Dancing with King

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There are books you wait too late to read, but which you read at just the right time for you.  That’s how I feel about Stephen King’s Danse Macabre.  This book is endlessly cited in more academic treatments of horror and I knew I should read it.  And one thing I immediately appreciated is that even early in the eighties King expressed my long-term concern: many genres fall into horror.  He, perhaps rightly, considers horror a subspecies of fantasy.  Or course, fantasy has come to mean something quite different in the intervening half-century.  Still, the reader is treated to thrillers, sci-fi, and weird fiction.  There’s also a dose of the gothic and speculative as well.  King sets his four classes of monsters early: the vampire, the werewolf, the thing without a name (Frankenstein’s creature), and ghosts.  These are all very broadly conceived.

It will become clear in coming weeks, for anyone who’s interested, that the movies I “review” here have been influenced by King’s list.  And in the longer term, the books as well.  And I tend to agree with King’s antipathy toward television, although I disagree with his assessment of The Twilight Zone.  Danse Macabre is a book of its time, of course.  I would be curious as to the master’s reaction to such more recent classics as The X-Files.  I loved that he treated Ray Bradbury as a sometime horror author and it becomes clear that each of us finds different things scary.  The thing was, I found myself anticipating my too scarce reading time each day for the month it took me to read the book.  I often start books that I soon find myself approaching with a kind of duty to finish.  Love him or not, King is a talented writer and will keep you coming back, just like birds to a feeder.

I learned that King, too, appreciates bad movies.  He grew up about a decade and a half before I did, but the small-town culture I experienced as a child was not so different, although Sputnik was already up and the Cold War already on.  I guess what I find so engaging here is that this is a guy who speaks my language.  My tastes differ, of course, but there’s something comforting about whiling away the pre-dawn hours with a guy who can say “The Thing” and you know immediately what that vague phrase means.  And it was strangely reassuring to be reminded that the world of the seventies, which I experienced as a teenager, was just as scary as the world is right now.  And if King ever looked me in the eyes, I think he’d recognize something about me, although a sometimes critical fan.

Other Worlds

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There are any number of movies out there, and you find some that have evaded much comment by checking out the freebies on Amazon Prime.  That’s how I found Netherworld.  It’s not a great movie.  In fact, it’s about the opposite, but it is more southern gothic and since I’ve been watching Louisiana horror, well, why not?  It was free.  The story doesn’t make a whole lot of sense, which is a pity because the ideas seem to have some potential.  So, Cory Thornton has inherited his father’s Louisiana estate.  He didn’t know his father and the estate is run by an improbable staff of one.  (One suspects a low budget had something to do with that.  For the film, not diegetically.)  The estate abuts a brothel where one of the employees turns evildoers into birds with the help of magic.

Meanwhile, the young master finds hints how to raise his estranged father from the dead, which, for some reason, he decides to do.  There are dream sequences and perhaps shades of Papageno.  Lots of birds in this film.  Cory—not very bright—only discovers late in the movie that his father was evil.  Hm, no hints of that in his admitted sexual dalliances and his desire to be resurrected.  No siree, none at all.  By the end I wasn’t surprised to learn that it was released directly to video.  But I was led down the rabbit hole by David Schmoeller, the director.  Schmoeller has received notice of such people as Stephen King, and has given the world some notable cult movies.  It’s fair to say he never made it big in Hollywood, but he worked on some films of repute, even drawing in Klaus Kinski at one point.

There are several tiers to the creative life.  There are those who attain fame, and layered down from them, those who produce movies, songs, novels—any kind of creative output—to those most of us have never heard of.  I find this profoundly hopeful.  Nobody is known to every single person on this planet.  Even the famous aren’t known by everyone.  I like to think I’m reasonably informed, but I keep on hearing about celebrities in art forms I don’t follow and have no idea who they are.  So before watching Netherworld I never paid attention to David Schmoeller, but then I learned he’d nevertheless made a career out of doing what he enjoyed, without becoming a famous director along the way.  There are some practical obstacles, of course.  Getting that first book published, or first movie distributed, but if you can get over that wall there may be a possibility of doing what you like.  It may not make you rich, but you’ll have accomplished something important.

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.

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.

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.

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.

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.

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.

One out of Three

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While reading about Dan Curtis, I became curious about Trilogy of Terror.  As a child subject to nightmares, my “horror” watching was limited to Saturday afternoon movies on television and Dark Shadows (also a Dan Curtis production).  In other words, I didn’t see Trilogy.  While we were allowed to watch The Twilight Zone from time to time, I understand my mother’s reluctance to let us watch scary content.  She was trying to raise three kids on her own, one of whom (yours truly) was plagued with bad dreams.  Why would you let them watch scary stuff, particularly before bed?  In any case, Trilogy was a made for television movie; Curtis did some theatrical films, but mostly stayed with television.  It consists of three segments starring Karen Black, based on stories by Richard Matheson.  Only the third one was scary.

Poster, from TV Guide, courtesy of Wikimedia Commons, copyright: TV Guide

The first two segments feature Black as either the apparent victim of blackmail or being controlled by a drug-addicted sister.  The stories, being Matheson, have twist endings, but they don’t really scare.  The final segment, for which the movie is remembered, involves the trope of the animated creepy doll.  That made people sit up and pay attention.  This wasn’t the first creepy doll exploited by horror, but it did predate Child’s Play and, of course, all those Annabelle movies.  The doll here was a Zuni fetish.  Its purpose is to enhance hunting skills and, of course, it comes with a warning.  Don’t take off its golden belt or the spirit trapped inside will be released.  The belt comes off, of course.  The doll naturally attacks Black and, not being really alive, can’t be killed.  The movie made an impression back in the day and is difficult to locate now without shelling out a lot for a Blu-ray disc.  (Diligent searching will lead to streaming options, however; trust me.)

