Without question, one of the most important and influential American writers of the 19th century, Edgar Allan Poe was the first author to attempt to make a real professional living out of writing. Most of Poe’s work was inspired by the events that happened around him and to him throughout his life. During his career, he was a pioneer of the science fiction genre due to his fascination with the sciences available during his time and it can be seen that he often wrote stories that spoke about new inventions. With stories such as The Murders in the Rue Morgue, Poe has also been credited with inventing the modern detective story, using concepts such as deductive reasoning–this inspired Sir Arthur Conan Doyle, the creator of the famous Sherlock Holmes.
Despite all of his talents within different genres of writing and the fact that his modern reputation is based primarily on his horror stories and lyrical poetry, he made his living as a literary critic and theoretician–one of America’s greatest.
Short Stories
Poe can be considered the master of the macabre, as he famously transformed the genre of the short horror story with his psychologically deep and insightful tales that the genre had never seen before. His classic stories helped to re-imagine the genre, where The Tell-Tale Heart, The Pit and the Pendulum, The Black Cat, and The Masque of the Red Death which revealed the depths of his masterful story-weaving talents. While The Black Cat isn’t Poe’s most popular short story, it definitely reveals in a shorter form the dark and psychological terrors of Poe’s mind–the words that poured out of this author’s soul spoke of deep pain and misery that one can only credit to the gothic form.
The Black Cat (1845)
For the most wild, yet most homely narrative which I am about to pen, I neither expect nor solicit belief. Mad indeed would I be to expect it, in a case where my very senses reject their own evidence. Yet, mad am I not–and very surely do I not dream. But to-morrow I die, and to-day I would unburthen my soul. My immediate purpose is to place before the world, plainly, succinctly, and without comment, a series of mere household events. In their consequences, these events have terrified — have tortured — have destroyed me. [Read More…]
Even if Poe had never written a single story, his poetry would have been enough to secure his legacy in literary history, as nearly every single one of them is considered a poetic masterpiece. A brief introduction to some of his works of poetry would most notably include The Raven, Annabel Lee, To Helen, and Ulalume. Below we have included one of our favorite poems by this famous dead author, which can be considered one of the all-time favorites and most notable of all of his poems, The Raven.
The Raven (1849)
Once upon a midnight dreary, while I pondered, weak and weary, Over many a quaint and curious volume of forgotten lore– While I nodded, nearly napping, suddenly there came a tapping, As of some one gently rapping, rapping at my chamber door– “‘Tis some visitor,” I muttered, “tapping at my chamber door– Only this and nothing more.” [Read More…]
To be clear, this selection of the work of Edgar Allan Poe is woefully lacking, but these are a great selection out of his incredibly large body of work. We urge you to read as much of it as possible and if you’re already a studied fan of Poe, let us know what your favorite story or poem is below!
Georgia-based author and artist, Mary has been a horror aficionado since the mid-2000s. Originally a hobby artist and writer, she found her niche in the horror industry in late 2019 and hasn’t looked back since. Mary’s evolution into a horror expert allowed her to express herself truly for the first time in her life. Now, she prides herself on indulging in the stuff of nightmares.
Mary also moonlights as a content creator across multiple social media platforms—breaking down horror tropes on YouTube, as well as playing horror games and broadcasting live digital art sessions on Twitch.
Don’t explain, because the unexplainable is the most frightening thing there is.
H.P. Lovecraft
What Exactly is Cosmic Horror?
Cosmic Horror movies and books are on the rise in the horror community lately—a refreshing turn away from the slashers and gore of the late seventies, early eighties, most of the nineties, and the last two decades. The Cosmic Horror genre is about more than just the copious amounts of senseless violence—it’s beyond its own monsters and dangers—it’s about testing the limits of your own humanity. How connected are you to the world around you? How frightened are you about the dangers of the unknown? When your perception of reality is suddenly pulled out from under you, you begin to experience overwhelming trepidation, anxiety, and an unanticipated creeping loss of sanity.
In stories with a central theme of Cosmic Horror, more often than not, have protagonists that are forced to face things that go well beyond the normal realm of comprehension, which leads to the idea that authors of the genre try to stand behind, “don’t try and over-explain what’s happening, rather let them stew in existential dread.” While this genre of horror contains plenty of gore and violence, it angles more on the supernatural, paranormal, and psychological sides of fear—so there is no reaction of disgust, but rather pure, unadulterated terror.
