and the pages of Weird Tales magazine.

*Stories of ghouls and cannibalism venture into genuine taboo territory, I think-witness the strong public reactions to George Romero's Night of the Living Dead and Dawn of the Dead. Something rather more important than a harmless roller-coaster ride is going on here, I think; here's a chance to really grab people by the gag reflex and throttle them. I wrote a story four years ago called "Survivor Type," which I still have not been able to sell (gee, and people told me that when I got successful I'd be able to sell my laundry list if I wanted to!). It deals with a surgeon who is washed up on an uninhabited island-little more than a scratch of coral above the surface of the Pacific-and eats himself, a piece at a time, to stay alive. "I did everything according to Hoyle," he writes in his diary after amputating his foot. "I washed it before I ate it." Not even the men's magazines would consider that one, and it sits in my file cabinet to this day, waiting for a good home. It will probably never find one, though.

Campbell is good, if rather unsympathetic, with character (his lack of emotion has the effect of chilling his prose even further, and some readers will be put off by the tone of this novel; they may feel that Campbell has not so much written a novel as grown one in a Petrie dish): Clare Frayn with her stumpy legs and her dreams of grace, Edmund with his baleful thoughts of glory yet to come, and best of all, because here Campbell does seem to kindle real feelings of emotion and kindliness, George Pugh holding on to the last of his cinemas and scolding two teenage girls who walk out before the playing of the National Anthem has finished.

But perhaps the central character here is Liverpool itself, with its orange sodium lights, its slums and docks, its cinemas converted into HALF A MILE OF FURNITURE. Campbell's short stories live and breathe Liverpool in what seems to be equal amounts of attraction and repulsion, and that sense of place is one of the most remarkable things about The Doll as well.

This locale is as richly textured as Raymond Chandler's Los Angeles of the forties and fifties or Larry McMurtry's Houston of the sixties. "Children were playing ball against the church,” Campbell writes. "Christ held up His arms for a catch." It is a small line, understated and almost thrown away ( like all those creepy, reaching gloves in The Parasite), but this sort of thing is cumulative, and at least suggests Campbell's commitment to the idea that horror exists in point of view as well as in incident.

The Doll Who Ate His Mother is not the greatest of the novels discussed here-I suppose that would have to be either The Haunting of Hill House or Straub's Ghost Story-and it is not as good as Campbell's The Parasite . . . but it is remarkably good. Campbell keeps a tight rein on his potentially tabloid-style material, even playing off it occasionally ( a dull and almost viciously insensitive teacher sits in the faculty room of his school reading a paper with a headline which blares HE CUT UP YOUNG VIRGINS AND LAUGHED-the story's blackly hilarious subhead informs us that His Potency Came From Not Having Orgasms). He carries us inexorably past levels of abnormal psychology into something that is much, much worse.

Campbell is extremely conscious of his literary roots-he mentions Lovecraft (adding "of course" almost unconsciously), Robert Bloch (he compares The Doll's climax in the abandoned cellar to the climax of Psycho, where Lila Crane must face Norman Bates's "mother" in a similar basement), and Fritz Leiber's stories of urban horror ( such as "Smoke Ghost") and more notably, Leiber's eerie novel of San Francisco, Our Lady of Darkness (winner of the Best Novel award at the 1978 World Fantasy Convention). In Our Lady of Darkness, Leiber adopts as his thesis the idea that when a city becomes complex enough, it may take on a tenebrous life of its own, quite apart from the lives of the people who live and work there-an evil sentience linked, in some unstated way, to the Elder Ones of Lovecraft and, more importantly in terms of the Leiber novel, Clark Ashton Smith. Amusingly, one of the characters in Our Lady of Darkness suggests that San Francisco did not become truly sentient until the Transamerica Pyramid was finished and occupied.

While Campbell's Liverpool does not have this kind of conscious evil life, the picture he draws of it gives the reader the feeling that he is observing a slumbering, semisentient monster that might awake at any moment. His debt to Leiber seems clearer here than that to Lovecraft, in fact. Either way, Ramsey Campbell has succeeded in forging something uniquely his own in The Doll Who Ate His Mother.

James Herbert, on the other hand, comes from an older tradition-the same sort of pulp horror-fiction that we associate with writers such as Robert E. Howard, Seabury Quinn, the early Sturgeon, the early Henry Kuttner, and, on the English side of the Atlantic, Guy N. Smith.

Smith, the author of paperback originals beyond counting, has written a novel whose title is my nominee for the all-time pulp horror classic: The Sucking Pit.

This sounds as if I were getting ready to knock Herbert, but this isn't the case. It's true that he is held in remarkably low esteem by writers in the genre of both sides of the Atlantic; when I've mentioned his name in the past, noses have automatically wrinkled ( it's little like ringing a bell in order to watch conditioned dogs salivate), but when you enquire more closely, you find that remarkably few people in the field have actually read Herbert-and the fact is that James Herbert is probably the best writer of pulp horror to come along since the death of Robert E.

Howard, and I believe that Conan's creator would have responded to Herbert's work with immediate enthusiasm, although the two men were opposites in many ways. Howard was big and broad shouldered; the face in those pictures which remain to us is expressionless with, we might think, undertones of either shyness or suspicion. James Herbert is of medium height, slim, quick to smile or frown, open and frank. Of course the biggest difference may be that Howard is dead and Herbert ain't, ha-ha.

Howard's best work-his stories of Conan the Barbarian-are in the mythic country of Cimmeria, far in a similarly mythic past inhabited by monsters and beautiful, sexy maidens in need of rescue. And Conan will be happy to effect said rescue . . . if the price is right. Herbert's work is set firmly in England's present, most commonly against the backdrop of London or the southern counties which surround it. Howard was brought up in rural circumstances ( he lived and died in a small sagebrush town called Cross Plains, Texas); Herbert was born in London's East End, the son of street traders, and his work reflects a checkered career as a rock and roll singer, artist, and ad executive.

It is in the elusive matter of style-a confusing word that may be most accurately defined as "plan or method of attack"-that Herbert strongly recalls the Howard that was. In his novels of horror-The Rats, The Fog, The Survivor, The Spear, The Lair, and The Dark-Herbert does not just write; as Robert E. Howard did, he puts on his combat boots and goes out to assault the reader with horror.

Let me also take a moment to point out one similarity that James Herbert and Ramsey Campbell do share, simply by virtue of their Englishness: they both write that clear, lucid, grammatical prose that only those educated in England seem able to produce. You'd think that the ability to write lucid prose would be the bottom line for any publishing novelist, but it is not so. If you don't believe me, go check out the paperback originals rack at your local bookstore. I promise you such a carnival of dangling participles, misplaced modifiers, and even lack of agreement between subject and verb that your hair may turn white. You would expect that proofreaders and copy editors would pick this sort of stuff up even if the writers of such embarrassing English do not, but many of them seem as illiterate as the writers they are trying to bail out.

Worse than the mechanical errors, many writers of fiction seem totally unable to explain simple operations or actions clearly enough for the reader to be able to see them in his or her mind's eye. Some of this is a failure on the writer's part to visualize well and completely; his or her own mind's eye seems bleared half-shut. More of it is a simple failure of that most basic writer's tool, the working vocabulary. If you're writing a haunted-house story and you don't know the difference between a gable and a gambrel, a cupola and a turret, paneling and wainscotting, you, sir or madam, are in trouble.

