Solomon Kane: The Serpent Ring | review by Rafe McGregor

Solomon Kane: The Serpent Ring by Patrick Zircher

Titan Books, paperback, £14.99, November 2025, ISBN 9781787746428

 

Robert E. Howard is best known as the creator of Conan the Barbarian (who first appeared in ‘The Phoenix on the Sword’, in Weird Tales in 1932). Together with Fritz Leiber, the creator of Fafhrd and the Gray Mouser (who first appeared in ‘Two Sought Adventure’, in Unknown in 1939), he established the sword and sorcery subgenre of fantasy fiction. When J.R.R. Tolkien popularised epic fantasy, which was pioneered by E.R. Eddison’s The Worm Ouroboros (1922), with The Fellowship of the Ring (1954), the map of the fantasy landscape for the rest of the twentieth century was drawn. Howard and Leiber were both correspondents of H.P. Lovecraft, contributed to what Ramsey Campbell describes as the Lovecraft Mythos, and benefitted from their correspondent’s inspiration in their original work. Like Lovecraft, Howard was a prolific writer, publishing three hundred short stories and novellas by the time of his premature death at the age of thirty and leaving an archive of double that, much of which was published posthumously. Along with Conan, Solomon Kane was one of several of Howard’s serial characters to appear in narratives that combined fantasy with history, but he published across a wide variety of genres, including: boxing stories, tales of the sea, crime fiction, horror, comedy, and what we would now call erotica and narrative nonfiction. He was also one of the two founders of the Weird Western (along with Oliver La Farge), which was popularised on television in the nineteen sixties and in comics in the nineteen seventies.

Kane is a Puritan English swordsman who wanders the world righting wrongs at the turn of the seventeenth century, following his service in the Anglo-Spanish War (1585-1604). Howard published seven Kane short stories in his lifetime, all in Weird Tales, beginning with ‘Red Shadows’ (1928) and ending with ‘Wings in the Night’ (1932). He left two unpublished stories, three poems, and four fragments and the complete Kane was first published as Red Shadows (1968) and then The Savage Tales of Solomon Kane (2004), with the fragments completed by Campbell. The Kane stories not only mix history with fantasy in Howard’s trademark style, but include elements of the weird that bear testimony to Lovecraft’s influence (in much the same way as it can be seen in Leiber’s Fafhrd and Mouser). Five of the seven original stories are set in Africa, however, which makes Howard’s racism impossible to ignore. Like Lovecraft, Howard was also a White supremacist, subscribing to the pseudoscientific theory that humanity is divided into biologically distinct taxa which coexist in an intellectual and moral hierarchy loosely based on lightness of skin. He also had what one might charitably call an unconventional relationship with his mother, committing suicide when she became comatose from tuberculosis and preceding her death by a day. There seems to have been a concerted campaign to sanitise Howard’s reputation posthumously, but Victor LaValle provides what I think is an accurate portrayal of the author when he fictionalises him as a pathologically racist private investigator in The Ballad of Black Tom (2016).

Though I've read only a fraction of Howard’s oeuvre, his racism seems both more pronounced in and more intrinsic to his narratives than Lovecraft’s. In the latter, racism is always an ethical flaw but rarely an aesthetic one, by which I mean constitutive of the worldview that underpins the narrative and configures one’s engagement with it. It is no defence of Lovecraft to point out that his cosmic horror is founded on a fear of all that is unknown, of interplanetary and international aliens alike (or in collaboration). In contrast, Howard’s racism is constitutive of his worldview and, in consequence, an aesthetic as well as ethical flaw, creating an imaginative resistance for all but the most insensitive of readers. Notwithstanding, the African Kane stories are, in my opinion, the best, reminiscent of H. Rider Haggard at his best, albeit at times similarly offensive, jarring, or both. What makes this bitter pill a little easier for me, personally, to swallow is that Kane’s attitudes are completely compatible with what would have been considered an enlightened disposition towards people of different ethnicities and nationalities in the early seventeenth century. History is replete with racism, sexism, and elitism and Kane is a historical character from a past increasingly alien to our present.