So, in the simplest terms possible, cosmic horror is a sub-genre of science fiction where horror is derived from the insignificance of our own existence within an often dispassionate universe … easy peasy, right? While Lovecraft is credited as the creator of cosmic (or Lovecraftian) horror, that doesn’t mean that he was necessarily the first person to write within this genre—he was simply the first person to dedicate his fictional writing solely to the genre which now bears his name. To this day Lovecraft remains the most famous writer of the cosmic horror genre, although the genre continues to expand with the works of writers around the world.
Now that we know what the genre of cosmic horror is all about, where exactly did this genre come from? As far as literary history has shown, cosmic horror began with one man—Howard Phillips Lovecraft. He is officially credited with being the father of the cosmic horror genre—but was he the first author to write in the genre, or was he simply the first author to be credited for it? Truth be told, Algernon Blackwood, an author out of England was officially the first one to write within the cosmic horror genre, but this subgenre of horror had not technically been established yet. His stories The Willows and The Man Who Found Out have historically been classified as general horror, gothic fiction, and fantasy fiction.
To understand certain types of horror, one must first understand where horror and the subsequent emotion of fear comes from. As has been mentioned many-a-times before, as said by Lovecraft himself, “the oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is the fear of the unknown.” This means that this particular subgenre capitalizes on this reaction to uncertainty (in its simplest form), the bread and butter of cosmic horror, and the inability to tell what is coming and when. This quote represents the spectrum of Lovecraft’s range of fiction—it’s elegant, yet somehow a pathetic representation of what can truly represent the genre as a whole. In no uncertain terms, Lovecraft and other authors of the genre make it increasingly clear that there are multiple ways in which the futility and insignificance of human beings can be frightening. If there is nothing meaningful connection to the purpose of human beings, then are we truly anything more than a plaything for celestial beings?
It’s truly an unsettling thought to acknowledge this nihilistic idea of the modern age—that we base our relevance on the time in which we live, but discount the ancient wisdom and forces that came before us. During the earliest days of cosmic horror, Lovecraft took exceptional influences from the plethora of pagan religions all throughout the world. He took particular influence from the most ancient of these pagan religions and cultures—this is in no small part, due to the fact that Lovecraft was quite reverent to paganism and quite openly rejected mainstream Christianity. Keep in mind, Lovecraft lived in a time and place where having beliefs, or favorable leanings towards paganism was highly taboo—where today it is quite a bit more commonplace. Cosmic horror, however, despite being more widespread isn’t an easy genre to write—not to mention capture on film—well at all.
When Lovecraft first began to write stories that exhibited his creations, he displayed a truth that is often disregarded in the course of our daily lives—that we don’t consider the idea that there is something unknown and completely unrelatable to anything we have ever experienced before in our years of life on this earth. We don’t consider that we might be in a world where we don’t recognize the god(s) that deserve idolization, that there may be a natural way of being that we are unaware of, that there may be some type of fate of the world that we haven’t considered as a possibility. This was something that Lovecraft and his predecessors might not have considered, but it is definitely a possibility that should be considered, even if it is completely alien to what we’re used to.
Dig into more cosmic horror by reading and watching our best of cosmic horror books, comics, and movies lists.
Georgia-based author and artist, Mary has been a horror aficionado since the mid-2000s. Originally a hobby artist and writer, she found her niche in the horror industry in late 2019 and hasn’t looked back since. Mary’s evolution into a horror expert allowed her to express herself truly for the first time in her life. Now, she prides herself on indulging in the stuff of nightmares.
Mary also moonlights as a content creator across multiple social media platforms—breaking down horror tropes on YouTube, as well as playing horror games and broadcasting live digital art sessions on Twitch.
What’s scarier: a fabricated boogeyman, or the realistic pressures of paranoia, guilt, fear, and self-doubt gnawing at your very soul? When it comes to horror all scares are good scares, but when it comes to psychological horror the scares tend to hit closer to home. You may not have a den of devil worshipers trying to steal your baby, but as a parent you may fear for the safety of your child and the unknown dangers that could lurk around every corner. Oftentimes it’s the dreaded anticipation of something happening, rather than the actual thing itself, that is more alarming.
