Mental Illness in Horror

The Horror Writers Association's monthly newsletter has started running a column about the treatment of mental illness in horror fiction -- how it's been done wrong in the past and how to do it realistically, sensitively, and compassionately. Too often in such stories, neurodivergent people or sufferers from mental and emotional disorders have appeared as stereotypically monstrous figures such as deranged serial killers. Yet it's hard to imagine the genre without Poe's neurotic or perhaps delusional narrators, Renfield in DRACULA, Lovecraft's protagonists driven mad by cosmic terrors, Robert Bloch's PSYCHO, and works such as Theodore Sturgeon's brilliant SOME OF YOUR BLOOD (a short epistolary novel featuring a rather pitiable blood-drinking sociopath, who, with only two exceptions, kills only small animals he hunts in the woods). THE SILENCE OF THE LAMBS presents the sociopathic genius Dr. Hannibal Lecter, more of a fairy-tale monster with almost magical powers than a realistic criminal, and the serial killer "Buffalo Bill," murdering women to sew a "girl suit" out of their skins. The latter has been criticized for giving the toxic impression that transgender men are inherently unstable and probably dangerous. Lecter explicitly says "Bill" isn't really transgender and has been rejected by more than one sex change clinic (as the procedure was labeled at that time); nevertheless, the impression lingers.

There's little room to doubt that the innumerable fiction and film portrayals of people suffering from psychosis and other mental or emotional disorders as insane killers have negatively affected the public's distorted perception of actual human beings with similar problems. Also, the pulp fiction and horror film trope of the "mad scientist" probably reinforces too many people's distrust of real-life science nowadays, often with potentially disastrous real-world results.

As the panel discussion articles in the HWA newsletter point out, horror writers don't have to stop including mentally ill and neurodivergent characters in their works. Those characters can be drawn as three-dimensional figures with credible virtues and flaws, even if they're sometimes the antagonists in their stories.

I recently read Stephen King's latest novel, HOLLY, which I enjoyed very much. Like King himself, I've been fond of Holly ever since her first appearance in MR. MERCEDES. Through the rest of that trilogy, the spin-off novel THE OUTSIDER, and the novella "If It Bleeds," she has believably evolved as a character. When we first meet her, she's nervous, shy, perpetually anxious, and at least mildly obsessive-compulsive. Even then, her suppressed intelligence shines through. She also seems to be high-functioning autistic, although the texts never explicitly state that diagnosis. As seen in HOLLY, she has grown in confidence, competence, and bonding with people she has come to love, while her core personality remains the same. She still displays the same quirks, including that touch of OC, exacerbated by the need for COVID precautions. She's a well-rounded character whose strengths and weaknesses we can empathize with, yet a true hero when circumstances require. She strikes me as an outstanding example of a non-neurotypical protagonist done well.

Margaret L. Carter

Please explore love among the monsters at Carter's Crypt.

Holiday Parodies

Have I previously recommended POLITICALLY CORRECT HOLIDAY STORIES, by James Finn Garner? Although slightly dated to the specific "politically correct" preoccupations of its publication year, 1995, it's still funny enough to invited multiple rereadings. It begins with an amusing mock-serious reflection on "the task of liberating the holidays from the oppressiveness of tradition." For instance, what does "the senior lifemate's tale about the animals imprisoned in the barnyard" who receive the gift of speech on Christmas Eve tell us about our relations with other species?

The body of the book transforms "A Visit from Saint Nicholas" and four familiar tales or songs. The classic tribute to the night before Christmas becomes "'Twas the Night Before Solstice," with a critique in verse of the overweight, carcinogen-consuming, reindeer-exploiting home invader and the commercialized holiday he promotes. In the stories, Frosty the snow persun (sic) leads a protest march of snow people against global warming all the way to Washington. Considering the number of days in that area with temperatures above freezing, even in winter, the event doesn't end well for the participants. The title character in "The Nutcracker" raises an army against the expansionist aggression of the Mouse King but ultimately, with Clara's help, seeks a peaceful resolution, recognizing that mice have been feared and marginalized for too long. Rudolph the Nasally Empowered Reindeeer organizes a union to uplift reindeer and other oppressed North Pole employees.

The longest and most detailed retelling, naturally, satirizes "A Christmas Carol." It starts, "Marley was non-viable, to begin with. . ." setting aside philosophical questions about the nature of death and the afterlife, that is. After undergoing "Past-Regression-Future-Progression" therapy, as opposed to the Negative Alternative Outcome (i.e., George Bailey) procedure, Scrooge comes to the conclusion, "I'm the victim here." Hence, the heavenly bureaucracy plans an even more extreme treatment for him.

