Content warning throughout, for discussion of sexual violence and racism, including examples of racist language.
A few weeks ago we literally had to extend our Billy bookcases, as this year’s Christmas haul had joined last year’s unshelved presents. So, the question came up: why would we give shelf space to writers we really don’t want there? Whose works are you willing to be in dialogue with, even when they and their authors are not perfect? Whose works do reflect who you are? And which works and authors cause embarrassing silences at the table?
Death of the Author, in short, is the theory that argues that creation and creator are unrelated. There are many facets to this, and your personal mileage may vary: what one puts up with, another will not. Emotions may come into play here, but principles too. For me, death of the author doesn’t wash, as what an author says and does is of influence on how I perceive their work. This extends to writers, filmmakers, musicians and visual artists. Critics may say that this is Cancel Culture, yet as a consumer I have the right to choose what I consume, just as publishers have the right to choose what they publish, and can choose whether or not to listen to calls from the public to publish – or not – a writer/artist. And if they are published, we can choose whether or not to financially support that work.
These choices are not always based on what’s legal. Material proof of Marilyn Manson’s abuse of Evan Rachel Wood has yet to be produced. Yet, her testimony is powerful and convincing, as are the reports of others who have experienced similar abuse. I believe her. But what to make of the hordes of men (mainly men) in the comments sections of entertainment websites, with their cries of “pics or it didn’t happen”? What climate does this create for any woman who suffers sexual or other abuse, when the default setting at coming forward is not being believed?
When will the Didn’t happen crowd be satisfied? Amber Heard did come with the pictures, yet it was easily spun as “self inflicted” and “she abused Johnny Depp first”. What proof will men be satisfied with, when in the UK less than 5% of rape cases reported to the police are referred to the Crown Prosecution Service, and of these, only three quarters make it to court? And what chance do women stand in court, when the defence attacks their morality and underwear, whereas the promising future of young men must not be compromised? And as for Marilyn Manson, if his own words are explained away as “That’s just his media persona talking,” can I understand why women feel embattled and a #metoo movement sprung up? Yes, I can. Does it affect how I listen to Manson’s music? Oh, yes!
Likewise, could I re-read the “feminist masterpiece” Mists of Avalon knowing how she sexually abused her daughter from the age 3-12 (should I add “allegedly” here?) and how she remained silent about the child molestation by her husband, for which he received multiple convictions? No, when finding that out, Avalon and other stray MZBs left our house. I wouldn’t be able to read them without adding a mental “yes, but you abused your daughter,” after each “strong female protagonist” bit of writing. This, also because she’s so very present in her books: the author may be dead to me, but it’s not a case of Death of the Author. Less clear-cut, of course, are films, the products of many hands and many talents: auteur films from the likes of Roman Polanski or Woody Allen may have lost their gloss, but films produced by Harvey Weinstein, not so much.
Then there are films that I can enjoy, though I won’t support the author. Don’t @ me; the first Twilight film isn’t bad. However, as I will not support the Mormon church and their wacky and homophobic beliefs, and knowing that Stephenie Meyer is a member of the church and will pay 10% tithe of all money she earns, I’ll not see a single penny of mine go towards her. Likewise for noted transphobe J.K. Rowling. And sometimes I’m just petty: a noted horror writer was rude to me in a Facebook group, so his books went from my shelf to the charity box.
And then you’ve got authors whose attitudes where, perhaps, “of their time”. How do you deal with sexism and racism in works from an era where these were the standard? Firstly, there is the work itself: is it unreadable? H. Rider Haggard is at times patronising about Black people and too often falls into the Mighty Whitey or White Man’s Burden tropes, but you can read he’s sympathetic towards his major Black characters. You feel he’s trying at least, as opposed to for example Edgar Wallace in his Sanders of the Riverstories. Rider Haggard I’ll happily read – She, for all its faults, is a powerful work, in which the Mighty Whitey’s rule is not at portrayed as entirely benevolent. Wallace’s “gunboat diplomacy”, however, I can do without. Then over to the people “behind the page”; what of H.P. Lovecraft, for instance? It’s pretty well known that the Weird Tales stalwart and Call of Cthulhu writer was racist. But, which white man in the 1920s and ’30s wasn’t? To answer this, I’m aided by the question: “How would they vote, now?”
I believe that HPL would’ve voted Trump, would’ve been very much in favour of The Wall, and I’d dare go as far as to say that he’d be liable to adhere to some QAnon trappings. He was a learned man, had ample opportunity to create a broader worldview, but stubbornly and unapologetically refused to do so. That racism is part and parcel of stories like Shadow Over Innsmouth is extensively documented.Now, Lovecraft scholar Bobby Derie, in his Deep Cuts, has chronicled some of HPL’s real life encounters with Black people. It’s worse than I imagined. In 1933 he wrote of Hitler: I’d like to see Hitler wipe Greater New York clean with poison gas—giving masks to the few remaining people of Aryan culture (even if of Semitic ancestry). The place needs fumigation & a fresh start. (If Harlem didn’t get any masks, I’d shed no tears ….. & the same goes for the dago slums!)
Compare this with what Robert E. Howard wrote on Nazi Germany, in a 1933 letter to Lovecraft: I might also point out that no one has ever been hanged in Texas for a witch, and that we have never persecuted any class or race because of its religious beliefs or chance of birth; nor have we ever banned or burned any books, as the “civilized” Nazis are now doing in “civilized” Germany.
Both letters are from 1933; before the concentration camps, before the worst excesses of the Reich, yet the writing was already on the wall, and with his “poison gas” comment, Lovecraft of course hearkens back to World War I gas attacks, so we’re not talking abstracts here. What (finally) did it for me was Derie’s quoting of a letter Lovecraft wrote in 1922. To colleagues and others further removed he could be polite, even to a Black editor, but writing to close family we get the unfiltered HPL, not only drawing a link between apes and Black people, but also using a slur frequently used by slave holders for Black men: Before the chimpanzee cage; gazing with rapt interest, & unconscious of the time, we noted two huge, jet-black buck niggers; one of them—curiously enough—in army uniform with a very businesslike trench helmet.
But how about Robert E. Howard then? Yes, he was racist too. However, his is a more tangled web where very bad portrayals of Black people go hand in hand with sympathetic descriptions of non-white characters. In his article Bran Mak Morn: Social Justice Warrior Jason Ray Carney writes about the story Worms of the Earth as a story about oppression, yet recognises that it is also written against a theoretical background of inter-war racist pseudoscience. While Lovecraft travelled and lived in New York for a spell, Howard pretty much stayed in Texas, and his literary influences go back decades, so there seems to be an element of ignorance too, less wilful than Lovecraft’s.
Howard’s ambivalence and confusion regarding race is can be illustrated with a 1932 letter to Lovecraft: I am not yet able to understand my own preference for these so-called Picts. Bran Mak Morn has not changed in the years; he is exactly as he leaped full-grown into my mind – a pantherish man of medium height with inscrutable black eyes, black hair and dark skin. This was not my own type; I was blond and rather above medium size than below. Most of my friends were of the same mold. Pronounced brunet types such as this were mainly represented by Mexicans and Indians, whom I disliked.
Howard’s more blatant racism (and sexism) seem to mainly occur in the more cliché Conan stories, which makes me wonder whether he wrote them pandering to a market which he knew was receptive to such tropes, much like he got the coveted cover spot by including lesbian flogging. This doesn’t excuse racism but implies a similar cultural landscape to today, in which it was a choice to act, or not, on principles of equality; in Howard’s case, earning his daily bread seems to have won out in the end. What for me is important is that Howard shows the capacity to grow and learn. Had he lived, I think he’d have enlisted to punch Nazis in WWII, shoulder to shoulder with Black soldiers. Lovecraft, I think, would merely bemoan the loss of American, Aryan, life and prudently keep his deeper thoughts from polite society.
