Investigating the Origins of the Necronomicon

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Featured Horror Books Horror Mystery and Lore

You’ve come across an ancient book, not just some dust-covered antique that you found at your local bookstore; no, this was gifted to you with the confidence that you would heed the warning on the attached note and stash the book in a lock-box far away from prying eyes that may fall upon the archaic and mysterious pages of this increasingly enticing tome. Its pages call out to you, begging you to gaze upon them and to unleash the horrors that reside within. What would you do? Well, if you’ve seen any horror movie ever, you’d know that the ancient and creepy compendium of nightmares you’re holding is, in fact, what you can single-handedly bring about the apocalypse with–however, just like every horror movie you’ve ever seen, you’re probably going to open that damn book.

Stop it, Pandora. Don’t you dare open that goddamn book.

Necronomicon Prop
Photography by Staffan Vilcans

You opened the book, didn’t you? This is why we can’t have nice things.

Don’t worry, you’re not the first one. That’s part of what makes movies like Evil Dead (1981) so much fun, the horny group of teenagers fall victim to curiosity and another one–or three, or four–bite the collective dust. The curiosity may be unbearable but when it comes to the Necronomicon, a mythical book of demonic power, you should probably leave well enough alone.

What exactly is the Necronomicon?

Depending on where you know the Necronomicon from there may be different lore attached, but legend tells us that the original Necronomicon was written by the mad Arabian poet Abdul Alhazred. After spending a decade roaming the ruined cities of Babylon and Memphis he completed his tome before he descended further into madness and by A.D. 738 was devoured by an invisible monster according to Lovecraft. The actual name Necronomicon is, according to Lovecraft translated to, “the book of the customs (or laws) of the dead,” but other translations include, “the book of dead names.”

It is said that his manuscript was translated into Greek by scholars in the 10th century then burned in the middle ages, which only a few copies were said to survive; which of course allows us all to enjoy the delightfully awful antics that follow the contents being read aloud. Despite being a product of H.P. Lovecraft’s strange and mystifying imagination, it was inspired by real historic texts such as the Egyptian Book of the Dead. It has been said in certain sources that Lovecraft confessed the original idea for the Necronomicon came to him in a dream and he first showcased his idea in the short story The Hound (1924).

What’s Actually in the Book?

In the first appearance of the Necronomicon, it is referred to in passing as two grave robbers steal a jade amulet, which was, “the thing hinted of in the forbidden Necronomicon of the mad Arab Abdul Alhazred.” While Lovecraft may not have been happy with The Hound, it along with The Nameless City (1921) began the universe that would become the center of the Cthulhu mythos.

What else is really in the book though? From what Lovecraft divulges within his stories, Alhazred spoke mostly of the Old Ones and it makes sense that a book like the Necronomicon could only exist in a universe where ancient, god-like beings would bring their wrath by those who sought to wake them. In fact, the book was even said to contain the very passages that would wake the Old Ones and inspire madness just from viewing its pages. In Dunwich Horror, Lovecraft gives us a quite lengthy excerpt from the Necronomicon, speaking specifically about Yog-Sothoth. A much more popular creature, Cthulhu, is also mentioned as a monster who lies at the bottom of the ocean.

In fact, many fans tend to think about the Necronomicon as a sort of bible for Lovecraft’s pantheon of the immensely powerful extraterrestrial beings. The book appears within eighteen of his own stories, more often than any other real or fictional ancient tome that he was known to reference. Later on, with the adaptations of other authors, the book gained more of a reputation as a book of spells and rituals, but Lovecraft’s original intention for the book lay mostly in mythology and origin stories for the creatures that were the foundation of his universe.

Within the context of horror Lovecraft’s portrayal of the history of our world, in the times before man, as a universe controlled by beings so terrifying that just reading about them had to potential to drive a person completely insane. This was the birth of cosmic horror, as many of the stories Lovecraft developed ended with at least one of the characters descending into the depths of madness after flipping through the Necronomicon because these creatures were so beyond human comprehension that even thinking about them could be mentally devastating. It would be interesting to see how Lovecraft might feel to know that eighty-two years later there would actually be people convinced that his Necronomicon was an authentic and evil book of spells.