You can find the book on Amazon here:

Politically Correct Holiday Stories

Garner also published two collections of similarly fractured fairy tales and a book of "politically correct parables" (which are less irreverent than one might expect).

My favorite holiday parodies, however, come in the form of Lovecraftian versions of popular songs on two albums from the H. P. Lovecraft Historical Society, A VERY SCARY SOLSTICE and AN EVEN SCARIER SOLSTICE. The website also offers songbooks with lyrics and footnotes:

H. P. Lovecraft Historical Society

Click on either "Music" or "Holiday Treats" to find the albums. Some of my favorite selections: "Away in a Madhouse," "Have Yourself a Scary Little Solstice," "I Saw Mommy Kissing Yog-Sothoth," "I'm Dreaming of a Dead City," "It's Beginning to Look a Lot Like Fishmen," "Little Rare Books Room" (to the tune of "Little Drummer Boy"), and "Harley Got Devoured by the Undead" (to "Grandma Got Run Over by a Reindeer"). It might be unwise to sing these songs too loudly, though, lest you call up what you cannot put down. :)

Merry winter holidays and happy New Year!

Margaret L. Carter

Carter's Crypt

Giant Viruses

Scientists have discovered and revived a 30,000-year-old virus, not seen since the Upper Paleolithic era, buried under the Siberian permafrost:

Ancient Giant Virus

This organism is "giant" on the virus scale; that is, it's big enough to be seen with an ordinary microscope. Fortunately, it poses no danger to humanity. It survives and reproduces by infecting a species of amoeba. However, the fact that this microbe remains infectious after so many millennia of dormancy implies that "it's possible that dangerous viruses do lurk in suspended animation deep belowground. . . . These viruses are buried deep, so it's likely that only human activities — such as mining and drilling for minerals, oil and natural gas — would disturb them."

Has any SF novelist used this premise in an apocalyptic novel about a pandemic for which no immunity or cure exists? Inevitably, the concept of a dangerous organism frozen in suspended animation for tens of thousands of years brings to mind the alien shapeshifter discovered in Antarctica in John W. Campbell's classic story "Who Goes There?" (adapted to film at least three times, first as THE THING FROM ANOTHER WORLD). Also lurking at the South Pole, prehistoric shoggoths are awakened in H. P. Lovecraft's AT THE MOUNTAINS OF MADNESS.

Or could microscopic life on Mars from thousands or millions of years ago be merely dormant rather than extinct?

Margaret L. Carter

Carter's Crypt

The Purpose of Horror

What is horror fiction (whether in print or on film) good for? My parents certainly took a dim view of my fervent interest in the genre, beginning at the age of twelve with my first reading of DRACULA. A familiar physiological or biochemical hypothesis proposes that reading or viewing horror serves the same purpose as riding a roller coaster. We enjoy the adrenaline rush of danger without having to expose ourselves to any real risk. Personally, I would never get on a roller coaster except at gunpoint, to save someone else's life, or to earn a lavish amount of money. I'm terrified of anything that feels like falling and don't like any kind of physical "thrill" experience. Yet I do enjoy the vicarious fears of the horror genre. Maybe real-life thrill rides or extreme sports feel too much like actual danger for my tolerance level, whereas artistic terror feels controllable.

H. P. Lovecraft famously asserts, "The oldest and strongest emotion of mankind is fear, and the oldest and strongest fear is fear of the unknown." Therefore, horror is a legitimate subject for art, even though he believes its appeal is restricted to a niche audience. We might link Lovecraft's thesis to the physiological model, in that the feared unknown becomes manageable when confined within the boundaries of a story.

In DANSE MACABRE, Stephen King suggests that all horror fiction has roots in our fear of death. Embodying the threat of death in the form of a monster entails the hope that it can be defeated. I think it's in 'SALEM'S LOT that a child character says, "Death is when the monsters get you."

In an interview in the October 2022 LOCUS, author Sarah Gailey maintains that "horror is designed to put the reader in touch with an experience of the body, where that experience is one that they typically would not wish to have." Our culture separates body and mind from each other, while, Gailey says, "Horror serves to remind us that those things aren’t separate. The ‘I’ who I am is absolutely connected to the physical experience of my body and the danger that body could face in the world, and horror does an incredible job of reminding readers that we live in bodies, we live in the world, and we are creatures."