Now don't get me wrong here; I thought Edwin Newman's book on the degeneration of the English language was moderately entertaining but also often tiresome and amazingly prissy, the book of a man who would like to put language inside a hermetically sealed bell-jar (like a carefully groomed corpse inside a glass coffin) instead of sending it out into the streets to jive with the people. But language has its own point and reason for being. Parapsychologists may argue over extrasensory perception; psychologists and neurologists may claim there is no such thing; but those who love books and love the language know that the printed word really is a kind of telepathy. In most cases the writer does her or his work silently, couching thoughts in symbols composed of letters in groups set off one from the next by white space, and in most cases the reader does her or his work silently, reading the symbols and reintegrating them as thoughts and images. Louis Zukofsky, the poet (A, among other books), claimed that even the look of words on the page-the indents, the punctuation, the place on the line where the paragraph ends-has its own story to tell. "Prose," Zukofsky said, "is poetry.” It's probably true that the writer's thoughts and the reader's thoughts never tally exactly, that the image the writer sees and the image the reader sees are never 100 percent the same. We are, after all, not angels but were made a little less than the angels, and our language is maddeningly hobbled, a fact to which any poet or novelist will attest. There is no creative writer, I think, who has not suffered that frustrating crash off the walls which stand at the limits of language, who has not cursed the word that just doesn't exist. Emotions such as grief and romantic love are particularly hard to deal with, but even such a simple operation as starting up a car with a manual transmission and driving it to the end of the block can present nearly insurmountable problems if you try to write the process down instead of simply doing it. And if you don't believe this is so, write down such instructions and try them on a nondriving friend . . . but check your auto insurance policy first.

Different languages seem particularly suited to different purposes; the French may have gotten a reputation for being great lovers because the French language seems particularly well suited to the expression of emotion (there is no nicer way to say it than Je t'aime . . . and no better language in which to sound really lacked off at someone). German is the language of explanation and clarification ( but it is a cold language for all that; the sound of many people speaking German is the sound of large machines running in a factory). English serves very well to express thought and moderately well to express image, but there is nothing inherently lovely about it (although as someone has pointed out, it has its queerly perverse moments; think of the lovely and euphonious sound of the words "proctological examination" ) . It has always seemed to me ill suited to the expression of feeling, though. Neither "Why don't we go to bed together" or the cheerful but undeniably crude "Baby, let's fuck" can touch "Voulez-vous coucher avec moi c'est soir?" But we must do the best we can with what we have . . . and as readers of Shakespeare and Faulkner will attest, the best we can do is often remarkably good.

American writers are more apt to mangle the language than our British cousins (although I'd argue with anyone that English English is much more bloodless than American English-many British writers have the unhappy habit of droning; droning in perfectly grammatical English, but a drone is still a drone for a' that and a' that), often because they were subjected to poor or erratic teaching methods as children, but the best American work is striking in a way that British prose and poetry rarely is anymore: see, for instance, such disparate writers as James Dickey, Harry Crews, Joan Didion, Ross MacDonald, John Irving.

Both Campbell and Herbert write that unmistakable, impeccable English line; their stories go out into the world with their pants buttoned, their zippers zipped, and their braces in their places-but to what a different ultimate effect!

James Herbert comes at us with both hands, not willing to simply engage our attention; he seizes us by the lapels and begins to scream in our faces. It is not a tremendously artistic method of attack, and no one is ever going to compare him to Doris Lessing or V. S. Naipaul . . . but it works.

The Fog (no relation to the film of the same name by John Carpenter) is a multiple-viewpoint story about what happens when an underground explosion breaches a steel cannister that has been buried by the British Ministry of Defense. The cannister contains a living organism called a mycoplasma ( an ominous protoplasm that may remind readers of an obscure Japanese horror film from the fifties titled The H-Men) which resembles a smoggy yellow-green mist. Like rabies, it attacks the brains of the humans and animals it envelops, turning them into raving maniacs. Some of the incidents involving animals are particularly grisly; a farmer is trampled to death by his own cows in a foggy pasture, and a drunken shopkeeper who seems to loathe everything but his racing pigeons ( and one battered old campaigner in particular, a pigeon named Claude) has his eyes pecked out by his birds, who have flown back to their London coop through the fog. The shopkeeper, clutching the remains of his face, staggers off the rooftop where the birds are quartered and falls to his death.

Herbert rarely finesses and never pulls back from the crunch; instead he seems to race eagerly, zestfully, toward each new horror. In one scene a crazed bus driver castrates the teacher who has been his nemesis with a pair of garden shears; in another, an elderly poacher who has been previously caught and "thrashed" by the local large landowner suffers the effects of the fog, goes after the landowner, and nails him to his own dining room table before finishing him off with an ax. A snotty bank manager is locked in his own vault, a gym teacher is beaten to death by his phys ed students, and in the book's most effective scene, almost a hundred and fifty thousand residents and holiday-makers at Bournemouth walk into the ocean in a massive, lemminglike group suicide.

The Fog was published in 1975, three years before the gruesome events at Jonestown, Guyana, and in many of the book's episodes-particularly in the Bournemouth episode- Herbert seems to have forecast it. We see the event through the eyes of a young woman named Mavis Evers. Her lesbian lover has just left her, having discovered the joys of going hetero, and Mavis has gone to Bournemouth to commit suicide . . . a little irony worthy of E.C.

comics at their best. She wades breast-deep into the water, becomes frightened, and decides she will try living a little longer. The undertow nearly gets her, but following a short, tense struggle, she is able to get to shallow water again. Turning to face the shore, Mavis is greeted by this nightmare: There were hundreds-could it be thousands-of people climbing down the steps to the beach and walking toward her, toward the sea!

Was she dreaming? . . . The people of the town were marching in a solid wall out to the sea, making no sound, staring toward the horizon as though something was beckoning to them. Their faces were white, trancelike, barely human. And there were children among them; some walked along on their own, seeming to belong to no one; those that couldn't walk were being carried. Most of the people were in their nightclothes, some were naked, having risen from their beds as though answering a call that Mavis neither heard nor saw . . . .

This was written before the Jonestown tragedy, remember.

In the aftermath of that, I recall one commentator intoning with dark and solemn sonorousness, "It was an event that not even the most darkly fertile imagination could have envisioned." I flashed on the Bournemouth scene from The Fog and thought, "You're wrong.

James Herbert envisioned it.” . . . still they came on, oblivious to her cries, unseeing. She realized her danger and ran toward them in a vain attempt to break through, but they forced her back, heedless of her pleas as she strained against them. She managed to push a short path through them, but the great numbers before her were unconquerable, pushing her back, back into the waiting sea . . . . Well, as you've probably guessed, poor old Mavis gets her suicide whether she wants it or not. And in point of fact, it is explicit scenes of horror and violence like the one just described which have made Herbert the focus of a great deal of criticism in his native England. He told me that he finally got sick enough of the "Do you write violence for the sake of violence?” question to finally blow up at a reporter. "That's right," he said. "I write violence for the sake of violence, just as Harold Robbins writes sex for the sake of sex, and Robert Heinlein writes science fiction for the sake of science fiction, and Margaret Drabble writes literature for the sake of literature. Except no one ever asks them, do they?” As to how Herbert came to write The Fog, he replies: "It's about impossible to remember where any idea comes from-I mean a single idea may come from many sources. But as clearly as I can recall, the kernel came during a business meeting. I was with an advertising firm then, and sitting in the office of my creative director, who was a rather dull man. And all of a sudden it occurred to me: `What would happen if this man just turned, walked to the window, opened it, and stepped out?' “ Herbert turned the idea over in his mind for some time and finally sat down to do the novel, spending about eight months' worth of weekends and late nights getting it together. "The thing I like best about it," he says, "is that it had no limits of structure or place. It could simply go on and on until the thing resolved itself. I liked working with my main characters, but I also liked the vignettes because when I got tired of what my heroes were up to, I could go off on just about any tangent I liked. My feeling throughout the writing was, `I'm just going to enjoy myself.