Defining Psychological Horror
Psychological horror centers around the mental and emotional states of its characters, typically replacing actual physical monsters with psychological terrors instead (madness, paranoia, anxiety, guilt, and so on). And even when the story does contain monsters, it tends to keep these creatures shrouded in darkness so the focus is on subliminal rather than overt horror. In fact, the “monster” is often meant to function as a complex metaphor for the flaws of the character or society at large. The overall effect is an unsettling story that uses internal conflict to dig into the darker, underlying fears of the human psyche.
Psychological Horror Origins and Development
Early gothic literature features mentally unstable protagonists and terrifying manifestations of guilt and fear, so it’s no surprise that much of the groundwork for today’s psychological horror was laid in the 18th century by popular gothic writers. Horace Walpole’s The Castle of Otranto, Ann Radcliffe’sThe Mysteries of Udolpho, and Matthew Lewis’ The Monk are all shining examples of gothic horror establishing and promoting an emphasis on psychological terror.
In the 19th century American authors such as Ambrose Bierce and Nathaniel Hawthorne were instrumental in continuing the fascination with psychological fear. Henry James is another standout author during the time period, whose 1898 novella The Turn of the Screw effectively blends supernatural frights with mental uncertainty. But perhaps no one did it better than Edgar Allan Poe. Pick a Poe story from a hat – from “The Black Cat” to “The Tell-Tale Heart” and beyond – and you’ll likely wind up with an unreliable narrator suffering through thick layers of paranoia, terror, and even mental disorders.
Psychological Horror Films and Books in the Postmodern Age
Going into the 20th century, psychological horror gained an even larger audience and wider popularity in literature. One notable contributor to the genre during this time is Shirley Jackson, who became a household name with her disconcerting novels of distrust and paranoia such as The Bird’s Nest (1954), The Haunting of Hill House (1959), and We Have Always Lived in the Castle (1962). Then of course there’s Stephen King, who wrote breakout hits in pretty much every horror genre, but whose novels Carrie(1974), Misery (1987), Gerald’s Game (1992), and The Girl Who Loved Tom Gordan (1999) in particular are known for their elements of psychological terror.
Jackson and King really helped propagate the genre, in the stories they wrote but also the numerous adaptations and spinoffs that they inspired. Other fan favorites from the 20th century include William Golding (Lord of the Flies), Robert Block (Psychoand American Gothic), and Thomas Harris (basically anything involving Hannibal Lector). This is also the time period when the “psychological thriller” rose in popularity, blurring the lines and making it more difficult to discern between the two overlapping genres.
The 20th century is also when psychological horror was woven into newer forms of media as well, specifically in movies. One of the very first films that fits into this genre is the 1920 German expressionist piece The Cabinet of Dr. Caligari, with its unnatural architecture, foreboding mood, and unsettling discomfort. Moving forward in the decades, some standout films in American cinema include Repulsion (1965),Rosemary’s Baby (1968), The Shining (1980), The Silence of the Lambs (1991), Additionally, elements of psychological horror can also be found in the Italian genre of giallo and the Asian genres of “J-Horror” and “K-Horror” (all of which also have their American remakes, of course).
Recent Examples of Psychological Horror
The 21st century has only seen an increase in popularity for the genre, as many notable creators seek to tell stories that not only disorient and unsettle, but that include relevant social commentary and complex metaphors as well. In the world of film Darren Aronofsky gave us Black Swan (2010) and mother! (2017), David Robert Mitchell made the subliminal hit It Follows (2014), Jordan Peele elevated the genre with Get Out (2017), and Robert Eggers continues to amaze with movies like The Witch (2015) and The Lighthouse (2019). Some newer authors who write in the vein of psychological horror are Josh Malerman, Brian Evenson, V.C. Andrews, Nick Cutter, and Mark Z. Danielewski. And of course there are plenty other examples; indeed far more than there is room for in this article. With these particular standard bearers and more, it is clear that the genre is in good hands.