With Derie’s work, and in particular discussions around the television series Lovecraft Country, a taking stock of sorts is underway. The Mythos, stories based on Lovecraft’s Cthulhu and other cosmic horrors, is not to be scrapped completely, but conversations like this make it easier to discern which implicit and explicit elements to get rid of, and which to keep and foster. I am not convinced that a similar consensus has been reached around Howard’s work. Due to its more ambiguous nature, fans roughly fall into the camps of, “I like it, though it’s flawed, and we need to talk about it,” and “I like it just as it is. No SJW in my books!” Howard’s Conan stories, and the Sword & Sorcery genre in general, were discovered by many in their teens, and it’s hard for some to reconcile their undeveloped teenage views and nostalgia with a more adult, critical view. One publisher of a recent S&S anthology states, amongst other dog whistles: No political correctness and No social justice warriors.
Even so, with a recent flux of podcasts like The Cromcast (their episode on The Moon of Skulls, on racism in the Solomon Kane stories, is a must), Rogues in the House and Appendix N, all looking at the genre from a critical perspective, as well as a host of magazines who aim to make the genre about more than Manly White Men, the genre is slowly emerging from its unreconstructed ghetto. Robert E. Howard himself can yet be redeemed too; I just finished rereading the Kull stories, and found little racism or sexism in them: women are written with agency and personality, and I got the feeling that Kull’s Pictish, and non-white, brother in arms Brule is far wiser and hardly less skilled a fighter than Kull is. Then, as was pointed out by commenter Cora Buhlert: Yes, he was prejudiced and yes, there are racist bits in his fiction, but he also had Kull smash Valusia’s miscegenation laws with his battle axe.
Adaptations too need not be uncritical, and can be transformative. The Dark Horse Conan comics were generally well received, though Becky Cloonan’s portrayal of Conan was derided as “too thin.” Aside from this being a younger Conan and previous Conans perhaps having been drawn “too muscular,” I also wonder how much misogyny against a female artist has played a part in its reception. Cloonan drew the adaptation of Howard’s Queen of the Black Coast, as scripted by Brian Wood. Wood has a history of harassing women, and is a good example of Death of the Author. The adaptation, despite Wood’s interpolations, is still predominantly Howard’s story, and Cloonan’s art is worth sticking around for, so I don’t feel that urge to throw it out; Wood did lose his gig at Dark Horse when word got out, which I feel is just.
What strikes me on reading, and in particularly viewing, the comic is how it deals with its crew of Black pirates. When Conan first encounters them, they are (in Howard’s prose) “painted and plumed, and mostly naked, brandishing spears and spotted shields” with their white queen Bêlit forming “a dazzling contrast to the glossy ebon hides about it.” Cloonan depicts them as anonymous, almost black shapes with empty eyes and a suggestion of sharpened teeth; the idea of the savage as a 1930s reader, and a young Conan, would have it.
Conan joins the pirate queen on the Tigress and becomes the Mighty Whitey himself next to her. But as the story goes on, we get to know some of the crew better, like old N’Yaga and sub-Chief N’Gora. The language gets toned down a bit to blacks, black warriors, with huge muscles coiling and straining under their ebon skin when they try to shift a stone altar; terms which, aside from the words black and ebon were used to describe Conan. Later still, it’s N’Gora and his comrades. Cloonan’s pirates too morph into recognisable individuals, away from stereotypical depictions.
So, this is what we can do with what we don’t like; certain writers and artists we can take off our shelves, and not spend our coin on. Genres with a history of racism and sexism we can investigate and then transform and subvert. Inclusivity, in 2021, is a must, yet it involves excluding or changing that which is toxic. Because – who needs the presence of a writer who (“but think of the children!”) would want women barred from female toilets? Who’d want a Mythos that espouses fear of strangers, when those “strangers” are our neighbours and colleagues? What is a Heroic Fantasy fandom which cannot imagine heroes who are different but equal to the white, heterosexual male?
Five years after Van Helsing brought curdled reviews but box office gold, Kane seemed calculated to fit that film’s mould but also to stretch it, and carve out a bigger space for dark fantasy and horror in a historical setting. However, despite its connection to the British folk horror film tradition, Michael J. Bassett’s film never quite found its audience. Today is the 115th anniversary of Robert E. Howard’s birth, so let us meet again one of his most battle-scarred sons. Perhaps with the passage of time, we can see him a bit more clearly.
Our introduction to Kane (James Purefoy) recalls Bram Stoker’s Dracula (1992). It feels as if it was made for the trailer instead of the film, and is not very Howardian. Thankfully, there’s a lot more of Howard in what follows. It is the year 1600, a time of casual cruelty, when the only light comes from the flames of battle. Ruthless and greedy, the privateer Solomon Kane meets his match in the Devil’s Reaper, who accuses Kane of having made a Faustian pact, and threatens to collect his soul. Next, we find Kane as a tortured monk, complete with ecclesiastical serial killer wall, tattoos and scarification to protect him from evil. As the wealth he’s donated can only make up for so much screaming, he’s booted out. The monks foresee purpose for him out there: “There are many paths to redemption, not all of them peaceful.”
Not all paths are well defined either, and the film feels scrapbook-like, taking set-pieces and ideas from films from films like Plague of Zombies, Witchfinder General and Blood on Satan’s Claw. Solomon Kane is definitely the spiritual child of the Hammer era, and had it been made back then, you can imagine Peter Cushing portraying Kane with both humility and righteous fury. As it is, James Purefoy gives us a Kane who is convincingly haunted, and the film also successfully borrows its precursors’ sinister atmostphere, as Kane travels misty roads and gnarly woods.
Dead people hang by the roadside and Kane has his own unburied dead to contend with: his early refusal to become a priest, the legacy his father denied him, and accidentally killing his bully-boy brother. Redemption is the film’s big theme, and has to carry the film’s forward movement in lieu of a tight plot. But what is the price of redemption, and who pays it? Kane’s guilt keeps him from violence at first, but evil follows him like flies on shit. Purefoy’s performance evokes pity – he clearly feels as vulnerable as those whose lives he’s destroyed. This film is about a man of privilege who learns he’s no different – and cannot separate himself – from the rest of humanity.
Set upon by robbers, he’s rescued by the Puritan family of William Crowthorn (Pete Postlethwaite). Their daughter Meredith (Rachel Hurd-Wood) sees the good in Kane, and even sews him a Puritan outfit, complicating the film’s theme of wicked paganism versus pious Christianity. Of course this is the writers shoehorning in his Weird Tales costume, but you also sense Meredith’s hope that the clothes maketh the man. Even Kane seems almost to believe he could be one of them. But the contrast with Kane’s broken family history and lonely future is acute: he cannot have a family like this, and when William (God love him) actually shows Kane a locket with pictures of his family, we know that by saving Kane they have doomed themselves.
A band of raiders “recruits” villagers as thralls of the sorcerer Malachi. His lieutenant, the masked Overlord, does this by grasping their faces in his bare hands. It’s half contagion, half demonic possession – fitting in a time of plague (theirs, and ours). Of course, they meet our travellers. This is why Postlethwaite was cast: you can see his own soul escaping as he realises Kane cannot, will not, risk his soul by fighting and saving his son. The Crowthorns can’t look at Kane the same way now, and when he finally unleashes his wrath, it’s too late: Meredith is taken, and William mortally wounded. With the forbearance of one who truly trusts his God, he urges Kane to save his soul by rescuing his daughter. Then he dies in his wife’s arms.