I'm going to try to go over the top; to see how much I can get away with.' “ In its construction, The Fog shows the effect of those apocalyptic Big Bug movies of the late fifties and early sixties. All the ingredients are there: we have a mad scientist who was screwing around with something he didn't understand and was killed by the mycoplasma he invented; the military testing secret weapons and unleashing the horror; the "young scientist” hero, John Holman, who we first meet bravely rescuing a little girl from the fissure that has Unleashed the Fog on an Unsuspecting World; the beautiful girlfriend, Casey; the obligatory gathering of scientists, who natter about "the F100 method of fog dispersion" and lament the fact that carbon dioxide can't be used to disperse the fog because "the organism thrives on it” and who inform us that the fog is really "a pleuro-pneumonia-like organism.” We will recognize these obligatory trappings of science fiction from such movies as Tarantula, The Deadly Mantis, Them!, and a dozen others; yet we will also recognize that trappings are all they are, and the heart of Herbert's novel lies not in the fog's origin or composition but in its decidedly Dionysian effects-murder, suicide, sexual aberrations, and all manner of deviant behavior. Holman, the hero, is our representative from a saner Apollonian world, and to do Herbert full justice, he manages to make Holman a good deal more interesting than the zeroheroes played by William Hopper, Craig Stevens, and Peter Graves in various of the Big Bug films . . . or consider, if you will, poor old Hugh Marlowe in Earth vs. the Flying Saucers, whose entire set of lines during the last third of the movie seems to consist of, "Keep firing at saucer!" and "Fire at saucer until it crashes!” Nonetheless, our interest in Holman's adventures and whether or not his girlfriend Casey will recover from the effects of her own bout with the fog ( and what will be her reaction to the information that she plunged a scissors into her father's stomach while under the influence?) seems pallid when compared to our morbid let's-slow-down-and-look-atthe-accident interest in the old lady who is eaten alive by her pet cats or the crazed pilot who crashes his loaded jumbo jet into the London skyscraper where his wife's lover works.

I suppose that popular fiction divides itself quite naturally into two halves: what we call "mainstream fiction" and that which I would call "pulp fiction." The pulps, including the so-called "shudder-pulps," of which Weird Tales was the finest exponent, have been long gone from the scene, but they live on in the novel and do a brisk business on paperback racks everywhere.

Many of these modern pulps would have been printed as multipart serials in the pulp magazines that existed roughly from 1910 until about 1950, had they been written during that period. But I wouldn't restrict the label "pulp" simply to genre works of horror, fantasy, science fiction, detective, and western; Arthur Hailey, for instance, seems to me to be writing modern-day pulp. The ingredients are all there, from the inevitable violence to the inevitable maiden in distress. The critics who have regularly toasted Hailey over the coals are the same critics who-infuriatingly enough-see the novel as divisible only into two categories: "literature," which may either succeed or fail upon its merits, and "popular fiction," which always fails, no matter how good it may be ( every now and then a writer such as John D.

MacDonald may be elevated in the critical mind from a writer of "popular fiction" to a writer of "literature," at which point his body of work may be safely reevaluated).

My own idea is that fiction actually falls into three main categories: literature, mainstream fiction, and pulp fiction-and that to categorize does not end the critic's job but only gives him or her a place to set his or her feet. To label a novel "pulp" is not the same as saying it's a bad novel, or will give the reader no pleasure. Of course we will readily accept that most pulp fiction is indeed bad; there is not a great deal one can say in defense of such brass oldies from the pulp era as William Shelton's "Seven Heads of Bushongo" or "Satan's Virgin," by Ray Cummings.* On the other hand, though, Dashiell Hammett published extensively in the pulps (most notably in the highly regarded Black Mask, where contemporaries Raymond Chandler, James M. Cain, and Cornell Woolrich also published); Tennessee Williams's first published work, a vaguely Lovecraftian tale titled "The Vengeance of Nitocris," appeared in an early issue of Weird Tales; Bradbury broke in by way of the same market; so did MacKinlay Kantor, who would go on to write Andersonville.

To condemn pulp writing out of hand is like condemning a girl as loose simply because she comes from unpleasant family circumstances. The fact that supposedly reputable critics both in the genre and outside it continue to do so makes me both sad and angry. James Herbert is not a nascent Tennessee Williams only waiting for the right time to spin a cocoon and emerge as a great figure of modern literature; he is what he is and that's all that he is, as Popeye would say.

My point is simply that what he is, is good enough. I loved John Jakes's comment on his Bicentennial/ Kent Family saga some years back. He said that Gore Vidal was the Rolls-Royce of historical novelists; that he himself was more in the Chevrolet Vega class. What Jakes so modestly left unstated was that both vehicles will get you where you want to go quite adequately; how you feel about style is between you and you.

*And there's a wonderful story about Erle Stanley Gardner's days in what Frank Gruber used to call the pulp jungle. At that time the Depression was in full swing and Gardner was writing westerns for a penny a word, selling to such publications as Western Round-Up, West Weekly, and Western Tales (whose slogan was "Fifteen Stories, Fifteen Cents"). Gardner admitted that he made a habit of stretching the final shoot-out as far as it would go. Of course the bad guy finally bit the dust and the good guy strode into the saloon, .44s smoking and spurs jingling, for a cold sarsaparilla before moving on, but in the meantime, each time Gardner wrote "Bang!" he made another penny . . . and in those days, two bangs would buy you the daily newspaper.

James Herbert is the only writer discussed in these pages who is squarely in the pulp tradition. He specializes in violent death, bloody confrontation, explicit and in some cases kinky sex, strong and virile young heroes possessed of beautiful girlfriends. The problem which needs to be solved is in most cases apparent, and the story's emphasis is put squarely on solving that problem. But Herbert works effectively within his chosen genre. He has consistently refused, from the very first, to be satisfied with characters who are nothing more than cardboard cutouts which he moves around the playing-field of his novel; in most cases we are given motivations we can identify with and believe in, as in the case of poor, suicide-bound Mavis. Mavis reflects with a kind of pitiful, deranged defiance that "She wanted them to know she had taken her own life; her death, unlike her life, had to have some meaning. Even if it was only Ronnie who fully understood that reason." This is hardly stunning character insight, but it is fully adequate to Herbert's purposes, and if the ironic outcome is similar to the ironic outcome of the tales in E.C.'s series of horror comics, we are able to see more and thus believe more, a victory for Herbert which the reader can share. Further, Herbert has continued to improve. The Fog is his second novel; those that follow show a gratifying development in the writer, culminating perhaps in The Spear, which shows us a writer who has stepped out of the pulp arena altogether and has entered the wider field of the mainstream novel.

