Danse Macabre

CHAPTER X

The Last Waltz-Horror and Morality, Horror and Magic

1

"YES, BUT HOW do you justify earning a living by feeding off people's worst fears?”

2

The police have been summoned by a neighbor who has heard a commotion of some kind.

What they find is a bloodbath-and something worse. The young man admits, quite calmly, that he has murdered his grandmother with a pipe, and then cut her throat.

"I needed her blood," the young man tells the police calmly. "I'm a vampire. Without her blood, I would have died.” In his room the police find magazine articles about vampires, vampire comic books, stories, novels.

3

We'd been having a pretty nice lunch, this reporter from the Washington Post and I, something I was grateful for. I'd just started a twelve-city tour for my novel The Dead Zone the day before in New York with a kick-off party thrown by the Viking Press at Tavern on the Green, a huge, rococo eating and drinking establishment on the edge of Central Park. I had tried to take it easy at the party, but I still managed to put away about eight beers there, and another six or so at a smaller, more relaxed party with some friends from Maine later on.

Nevertheless I was up the next morning at quarter of five to make the six o'clock Eastern shuttle to Washington so I could, in turn, make a seven o'clock TV appearance to plug my novel. Welcome to touring, friends and neighbors.

I made the shuttle handily, telling invisible beads as it took off in a pouring rainstorm (sitting next to an, overweight businessman who read the Wall Street Journal through the entire flight and ate Turns one after another, deliberately and reflectively, as if enjoying them) and made A.M. Washington with at least ten minutes to spare. The television lights intensified the mild hangover I'd gotten up with, and I was grateful for what had been a fairly laid-back lunch with the Post reporter, whose questions had been interesting and relatively unthreatening. Then this spitball about feeding off people's fears comes out of nowhere. The reporter, a young, lanky guy, was looking at me over his sandwich, eyes bright.

4

It's 1960, and a lonely Ohio youth has left the movie theater where he has just seen Psycho for the fifth time. This young man goes home and stabs his grandmother to death. The pathologist would later count over forty separate stab wounds.

Why? the police asked.

Voices, the young man replies. Voices told me to do it.

5

"Look," I said, putting my own sandwich down. "You take any bigcity psychiatrist. He's got a marvelous home in the suburbs, a hundred thousand dollars' worth of house at the very least.

He drives a MercedesBenz, either tobacco-brown or silver-gray. His wife has got a Country Squire wagon. His kids go to private schools during the academic year and to good summer camps in New England or in the northwest every summer. Sonny has got Harvard if he can make the grades-money is certainly no problem-and his daughter can go to some reet and compleet girls' school where the sorority motto is `We don't conjugate, we decline.' And how is he making the money that produces all of these wonders? He is listening to women weep over their frigidity, he is listening to men with suicidal impulses, he is dealing with paranoia both high and low, he's maybe striking on the occasional true schizophrenic. He's dealing with people who most of all are scared shitless that their lives have somehow gotten out of control and that things are falling apart . . . and if that isn't earning a living by feeding off people's fears, I don't know what is.” I picked up my sandwich again and bit into it, convinced that if I hadn't hit the spitter he had thrown me, I'd at least managed to foul it back and stay alive at the plate. When I looked up from my Reuben, the little half-smile on the reporter's face was gone.

"I," he said softly, "happen to be in analysis.”

6

January of 1980. The woman and her mother are having a worried conference over the woman's three-month-old baby. The baby won't .stop crying. It always crier. They agree on the source of the problem: the baby ha been possessed by a demon, like that little girl in The Exorcist. They pour gasoline on the baby as it lies crying in its crib and then light the child on fire to drive the demon out. The baby lingers in a burn ward for three days. Then it dies.

7

The reporter's article was clean and fair for all of that; he was unkind about my physical appearance and I suppose he had some cause-I was in the slobbiest shape I've been in for ten years during that late summer of 1979-but other than that, I felt I got a pretty square shake. But even in the piece he wrote, you can feel the place where his path and mine diverged; there is that quiet snap which is the sound of ideas suddenly going off in two completely different directions.

"You get the impression that King likes this sort of sparring," he wrote.

8

Boston, 1977. A woman is killed by a young man who uses a number of kitchen implements to affect the murder. Police speculate that he might have gotten the idea from a movie-Brian De Palma's Carrie, from the novel by Stephen King. In the film version, Carrie kills her mother by causing all sorts of kitchen implements-including a corkscrew and a potato-peeler-to fly across the room and literally nail the woman to the wall.

9

Prime-time television survived the call by pressure groups to end the excessive, graphic depiction of violence on the tube for over ten years and House and Senate subcommittees almost without number which were convened to discuss the subject. Private eyes went on shooting bad guys and getting clopped over the head after the assassinations of John F.

Kennedy, Robert F. Kennedy, Martin Luther King; you could order up a dose of carnage at the twist of the channel selector on any night of the week, including Sundays. The undeclared war in Vietnam was heating up quite nicely, thank you; body counts were spiralling into the stratosphere. Child psychologists testified that after watching two hours of violent prime-time TV, groups of children in the test group showed a marked increase in play aggressiveness- beating the toy truck against the floor rather than rolling it back and forth, for instance.

