Not What It Says

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The title sounds promising.  Gothic Harvest.  But the movie in no way lives up to it, even with its vampires vs. voodoo theme.  So, during Mardi Gras a group of four coeds decides to party in New Orleans.  Of course, this is the capital of American voodoo.  While drinking themselves to oblivion, one of them gets picked up by a local and taken back to the family home.  There, of course, she’s kept as food for the “vampire.”  An aristocratic woman who fathered a child with a slave has received a curse—she and her child remain alive, she aging, while the rest of the family is arrested at their present age.  (Really, the story makes little sense, so don’t ask.)  They need young blood to keep the aristocrat alive so that they can continue living.  In the right hands such a story might’ve made a passable horror film.  These weren’t the right hands.

It’s a good thing I’m trying to develop an aesthetic for bad movies.  The acting is bad, the dialogue is bad, the writing is bad.  Is there a moral here?  Don’t go partying during Mardi Gras since you might get picked up by a family under an ancient curse?  And  would it really hurt to do a second take of scenes where an actor stumbles over their lines?  I don’t know about you, but to me the title Gothic Harvest suggests that lissome melancholy of October.  You can start to smell it in the air in August and you know something is coming.  Honestly, I’m not sure why more horror films don’t capture that successfully.  I’m always on the lookout for movies that will catch my breath in my throat with the beauty and sadness of the season.  They are few and far between.

So, like a clueless coed during Mardi Gras, I’m lured into movies whose titles promise such things.  One of the movies that I, inexplicably, saw when I was young was the James Bond flick, Live and Let Die.  Roger Moore had taken the reins from Sean Connery but that film set my expectations for both the Big Easy and voodoo.  I’ve only been to New Orleans once, and that during a conference.  It was before the revival of my interest in horror.  Successful horror has been set there, of course.  The one thing Gothic Harvest gets right is the evocative nature of Spanish moss.  And the opportunity to try to learn to appreciate bad movies.

Dictionary Dreams

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“Lord, now lettest thou thy servant depart in peace.”  Thus begins the venerated Nunc dimittis, familiar from so many years of chanting evensong at Nashotah House.  It comes to mind when I’ve reached a milestone I never dreamed of attaining.  One that makes me feel as if I’ve accomplished my life’s work.  Strangely, it didn’t occur when my name ended up in a study Bible’s front matter.  But a friend recently sent me a note that immediately brought old Simeon’s words to mind.  I have been cited in the Oxford English Dictionary.  My book Weathering the Psalms is quoted (in the web version) under “simile.”  I have no idea how examples are selected for the OED.  It used to be scraps of paper sent in by astute readers, but I suspect things have changed.  How my obscure book ended up there, I haven’t a clue.

There’s an irony here as well.  Like most academics clueless about publication, I initially proposed Weathering the Psalms to Oxford University Press, assuming they published such things.  It was turned down on the basis of a reviewer—one or two I know not—that I later met at a social function, where he was clearly embarrassed.  I really just wonder how the OED found the book to cite in the first place.  In terms of copies sold, it has been my most successful book, but that’s not saying much.  As far as I can tell, it’s only sold less than 400 copies (the royalty statements don’t have the total and I haven’t received a check in years).  I guess all things in the world are connected, whether we notice it or not.

Those who know me personally are aware that validation is a huge thing for me.  I suspect that is true of most people who grew up in difficult circumstances and who managed—and this is never a certain thing—to pull themselves out.  Having been fired from my long-term teaching post (where I was working on this book) only made me want to prove myself more, I guess.  Insignificant things like getting a Choice review for one of my books (which continues to sell poorly) and having that behemoth of a dictionary notice that I used a fairly common word in a fairly common way do tend to release the endorphins.  It’s like maybe someone noticed that I’ve passed this way.  Maybe there was a reason for trying to capture the Wisconsin thunderstorms in a book about the Psalms.  Maybe there’s a reason each working day there concluded with the Nunc dimittis.