9

Which brings us to Harlan Ellison . . . and all kinds of problems. Because here it is impossible to separate the man from the work. I've decided to close this brief review of some of the elements in modern horror fiction by discussing Ellison's work because, although he repudiates the label "horror writer," he sums up, for me, the finest elements of the term.

Closing with Ellison is perhaps almost mandatory because in his short stories of fantasy and horror, he strikes closest to all those things which horrify and amuse us (sometimes both at the same time) in our present lives. Ellison is haunted by the death of Kitty Genovese-a murder that comes up in his "The Whimper of Whipped Dogs" and in several of his essays-the mass suicides in Jonestown; and he is convinced that Iran's Ayatollah has created a senile dream of power in which we are now all living (like men and women in a fantasy tale who ultimately come to realize they are living in a psychotic's hallucinations). Most of all, it seems to me that Ellison's work is the proper place to conclude because he never looks back; he has been the field's point-man for fifteen years now, and if there is such a thing as a fantasist for the 1980s (always assuming there are a 1980s, ha-ha), then Harlan Ellison is almost surely that writer.

He has quite deliberately provoked a storm of controversy over his own work-one writer in the field whom I know considers him to be a modern incarnation of Jonathan Swift, and another regularly refers to him as "that no-talent son of a bitch." It is a storm that Ellison lives in quite contentedly.

"You're not a writer at all," an interviewer once told me in slightly wounded tones. "You're a goddam industry. How do you ever expect serious people to take you seriously if you keep turning out a book a year?" Well, in point of fact, I'm not "a goddam industry" ( unless it's a cottage industry); I work steadily, that's all. Any writer who only produces a book every seven years is not thinking Deep Thoughts; even a long book takes at most three years to think and write. No, a writer who only produces one book every seven years is simply clicking off. But my own fecundity-however fecund that may be-pales before Ellison's, who has written at a ferocious clip; at this point he has published just over one thousand short stories. In addition to all the stories published under his own name, Ellison has written as Nalrah Nosille, Sley Harson, Landon Ellis, Derry Tiger, Price Curtis, Paul Merchant, Lee Archer, E. K. Jarvis, Ivar Jorgensen, Clyde Mitchell, Ellis Hart, Jay Solo, Jay Charby, Wallace Edmondson-and Cordwainer Bird.*

The Cordwainer Bird name is a good example of Ellison's restless wit and his anger at work he feels to be substandard dreck. Since the early sixties he has done many TV scripts, including produced scripts for Alfred Hitchcock Presents, The Man from U.N.C.L.E., The Young Lawyers, The Outer Limits, and what many fans feel may have been the best Star Trek episode of them all, "The City on the Edge of Forever." ** At the same time he was writing these scripts for television and winning an unprecedented three Writers Guild of America awards for best dramatic television scripts in the process-Ellison was engaging in a bitter running battle, a kind of creative guerilla warfare, with other TV producers over what he regarded as a deliberate effort to degrade his work and to degrade the medium itself ( "to Cuisinart it," in Ellison's own words).

*All quoted in the Ellison entry by John Clute and Peter Nicholls in The Science Fiction Encyclopedia. To point out the obvious, "Nalrah Nosille" is Harlan Ellison spelled backwards. Other names Ellison used-E. K. Jarvis, Ivar Jorgensen, and Clyde Mitchell-were so-called house names. In pulp terminology, a "house name" was the name of a totally fictional writer who was, nevertheless, extremely prolific . . . mostly because several (sometimes dozens) of writers published works under that name when they had another story in the same magazine. Thus.

"Ivar Jorgensen" wrote Ellison-style fantasy when he was Ellison and sexy, pulp-style horror, as in the Jorgensen novel Rest in Agony, when he was someone else (in this case, Paul Fairman). To this should be added that Ellison has since acknowledged all of his pseudonomous work, and has published only under his own name since 1965. He has, he says, a "lemminglike urge to be up front.”

**This may be the longest footnote in history, but I really must pause and tell two more Harlan stories, one apocryphal, the other Harlan's version of the same incident.

The apocryphal, which I first heard at a science fiction bookstore, and later at several different fantasy and science fiction conventions: It was told that Paramount Pictures had a preproduction conference of Big Name Science Fiction Writers prior to shooting on StarTrek: The Movie. The purpose of the conference was to toss around ideas for a mission that would be big enough to fly the Starship Enterprise from the cathode tube to the Silver Screen . . . and BIG was the word that the exec in charge of the conference kept emphasizing. One writer suggested that the Enterprise might be sucked into a black hole (the Disney people scoffed that idea up about three months later). The Paramount exec didn't think that was big enough. Another suggested that Kirk, Speck, and company might discover a pulsar that was in fact a living organism. Still not big enough, the writer was admonished; the writers were again reminded that they should think BIG. According to the tale, Ellison sat silent, doing a slow burn . . . only with Harlan, a slow burn lasts only about five seconds. Finally, he spoke up. "The Enterprise," he said, "goes through an interstellar warp, the great-granddaddy of all interstellar warps. It's transported over a googol of light-years in the space of seconds and comes out at a huge gray wall. The wall marks the edge of the entire universe. Scotty rigs full-charge ion Masters which breach the wall so they can see what's beyond the edge of everything. Peering through at them, bathed in an incredible white light, is the face of God Himself.” A brief period of silence followed this. Then the exec said, "It's not big enough. Didn't I just tell you guys to think really BIG?” In response, Ellison is supposed to have flipped the guy the bird (the Cordwainer Bird, one assumes) and walked out.

Here is Harlan Ellison's recitation of the True Facts: "Paramount had been trying to get a Star Trek film in work for some time. Roddenberry was determined that his name would be on the writing credits somehow . . . . The trouble is, he can't write for sour owl poop. His one idea, done six or seven times in the series and again in the feature film, is that the crew of the Enterprise goes into deepest space, finds God, and God turns out to be insane, or a child, or both. I'd been called in twice, prior to 1975, to discuss the story. Other writers had also been milked. Paramount couldn't make up their minds and had even kicked Gene off the project a few times, until he brought in lawyers. Then the palace guard changed again at Paramount and Diller and Eisner came over from ABC and brought a cadre of their . . . buddies. One of them was an ex-set designer . . . named A-Park Trabulus.

"Roddenberry suggested me as the scenarist for the film with this Trabulus, the latest . . . of the know-nothing duds Paramount had assigned to the troublesome project. I had a talk with Gene . . . about a storyline. He told me they kept wanting bigger and bigger stories and no matter what was suggested, it wasn't big enough. I devised a storyline and Gene liked it, and set up a meeting with Trabulus for ii December (1975). That meeting was canceled . . . but we finally got together on 15 December. It was just Gene (Roddenberry) and Trabulus and me in Gene's office on the Paramount lot.

