Revisiting Witch Mountain

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Suspension of disbelief is essential for many movies.  When a friend pointed out that Disney had rebooted Witch Mountain, of course I suspended.  Recast as a new millennium-style action sci-fi movie, it really didn’t rock the critics, but there’s a lot going on in it.  Shall we start at the beginning?  The opening credits sympathetically establish the reality of UFOs as alien visitors to Earth.  In other words, we know from the beginning that the kids are aliens, not witches.  And the chasing begins immediately and doesn’t let up.  Not only is the government after the kids, so is a “bounty-hunter”/“terminator” from their home planet.  A body-building cab driver and an ostracized academic (with you there!) work to get the kids back to their ship, which is being held by said government in Witch Mountain.

In a nod to the original an RV is thrown in, and the setting at a Los Vegas UFO convention ads a kind of surreal twist. That’s what was kind of disturbing, in my experience—the blending of “nut job” UFO enthusiasts and the reality aspect prompted by the prologue.  UFOs, like most things in American culture, have become extremely divisive.  With nods to everything from The X-Files to Close Encounters, and many enthusiastic high-fives to Star Wars, there are mixed messages and there’s too much going on.  It’s difficult to process.  The cameo by Whitley Strieber was a nice touch.  Long gone are the locals with shotguns trying to find witches.  Witch Mountain itself is a government facility more secure than Area 51.

The reimagining of the story is signaled by the change of title to Race to Witch Mountain.  So the story seems to have gone off the rails at some points.  I always find movies where people faced with the obvious “supernatural” simply refuse to believe, fascinating.  It is, after all, about belief.  The plot, with its “our planet is dying—yours is too” message, is a bit tricky to decipher.  There are those convinced that we need to abandon Earth to other worlds where we can continue our acquisitiveness unhampered, and those who believe we should repair the damage here.  As I say, everything is divisive.  Overall, the movie seems to say that the system kinda works, so let’s keep with it.  And wreck lots of stuff along the way.  I couldn’t help but notice the borrowed trope from Pirates of the Caribbean, “You’re a good man, Jack.”  It seems Jack is a favored protagonist name.  And strange things like that happen on planet Earth, at least seen through the Disney lens.

Number Six

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Signing a book contract always makes me happy.  There’s a validation to it.  Someone thinks my thoughts are worthwhile.  And now I can reveal what it’s about.  Regular readers likely already have some inkling, due to the number of times I referenced Sleepy Hollow over the past couple of years.  I’ll provide more details closer to the time, but it struck me back when working on Holy Horror that few resources exist for “The Legend of Sleepy Hollow,” despite its status as such a well-known story.  An agent or two agreed with me that the topic was good but they really weren’t sure it was a commercial project.  This despite the fact that Lindsey Beer is slated to write and direct a reboot of the famous 1999 movie.  It seemed that a book on the topic available at the time might sell.

John Quidor, The Headless Horseman Pursuing Ichabod Crane, public domain via Wikimedia Commons

I tried a number of independent publishers that don’t require agents.  I learned that most of them won’t even reply to your emails.  It seems that to get published by any trade publisher you have to be already famous.  Or maybe my idea’s just not good.  Weird.  Finally I found a university press that thought it might be a good fit, and it occurred to me that McFarland, who recently dropped the price on Holy Horror, would be a good press for this kind of thing.  McFarland made an offer first, and yesterday they sent a contract.  Hopefully the book will be out next year.

This is quite a personal project.  The story is one of my early memories—most likely due to the Disney version of the story, and most likely as seen on television.  My treatment is, as in all of my books, idiosyncratic.  I look at things differently than other people do.  And I’ve been looking at Sleepy Hollow for half a century or so, and I’ve read quite a lot about Washington Irving and the Hudson Valley.  I don’t want to say too much since others write more swiftly than I do and some presses speed books along.  For the time being I can enjoy that rare feeling of having a book contract and an editor who’s excited about my project.  I do hope that the next book, number seven, might find a trade publisher.  What’s it about?  Well, I’m working on two at the moment, and it depends which reaches book length first.  And I can’t say anything since someone may scoop me.  So I’ll just bask a little bit before starting another work day.