Half a century after Howard’s death, Kane enjoyed an afterlife in comics with a serialisation by Marvel that ran from 1973 to 1994. In anticipation of the feature film, Solomon Kane (2009), Dark Horse revived Kane in 2008. Aside from the selection of James Purefoy for the title role, I have nothing positive to say about it and wasn’t surprised by the box office failure. Plans for a trilogy were abandoned, Campbell’s 2010 novelisation was as poor as his source material, and the comic series concluded in 2011. Fourteen years later, Titan launched another revival, releasing Solomon Kane: The Serpent Ring in March and collecting all four issues as a graphic novel in November. The latest adaptation is largely the work of Patrick Zircher, a veteran artist for DC and Marvel, who is also the writer. His artistic style is mimetic and cinematic, with clearly defined and cleanly outlined figures, and a seamless integration of dynamism and narrativity in his use of panels. All of these features are evident in The Serpent Ring and the first extended action sequence, the boarding of a Portuguese caravel by an English letter of marque, is nothing short of breathtaking, as close to watching a well-choreographed action sequence on screen as is possible on the page. Zircher’s use of colour is also striking, his art here at its best when depicting the natural rather than supernatural, with a stunning African elephant and an awe-inspiring giant serpent particularly memorable.

The eponymous ring is the Serpent Ring of Thoth-Amon, a magic jewel of great power, and the narrative concerns two attempts to acquire it: a preliminary one that fails but brings Kane into contact with Rolando Zarza, a renegade Knight Hospitaller, and Abramo Bensaid, a Jewish archivist and scholar; and sets the scene for the second, which takes the three men and their entourage to the Kingdom of Ndongo, on the banks of the Kwanza River (more commonly known as the Cuanza, in northern Angola). Various clues suggest a dating of 1590, one of Kane’s earlier adventures, immediately after his service with the suicidally courageous Richard Grenville (who died at the Battle of Flores, in 1591). The origin of the ring draws on the legend of Lilith, who started off as Adam’s first wife, coupled with the serpent in the Garden of Eden, and ended up a demon...which brings me to my main criticism. The artwork is excellent and the story for the most part compelling, but the mythological context – perhaps even internal logic – is an incoherent motley of Egyptian, Semitic, and sub-Saharan African, with what appears to be a touch of the Aztec thrown in. There are simply too many myths and legends involved and their abundance detracts from the suspension of disbelief. A less significant problem is the cast of characters. While Kane is indisputably the protagonist, there is no obvious antagonist and half a dozen or more point of view players seem to vary between central and supporting roles. As with the mythologies, less might have been more. Overall, the graphic novel is a disappointment, despite its many highlights and flashes of finesse. The revival is nonetheless worth continuing and I hope Zircher is given a second shot at Kane.

Weird Fiction Old, New, and In-Between III: The Occult Detective Story – Rafe McGregor

The third of six blog posts exploring the literary and philosophical significance of the weird tale, the occult detective story, and the ecological weird. The series suggests that the three genres of weird fiction dramatize humanity’s cognitive and evolutionary insignificance by first exploring the limitations of language, then the inaccessibility of the world, and finally the alienation within ourselves. This post introduces the occult detective story.

 

Ghosts and Detectives

In the late nineteenth century, magazine contributors on both sides of the Atlantic began to explore ways in which the relatively new and incredibly popular figure of the private detective could be merged with the much older but still entertaining milieu of the ghost story. One of the progenitors of this exploration was Sheridan Le Fanu (1814-1873), with Dr Martin Hesselius in In a Glass Darkly (1872). The combination of detective protagonist and ghostly setting saw the initial blossoming of a subgenre of ghost-finders, paranormal physicians, and occult psychologists, with notable contributions by: Arthur Machen (1863-1947), with Mr Dyson in ‘The Inmost Light’ (published as The Great God Pan and The Inmost Light in  1894); Elizabeth Thomasina Meade Smith (1844-1914, writing under the penname L.T. Meade) and Eustace Robert Barton (1869-1943, writing under the penname Robert Eustace),  with John Bell in The Master of Mysteries (1898); Kate O’Brien Ryall Prichard (1851-1935, writing under the penname E. Heron) and Hesketh Hesketh-Prichard (1876-1922, writing under the penname H. Heron), with Flaxman Low in ‘The Story of the Spaniards, Hammersmith’ (published in Pearson’s Magazine in 1898); Algernon Blackwood (1869-1951), with Dr John Silence in John Silence (1908); William Hope Hodgson (1877-1918, pictured), with Thomas Carnacki in ‘The Gateway of the Monster’ (published in The Idler in 1910); and Aleister Crowley (1875-1947), with Simon Iff in ‘Big Game’ (published in The International in 1917). The first woman occult detective was probably Ella Mary Scrymsour-Nichol’s (1888-1962, writing as Ella Scrymsour) Sheila Crerar, whose adventures began with ‘The Eyes of Doom’ (published in The Blue Magazine in 1920). The most striking feature of this list is the overlap with the canon of weird fiction. Le Fanu was a precursor to both genres and many of H.P. Lovecraft’s (1890-1937) best-known stories could be described as occult detective fiction (although his protagonists rarely survive sufficiently unscathed for further investigations). Of the five authors I identified as canonical in part I, this leaves only Edward Plunkett (1878-1957, writing under his aristocratic title Lord Dunsany), but several of his Jorkens short stories (the first collection of which, The Travel Tales of Mr. Joseph Jorkens, was published in 1931) combine mystery with fantasy.