"I told them the story. It involved going to the end of the known universe to slip back through time to the Pleistocene period when Man first emerged. I postulated a parallel development of reptile life that might have developed into the dominant species on Earth had not mammals prevailed. I postulated an alien intelligence from a far galaxy where the snakes had become the dominant life form, and a snake-creature who had come to Earth in the Star Trek future, had seen its ancestors wiped out, and who had gone back into the far past of Earth to set up distortions in the time-flow so the reptiles could beat the humans. The Enterprise goes back to set time right, finds the snake-alien, and the human crew is confronted with the moral dilemma of whether it had the right to wipe out an entire life form just to insure its own territorial imperative in our present and future. The story, in short, spanned all of time and all of space, with a moral and ethical problem.

"Trabulus listened to all this and sat silently for a few minutes. Then he said, `You know, I was reading this book by a guy named Von Daniken and he proved that the Maya calendar was exactly like ours, so it must have come from aliens. Could you put in some Mayans?’ "I looked at Gene; Gene looked at me; he said nothing. I looked at Trabulus and said, `There weren't any Mayans at the dawn of time.' And he said, `Well, who's to know the difference?' And I said, "I'm to know the difference. It's a dumb suggestion.' So Trabulus got very uptight and said he liked Mayans a lot and why didn't I do it if I wanted to write this picture. So I said, "I'm a writer. I don't know what the fuck you are!' And I got up and walked out. And that was the end of my association with the Star Trek movie.” Which leaves the rest of us mortals, who can never find exactly the right word at exactly the right time, with nothing to say but "Right on, Harlan!”

In cases where he felt his work had become so watered down that he no longer wanted his name on the credits, he would substitute the name of Cordwainer Bird-a name that comes up again in "The New York Review of Bird" in Strange Wine, a madly amusing story that might well be subtitled "The Chicago Seven Visit Brentano's.” Cordwainer is an archaic English word for "shoemaker"; so the literal meaning of Ellison's pen name for scripts which he feels have been perverted beyond any kind of useful life is "one who makes shoes for birds." It is, I think, as good an explanation as any for the work that television is engaged in, and suggests quite well the nature of its usefulness.

It is not the purpose of this book to talk about people per se, nor is it the purpose of this chapter on horror fiction to fulfill a "personal glimpse of the writer" sort of function; that is the job of the Out of the Pages section in People magazine (which my youngest son, with unknowing critical acuity, insists on calling Pimple). But in the case of Harlan Ellison, the man and his work have become so entwined that it is impossible to pull them completely apart.

The book I want to talk about here is Ellison's collection of short fiction, Strange Wine (1978). But each Ellison collection seems built on the collections which have preceded it- each seems to be Ellison's report to the outside world on the subject This Is Where Harlan Is Now. And so it becomes necessary to discuss this book in a more personal way. He demands it of himself, and while that doesn't specially matter, his work also demands it . . . and that does matter.

Ellison's fiction is and always has been a nervous bundle of contradictions. He's not a novelist, he says, but he has written at least two novels, and one of them, Rockabilly (later retitled Spider Kiss), remains one of the two or three best novels ever to be published about the cannibalistic world of rock and roll music. He says he's not a fantasist, but nearly all of his stories are fantasies. In the course of Strange Wine, for instance, we meet a writer whose work is done for him by gremlins after the writer himself has gone dry; we also meet a nice Jewish boy who is haunted by his mother after she dies ( "Mom, why don't you get off my case?” Lance, the nice Jewish boy in question, asks the ghost desperately at one point; "I saw you playing with yourself last night," the shade of Mom returns sadly).

In the introduction to the book's most frightening story, "Croatoan," Ellison says he is pro-choice when it comes to abortion, just as he has said in both his fiction and in his essays over the last twenty years that he is an affirmed liberal and free-thinker,* but "Croatoan"-and most of Ellison's short stories-are as sternly moralistic as the words of an Old Testament prophet. In many of the out-and-out horror tales there is more than a whiff of those Tales from the Crypt/Vault of Horror ghastlies where the climax so often involves the evildoer having his crimes revisited upon himself . . . only raised to the tenth power. But the irony cuts with a keener blade in Ellison's work, and we have less feeling that rough justice has been meted out and the balance restored. In Ell' son's stories, we have little sense of winners and losers. Sometimes there are survivors. Sometimes there are no survivors.

*Ellison Anecdote #2: My wife and I attended a lecture that Harlan gave at the University of Colorado in the fall of 1974. He had at that time just finished "Croatoan," the skin-freezer which leads off Strange Wine, and he'd had a vasectomy two days before. "I'm still bleeding," he told the audience, "and my lady can attest that I'm telling the truth." The lady did so attest, and an elderly couple began to make their way out of the auditorium, looking a bit shocked. Harlan waved a cheery goodbye to them from the podium. "Night, folks," he called. "Sorry it wasn't what you wanted.”

"Croatoan" uses that myth of alligators under the streets of New York as its starting point- see also Thomas Pynchon's U. and a funnyhorrible novel called Death Tour by David J.

Michael; this is an oddly pervasive urban nightmare. But Ellison's story is really about abortion.

He may not be antiabortion (nowhere in his intro to this story does he say he's pro-abortion, however), but the story is certainly more sharply honed and unsettling than that tattered piece of yellow journalism which all right-to-lifers apparently keep in their wallets or purses so they can wave it under your nose at the drop of an opinion-this is the one which purports to have been written by a baby while in utero. "I can't wait to see the sun and the flowers," the fetus gushes. "I can't wait to see my mother's face, smiling down at me . . ." It ends, of course, with the fetus saying, "Last night my mother killed me.” "Croatoan" begins with the protagonist flushing the aborted fetus down the toilet. The ladies who have done the deed to the protagonist's girl friend have packed their d & c tools and left.

Carol, the woman who has had the abortion, flips out and demands that the protagonist go and find the fetus. Trying to placate her, he goes out into the street with a crowbar, levers up a manhole cover . . . and descends into a different world.

The alligator story began, of course, as a result of the give-a-kid-ababy-alligator-aren't-they-just-the-cutest-little-things craze of the midfifties. The kid who got the Bator would keep it for a few weeks, then the tiny alligator would all of a sudden not be so tiny anymore. It would nip, perhaps draw blood, and down the toilet it went. It was not so farfetched to believe that they might all be down there on the black underside of our society, feeding, growing bigger, waiting to gobble up the first unwary sewer repairman to come sloshing along in his hipwaders. As David Michael points out in Death Tour, the problem is that most sewers are much too cold to sustain life in fully grown alligators, let alone in those still small enough to flush away. Such a dull fact, however, is hardly enough to kill such a powerful image . . . and I understand that a movie which takes this image as its text is on the way.

Ellison has always been a sociological sort of writer, and we can almost feel him seizing upon the symbolic possibilities of such an idea, and when the protagonist descends deep enough into this purgatorial world, he discovers a mystery of cryptic, Lovecraftian proportions: At the entrance to their land someone-not the children, they couldn't have done it-long ago built a road sign. It is a rotted log on which has been placed, carved from fine cherrywood, a book and a hand. The book is open, and the hand rests on the book, one finger touching the single word carved in the open pages. The word is CROATOAN.

Further along, the secret is revealed. Like the alligators of the myth, the fetuses have not died. The sin is not so easily gotten rid of. Used to swimming in placental waters, in their own way as primitive and reptilian as alligators themselves, the fetuses have survived the flush and live here in the dark, symbolically existing in the filth and the shit dropped down on them from the society of our overworld. They are the embodiment of such Old Testament maxims as "Sin never dies" and "Be sure your sin will find you out.” Down here in this land beneath the city live the children. They live easily and in strange ways. I am only now coming to know the incredible manner of their existence. How they eat, what they eat, how they manage to survive, and have managed for hundreds of years, these are all things I learn day by day, with wonder surmounting wonder.

