The Frog Church

This Weeks Prompt:76. Ancient cathedral—hideous gargoyle—man seeks to rob—found dead—gargoyle’s jaw bloody.

The Prior Research: Sacred Guardians

The Windgift church is a large, if vacuous one. The city has withered away around it—moving mostly up river or down roads. Folks still call it the cathedral, but the diocese is based out of Morgstadt now a days. Pilgrims still come and go—the old icons and relics are still held aloft for display. I think that’s what got Leon Pyrmont’s attention first—the relics gold and glittering cases. Maybe it was the bones instead, calling to him like dead men are so often called to grace.

But I’m getting ahead of myself. The Cathedral has one other, notable addition—the Gargoyle. I’m sure you’ve seen it. Its become sort of famous. Some horror movie big shot came and took photos of it for his monsters, and then people in the know referenced the movie with their own homages. Yes, yes, the gargoyle is really old. It’s not like those pictures you might see of a gargoyle shaped like an Alien or astronaut or Darth Vader. Those were all put there recently. They look old, but that’s because there supposed to look old. No, the Gargoyle of Windgift is an original.

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It looms over the front of the cathedral, a three headed hunched over human, with a tadpole tail. The three frog heads all look down on the masses coming in and out—its a bit creepy honestly. Worse when you realize there’s a fourth mouse, closed and grinning with teeth, on it’s belly. No, yeah, that’s actually there. They didn’t add that for the movie.

Leon didn’t come to see the Gargoyle, though. I first saw him examining it on the church steps. It is certainly eye catching, and even tourists off to better known traps will stop and stare at the stone warden, leering down at the crowd. He—uh, Leon, not the Gargoyle—was dressed like a tourist. Slightly off green coat, baseball cap, jeans. Roamed around with the tour group as well. Really, he wasn’t that note worthy except he wasn’t taking pictures. That and he seemed…aware of what he was doing. Walking with purpose you know? I decided to have a chat, seemed nice enough.

Leon said he was a tourist, kind of, going to all these churches that had unique architecture. We talked about the history of the cathedral a bit. I rattled off some of the healings I’d seen. You know, kids with cancer, broken backs, wasting disease. Showed him my own patched up scar. His eyes sort of wandered as I talked, but you know, I thought he was just taking it all in. And I guess he was.

His eyes fell upon the old story of the Gargoyle, and asked about…well, it is gruesome display on the glass. St. Remus and the beast. I love that story, honestly. Some academic tried to tell me it was just a bastardized version of St. Slyvanus and the Beast, but that thing was a wildman. We, on the other hand, have a genuine beast. A real devil. In the story, the beast lived in the local bog. The pagans used to keep it satisfied by offering thieves and murderers to it. And you know what? When they drained the bog, yeah, there were over a hundred corpses at the bottom. So, someone was tossing bodies down there for some reason, and—

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I’m getting ahead of myself again. Anyway, the beast lurks in this bog. It’s troublesome, but mostly it just…eats folks. Sometimes runs around wearing their faces, luring people off trails. But its, you know, just the weird cannibal monster in the woods. Then Saint Remus comes along.

Now, okay, he’s not a saint yet. This is one of like, twenty stories about St. Remus doing cool stuff. But the monster story is the best. Now, Remus learns that this town of pagans is sending its criminals to be thrown into a bog. And being a good Christian, he can’t exactly tolerate that sort of behavior. So he goes with his staff and bangs on the kings door—yeah, probably not called a king yet, but who cares—and demands he stop in the name of God.

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The King tells Remus to sort it out himself if God’s so great. So Remus decides to go up with the next criminal. Now they head up to the bog, but the beast knows Remus or something. So he hides in the bog, and makes terrible noises to scare him off. Remus thinks it just some gas I guess. Either way he leaves, and everyone has a good laugh at it. They all decide, hey, we’ll send you guys up next month.

Except, the monsters mad now. It hates Remus, wants him gone. So it flies out and starts throwing skulls at the town. Raging around, killing people Remus talks to, burning houses he sleeps in, poisoning food around him. Just hates him. And, well, people hate Remus too. Messed up a good deal they had going. So, they send him up early.

But…the monsters still afraid of him. Yeah, following him around and messing with him—I think it was invisible or something? I don’t know. But either way, ti lurks at the bottom of the bog. This time, the guys who took him out there won’t take Remus back, though. I mean, they don’t want their stuff burned down either. Or food poisoned or, you know, angry monster. So…everyone just stays there, all day. Remus is sitting on an old stump. Probably poking the bog with his stick.

Turns out, next day is Sunday. So Remus gets up, turns to the dozen or so people gathered there, and asks if he can read Mass. And the executioners and the dead dude look at each other—here’s this nutter asking to say Mass at his death bed. They shrug, say sure. Or whatever fifth century is for sure. I missed Latin. So, St. Remus gets up and starts preaching to no one. The sermon is on Saul’s trip to Damascus, and Remus gets so patient about it that the thing in the bog hears.

Imagine that—well, I mean you can see it in glass at the church. A five headed, winged, snake armed thing floating out a bog. It’s covered in gray mud, and it’s dripping with blood probably. You’ve seen this thing eat people. And it’s floating there, behind this preacher. Not saying a word. Just…there.

And when it finally talks, it asks this random priest…it asks this priest if it’s true.

So Remus turns around, and hand it to the guy, he has a talk with this monster about God and Christ and Heaven and baptism and all that. And he leads it back to the temple—they have a big baptism, the beast becomes a Catholic defender of the new church, and they agree to pardon a dozen thieves every summer or something, I don’t know. That parts not in the stain glass, so. You know. Who cares.

So I start telling this to Leon, and he’s not really paying attention. I mean, he’s paying attention to other stuff. I follow his eyes, and realize he’s kinda scoping the place out. He’s looking at the entrances and exits, hes scoping the place out.

Later, it broke that this was Leon’s part time gig. It’s not a common job, or wasn’t, but its profitable. You’ve got small, dying churches that have more than a few holy items. A shroud, a bone, an icon, a bit of jewelry. It’s old, it’s powerful, and more than thirty people remember it. But the old churches? They aren’t that secure, they aren’t seen that often. It’s a waste of a miracle to let it just stay there, gathering dust between displays.

That’s where people like Leon get involved. New churches, or churches that are new to their providence, they need relics. And if no one or nobodies are using the old ones, well. Who’s going to notice, right? And hey, if they notice, you just hide it for a while. Then it’s ‘miraculously’ found out in the wilderness by the priest and whoops their relic now. Its…well, its business I suppose. Wonder if we ever hired anyone like that…anyway, that was Leon’s work. Normally, the genuine relic is replaced by a forgery. I wasn’t clear who switched’em—seemed like Leon did it sometimes, sometimes the church did it to hide the robbery, whatever.