The occult detective became a staple of the cheaper weekly and monthly magazines of the Golden Age of the pulp era, particularly Cassell’s Magazine and Weird Tales. As that era came to an end interest in the subgenre waned, being sustained through the nineteen fifties, sixties, and seventies by three main sources: Dennis Wheatley’s (1897-1977) series of eleven novels featuring the Duke De Richleau (published from 1933 to 1970 and including The Devil Rides Out in 1934); the dogged persistence of short story writers such as Seabury Quinn (1889-1969), whose Jules de Grandin appeared in Weird Tales from 1925 (‘The Horror on the Links’) to 1951 (‘The Ring of Bastet’) and were frequently reprinted and collected during the sixties and seventies; and the successful migration from short story to small screen evinced by the popularity of BBC1’s Adam Adamant Lives! (1966-1967), ITV’s Randall and Hopkirk (Deceased) (1969-1971), and ABC’s Kolchak: The Night Stalker (1974-1975). The revival of interest in the occult detective at the end of the twentieth century was heavily influenced by migration to another medium, the graphic novel, specifically the Hellblazer and Hellboy comic series, the first created by Jamie Delano and featuring John Constantine (which began in 1988, pictured) and the second created by Mike Mignola and featuring the eponymous half-demon investigator (which began in 1994). The last decade of the twentieth century saw the subgenre regain some of its mainstream appeal, appearing in novels, television series, and feature films. The most commercially successful of these are likely: Laurell K. Hamilton’s Anita Blake (the series subtitled Vampire Hunter, with thirty novels 1993-2023); the CW’s Supernatural (fifteen seasons 2005-2019); and M. Night Shyamalan’s The Sixth Sense (1999). 

Character and Setting

The essence of occult detective fiction has remained largely unchanged since its initial popularity, the combination of a crime fiction character with a horror fiction setting. This combination creates an immediate tension because ever since Edgar Allan Poe introduced C. Auguste Dupin in ‘The Murders in the Rue Morgue’ (published in Graham’s Magazine in 1841) the detective has been the man or woman of reason, a rational agent who restores the moral and social order following its disruption by harm or crime. Poe referred to all three of Dupin’s cases as ‘tales of ratiocination’ and the same could be said of the investigations of Dupin’s most illustrious descendants, Sherlock Holmes and Hercule Poirot. In contrast, the setting of horror fiction may be more or less like the real world, but there is at least one aspect of that world into which the irrational in the form of the divine, the supernatural, or the paranormal intrudes. One may catch only the briefest of glimpses of it or it may be supervenient on science, but the divine, supernatural, or paranormal is always in excess of human reason, rationality, and ratiocination. One of the advantages of occult detective fiction is that creators can introduce an additional layer of suspense in having the detective investigate both criminal and supernatural cases and Hodgson employed this device with Carnacki very successfully. The world of the occult detective must nonetheless be one in which the supernatural intrudes into the natural in some way, whether or not that intrusion is revealed in every case.