10

Los Angeles, 1969. Janis Joplin, who will later die of a drug overdose, it belting out "Ball and Chain." Jim Morrison, who will die of a heart attack in a bathtub, is chanting "Kill, kill, kill, kill" at the end of song titled "The End"-Francis Ford Coppola will use the song ten years later to fade in the prologue of Apocalypse Now. Newsweek publishes a picture of a shyly-smiling U.S.

soldier holding up a revered human ear. And in a Los Angeles suburb, a young boy puts out his brother's eyes with his fingers. He was, he explained, only trying to imitate the old Three Stooges two-fingered boinnng! When they do it on TV, the weeping child explains, no one gets hurt.

11

Television's make-believe violence rolled on nevertheless, through the sixties, past Charles Whitman up on the Texas Tower ("There was a rumor/about a tumor," Kinky Friedman and the Texas Jewboys sang gleefully, "nestled at the base of his braiyyyyn . . .") , and what finally killed it and ushered in the Sitcom Seventies was a seemingly unimportant event when compared to the deaths of a President, a Senator, a great civil rights leader. Television execs were finally forced to rethink their position because a young girl ran out of gas in Roxbury.

She had a gas can in her trunk, unfortunately. She got it filled at a gas station, and while walking back to her beached car, she was set upon by a gang of black youths who took her gas can away from her, doused her with the gas, and then-like the woman and her mother trying to drive the demon out of the baby-lit her on fire. Days later she died. The youths were caught, and someone finally asked them the sixty-fourdollar question: Where did you get such a horrible idea?

From TV, came the response. From The ABC Movie of the Week.

Near the end of the sixties, Ed McBain (in reality novelist Evan Hunter) wrote one of his finest 87th Precinct novels of the policeman's lot. It was called Fuzz, and dealt in part with a gang of teenagers who went around dousing winos with gasoline and lighting them up. The film version, which is described by Steven Scheuer in his invaluable tubeside companion Movies on TV as a "scatterbrained comedy," starring Burt Reynolds and Raquel Welch. The biggest yocks in the movie come when several cops on stakeout dress up as nuns and then chase after a suspect, holding their habits up to reveal big, clunky workshoes. Pretty funny, right, gang? A real gut-buster.

McBain's novel isn't a gut-buster. It's grim and almost beautiful. Certainly he has never come any closer to defining exactly what the policeman's lot may be than near the end of the novel when Steve Carella, masquerading as a wino, is lit on fire himself. The producers of the movie apparently saw something between M*A*S*H and Naked City in this, and the misbegotten result is in most respects as forgettable as a Tracy Stallard fastball . . . except that one of Stallard's fastballs went out of Fenway Park to become Roger Maris's record-breaking sixty-first home run. And Fuzz, a poorly executed comedy-drama, effectively ended TV violence.

The message? You are responsible. And network TV accepted the message.

12

"How do you justify the violence of the shower scene in Psycho?" A critic once asked Sir Alfred Hitchcock.

"How do you Justify the opening scene in Hiroshima, Mon Amour?" Hitchcock is reputed to have replied. In that opening scene, which was certainly scandalous by American standards in 1959, we see Emmanuele Riva and Eliji Okada in a naked embrace.

"The opening scene was necessary to the integrity of the film," the critic answered.

"So was the shower scene in Psycho," Hitchcock said.

13

What sort of burden does the writer-particularly the writer of horror fiction-have to bear in all of this? Certainly there has never been a writer in the field (with the possible exception of Shirley Jackson) who has not been regarded with more than a degree of critical caution. The morality of horror fiction has been called into question for a hundred years. One of the blood-spattered forerunners of Dracula, Varney the Vampyre, was referred to as a "penny dreadful." Later on, inflation turned the penny dreadfuls into dime dreadfuls. In the 1930s there were cries that pulps such as Weird Tales and Spicy Stories (which regularly served up lip-smacking S & M covers on which lovely ladies were tied down, always in their "small clothes," and menaced by some beastly-but identifiably male-creature of the night) were ruining the morals of the youth of America. Similarly in the fifties, the comics industry choked off such outlaw growths as E.C.'s Tales from the Crypt and instituted a Comics Code when it became clear that Congress intended to clean their house for them if they would not clean it for themselves. There would be no more tales of dismemberment, corpses come back from the dead, and premature burials-or at least not for the next ten years. The return was signalled by the unpretentious birth of Creepy, a Warren Group magazine which was a complete throwback to the salad days of Bill Gaines's E.C. horror comics. Uncle Creepy, and his buddy Cousin Eerie, who came along two years or so later, were really interchangeable with the Old Witch and the Crypt-Keeper. Even some of the old artists were back-Joe Orlando, who made his debut as an E.C. artist, was also represented in the premiere issue of Creepy, if memory serves.

I would suggest that there has always been a great tendency, particularly when it comes to such popular forms as movies, television, and mainstream fiction, to kill the messenger for the message. I do not now and never have doubted that the youths who burned the lady in Roxbury got the idea from the telecast of Fuzz one Sunday night on ABC; if it had not been shown, stupidity and lack of imagination might well have reduced them to murdering her in some more mundane way. The same holds true with many of the other cases mentioned here.