Stupid Burnt Lizard

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The kaiju monster film has evolved significantly, as my post on Godzilla Minus One may indicate.  Monster boomers grew up with Saturday afternoon kaiju, although we never heard that word.  (Or at least I didn’t.)  Godzilla was the most famous, but some people trace the origins of the idea to King Kong.  The kaiju, or “strange beast,” genre features outsized monsters that, when they come in contact with civilization, wreak havoc.  Many are primarily symbols of atomic fear, and after watching Godzilla again, I settled down one uncomfortably hot summer afternoon to watch Monster from a Prehistoric Planet, a wildly misleading title for a movie also called Gappa, which is more accurate but less eye-catching.  A gappa is a “triphibian beast” that does equally well on land, water, or in the air.  I do have to wonder if Michael Crichton saw this film before coming up with the idea for Jurassic Park.

A wealthy publisher wants to open a tropical island resort in Japan.  (You see?)  He wants to fill it with exotic animals, and among those in the model are dinosaurs.  His expedition to collect specimens leads a Japanese crew to discover a newly hatched gappa, which they take back to Japan.  (The publisher, concerned that their find has been exaggerated, utters the title of this post.)  Meanwhile, back on Obelisk Island, the gappa parents return and aren’t pleased to find their baby gone.  They head to Japan to stomp around, Godzilla style.  It takes the sole survivor from Obelisk Island, a young boy, to figure out that the parents really only want their baby back.  The publisher, scientist, and journalist (all male) don’t want to give it up.  The female lead, also a journalist, convinces them that they must.  Japan is saved.

Kaiju have more recently become somewhat believable, and even a bit scary.  The monsters themselves seem to be metaphors.  It’s no accident that these early movies, such as Gappa, expend much of their screen time on explosions.  From the artificial volcano on Obelisk Island to the model tanks and missiles, to the plumes rising as the gappa lead to destruction, things are always blowing up.  The Japanese think at first that “Gappa” is a god, but the local boy who survives is emphatic that “Gappa” is “no god.”  Yet the locals are careful not to raise their wrath.  These movies aren’t great in any traditional sense, but they are imbued with reminders of war—no god—and the lasting damage it causes.  And the wealthy can lead to the destruction of many cities for the sake of making money off of a stupid burnt lizard.

Things about Pennsylvania

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When I used to pick up my daughter from college in upstate New York, we’d sometimes come up with ways to keep the conversation going for the three-to-four hours it’d take us to drive home.  One trip we thought of doing a parody of “Sweet Home Alabama,” namely, “Sweet Home Pennsylvania” (same number of syllables).  We sketched out some verses by her asking me what Pennsylvania was known for.  Now, I was born and reared in this state, but my ancestral states are more properly New York, North and South Carolina, and the District of Columbia.  Still, I feel at home in PA, but I’ve always felt it was one of those places that people think “Philadelphia” then call it quits.  Pittsburgh used to be much larger than it now is; it was the 16th largest city in the country when I was in high school.  So, the Liberty Bell/Declaration of Independence, and steel (also in Bethlehem), were obvious gimmes.  But what else?

The Amish.  Yes, they have colonies in many states, but Pennsylvania has Lancaster County.  The state may not be widely known for this, but it is the second biggest supplier of fossil fuels in the lower 48, right after Texas.  Indeed, the petroleum industry was born right here, not far from where I grew up.  So we have the Mennonite farmers and heavy industry.  It is really quite a varied state, my home.  We have lakefront property on Erie, and a tiny part of the Atlantic in Philly.  We have a good dose of the Appalachian Mountains.  Lots of forests, even some with elk.  We were the second state, after Delaware, and Pennsylvania is properly a commonwealth instead of a state.  Our European founding was by means of the Quakers.  Pennsylvania housed several Indian tribes.  It was known for religious tolerance.  Daniel Boone was born here.  So was Stephen Foster.  And two US Presidents.  Not bad.  Not bad at all.