Camp Tingler

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I don’t remember in which magazine where I saw the still, but I was immediately intrigued.  I didn’t know the movie it was from and in the days before the internet, when you live in a small town, avenues for finding the answer were few.  I just knew it was a photo of a woman in a bathrobe next to a bathtub filled with some opaque fluid (presumably blood), from which a hand was reaching out to her.  Or at her.  I don’t even recall when or how I learned that the scene was from the gimmick-driven William Castle film, The Tingler.  I’d heard of the movie before, but I hadn’t connected the scene with it.  No matter how you slice it, the story of the movie makes no sense.  That doesn’t stop it from being fun.  I’ve seen it before but had to refresh my memory.

I hadn’t recalled, for example, that Dr. Chapin (Vincent Price) uses LSD to try to get scared.  While the dialogue isn’t great, there are many observations on fear and how adults outgrow it.  Chapin wants to find the physical root of fear and drops some acid (apparently the first cinematic depiction of LSD use) to enhance the experience.  Although it’s crucial to the plot, I also didn’t remember that Martha Higgins can’t hear or speak.  Interestingly, she co-owns a silent movie theater and she’s a silent character in a sound movie.  She’s also the only character involved in the two color shots in a black-and-white film.  She remains in grayscale herself in these scenes.  In other words, there is some sophistication here.  And of course, Vincent Price was always classy.

Camp is an aesthetic that I appreciate but, like a tone-deaf person, don’t always recognize.  The Tingler has become a camp classic.  Many people know that Castle had vibrators installed in select theater seats so that some audience members would “tingle” at appropriate places.  This was the “Percepto” advertised with the movie.  Having himself introduce the film as too terrifying—echoing back to Frankenstein in 1931—Castle guaranteed the movie wouldn’t be taken seriously.  There’s nothing scary about this horror film.  Speaking for myself, I spent too much time trying to figure out what happened to poor Mrs. Higgins—yes, her husband’s trying to scare her to death but then she has hallucinations as if Dr. Chapin gave her the LSD instead of taking it himself.  It doesn’t make sense, but it’s fun.  I guess that’s the definition of camp.

Campus Monster

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Universal was the studio that gave America its monsters.  Well, it wasn’t Universal alone, but the initial—almost canonical—line-up of monsters were Universal productions.  As horror grew to be more influenced by science-fiction in the 1950s, Universal kept at the monster-themed movies, cranking out many that I missed and on which I’ve been trying to catch up.  Monster on the Campus is interesting in a number of ways.  Directed by Jack Arnold, of Gilligan’s Island fame (or future fame, since this movie was earlier), it’s a story built around evolution.  Pipe-smoking professor Donald Blake has a coelacanth delivered to his lab.  Unbeknownst to him, the prehistoric fish had been irradiated with gamma rays to preserve it—as well as being shipped on ice.  The dead fish is about to create problems.

A dog laps up some of the blood (it started to thaw) and becomes a vicious evolutionary throwback.  Then Professor Blake cuts himself on a fish tooth and sticks his hand in the contaminated water.  He becomes a murderous caveman, but the effect is only temporary.  A dragonfly eating the fish transforms into a prehistoric insect that the professor kills, but its blood drips, unnoticed, into his pipe.  He changes and murders again.  Finally it dawn upon him that he was responsible for the murders.  In a remote cabin he sets up cameras and injects himself with the radioactive coelacanth plasma and ends up killing a park ranger.  Finally, he injects himself so that following police officers will shoot him to death.  Rather a bleak story.