The danse macabre is a waltz with death. This is a truth we cannot afford to shy away from.

Like the rides in the amusement park which mimic violent death, the tale of horror is a chance to examine what's going on behind doors which we usually keep double-locked. Yet the human imagination is not content with locked doors. Somewhere there is another dancing partner, the imagination whispers in the night-a partner in a rotting ball gown, a partner with empty eyesockets, green mold growing on her elbow-length gloves, maggots squirming in the thin remains of her hair. To hold such a creature in our arms? Who, you ask me, would be so mad?

Well . . . ?

"You will not want to open this door," Bluebeard tells his wife in that most horrible of all horror stories, "because your husband has forbidden it." But this, of course, only makes her all the more curious . . . . and at last, her curiosity is satisfied.

"You may go anywhere you wish in the castle," Count Dracula tells Jonathan Harker, "except where the doors are locked, where of course you will not wish to go." But Harker goes soon enough.

And so do we all. Perhaps we go to the forbidden door or window willingly because we understand that a time comes when we must go whether we want to or not . . . and not just to look, but to be pushed through. Forever.

14

Baltimore, 1980. The woman is reading a book and waiting for her bus to arrive. The demobbed soldier who approaches her is a Vietnam vet, a sometime dope addict. He has a history of mental problems which seem to date from his period of service. The woman has noticed him on the bus before, sometimes weaving, sometimes staggering, sometimes calling loudly and wildly to people who are not there. "That's right, Captain!" she has heard him say.

"That's right, that's right!” He attacks the woman as she waits for her bus; later, the police will theorize he was after drug money. No matter. He will be just as dead, no matter what he was after. The neighborhood is a tough one. The woman has a knife secreted upon her person. In the struggle, she uses it. When the bus comer, the black ex-soldier lies dying in the gutter.

What were you reading? a reporter asks her later; she shows him The Stand, by Stephen King.

15

With its disguise of semantics carefully removed and laid aside, what those who criticize the tale of horror (or who simply feel uneasy about it and their liking for it) seem to be saying is this: you are selling death and disfigurement and monstrosity; you are trading upon hate and violence, morbidity and loathing; you are just another representative of those forces of chaos which so endanger the world today.

You are, in short, immoral.

A critic asked George Romero, following the release of Dawn of the Dead, if he felt such a movie, with its scenes of gore, cannibalism, and gaudy pop violence, was a sign of a healthy society. Romero's reply, worthy of the Hitchcock anecdote related earlier, was to ask the critic if he felt the DC-10 engine-mount assembly was a healthy thing for society. His response was dismissed as a quibble ("You get the impression Romero likes this kind of sparring," I can almost hear the critic thinking).

Well, lets see if the quibble really is a quibble-and lets go one layer deeper than we have yet gone. The hour has grown late, the last waltz is playing, and if we don't say certain things now, I suppose we never will.

I've tried to suggest throughout this book that the horror story, beneath its fangs and fright wig, is really as conservative as an Illinois Republican in a three-piece pinstriped suit; that its main purpose is to reaffirm the virtues of the norm by showing us what awful things happen to people who venture into taboo lands. Within the framework of most horror tales we find a moral code so strong it would make a Puritan smile. In the old E.C. comics, adulterers inevitably came to bad ends and murderers suffered fates that would make the rack and the boot look like kiddy rides at the carnival. * Modern horror stories are not much different from the morality plays of the fifteenth, sixteenth, and seventeenth centuries, when we get right down to it. The horror story most generally not only stands foursquare for the Ten Commandments, it blows them up to tabloid size. We have the comforting knowledge when the lights go down in the theater or when we open the book that the evildoers will almost certainly be punished, and measure will be returned for measure.

Further, I've used one pompously academic metaphor, suggesting that the horror tale generally details the outbreak of some Dionysian madness in an Apollonian existence, and that the horror will continue until the Dionysian forces have been repelled and the Apollonian norm restored again. Excluding a powerful if puzzling prologue set in Iraq, William Friedkin's film The Exorcist actually begins in Georgetown, an Apollonian suburb if ever there was one. In the first scene, Ellen Burstyn is awakened by a crashing, roaring sound in the attic-it sounds like maybe someone let a lion loose up there. It is the first crack in the Apollonian world; soon everything else will pour through in a nightmare torrent. But this disturbing crack between our normal world and a chaos where demons are allowed to prey on innocent children is finally closed again at the end of the film. When Burstyn leads the pallid but obviously okay Linda Blair to the car in the film's final scene, we understand that the nightmare is over. Steady state has been restored. We have watched for the mutant and repulsed it. Equilibrium never felt so good.