Only recently did I learn that the covered bridge was invented in Pennsylvania and that we have more still standing than any other state.  The current count is about 209.  Now, there’s a romance to covered bridges.  During this summer of staycations, we started to visit some.  You can’t go shopping there, and you can’t stay overnight or even order food, but these old-timey structures are a draw all on their own.  Part of the fascination is that we don’t build them anymore.  We have cars to keep the rain off and our vehicles don’t get spooked by the sight of open water or slip unduly on wooden planks.  Back when we were trying to make up alternatives to Alabama’s charms, I wasn’t aware we had so many covered bridges.  I saw a few growing up, of course, but paid little attention.  Now they’re another part of what makes this a sweet home.

Teaching Horror

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Critics who complain that Aislinn Clarke’s The Devil’s Doorway has nothing new really have no appreciation for parables.  An Irish found-footage film, The Devil’s Doorway is, as it clearly states, a lament over the Magdalene Laundries in Ireland.  I’d never heard of these institutions that existed until less than 30 years ago.  Founded by the Catholic Church, these “asylums” were places where women in trouble were essentially treated as slave labor.  Women, who often have difficulty hiding the results of sexual promiscuity (something men more easily get away with), were put to work in these reformatories.  I don’t know if the conditions were as bad as presented in the movie, but they provide a springboard into a perfectly serviceable horror film.  The horror tropes may be familiar, but that’s true of most horror of these days.

Two priests are sent to a Magdalene Laundry to investigate a reported miracle of a bleeding statue of Mary.  Please pardon my invocation of Alice Cooper here, but “Only Women Bleed” would be appropriate to consider.  Fr. Thomas, older and skeptical, doesn’t believe in miracles while Fr. John, the “techie” (it’s set in 1960) films the proceedings.  The priests uncover layer after layer of hypocrisy and deceit.  The Mother Superior, who shows no deference to the priests, insists that many of the pregnant women that have passed through the asylum were impregnated by clergy.  But there’s more.  As the statues bleed, a young woman, a pregnant virgin, is found kept in a dungeon.  Ghosts of murdered children cavort through the night.  A satanic niche for a black mass is discovered.  And the pregnant virgin is also possessed by a demon.  There’s a lot going on here.

To mistake all of this as “just a horror movie” is to miss the point.  Such is the way with parables.  Clarke, the director, was an unwed mother at 17 who realized that, had this happened a few years earlier, she could well have found herself confined to a Magdalene Laundry.  The movie doesn’t, it seems to me, condemn Catholicism per se.  For example, the two priests documenting the activities seem to be good people.  Fr. Thomas, as it turns out, had been born in this selfsame institution.  Raised as an orphan, he became a priest who, not surprisingly, doesn’t believe in miracles.  He too, was a victim.  Religious horror serves many purposes.  Often the very unfamiliarity of religion itself can drive the fear.  Another purpose, however, is to educate.  The Devil’s Doorway educated me, and I appreciate the parable.

Second One

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Twice in a week.  I heard (actually read) a term I’d never encountered before.  It’s one of those rare beasts—an “academic meme.”  It means nothing to most normal citizens, but it has already achieved currency in academia and on various web platforms.  What is it?  “Reviewer 2.”  Or “Reader 2.”  If that means nothing to you, you’re normal.  If you wonder, however, what this is about, read on.  (Since my posts average two readers, it seems, this is an appropriate topic.)  When universities and/or editors do their jobs, they rely on peer review.  The idea is simple enough—two recognized experts (sometimes three or more) are asked to read a dissertation, an article, or a proposed book.  They then provide their opinion.  “Reader 2” (or “Reviewer 2”) has become shorthand for the one that torpedos a project.

Getting academics to agree on anything is like the proverbial herding of cats.  Academics tend to be free thinkers and strongly individualized.  (Perhaps neurodivergent.)  I know from my nearly fifteen years of experience that the most common results when you have two reviewers is two different opinions.  Often polar opposite ones at that.  One suggestion for the origin of “Reader 2” is that some editors, or dissertation committees, wanting to spare an author’s feelings, put the positive review first, followed by dreaded “Reader 2.”  Others suggest that it’s just a meme and that over time (internet speed) the meme came to mean “Reviewer 2” was harsh and mean spirited.  The thing is, once a meme is out there it’s difficult to stop.  Now, apparently, a generation has made “Reader 2,” well, a thing.