The film has been read as social commentary since its “rediscovery,” but what caught my attention was the easy acceptance of evolution.  This was the late fifties and the creationist backlash was still pretty strong at the time.  If evolution didn’t occur, the professor (and dog and dragonfly) couldn’t have become their atavistic selves, giving the movie its plot.  The classic Universal monster of the decade was the Gill Man—aka Creature of the Black Lagoon—also an atavistic throwback to an earlier time, but also a divergent branch of evolution.  Creature was also directed by Jack Arnold, but four years earlier.  It began with a quote from Genesis 1, bringing creation and evolution together.  The title Monster on the Campus offers many possibilities for co-ed mayhem, but instead opts for a scientist who gets caught up in the tangle of evolution.  The movie was near the end of Universal’s monster run, but in the sixties horror would change forever.  This was a little fun before things got serious—horror school was about to start.

Stalking the Stalker

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You had to’ve seen this coming.  The Night Stalker introduced how Carl Kolchak, hard-nosed reporter, became a believer in the supernatural.  This highly-rated television film led to a sequel, The Night Strangler, which appeared the following year.  It also did well.  Ditching a third script by Richard Matheson, ABC decided on a series, Kolchak: The Night Stalker.  The subtitle was probably considered a necessary reminder that the movies had done very well.  It also transferred the stalker epithet onto Kolchak.  But I’m getting ahead of myself.  The Night Strangler shifts the action to Seattle where an elixir-of-youth-drinking monster is murdering young women to keep himself alive.  Once again the police and government officials cover up what’s really going on, for fear of losing tourist dollars.  There is a bit of social commentary here.


This movie reminded me of an In Search of… episode on Comte de Saint Germain, who, as a child, I assumed was a Catholic saint.  Saint Germain (just his assumed name) was an alchemist who claimed to be half a millennium old.  He seems to be, guessing from the number of books that treat him as an actual saint, just as popular now as he was in the seventies.  At least among a certain crowd.  And it was in the seventies that this movie was released.  Saint Germain’s enduring popularity all but assures no academic will touch him.  No matter, we have Kolchak to fill in the details.  And Richard Matheson was a smart man.  The Night Strangler does have a few pacing problems, but it certainly is a film worth seeing, even though it exists in that shadowy world of telinema (the combined forms of television and cinema).

Kolchak succeeds by believing in where the facts point, although the conclusions are supernatural.  In fact, watching The Night Stalker I couldn’t help but think of those who claim to have staked the Highgate Vampire.  That’s some strong conviction.  Indeed, the will to believe is more powerful than most people would like to admit.  Our minds contribute to our reality, but we insist that minds = brains, despite our inability to define consciousness.  That’s why I liked shows like In Search of…  As a teenager I couldn’t get enough of it.  I purchased all the accompanying Alan Landsburg books with my hard-earned summer income, skimping, as always, on the school clothes that I had to buy for myself.  Funny, it seems that my mindset hasn’t changed that much since the days of my youth.  Or maybe a sign of maturity is recognizing you were closer to the truth than you realized, back when you started the quest.

An Interesting Prize

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If you’re born without it, you get by any way that you can.  Capital, that is.  Those of us who inherit nothing but active minds don’t stand a chance, really.  Without connections or the cash to draw others in, we tend to be scrappy.  And cheap.  This is probably the reason I’m drawn to characters like Ed Wood, and those who started American International Pictures.  I get the sense that Mark Thomas McGee must be an interesting guy.  After all, he met some of his idols when he was young.  Fast and Furious: The Story of American International Pictures is available in a second edition, I know, but I tend to find first editions fresher.  They say what’s really on an author’s mind.  Besides, used books have their own charm.

Although American International Pictures (AIP) was early on known for fast shooting schedules and cheap effects, it eventually started to earn some mainstream respectability before the company being acquired by Filmways.  Along the way they engaged some famous champions of cheap, such as Roger Corman.  A number of films discussed in this book were part of my childhood.  And as someone who’s always had to live cheaply (I just don’t comprehend finance), I found this an extremely hopeful book.  Some of these folks never became famous in the lifetimes, but they left a legacy.  And that’s a worthy goal.  I suspect that for those of us who can’t break into mainstream publishing, blogging is about building a legacy.  What some of us want, however, is to appear in print.