Having inherited more realistic scary dolls in the franchises mentioned above, it takes a bit of imagination to realize how frightening this would’ve been in the mid-seventies.  Although a Zuni fetish isn’t a toy, killer toys had appeared before and would appear again.  They all seem to rely on the uncanny valley where things resemble people but we know they’re actually not.  We survive by being able to read other people and getting an idea of their intentions.  The fetish here has pretty clear violent intensions, being a hunter with pointy teeth.  We all know that there are some people like that.  Such television movies aren’t always easily found, and if they’ve become cult classics like Trilogy of Terror, discs are priced pretty outrageously.  If you’re unrelenting in your searching, you might just find your possessed doll.  And an early example of what’s still a pretty scary idea.

Terrible Comedy

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Frankly, I expected better.  The Comedy of Terrors seemed to have a lot going for it.  With my current interests in American International (AIP), Vincent Price, Jacques Tourneur, and Richard Matheson, watching it for free was a no brainer.  And I mean, no brainer.  Maybe it lacked the Roger Corman touch.  The premise is cute enough, bring together horror icons and have them take the mickey out of Shakespeare’s Comedy of Errors.  Peter Lorre and Boris Karloff join Price and Matheson scripts generally don’t disappoint.  Tourneur had a string of great horror movies behind him.  But the magic just isn’t there.  Comedy horror, or horror comedy, is difficult to pull off well.  Particularly if it’s deliberate.  What Young Frankenstein got right just went wrong in Comedy.

All of this makes me more conscious of just how impressive a great movie is.  With so many moving parts, films leave plenty of gaps where things can go awry.  The vast majority of movies perish with little notice, of course.  Success—earning more than it cost you (still waiting for that with my writing)—comes to some, and that’s what has me vexed here.  Tourneur was a talented director.  The actors all had proven themselves repeatedly.  Matheson brought life to so many horror and sci-fi movies and television shows.  Even AIP had a number of hits after starting out as notorious for their low-budget approach.  The jokes in Comedy aren’t funny and the horror’s not scary.  Some have opined that the sarcasm is spot-on, but it didn’t seem so to me.  There’s even some disagreement as to whether the film earned its budget back or not.

Horror movies come in all stripes.  And spots.  Even solids.  Comedy horror isn’t my favorite, but some of the gems of the genre (Rocky Horror Picture Show, Gremlins, Shaun of the Dead, Ghostbusters) show that the combination can work but ought to serve as cautionary tales.  (Both Ghostbusters 2 and Gremlins 2 failed to capture the magic of their forebears.)  If everything falls together just fine, step back and bask in wonder.  Trying too hard (of which I’ve been accused) sometimes doesn’t work while you’re attempting to be funny.  It’s pretty clear that Nicholson and Arkoff thought bringing all of this talent together was a recipe for success.  Of course, there are plenty of moving parts and a director, or even a producer, is entitled to a blunder or two.  I like a good laugh as much as the next guy, and after seeing this flick I could use one.

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It’s fascinating, watching a book taking shape.  Just yesterday I noticed Sleepy Hollow as American Myth is now up on McFarland’s website.   And yes, it’s on Amazon too.  Go ahead and preorder!  (It hasn’t made it to Bookshop.org yet, though.)  I have to say the feed to Amazon was much quicker this time than it was with The Wicker Man.  That book took several weeks to appear, probably because it was with a UK publisher.  Yes, it does make a difference.  Now the trick is to try to get people interested in the Legend of Sleepy Hollow again.  I’m thinking I ought to join Historic Hudson Valley.  They might be interested in such a book.  It is, in a sense, right in their back yard.

The thing about writing a book is that you come to suppose other people are interested in your obsession.  I know that Sleepy Hollow is deeply embedded in American culture.  I also know that some of the fandom began to die down when Fox’s Sleepy Hollow went off the rails.  Most analysts suggest, with good reason, that the show failed when it began foregrounding white characters and writing Americans of color into the background.  A great part of the appeal was the melting-pot aspect of the cast, no doubt.  In the book, however, I suggest a somewhat different reason for the decline.  It’s one I’ve seen no one else suggest.  I’m hoping that we can both be right.  In any case, that was the fandom that got this book started.

You see, I had written my first popular culture article on the role of the Bible in Sleepy Hollow.  That article, published in the Journal of Religion and Popular Culture, led to the book Holy Horror.  I was already thinking about a project around Sleepy Hollow then, but I had a couple more books to finish first.  I’m excited about this one because it marks a move away from publishing primarily about religion to publishing primarily about a story.  There’s still religion there, of course.  We have the Old Dutch Church to pay mind to, but there’s even more about the Headless Horseman, and Ichabod Crane.  And so much more!  Sleepy Hollow as American Myth was a lot of fun to write.  I’m not sure when the book will be out, but I’m hoping next year.  Maybe if I can generate a little excitement around this Halloween—it is closely connected with the story, as I explore—there’ll be some interest next time.  Until then there are still plenty of steps to be taken.