The crucial tension between the rational detective and the extra-rational setting is difficult to master and demands a rigorous internal logic, which may also be more or less revealed in the narrative. There is a special relationship between detective fiction, including occult detective fiction, and narrative. In every narrative there is a real or imaginary sequence of events that takes place in the storyworld. In an autobiography, this sequence of events would begin with the author’s birth or – more commonly – the birth of her parents or grandparents and end shortly before the decision to write the autobiography or with the publisher’s decision to publish the manuscript. In a detective story, the sequence of events begins with the murderer planning the murder or with a person’s decision to disappear and ends with the murderer being identified and usually (but not always) brought to justice or with the missing person found (whether dead or alive). Typically, the story will start after the discovery of a corpse and end before the trial begins. Even within that limited period, however, the represented events will be a selection of all of those that take place in the storyworld. In both documentary and fictional narratives, the narrative is thus a superstructure underpinned by the base of the real or imaginary sequence of events. Detective fiction standardly dramatizes, stages, or thickens the relationship between story and sequence of events by presenting both the story of the crime (the sequence of events) and the story of the investigation (the story itself) together, with the progression of the detective involving her repeating, retracing, or revisiting the progression of the criminal. The tension between the story and the sequence of events is in addition to the tension between the rational detective and extra-rational setting and the combination of the two is, I think, a large part of why occult detective fiction has proved so difficult to master.

Archivists, Musicians, and Priests

I concluded part II by defining weird fiction as philosophical in virtue of presenting or representing a fully-fledged and fleshed-out worldview, generically hybrid in character, and foregrounding the difference between the world as we think it is and the world as it actually is. This definition would include most of the occult detective stories I have mentioned so far and my take on the genre is that it is most accurately categorised as a subgenre of weird fiction rather than a subgenre of either crime or horror fiction. If one is seeking a more specific definition, then there is no need to reinvent what has already been established: occult detective fiction is philosophical in virtue of presenting or representing a fully-fledged and fleshed-out worldview and foregrounding the difference between the world as we think it is and the world as it actually is and featuring a detective protagonist in an apparently supernatural setting. I shall have more to say about the instantiation of the second part of this definition in occult detective as opposed to other weird fiction in part IV. Like the weird tale, the occult detective story is best-suited to shorter formats, such as the short story, novella, graphic novel, and feature film. I include feature film rather than television series because television in the twenty-first century has taken a narrative turn, by which I mean that each season of a series (if not the whole series) tends to tell a single story rather than a different story each episode. One of the great exceptions to this rule of thumb about occult detective fiction is Amazon Prime Video’s Carnival Row (two seasons 2019-2023), specifically the first season, which is vastly superior to the second.

The most exemplary short story series is by Sarah Monette (b.1974 and also writes under the penname Katherine Addison) and features Kyle Murchison Booth, an occult detective who is an archivist at the Samuel Mather Parrington Museum. Booth’s first case, ‘The Wall of Clouds’, was published in 2003 (in Alchemy) and his first ten cases were collected in The Bone Key: The Necromantic Mysteries of Kyle Murchison Booth (2007, with a second edition published in 2011). Seven more short stories and a novella, A Theory of Haunting (2023), have been published since (for a total of eighteen cases), although the stories can be difficult to find online. I mentioned the most accomplished occult detective novella in part II, Victor LaValle’s (b.1972, pictured) The Ballad of Black Tom (2016), a deconstruction of Lovecraft’s less accomplished occult detective story, ‘The Horror at Red Hook’ (published in Weird Tales in 1927). While my graphic novel recommendation is somewhat outré, I trust it will resonate with readers of my generation (particularly those from the UK), Mark Millar and Chris Weston’s all but forgotten Canon Fodder (published in 2000 AD 1993-1995). Like Carnival Row, the first instalment is followed by a disappointing sequel, but the digital versions of both are still available from Rebellion. For a feature film, one can do no better than Alan Parker’s Angel Heart (1987), starring Mickey Rourke, Lisa Bonet, Robert De Niro, and Charlotte Rampling, which is an adaptation of William Hjortsberg’s Falling Angel (1978) and one of the few cinematic adaptations that is unquestionably better than the novel on which it is based.

 

Recommended Reading

Fiction

William Hope Hodgson, The Casebook of Carnacki – Ghost Finder, Wordsworth Editions (2006).

Sarah Monette, The Bone Key: The Necromantic Mysteries of Kyle Murchison Booth, Prime Books (2011).