After some sojourns – cue the crazed priest who tends to his flock-turned-zombies in the ruins of his church – Kane hears that Meredith is dead and goes looking for his soul at the bottom of a bottle. By coincidence (the borderlands of Somerset and Devonshire are a small place apparently), he meets some old shipmates who are rebelling against Malachi, and gets crucified alongside them. It’s Conan’s Tree of Woe all over again. Seeing Meredith alive, with his last strength he tears himself off the cross. The “pagan bad, Christian good” formula is disrupted again, as the rebels’ healer and seer tells him, “There’s more power here than your Christian god; you would do well to remember that.”
Juxtaposed against the simple and good Crowthorns are Kane’s own family. Back at the Kane family home we find out that Kane’s brother lives and – this is hardly a spoiler – is Malachi’s masked lieutenant. The sorcerer was brought in by Kane Sr. to save his son, and the magic made Marcus into the masked Overlord. So, this whole contagion of evil, this blight on the countryside, is the result of the power struggle in the local noble family. Toxic masculinity indeed! Kane gets to make up with his father, tossed in the dungeon for his troubles, and release him to whatever awaits beyond death. The final battle in the family’s great room then falters; it’s stuff we’ve seen in swashbucklers from the Douglas Fairbanks era onwards. Unmasking Marcus, of course, does not come without the tedious ableist trope of villains with facial differences.
And far be it from me to suggest that more films kill women to motivate men, but to dangle Meredith’s fate, then reveal that the ritual to summon Kane’s infernal doom will leave her enough blood to get home on, feels anticlimactic! The demon coming for Kane’s soul works better; the human scale of Kane’s previous supernatural foes make this confrontation impressive. Anyway, Meredith safely delivered to her mother, Solomon’s vow is to continue his fight: “But evil is not so easily defeated, and I know I will have to fight again. I am a very different man now… I have found my purpose.”
However, an intended trilogy never happened. Lest we sound overly negative: it’s not a bad film, not at all. For all of Kane’s searching for his own, the film has a soul. It has engaging characters and where the plot may not be surprising it at least has the familiarity of your genre favourites happily revisited. Instant nostalgia. Also, there is clearly an appetite for 17th century supernatural stories, given the later success of Robert Eggers’ The Witch (2015), beautifully shot using available light to tell an even more claustrophobic tale of a Puritan family stalked by a supernatural evil. But The Witch benefited from the folk horror revival then reaching critical mass. Add Game of Thrones to that, stoking an unsuspected mainstream appetite for fantasy in gritty (pseudo-)historical settings, and you wonder whether Howard’s ‘doleful knight’ would’ve fared better in different circumstances. Perhaps, if the Netflix Conan project is successful, the Howard canon will be ransacked and Kane will ride again.
As time moves on, fans who once were very prominent may fade into the background, without actually disapearing fully. I do wonder what happened with Trudy Hemken, prolific Weird Tales letter writer of the ’30s, who we wrote about. David Ritter from the First Fandom Experience blog, chronicling the early days of fandom, got in touch with the letter her letter in early ’40 issue of the satyrical ‘zine Sweetness and Light.
Fandom then, as much as now, will have been a collection of cliques and incrowds, while pretending to be one happy family, and with its caricatures of well-known fandom ‘types’ Sweetness and Light would indeed have been “a bombshell in a place of peace.” You’ll no doubt recognise some or several of these types. In her letter, Trudy mentions Esperanto; it’s is a dig at Forest Ackerman. In 1940, Trudy still sticks to Weird Tales, though she no longer feels the need to write.
That year, Weird Tales would see a change of guard, when editor Farnsworth Wright was fired (he died later that year). Dorothy McIlwraith took over as editor and, despite scepticism from Wright-loyalists, steered the financially ailing magazine into profits again. She remained editor in an increasingly tough market for pulp magazines, until 1954 when Weird Tales folded. She was credited as D. McIlraith and readers were none the wiser that their favourite magazine was edited by a woman.
As Bob Barnett writes (WT 03/51): “Please, Mr. Editor, if you have the say-so, never let the publishers change the make-up of Weird Tales to this modern semi-slick, impersonal, cold and lifeless ideal that others are going in for.” And McIlwraith gamely replies: “The Editor would like to assure Mr. Barnett that he has all the say-so as to what goes in the pages of Weird Tales. Especially this is noticeable when brickbats are flying.”
To adapt or not to adapt? Other pulps went digest or changed their formula. There was a lusty debate going whether Weird Tales should publish only “fantasy” (also including horror) or also science fiction (other than Lovecraftian, I assume). A few months before (WT 09/50), a Morton D. Paley implored: “don’t let those only fantasy fans sway your opinion – plenty of us s-f enthusiasts read Weird too. Keep the science-fiction coming!” Reply: “The Editor is going to be on a spot in nothing flat on this fantasy; s-f discussion. But we hope to concentrate on good stories.”
Dorothy McIlwraith was not the only woman in Weird Tales’ pages. Of course, there have been several female writers contributing to the magazine, even aside from C.L. Moore. The Tellers of Weird Tales blog identifies 127 female contributors. And then there are, of course, the female fans, who write in to the magazine. In the the March ’51 issue we find, for example, a letter from (Mrs.) Dee M. Groff, “one fantasy fan of 20 years’ standing.” In the May issue of that year we find more letters from women:
Naiia Andreyeff from New York complains about readers who expect their writers to write to order: “Perhaps I’m in a beefing mood this morning (having spent half the night enjoying WT) because being a bit of a writer myself, I’m finding it hard to locate the proper angle for my particular piece of the month. At any rate, I’ve read WT for the past twenty years and am still an adict. In my estimation, the majority of stories in each issue are good. I am a handwriting analyst and have some of Lovecraft’s and Clark Asthton Smith’s handwriting… most interesting.” (She leaves us dangling there.)
Jacquelyne Miller says Weird Tales is “the Finest Horror Magazine I have ever seen. It is and has been my favourite ever since I first saw it on the newsstand.” However, about the March 51 issue: “The illustrations of ‘Mississippi Saucer’ and ‘A Black Solitude’ were good but I miss Lee Brown Coye. I didn’t care for the cover; it wasn’t ghoulish enough.”
Mrs Alice Law from Dublin has been, since a quarter century, a keen student of occultism, and: “I have been a reader of Weird Tales since 1920, in U.S.A., when I could obtain copies of your magazine. Unfortunately, now, I usually have to wait until I travel to Northern Ireland (Belfast) to procure them, as, no doubt you are aware that many American magazines and other journals are banned in Eire by the censor.”
Mary K. Tieman writes: “I have been reading Weird Tales for I don’t know how many years. Sometimes I can find Weird Tales and sometimes I can’t. But since I made a deal with the lady at the newsstand she keeps my copy especially for me. And I consider myself lucky. I’ve never written a fan letter before but I shall speak as though to a friend.”
In the previous blog there was already mention of a Weird Tales club; something like this indeed happened. I’ve looked through the hand full of Weird Tales issues I have from ’50 and ’51, and several contain a list of new members. There are a fair amount of names in there, which can be identified as women. In Partners in Wonder: Women and the Birth of Science Fiction (1926-1965), Eric Leaf Dean took a sampling: “Of the 448 club members I could gender-identify from these six lists, 118 were female, almost exactly the same gender breakdown as revealed by an analysis of all the letter writers to the magazine.”
Here’s an overview of letters and new members as fractions of totals in the issues I have:
Letters in Eyrie
Weird Tales club
10/33 = 30% (partial list)
UK No 6
1/7 = 14%
17/98 = 17%
UK No 7
1/5 = 20%
UK No 10
2/6 = 33%
UK No 11
4/6 = 67%
23/89 = 26%
UK No 12
0/8 = 0%
12/80 = 15%
There is a curious spike in both letters and new members to the Weird Tales club, and I wonder what caused this. Had women been encouraged to contribute in one of the previous issues? Was McIlwraith making a point by publishing a majority of letters from women in the May ’51 issue? And was she then told by the publishers to stop it? There are no letters written by women in the next issue. It mattered not, as the point was made:women were always part of Weird Tales!