This has been floating around for a while, apparently.  I only heard it recently and it occurred to me that I’m missing out in the new academia mystique that the internet has created.  My most popular YouTube video is one I did on “dark academia.”  I wasn’t aware this is a hot topic among the internet generation.  There is a good dose of the unknown regarding what goes on within those ivory towers where the majority of people never go.  My own experience of academia was gothic, as I explain in that video.  I have a follow-up ready to record, but outside academe finding time with a 9-2-5 and a lawn that needs mowing and weeds that just won’t stop growing, well, that’s my excuse.  Whether it’s valid or not will depend upon your assessment, my two readers.

Prey Again

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Let’s begin with the title.  Final Prayer was released in the United States as Borderlands.  I still found it on a free streaming service under its UK title, and I’m glad I did.  The movie falls under a a few different categories—cinéma vérité, found footage, and folk horror come immediately to mind.  The story follows a set of three very different Vatican-sent investigators, promotors of the faith, to check out a miracle claim in Devon.  I was a little confused at first, assuming this was an Anglican church, being in England.  One of the investigators, Deacon, a religious brother (monk not associated with a monastery), Gray, a techie who has some basic beliefs, and Mark, a priest technically in charge.  There’s tension between the men and between them and the locals.  The parish priest believes God appeared during a baptism at the parish that was being filmed by a family member.

The investigators come up with plausible explanations for the “miracles” caught on tape, but they also find some phenomena that are difficult to explain.  The local priest, distraught that they are disproving the “miracle,” jumps from the church tower, killing himself.  Mark, taking this as an admission of guilt for a hoax, closes the investigation.  Deacon, however, refuses to give up and calls in Fr. Calvino, who mentored both he and Mark.  Calvino believes the church was built on pagan sacred ground and it must be purified.  The ceremony, however, doesn’t end the way it was expected to.  All the while, the locals are—mostly passively, but at times overtly—hostile to the team.  Calvino’s revelation of the pagan background, however, makes clear that at least some of the locals haven’t given up pagan ways.

There are a number of elements worthy of commentary here.  It seems likely that a longer piece will be necessary to cover much of it.  A discussion in the local pub between Deacon and Gray, before calling in Calvino, raises the central question.  Gray, as a layman, suggests that pagans had to be worshipping something they believed was real before Christians came along.  He wonders if intruders (Christians, in this case) were unwelcome by this earlier deity.  Deacon, who is skeptical, but who’s come to believe that a former priest was involved in pagan worship, resists such thinking.  The ending makes clear what’s been going on, but getting to that point does involve quite a lot of religious discussion.  Horror and religion go naturally together, as I often opine, and this is a particularly good example of their common labor.

In Sheep’s Clothing

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Evangelicals supporting Trump must experience some cognitive dissonance when they read Dietrich Bonhoeffer, one of their heroes.  Bonhoeffer, who could easily have remained in comfort in the United States, went back to his native Germany because he was deeply troubled by the fascist regime of Hitler.  Involved in Operation Valkyrie, the attempt to assassinate Hitler, Bonhoeffer was hanged for his faith.  He wrote, “If I sit next to a madman as he drives a car into a group of innocent bystanders, I can’t, as a Christian, simply wait for the catastrophe, then comfort the wounded and bury the dead. I must try to wrestle the steering wheel out of the hands of the driver.”  How far we have fallen!  Now evangelicals support someone with all the signs of being a madman.  A man who has said he intends to dismantle democracy itself, if elected.  How quickly Bonhoeffer and his important work is trampled underfoot by his own.

