Robert
E. Howard’s The Black Stone (1931) shares
some similarities with a number of H.P. Lovecraft’s ‘Cthulhu Mythos’ stories. It includes an archaic occult text, (Von
Junzt’s Nameless Cults), careful
attention to setting and history, and the invocation of a forgotten deity. There is an ancient and forgotten civilization
of enormous stone citadels and monoliths.
Here and there these disturbing ruins poke up through the surface of the
familiar earth, becoming in more recent history the location of vile fertility
cults. As in many of Lovecraft’s stories,
the plot is delayed by an extensive back story, which lays the groundwork for
the horrible revelation that ends the tale. But there are differences that make Robert E.
Howard’s story distinctive.
The Black Stone opens with a sort of annotation
of Nameless Cults, and a brief
biography of the author of this book. It
is interesting to compare this material to H.P. Lovecraft’s History of the Necronomicon (1938). According to Lovecraft, the Necronomicon was written in Damascus in
730 A.D by Abdul Alhazred, a “mad poet” who originally came from Yemen. Though officially a Muslim, Abdul Alhazred
was a worshipper of both Yog-Sothoth and Cthulhu. He disappeared mysteriously in 738 A.D. A twelfth century authority relates a legend
that Abdul Alhazred was “seized by an invisible monster in broad daylight and
devoured horribly” in front of a large number of terrified onlookers.
In
Robert E. Howard’s description of Von Junzt, it is suggested that the author of
Nameless Cults was a careful editor,
and did not reveal all that he knew in
the text of his ‘black book’. He covered
material that was similar to that of his Arabian predecessor. He also travelled widely to investigate “forbidden
subjects”. He joined secret societies and
perused numerous occult manuscripts, often in their original form. And like Abdul Alhazred, he also died
mysteriously in 1840: inside his locked
and bolted chamber he was found strangled, the marks of taloned fingers on his
throat, his manuscript torn and scattered on the floor.
Did
Abdul Alhazred and Von Junzt encounter the same visitor?
Von
Junzt’s Nameless Cults is also
featured in a story by Robert E. Howard published just a year later, The Thing on the Roof (1932). (This story was discussed in an earlier post;
see Always
Read the Manual First.)
The
narrator of The Black Stone, also a
scholar of the occult, comes across an interesting passage in Von Junzt’s book
about a strange monolith near Stregoicavar, in modern day Hungary. He consults additional texts, as well as a “weird
and fantastic poem” called The People of the
Monolith, written by yet another mad poet, Justin Geoffrey. Geoffrey had been inspired by a visit to the
monolith in Stregoicavar, and so the narrator also makes plans to visit the
site—in time for Midsummer Night, the traditional pagan holiday celebrating the
summer solstice.
Timing
is everything.
It is
clear that Robert E. Howard did considerable historical and perhaps some
linguistic research as well when he produced this story. There is clever blending of historical detail—which
involve the Turkish attacks on southeastern Europe during the time of Suleiman the
Great—with events in the story. He also
uses place names to suggest an intercontinental existence of his fictional
weird civilization. (The aboriginal name
of Stregoicavar is Xuthtlan, for example.)
At
this point in the story, readers familiar with Howard’s work will be asking
themselves “But where is the mayhem?” The
author more than makes up for the slow moving back story with a vividly
grotesque reenactment of a pagan
worship service. The narrator reaches
the site of ‘the black stone’ after dark—of course!—then falls asleep nearby. Was he only dreaming that terrible night? His horrendous vision is the climax of the story,
filled with remarkably graphic violence and eroticism, (for 1931), as well as a
memorable invocation of something
representing the “monstrous evil that has stalked the sons of men…”
Unlike
similar scenes in Lovecraft’s work—for example, in part 2 of The Call of Cthulhu (1928), “The Tale of
Inspector Legrasse”—Howard’s pagans are coed, include children, and are overtly
and weirdly sexual in their ritualistic behaviors. There are individuals
depicted, not just a mass of indistinct revelers. He pushes the envelope well beyond what the
more Puritan Lovecraft would have tolerated.
Howard is also much less cosmicist and more content to connect his evil
minions with more traditional and biblical notions of evil and Hell. Finally, in this story at least, Howard’s
evil cult is a bad memory but not much more.
It is not a small but thriving conspiracy actively seeking a return of
the old ways, as in Lovecraft.
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