This comment reminds me of C. S. Lewis's remark that the truth of our nature as a union of both the spiritual and the physical could be deduced from the existence of dirty jokes and ghost stories. Bawdy humor implies that our having fleshly bodies is somehow funny, shameful, or incongruous. No other species of animal seems to find it funny just to be the kind of creature it is. Supernatural horror highlights the sense that separation of body and soul, which should form a single, unified entity, is deeply unnatural. Hence we get the extremes of zombies (soulless yet animated bodies) and ghosts (disembodied spirits).

Margaret L. Carter

Carter's Crypt

Lost Continents

Recently I came across a reference to a "paleomicrocontinent" whose remains underlie parts of central Europe, called Greater Adria. The existence of a lost continent immediately reminded me of the sunken land of Atlantis. Could Greater Adria be the basis for that myth (first mentioned in Plato's dialogues TIMAEUS and CRITIAS)? Alas for this exciting notion, Greater Adria existed from 240 to 140 million years ago, long before our species evolved:

Greater Adria

I was surprised to learn of two other prehistoric lost continents, Mauritia (about 60 million years ago), near present-day Mauritius in the Indian Ocean, and Zealandia (submerged about 23 million years ago) under the Pacific Ocean except for its above-sea-level remnants in the form of New Zealand and New Caledonia.

Unfortunately, none of those land masses survived long enough to support super-advanced ancient civilizations. Unless, of course, we want to entertain the premise, as in some of Lovecraft's stories, that highly evolved nonhuman aliens arrived on Earth from interstellar space to establish civilizations that became extinct so long ago almost all their material traces have vanishd. As for Atlantis, according to mainstream science a huge continent in the middle of the Atlantic Ocean never existed. Its story was probably a fable created by Plato for teaching purposes. The most widely accepted source of the historical inspiration for Atlantis is the seventeenth- or sixteenth-century BC catastrophic volcanic eruption whose resulting tsunami destroyed the Minoan civilization on the island of Crete.

Belief in the other famous alleged lost continent, Lemuria, had a more scientific origin. On the basis of the distribution of lemur fossils, zoologist Philip Sclater in 1864 proposed a former land bridge that had sunk beneath the Indian Ocean, which he named Lemuria. Later, it was suggested that Lemuria might have been the ancestral home of the human species. The Lemuria hypothesis was eventually disproved by the acceptance of continental drift as the correct explanation for the fossil record and other related phenomena. However, Helena Blavatsky, founder of Theosophy, picked up and popularized the idea that humanity originated in Lemuria. British occult writer James Churchward, calling it Mu, relocated the mythical sunken continent to the Pacific Ocean. Its inhabitants were imagined to possess highly advanced mystical knowledge and technological achievements of which civilizations such as ancient Egypt preserved mere remnants.

Lost civilizations on now-submerged continents can make fascinating premises for fiction, such as Lynsay Sands's long-running romance-humor-suspense series about a quasi-vampiric clan of immortals whose condition arose from biological research by Atlantean scientists. In factual history and prehistory, though, it seems strange that some people want to believe historical civilizations we know about can't have produced complex inventions and structures such as the Egyptian pyramids. They must have had help from highly advanced science originating on lost continents or from extraterrestrials who landed on Earth and shared their super-science. Or maybe from lost-continent civilizations that received their science from extraterrestrials. In fact, human beings thousands of years ago possessed the same level of intelligence we do and wouldn't have needed mystical aid to create the artifacts they left behind.

Margaret L. Carter

Carter's Crypt

Horror as a Coping Mechanism

It comes as no surprise to me that a recent psychological study suggests horror fans may be uniquely well prepared to confront scary realities:

Horror Fans Prepared to Cope with Our New Reality

"How does horror teach us?" One authority quoted in the essay says, “What’s special about horror is that the genre lets us chart the dark areas of that landscape [of hypothetical frightening scenarios] — the pits of terror and the caves of despair.” Horror fiction serves as rehearsal for confronting our real-life fears. Its function as "catharsis" is also discussed. Moreover, its monsters and other threats often work as metaphors for societal anxieties. The familiar example of Romero's undead in NIGHT OF THE LIVING DEAD is cited as reflecting the "existential" fears of its time.

In his history of horror, DANSE MACABRE, Stephen King argues that all such fiction is ultimately designed to grapple with the fear of death. Death is "when the monsters get you." This essay mentions King's PET SEMATARY as a story that explores the potentially tragic consequences of evading the reality of death.