And I mean in print.  The book is an object.  I bought this one used.  I sometimes find interesting things in used books.  The former owner of this one (a McFarland hardcover!) carefully glued postcards of AIP movie posters to the covers and endsheets.  They didn’t put their name in it, but they (in pencil) ticked off the movies, presumably that they’d seen, from the filmography.  This is a person after my own heart.  I tend not to write in most books anymore, realizing that someday someone will probably sell them and, hey, it’s hard enough to make money in the book business.  But this personalization is something you can’t find in an ebook.  No, a book is meant to be held and loved.  This one clearly was.  As publishers chase more and more after electronic and audio books (the latter of which are also electronic) and learning moves from reading to watching, we’re losing something.  They’re called books, and they bear their own meaning.

Horror History

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Trying to make sense of life has perhaps been my only real vocation.  As I continue to work on horror-themed books, reasonable people ask why I keep doing this.  It’s a question I ask myself.  The other day, while working on one of these projects, I had a realization.  The narrative I’d been playing in my head is that I grew up watching monster movies and then, apart from a few slip-ups, fell off the wagon again after my career malfunction.  That’s largely true but I suddenly remembered that seminary was actually another period of my life when I watched a lot of horror.  Regular readers know that I’m intrigued by the connection between religion and horror, but I’d forgotten how early this started with me.

A friend, nameless here, was a fellow seminarian and a total cinephile.  He and I would watch movies together quite a lot.  As I was recollecting which ones, it suddenly struck me that many of them were horror films.  And it wasn’t just this unnamed friend.  Another anonymous comrade frequently talked me into theatrical horror.  He’d go with his girlfriend (something I lacked at the time) but he liked to chat about the movies with me and often invited me along.  So it was that I was watching horror into the mid-to-late eighties.  I stopped, pretty much cold turkey, when I married.  It seemed that the therapy horror was offering was no longer needed.  Life settled into a happy, if weird existence stretching several years into Nashotah House.  This was the locus of said malfunction.

Losing my only full-time teaching post led directly to watching horror again.  My wife had to take a job out of state.  We crammed ourselves into an apartment after having a four-bedroom house.  Jobs were not coming my way, no matter how low I aimed.  Horror was cheap therapy.  What’s more, it’s remained a hobby ever since.  (Read into that what you will.)  People who know me personally (but who don’t frequent this blog) are often surprised to learn that I watch horror.  I don’t act like someone who does.  At least according to this usual, prejudiced image of the horror fan.  What’s more, the friends who share this fascination are nice people.  I was recently asked to speak about Holy Horror to a senior seminar at Transylvania University (it’s in Kentucky).  The students all seemed to be upstanding, bright young people.  They, however, like horror.  I don’t know their stories, but I’m guessing that they’re probably quite interesting.  They’re just beginning to try to make sense of life.

Digging Again

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It’s one of those movies that I know I’ve watched before—probably on a sleepy Saturday afternoon—but couldn’t believe I had already seen.  While viewing The Mole People it looked completely new, but in retrospect some of it had seemed strangely familiar.  Had I bothered to check my own blog I’d have noted that I watched it a mere fourteen years ago.  Not that I’d have spared myself again.  I felt like watching monsters in rubbery suits.  Still, as I mentioned in my previous blog post on it, the antagonist are the underground Sumerians.  These Sumerians speak English—a fact that isn’t worthy of remark by the scientists—and express surprise that outsiders can understand them.  Assuming them to be gods because of their bright flashlight, this Gilliganesque story contains, perhaps unintended, social commentary.  The mole people are really the good ones and the “slave revolt” at the end saves our protagonists.