Some people express surprise that I still appreciate evangelicals such as C. S. Lewis and Dietrich Bonhoeffer.  They were believers who stood by their convictions, but who used reason to do so.  And yes, Hitler had messianic delusions as well.  A poor carpenter once warned of wolves in sheep’s clothing, but then, what did he know?  And can we compare Trump to Nazism?  Have you read the Project 2025 agenda?  An agenda so explosive that the publisher for the book on it (HarperCollins, with a foreword written by J. D. Vance) has put off publication until after the election.  You don’t want people to know what they’re voting for, now do you?  Wolves dressed up like what?  You can’t pull the wool over our eyes.

Photo by Tanner Yould on Unsplash

I have no problems with Evangelicals.  Faith is exceptionally important in people’s lives.  My concern is the weaponizing of religion by political cynics.  They select issues that they know will rile up religious conservatives and use them to glean votes.  One of the oldest tricks in the book—known by every stage magician who’s ever stood before an audience—is misdirection.  Get people to look over there so you can pull a trick over here.  I spent my formative years reading Bonhoeffer, and his reasoned evangelicalism made a lot of sense to me.  Of course, this was when the biggest threat we faced was characters like Richard Nixon and Ronald Reagan.  Now even they are trampled under the iron claws of what has become “conservatism.”  Even Dick Cheney has said he’ll vote for Harris.  If Hitler hadn’t had Bonhoeffer hanged, modern evangelicals, it seems, would’ve done the job.

Plus One

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When one of your oldest friends suggests a movie, it’s a good idea to watch it.  I began watching Godzilla movies when I was quite young but I stopped after seeing the 1998 Roland Emmerich version.  A friend from high school told me I should see Godzilla Minus One, and I took that advice seriously, if slowly.  It certainly raises the bar on kaiju movies.  An epic film of over two hours, it isn’t just a monster destroying towns—it may not be a standard horror movie but it is an exceptional Godzilla film.  Following the story of Kōichi Shikishima, a kamikaze pilot who couldn’t bring himself to suicide, it introduces the kaiju in the last days of World War Two.  There is a lot of political sensitivity in the movie.  Godzilla—by far the scariest I’ve seen—kills off the Japanese crew on a Pacific island.  Shikishima survives and returns home to find his family dead from bombing in Tokyo.  He is shamed by his neighbor for failing in his kamikaze duty.

Shikishima assists Noriko Ōishi, also without family, in raising an orphaned infant.  Meanwhile, Godzilla starts reappearing.  The problem is, tensions between the Soviet Union and United States means that outside help isn’t available.  Japan had been forced to disarm its military due to the war, and therefore it has to rely on civilians to organize and try to stop the monster.  They devise a plan to try to sink the monster far enough into an ocean trench to crush it, and barring that, raise it rapidly to the surface so the depressurization will be fatal.  Meanwhile, Shikishima, who believes Ōishi died in a Godzilla attack, discovers an experimental new plane that he then has made into a kamikaze-style fighter.  The plan is to fly it into Godzilla’s mouth, killing the monster.

As a movie this succeeds in making the human story poignant enough that the kaiju threat becomes a way of tying together the fragments of a life shattered by war.  Indeed, the condemnation of war is one the elements that makes the film exceptional.  Godzilla is, of course, radioactive, but the movie doesn’t make that a cudgel.  No, it explores how human foibles—beyond war, the national posturing—prevents humans from helping one another in time of need.  And how war itself destroys life among the survivors.  Like all Godzilla movies (and there are many), it leaves many holes in the story, but it has the feeling of a real movie.  I agree with my friend that it’s well worth seeing.

Return to the House

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I’ve read Shirley Jackson’s The Haunting of Hill House before.  It might’ve been before I started this blog, or it might’ve been before I started writing about the books I’d read.  Either way, when I search for a post on it, I don’t find one.  This is a classic novel in the genre, but I found it rather sad both times I’ve read it.  Eleanor is such a compelling, abused and discarded character.  But in case you’re unfamiliar with this psychological horror story, here are the basics: Hill House is haunted.  A professor, Dr. John Montague, somewhat hapless, decides to gather a couple of sensitives to try to investigate the hauntings.  He plans to write a book about it.  The two women he invites, Eleanor and Theodora, both had some psychic or Fortean experiences.  The owner of Hill House insists that a member of the family be present, so Luke, a carefree young man, joins them.