*My all-time favorite (he said affectionately): A crazed husband stuffs the hose of an air compressor down his skinny wife's throat and blows her up like a balloon until she bursts. "Fat at last," he tells her happily just moments before the pop. But later on the husband, who is roughly the size of Jackie Gleason, trips a booby-trap she has set for him and is squashed to a shadow when a huge safe falls on him. This ingenious reworking of the old story of Jack Sprat and his wife is not only gruesomely funny; it offers us a delicious example of the Old Testament eye-for-an-eye theory. Or, as the Spanish say, revenge is a dish best eaten cold.

Those are some of the things we've talked about in this book . . . but suppose all of that is only a sham and a false front? I don't say that it is, but perhaps (since this is the last dance) we ought to discuss the possibility, at least.

In our discussion of archetypes, we've had occasion to discuss the Werewolf, that fellow who is sometimes hairy and who is sometimes deceptively smooth. Suppose there was a double werewolf? Suppose that the creator of the horror story was, under his/her fright wig and plastic fangs, a Republican in a three-button suit, as we have said . . . ah, but suppose below that there is a real monster, with real fangs and a squirming Medusa-tangle of snakes for hair?

Suppose it's all a selfserving lie and that when the creator of horror is finally stripped all the way to his or her core of being we find not an agent of the norm but a friend-a capering, gleeful, red-eyed agent of chaos?

What about that possibility, friends and neighbors?

16

About five years ago I finished The Shining, took a month off, and then set about writing a new novel, the working title of which was The House on Value Street. It was going to be a roman à clef about the kidnapping of Patty Hearst, her brainwashing (or her sociopolitical awakening, depending on your point of view, I guess), her participation in the bank robbery, the shootout at the SLA hideout in Los Angeles-in my book, the hideout was on Value Street, natch-the fugitive run across the country, the whole ball of wax. It seemed to me to be a highly potent subject, and while I was aware that lots of nonfiction books were sure to be written on the subject, it seemed to me that only a novel might really succeed in explaining all the contradictions. The novelist is, after all, God's liar, and if he does his job well, keeps his head and his courage, he can sometimes find the truth that lives at the center of the lie.

Well, I never wrote that book. I gathered my research materials, such as they were, to hand (Patty was still at large then, which was another attraction the idea had for me; I could make up my own ending), and then I attacked the novel. I attacked it from one side and nothing happened. I tried it from another side and felt it was going pretty well until I discovered all my characters sounded as if they had just stepped whole and sweaty from the dance marathon in Horace McCoy's They Shoot Horses, Don't They? I tried it in medias res. I tried to imagine it as a stage play, a trick that sometimes works for me when I'm badly stuck. It didn't work this time.

In his marvelous novel The Hair of Harold Roux, Thomas Williams tells us that writing a long work of fiction is like gathering characters together on a great black plain. They stand around the small fire of the writer's invention, warming their hands at the blaze, hoping the fire will grow into a blaze which will provide light as well as heat. But often it goes out, all light is extinguished, and the characters are smothered in black. It's a lovely metaphor for the fiction-making process, but it's not mine . . . maybe it's too gentle to be mine. I've always seen the novel as a large black castle to be attacked, a bastion to be taken by force or by trick. The thing about this castle is, it appears to be open. It doesn't look buttoned up for siege at all. The drawbridge is down. The gates are open. There are no bowmen on the turrets. Trouble is, there's really only one safe way in; every other attempt at entry results in sudden annihilation from some hidden source.

With my Patty Hearst book, I never found the right way in . . . and during that entire six-week period, something else was nagging very quietly at the back of my mind. It was a news story I had read about an accidental CBW spill in Utah. All the bad nasty bugs got out of their cannister and killed a bunch of sheep. But, the news article stated, if the wind had been blowing the other way, the good people of Salt Lake City might have gotten a very nasty surprise. This article called up memories of a novel called Earth Abides, by George R. Stewart.

In Stewart's book, a plague wipes out most of mankind, and the protagonist, who has been made immune by virtue of a well-timed snakebite, witnesses the ecological changes which the passing of man causes. The first half of Stewart's long book is riveting; the second half is more of an uphill push-too much ecology, not enough story.

We were living in Boulder, Colorado, at the time, and I used to listen to the Bible-thumping station which broadcast out of Arvada quite regularly. One day I heard a preacher dilating upon the text "Once in every generation the plague will fall among them." I liked the sound of the phrase-which sounds like a Biblical quotation but is not-so well that I wrote it down and tacked it over my typewriter: Once in every generation the plague will fall among them.