For about the first half of the film they refer to “the goddess of Ishtar” before finally apparently realizing Ishtar is the goddess’s name.  The “eye of Ishtar,” which looks suspiciously like a sideways Star Trek Federation logo, represents where the sun shines down on their ancient kingdom.  (They’ve become albinos from living without sunlight.)  The interesting thing here is that the monsters aren’t the scary part of the plot.  The high priest is.  Elinu is suspicious of the upper worlders immediately and it is he who plots their demise.  He’s also quite willing to depose the king, whom he sees as too weak in his foreign policy.  (In reality the interplay between religion and politics, historically, has been a tug-of-war over power.)  He succumbs to his own plans, however, and the viewer is glad to see the priest go the way of all flesh.

Sometimes billed as science fiction, this is more fantasy horror fare.  It’s literally swords and sandals among the the lackluster Sumerians.  The monsters make it horror, but they aren’t evil, although they do kill one of the protagonists.  To their credit these pre-Civil Rights Act Americans realize that the treatment of the eponymous mole people is unfair.  There is, at the same time, no regret expressed that these scientists have brought the five-thousand-year-old Sumerian civilization to an end.  The Mole People is one of those “so bad it’s good” movies.  Its plodding pace doesn’t make it idea for too sleepy an afternoon, but the story is different than a typical monster flick from the era.  And it is biblically based, as my previous post on it noted.  And a lot has happened in the intervening fourteen years.

Who’s Stalking?

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Television is a hungry beast.  Back before the internet it was probably less hungry, but still the desire for content was constant.  A few individuals worked the monster side of the tube, one of them being Dan Curtis.  Dark Shadows was Curtis’ idea, and it was in that context that he began to have an influence over my life.  I wouldn’t have recognized his name in those days, of course—do we ever really recognize those who become part of the arc of life’s direction when we’re kids?  Curtis produced a television movie that I’d never seen, taking on the vampire tale again.  The Night Stalker isn’t a great film—it was produced for television, after all—but it started something.  That something was the weekly series Kolchak: The Night Stalker.

I’ve been watching episodes of Kolchak and realized that I was missing something—the origin story.  As an historian I really like to keep things in order.  Since my research is conducted on my limited free time and limited budget, I still discover things others probably knew long ago.  In any case, I decided to hunt down and watch The Night Stalker.  It introduces, of course, the character of Kolchak.  In a way that seems unnecessary for 1972, it narrates quite a bit of vampire lore.  It even frames some scenes from Bela Lugosi’s 1931 Dracula.  As I watched this period piece for the first time, I realized that the actual night stalker wasn’t originally Kolchak.  In this movie it’s clearly Janos Skorzeny, the vampire.  The movie was based on an (at the time) unpublished novel by Jeff Rice.  And so began a number of cascading things.

I didn’t watch Kolchak as a child.  I do remember other kids talking about it, but it never made its way into our evening television watching.  (My mother was concerned that I had nightmares as a child and didn’t encourage scary things before bed.  Decades on I’m still prone to nightmares, but as I said, arcs get set early on.)  Kolchak is kind of a hapless character, rubbing people the wrong way.  The movie leaves many unanswered questions, but it was good fare for unreflective television monster purposes.  There had been monsters before—I think we all owe a great debt of gratitude to Rod Serling’s Twilight Zone—but Kolchak made the horror element, always laced with comedy, central.  The television movie received the highest ratings of any television movie to that point.  And we all know that such things lead to sequels.  Television is ever hungry.

Leopard Spots

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There’s always a dilemma involved.  Rent or buy?  Libraries face this when deciding on a subscription or perpetual access deal—is this something you’ll need for a long time?  More than once?  So also with movies.  Do you rent, watch, and forget or buy, supposing you’ll need to go back?  This plays out in my head when there’s a movie I want to see in these days of streaming.  The Leopard Man wasn’t a big hit when it came out in 1943.  There wasn’t really much of a taste for horror during the Second World War anyway.  In retrospect, however, it’s one of those films that has appreciated with age.  Apart from its effective use of the Lewton bus, the movie was well written.  It retains ambiguity and suspense throughout.  And if there is a leopard man who shapeshifts, we never see him doing it.  Spoilers follow!