The oldest of the handful of Weird Tales issues we have is dated May 1936. It would have arrived on newsstands and with subscribers in the previous month, and I figure it’s the last one Conan writer Robert E. Howard would have received before his death. I doubt he sat down to read much of it, concerned as he was with the round-the-clock care of his ailing mother.
The Margaret Brundage cover is not one of her more lurid, though it still has a man in a red devil’s costume menacing a pretty girl. Maybe he had a quick glance through; no, nothing of his was printed. Perhaps he read Clark Ashton Smith’s poem Ennui. “Dull ashes emptied from the urns of all the dead, have stilled the fountain and have sealed the fountain-head” No – definitely not in the mood for that; his own well had run dry as it was! Perhaps his eye fell on his own name, in a letter in The Eyrie: Eleanor Layton, of Washington, D. C., writes, in part: “Howard gets better and better; Conan is superb, magnifique and more! Moore’s characters, Smith and Jirel, are wonderful companions in perilous adventure. Smith and Lovecraft are delightfully productive of chills, as always. Keep Weird Tales up to the mark; detective stories and stories with a natural explanation are not weird.
Well-known fan of the time, Gertrude Hemken also writes in. Her letters would appear 32 times in the letter column between 1931 and ’38, sandwiched between a few letters to Astounding and a letter to Golden Fleece. Her career as weird letter writer encountered a full stop via a potato chowder recipe in The Milwaukee Sentinel. About the 5-part Conan serial The Hour of the Dragon she writes: Conan grows more and more tense in each issue. I almost hate to see it end. But then there is always the promise of more Conan stories in the future…
There’d be no further Conan stories written by Howard though, and only in death did editor Farnsworth Wright give the writer the respect his due, though still not in payment. That, though, could not be known yet by any of the correspondents whose letters we find in The Eyrie.
Irene Pierce, of National City, California, signed herself “an old reader returned.” “Noticed a new illustrator in a recent issue of Weird Tales. He’s very good: as good, in his particular style, as Hugh Rankin. Remember, the poetry, illustrations, and short stories are what kept WT what it has never ceased being – that is, weird.”
Lilian Kaltz from Philadelphia dives headlong into fandom:
“I have just this moment finished reading Mr. Julius Hopkins’ idea of a WT Club and it is a gem of an idea. I had the pleasure of meeting him in Washington, D. C. and he is most capable for being president of the Washington club. I would like to volunteer my services for starting a Philadelphia club of WT readers. I have been reading WT since a little girl, although I have never subscribed, preferring to patronize the neighborhood store.”
The Weird Tales Club would indeed come into being, and women would be part of it (but we’ll get back to that). Assuming that no women have signed their letter with initials, out of 21 letters in The Eyrie, 4 are by women. They are as knowledgeable as the guys, as enthusiastic and as eager to be involved. And, despite what men from the Manosphere may tell you, they love Conan, and not just to cling to his leg! If we look at Getrude, Trudy Hemken, we see her trying Astounding on for size, but apparently the Church of Campbell is not quite her jam. In Weird Tales she finds a home; over 30 printed letters in 7 years speaks of belonging. She was about 18 when she started writing, and perhaps at 25 life took over. Then again, a letter apparently appeared in issue #4 of the mimeographed satirical fanzine Sweetness and Light in 1940; perhaps to comment on the caricature that had appeared earlier, of “The Fan who has written more letters to the magazines than any other fan”…
In her blogpost on the Flashing Swords! debacle, Angeline already wrote: “Women have always been here.” They have, and they’ve always been active, either visible or behind the screens. Because the blood of a fan creeps wherever it wants to go.
The past couple of days have seen controversy over Flashing Swords! #6, the revival of Lin Carter’s Sword and Sorcery anthology series by his literary executor, Robert M. Price. When pop culture site Bleeding Cool revealed that Price’s foreword was a screed excoriating feminists and trans people, slipping in a racist dogwhistle while he was at it, authors lined up to withdraw their work. In a statement regarding the decision to withdraw his story “Godkiller” from the collection, Cliff Biggers summed up his views:
“This introduction does not reflect my beliefs, my feelings, or my philosophy of tolerance, understanding, and acceptance. I still believe that sword and sorcery is a fine genre that has room for people of all races, genders, lifestyles, and beliefs, as it has from the early days when women like C.L. Moore and Margaret Brundage played a vital role in developing and popularizing the genre.”
Frank Schildiner, Paul MacNamee and Charles R. Rutledge likewise withdrew their work, making it clear that they had been unaware of the political context in which it would be published, with MacNamee stating that, “A request to remove the introduction [had been] refused.”
In light of all this, it’s interesting to revisit Lin Carter’s foreword to Flashing Swords! #1, which – as the title’s original exclamation mark implies – is exuberant, enthused and most of all, dedicated to the idea of a genre as a community. Carter tells of the formation of SAGA, the Swordsmen and Sorcerers’ Guide of America, Limited, which would give birth to the first anthology: “Think of it: an author’s guild with no crusades, blacklists, burning causes, or prestigious annual awards! A far-flung legion of kindred craftsmen, with no fees, dues, tithes, or weregilds”
The tone evokes the fellowship you find at conventions when everything’s going right; in short, when you find your people. It couldn’t be further from Price’s attitude.
As I’ve said elsewhere, I’m grateful to be part of a community where authors step up and defend what’s right, even when it means the loss of an outlet for their work. But they shouldn’t had to. They should never have been put in the position of finding their work in a collection whose foreword seeks to exclude so many of their colleagues and readers, because in 2020 we should be well beyond prejudice and gatekeeping. Of course, we’re not. And contrary to popular belief, the problem is not confined to the actions of some old guard, jealous that they’re no longer the vital centre of things.
As I write this, social media is awash with discussion of the Hugo Awards, where it seems that inclusion has been an afterthought instead of the foundation it should be. Instead, what was centred was nostalgia for a mythical time when men were men and writers were whiter. Campbell and Lovecraft came up. But diversity in Sword and Sorcery, as in SFF in general, is not a new thing, regardless of whose names have been most prominent in the past. Women have always been here. And indeed, Margaret Brundage and C.L. Moore are as much at the foundations of the genre as Robert E. Howard and Fritz Leiber. And to use a Sword and Sorcery anthology to add to the extensive media pilloring of trans people is not only cruel, it is absurd when our imaginations live in the worlds that Jeffrey Catherine Jones painted.
When they reviewed The Red Man and Others, the Rogues in the House podcast dubbed our stories New Wave Sword and Sorcery, and Remco and I found that hugely encouraging. But the representation of lesbian, bi and disabled women in the world of Ymke and Kaila isn’t revolutionary, as these themes have been with us in fantastic fiction from the ’70s. And while we aim to be inclusive in our stories, it’s not a box to tick to score woke points: we wrote along the demographics of our own social world, and these are our friends and our colleagues we represent, and also ourselves.
At the same time we’re limited, as people often are at our age, by nostalgia. We know we’re not the crest of the genre wave, and that somewhere, some twenty-year-old is writing stories that will wash Sword and Sorcery up on a new and exciting shore. That should fill us all with anticipation, not defensiveness.
Even when we use our stories to subvert conventions, literary or societal, we still find ourselves reacting against tropes that aren’t confined to the past. Kaila follows a trail blazed by Dark Agnes and Jirel of Joiry, but still she encounter people (including her future girlfriend) who are surprised to meet a short, female swordmaster. And maybe that’s because progress, social or literary, has not been linear. If we’re a New Wave, it’s one that echoes that of the 60s and 70s, when Michael Moorcock and Tanith Lee, whose works still influence us, transformed Fantasy. Successive waves never entirely wash away what came before, and that includes the bad as well as the good.