The house “manifests” in various ways, but the occurrences while they’re there, center on Eleanor.  Eleanor lives with her domineering sister after having been a caregiver for her dominating mother.  She’s never been able to develop her own self, and she desperately wants to be accepted.  She’ll lie to make that happen, but not maliciously.  In fact, she’s quite childlike.  While the half-hearted investigation takes place, the others begin to suspect Eleanor may be behind the events, or some of them.  Then John’s insufferable wife arrives with her pretentious friend.  Eleanor acts out, doing a foolhardy stunt that leads the others to dismiss her from the house.  The story is creepy, but, like Mary Shelley’s Frankenstein, more like sad.

I decided to re-read it as autumn began to be felt in the air, and I had read a couple other of Jackson’s novels that I remembered better because they were more recent in my experience.  Quite often this story is compared to Henry James’ The Turn of the Screw, another ambiguous ghost story involving a young lady who wants to be accepted.  These characters are compelling in a  Poeseque kind of way.  Critics complained of my using Poe’s observations in Nightmares with the Bible, but these stories, by a woman and a man, are further exhibits in the case.  They add a poignancy to the events because even as we’ve made some progress in women’s rights we still have a long way to go.  No one doubts that Jackson’s writing is laced with metaphors.  None of her characters can be considered “normal.”  And yet, it’s the house that brings it all out.  It’s a story worth pondering again.

The Paw

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Okay, in the spirit of my epiphany that commenting may apply to short stories as well as to collections, I thought I’d muse on W. W. Jacobs’ “The Monkey’s Paw.”  Somewhat like Washington Irving, as a writer Jacobs was known primarily for this story.  Like “The Legend of Sleepy Hollow,” this tale has taken on a life of its own.  I recently read it for the first time, and I wasn’t exactly sure how it would end.  I knew the basic premise: somebody ends up with an exotic monkey paw that grants wishes, but the wishes, as is often the case, turn out poorly.  There’s a kind of morality to such stories, of course.  People shouldn’t rely on wishes for their happiness and any windfall has its consequences.  What makes this a horror story isn’t the magic, however.  It’s what we expect to see because of it.

Image credit: Maurice Greiffenhagen illustration from The Lady of the Barge, 1902; public domain via Wikimedia Commons.

If you haven’t read the tale yourself, it goes roughly like this: an older couple and their working age son have a guest stop by their hovel of a London home.  The guest served in the British Army in India and it was there that he acquired the eponymous paw.  He sadly tells his friend that no good can come of it and they should destroy it (they snatch it from the fire when the friend tosses it there).  Of course, they don’t really believe it will work.  The son suggests they wish for 200 pounds, to pay off their house.  He then leaves for work.  Later a stranger stops by to tell them that their son has been killed in an accident at the factory.  Denying responsibility, they nevertheless offer 200 pounds to help with the hardship.  The grief stricken mother then insists they wish their son would come back.

This is prime real estate for horror, of course.  The son had been badly mangled in the machinery at the factory.  I won’t spoil the third wish, and besides, you’ve probably read it before.  The story has been retold countless times, with changed settings but always the same message—be careful what you wish for.  Jacobs was able to make a living from his writing.  This is increasingly a rarity today, of course.  Nevertheless some eight decades after his death, outside the circle of literature scholars, he’s known for one short story.  Prior to reading it I couldn’t have even told you who wrote it.  This isn’t a bad way to make a mark on the world.  Those of us who write often put much of ourselves into our stories, and to have even one of them remembered would be an honor indeed.