This phrase and the story about the CBW spill in Utah and my memories of Stewart's fine book all became entwined in my thoughts about Patty Hearst and the SLA, and one day while sitting at my typewriter, my eyes traveling back and forth between that creepy homily on the wall to the maddeningly blank sheet of paper in the machine, I wrote-just to write something: The world comes to an end but everybody in the SLA is somehow immune. Snake bit them. I looked at that for a while and then typed: No more gas shortages. That was sort of cheerful, in a horrible sort of way. No more people, no more gas lines. Below No more gas shortages I wrote in rapid order: No more cold war. No more pollution. No more alligator handbags. No more crime. A season of rest. I liked that last; it sounded like something that should be written down. I underlined it. I sat there for another fifteen minutes or so, listening to the Eagles on my little cassette player, and then I wrote: Donald DeFreeze is a dark man. I did not mean that DeFreeze was black; it had suddenly occurred to me that, in the photos taken during the bank robbery in which Patty Hearst participated, you could barely see DeFreeze's face. He was wearing a big badass hat, and what he looked like was mostly guesswork. I wrote A dark man with no face and then glanced up and saw that grisly little motto again: Once in every generation the plague will fall among them. And that was that. I spent the next two years writing an apparently endless book called The Stand. It got to the point where I began describing it to friends as my own little Vietnam, because I kept telling myself that in another hundred pages or so I would begin to see light at the end of the tunnel. The finished manuscript was over twelve hundred pages long and weighed twelve pounds, the same weight as the sort of bowling ball I favor. I carried it thirty blocks from the U.N. Plaza Hotel to my editor's apartment one warm night in July. My wife had wrapped the entire block of pages in Saran Wrap for some reason known only to her, and after I'd switched it from one arm to the other for the third or fourth time, I had a sudden premonition: I was going to die, right there on Third Avenue. The Rescue Unit would find me sprawled in the gutter, dead of a heart attack, my monster manuscript, triumphantly encased in Saran Wrap, resting by my outstretched hands, the victor.

There were times when I actively hated The Stand, but there was never a time when I did not feel compelled to go on with it. Even when things were going bad with my guys in Boulder, there was a crazy, joyful feeling about the book. I couldn't wait to sit down in front of the typewriter every morning and slip back into that world where Randy Flagg could sometimes become a crow, sometimes a wolf, and where the big battle was not for gasoline allocations but for human souls. There was a feeling-I must admit it-that I was doing a fast, happy tapdance on the grave of the whole world. Its writing came during a troubled period for the world in general and America in particular; we were suffering from our first gas pains in history, we had just witnessed the sorry end of the Nixon administration and the first presidential resignation in history, we had been resoundingly defeated in Southeast Asia, and we were grappling with a host of domestic problems, from the troubling question of abortion-on-demand to an inflation rate that was beginning to spiral upward in a positively scary way.

Me? I was suffering from a really good case of career jet lag. Four years before, I had been running sheets in an industrial laundry for $1.60 an hour and writing Carrie in the furnace-room of a trailer. My daughter, who was then almost a year old, was dressed mostly in scrounged clothes. The year before that, I had married my wife Tabitha in a borrowed suit that was too big for me. I left the laundry when a teaching position opened up at a nearby school, Hampden Academy, and my wife Tabby and I were dismayed to learn that my first-year salary of $6400

was not going to take us much further than my laundry salary-and pretty soon I'd secured my laundry job back for the following summer.

Then Carrie sold to Doubleday, and Doubleday sold the reprint rights for a staggering sum of money which was, in those days, nearly a recordbreaker. Life began to move at Concorde speed. Carrie was bought for films; `Salem's Lot was bought for a huge sum of money and then also bought for films; The Shining likewise. Suddenly all of my friends thought I was rich.

That was bad enough, scary enough; what was worse was the fact that maybe I was. People began to talk to me about investments, about tax shelters, about moving to California. These were changes enough to try and cope with, but on top of them, the America I had grown up in seemed to be crumbling beneath my feet . . . it began to seem like an elaborate castle of sand unfortunately built well below the high-tide line.

The first wave to touch that castle (or the first one that I perceived) was that long-ago announcement that the Russians had beaten us into space . . . but now the tide was coming in for fair.

And so here, I think, is the face of the double werewolf, revealed at last. On the surface, The Stand pretty much conforms to those conventions we have already discussed: an Apollonian society is disrupted by a Dionysian force (in this case a deadly strain of superflu that kills almost everybody-). Further, the survivors of this plague discover themselves in two camps: one, located in Boulder, Colorado, mimics the Apollonian society just destroyed (with a few significant changes) ; the other, located in Las Vegas, Nevada, is violently Dionysian.

The first Dionysian incursion in The Exorcist comes when Chris MacNeil (Ellen Burstyn) hears that lionlike roar in the attic. In The Stand, Dionysus announces himself with the crash of an old Chevy into the pumps of an out-of-the-way gas station in Texas. In The Exorcist, the Apollonian steady state is restored when we see a pallid Regan MacNeil being led to her mother's Mercedes-Benz; in The Stand I believe that this moment comes when the book's two main characters, Stu Redman and Frannie Goldsmith, look through a plate-glass window in the Boulder hospital at Frannie's obviously normal baby. As with The Exorcist, the return of equilibrium never felt so good.

But below all of this, hidden by the moral conventions of the horror tale (but perhaps not all that hidden), the face of the real Werewolf can be dimly seen. Much of the compulsion I felt while writing The Stand obviously came from envisioning an entire entrenched societal process destroyed at a stroke. I felt a bit like Alexander, lifting his sword over the Gordian knot and growling, "Fuck untying it; I've got a better way." And I felt a bit the way Johnny Rotten sounds at the beginning of that classic and electrifying Sex Pistols song, "Anarchy for the U.K." He utters a low, throaty chuckle that might have come from Randall Flagg's own throat and then intones, "Right . . . NOW!" we hear that voice, and our reaction is one of intense relief. The worst is now known; we are in the hands of an authentic madman.