It would be easy, and tempting, to lay the blame for the Flashing Swords #6 controversy entirely at Price’s door. Discussion among fans and pros on social media yesterday made clear that his remarks don’t represent where Sword and Sorcery is going, or at least not the part of it that has a future. We could bury the whole thing as yet another case of King Canute railing hopelessly at the incoming egalitarian tide. However, as I said earlier, such ugliness is not unknown to us, and such rants are written with the assumption of receptive readers. Publisher Bob McClain of Pulp Hero Press delisted the collection and released a rather odd, limp statement:
“When Bob Price sent me the manuscript, I assumed that he had shared his introduction with the authors, given the controversial content. I don’t agree with much of anything in that introduction, but I also don’t like to censor other viewpoints – so, on the assumption that all the authors were on board, I published the book. The problem, of course, is that the authors didn’t know what Bob had written in the introduction. Surprise! And of course they don’t want to be seen as implicitly accepting or endorsing Bob’s opinions by having their work appear in his book.”
McClain behaves as if he were a shocked bystander at a road accident, when in fact he had chosen to publish the foreword in the first place, and it’s interesting that he evades the implications of his own complicity: by publishing Price’s words, he apparently was satisfied to be seen as accepting or endorsing those words. Had that foreword not become common knowledge pre-publication, we must assume he would have gone ahead and published it, adding to the hostility experiences by women and minorities while standing on his principles.
As a woman working in the genre, I’m grateful for the solidarity of authors who said in no uncertain terms that Sword and Sorcery is for everyone, and I equally understand perspective of those who just want to tell stories, and had not expected or wanted those stories to be plunged into a political context of any kind. It is telling though that three major S&S-themed podcasts, The Cromcast, Rogues in the House and Appendix N Book Club, have a great love for the genre and its old staples, but are also progressive and richly analytical of the genre’s shortcomings.
This genre went through a major schism not so many years ago. People made statements, chose sides, left discussion groups, and in some cases ended friendships. You’ll get no finger-wagging about echo chambers from me; I support people’s right to avoid people and places where they are made to feel unwelcome in the world of escapist fantasy. The real world being what it is, many of us have had an awful lot to escape. Speaking personally, having spent most of my life fighting a disease that’s proved impervious to both blades and magic, I’m in Sword and Sorcery for enemies I can run through with a sword, for courage and wit to save the day, and for bands of allies of all kinds who make it worth splitting up the rewards.
We’re working on a story that’s set in the mountains. For research I’m rereading Trespassers on the Roof of the World, which deals with the earlier European attempts to reach Lhasa. These early travellers were sometimes foolhardy and unwise, sometimes overly optimistic and underprepared, but one thing that comes across in the narratives is a sense of Adventure, this kismet-like drive to reach that remote city that stood symbol for everything forbidden and mysterious.
It also brought the story “Dig Me No Grave” by Robert E. Howard to mind, which appeared in Weird Tales of October 1936, less than half a year after the author’s death. It’s contains more than a share of pulpy ‘Eastern mysticism’.
This illustration by Virgil Finlay, one of the mainstays of pulp illustrators, shows why he was so well liked; he had a knack of getting to the heart of the matter, and distilling a representative image from a story that would be alluring and intriguing. Sometimes the allure lay in a carefully rendered buxom woman, sometimes in a dynamic layout. This image has no spaceway pinup, nor a dynamic layout. In fact, it’s the way in which Finlay so very carefully controls the elements that makes the image work.
We see two men, standing around the (death)bed of a third, surrounded by black candles, symbols of sinister rituals. That we’re dealing with “Oriental Mysticism” will be clear from the man behind the altar, who is Asian, wearing something like a Tibetan monk’s habit, a circle painted on his forehead. All Orientalist tropes of the time, conveying the clichéd inscrutability. This contrasts with the man on the left, who we can take for a Westerner; and an educated one at that – noble forehead, aquiline nose, you get the idea, and clothing just short of elbow patches. He seems to have dressed hastily, as his tie is at an angle.
So, there’s an atmosphere of terror on one side, but also of the calm before a storm. This is done by using the trappings of black magic, but keeping the composition very quiet and organised. The illustration is built up from evenly spaced verticals, formed by the men and the candles, and a few horizontals, being the altar and the corpse. There are a few sets of diagonals. First, that of the shrouded body, which is parallel to the top of the illustration, binding the corpse to the space, and the Westerner’s tie is parallel to the papers he’s holding; we can assume that whatever he has read is the cause of his haste and unrest.
That these papers contain a formula to awaken the man’s dead friend would be a fair guess, and that the other man is to preside over the ceremony is also clear. I can’t really remember how the story exactly goes; it’s been decades since I read it. The illustration is enticing, though, and gives a lot of direction of what the reader can expect. It certainly makes me want to pick up the story and read it again. Luckily, I can just reach out to my bookcase for the excellent collection of horror stories by Robert E. Howard.
The second of July was the birthday of Hannes Bok (1914-1964), one of science fiction and fantasy’s finest illustrators. Much as I’d like to claim Bok as “one of ours”, he’s not actually Dutch – his real name was Wayne Francis Woodard, and Hannes Bok was a rendition of Johan S. Bach. His drawings and paintings vary between heightened or stylised realism and abstracted grotesque, and originals are much sought after.
Years ago, when I was studying for my BA, I had to do a paper about a subject of my choice, as long as it was linked to the material we’d dealt with. I wrote about some illustrations from the heyday of pulp magazines. One that I still like is the illustration for H.P. Lovecraft’s Pickman’s Model, by Hannes Bok, which appeared in Famous Fantastic Mysteries in December 1951.
Like other illustrators of his time, Hannes Bok used pointillism to construct his drawings. However, his are distinctive because they’re more stylised than those of, for example, Virgil Finlay. He could draw realistically, but often chose instead to emphasis a mood, concept or atmosphere. This gives his illustrations a certain mythological quality, which makes him a good choice to illustrate this story by H.P. Lovecraft.
The story is about an artist (based on fellow writer and artist Clark Ashton Smith) who has dedicated himself to depicting monstrous creatures, making magnetic, life-like works of art. Pickman disappears mysteriously, and those looking for him discover that Pickman’s creatures were so lifelike because he was modelling them from life, and one of his models got the better of him.
Hannes Bok manages to illustrate a key scene from the story without giving the plot away, and the key is in the story’s title. “Pickman’s model” can be interpreted as either the subject of Pickman’s art, or a three-dimensional figure of a monster. Until the last five lines of the story, we assume that Bok’s illustration is of a carved statue of a creature holding a tiny human. Only at the very end do we realise we’re looking at the real thing, an effect Bok achieved by limiting detail and simplifying the anatomy of both figures.
The drawing has great depth, yet lacks any suggestion of colour differentiation; creature and human are shaded alike. Only the eyes glow, or cast light, and light is reflected on the creature’s knee, foot and outlining his victim. There’s a sense of claustrophobia: it is looking at us, breaking the fourth wall, while its victim’s head sags. The creature is set in black, with no visible background. Yet we feel the size of the room, as the creature’s posture is that of one squeezed into a small space; a monster in a human-scaled room where it does not belong.
A quick Google search finds several different illustrations of this pivotal moment. Some artists undoubtedly handle their paint better than Hannes Bok ever could. But it is his piece that most catches the eye, and has lingered to disturb the imagination of new generations.
(This article appeared previously in Fortean Times, in January 2013, and was nominated for a Robert E Howard Foundation Award).
“Hither came Conan, the Cimmerian, black-haired, sullen-eyed, sword in hand, a thief, a reaver, a slayer, with gigantic melancholies and gigantic mirth, to tread the jewelled thrones of the Earth under his sandaled feet.”