At the time, I think he’s just worried. Maybe he’s here to hide out, or whatever. I shrug, and go home.

What happened next isn’t really clear. The church doesn’t have security cameras—the police do, outside, so we know that at one o’clock at night Leon went into the cathedral. He got through the door with some lock picks—they were found still in the door the next day. From there, it gets harder to figure out exactly what happened. He got inside, but the interior was really messed up when he was found. And a stone floor doesn’t leave many tracks.

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It seems likely he left shortly after entering the vault. Or, rather, attempted to leave. Leon’s body was not located—however, his right hand was found gripping the remains of a reliquary, behind the altar. There were a number of bloodstains on the inside, although most were cleaned up before I arrived. A drop fell from the gargoyle—I thought it was rain. Looking up to see the storm, I was horrified to see a red stain from the four amphibian heads.


 

This story started as an anonymous history, before I found a good voice. I think it could have been done better–its unclear why the story is being told or to who or when–but the concept is rather solid. The premise itself is limiting–there’s not much to do right now with a simple heist. There could have been more, but I…honestly couldn’t think of an expansion.

Next week, we resume a discussion of gargoyles and demons–but there dances and parties this time!

 

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Witches Sabbath

This Week’s Prompt: 75. Black Mass beneath an antiquated church.

The Resulting Story: The Black Mass GathersThe Fire Breaks

The Black Mass is an intriguing part of folklore. It is hear that we come again to the explict religious fears of Mr. Lovecraft perhaps—while his fiction is angostic, the Black Mass is a fear in the folklore of Europe, particularly among Catholics. The concept of a Black Mass is rather simple: The Black Mass is a pervision of the Holy Mass by the agents of the devil, an anti-thesis to right and good churchly behavior. Thus, it is at midnight, it involves sexual acts and violence—sometimes cannibalism and human sacrifice, often poison and orgies. It is a night of witchcraft and Satan himself may walk at that dread hour.

The earliest accusations of something like a Black Mass—although not using that phrase—is leveled against the Gnostic sect the Borborites. The accusation includes tropes that are common throughout later accusations—the consumption of bodily fluids, sexuality, child abuse, and cannibalism. Like later accusations, Black Mass here is equal parts folklore and political attack. The Borborite accusations resulted in 80 people being expelled from the city of Alexandria, and the suppression of Gnostic texts since then has made determining the veracity of these claims difficult to say the least.

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The most famous Black Mass is the Affair of Poisons. The incident is detailed here in a translation of several recorded interrogations. Included is the mixing of the blood of a white dove with holy water and sulfur, the brewing of love potions of a duke, the invocation of three demonic princes, an abortion and the use of the dead infants in consecrations. To continue on in more detail would be a bit more grotesque then I am willing to do for this blog.

The result of this Black Mass was the arrest and execution of over 36 people. The dead included the mistress of King Louis X, Madame de Montespan, and a number of soothsayers, diviners, and alchemists. The chief witness was interrogated while intoxicated, however, and evidence of the supposed thousands of dead children is non-existent.

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However, it was far from the only Black Mass accusation to be leveled. Earlier works gave similar debauched and carnal descriptions of Black Mass, where the devil appeared as a great talking black goat. Witch hunters, comedians, heretics all in the twelfth and thirteenth century provide texts for Black Mass.

Another famous accusation was levied against the Knights Templar. While not accused of a specific Black Mass, the Knights Templar were accused of spitting on the Cross, denying Christ, worshiping idols, and of encouraging homosexual practices. Compounding accusations of fraud, secrecy, and corruption, these accusations eventually lead to the disbanding of the Knights Templar and the seizure of their lands by other states and the Knights Hospitaller. In addition, the accusation papers are the first time the now famous demon Baphomet is described. However, the demon has not taken its form as a black goat yet. Instead, it is described as : a dead cat, a severed head (sometimes with three faces), sometimes as a piece of wood with Baphomet upon it. The nature of this accusation is…difficult to find credible—the articles on Wikipedia document the strangeness of the name, the accusations specifics, and the theories around it. The idea of Baphomet as a demon was revived later for attacks against Freemasonry, and finally Baphomet’s shape became more concrete with Eliphas Levi’s satanic temple.

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In the folklore of Germany, Walpurgisnacht takes a similar role—or more properly, Hexenacht, the Witches Night or Witches Sabbath in the Brocken mountains. Here, on a night of a saint, the witches gather by flying goats. They trample crosses, are baptized in the name of the Devil, receive gifts from him, and have grand orgies—rather banal by standards of Black Masses. Spell preparations were also made—the unguent that allowed witches to fly was brewed, great spells were cast with the aid of other witches. And of course, copious amounts of human flesh were devoured. The location varies—while the Brocken is common, the mystical island of Blockula in Sweden also plays host, as do other mountains.

A slight variation on these masses, which resemble grand inversions of the order of mass, is the Mass of Saint-Secaire. Recounted most famously in the Golden Bough, the mass is a means of assassination. A corrupt priest and his lover go to a deserted church at eleven at night. He recites mass backwards, ending at midnight. He then devours a mass of three cornered black bred and drinks a cup of water, from a well in which an unbaptized child has died. Then, making a cross with his left foot, the priest proclaims the name of the victim. The victim then simply dies, rapidly wasting away.

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More innocuous inversions of Mass include the Feast of Fools phenomenon. A celebration among the subdeacons and lower clergy, the Feast of Fools traces its roots back to similair Roman celeberations. The Subdeacons took reign as the overseers of the cathedral for the day, and partying on a grand scale commenced.

In the folklore of the Balkans there is a recurring trope of devils gathering in the woods at night. Unlike the others described, these dark gatherings are regular reports of their mischief to their superiors, and get beatings when they fail. In folktales of unfortunate or poor heroes, these meetings provide ample opportunities to eavesdrop on the problems and solutions the hero can provide for riches.

A German folktale of a conclave of corpses has an implied diabolical aspect. The doubting monk discovers them buried in a forgotten vault at night—their hearts are ringed with fire, and all of them sit at attention. When inquired to their fate, the corpses reveal that they are being punished by their victims nightly, until judgement day. The conclave warns the monk of this truth—that hell is real, and coming for him. At the end of the gathering, the monk repents and devotes himself to the church.

In Shropershire, the Stiperstones are reported as the gathering place of ghosts and witches to elect their king—and the mysterious place Hegmoor’s End is an island where witches gather. Not much regarding these gatherings is recorded, so we must presume they are sabbaths like any other.

In Rhode Island, Goose Nest-Spring is where the witches hold carnival, and have Sabbath at Hell Hollow or Kettle Hollow, depending on the teller of the tales. African American folktales in Rhode Island report that those who see witches brew—made frequently by groups of witches in graveyards—will crave nothing else, and thus starve even if they escape.