In this frame of mind, the destruction of THE WORLD AS WE KNOW IT became an actual relief. No more Ronald McDonald! No more Gong Show or Soap on TV-just soothing snow!

No more terrorists! No more bullshit.' Only the Gordian knot unwinding there in the dust. I am suggesting that below the writer of the moral horror tale (whose feet, like those of Henry Jekyll, are "always treading the upward path") there lies another creature altogether. He lives, let us say, down there on Jack Finney's third level, arid he is a capering nihilist who, to extend the Jekyll-Hyde metaphor, is not content to tread over the tender bones of one screaming little girl but in this case feels it necessary to do the funky chicken over the whole world. Yes, folks, in The Stand I got a chance to scrub the whole human race, and it was fun!

So where is morality now?

Well, I'll give you my idea. I think it lies where it has always lain: in the hearts and minds of men and women of good will. In the case of the writer, this may mean beginning with a nihilistic premise and gradually relearning old lessons of human values and human conduct. In the case of The Stand, this meant beginning with the glum premise that the human race carries a kind of germ with it-I began by seeing this germ symbolically visualized in the SLA, and ended by seeing it visualized in the superflu germ-which grows more and more virulent as technology grows in power. The superflu is unleashed by a single technological misstep (not such a far-fetched presumption, either, when you consider what happened at Three Mile Island last year or the fact that Loring AFB in my own state scrambled bombers and fighters ready to head over the pole toward Russia as the result of an amusing little computer foulup which suggested that the Russians had launched their missiles and the Big Hot One was on). By simple agreement with myself to allow a few survivors-no survivors, no story, am I right?-I was able to envision a world in which all the nuclear stockpiles would simply rust away and some kind of normal moral, political, and ecological balance would return to the mad universe we call home.

But I don't think anyone knows what they really think-or perhaps even what they really know-until it's written down, and I came to realize that the survivors would be very likely to first take up all the old quarrels and then all the old weapons. Worse, all those deadly toys would be available to them, and things might well become a sprint to see which group of loonies could figure out how to launch them first. My own lesson in writing The Stand was that cutting the Gordian Knot simply destroys the riddle instead of solving it, and the book's last line is an admission that the riddle still remains.

The book also tries to celebrate brighter aspects of our lives: simple human courage, friendship, and love in a world which so often seems mostly loveless. In spite of its apocalyptic theme, The Stand is mostly a hopeful book that echoes Albert Camus's remark that "happiness, too, is inevitable.” More prosaically, my mother used to tell my brother David and I to "hope for the best and expect the worst," and that expresses the book I remember writing as well as anything.

So, in short, we hope for a fourth level (a triple Werewolf?), one that will bring us full circle again to the horror writer not just as writer but as human being, mortal man or woman, just another passenger in the boat, another pilgrim on the way to whatever there is. And we hope that if he sees another pilgrim fall down that he will write about it-but not before he or she has helped the fallen one of his or her feet, brushed off his or her clothes, and seen if he or she is all right, and able to go on. If such behavior is to be, it cannot be as a result of an intellectual moral stance; it is because there is such a thing as love, merely a practical fact, a practical force in human affairs.

Morality is, after all, a codification of those things which the heart understands to be true and those things which the heart understands to be the demands of a life lived among others . . . civilization, in a word. And if we remove the label "horror story" or "fantasy genre" or whatever, and replace it with "literature" or more simply still, "fiction," we may realize more easily that no such blanket accusations of immorality can be made. If we say that morality proceeds simply from a good heart-which has little to do with ridiculous posturings and happily-ever-afterings-and immorality proceeds from a lack of care, from shoddy observation, and from the prostitution of drama or melodrama for some sort of gain, monetary or otherwise, then we may realize that we have arrived at a critical stance which is both workable and humane. Fiction is the truth inside the lie, and in the tale of horror as in any other tale, the same rule applies now as when Aristophanes told his horror tale of the frogs: morality is telling the truth as your heart knows it. When asked if he was not ashamed of the rawness and sordidness of his turnof-the-century novel McTeague, Frank Norris replied: "Why should I be? I did not lie. I did not truckle. I told them the truth.” Seen in that light, I think the horror tale may more often be adjudged innocent than guilty.

17

My, look at this . . . I do believe the sun is coming up. We have danced the night away, like lovers in some old MGM musical. But now the band has packed their melodies back inside their cases and has quitted the stage. The dancers have left, all but you and I, and I suppose we must go, as well. I cannot tell you how much I've enjoyed the evening, and if you sometimes found me a clumsy partner (or if I occasionally stepped on your toes), I do apologize. I feel as I suppose all lovers feel when the dance has finally ended, tired . . . but still gay.

As I walk you to the door, may I tell you one more thing? We'll stand here in the vestibule as they unroll the rug again and douse the lights. Let me help you with your coat; I'll not keep you long.