Following on from his better known Cat People the previous year, Jacques Tourneur kept with the large cat theme in this film.  A publicist who (apparently) has no scruples, encourages his client/girlfriend to upstage a fellow performer by taking a leopard into her act.  The stunt backfires, however, when the frightened cat escapes.  Then mauled women are found and a hunt is on for the leopard.  If you’re adept at this kind of set-up you’ll figure out who the killer is—it’s not the leopard, except in the first case.  It’s implied that, rather like Cat People, the religion of the ancients, as Dr. Galbraith points out, might have some effect on modern people.  His dispassionate remarks about serial killers provides a clue, however, to who’s really behind it.

Religion runs like a thread throughout the movie.  The processions intended to alleviate the guilt for the treatment of the Indians, the ancient religion of those who made the museum pieces, and the Catholicism of the locals all play a part in this.  The question of whether Galbraith really becomes a leopard or not remains unanswered, but I sense it’s strongly implied that he does.  He had no intention of murdering the young woman in the cemetery and certainly had no time to premeditate the carrying of leopard hairs and claws to cover his tracks.  This is a man of science caught up in the spell of a forgotten religion.  Or so it seems to me.  In any case, it’s time to dust off this old gem and bring it back to the light.  It’s probably worth buying just to see it again.

No Demons

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There’s a connoisseurship about it.  Making bad films, that is.  It’s a wonder that Night of the Demon—I should specify 1980 as the year—hasn’t really become a cult film of any standing.  You can tell the maker tried hard to shoot a reasonable film, but with a nearly Ed Woodsian level of incompetence.  It lacks Woods’ artistry, however.  For those just getting on the Bigfoot kick in the new millennium, it might help to know that Sasquatch was big in the seventies.  Yes, the first real efforts to sort this thing out came about when the psychedelic seventies were underway.  The documentary The Mysterious Monsters came out in 1976.  The first serious efforts to explain Bigfoot as not just a hoax began.  And James C. Wasson, Jim L. Ball, and Mike Williams took a shot at making a horror film of the hairy guy.

The acting is about the worst you’d care to see, and the script is abysmal.  The effects are anything but special, and the flashback scenes incongruous.  But it does have significance for religion and horror.  It goes like this: a professor and some students go to investigate a series of Sasquatch-related murders.  They’re led to “Crazy Wanda,” who lives alone in a remote cabin.  Wanda, when finally persuaded to talk, reveals that her crazed preacher of a father killed her Bigfoot-hybrid baby.  His followers still perform demonic rituals in the woods, worshipping the Sasquatch.  Wanda had burned her father to death in retaliation for killing her child—she kinda likes Bigfoot, it turns out.  The professor and students, naturally, fall victim to the beast.

Only the professor survives.  He’s assumed to be criminally insane and suspected of murdering his own students.  It’s almost painful to watch a movie where everyone is trying so hard to do it well, but just can’t seem to manage it.  The plot line about the cultists is immediately dropped after an intended rape ritual is interrupted by the professor.  Wanda’s preacher father, who seems to fit into no particular form of Christianity, has no motivation beyond avoiding Hell for himself.  At one point he seemingly admits killing her mother.  There’s even a scene where Bigfoot kills two Girl Scouts.  With all of this going for it, you might think it would’ve picked up a following.  It has some fans, I’m sure, but I’m not certain that it’s well enough known to make it onto lists of worst movies of all time.  More’s the pity since it would absolutely deserve it.

Okay, Look Now

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When you think of Daphne du Maurier’s film adaptations, Alfred Hitchcock probably pops to mind.  He shot Rebecca, Jamaica Inn, and The Birds, based on her works.  One non-Hitchcockian adaptation is Don’t Look Now, by Nicolas Roeg.  I’d made the decision to read the story first—which was a good idea—but it was long enough back that I couldn’t recall many details.  This was also good.  Don’t Look Now was the main release by British Lion, in Britain, with the B movie, The Wicker Man, as its follow-up.  While writing a book about the latter movie I’d wondered why this one was chosen as for lead billing.  It’s certainly more mainstream, and an art film in many ways.  Typically labelled a “thriller,” it’s also called “horror,” causing me to question the relationship between the two.  In any case, the movie.