Rafe McGregor, The Adventures of Roderick Langham, Theaker’s Paperback Library (2017).

Nonfiction

No comprehensive or authoritative study of occult detective fiction has been published to date and the best sources of information are the editor’s introductions in these three anthologies (I began writing such a study in 2020, during the pandemic, but as soon as I understood what a mammoth task it would be, realised I’d rather spend the time continuing the cases of my own occult detective):

Peter Haining (ed.), Supernatural Sleuths, William Kimber (1986).

Mark Valentine (ed.), The Black Veil and other tales of Supernatural Sleuths, Wordsworth Editions (2008).

Stephen Jones (ed.), Dark Detectives: An Anthology of Supernatural Mysteries, Titan Books (2015).

Weird Fiction Old, New, and In-Between II: Weirding the World We Know – Rafe McGregor

 The second of six blog posts exploring the literary and philosophical significance of the weird tale, the occult detective story, and the ecological weird. The series suggests that the three genres of weird fiction dramatize humanity’s cognitive and evolutionary insignificance by first exploring the limitations of language, then the inaccessibility of the world, and finally the alienation within ourselves. This post introduces the mismatch between conception and reality.

 

Weird Tales

I concluded part I by endorsing literary critic S.T. Joshi’s definition of the weird tale as essentially rather than superficially philosophical in virtue of presenting or representing a fully-fledged and fleshed-out worldview and identifying the canon of weird fiction as the work of: Arthur Machen (1863-1947), Algernon Blackwood (1869-1951), William Hope Hodgson (1877-1918), Edward Plunkett (1878-1957, writing under his aristocratic title Lord Dunsany), and H.P. Lovecraft (1890-1937). Joshi’s definition also restricts the weird tale to fiction published within a sixty-year period that begins in 1880 and ends in 1940 and he deals with subsequent publications in The Modern Weird Tale: A Critique of Horror Fiction. The ‘modern’ or ‘new’ weird and its relation to the ‘ecological’ weird will be discussed in part V. Benjamin Noys and Timothy Murphy concur with Joshi’s dating and identify the source of the name of the genre as the pulp magazine Weird Tales. Before introducing this magazine, I want to mention three of Lovecraft’s less-talented contemporaries. Edgar Rice Burroughs (1875-1950, writing under the penname Norman Bean) is best known for Tarzan of the Apes (serialised in The All-Story in 1912), but also authored the John Carter series, which began with Under the Moons of Mars (serialised in The All-Story in 1911). Similarly, Robert E. Howard (1906-1936) is best known for Conan the Barbarian (short stories published in Weird Tales from 1932), but is also the creator of Solomon Kane (short stories published in Weird Tales from 1928). Finally, Fritz Leiber (1910-1992), is best known for Fafhrd and the Gray Mouser (short stories published in Unknown from 1939), but published some outstanding weird fiction, beginning with the collection Night’s Black Agents (1947).

Weird Tales was founded in 1922, during the peak of the pulp era and two years after its famous crime fiction counterpart, Black Mask (which launched the career of Raymond Chandler). Its first issue (pictured) was published in March 1923 and within a decade the magazine was publishing the Lovecraft Mythos, Solomon Kane, Conan, and Seabury Quinn’s Jules de Grandin, an occult detective series that would run to nearly one hundred instalments. The first Lovecraft Mythos story published was ‘The Hound’, in February 1924. Aside from the significance of the magazine in naming and consolidating the type of narrative we now refer to as the weird tale, it is also significant in indicating the need for a supplement to Joshi’s definition. Weird fiction not only explores, expresses, and experiments with the worldviews of its authors, but is also essentially rather than superficially hybrid in character, crossing, slipping, and bending between and among genres. The Carter, Kane, and Fafhrd and Mouser series are all weird fiction, but Fredric Jameson regards Carter as the origin of American science fiction, Fafhrd and the Mouser are (along with Conan) acknowledged as inaugurating fantasy fiction, and Kane is as much history as fantasy. The pulp era died a slow death after the Second World War, initiated by first a wartime paper shortage and then the rise of television as the dominant medium of light entertainment in the nineteen fifties. Weird Tales published its final issue in September 1954.