Questions of morality in the pursuit of horror may be begging the actual question. The Russians have a phrase, "the scream of the woodcock." The phrase is derisory because the woodcock is nature's ventriloquist, and if you fire your shotgun at tile place where the sound came from, you'll go hungry. Shoot the woodcock, not the scream, the Russians say.

So let's see if we can't find a woodcock-just one-in all these screaming thickets. It might just be hiding in this item, truth rather than fiction, from The Book of Lists, the Wallace/

Wallechinsky clan's attic full of fascinating rickrack and useful junk. As you get ready to leave, think about this . . . or brood upon it: THE MYSTERY OF LITTLE MISS NOBODY On July 6, 1944, the Ringling Brothers and Barnum & Bailey circus was giving a performance in Hartford, Connecticut, before 7,000 paid customers. A fire broke out; 168

persons died in the blaze and 487 were injured. One of the dead, a small girl thought to be six years old, was unidentified. Since no one cattle to claim her, and since her face was unmarred, a photograph was taken of her and distributed locally and then throughout the U.S. Days passed, weeks and months passed, but no relative, no playmate, no one in the nation came forward to identify her. She remains unknown to this day.

My idea of growing up is that the process consists mainly of developing a good case of mental tunnel vision and a gradual ossification of the imaginative faculty (what about Little Miss Nobody, you ask me-well, hang on; we'll get there). Children see everything, consider everything; the typical expression of the baby which is full, dry, and awake is a vide-eyed goggle at everything. Hello, pleased to meet you, freaked to be here. A child has not yet developed the obsessional behavior patterns which we approvingly call "good work habits." He or she has not yet internalized the idea that a straight line is the shortest distance between two points.

All of that comes later. Children believe in Santa Claus. It's no big deal; just a piece of stored information. They likewise believe in the boogeyman, the Trix Rabbit, McDonaldland (where hamburgers grow on trees and moderate thievery is approved behavior-witness the lovable Hamburglar), the Tooth Fairy who takes ivory and leaves silver . . . all of these things are taken as a matter of course. These are some of the popular myths; there are others which, while more specialized, seem just as outré. Grampa leas gone to live with the angels. The stuff in the middle of the golf ball is the worst poison in the world. Step on a crack, break your mother's back. If you walk through holly bushes, your shadow can get caught and it will be left there forever, flapping on the sharp leaves.

The changes come gradually, as logic and rationalism assert themselves. The child begins to wonder how Santa can be at the Value House, on a downtown corner ringing a bell over a Salvation Army pot, and up at the North Pole generaling his troop of elves all at the same time.

The child maybe realizes that although lie's stepped on a hell of a lot of cracks, his or her mother's back is yet all right. Age begins to settle into that child's face. "Don't be a baby!" lie or she is told impatiently. "Your head is always in the clouds!" And the kicker, of course: "Aren't you ever going to grow up?” After awhile, tile song says, Puff the magic dragon stopped trundling his way up the Cherry Lane to see his old goodbuddy Jackie Paper. Wendy and her brothers finally left Peter Pan and the Wild Boys to their fate. No more Magic Dust and only an occasional Happy Thought . . . but there was always something a little dangerous about Peter Pan, wasn't there? Something just a little too woodsy-v,ild? Something in his eyes that was . . . well, downright Dionysian.

Oh, the gods of childhood are immortal; tile big kids don't really sacrifice them; they just pass them on to their bratty kid brothers and kid sisters. It's childhood itself that's mortal: man is in love, and loves what passes. And it's not just Puff and Tink and Peter Pan that are left behind in that rush for the driver's license, the high school and college diploma, in that mostly eager training to achieve "good work habits." We have each exiled the Tooth Fairy (or perhaps he exiles us when we are no longer able to provide the product he requires), murdered Santa Claus (only to reanimate the corpse for our own children), killed the giant that chased Jack down the beanstalk. And the poor old boogeyman! Laughed to death again and again, like Mr.

Dark at the conclusion of Something Wicked This Way Comes.

Listen to me now: At eighteen or twenty or twenty-one, whatever the legal drinking age may be in your state, "getting carded" is something of an embarrassment. You have to fumble around for a driver's license or your State Liquor Card or maybe even a photostat of your birth certificate so you can get a simple fa' Chrissakes glass of beer. But you let ten years go past, get so you are looking the big three-o right in the eye, and there is something absurdly flattering about getting carded. It means you still look like you might not be old enough to buy a drink over the bar. You still look a little wet behind the ears. You still look young.

This got into my head a few years ago when I was in a bar called Benjaman's in Bangor, getting pleasantly loaded. I began to study the faces of entering patrons. The guy standing unobtrusively by the door let this one pass . . . and that one . . . and the next one. Then, bang!