With these words, Texan writer Robert E Howard introduced his most famous hero to the readers of the now legendary pulp magazine Weird Tales, 80 years ago now. It would be difficult to find someone who has not heard of Conan, be it through the comics, films or abundant paperbacks. They’ll know he’s a barbarian, battles wizards and monsters, and that he has mighty thews, though not necessarily what thews are.
But if they’ve heard of Robert E Howard at all, chances are they’ll have the notion that he was a paranoid, gun-toting, redneck savant who locked himself up at night and typed up the stories dictated by his ghostly barbarian muse. They also know that he had an unsound relationship with his mother, and killed himself when she died. Until quite recently there wasn’t much decent biographical information available, and since nature abhors a vacuum this lead to much speculation and a distorted picture of the man who seemingly out of nowhere created the genre of Sword and Sorcery.
Few would consider that Howard’s main theme, barbarism versus civilisation, goes much deeper than the snarling brute of popular imagination, and that it is actually a reversal of that image. Few would readily accept that the Conan stories form but a small part of Howard’s output in many other genres. In fact, he was effectively done with the Fantasy genre, and might not have revisited it, even had he lived past the ripe young age of 30.
The truth, as always, is less prosaic than the myth, but also far more interesting. To really understand Robert E Howard, however, you have to know where he came from; and then the rural Texas of the early 20th Century seems less unlikely a place for the father of Sword and Sorcery.
Before the Howards settled down in Cross Plains in 1919, they’d wandered all over Texas. Isaac Howard was a doctor who chased the various oil, cattle, land and railroad booms. He practiced what was called frontier medicine, a heady mix of practicality and experiment, always trying to stay at the forefront of medical developments. He may have bought into quack schemes, but also used revolutionary techniques such as hypnosis, and read books on yoga and Eastern mysticism. Later, when his son looked for inspiration for one of his occult stories, he didn’t have to look further than his dad’s study. FT readers may be happy to know that Robert himself had Fort’s Lo! in his collection.
Easy to get along with, a bit rough around the edges but capable, Isaac Howard was the sort of man that thrived in the West. The Texans of that time saw their society in transition; old-timers still remembered the battles with the Native Americans, and the Mexican civil war was just a decade behind them. Predominantly agricultural communities found themselves overrun by industry and, whenever oil was found, an influx of transient workers. Not getting any younger, with a wife in bad health and a teenage son, Isaac hoped to get settled in Cross Plains before it hit a boom, before all the other speculators, and his gamble paid off.
Much is unclear about Isaac’s wife Hester prior to their marriage.Hester Ervin was from Irish stock, one of 16 children from her father’s two marriages. She had a hard life taking care of siblings with TB, contracting this dreaded disease herself in the process. In his correspondence, Robert described how the Ervins, a ‘race of wanderers’, conquered the West in the mid 19th century, but while the basic facts of this personal myth check out, Hester must have told him many a white lie: she was a proud woman, and a degrading existence of starvation and hardship did not offer heroic tales to pass on to her son.
She seemed destined to be an ‘old maid’, until she met Isaac Howard in 1904, when she was 34 and he 32. They married, as much for practicality as for love: it offered her an escape and him a travelling companion and valuable help. They really didn’t expect any children, and that suited them well; Isaac was busy with his practice, she in the early stages of TB, and they were constantly on the road. Then, she conceived and miraculously – pregnancy was dangerous at the best of times – she and her son both survived. Somehow, the birth certificate lists Robert’s birthday as 24 (instead of 22) January 1906, and reduces her age by five years. It was the first time, but definitely not the last, that the facts surrounding Robert E Howard would be twisted.
Wherever they went, Isaac found plenty of work and respect. With him often away from home and with no proper roots wherever they lived, Hester and her only child were dependant on each other’s company, and a strong bond formed between them. Robert was a precocious child and, having learned to read at the age of two, devoured the classics of Stevenson, Haggard and Jack London. Increasingly housebound, Hester recited poetry to her son and presented her tuberculosis as the disease of poets and thinkers. She taught him the history, lore and legends of Mother Ireland, which gave him the idea that they themselves were descended from Irish royalty.
Most of Howard’s heroes are of what he defined as the Gaelic type, and he could give them depth of character because he identified with them. He may not have believed in reincarnation, but frequently used it in his stories, and as Conan of Cimmeria is a far descendant of Kull of Valusia, Cormac of Connacht in turn is one of the Celts the Cimmerians evolved into.
All of them are loners and fighters, all of them in exile of sorts. The outlaw Turlogh O’Brien, the pirate Cormac MacArt and the crusader Cormac Fitzgeoffrey, Brian Boru’s warlord Red Cumal, Cormac of Connacht – these men come not to build or create, but rather to kill and destroy; at best maintain. Conan and Kull end up as kings, but sit uneasy on their stolen thrones. These are all men that Howard could identify with, and it can’t be coincidence that most of them are tall and dark-haired. Some had grey eyes, some blue, but all of them, including Howard, could have been siblings.
Then there was Isaac’s mother: “My grandmother was but one generation removed from south Ireland and she knew by heart all the tales and superstitions of the folks,” remembered Robert in a letter to H P Lovecraft, “All the gloominess and dark mysticism of the Gaelic nature was hers, and there was no light and mirth in her.” She, and the stories she told, made young Robert’s hair rise, and while he tried his hand at the cosmic horror of Lovecraft, it’s in stories like “Pigeons from Hell” that he’s at his best. Their horrors are on a more human scale, an air of authenticity created with off-hand details and bang-on characterisation, and it’s easy to imagine that he wrote them with his grandmother’s voice in mind.
The legends of the Celts weren’t the only ones he heard, though, and in the same letter to Lovecraft he recalled the stories told by the Howards’ cook in his early childhood, an ex-slave he called Aunt Mary Bohannon. The returning dead of her tales may have been imaginary, but the cruel slave-master and his whippings certainly were not. These stories were the first that really moved him, and though the world he lived in was inherently racist, segregation was never clear-cut to him.
H P Lovecraft may have been one of those middle class townies for whom it was easy to expound on the virtues of the white race, the Howards dealt more closely with their black neighbours and Hester especially knew how despised the Irish themselves had been. While she taught her son to be proud of his heritage, Robert usually wrote with sympathy about those who history gave the short end of the stick – the Native Americans, the black antagonists of his boxing stories and especially the wild, elusive Picts and their god-king Bran Mak Morn.
That Robert’s later stories are so eminently readable, and that each has its own strong narrative voice, can be traced to those stories told to him from his earliest days. From Aunt Mary, his mother and his grandmother he learned to tell a tale as if he himself believed it, no matter how tall or fanciful it was. His stories are on a human scale, “Poets are dangerous things,” he reveals in one King Kull tale, “because they believe what they sing, at the time“. But it wasn’t just the stories he heard that formed him and informed his own writing: with the blood and violence that we find there in such abundance he was all too familiar.
As son of a country doctor, Robert became familiar not just with the farming accidents you’d expect, but also with the legacy of the population explosion caused by the oil boom: knife and fist fights were common amongst the roughnecks, and as victims of violence and industrial accidents were dropped on the Howard’s porch to be patched up by his father, innocence was soon lost for the young observer. As he later confided in a letter to H P Lovecraft: “The average child of ten or twelve who’s lived through a boom or so, knows more vileness and bestial sinfulness than a man of thirty should know.” [Letter to HPL, December 1930]
But Robert also learned other lessons on the rounds with Isaac. Often, Robert would wait on the porch and listen to the old-timers as they exchanged stories. Tall tales had been a vital and daily part of life in the frontiering of the old West, and had both a social and psychological function. They invariably dealt with the life of hardship the pioneers led, but also celebrated their individualism, courage and resilience. In Robert’s lifetime these tales reflected nostalgia for an era before progress, keeping the frontier spirit that was so typical for the American character alive.