A Celetic folktale gives a more somber occasion—from the Isle of Man, one Mrs. Peacock claims that the devil occupies churches on All Hallows Eve. There, he takes the form of a somber priest and blasphemies against God for the night, while invoking the names of those who are to die and be damned in the coming year. If one listens, one can hear their fate—and perhaps even escape with their life. (Celtic 328).

With this foundation of diabolical tales, I think we can start working on the outlines of a story. I think this is a prompt that is more a scene then a full story—the climax or midpoint, rather then a whole outline as is the case elsewhere. With the idea of getting to a witches sabbath, I think we can play with the notions that this Sabbath occurs yearly, in the same place. Something like a grotesque yearly convention. And with a convention, we can imagine that a community has grown around it, in the same way that pilgrimgae sites foster the growth of communities around a trail.

Given the associations with secret knowledge and plans at play here, I think a story about discovering the Witches Sabbath that is at the heart of the economy of a small village or town either as a small child or as new arrival in town. The mystery of strange people arriving and treated as welcome guests, the sights of early fires and sacrifices in the nearby hills, and the inevitably doomed venturing into those hills one night, to see the secret ceremonies. I think that as a story might work well.

The exact character of the Sabbath is another question however. As mentioned above, Black Sabbath’s are often gruesome and needlessly dark affairs. Scores of dead children might be shocking to write about, but in the space of only fifteen hundred words—three thousand if I’m being generous—the image is more tacky then effective I feel. On the other hand, making the Black Sabbath a merely ordinary event is dull. Walking the line between serious horror and schlock—a line I willingly and eagerly cross at times—is a difficult affair.

Bibliography

Bourgaize, Eidola Jean. Supernatural Folklore of Rhode Island. University of Rhode Island, 1956.

Nicoloff, Assen. Bulgarian Folktales. Assen Nicoloff, 1990.

Jackson, Georgina F. Shropshire Folklore. Edited by Charlotte Sophia. Burne, 1883.

Rhys, John. Celtic Folklore. Wildwood House, 1983.

Tibbits, Charles John. Folk-Lore and Legends, Germany. J.B. Lippincott, 1892.

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Dealing With The Devil

This Week’s Prompt: 71. Man has sold his soul to devil—returns to family from trip—life afterward—fear—culminating horror—novel length.

The Resulting Story:Forthcoming!

This month is something of a return to popular topics it seems. Last week, we had the creation of the world out of a person—not that dissimilar to the stories of Leviathan from a few years ago. This week, we return to the archnemesis of mankind and one of the most famed tropes in fiction: a deal with the devil. Through folklore onto plays in Shakespeares day, even into modern television, the Devil is a busy tradesmen and contract writer it seems.

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The first story of a deal with the devil—directly said as such—comes from the early church and Saint Theophilus. Saint Theophilus of Adana was a saint from the early 6th century, who according to the chronicler was a humble man that turned down an appointment to a bishopric. The bishop elected instead refused to give him a post as archdeacon. Now regretting his humility, Theophilus contacted a sorcerer or necromancer, and contacted the devil himself to gain his position. Theophilus renounced the Virgin Mary and Christ, and signed a contract in blood to become a bishop again. The devil fulfilled his end of the arrangement.

Not long later, however, the Saint Theophilus grew afraid for his immortal soul. He fasted for fourty days and prayed for forgiveness from the Virgin Mary. After chastising him, the Virgin Mary went to intercede with God. After another thirty days fasting, she returned and granted him absolution. The devil, displeased, three days later lay the contract on Theophilus’s chest. Theophius takes the contract to a real, non-diabolic bishop, who burns it. The saint then dies of joy.

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This story is among the first we have, but there are many more. Another holy man made a bargain with the devil to complete a bible before dawn in the early 13th century. This holy man had broken his monastic vows, and was in danger of being walled up a live ( a punishment we are familiar with). He prayed to no avail, until at last he called upon the Lord of Darkness. The Archenemy of All Mankind finished the work in an hour, and in memory, the book—now known as the Codex Gigas—contains a large picture of the Devil himself inside.

The greatest holy man to supposedly make deals with the devil was Pope Slyvester II. Pope Slyvester introduced Arabic numerals to the Western Church, and was rumored to have stolen a Arabian sorcerer’s spell book. The sorcerer pursued him, able to see all in heaven and earth by means of the stars, until the man who would be Pope slept atop a bridge in order to evade capture. Later on he used the spell book to summon forth a demonness in order to secure the Papacy, and created a brazen head of bronze that could answer any question posed to it (as long as it was a yes or no question). The demoness or the head warned the Pope that if he gave Mass in Jerusalem, the Devil would slay him—resulting in the pope canceling his planned pilgrimage.

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However, Pope Slyvester II did give a Mass at “The Holy Cross of Jerusalem”. And what happened there is somewhat disputed. One instance says the Pope felt suddenly ill, and requested that after death his body be cut to pieces and scattered. Another says the devil did assault the Pope and ripped out his eyes. The Pope, pentient, chopped off his hands and tongue. After death, legends formed—based on a misreading of his tomb text—that his bones will shake whenever a Pope is close to death.

Another man of learning who regular dealt with the devil—although who never lost his soul in the process—was Saemundur Sigfusson. Saemundur’s deals range from transport back to Iceland on a seal, to learning the Dark Arts from the master himself. In each case, however, Saemundur outwitted the devil, often by causing the devil’s end of the deal to become impossible. For instance, the Devil promised to take him to Iceland on the back of a seal in exchange for his soul. Saemundur, wisely, killed the seal moments before it met the shore and walked off.

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John Fian was a more recent man accused of making deals with the devil. A Scottish schoolmaster, John was accused and confessed under torture to being a witch who had signed a contract with Satan himself. This deal granted him, if accusations are believed, the power to bewitch town folk—including a botched attempt that resulted in seducing a cow—and raising storms to destroy ships. The schoolmaster did, to his credit, claim to renounce Satan to his face. Sadly, he then attempted to flee authorities and was predictably burned alive after a rather nasty torture involving nails.

John Fian features in the book of the same time, the Demonlogiae, by King James. The book contains a section devoted to contracts with the Devil, who takes various forms to render various services. When curing disease, he appears as an animal. When answering great questions, he possesses the body of a dead man to fortell the future (an example of Necromancy, no doubt). Other times, a devil may take the form of a ring or enchanted item, and elementals—those angels that occupy the air, fire, earth, and water of the world—are also fallen devils. The services of the devil are often ones of revelation—often of secrets King James reckons are not to be revealed, as God has sealed them up, or of secrets that do not require diabolic aid. Further, the Devil’s work is accorded to be no more than illusions—his armies are but strange shapes in the wind, for true miracles only God can work.