He stopped a guy in a U of M jacket and carded him. And I'll be damned if that guy didn't do a quick fade. The drinking age in Maine was then eighteen (booze-related accidents on the highways have since caused the lawmakers to move the age up to twenty), and all of those people had looked about eighteen to me. So I got up and asked the bouncer how he knew that last guy was underage. He shrugged. "You just know," he said. "It's mostly in their eyes.” For weeks after, my hobby was looking at the faces of adults and trying to decide exactly what it was that made them "adult faces." The face of a thirty -year-old is healthy, unwrinkled, and no bigger than the face of a seventeen-year-old. Yet you know that's no kid; you know. There seems to be some hidden yet overriding characteristic that makes what we all agree is the Adult Face. It isn't just the clothes or the stance, it isn't the fact that the thirty -year-old is toting a briefcase and the seventeen-year-old is toting a knapsack; if you put the head of each in one of those carnival cut-outs which show the body of a capering sailor or a prize-fighter, you could still pick out the adult ten tries out of ten.

I came to believe that the bouncer was right. It's in the eyes.

Not something that's there; something, rather, that has left.

Kids are bent. They think around corners. But starting at roughly age eight, when childhood's second great era begins, the kinks begin to straighten out, one by one. The boundaries of thought and vision begin to close down to a tunnel as we gear up to get along.

At last, unable to grapple to any profit with Never-Never Land anymore, we may settle for the minor-league version available at the local disco . . . or for a trip to Disney World one February or March.

The imagination is an eye, a marvelous third eye that floats free. As children, that eye sees with 20/20 clarity. As we grow older, its vision begins to dim . . . and one day the guy at the door lets you into the bar without asking to see any ID and that's it for you, Cholly; your hat is over the windmill. It's in your eyes. Something in your eyes. Check them out in the mirror and tell me if I'm wrong.

The job of the fantasy writer, or the horror writer, is to bust the walls of that tunnel vision wide for a little while; to provide a single powerful spectacle for that third eye. The job of the fantasy-horror writer is to make you, for a little while, a child again.

And the horror writer himself /herself? Someone else looks at that item about Little Miss Nobody (toldja we'd get back to her, and here she is, still unidentified, as mysterious as the Wolf Boy of Paris) and says, "Jeez, you never can tell, can you?" and goes on to something else. But the fantasist begins to play with it as a child would, speculating about children from other dimensions, about dopplegangers, about God knows what. It's a child's toy, something bright and shiny and strange. Let us pull a lever and see what it does, let us push it across the floor and see if it goes Rum-Rum-Rum or wacka-wacka-wacka. Let us turn it over and see if it will magically right itself again. In short, let us have our Fortian rains of frogs and people who have mysteriously burned to death while sitting at home in their easy chairs; let us have our vampires and our werewolves. Let us have Little Nobody, who perhaps slipped sideways through a crack in reality, only to be trampled to death in the rush from a burning circus tent.

And something of this is reflected in the eyes of those who write horror stories. Ray Bradbury has the dreamy eyes of a child. So, behind his thick glasses, does Jack Finney. The same look is in Lovecraft's eyes-they startle with their simple dark directness, especially in that narrow, pinched, and somehow eternal New England face. Harlan Ellison, in spite of his rapid jive-talking shoot-from-the-hip Nervous-Norvus mode of conversation (talking with Harlan can sometimes be like talking with an apocalyptic Saladmaster salesman who has just taken three large bennies), has those eyes. Every now and then he'll pause, looking away, looking at something else, and you know that it's true: Harlan is bent, and he just thought his way around a corner. Peter Straub, who dresses impeccably and who always seems to project the aura of some big company success, also has that look in his eyes. It is an indefinable look, but it's there.

"It's the best set of electric trains a boy ever had," Orson Welles once said of making movies; the same can be said of making books and stories. Here is a chance to bust that tunnel vision wide open, bricks flying everywhere so that, for a moment at least, a dreamscape of wonders and horrors stands forth as clearly and with all the magic reality of the first Ferris wheel you ever saw as a kid, turning and turning against the sky. Someone's dead son is on the late movie. Somewhere a foul man-boogeyman!-is slouching through the snowy night with shining yellow eyes. Boys are thundering through autumn leaves on their way home past the library at four in the morning, and somewhere else, in some other world, even as I write this, Frodo and Sam are making their way toward Mordor, where the shadows lie. I am quite sure of it.

Ready to go? Fine. I'll just grab my coat.

It's not a dance of death at all, not really. There is a third level here, as well. It is, at bottom, a dance of dreams. It's a way of awakening the child inside, who never dies but only sleeps ever more deeply. If the horror story is our rehearsal for death, then its strict moralities make it also a reaffirmation of life and good will and simple imagination-just one more pipeline to the infinite.

In his epic poem of a stewardess falling to her death from high above the fields of Kansas, James Dickey suggests a metaphor for the life of the rational being, who must grapple as best he/she can with the fact of his/her own mortality. We fall from womb to tomb, from one blackness and toward another, remembering little of the one and knowing nothing of the other . . . except through faith. That we retain our sanity in the face of these simple yet blinding mysteries is nearly divine. That we may turn the powerful intuition of our imaginations upon them and regard them in this glass of dreams-that we may, however timidly, place our hands within the hole which opens at the center of the column of truth-that is . . . . . . well, it's magic, isn't it?

Yeah. I think maybe that's-,what I want to leave you,-with, in lieu of a goodnight kiss, that Nvord which children respect instinctively, that word whose truth we only rediscover as adults in our stories . . . and in our dreams: Magic.