One of the study's co-authors praises the "prosocial" dimension of horror. “Horror fiction is very often about prosocial, altruistic, self-effacing characters confronting selfish, anti-social evil." Much classic horror focuses on good versus evil, with the heroes working together to defeat the monsters. DRACULA and the majority of vampire fiction inspired by it offer obvious examples. Of course, not all horror follows this pattern. Sometimes it's bleak and hopeless, with no objective "good" or "evil" in the universe, as in Lovecraft's Cthulhu Mythos stories, in which protagonists who survive usually do so by sheer luck. However, even horror without the religious or spiritual worldview of a vampire tale wherein heroes brandish crosses or King's IT, wherein the heroes know "the Turtle can't help us" yet draw upon a still higher power beyond both It and the Turtle, can showcase the bonds among human beings who fight together against larger-than-life threats.

Therefore, I've always thought it's strange that some people consider reading, watching, or (gasp!) writing horror a symptom of a warped psyche.

Margaret L. Carter

Carter's Crypt

Good Art, Problematic Creators

Cory Doctorow's latest LOCUS column discusses the renaming of the John W. Campbell Award. We might also mention (although Doctorow doesn't) other similar controversies recently arising in the SF/fantasy world, such as the renaming of the Tiptree Award and the retiring of the H. P. Lovecraft bust as a trophy for the World Fantasy Award.

Campbell Was a Fascist

A panel at a recent Chessicon (which I participated in) addressed the quandary of how to deal with the works of an author whose personal life and/or beliefs violate our contemporary norms. Do the creator's flaws as a human being negate the value of his or her art? One all-too-recent example outside the realm of literature whom we discussed was Bill Cosby. If not aware of his real-life transgressions, wouldn't we still consider his comedy and TV programs worthwhile? And what about the other actors, innocent of wrongdoing, who suffer when reruns of those programs are made unavailable? Similarly, when a certain deceased editor is credibly accused of immoral conduct, would it make sense to boycott volumes edited by that person when the editor isn't alive to suffer, but innocent authors whose stories appear in those volumes are?

I recently heard a podcast reacting against (as I understood the part I heard) a movement to demote Paul Gauguin from the artistic canon because, as shown by his behavior in Tahiti, he was a pedophile and a racist. Should we deal with problematic authors, artists, filmmakers, actors, etc., differently depending on whether they're alive or dead, and if the latter, how long ago? It's understandable that a reader (viewer, etc.) may not want to give his or her money to living creators guilty of reprehensible behavior or known to hold beliefs the reader considers repellent. In cases of long-dead authors and artists, they're unable to either benefit or suffer from audience response to their works. What about recently deceased objectionable creators? Some audience members may object to giving money to such people's estates, but why? More often than not, the heirs are probably innocent of the dead person's offenses.

Concerning creators who lived so long ago that nobody now alive can be harmed or benefited by our treatment of their works, I see no problem with separating the art from the artist. The former can be great even if the latter was a terrible person. Of course, any individual or group has the right to boycott an artist's work as a form of principled protest. Moreover, the issue of actively honoring a problematic creator by naming an award after him or her is a different, more complicated question. In general, however, it seems to me that if we rejected the work of all artists who were flawed or immoral, we wouldn't have much of a canon left.

Doctorow puts it this way:

"Life is not a ledger. Your sins can’t be paid off through good deeds. Your good deeds are not cancelled by your sins. Your sins and your good deeds live alongside one another. They coexist in superposition."

Likewise, the sins of creators who are or were deplorable human beings coexist alongside their accomplishments as artists. Neither cancels out the other.

Margaret L. Carter

Carter's Crypt

Pre-Human Civilizations?

Could some other species have built a civilization on Earth long before we evolved? Gavin Schmidt, director of NASA's Goddard Institute for Space Studies, considers that possibility:

Are We Earth's Only Civilization?

If a society of intelligent, nonhuman beings existed before the Quaternary period, 2.6 million years ago, mainstream geology tells us no material evidence of them would remain. "Go back much farther than the Quaternary and everything has been turned over and crushed to dust." Then how would we know about their civilization? The preservation of fossils and artifacts, even if that hypothetical nonhuman society had flourished recently enough to possibly leave such relics, depends on sheer chance. Schmidt speculates about how we could know they existed, as a thought experiment exploring what evidence, if any, from our own society would survive millions of years in the future. He suggests plastics, changes in sedimentary nitrogen patterns (from using so much of it as fertilizer to feed our population), and the appearance in sedimentary layers of "rare-Earth elements used in electronic gizmos." Above all, our intensive burning of fossil fuels should leave evidence in the form of shifts in the balances of carbon and oxygen isotopes. Schmidt wonders, if our own Anthropocene epoch is in the process of depositing traces in the Earth's bedrock, "might the same 'signals' exist right now in rocks just waiting to tell us of civilizations long gone?"