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That of course, does not mean deals were made only for lofty goals of intellect. The tradition of a devil’s bridge is far more practical then the Faustian search for knowledge. These bridges are built with a pact of the devil and are often believed to be constructions of antiquity. Some versions it is the mason that gives their soul—in others, it is the first person to cross the bridge to give their soul. While there are many versions of the story, one version contains another saint—St. Julian the Hospitaller. The Saint, however, cons the devil by sending a pig or dog across instead of a human being.

Another case of practical skill is a man in Shropeshire wrestled or dealt with the devil for power over motion in many ways. He supposedly was able to compel a man to return to him after leaving a bar and hold him there in place, cast illness with his evil eye, and other nuisances.

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And of course, there is the most famous case of dealings with the forces diabloical—Faust. Johann Georg Faust is a historical figure attested to in a number of documents, but his legend makes any accurate statements difficult. Often driven out of town on accusations of fraud, Faust or Faustus—who may have been one or two individuals—claimed to be an alchemist, a doctor of philosophy, a doctor of medicine, an astrologer, and magician. His exact activities as he traveled are recorded somewhat:he preformed a astrology for a bishop in 1520, and banished from Nurnberg and Ingoldstadt in 1528 and 1530—on accounts of necromancy and sodomy. In 1536, he received recognition as a more genuine authority, and is last recorded in 1535 in Munster.

The legends around Faust existed in his life time. A man declaring himself Faustus Junior boasted of being able to preform the miracles of the bible. Other accounts credit Faust as boasting of granting the German Emperor victories in battle with magical means. Faust was rumored to have a dog that became a man servant, of flying, of deceiving men into rubbing their faces with arsenic to remove beard stubble, and more. In 1540 or 1541, Faust supposedly died of an alchemical accident. His body was greatly marred, reportedly as the devil had come for him at last to collect. Faust’s spellbooks have been published for two hundred years, the last one in 1691.

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Faust’s deal with the Devil is recorded in The Historical Faust, a German chapbook. The deal occurred in the Spesser Wald. It is recorded as such:

Now the Devil feigned he would not willingly appear at the spot designated, and he caused such a tumult in the forest that everything seemed about to be destroyed. He blew up such a wind that the trees were bent to the very ground. Then it seemed as were the wood with devils filled, who rode along past Doctor Faustus’ circle; now only their coaches were to be seen; then from the four corners of the forest something like lightning bolts converged on Doctor Faustus’ circle, and a loud explosion ensued. When all this was past, it became light in the midst of the forest, and many sweet instruments, music and song could be heard. There were various dances, too, and tourneys with spears and swords. Faustus, who thought he might have tarried long enough now, considered fleeing from his circle, but finally he regained his godless and reckless resolve and persisted in his former intention, come whatever God might send. He continued to conjure the Devil as before, and the Devil did mystify him with the following hoax. He appeared like a griffon or a dragon hovering and flattering above the circle, and when Doctor Faustus then applied his spell the beast shrieked piteously. Soon thereafter a fiery star fell right down from three or four fathoms above his head and was transformed into a glowing ball. This greatly alarmed Faustus, too. But his purpose liked him so well, and he so admired having the Devil subservient to him that he took courage and did conjure the star once, twice, and a third time, whereupon a gush of fire from the sphere shot up as high as a man, settled again, and six little lights became visible upon it. Now one little light would leap upward, now a second downward until the form of a burning man finally emerged. He walked round about the circle for a full seven or eight minutes. The entire spectacle, however, had lasted until twelve o’clock in the night. Now a devil, or a spirit, appeared in the figure of a gray friar, greeted Doctor Faustus, and asked what his desire and intent might be. Hereupon Doctor Faustus commanded that he should appear at his house and lodging at a certain hour the next morning, the which the devil for a while refused to do. Doctor Faustus conjured him by his master, however, compelling him to fulfill his desire, so that the spirit at last consented and agreed.

Faust’s bargain specified that the spirit sent would serve him for period of time. At the end of this period, he would surrender himself to the spirit. He forsook the Christian faith and signed such in blood. In exchange he gained any desire he wished—although not marriage, as that was a sacrament. The spirit appeared hence as a Fransican monk.

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Faust then inquired many things of his spirit guide, flying into the heavens, descending into hell, learning falsehoods about astrology and others. He stayed in the Pope’s palace invisible, slept with the wives of the Sultan while wearing the sultan’s form, and more. He cursed a knight to have antlers, trapping him in a window; he gathered food for a pregnant countess and created all manner of animals; he conjured Helen of Troy to show his talents of necromancy; he encountered sorcerer’s who could chop off their heads and put them back on again.

In the end, Faust’s students begged him to ask for forgiveness. And he tried to. But Faust was convinced his contract damned him, and so could not genuinely ask for forgiveness. And so he met a gruesome end, which I will not repeat here. Faust leaves a will and testament, granting his butler Wagner all of his belongings. (I will note here: the original Faust chapbook, linked here, is shockingly anti-Semetic in many ways.)

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Later versions of Faust include more details—the play of Goethe add a love intreast that might redeem him, and the role of doubt as near conversion is expanded. Goethe also added a happy ending—Faust at the end of Part II is redeemed by the angels as Mehpistophles lusts after them.

More modern takes on the Deal with the Devil focus on an interesting and specific talent and form of expression—music. Folktales about violinists making deals with the devil include: Niccolo Paganini (1782-1840), who was rumored to deal with the devil and who was not permitted a church burial upon death; Giuseppe Tartini (1692-1770), who wrote a sonata based on his encounter with the devil; Philippe Musard (1792-1859), who’s wild conducting style convinced some that he had also made pacts with the devil; Tommy Johnson (1895-1956), a blues musician who’s brother claimed he sold his soul for guitar playing skills; and Robert Johnson (1911-1936), who made a similar deal. And of course, there is the folk song about the Devil going down to Georgia.

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The deal with the devil persist in popular culture, although the cause over time seems to have changed. The major deals with the devil I recall—such as Futurama’s The Devil’s Hands are idle Play Things or it’s later movie The Beast with a Billion Backs— present deals with the devil as matters of passion and love. The Disney movie Princess and the Frog has a non-literal deal with the devil for status and freedom in a more traditional mode, however. The film Anastasia features a reference to a pact with Rasputin in exchange for sorcerous power—in a way reminscent of the Disney film. Generally, however, deals with the devil are lately things of lost hope and desperation—I have more examples, but they are spoilers for shows worth of material. This contrasts the model that folklore presents, where deals are made not to save lives, but to advance one’s station and power over the world or to increase one’s knowledge. And to be honest, that is more tragic to me.

At the end of the day, a deal to save a life is a heroic sacrifice. It’s tragic, and poignant, and sad, but ultimately it’s a failure to think things through or let go or consider alternatives. The deal with the devil plays on character flaws, but often for a goal that is more easily accepted. The problem is mostly these stories are about saving people—not about the heart of the original deal with the devil, which is the loss of an immortal promise for mortal gain. Some deals change this by making the deal with the devil not about the soul itself directly, but about actions that lead to torment and the path of wickedness anyway.