I am the only adult here.

They have been waiting for me.

They call me father.

At its simplest, "Croatoan" is a tale of the just Revenge. The protagonist is a rotter who has casually impregnated a number of women; the abortion on Carol is not the first one his friends Denise and Joanna have performed for this irresponsible Don Juan ( although they swear it will be the last). The Just Revenge is that he finds his dodged responsibilities have been waiting for him all along, as implacable as the rotting corpse which so often returned from the dead to hunt down its killer in the archetypical Haunt of Fear story ( the Graham Ingles classic "Horror We? How's Bayou?" for instance) .

But Ellison's prose style is arresting, his grasp of this myth-image of the lost alligators seems solid and complete, and his evocation of this unsuspected underworld is marvelous. Most of all, we sense outrage and anger-as with the best Ellison stories, we sense personal involvement, and have a feeling that Ellison is not so much telling the tale as he is jabbing it viciously out of its hiding place. It is the feeling that we are walking over a lot of jagged glass in thin shoes, or running across a minefield in the company of a lunatic. Accompanying these feelings is the feeling that Ellison is preaching to us . . . not in any lackluster, ho-hum way, but in a large, bellowing voice that may make us think of Jonathan Edwards's "Sinners in the Hands of an Angry God." His best stories seem strong enough to contain morals as well as themes, and the most surprising and gratifying thing about his short fiction is that he gets away with the moralizing; we find he rarely sells his birthright for a plot of message. It should not be so, but in his fury, Ellison manages to carry everything, not at a stagger but at a sprint.

In "Hitler Painted Roses," we have Margaret Thrushwood, whose sufferings make job's look like a bad case of athlete's foot. In this fantasy, Ellison supposes-much as Stanley Elkin does in The Living End-that the reality we experience in the afterlife depends on politics: namely, on what people back here think of us. Further, it posits a universe where God (a multiple God here, referred to as They) is an imageconscious poseur with no real interest in right or wrong.

Margaret's lover, a Mr. Milquetoast veterinarian named Doc Thomas, murders the entire Ramsdell family in 1935 when he discovers that the hypocritical Ramsdell ( "I'll have no whores in my house," Ramsdell says when he catches Margaret in the kip with Doc) has been helping himself to a bit of Margaret every now and then; Ramsdell's definition of "whore” apparently begins when Margaret's sex partner stops being him.

Only Margaret survives Doc's berserk rage, and when she is discovered alive by the townspeople, she is immediately assumed guilty, carried to the Ramsdell well naked, and pitched in. Margaret is sent to hell for the crime she is presumed to have committed, while Doc Thomas, who dies peacefully in bed twenty-six years later, goes to heaven. Ellison's vision of heaven also resembles Stanley Elkin's in The Living End. "Paradise," Elkin tells us, resembles "a small themepark." Ellison sees it as a place where moderate beauty balances off-but just barely-moderate tackiness. There are other similarities; in both cases good-nay, saintly!- people are sent to hell because of what amounts to a clerical error, and in this desperate view of the modern condition, even the gods are existential. The only horror we are spared is a vision of the Almighty in Adidas sneakers with a Head tennis racket over His shoulder and a golden coke-spoon around His neck. All of this comes next year, no doubt.

Before we leave the comparison entirely, let me point out that while Elkin's novel was heavily and for the most part favorably reviewed, Ellison's story, originally published in Penthouse (a magazine not regularly purchased by seekers after literary excellence), is almost unknown. Strange Wine itself is almost unknown, in fact. Most critics ignore fantasy fiction because they don't know what to do with it unless it is out-and-out allegory. "I do not choose to review fantasy," a sometime-critic for no less an organ that the New York Times Book Review once told me. "I have no interest in the hallucinations of the mad." It's always good to be in contact with such an open mind. It broadens one.

Margaret Thrushwood escapes hell through a fluke, and in his heroically overblown description of the auguries which foreshadow this supernatural belch, Ellison has an amusing whack at rewriting Act I of Shakespeare's Julius Caesar. Humor and horror are the original Chang and Eng of literature, and Ellison knows it. We laugh . . . but there is still that undercurrent of unease.

As the smoldering sun passed the celestial equator going north to south, numberless portents revealed themselves: a two-headed calf was born in Dorset near the little town of Blandford; wrecked ships rose from the depths of the Marianas Trench; everywhere, children's eyes grew old and very wise; over the Indian state of Maharashtra clouds assumed the shapes of warring armies; leprous moss quickly grew on the south side of Celtic megaliths and then died away in minutes; in Greece the pretty little gillyflowers began to bleed and the earth around their clusters gave off a putrescent smell; all sixteen of the ominous dirae designated by Julius Caesar in the first century B.C., including the spilling of salt and wine, stumbling, sneezing, and the creaking of chairs, made themselves apparent; the aurora australis appeared to the Maori; a horned horse was seen by Basques as it ran through the streets of Vizcaya. Numberless other auguries.

And the doorway to Hell opened.

The best thing about the passage quoted above is that we can feel Ellison taking off, pleased with the effect and balance of the language and the particulars described, pushing it, having fun with it. Among those who escape hell during the brief period that the door stands open are Jack the Ripper, Caligula, Charlotte Corday, Edward Teach ( "beard still bristling but with the ribbons therein charred and colorless . . . laughing hideously"), Burke and Hare, and George Armstrong Custer.

All are sucked back except for Ellison's Lizzie Borden look-alike, Margaret Thrushwood. She makes her way to heaven, confronts Doc . . . and is sent back by God when her realization of the hypocrisy at work causes heaven to begin cracking and peeling around the edges. The pool of water Doc is soaking leis feet in when Margaret drags her blackened, blistered body over to him begins to fill up with lava.

Margaret returns to hell, realizing that she can take it, while poor Doc, who she still manages somehow to love, could not. "There are some people who just shouldn't be allowed to fool around with love," she tells God in the story's best line. Hitler, meanwhile, is still painting his roses just inside the portal to hell (he has been too absorbed to even think about escape when the door opened). God takes one look, Ellison tells us, and "could not wait to get back to find Michelangelo, to tell him about the grandeur They had beheld, there in that most unlikely of places.” The grandeur Ellison wants us to see, of course, is not Hitler's roses but Margaret's ability to love and to go on believing ( if only in herself) in a world where the innocent are punished and the guilty rewarded. As in most of Ellison's fiction, the horror revolves around some smelly injustice; its antidote lies most frequently in the human ability of his protagonists to surmount the unfair situation, or, lacking that, at least to reach a modus vivendi with it.

Most of these stories are fables-an uneasy word in a period of literature when the concept of literature is seen to be a simplistic one-and Ellison uses the word frankly in several of his introductions to individual stories. In a letter to me, dated December 28, 1979, lie discusses the use of the fable in fantasy fiction that has been deliberately laid against the backdrop of the modern world: "Strange Wine continues-as I see it in retrospect-my perception that reality and fantasy have exchanged positions in contemporary society. If there is a unified theme in the stories, it is that. Continued from the work I have done in the previous two books, Approaching Oblivion (1974) and Deathbird Stories (1975) , it tries to provide a kind of superimposed precontinuum by the use and understanding of which the reader who leads even a lightly examined existence can grasp hold of his/her life and transcend his/her fate by understanding it.