In Conclusion
The effectiveness of this horror genre lies in its ability to unnerve and disturb by getting inside your head and messing with your mind, Stories that stand on often shaky narrative ground sound risky, but in actuality this inability to discern fact from fiction (for the character and the audience) is quite effective in its ability to frighten. If you’re looking for a deeply unsettling scare that explores important societal issues while also making you question your very sanity, look no further than psychological horror.
Do you have a favorite book, film, or comic in the psychological horror genre? Let us know in the comments below!
Ben’s love for horror began at a young age when he devoured books like the Goosebumps series and the various scary stories of Alvin Schwartz. Growing up he spent an unholy amount of time binge watching horror films and staying up till the early hours of the morning playing games like Resident Evil and Silent Hill. Since then his love for the genre has only increased, expanding to include all manner of subgenres and mediums. He firmly believes in the power of horror to create an imaginative space for exploring our connection to each other and the universe, but he also appreciates the pure entertainment of B movies and splatterpunk fiction.
Nowadays you can find Ben hustling his skills as a freelance writer and editor. When he’s not building his portfolio or spending time with his wife and two kids, he’s immersing himself in his reading and writing. Though he loves horror in all forms, he has a particular penchant for indie authors and publishers. He is a proud supporter of the horror community and spends much of his free time reviewing and promoting the books/comics you need to be reading right now!
Horror. It’s the balm that helps to relieve the chronically stressed—but we often forget exactly where the concept of horror began. Horror stories are spun from the fabric of the past, present, and future just like all other literary genres. The Holocaust is one such example of historical horror. The Jewish lottery of birth was arguably the greatest cause for fear within this period in history. Antisemitism and the “Big Lie,” that ran rampant within Nazi Germany is where real-life horror began within the twentieth century.
The Holocaust is what most people think of when the topic of World War II arises. That’s not surprising, since most of the war effort focused on ending Hitler’s atrocities and freeing survivors of concentration camps. By contrast, the political environment through which Nazi ideology was spread is not considered as often. Now you may be wondering, what does Word War II, Nazi Propaganda, and folklore have to do with horror? Well, read on friends.
The Horror of Hate Spun from Propaganda
The Nazi Party established Ministry for Propaganda and Public Enlightenment in March of 1933; Joseph Goebbels was then appointed as Minister of Propaganda and he began to execute Hitler’s vision shortly thereafter. German culture was reshaped through the rewriting of folklore and films; one such film, Jud Süss (1940) was rewritten from the British film made in (1934). The original Jud Süss was adapted from the historical novel of the same name. The original story tells of a Jewish man in the 1700s who helped his people by rising to power; inevitably, his enemies destroyed him. Unlike the propaganda film, the original message was pro-acceptance, with narrative on how meaningless racial distinctions actually are.
The British adaptation is of course more true to the original text than the following Nazi propaganda film, wherein Süss is portrayed as a monstrous villain who ends up sexually assaulting a young Aryan woman while torturing her fiance. The original script, which was revised by Goebbels to, “serve the politics of the state,” brought to life the most notorious and vile anti-Semitic film of the entire regime. As a representative of the most foul anti-Semitic propaganda, the German film Jud Süss has been censored from the general public since 1945, only being made available to scholars and historians.
Censorship and the Removal of External Influence
When reshaping the entire body of a culture’s literature, it makes sense to start with the foundation of a culture’s sense of self—that meant starting with the folk tales, the stories that German peasants most closely identified with. The ensuing power struggle came well before the beginning of the attempted extermination of the Jewish people. The National Socialist (Nazi) Party’s recognition of German Folklore as an “excellent means to educate young and old in the spirit of the new Weltanschauung,” that led to the changing of history. The Weltanschauung, or worldview and philosophical view of life, left no room for new culture or ideals that might challenge the progression of a “pure” master race. The new censorship policy affected “every author, artist, composer, publisher, bookseller, librarian, researcher, and teacher, as well as the general public.” New values and policies would obligate them to uphold these devastating principles (Kamenetsky 1977:168).