Our story resembles a song I heard once: The Devil’s Train by Lab Rats. Unlike the more famous song, the Devil Went Down To Georgia, this story features a more diabolical assault. The character features an unspecified deal with the devil and…well, you can watch it here:

The Deal with Devil here is for the soul of the man. The question is, what did the man trade for? What did he receive for his immortal soul? For the story to work, we need I think for the stories unsettling terror and growing fear to work the change should be…less spectacular then Dr. Faust. More practical, more pragmatic. As to what a man is like without his soul…well, I think that is the source of dread and uncertainty isn’t there? That there’s something intangiblelly…unsettling about a person. The deal, of course, should be a secret I think. A trip abroad can change someone, and that gives us some cover for the changes in one of our characters.

The relationships at play here are also uncertain. I have been assuming the man is the patriarch of the family, but on reflection the horror might work better with a young man…it is easy to grow so distant from a person that you no longer recognize them. A trip abroad exacerbates that effect. I myself am going abroad soon, so such changes are on my mind…hm. There’s a good deal to think about for this story.

I will note that I intend to ignore the ‘novel length’ suggestion—The story may be long, but certainty not that long.

Works Referred To:

Jackson, Georgina F. Shropshire Folklore. Edited by Charlotte Sophia. Burne, 1883.

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It’s a Masquerade!

This Week’s Prompt: 69. Man with unnatural face—oddity of speaking—found to be a mask—Revelation.

The Resulting Story: And Off Fell His Mask

This prompt is a fascinating one. Partially because, again, it calls to mind a specific pulp story that inspired it. Partly because masks are such a fascinating thing to me—masks and personages and disguises are so strange. This corpse has a good deal of promise, I think, especially in my reading between the lines that our man with a strange face is a stranger arriving—a form that has some folkloric resonance with revelations.

The first unwelcome and amazing guest I can think of in the realm of Folklore is the Green Knight. The Green Knight is a variant of the Wild Men we discussed long ago—however, he is a more civilized sort. He dresses in knightly attire—all green, with a great green axe, a green shield, and a green horse. His most famous incident is the tale of Gawain and the Green Knight. Arriving on Christmas, he offers to play a game in King Arthur’s court. The game is simple: someone strikes him with the ax, and he returns the blow in a years time.

Gawain and the Green Knight

The Green Knight after his game.

King Arthur initially rises to take the challenge, but Gawain steps in. Gawain reminds the king that without him, the kingdom is naught, where as without Gawain it is…well, probably going to last longer, but that’s another story. Gawain steps up and takes the ax, and lopes the Green Knights head off, presuming that the lethal blow will end the game there.

The Green Knight, a poor sport, takes his head, wishes everyone farewell, and rides off. The rest of the story, including the final confrontation between the Green Knight and Gawain can be found here, and is an interesting read if you are interested in English Poetry.

Moving our folklore away from the British Isles, let’s consider the Popul Vuh. Here, the Hero Twins are our guests of honor. After their first death at the hands of the lords of Xibalba—they got better, don’t worry—the hero twins became traveling magicians. They burned down buildings, and then used magic to restore them. They slew animals, and used magic to resurrect them. And then at the end, one twin slays the other, and restores him to life.

HeroTwins Preforming Thier Act.png

The Hero Twins doing their favorite trick, on the left.

It was this last trick that drew the attention of the thirteen Lords of Death. Intrigued, they invite the two magicians to preform. At the end, the Hero Twins invite One Death and Thirteen Death to partake in their greatest feat of slaying and raising the dead. Of course, on this occasion, the Twins do not raise either of the Lords, and force concessions from the other eleven to restore them.

We can also consider, with the element of a mask that resembles a face, the story recorded as from the Pima Indians, regarding the masked man and the turtle. The masked man, Nahvahchoo, travels the world unearthing treasures and dangers in every direction, learning the might of the winds in each of the four directions, and meeting a powerful bow at each part of the sky.

Bals De Ardents.png

Then there are more absurd or strange instances. The Ball of the Burning Men—Bal des Ardents—was a masquerade ball held by Charles the VI that ended in rumor, fear, and death. The masquerade included a performance of various members of the court, including Charles, dressed in wild men outfits and, according to contemporary chroniclers, baying like wolves and shouting obscenities at the audience. A celebration of a lady-in-waiting’s marriage, the ball became gruesome when Charles’s brother brought a torch to close to the five dancers. All but two dancers died in the ensuing fire, as the costumes took light. The dance’s wild nature, and the gruesome result, lead to public outrage and rumors of sorcery in a decadent court. Fear of revolt drove the king and his brother to offer penance at Notre Dame Cathedral shortly after.

The king’s brother Orleans is of interest here, to me anyway. He was accused of sorcery at this event and later ones, and was considered to have made an attempt on the kings life. The event itself is fascinating in consideration of our prompt, as the wild man costume resembles a man with a deformed or strange face. Here, however, it was a guest without a mask that started the terror, instead of one of the masked men.

Masque of the Red Death

It may have, however, inspired a famed horror story that keeps to the idea of mask and revelation: The Masque of the Red Death. This classic tale of horror sees the nobility sequester themselves off from the rest of the populace as a plague—the titular Red Death—sweeps the land. As the prince Prospero celebrates in his castle, decorated with seven rooms for the seven sins, an uninvited guest arrives. Dressed in all red and with a strange mask, the strange guest worries the party, until at last he is chased through the halls by the Prince Prospero. After his arrival, the plague strikes all the members within dead.

And then there is the play that is both before and of the mythos: The King In Yellow. A short story collection that predates Mr. Lovecrafts own work, the King In Yellow is a collection of horror stories that feature the recurrent element of a play. The play is normal, until the second act. The second act is maddening and terrible to read or witness, driving others out of their wits.

King In Yellow Book Cover.png

The play is, for a feature of the mythos, suprisingly detailed. We know, for instnace, it features a kingdom called Carcosa, features at least 3 characters (Cassilda, Camilla, and the Stranger). It deals in one way or another with a place or thing called Hastur, and the arrival of a guest who’s mask it is revelead to be his face. The play is given vague description in Repairer of Reputations:

He mentioned the establishment of the Dynasty in Carcosa, the lakes which connected Hastur, Aldebaran and the mystery of the Hyades. He spoke of Cassilda and Camilla, and sounded the cloudy depths of Demhe, and the Lake of Hali. “The scolloped tatters of the King in Yellow must hide Yhtill forever,” he muttered, but I do not believe Vance heard him. Then by degrees he led Vance along the ramifications of the Imperial family, to Uoht and Thale, from Naotalba and Phantom of Truth, to Aldones, and then tossing aside his manuscript and notes, he began the wonderful story of the Last King.

The end of the first act, in the same tale, ends with the terrified Camilla’s line “Not upon us, oh king! Not upon us!”