"That's all pretty high-flown stuff; but what I mean, simply put, is that the workaday events that command our attention are so big, so fantastic, so improbable that no one who isn't walking the parapet of madness can cope with what's coming down.*

*Which reminds me of something that happened at the 1979 World Fantasy Convention. A UPI reporter asked me the eternal question: "Why do people read this horror stuff?" My reply was essentially Harlan's; you try to catch the madness in a bell-jar so you can cope with it a little better. People who read horror fiction are warped, I told the reporter; but if you don't have a few warps in your record, you're going to find it impossible to cope with life in the last quarter of the twentieth century. The headline on the UPI squib that came down the wire and into newspapers coast to coast was predictable enough, I suppose, and exactly what I deserved for presuming to speak metaphorically to a newspaperman: KING SAYS HIS FANS ARE WARPED. Open mouth; Insert foot; Close mouth.

"The Tehran hostages, the Patty Hearst kidnapping, the Howard Hughes fake biography and subsequent death, the Entebbe raid, the murder of Kitty Genovese, the Jonestown massacre, the H-bomb alert in Los Angeles several years ago, Watergate, the Hillside Strangler, the Manson Family, the oil conspiracy: all of them are melodramatic and excessive beyond the ability of a writer of mimetic fiction to capture in fiction without being ridiculous. Yet all of them happened. If you or I were to attempt writing a novel about such things, before the fact, we'd be laughed out of the critical esteem of even the lowliest reviewer.

"I'm not paraphrasing the old saw that truth is stranger than fiction, because I don't see any of these events as mirroring `truth' or `reality.' Twenty years ago the very idea of international terrorism would have been inconceivable. Today it's a given. So commonplace that we're unmanned and helpless in the face of Khomeini's audacity. In one fell swoop the man has become the most important public figure of our time. In short, he has manipulated reality simply by being bold. How precise a paradigm he has become for the copelessness of our times. In this madman we have an example of one who understands-even if subcutaneously-that the real world is infinitely manipulable. He has dreamed, and forced the rest of the world to live in that dream. That it is a nightmare for the rest of us is of no concern to the dreamer. Cane man's Utopia . . . "But his example, I suppose, in cathexian terms, is endlessly replicable. And what he has done is what I try to do in my stories. To alter everyday existence in a stretch of fiction . . . . And by the altering, by an insertion of a paradigmatic fantasy element, to permit the reader to perceive what she/he takes for granted in the surrounding precept in a slightly altered way. My hope is that the frisson the tiny shock of new awareness, the little spark of seeing the accepted from an uncomfortable angle, will convince them that there is room enough and time enough, if one only has courage enough, to alter one's existence.

"My message is always the same: we are the finest, most ingenious, potentially the most godlike construct the Universe has ever created. And every man or woman has the ability within him or her to reorder the perceived universe to his or her own design. My stories all speak of courage and ethic and friendship and toughness. Sometimes they do it with love, sometimes with violence„ sometimes with pain or sorrow or joy. But they all present the same message: the more you know, the more you can do. Or as Pasteur put it, `Chance favors the prepared mind.’ "I am antientropy. My work is foursquare for chaos. I spend my life personally, and my work professionally, keeping the soup boiling. Gadfly is what they call you when you are no longer dangerous; I much prefer troublemaker, malcontent, desperado. I see myself as a combination of Zorro and Jiminy Cricket. My stories go out from here and raise hell. From time to time some denigrator or critic with umbrage will say of my work, `He only wrote that to shock.’ "I smile and nod. Precisely.” So we find that Ellison's effort to "see" the world through a glass of fantasy is not really much different from Kurt Vonnegut's efforts to "see" it through a glass of satire, semi-science-fiction, and a kind of existential vapidity ( "Hi-ho . . . so it goes . . . how about that"); or Heller's efforts to "see" it as an endless tragicomedy played out in an open-air madhouse; or Pynchon's effort to "see" it as the longest-running Absurdist play in creation (the epigram heading the second section of Gravity's Rainbow is from The Wizard of Oz”-I don't think we're in Kansas anymore, Toto . . ."; and I think that Harlan Ellison would agree that this sums up postwar life in America as well as anything else). The essential similarity of these writers is that they are all writing fables. In spite of varying styles and points of view, the point in all cases is that these are moral tales.

In the late fifties Richard Matheson wrote a terrifying and utterly convincing tale of a modern-day succubus ( a female sexual vampire). In terms of shock and effect, it is one of the best tales I've ever read. There is also a succubus tale in Strange Wine, but in "Lonely Women Are the Vessels of Time," the succubus is more than a sexual vampire; she is an agent of moral forces, come to set things back in balance by stealing the self-confidence of a wretched man who likes to pick up lonely women in singles bars because they're easy lays. She exchanges her own loneliness for Mitch's potency and when the sexual encounter is done, she tells him: "Get up and get dressed and get out of here." The story cannot even be described as sociological, although it has a patina of sociology; it is a moral tale, pure and simple.

In "Emissary from Hamelin," a child piper returns on the booth anniversary of the abduction of the children from that medieval town and pipes finis for all of mankind. Here Ellison's basic idea, that progress is progressing in an immoral way, seems a bit shrill and tiresome, an unsurprising mating of the Twilight Zone moral stance with that of the Woodstock Nation (we can almost hear PA systems blaring, "And don't forget to pick up the garbage."). The child's explanation for his return is simple and direct: "We want everyone to stop what they are doing to make this a bad place, or we mill take this place away from you." But the words Ellison puts into his newspaperman-narrator's mouth to amplify the thought smacks a little bit too much of Woodsy Owl for me: "Stop paving over the green lands with plastic, stop fighting, stop killing friendship, have courage, don't lie, stop brutalizing each other . . ." These are Ellison's own thoughts, and fine thoughts they are, but I like my stories without billboards.

I suppose this sort of misstep-a story with a commercial embedded in its center-is the risk that all "fable fiction" runs. And perhaps the writer of short stories runs a higher risk of falling into the pit than the novelist (although when a novel falls into this pit, the results are even more awful; go down to your local library sometime, get a stack permit, and look up some of the reporter Tom Wicker's novels from the fifties and sixties-your hair will turn white). In most cases Ellison goes around the pit, jumps over it . . . or jumps right into it, on purpose, avoiding major injury either by his own talent, the grace of God, or a combination of the two.

Some of the stories in Strange Wine don't fit so comfortably into the fable category, and Ellison is perhaps at his best when he is simply goofing with the language, not playing whole songs but simply producing runs of melody and feeling. "From A to Z, in the Chocolate Alphabet" is such a story (except it is not really a story at all; it is a series of fragments, some narrative, some not, that reads more like beat poetry). It was written in the window of the Change of Hobbit bookstore in Los Angeles, under circumstances so confusing that Ellison's introduction to the piece does not even really do it justice. The individual pieces produce individual little ripples of feeling, as good short poems do, and reveal an inspired playfulness with the language that is as good a place to conclude all of this as anywhere else, I suppose.