Often, such tales would have a core of truth, either in their main character or historical event, and they were told with humor or exaggeration. Bragging was a celebrated skill, with the audience complicit in the lie – as often as not, the narrator was the butt of the joke. In earlier times these settlers, cowboys and roughnecks would have created a Beowulf; in this more realistic age, the tales took a more comic, parodic, or ironic turn. Humour makes a hard life softer.
As a teenager, Robert had gone out with his friends to gather tales from the old people, not unlike what the Brothers Grimm had done a century earlier, and he’d become something of an expert, lecturing out-of-state correspondents on local history and lore. However, while he saw folklore and myth as the collective folk memory and part of the history and identity of a people, he couldn’t resist tweaking the stories to improve them, as he also ‘improved’ his own family’s history. In his work, too, he would rewrite history in the guise of fiction.
Especially the stories Robert wrote at the dawn of his career for local newspapers and magazines adhere closely to the form of traditional tall tale, with colourful language, local settings and a nostalgia for the old ways of the wild, wild West that were disappearing rapidly. This influence remained particularly strong in his boxing adventures and comedy westerns, with protagonists like the oafish Breckenridge Elkins recognised as parodies of Robert himself. To his later Westerns he brought realism: far less straightforward than the White Hat heroics of John Wayne, they foreshadow the violence and grit of Sergio Leone. At a time when the detectives of Hammett and Chandler exploded in the pulps, Howard wrote what could best be described as ‘Desert Noir’.
Though classified as a Fantasy tale, “Beyond the Black River” is as realistic as any of Howard’s stories. It’s one of the later Conan-stories, and with his hero at the height of his popularity, Howard found the freedom to infuse it with the concerns that kept him awake at night, firmly grounding it in his own native soil. Sure, it contains some magic, but not much of it, and what it is really about is life on the frontier. Written in 1935 it reaches back to when he first thought of Conan while visiting the town of Mission, near the border between Texas and Mexico.
Mission lies a mere 15 miles from the Alamo mission, where James Bowie, with the frontiersman-turned-congressman Davey Crocket, fought a losing battle in 1836 against invading Mexican troops. The Alamo passed into legend, ultimately culminating in the image of John Wayne wearing a raccoon on his head. In Howard’s story, the outpost is on the Pictish border, where Conan joins the young woodsman Baltus and tries to save the fort from a Pictish uprising, ignored as it is by an uncaring government.
The hero of tall tales is larger than life, distinguished by an extraordinary birth or childhood, and usually associated with an animal. It took five storks to deliver Paul Bunyan, and he adventured through the whole of America with his blue ox Babe. Calamity Jane apparently was on horseback before she could talk, Davey Crockett had “the ugliest dog in the district” and Pecos Bill was raised by coyotes. These animals are totems, like Odin’s ravens and the dog that gave Cuchulainn his name. Battlefield-born Conan is known as Amra, the Lion, while Baltus teams up with a vengeful half-wild dog.
In this Hyborean Alamo, Conan and Baltus stand in for the larger than life folk heroes Bowie and Crockett, and the story is built from the stuff that tall tales are made of, in which their heroes often find themselves fighting against ‘progress’, trying to preserve their way of life. Conan here is that hero, warning against the proverbial barbarians at the gate, but also using his own barbarian ways to preserve the status quo. And as so often in these tales, the fight is ultimately futile, and Baltus -as did Crockett- dies a heroic death. Conan survives by the skin of his teeth, and as the story concludes we find him in a pub, nursing his grudge against civilisation. The words spoken to him by a fellow survivor could have been those of Howard himself:
“‘Barbarism is the natural state of mankind,’ the borderer said, still staring somberly at the Cimmerian. ‘Civilization is unnatural. It is a whim of circumstance. And barbarism must always ultimately triumph.'”
This belief was intimately rooted in Howard’s early experience of the world. The oil boom came to Cross Plains when he was a teenager, bringing with it a tide of speculators, roughnecks, criminality and disease. Robert grew up an impassioned critic of how oil booms destroyed the social, economic and moral structures of previously stable communities. As he wrote in the Argosy All-Story Weekly in the spring of 1929:
“I’ve seen towns leap into being overnight and become deserted almost as quick. I’ve seen old farmers, bent with toil, and ignorant of the feel of ten dollars at a time, become millionaires in a week, by the way of oil gushers. And I’ve seen them blow in every cent of it and die paupers. I’ve seen whole towns debauched by an oil boom and boys and girls go to the devil wholesale. I’ve seen promising youths turn from respectable citizens to dope-fiends, drunkards, gamblers and gangsters in a matter of months.”
In the intensely practical culture of Cross Plains in the ’20s, few people would regard Howard’s career as writer as a legitimate job or part of his family’s financial support. He had tried to fit in and taken various manual jobs, but he hated being told what to do by people he considered his intellectual inferiors. He slogged off his frustration in boxing matches and ironically gained respect as regional champion amongst the roughnecks he otherwise despised. When his father allowed him to focus on his writing, Robert increasingly withdrew from the community, and soon he felt he was seen as “Doc Howard’s crazy son Bob“.
Howard would spend the rest of his life shuttling between brain and brawn, and Novalyne Price, the on/off girlfriend of his late twenties, didn’t know which she’d be dating on any given day. He was quick to anger at perceived slights, and found plenty to criticise as the town experienced a second oil boom. Howard probably felt that his disdain was justified, and the bleak tone in which he described his world at the time to his correspondents bore all the signs of a bitter social detachment.
The photograph of him that is most often reproduced is also the least representative. “That damn fool hat bothers me,” he complained to Novalyne when she made him wear it for the photograph. For him it represented the hated sweep of modernity in rural Texas, and though he’d wear it for her, he would – or could – conform no further and eventually they broke up. Half a century later Price wrote about their time together in “One Who Walked Alone”. The book is required reading for any Howard scholar, and the film based on it, “The Whole Wide World”, should appeal to fan and layman alike.
While ill at ease with the people of Cross Plains, Howard found an ersatz family in the authors of Weird Tales. This brotherhood of authors like H P Lovecraft, August Derleth, Clark Ashton Smith and E Hoffman Price passionately argued their work and influences, and indulged in sneaking references to Lovecraft’s Old Ones in their stories. There was an enormous respect for each other, but also insurmountable differences. Lovecraft’s racism irked Howard, and when Hoffman Price visited Cross Plains he raised an eyebrow over Howard’s armed vigilance against highway robbers, not realising that he’d fallen victim to authentic, Texan showmanship; myth-making in progress.
Editor Farnsworth Wright, as Pater Famillias of Weird Tales, was a capricious figure who approved or rejected stories according to his own taste and instinct. He as much as Howard shaped what Conan would become. Left to himself, Howard would include few love interests and what women did appear could easily take care of themselves. Under Wright’s aegis, there was sex appeal, and floggings were abundant, with a chivalrous Conan rushing to the rescue.
In the latter cycle of Conan stories Howard had the opportunity to investigate the various themes that interested him, but it wasn’t always like this. While Wright liked much of the first of two Conan stories Howard submitted to him in 1932, “The Phoenix on the Sword”, his verdict on the other was brief: “I am returning ‘The Frost Giant’s Daughter’ in a separate envelope, as I do not much care for it“. [Letter, 10 March1932].
Howard often described how Conan sprung up in his mind fully formed while on holiday, the combination of “various prize-fighters gunmen, bootleggers, oilfield bullies, gamblers and honest workmen,” but he confided in Novalyne Price that this was a stock answer and any character’s origins were a mystery to him. And while he might have had the initial idea for Conan at the Rio Grande, it took him quite a while to get a handle on the character and his world.