The National Socialist German Student’s’ Association which gathered together amongst German University students were some of Goebbels’s’ first allies in this censorship program, beginning in the early Nazi movement of the late 1920s. Middle-class, secular student youths were deeply anti-Semitic and ultra-nationalistic, and after the First World War, they became intensely vocal. Their opposition to the Weimar Republic drove them directly into the National Socialist Party, which provided them a safe community of like-minded politically discontent and hostile peers. On April 6, 1933, the Nazi German Student Association’s Office for Press and Propaganda asserted that they would be taking, “action against the un-German Spirit.” Thus, the Weltanschauung brought, “seemingly spontaneous book-burning ceremonies,” to the public in the early 1930s, as well as, “radical cleansing,” throughout all of the country’s libraries of, “undesirable and so-called ‘decadent’ literature,” (Kamenetsky 1977:168).
The Book Burning at The Bebelplatz in Berlin, Germany (May 10, 1933)
The Book Burning at the Bebelplats
May 10, 1933, sadly marks the most famous book burning in history. In order to have German society mirror Nazi ideologies, they needed to get rid of any “un-German” intellectual influence. Goebbels attempted to instill those influences within the artistic community and culture. Thus the purge of all cultural organizations whether Jewish or otherwise foreign began.
The Voice of the Peasant
During this time of extreme propaganda, there were new editions of Grimm’s Kinder und Hausmärchen printed, and upon their release, they re-emphasized the importance of a return to the ancient cultures and life of the peasant. It is also said that this endorsed the idea of the peasant being the, “pillar of the state,” and Hitler’s public aversion to decadent city lifestyles, despite his private indulgence in such frivolities he wanted to deny the German people as a means of control. Grimm’s tale of Hansel and Gretel comes to mind when considering this conflicting stance—as a tale where a family is stricken with famine, so much so that the evil stepmother is able to coerce the father into leaving their two children in the woods on their own to starve before being able to find their way back home.
The tenacity of these peasant youths is an image that would have been welcome in Hitler’s Germany, one where they overcome the evil witch, which could have been easily replaced with the image of an “evil Jew,” who was there to consume them, albeit not literally. Hitler was even quoted in 1933 saying, “we know from history that our Volk can exist without cities, yet it is impossible to conceive that it could exist without the peasant!” (Kamenetsky 1977:169)
Upon reflection of this kind of statement, as well as the transformation of, “the innocent folktale … into an ideological weapon,” it is clear that, while Hitler’s assertion of the importance of the peasant, he truly intended to drive most of the German people into poverty while the Nazi Party reaped the benefits. Furthermore, he aimed to brainwash his people, starting with the youngest generation through the tales they would be told in their childhood. “A closer examination of the National Socialist guidelines for educators, librarians, and youth leaders, throws light upon the folktale’s role and function in the Party’s indoctrination program for children and young people.” (Kamenetsky 1977:170)
Rewriting an Entire Culture’s Folklore
Re-education was conducted under the guise of bringing the collective mind of the country and to the nostalgic version of their nation’s past. It was a presumed appeal to the best of times, that is to say Hitler’s idealized version of the best of times. Kamenetsky further states that the purity of German Folklore was of utmost importance to the Aryan agenda and that they made tremendous efforts to isolate and aggrandize traditional German Folklore. As a result, it was the Ministry’s attempt to keep these stories from being muddled and decayed by international influence which meant it, “needed a thorough cleansing process to restore it to its original form and meaning,” (Kamenetsky 1977:172). Professor Strobel, a notable figure in Nazi re-education, made an emphasis on removing any “alien,” elements out and can be quoted as having written the following in 1937:
“The aim of folklore is and remains to give an unfalsified representation of that which is true to the Volk. However, a precondition for such a representation is an understanding of the Weltanschauung which is based upon the principle of the blood and on the right faith in distinguishing that which belongs to our race from that which is alien to it.”
Kamenetsky, 1972:226
Strobel believed it was the folklorist’s responsibility to remove any of these foreign elements that somehow sneaked their way into Nordic-Germanic myths, customs, and rituals in order to propagate folklore that would have been as “purely as possible related to ‘the ancestors,’” (Kamenetsky 1972:226). In this respect, not only did the Reich manipulate folklore to suit their needs, but in effect, they also manipulated history to reflect their own Aryan agendas and policies. Truly, they needed to instigate an image of instability for mixed folklore if they didn’t want anything to taint the otherwise noble and superior race they wished to establish. “If we want to walk safely into the future … then [we] will have to walk upon the firm soil of our folklore,” (Kamenetsky 1972:223).