In-Between Old and New

The five decades between the folding of Weird Tales and the coining of the label ‘New Weird’ (by John M. Harrison in 2002 or 2003) are complex when it comes to the development of weird fiction and I make no pretence to insider knowledge or even of being able to produce convincing evidence of my take on this period. That take has two key features: the influence of August Derleth and a second division of the genre into US and UK traditions. Derleth was a pulp fiction author and correspondent of Lovecraft who, along with Donald Wandrei (another pulp fiction author and Lovecraft correspondent), founded Arkham House in 1939 in order to publish Lovecraft’s work posthumously and self-publish their own work. Joshi is particularly critical of Derleth, who invented the ‘Cthulhu Mythos’, and his misrepresentation of Lovecraft’s work and worldview. I am once again largely in agreement, but we must also accept that if Derleth had not appropriated Lovecraft’s legacy he would be as unknown now as, for example, Quinn is. While Lovecraft imitators thrived on both sides of the Atlantic following the Weird Tales era, I think it helpful to identify two traditions of canonical weird fiction, understood as having unquestionable literary merit (however one chooses to define that quality).

In the UK, a tradition influenced less by Lovecraft and more by Machen and Blackwood – as well as Walter de la Mare – emerged in the work of John William Wall (1910-1989, writing under the penname Sarban) and Robert Aickman (1914-1981). Wall published very little and is best known for his novella, The Sound of His Horn (1952). Aickman is best known for the forty-eight stories he referred to as ‘strange’ tales, the first three of which were published in We Are for the Dark: Six Ghost Stories (1951, the other three in the collection were by the novelist Elizabeth Jane Howard). To these two, I shall add J.G. Ballard (1930-2009). Although Ballard, to whom I shall return in part V, is usually considered to be a literary rather than popular fiction author (a dichotomy I regard as not only erroneous, but malicious), he began his career as a science fiction writer, part of the ‘New Wave’ of experimental and political science fiction in the nineteen sixties and seventies. The novella The Wind from Nowhere (1961) and the collection The Terminal Beach (1964) are exemplary weird fiction. 

In the US, a tradition more obviously influenced by Lovecraft and either explicitly part of his mythos or self-consciously an extension or revision thereof emerged in the work of Thomas Ligotti (b.1953), Caitlín R. Kiernan (b.1964, pictured), and Victor LaValle (b.1972). Ligotti has published relatively little and I return to his work in the next section. In contrast, Kiernan has published a vast oeuvre since 1995, including more than ten novels and over two hundred and fifty works of shorter fiction. Their Tinfoil Dossier (2017-2020) trilogy of novellas is my favourite at the time of writing, but The Drowning Girl: A Memoir (2012) demonstrates an all-too-rare ability to extend the weird tale to novel length without stretching either quality or credibility. LaValle has published a dozen or so novels, novellas, graphic novels, and short story collections since 1999. His novella, The Ballad of Black Tom (2016), is a magnificent reimagining of Lovecraft’s ‘The Horror at Red Hook’ (first published in Weird Tales in January 1927) and, in my opinion, far superior to Matt Ruff’s similarly-themed Lovecraft Country, published in the same year.

 

Conception and Reality

In my review of Songs of a Dead Dreamer and Grimscribe (2016), I described Ligotti as exploring, expressing, and experimenting with a worldview that could be called deconstructive, after the French philosopher Jacques Derrida (1930-2004, pictured). There has been a great deal of nonsense written about (and some would say by) Derrida, who developed the approach in the nineteen sixties and was a global public intellectual by the time of his death, but the basic idea behind deconstruction is simple: human beings (subjective experience) can only gain access to the real world (objective reality) through concepts, which are articulated through language. The worry, which stems from curiosities such as the fact that languages not only use different words for the same concept, but have different concepts that cannot be translated in their entirety, is that no human language and therefore no human conception maps perfectly onto reality. There is obviously plenty of overlap – otherwise we would not be able to build bridges, cure diseases, invent the internet, and fly to the moon – but there is no identity relation between concept and reality. This insight about the limitations of language, the way in which words fail to make the concrete and abstract objects they identify present, originated with the Swiss linguist Ferdinand de Saussure (1857-1913). Derrida’s innovation was to demonstrate that the system of signs constituting a particular language (such as Modern English) is unstable because that system is inconsistent over both space (such as the differences between contemporary UK and US English) and time (such as the difference between Shakespeare’s early Modern English and contemporary Modern English in the UK).