The article concludes, "By asking about civilizations lost in deep time, we’re also asking about the possibility for universal rules guiding the evolution of all biospheres in all their creative potential, including the emergence of civilizations." Could guidelines for such "universal rules" help us predict what we may find on alien worlds?

While Schmidt and the author of the article don't believe such a nonhuman culture actually preceded us on this planet, the possibility is interesting to consider. And since it's hard if not impossible to prove a negative, especially regarding events so unimaginably far in the past, we can't be sure one didn't exist. Unless time travel were invented, we would never have any contact with the builders of such a civilization or even know what they were like. That is, unless we somehow found long-buried structures such as the vast city of the extinct Elder Things in Antarctica in H. P. Lovecraft's "At the Mountains of Madness." These creatures arrived on Earth when the moon was young and became extinct long before advanced terrestrial life evolved. The Elder Things also coexisted with giant penguins, and interestingly, the fossilized bones of penguins about the size of human adults have been found in New Zealand. They came along much too late to be alive at the same period as the Elder Things, though:

Giant Penguin in New Zealand

Suppose we discovered an abandoned city like that, miraculously having avoided being "crushed to dust," inhabited only by monstrous, amorphous shoggoths that survived and continued to reproduce after their creators died off? Hmm, I wonder what we could do with tame shoggoths. . . .

Margaret L. Carter

Carter's Crypt

From the Dark Places

I'm thrilled to announce that my horror novel with romantic elements FROM THE DARK PLACES has been re-released. It's one of my books originally published by Amber Quill Press, which closed in 2016.

From the Dark Places

The title comes from a verse in the Psalms, "The dark places of the land are haunts of violence." The inspirations for this story include H. P. Lovecraft, Madeleine L'Engle's A WRINKLE IN TIME and its sequels, C. S. Lewis's THAT HIDEOUS STRENGTH, and Dennis Wheatley's occult novels about heroes battling satanic cults. Does that mean any fans of one of those authors would like this novel? My best guess is—not necessarily.

I'm reminded of a remark about friendship in one of Peg Bracken's books (I think): "People are friends in spots." Just because you have something in common with one friend and other things in common with another doesn't guarantee that those two people will hit it off together. Likewise, I've often been surprised with the result when I've recommended a book to a fellow reader who I thought would love it. Different readers like the same book for different reasons. The fact that the other person and I share a mutual passion for a certain book or author doesn't mean he or she will love another work I think has the same appeal. For example, many fans of S. M. Stirling enjoy his fiction for (among other elements) the meticulously and vividly rendered battle scenes, which I skim over. In his "Emberverse" series, which begins with the collapse of civilization in DIES THE FIRE (when all advanced technology stops working permanently), I love the characters, the worldbuilding, and the gradual rebirth of magic as the gods turn out to be real (although what, exactly, the "gods" are is not immediately clear) and many societies that arise after the catastrophe model themselves on such templates as the feudal system of medieval Europe or Celtic, Norse, or Native American myths and cultural memes. Some subscribers to the Stirling Yahoo list, on the other hand, have mentioned that they have little interest in the medievalist and pagan revival material; they'd be just as happy if the series didn't include that stuff at all. The latest installment, set mainly in southeast Asia, includes a Korea ruled by dark forces with a quasi-Lovecraftian vibe. I reveled in that; some fans seemed to find it an unwelcome distraction from what they mainly look for in those novels. Anyone trying to recommend books on the basis of "if you like DIES THE FIRE, you'll like [blank]" would have to suggest entirely different works to me and those other fans. Similarly, if a reader told me she liked vampires, I'd have to ask, "What kind, and what do you like about them?" before I could recommend a reading list or guess how she'd feel about my vampires.

So—if you enjoy occult thrillers about conflicts between cosmic good and evil with a Christian slant but not heavily "inspirational," you might like FROM THE DARK PLACES. Especially if a northern California setting appeals to you. Some fans of Lovecraft's mythos might enjoy this book, while others might dislike it as "Lovecraft light" because it doesn't embrace his view of the universe as a vast, meaningless void of matter and energy in flux, indifferent to humanity. People make friends with books "in spots," too.

Margaret L. Carter

Carter's Crypt