It is true too, however, that the history of Germany was rife with anti-Semitism even before the beginnings of World War II. Martin Luther’s essay, “Von den Juden und ihren Lügen,” is one of the earliest anti-Semitic sentiments in literature, which dates back to the mid-1500s. This essay featured quotes such as, “into the fire, into the fire with the synagogues! Into the stables with the Jews! … let one drive all … Jews to hard labor … No indulgence, no sympathy for the Jews!” So, as you can see anti-Semitism being propagated through folklore was hardly the first instance of literary hatred for the Jewish people and it’s far from the last, but it was possibly the most damaging of all.
And if that’s not truly horrific, then I don’t know what is.
Kamenetsky, Christa. “Folktale and Ideology in the Third Reich.” The Journal of American Folklore, vol. 90, no. 356, Apr. 1977, pp. 168–178., DOI:10.2307/539697.
Kamenetsky, Christa. “Folklore as a Political Tool in Nazi Germany.” The Journal of American Folklore, vol. 85, no. 337, July 1972, pp. 221–235., DOI:10.2307/539497.
Mieder, Wolfgang. “Proverbs in Nazi Germany: The Promulgation of Anti-Semitism and Stereotypes Through Folklore.” The Journal of American Folklore, vol. 95, no. 378, Oct. 1982, pp. 435–464., DOI:10.2307/540750.
Georgia-based author and artist, Mary has been a horror aficionado since the mid-2000s. Originally a hobby artist and writer, she found her niche in the horror industry in late 2019 and hasn’t looked back since. Mary’s evolution into a horror expert allowed her to express herself truly for the first time in her life. Now, she prides herself on indulging in the stuff of nightmares.
Mary also moonlights as a content creator across multiple social media platforms—breaking down horror tropes on YouTube, as well as playing horror games and broadcasting live digital art sessions on Twitch.
Grigori Efimovich Rasputin was born in 1869 into a peasant family who survived by farming and the courier service that his father provided. Since there was less opportunity for education for those living in poverty, it is believed that Grigori was illiterate until he was older. During his youth, he was a petty criminal but had a revelation during his late twenties when he was motivated to go on a spiritual pilgrimage. It was at this point that he spent several months at St. Nicholas Monastery which was several hundred miles from his home. Upon his return, he was apparently a changed man and wandered for years as a Strannik or, “holy wanderer,” with a small group of loyal followers.
His Return as a Holy-Man
Ecstatic Ritual of Khylysts by Radeniye
Once he returned home he created a church in the basement of his family’s basement; something that would later be considered the beginning of his religious blasphemy. It is believed that Rasputin had actually created a church in the name of the fringe sect of the Russian Orthodox Church by the name of Khlysty. The root of the word Khlysty, khlyst translates to the Russian, “whip”–the followers of Khlysty didn’t worship God or the Holy Spirit through the conventional means, by attending church or studying scripture, instead they believed they could communicate directly with their higher power.
Sinning to Be Rid of Sin
These ritualistic gatherings entailed Rasputin’s acolytes gathering in his would-be church to sing strange hymns and take part in orgies and various other sexual acts. Practicing self-flagellation and these orgies were designed to help believers attain grace by performing sinful acts, a belief that a willful practice of sin within ritual performance was ridding them of their sin altogether.
It was said that there would be one man and one woman designated to be physical representations of Christ and the Mother of God. Of course, these practices were never endorsed by church officials and his group of Khylysts were oftentimes persecuted by the mainstream Russian Orthodoxy. While this wasn’t an extremely long-lived part of his pursuit of spiritual enlightenment, he would continue the acts later in life, even after being accused by many women of assault and even rape.
Rasputin’s Infamy
This holy man’s charisma and influence are what led to his infamy in the early 1900s and he became one of the most well-known monks within monastic circles as a mystic with enormous power. He gained influence over the royal family in 1905, after having journeyed to St. Petersburg and befriended the Russian aristocracy, then cemented his status as a spiritual guide, healer, and eventually the political advisor to Nicholas II and the Czarina, Alexandra.