Ride the Ghost

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There’s a book in this, for some enterprising person.  You see, I watched Ghost Rider because I felt I had too.  I’m not familiar with the Marvel comic on which it’s based, but I’d seen many references to it and knew I had to catch up.  That having been said, I don’t think it’s as bad as the critics opine.  First about the movie, and then the book.  Johnny Blaze makes a deal with the Devil (Mephistopheles) to save his father from cancer.  The big M then has his father die in a failed stunt.  (Father and son are motorcycle stunt riders.)  Blaze is compelled to become “the Devil’s bounty hunter.”  He, like the biblical Satan, accuses evil-doers, only with his flaming skull head and super powers, he condemns said evil-doers without being evil himself.  He transforms at night and Mephistopheles wants him to take out his (M’s) son, Blackheart.  He ultimately does, but disses the Devil at the end.

One of the questions I have about metaphysical horror (or action/adventure) is how moviemakers have to make the fight scenes physical.  Shooting a non-corporeal entity with a shotgun, or wrapping said entity with a chain, should do nothing to it.  There’s no physical body to affect.  That’s the difference between movies like this, or Legion, or Constantine, or any number of others, versus The Exorcist and its kin.  The Exorcist portrayed an evil that was real, but non-corporeal.  It took over the body of Regan, yes, but nobody was running around with guns, swords, or chains to try to take the demon down.  I think that basic underlying fact is one that makes such movies falter with critics, if not at the box office (where they tend to do well).  This leads to the book.

One of the main points of Holy Horror is that many people learn their religion from pop culture.  That being the case, someone needs to write a book on how Hell is viewed by the average citizen.  The kind of person who watches movies like Ghost Rider.  Movies that have a definite idea of what Hell might be like.  Most people probably have little idea what a soul in torment might be.  (The rise of mental illness, however, may be changing that balance.)  They imagine physical pain inflicted by nasty weapons that people use on one another.  Someone should look at this idea from the perspective of what religions, such as Christianity, actually teach.  I’ve got my plate pretty full with potential books, but here’s an idea free for the taking, courtesy of Ghost Rider.

Grotesque and Arabesque

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My last post about Edgar Allan Poe’s Tales of the Grotesque and Arabesque led a couple of readers pointing me to places where the missing tale (“The Visionary”) could be read online.  That fact is beside the point.  I have sitting next to me an omnibus edition that contains, in print form, all of Poe’s tales and poems.  Poe deserves to be read in print.  No, the point of that previous post was that I wanted to read a print version of Tales of the Grotesque and Arabesque through so that I could observe a couple of things: the stories Poe thought his best at the time, and to read several Poe stories I never had.  Also, it was an exercise of ratiocination.  So I found a used copy online that contains the full contents, unaltered, of the original printing.  Such a book may be still in print, but given the constraints mentioned in my previous post, it cannot easily be found.  So on to the stories.

A great number of the stories contained herein are funny.  Poe was quite capable of humorous writing.  Some of the stories verge on science fiction.  Others demonstrate his incredible breadth of reading.  He wrote smartly about ancient history—fictionalized, of course—and about astronomy.  He wrote a story about the end of the world, which adheres, in some measure, to the “biblical” account known even in his day.  The stories are erudite and often obscure.  They are seldom read, or at least discussed among Poe’s horror tales.  I’ve been pondering horror as a category quite a lot as of late.  It’s clear that during his lifetime Poe was not a “horror writer” as we know such authors today.  He was a brilliant, and imaginative interrogator of the world in which he lived.  Reading this book all the way through was an epiphany.

Poe’s writings are in the public domain.  There are websites, easily found, where all of his stories may be located for free.  There are some writers, however, that I believe have earned the honor of being read as they were published—on paper.  Until recently I had only a couple of editions of paperbacks of Poe’s stories.  They were mostly tales I had read multiple times, here and there.  I even break out the omnibus edition now and again when I want to read one of his stories that aren’t in the other collections.  Tales of the Grotesque and Arabesque has expanded my view, which often happens when I read Poe.  And that is a high compliment to any author, just like reading them in paper form.

Unique?