Since this was released in 1973 I won’t worry about spoilers.  The film is a fairly faithful adaptation of du Maurier’s story as well.  Laura and John Baxter are in Venice, trying to recover from the accidental drowning of their daughter.  John has work there, restoring a church—there’s plenty of religious imagery—and Laura befriends two older women.  They’re sisters and one of them is blind but also psychic.  Heather, the psychic, claims to see their drowned daughter and Laura finds relief and comfort from hearing about it.  John is skeptical, but, Heather claims, he also has psychic abilities.  John begins to think he’s seeing their daughter still alive and she leads him down isolated alleys—this is dangerous because there’s a serial killer on the loose.  John then thinks he sees Laura with the women after she has flown back to England to attend to their son at his boarding school.

Movies, like stories, are open to interpretation.  Mine is that the psychic phenomena in the film are portrayed as real.  I had the same impression from du Maurier’s story.  Much like The Wicker Man, appreciation for Don’t Look Now has grown over the years.  It was fairly well received upon release, but is now considered even better than it was at the time.  Maybe not as essential as some Stephen King movies, it is nevertheless believed to be one of the more important films on the horror palette.  I’d been prompted to watch it by several references I’d recently come across.  Typical for me, however, I took it in the wrong order, having seen The Wicker Man years ago.  Classics back then, it seems, took longer to be recognized.

Not Murphy’s Mansion

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One of the dangers of streaming is that you can be talked into a movie by the fact of its availability.  Curiosity drove me to Disney’s The Haunted Mansion movie and that led to the discovery that there had been a reboot.  I’m drawn to haunted houses but not to theme parks, but well, you wonder how they might’ve thought they could’ve done it better.  The original movie failed to rock the critics, so, as the saying goes, try, try again.  Last year’s Haunted Mansion is over the top.  The story is more complex, with an ensemble cast, and not really funny or scary.  Based on a sad premise—two families with deceased spouses—they’re drawn, with three other New Orleans outsiders, to a, well, haunted mansion.  The main ghost is looking for a soul to harvest but as the two hours wend on, the characters reveal their sadnesses (one doesn’t).  Perhaps the idea is catharsis, but there are too many subplots and too many abrupt shifts of mood.

A movie should know, it seems to me, what it wants to be.  You feel for the sadness and loss of the characters but  I know something about using horror cathartically, and this movie doesn’t do it.  There are jokes and running gags, but they’re not really funny.  There’s religion involved, but it turns out to be fake, with even a faked exorcism.  There are literally 100 ghosts.  And really only one bad guy among them.  There’s drinking to drown sorrows, murders, and even adult humor that is somehow deeply disturbing.  There are a few nods to the original movie but the plot is quite different and it leaves you feeling drained.

With a budget of about $150,000,000, stops were pulled out all over this organ.  It doesn’t, however, have a focus.  In the original film, the Evers family really has a need to reconnect.  The mansion does that for them, through its ghosts.  The reboot implies at the end that two broken families might heal each other and that evil leads to its own punishment.  Still it leaves open the question: what is this movie trying to be?  The more cynical might say it’s only for money (the worldwide gross didn’t reach covering its budget), but I have to think that those who make movies do so for more than just a buck.  Coping with death is a profound human need that begins when a pet or, more seriously, a family member dies.  I’m not sure that Disney is the best authority on the subject.  At least not for those of us who use horror as therapy.