The upshot of this is that there is a difference between the world as we think it is and the world as it really is, where aspects of the latter remain permanently inaccessible to us. I shall have more to say about this inaccessibility in part IV. In consequence of language failing to provide direct access to reality, the world in which we live is co-constructed by human intelligibility and inaccessible reality, a dichotomy very roughly equivalent to the distinction between culture and nature. This space between the world we create for ourselves and the real world is both frightening and liberating. If much more of our reality than commonsense suggests is a question of culture rather than nature, then much more of our reality can be changed for the better. I emphasised this emancipatory potential in my own introduction to literary theory, but Ligotti focuses on the fear and disgust the mismatch between conception and reality evokes. He scrapes away at the difference between subjective perception and objective reality to make it larger and more frightening and this is the worldview that emerges in Songs of a Dead Dreamer and Grimscribe, My Work Is Not Yet Done: Three Tales of Corporate Horror (2002), Teatro Grottesco (2006), The Spectral Link (2014), and his other work. Ligotti’s short stories are not only the most disturbing I have ever read, but distil and hone something was present to a lesser extent in Machen, Blackwood, Hodgson, Plunkett, and Lovecraft. With Ligotti in mind, I propose a further amendment to define weird fiction as: philosophical in virtue of presenting or representing a fully-fledged and fleshed-out worldview, generically hybrid in character, and foregrounding the difference between the world as we think it is and the world as it actually is. This latter quality is precisely what the references to the uncanny or unhomely mentioned in part I are trying to convey, but ‘weird’ seems a much more accurate description to me.

 

Recommended Reading 

Fiction

Thomas Ligotti, Teatro Grottesco, Durtro Press (2006).

Caitlín R. Kiernan, The Drowning Girl: A Memoir, Roc Books (2012).

J.G. Ballard, The Crystal World, Jonathan Cape (1966).

Nonfiction

H.P. Lovecraft, Notes on Writing Weird Fiction, Amateur Correspondent (1937).

Alan Moore, Preface, The Call of Cthulhu and Other Weird Stories, The Folio Society (2017).

Mark Bould & Steven Shaviro (eds.), This is Not a Science Fiction Textbook, Goldsmiths Press (2024).

The Ballad of Black Tom, by Victor LaValle | review by Rafe McGregor

Tor.com, paperback, £8.82, February 2016, ISBN 9780765387868

Read on its own, Victor LaValle’s The Ballad of Black Tom is a fine example of a novella in the hybrid genre of the weird tale – or perhaps, more accurately, the new weird.  In The Weird Tale (1990) and The Modern Weird Tale (2001), S.T. Joshi defines the weird tale as a retrospective category of speculative fiction, published from 1880 to 1940, that is essentially philosophical in virtue of representing a fully-fledged and fleshed-out world view. The new weird was initially associated with China Miéville in the UK and subsequently Jeff VanderMeer in the US (although both Miéville and Joshi reject the term). In their introduction to the short story collection, The New Weird (2008), VanderMeer and his wife, Ann, distinguish the new weird from the weird tale in terms of the former combining real-world complexity with transgressive fantasy and contemporary political relevance. Read in conjunction with H.P. Lovecraft’s “The Horror at Red Hook”, which was first published in Weird Tales in January 1927, The Ballad of Black Tom is a deliberate and definitive deconstruction of the original short story. LaValle takes one of Lovecraft’s most overtly and viciously racist narratives and reimagines the character, action, and setting represented by Lovecraft from a twenty-first century that is conscious of racial prejudice, social injustice, and police impunity. LaValle dates his story to 1924, when Lovecraft and his wife, Sonia Greene, were living in Flatbush and the real horror of Red Hook for Lovecraft was the extent of its multiculturalism, which stimulated his racism and xenophobia and fears of miscegenation and evolutionary reversal. In contemporary terms, Lovecraft believed he saw first-hand at Red Hook evidence of the white genocide conspiracy theory, which is one of the reasons he returned to his sanctuary in Providence, Rhode Island, after less than two years. LaValle is an African American novelist and short story writer from Queens, who lives in Washington Heights, and his complex relationship with Lovecraft is revealed in the dedication of the novella, ‘For H.P. Lovecraft, with all my conflicted feelings’.