To help him get started he based “The Phoenix on the Sword” on an unsold Kull adventure, “By this Axe I rule”, with the romantic subplot removed and some magic inserted. Farnsworth Wright requested a rewrite, and Howard duly replaced a lengthy introduction with that now famous quote from the Nemedian Chronicles, starting “Know, O Prince,” then mentioning Atlantis and “an age undreamt of“. Hither came Conan, and Howard felt that he had a winner on his hands.
Though he disparaged himself as a hack and told others that the stories wrote themselves, Howard actually worked hard at both the craft of writing and the marketing of his stories. He outlined them in detail, then wrote multiple drafts and made careful revisions. Howard was not the idiot savant that fantasy fandom myths sometimes make him out to be. He drew a map of Conan’s world and gave it a pseudo-historical framework with his essay The Hyborean Age.
The second batch of Conan yarns Howard wrote yielded far from the best stories. Howard knew that he could get away with writing to a formula and sell just about every Conan story he did.”I had a splitting sick headache, too, when I wrote the first half,” he told Clark Ashton Smith about “Rogues in the House”, and stories like “Iron Shadows in the Moon” and “Black Colossus” are not any better. With their obligatory monsters and damsels in distress, though, they are among the most imitated precisely because their formula is easy to follow.
Howard wrote these stories at a gallop: the Depression has killed off some of the other magazines he sold to, and as his mother’s health was spiralling downwards he needed the money to cover her medical expenses. The Howards relied on the cheques that they received each month from Weird Tales, but then those cheques stopped too coming, with the not inconsiderable sum of $800 owed. Farnsworth Wright’s idiosyncratic approach to publishing also extended to the payroll administration.
“I always hate to write a letter like this, but dire necessity forces me to. It is, in short, an urgent plea for money. It is nothing new for me to need money, but the present circumstances are different from those in which I generally found myself in the past,” begins a letter Howard wrote to Wright in May 1935, followed by the eerily prophetic “If you cut off my monthly checks now, I don’t know what in God’s name we’ll do.“
The whole letter is worth reading and would wring tears from a stone, but Robert received reply nor money from Wright. While he finished some more Conan stories, they were works in transition. Increasingly he realised that his heart lay in the wild West, and “Black River” is already halfway there. The last was “Red Nails”, its crumbling of a decadent civilisation not merely the backdrop for the stor, but its meat and bones. With this, Howard was done with Conan and with Weird Tales.
As 1935 ended and 1936 began, a crisis seemed unavoidable. Isaac was seldom home, relentlessly doing the rounds amongst his poverty-stricken patients. Through his agent Robert found some success selling his Westerns to magazines that did pay, but he missed the stability that Weird Tales had offered. Hester’s health deteriorated further and as he now was her sole carer, Robert hardly found time to work. “Woman after woman we hired, and they quit, either worn out by the work or unwilling to do it,” he wrote in his last letter to Lovecraft, in May 1936, “I’ve gone for nearly a week at a time without even taking off my shoes, just snatching a nap as I could between times.“
Though Esther’s condition had stabilised when Robert wrote this, he knew it was temporary. Emotionally drained, he saw no prospect of earning a steady living from his writing, had no-one to love (and love him) and feared growing old or ill himself, and for him “the game was not worth the candle“. Isaac saw it coming, had hidden the household’s firearms, but had reckoned without the borrowed small gun that Robert kept in the glove compartment of his car. On the 11th of June 1936 Hester sank into a coma from which Robert was assured she would not awake. He walked out of the door, got into the car, and shot himself.
“Can you authenticate the story?” wrote Hoffman Price, “It seems so damn outrageous I can’t believe it.” Lovecraft had written him the bad news, taking it upon himself to write an obituary for Weird Tales in memory of Howard’s work. “To hell with the blow to literature,” bristled Hoffman Price, “the loss of the man is so damned incomparably greater than the loss of anything as stupid as literature.” He himself tried to sum up his friend, but found it impossible. “An overgrown boy–a brooding anachronism” he tried, “A man of strange, whimsical, bitter and utterly illogical resentments and hatreds and enmities and grudges.” Eventually gave up, concluding only that, “If you met Howard, I can not add; if you did not, I can not start.” – an undoubted truth that has tripped up Howard scholars and biographers ever since.
A heartbroken Isaac Howard buried his wife and son and began the consuming work of putting Robert’s affairs in order, amongst them the now legendary ‘trunk’ containing thousands of pages of unsorted typescripts, notes, drafts and letters. He tried to get the Weird Tales payments, by then over $1500, out of Farnsworth Wright but it only got him letters about the editor’s own ill health. Aged by both time and his circumstances, Isaac died in 1944. Lovecraft had already passed on in 1937 and Weird Tales went under in 1954 in the general collapse of the pulps.
In the 1950s, the Conan stories resurfaced in hardbacks after Weird Tales writer August Derleth successfully brought Lovecraft’s work to a small but dedicated audience. Where Lovecraft had a torch bearer in Derleth, Howard got science fiction writer L. Sprague deCamp who saw his own career on the wane and seized with both hands the opportunity to edit Howard’s work. He then dipped into ‘the trunk’, completing unfinished drafts and converting Howard’s other work into tales of Conan. “This did not prove difficult,” he wrote proudly, “I had merely to delete anachronisms and introduce a supernatural element.”
In the mid-60s Frank Frazetta fixed the definitive look of Conan with his cover paintings for mass market Lancer paperbacks, while deCamp as self-appointed biographer sketched the popular image of Robert E Howard as “maladjusted to the point of psychosis“. Many rewrites and ‘posthumous collaborations’ and pastiches by deCamp, Lin Carter and others followed; then the Marvel comics and finally John Milius’s 1982 film “Conan the Barbarian”. By now, Conan had become an oiled-up Muscle Beach hero, and Howard himself the subject of broad speculation. “He was convinced that the town wanted to exterminate him… and he would go home and board up his windows, load rifles…A complete nut!” director John Milius says in a documentary accompanying his film. He continues: “he’s alone one night, and he feels a shadow overtake him from behind, and he knows that Conan stand behind him with a large axe! And Conan tells him: ‘Stay there and write!’.”
Howard himself had now become a myth, a tall tale.
Ever since the early 50s, Robert E Howard has had a dedicated fan following, quickly centering around Glenn Lord, the literary agent for the Howard Estate. It was he who had tracked down ‘the trunk’, and published those letters, drafts and poems not picked up by other publishers in his fan magazine, The Howard Collector. If the adulterated Conan had always been a thorn in the side of these fans, the 21st century saw some light on the horizon, first with Dark Horse comics based solely on Howard’s writing, then with rumours of a new Conan movie, and finally with gorgeously illustrated reprints of pure Howard and several well-researched biographies.
But even now the urge to mythologise is difficult to overcome. Unable to come to terms with Howard’s suicide, the story of the fans’ literary hero, his depression and untimely death demands a clearly identifiable external cause, and the finger is often pointed at Hester and Isaac Howard: she portrayed as demanding and shackling her son with her apron strings; Isaac as absent and greedy. In the larger story of Howard scholarship meanwhile, deCamp is still seen as an usurper whose meddling did Conan more harm than good. There still is a lot to unpick and perhaps ignored: Howard was a complex man whose life does not obey the rules of drama.
Besides, rather than focus on his death, it may be more fruitful to focus on Howard’s writing. Underneath all the fantastic trappings, Howard wrote about a world he knew. The bulk of his work is written with skill and honesty, and is as fresh as when it first appeared a lifetime ago. “But the real secret“, wrote HP Lovecraft of Robert E Howard’s stories, “is that he himself is in each and every one of them“.