Six-Hundred and Sixty-Six

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I have to confess to never having read a biography of Aleister Crowley.  I’ve known of him since I was a teenager, however, since you can’t read very much about esoteric stuff without running into his name once in a while.  Crowley was famous for starting the religion called Thelema, revitalizing interest in magick (the additional “k” was to distinguish it from stage magic), and for generally being a bad boy.  In fact, he declared himself the “wickedest man on earth” and liked to be called “the Beast” and loved the number 666.  It was the latter point that caught my attention recently.  In pop culture, 666 really only took off after The Omen.  (Movies often dictate, or at least inform, our religion.)  Crowley, who lived much earlier than the film, saw the marketability of 666 and I wondered how it caught his attention.

Aleister Crowley, public domain via Wikimedia Commons

As I recently posted, the end of the world as we know it is a fairly modern construct.  I happened to be reading about Crowley recently and learned that he was raised in the Plymouth Brethren tradition.  (They don’t loudly claim him as a native son, for some reason.)  He is probably the most famous of the Brethren, across all walks of life.  He even earned a place on the cover of Sgt. Pepper’s Lonely Hearts Club Band.  The Plymouth Brethren were massively influenced by John Nelson Darby, the inventor of dispensationalism.  Dispensationalism is the fairly new Christian belief that time can be divided into ages, or “dispensations,” during which God has a plan already mapped out.  He apparently waited for Darby before letting the rest of the world in on this secret.

Things about Crowley then began to make a little more sense.  His choice to name himself after Darby’s preoccupations adds up.  I haven’t read any biographies so this may be old news, well known among scholars of esoterica.  It nevertheless bears pondering because the religion we teach our kids may have unexpected consequences.  Crowley rejected the Brethren (whose moral predilections were not to his liking, especially as a hot-blooded young man) but the religion influenced him nevertheless.  I wonder if the teachings Crowley received as a child encouraged him to become, in his own mind, the opposite.  Crowley wasn’t “the Beast.”  His precepts included “love is the law” (granted, his version of love was a touch earthier than Christians with whom he’d be raised, but still), not a bad start for an ethical system.  Even the wickedest man on earth believed in the power of love, even if his religion introduced him to 666.

Price Drop

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Here’s a public service announcement for your Friday.  If you’ve been wanting to read Holy Horror but found the price too high, McFarland has now lowered the cover price to under $30.  Here’s the link: Holy Horror.  Of my non-academic books, this has been my “best seller.”  Since I’m currently shopping around another book, and since agents aren’t interested (at least not any more), I wondered whether McFarland might look at it.  The editor who handled Holy Horror had left, and the new editor responded to my concern about pricing by telling me that they lower prices after a couple of years.  She noticed, however, that Holy Horror had been overlooked in the price lowering process, so voila!  It’s now affordable.

This model, while not the same as trade publishing’s efforts to get primarily front-list sales, seems to make sense.  Too many publishers raise prices year after year, so if you don’t buy immediately you’ll pay more.  McFarland tends toward a paperback first model.  The first couple of years are aimed at library sales—and they do well at those—then they lower for individual purchase.  All I had to do was ask.  Two years ago I asked Lexington/Fortress Academic if they’d do a paperback of Nightmares with the Bible.  That poor book never had a chance.  The editor said they were considering it.  Instead they did the trick that publishers seem to like: decoupling the ebook price from the hardcover.  So you can buy some expensive electrons instead of holding a real book.  So it goes.  I’ve written a museum piece.

It’s a little too soon to say about The Wicker Man.  My experience has been that university presses, particularly British ones, like to raise prices rather than chasing sales.  If you’re reading this blog you know that I’ll market my books.  I even printed bookmarks for Holy Horror at my own expense.  Maybe it’s time to start distributing them again.  What a difference ten dollars can make!  I’m a book booster.  (You might not have noticed.)  I’m glad that McFarland understands that individuals will buy books, even if they’ve been out for a while.  The standard wisdom among academic publishers is “three years and then you’re done.”  If you’re inclined to help prove that business model wrong, you can now get Holy Horror without having to take out a second mortgage.  That’s cause for hope—any writer has the dream that her or his book will keep on selling.  Sharing this information will, it seems, make it wider known. Please pass it on.