The King in Yellow is a reccuring symbol in the Mythos for one of it’s most peculair entities: Hastur. Hastur to me is of especial intreast for a few reasons. One, Hastur proceeds the mythos as a body of literature—he appears first in an Ambrose Bierce tale as a god of shepherds and is rather benign. When he appears in the King In Yellow, Hastur is again strange and an entity of uncertain providence. Mr. Lovecraft and Derelth later rendered him more malicous in later works, a sort of rival of Cthulhu. Later still, AD&D’s Manual of Divinity gave him another strange aspect—Hastur’s capacity to be summoned by reciting his name three times in a row.

Now, what’s interesting to me in all this—and a portion of Hastur and the King In Yellow that is not often discussed in my opinion—is an odd parallel. We have here a deity, ancient and vast beyond compare, who is fond of shepherds, passes judgement–”not upon us oh king!”–and is served by strange servants. The usage of this being’s name infuriates it, it detests and wars with another old being in the sea, and its judgment leads to the end of the world. Why, I have heard of such a god before.

Bacchae.png

The Climax of the Bacchae

Well, I’ve heard of two. One that I will mention here, returning again to Greece, is the tale of the Bacchae. Here, Dionysus returns to his home to conquer it. He is seized by his brother, Pentheus, and not recognized—Dionysus has disguised himself as his own priest—and then imprisoned. After breaking free, as gods are want to do, Dionysus unleashes fire and earthquakes before confronting Penetheus. At this confrontation, shepherds come and tell of strange madness afflicting women in the hills. Some are tearing animals to shreds, or braiding their hair with serpents, or suckling on wild animals. Included among these revelers is Penetheus’s mother. The farmers tried to seize them, but were in turn torn to shreds by the women’s bare hands.

Penetheus, alarmed at the madness, plans first a massacre. Dionysus, however, persuades him to instead spy on them to learn their secrets. As he dons his disguise, Penetheus begins to see strange visions—two suns overhead, and horns emerging from Dionysus skull. Convinced of his limitless strength, he goes out to spy on the cult. He is found and murdered by his own mother, convinced he is a mountain lion. Cradling her trophy, Penetheus’s mother comes to her sense at the words of Cadmus. She and her followers are driven into exile for their crimes, and Dionysus turns Cadmus into a serpent before leading a barbarian horde to conquer the city.

This has the elements that clearly resemble the King in Yellow—there is madness, royalty, fear, and the end of a dynasty. As Hastur evolved, he too acquired a reputation for debauchery, although more of an upper crust decadence then the more barbaric and countryside madness that Dionysus seems to specialize in.

I think a retelling of the Bacchae is the most interesting route to take. It deals in many ways with the themes that are common in Lovecraftian horror—the arrival of an other, the terror of madness and affliction, the decay of societal norms (perhaps for the better, perhaps for the worse), and with the victory of the unknowable over the known. We also have a handful of roles or characters at the center of the drama—Penetheus, Dionysus, and the Maenads, with a few nominal characters. Of course, there should be some alterations. As is, it might read that the Other, the outsider, the non-authoritative is the dangerous and thing to be feared. And while that might be the intent of Mr. Lovecraft at times, such phobia of the powerless is hardly the work of fiction.

What about you? What masks do you fear? What revelations to they hide? What horrible things wait?

 

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The Dread Horsemen

This Week’s Prompt: 67. An impression—city in peril—dead city—equestrian statue—men in closed room—clattering of hooves heard from outside—marvel disclosed on looking out—doubtful ending. [“DISSIPATION?” by Dan McCoy]
The Resulting Story: The Ruins of Dimov

Ah, a good long prompt with something like an arc already backed in. It feels like it’s been a while. We start with a brief scene of the city in peril, and then return after it’s destruction to a number of squabbling men in a small room near an equestrian statue. The statue it seems comes to life, and upon seeing this the story ends. Nice and simple.

Now, I think there are things to be expanded upon. I think the choice of a horse at the center of destroyed city is interesting. Horsemen in mythology and folklore, especially in non-chivalry contexts, have associations with destruction. There is the Wild Hunt, a host of fae or the dead, lead by one of power—the devil, Odin, Eric of Wales, or any other storm power—which pursues its quarry from the sky. The viewer often dies, and war and terror reign for some time after wards.

Horseman of the Apoclypse.png

Beyond this band, there are the horsemen of the end of time—four horses with five riders: Conquest(Not plague, don’t listen to modern authors!), War, Famine, Death, and Hades. These riders, atop multicolored steeds are the heralds of a quarter of the world dying by various means. Found in art and popular culture, these are ruiners of cities and men alike. The Book of Revelation also includes the host of destructive angels who ride out to cause misery on the world again. This locust horde of the abyss that resemble armed horses are terrors onto the world for the suffering.

And then there are the centaurs, Greek creatures that resemble horses but with the upper bodies of men, and who are known for their uproarious and provocative behavior with the sole exception of Chiron. Their most famed conflict was the abduction of the women of the Lapiths in a raid at a wedding—an incident that reminds me in passing of the Satyr’s tendency to cause terror at weddings. Variations include the centaurs of Dionysus, sent by Zeus to protect the wine god, and the centaurs of Cyprus who are horned.

Of course, the Greeks do not have a monopoly on dreadful horsemen. Akin to the centaur are the people of the Kinara Kingdom in India, who’s exact form varies from “horse necked” to hybrids like the centaurs. In the Philippines there’s the Tikbalang, a horse headed humanoid that can be found in the mountains that some reports suggest can be tamed with a piece of it’s own hair. While the Aswang project reports it as generally harmless and a trickster, others indicate that the Tikbalang is more malicious or even cannibalistic, at times resembling the Wild Men type we’ve discussed earlier.

Nuckaleeve.png

And then there is the Nuckelavee—a creature that resembles a man on a horse, with no skin. It’s head is three feet wide, or sometimes it has two, with a horses head that exudes toxic vapors. It is plague and famine, with it’s breath wilting crops and poisoning wells. It’s eyes are fiery. In some cases, the Nuckelavee is even blamed for the withholding of rain and water, causing massive droughts in addition to it’s personal harassing of those it meets.

Folklore about horses can have more various forms—to ride a horse backwards, for instance, causes illness. A trio of horses of the same color are signs of death, and a dead horse hoof buried beneath the stable secures them against enchantment. Horses that are startled have seen dead men, or the soon to be dead.

The Chinese Classic of Mountains and Seas includes a number of creatures that take the form of the horses. There is the creature called which-lake on Mountain Hiddenabyss, which has a horses body, bird wings, a serpent’s tail, and a human face that enjoys giving humans a lift. On Mount Belt there is the ugly-coars, a creature which resembles a unicorn with a ‘hard grinding shell’, and that appears immune to fire. Twenty of the forty-three of the deities of the Western Mountains are horses with a human face. And on Mount Dam, there is an animal that resembles a horse with four horns, ram eyes, and an ox tails—the appearance of this creature, the far-far, causes a rapid increase in fraud. And so on.