Language is play to most writers, thoughts are play. Stories are fun, the equivalent of a child's tug-me-push-me car that makes such an entrancing sound when you roll it across the floor. So, to close, "From A to Z, in the Chocolate Alphabet," Harlan Ellison's version of the sound of one hand clapping . . . a sound which only the best fantasy horror fiction can provide.

And set against it, a little something from the work of Clark Ashton Smith, contemporary of Lovecraft and something much closer to a true poet than Lovecraft could ever hope to be; although Lovecraft desperately wanted to be a poet, I think the best we can say about his poetry is that he was a competent enough versifier, and no one would ever mistake one of his moody staves for the work of Rod McKuen. George F. Haas, Smith's biographer, suggests that Smith's finest work may have been Ebony and Crystal, and this general reader is inclined to agree, although few readers of modern poetry will find much to like in Smith's conventional treatment of his unconventional subject matter. I suspect, though, that Clark Ashton Smith would have liked what Ellison is doing in "From A to Z, in the Chocolate Alphabet." Here, preceding two selections from the Ellison piece, is a selection from Smith's idea notebook, published by Arkham House two years ago as The Black Book of Clark Ashton Smith: The Face from Infinity A man who fears the sky for some indefinable reason, and tries to avoid the open as much as possible. Dying at last in a room with short, curtained windows, he finds himself suddenly on a vast, bare plain beneath . . . a void heaven. Into this heaven, slowly, there arises a dreadful, infinite face, from which he can find no refuge, since all his senses have apparently been merged in the one sense of sight. Death, for him, is the eternal moment in which he confronts the face, and knows why he has always feared the sky.

Now, the ominous jocularity of Harlan Ellison: E is for ELEVATOR PEOPLE They never speak, and they cannot meet your gaze. There are five hundred buildings in the United States whose elevators go deeper than the basement. When you have pressed the basement button and reached the bottom, you must press the basement button twice more. The elevator doors will close and you will hear the sound of special relays being thrown, and the elevator will descend. Into the caverns. Chance has not looked favorably on occasional voyagers in those five hundred cages. They have pressed the wrong button, too many times. They have been seized by those who shuffle through the caverns, and they have been . . . treated. Now they ride the cages. They never speak, and they cannot meet your gaze. They stare up at the numbers as they light and then go off, riding up and down even after night has fallen. Their clothes are clean. There is a special dry cleaner who does the work. Once you saw one of them, and her eyes were filled with screams.

London is a city filled with narrow, secure stairways.

And, finally: H is for HAMADRYAD The Oxford English Dictionary has three definitions of hamadryad. The first is: a wood nymph that lives and dies in her tree. The second is: a venemous, hooded serpent of India.

The third definition is improbable. None of them mentions the mythic origins of the word.

The tree in which the Serpent lived was the hamadryad. Eve was poisoned. The wood of which the cross was made was the hamadryad. Jesus did not rise, he never died. The ark was composed of cubits of lumber cut from the hamadryad. You will find no sign of the vessel on top of Mt. Ararat. It sank. Toothpicks in Chinese restaurants should be avoided at all costs.

So now . . . tell me. Did you hear it? The sound of one hand clapping in thin air?

10

I began this chapter-one hundred and twenty-four manuscript pages and two months ago-by saying that it would be impossible to effect an overview of horror fiction during the last thirty years without writing a whole book on the subject, and that is as true now as it was two months and all those pages ago. All I've been able to do here is to mention some books in the genre that I like, and hopefully draw short arrows in the direction these novels and stories seem to point. I haven't discussed I Am Legend, but if you should be intrigued enough to read The Shrinking Man as a result of what I've said here, you'll probably get to it, and find Matheson's unmistakable trademarks on that book as well: his interest in restricting character to a single person under pressure so that character can be fully examined, his emphasis on courage in adversity, his mastery of terror against what appears to be a normal, everyday backdrop. I haven't discussed the work of Roald Dahl or John Collier or Jorge Luis Borges, but if you exhaust Harlan Ellison's current stock of offbeat, jivey fantasy, you will find these others, and in them you will find many of Ellison's interests repeated, particularly his examination of man at his worst, most venal . . . and his best, most courageous and true. To read Anne Rivers Siddons's novel of domicile possession may lead you to my novel on the same subject, The Shining, or Robert Marasco's brilliant Burnt Offerings.

But a few short arrows is all I can possibly draw. To enter the world of horror fiction is to venture, small as a hobbit, through certain mountain passes ( where the only trees which will grow are undoubtedly hamadryads ) and into the equivalent of the Land of Mordor. This is the fuming, volcanic country of the Dark Lord, and if the critics who have seen it firsthand are few, the cartographers are fewer. This Land is mostly white space on the map . . . which is how it should be; I'll leave more detailed map making to those graduate students and English teachers who feel that every goose which lays gold must be dissected so that all of its quite ordinary guts can be labelled; to those figurative engineers of the imagination who cannot feel comfortable with the comfortably overgrown ( and possibly dangerous) literary wilderness until they have built a freeway composed of Cliff's Notes through it-and listen to me, you people: every English teacher who ever did a Monarch or Cliff's Notes ought to be dragged out to his or her quad, drawn and quartered, then cut up into tiny pieces, said pieces to be dried and shrunk in the sun and then sold in the college bookstore as bookmarks. I'll leave the longer arrows to those pharmacists of creativity who cannot feel totally at ease until each tale, created to hold some reader spellbound as each of us was at one time held spellbound by the story of Hansel and Gretel, Little Red Riding Hood, or The Hook, has been neatly dehydrated and poured into a gel capsule to be swallowed. That is their job-the job of dissectors, engineers, and pharmacists-and I leave it to them, along with the fervent wish that Shelob may catch them and eat them as they enter the Dark Lord's land, or that the faces in the Marsh of the Dead will first hypnotize them and then drive them mad by quoting Cleanth Brooks to them eternally in mud-choked voices, or that the Dark Lord himself will take them up to his Tower forever or cast them into the Cracks of Doom, where crocodiles of living obsidian wait to crunch up their bodies and silence their quacking, droning voices forever.

And if they avoid all that, I hope they catch poison oak.

My job is done, I think. My grandfather told me once that the best map is one that points to which way is north and shows you how much water is in your way. That's the sort of map I've tried to provide here. Literary criticism and rhetoric aren't forms I'm comfortable with, but I'd just as soon talk books for . . . well, for two months at a time is the way it looks. Somewhere in the middle of "Alice's Restaurant," Arlo Guthrie tells his audience, "I could play all night. I'm not proud . . . or tired . . ." I could say much the same thing. I haven't talked about Charles Grant's Oxrun Station books, or Manley Wade Wellman's Appalachian bard John, he of the silver-stringed guitar. I've had only a chance to touch briefly on Fritz Leiber's Our Lady of Darkness (but gentle reader, there is a pale brown thing in that book that will haunt your dreams). There are dozens of others. No, I take that back. There are hundreds.

If you need a slightly longer arrow-or if you're just not tired of talking about books yet- glance at Appendix II, where there is a list of roughly one hundred books issued during the thirty years we've been jawing over here, all of them horror, all of them excellent in one way or another. If you're new to the field, you'll find enough stuff to keep you quaking in your boots for the next year and a half. If you're not, you'll find you've read many of them already . . . but they'll give you my own hazy conception of where north lies, at least.