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Is it embarrassing, or simply confirmation?  It used to be considered embarrassing to show up at an event dressed identically to someone else, if it wasn’t intentional.  It was considered, in some way, a slight on your personal expression.  This happened to me while still commuting when another employee and I had worn a very similar shirt for an event at work.  (He was more embarrassed than I was, for the record.)  What often feels more embarrassing to me is when I notice something I’ve never seen anybody else write about, get it all written up, and then discover that someone posted something similar on the internet someplace.  It has happened more than once—indeed, many times.  I feel embarrassed for not having known about the observation, no matter in how an obscure virtual a corner it was kept.

Perhaps these are just growing pains for the terminally curious.  Some of us constantly observe things we find curious, and start to connect the dots.  Someone else might’ve gone over this conundrum before, the way you pick up a waiting room magazine only to find the crossword puzzle already done.  What gives me hope in such circumstances are twofold facts: that someone else has spotted this confirms my observations, and that my interpretation is different from theirs.  My great fear, however, is that someone might think I’ve plagiarized.  This is a mortal sin for academics.  I would simply note that many of us read lots of stuff without noting where, and that I would remember if I intentionally lifted an idea from something somebody else pointed out.

I’m sure there are many examples of this on this blog.  Apart from posts that reflect an experience unique to yours truly, that is.  It’s getting tricky to say anything that hasn’t been said.  A recent newsworthy event occurred that called for comment from someone with my background.  By the time I’d scrawled a first sentence about it, others had written, and posted, full articles conveying what I would’ve had to say about the thing.  Embarrassing.  It has also made publishing much harder.  Even small, independent publishers in the non-academic sector only consider books sent from agents.  And agents are nothing if not aloof.  Too many submissions from too many wannabes.  Is there anything unusual, remarkable, here at all?  I’d say it’s my perspective.  Others can string words together.  Others can even buy the same cheap shirt that I purchase.  But they don’t see it from my angle.  Of that I’m certain.  Ask anybody else who’s made a similar observation.  They’ll confirm it.

Dangerous Dreams

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A friend wondered what I might make of Dream Scenario.  As much as I like movies I can’t keep up, what with a 9-2-5 job and writing my own books.  I’m really glad, however, that I learned about it.  It’s one of those movies with a difficult to define genre.  IMDb tags it as “comedy,” “drama,” and “fantasy.”  Rotten Tomatoes goes this route: “Comedy/ Drama/ Mystery & Thriller/ Horror.”  Is there anything this movie is not?  There are definitely some horror cues here, but it doesn’t feel especially like horror.  Except when it does.  Ari Aster, one of the producers, is associated with “art horror” films—think Hereditary.  Think Midsommar.  And it’s an A24 movie, but I’ve read that they’re moving a bit away from horror (the only kind of movie for which I know them).  So what is Dream Scenario?

In brief, it is the best I’ve seen from Nicholas Cage.  I’ve liked some of his films, but this one is incredible.  Certainly the story helps.  Paul Matthews (Cage) is an unremarkable biology professor who suddenly begins appearing in people’s dreams.  Nobody can figure out why, but when the story gets on social media he becomes famous.  Everyone loves him.  Then something happens.  The dreams become nightmares and everyone turns on him.  That summary doesn’t do justice to the film, but it’s essentially what goes on.  The telling of the tale, however, is masterful.  The nightmares, which are briefly shown, are what make this any kind of horror.  There’s no lingering over the fear.  It’s just part of Paul’s new life.

The closest I’ve come to encountering this idea is the novels by Hank Green: An Absolutely Remarkable Thing and A Beautifully Foolish Endeavor.  Of course, Green knows what fame is like—something few accomplish.  The movie explores how fickle it can be and how swiftly and viciously it can turn on those who find it.  In that regard Dream Scenario is also an exploration of life in the internet era.  It’s a time when the kids have to be asked to put down their phones for family time over a meal.  When the result of constant connection is “trauma.”  Unlike fame in the last millennium, “going viral” is just a matter of waiting until someone comes along with something that the net likes better.  And the commentary about how to merch shared dreams takes this in quite a different direction from Inception.  Dreams are strange, and remain poorly understood.  This is a movie that will make you ponder how much they are like the internet, and the results can sometimes be a nightmare.