The horse sacrifice is a kingship practice in Hinduism—a horse is sent around the kingdom, and if none dispute it, the horse is returned and sacrificed to secure the king’s undisputed rule. Needless to say many epics include sections of conflict disputing this—the Mahabhrata and the Ramayana both feature these sections for instance, before their climatic battles or wars.

Horses and kings are associated elsewhere. Mythical, many king gods have wondrous mounts—the seven headed horse of Indra, the eight legged horse of Odin, the taltos steed, the mythical horses born of the golden fishes. Poseidon, a god of the Greeks who was supreme for that lost Mycenean age, was lord of horses and earthquakes and islands. The epic hero King Gesar was a horse lord of great prominence, the most important throughout northern Asia. Horse numbers were also prestige markers among the various tribes of the Plains Indians of the American west.

Blucifer.png

A more modern equestrian statue, that perhaps was once possessed, is Blucifier. The large Blue Mustang statue outside the Denver airport has brilliant red eyes that give it a diabolic appearance was commissioned in 1993. Meant as a symbol of the wild old American West by it’s artist, Luis Jimenez, the horse’s eyes glow and During construction, the massive statue fell on the man who designed it, killing Jimenez. With it’s appearance and the legacy of a frankly disturbing death by its hand, outcry has grown around the statue. A demon horse indeed.

Within the stories of pulp, this reminds me most of one other story in particular: the Story of the Sword of Welleran by Dunsany, which features a number of equestrian statues saving a city in peril from devastation. You can read the full story here.

Now, as I said at the end of the last story, I feel I’ve drifted more into shock and …well, missed the power of horror in character focused dramas. And here, I think, we have an opportunity to work with character drama. We have a group in a small place, in a tense situation—the clattering of hooves outside could indicate rescuers, or it could indicate surviving looters. We have danger, a small place, and a group of survivors huddled together. We just need a cause of conflict and paranoia for the ball to get rolling.

And for that, I think the associations of ruin and desperation of war could work in our favor. We could infuse the story with some paranoia about survival, as the sounds of war are still heard not far off. I think some sort of set up might be needed: why are people suspicous in the wake of the calamity? Are our characters safe from the horde outside? From each other? Is one a looter, a spy, a traitor? Genuine paranoia is a hard thing for me to write, so this will be good practice. I think the most difficult part is forcing a reason for our characters to come together. If they are distrustful of each other, why not split apart? An outside danger might solve that particular problem, but I think some greater pressure is needed to compel a group of strangers inside then the lingering threat of raiders and pillagers in a dead city.

How about yourself. Do you know any devil horses, steeds of Diomedes, or terrors that lurk in desolate cities? What would you write?

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Networks of the Dead

This Weeks Prompt: 66. Catacombs discovered beneath a city (in America?).

The Resulting Story: The Death of Mr. Donovan

We delve deeper now, from the cemetery and undertaker to the ossuaries and catacombs of the dead. A catacomb is an underground tomb, constructed for resting the dead. Generally these forms in cities, often in cases where graveyards simply will not due anymore. The famous catacombs of Paris were made after the cities cemeteries were flooded by rain, pushing bodies and skeletons to the surface and onto city streets. The catacombs of Rome likewise began due to overcrowding and land shortage, the grim reality that there were to many dead and not enough tombs. And then there are American catacombs that imitate these sites, strange tourist attractions. But we will return to the strangeness of the subterranean landscape of America in a moment.

Catacombs Rome.png

For now, let us focus on the old world. Beginning in Rome, catacombs were constructed by members of the Jewish community as well early Christians, both who preferred burial to the more common method of cremation. The tombs thus give artistic insights into traditions of the era, and have an air of mystery about them. A number of saints are buried there—who are by definition holy individuals and beings—and at least one fringe archaeologist has suggested the grail might be buried there. As the catacombs are under Vatican control, the possibilities have not been fully explored.

The catacombs of Paris have a more infamous reputation. Built out of an old mine, the catacombs here are full of bones from the 1800s. Only partly open to the public, the catacombs have attracted rumor of conspiracy as long as they have been around. The mines they were built out of are rumored to have been the location of black masses in 1348. Bandits and revolutionaries hid in the sprawling labyrinth, as did in more recent years Nazi bunkers and French Resistance members. Even more recently, daredevils and thrill seekers have built an underground art society around the catacombs and mines. Secret pools, murals, and even a cinema have all been found by authorities beneath the city of lights.

CAtacombFrance.png

With walls lined with skulls and bones, the catacombs of Paris certainty have an atmosphere of horror and the macabre, yet somehow still alive and changing and reshaping. It is here that the Phantom of the Opera lived, that Jean Val Jean made his escape, where monarchists and fascists were killed, where black mass and plagues were born.

So, are there any such catacombs in the American cities, locales and lacuna of horror waiting beneath our feet?

The short answer is…not exactly, but something similar. There are catacombs in the United States(Which is likely what Lovecraft means by America, as opposed to Americas). One is a replica of the Roman catacombs in DC. Another is the catacombs near New York, in St. Patrick’s Old Cathedral and other churches. Another underground locale, that I have little knowledge of, is found in Waterbury, Connecticut documents the life of Jesus Christ. So there are some overt underground burials. But more interesting are those sorts of places that resemble the catacombs in life. Abandoned routes and work ways under a large living city, still mysterious and without exploration being complete.

AbandonedNewYork.png

In New York City, there are large abandoned subways that are not immediately accessible. While trains sometimes run down here, and there are inhabitants, they resemble the catacombs in many ways, with continuous habitation and dangers around every corner, from trains to small spaces. The danger of police and others down in the depths are a continuous problem for those urban explorers who go down there. Images can be found here.

Another set of abandoned works exists in LA, the remains of the trolley system that was shut down in the 1950s, which later on was host to disaster shelters during the Cold War. Since then, development has divided up its remains.

Cincinati.png
The biggest of these abandoned networks of tunnels is beneath Cincinnati. These tunnels run two miles in length and are mostly intact, if sealed. The construction began in 1920, abandoned in 1925, and at last closed in 1950s after being considered for a bomb shelter. The tunnels have some rumors around them still—hauntings, mainly. A connection to catacombs thats more direct than most, as the catacomb is often just that. A realm of the dead that exists in a material form. Its a small demesne of Hades.