Rasputin was officially endeared to Alexandra and immediately caused them to form a significant bond, was his ability to heal her sick son, Alexei. Diagnosed with hemophilia, the inability to clot after an injury that drew blood, which was an incurable disease at the time. Rasputin, having the reputation of a healer was called to help heal Alexei after an internal hemorrhage would have meant his inevitable death. Two days after Rasputin’s faith healing, Alexei somehow made a full recovery which caused Alexandra to place her full trust in this strange, mysterious holy-man.
Being Seen For What He Was
Those who were outside of the immediate royal family could see his malignant hold over the Czar and Czarina and believed he would be the downfall of the Romanov family. These Russian court members referred to him as the Mad Monk and believed he was an immoral man who sought only to meddle in the affairs of royalty. This distrust spurred them to have him surveilled regularly, which revealed to them his true nature; they even created detailed records that took account of the many prostitutes he engaged with, as well as his lust over money and alcohol–they were of course published and circulated in newspapers which caused the people of Russia to oppose him as well.
The naysayers were right though, Rasputin’s hold over the Russian royal family brought the entire country to unrest during World War I. Rasputin even endeavored to make things worse when he told Nicholas II to take control over his military forces because he would otherwise face defeat. Unfortunately, following his advisor’s words proved to be a ruinous move for the Czar. Within the calamity of the First World War, the Czar was away at war, which gave Rasputin full opportunity to seize control over Russia’s government and the rich. This lowered his reputation as well as that of the royal family in such a way that even Alexandra, who was half German, was accused of being a German spy. Rasputin himself was regularly accused of using hypnosis to bend the wills of others and was said to have, “satanic eyes.”
The Many Assassination Attempts
There were so many attempts made against Rasputin’s life, but the final attempts were what proved to make him famous for being the man who would not die. In Moika Palace, Prince Yusupov and politician Purshkevich came together in an effort to take him down; he was given cakes and wine laced with lethal amounts of cyanide, but even two hours after eating the cakes and drinking the wine Rasputin didn’t seem to be affected by the attempted poisoning. It was at this point that Yusupov shot Rasputin several times in the chest, which after an elaborate attempt to cover up the shooting, found that this crazy monk was still alive. He even managed to escape outside, at which point he was shot in the back, then thrown into an icy river. When his body was recovered and an autopsy was performed, it was revealed that Rasputin only succumbed to death after drowning and by any of the other failed attempts.
Rasputin: The Mad Monk (1966)
Hammer Film Productions came out with this largely fictionalized story that features only half-truths about some of the events that led up to Rasputin’s assassination. The film shows us Grigori Rasputin, the Russian peasant who is a self-proclaimed mystic, holy-man, and healer; he had gained a powerful position of influence with the royal family prior to the Russian Revolution and World War I. Interestingly enough, the character of Yusupov within the movie had to be changed for legal reasons, since the real Yusupov was still alive when the film was released.
Who Is the Real Rasputin? – Russia’s Own Anti-Christ
The mystery of one of Russia’s most historically notable and powerful men, Rasputin, is often regarded with skepticism yet undeniable uncertainty. Shiver gave us a good in-depth look into Rasputin’s life and the kind of control he really had over the royal family.
https://youtu.be/c1rJZO_c4Go
The Mysterious Life and Death of Rasputin
The experts at TEDEd gave us their best explanation of the life and death of the holy-man Rasputin and how they believe he became the man who wouldn’t die.
Was He Truly an Occultist?
Widely considered to be the anti-Christ by the people of his day, it is speculated that Rasputin was deeply immersed in the occult, consorting with demons and eventually being possessed by them himself. Skeptics have found other theories to explain his inability to die after so many attempts, but it doesn’t account for Rasputin’s prophecy of his own death.
Georgia-based author and artist, Mary has been a horror aficionado since the mid-2000s. Originally a hobby artist and writer, she found her niche in the horror industry in late 2019 and hasn’t looked back since. Mary’s evolution into a horror expert allowed her to express herself truly for the first time in her life. Now, she prides herself on indulging in the stuff of nightmares.
Mary also moonlights as a content creator across multiple social media platforms—breaking down horror tropes on YouTube, as well as playing horror games and broadcasting live digital art sessions on Twitch.
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