A more mythic connection is the sorcererous lair of Afrasiab. While not obvious comparison, it is Afrasiab is a destructive force who holds an advanced and luxurious underground bunker with layers of steel several men thick. It is host to an artificial sky, and four rivers—one of wine, one of milk, one of sour milk, and one of water. Like many of the other catacombs, the abandoned remains of such ruins could be come

Lovecraft, for his part, presents something like those above. The Vaults of Zin—a connection between the Dreamlands and the waking world—are likewise underground remains of a great civilization that connects to the ultimate fate of the dead, and inhabited by the monstrous and cannibalistic ghasts. These tunnels, that make the world between the here and the bizarre less clear, are a place of possibility and disruption. They mark a boundary that we can traverse to a strange and secretive realm, where societies of the living transgress among the dead. More importantly, the catacombs are a from an earlier and abandoned age. Yes, at some point someone was digging the ones in Rome, those in Paris are the remains of old mines, those in the United States re abandoned subways, and even in Rome these catacombs are out of use by now. Catacombs are re-purposed remains of a long lost civilization or time.

I bring this up because, if I were to speculate on the catacombs here, the surprise of their discovery is important. The catacombs are discovered recently, and therefore are previously unknown. This means, unlike the ones we’ve discussed so far, the catacombs are not connected to the current inhabitants. This lays into the United States twice over: Not only is the United States a young country—relatively seeking, of course,–and thus any catacombs would be something of a surprise but it is…how was it once put….built entirely on an Indian burial ground. While catacombs may not be widespread, there are discoveries in the last few decades that indicate intense burial sites at the least.

Building on this, as some archaeologist discovering the remains of a long lost nation and catacomb is…well, a start. Where it goes I’m not sure. There are themes to explore but I’m not sure what to do with a meeting of a forgotten past and the modern present. A lost history might be found, in the images of the catacomb, that belies some history that the modern world denies. But …I must think on what sort of discovery that would be.

What about you? What horrors or wonder discoveries in an abandoned underworld might you find?

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What’s In a Name?

This Week’s Prompt: 63. Sinister names—Nasht—Kaman-Thah.

The Resulting Story: The Brand of Nasht

We begin this week with an interesting pair of names that are of note in the world of the Mythos: Nasht and Kaman-Thah are the priestly guardians of the Dreamlands of Earth, preventing the unworthy from journeying there in slumber. This role lacks the sinister overtone that Lovecraft has here described; all accounts point to Nasht and Kaman-Thah being beneficent forces of caution. Digging around the paragraphs or so dedicated to them in the Dream Quest for Unknown Kadath, we find a few suggestions of where to go. They wear crowns of Egypt and have at the center of their temple is a pillar of fire that seems to reference Zorastrian fire shrines. Mr. Lovecraft’s interest in magicians of the middle east—hardly a unique topic for his time—is well noted.

However, the use of names might provide more of a resource. Names are things with no small amount of power. The real name of an individual can grant power over said person. Isis gained power over Ra by means of learning his true name. Ra in turn formed the gods from naming of his limbs, according to the Egyptian Book of the Dead. These names can be invoked for the safety of the travel into the world of the dead. The name of a god invokes their power—it is in the name of the Father, the Son, and the Holy Ghost that Catholic and Orthodox rites are preformed, for instance. The inability to name or create image of the Abhramic God is precisely because of this power wrapped up in names.

TheFuries

The Kindly Ones

This power of names and the divine extends further into mystic and magical arts. Writing the name on pieces of lead and burying it in the ground was a common way to lay a curse on someone in Greece and Rome. The recitation of names is key in conjuring forth demons in the Goetic arts. In the Odyssey, the name of Odysseus has to be learned for the curse of Polyphemeus to lay hold on him. Without the name, the curse couldn’t find its mark and be grounded in the world. Names are often changed for the sake of politeness: The Friendly Folk and Kindly Ones (the fae and furies, respectively), are named not so much for accuracy as for appeasement.

The names of children are of special importance. Many cultures take pains to wait to name the child, especially in regions with high infant mortality. The role of Christening in some countries doubles as protecting the child and marking the child as a social being. The child becomes more real when named. Naming a child after an ancestor honors the deceased and builds protection. The Netsilik and other Inuit people invoke lengthy names, therefore, so that a newly born child has a number of protectors. New names are added to the child’s birth name as life goes on, helping further protect them.

Abraxas

Abraxas

Amulets in particular often have names inscribed on them, in order to ensure the protection of the depicted figures. Amulets may have gods themselves, saints, and so forth. The most memorable of such entities, for me, is Abraxas. Abraxas is a rather strange entity, a god or demon or aeon or perhaps the God, who we know chiefly through amulets that display his form: a man with a rooster’s head and snakes for legs.

The Olympian Spirits—not to be confused with the Olympian Gods of Greece—also provide power by engraving their names on objects, granting long lives, familiars, and other mystical powers. With proper preparation, these strange entities are formidable tools of magic indeed. Sadly, whatever tradition they belong to appears lost to history.

The Sigils of the Olympic Spirits

Symbols of the Olympian Spirits, for use on amulets.

Other times, the actor takes on the name and role—and thus power—of an entity by assuming their name and a mask. This role, often taken up by priests, could give insight into our ensuing plot where one becomes the named entity for a duration of time.

The name then has mystical and magical import built into it. But the problem is greater here, in that theses names we are given are sinister, left handed and wicked. What does it mean for a name to be sinister? Is it a wicked sounding name? In all likelihood, that is what Lovecraft meant, but that is a boring answer so I’ll ignore it.

Hephestus

Hephaestus, the occasional employer of the Dactyls.

As a brief aside, while digging for information on name invocation, I came across an oddity. Now, its fairly well known that sinister has its roots in the Latin for left handed(sinister). The act of theurgy, sorcery, and demonic invocation traces itself back, etymologically, to the left hand Dactyls. This connection, while tenuous, seems like it could be built on. After all, Egypt and Babylon have sorcerer connotations to some (we discussed the implications of that here, in case your wondering). Names then could wrack strange effects on the world.

Another answer is that these names are emblematic of wicked or dangerous powers. These are sinister names, in that they are names not meant to be said or they will draw unwanted attention when invoked. A curse or a demon swear. The names, when given or spoken or taken, work some disturbing change on that which they touch. We can consider the various names that mustn’t be said in this category. Hastur’s supposedly dangerous name, for instance, is in this category.

Another possiblity is that the assumption of this name brings about something sinister. By becoming, in a very real way, Nasht or Kaman-Thah, the person becomes wicked or inclined to wickedness. They become something like a demon by taking on the mantle of long lost powers.

That leaves what has happened. We could do a story that tells how these ancient names became sinster—what force or history made them so corrosive? Alternatively, the names are inscribding on a tablet, a piece of paper, an amulet of some sort that afflicts the people who behold it or touch it. The names themselves are inciting and powerful implements, if mostly passive agents in the world. What effects they cause, what curses they bear are matters to be worked out.

I think I will take a different route. Instead of dealing with the horror at first and straight ahead, it would be better to come at the invocation and evocation of these dread names as things of the past. The utterances or history of these names, written and embodied in the world.

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