Is the Necronomicon Real?

The short answer is no, the Necronomicon is a purely fictional book that was brought to life through the creative genius of H.P. Lovecraft. To be fair though, Lovecraft did a pretty great job creating a comprehensive universe with its own history, deities, and forbidden lore, which added the element of cosmic horror to his tales. While in reality, the Necronomicon doesn’t exist, there are more than half a dozen books with the same title that you can find at bookstores–these books are all works inspired by, or containing Lovecraft’s book.

The practice of developing such a rich background in fictional literature would inspire other writers to do the same; renowned author J.R.R. Tolkien would follow suit when he brought Middle Earth to life. Lovecraft’s immersive method caught fire with other writers, such as August Derleth and Clark Ashton Smith, who regularly had exchanges with him and even expanded upon the universe by using the Necronomicon and all of the related Chtulhu mythos in their own work. Lovecraft also included his peer’s creations in his own tales as well, as an example, Smith came up with the idea of The Book of Eibon, which was mentioned within his own body of work. Lovecraft even included Robert Bloch’s De Vermis Mysteriis, a book which was said to have the power to summon demons from alternate dimensions, in his stories The Haunter of the Dark and The Shadow Out of Time.

As an avid letter-writer, Lovecraft quite frequently mentioned the Necronomicon in his correspondences to his colleagues where he suggested that his inspiration was also derived from Gothic writing; Gothic writing often made use of the idea of ancient texts and forbidden literature. There was a tendency among authors of the time to do their best to blur the lines between fiction and reality. An author that Lovecraft quite openly admired, Edgard Allan Poe, would go to extremes in an attempt to convince his audience that his stories were true–he even published his 1844 story The Balloon-Hoax as a legitimate article in the New York’s The Sun. As can be seen, by radio performances likeWar of the Worlds by H.G. Wells in 1938, as well as found-footage movies like The Blair Witch Project (1999), the V/H/S series, and the [REC], it is something that modern horror culture still strives to do.

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Is the Adlet the Werewolf of the Far North?

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Horror Mystery and Lore

What is the Adlet?

The Stalker - Adlet, the Werewolf of the North
Artwork by Mary Farnstrom

Not a true werewolf—but they are the closest thing you’ll see to one in Inuit folklore. The Adlet (ah-dlit), also known as the Erqigdlet (urk-kig-dlit) in Greenland, is considered the arctic counterpart of the well-known werewolf and for good reason. Although they are not shapeshifters and the moon has no effect on them, their physical appearance is enough to make anyone believe they’re one and the same. In their own lore, they are considered a ferocious man-eating beast, originating from an unnatural mating between an Inuit woman and a dog. This woman ended up birthing a litter of ten—five of which were dogs, and five that were half-human, half-canine monstrosities which began their history of terrorizing the frozen north.

Many accounts of this murderous race of humanoids, have described them as having a more human upper-half and a fully canine lower-half, but there are more who say that they resemble the more infamous werewolf of European lore. What all of these descriptions have in common though is the details of their monstrosity. The Adlet, in particular, possesses a mouth full of razor-sharp teeth, a rusty-red coat, a pronounced canine snout, pointed ears, piercing eyes, and a long, wolf-like tail. Other than the known ability of a werewolf to transition back into a human form after a full moon, they both seem rather similar, don’t they?

Adlet stalking victims in the dark
Photography by Neil Rosenstech

Origin of the Adlet


It would be negligent to speak at length about the Adlet, without giving an explanation of where this creature originated from within the Inuit culture, luckily there are recorded tales from the late nineteenth century that help to fill the gap of our knowledge on this particular cryptid.




Uinigumissuitoq married a dog. One night she was found outside the hut sleeping with the dog. She gave birth to ten children, one half of them dogs, the other Adlet. The children grew up. Every time their grandfather had got a seal, he loaded it upon his kayak and carried it to them. His grandchildren were very voracious. Therefore, he selected an island for their place of abode and carried them over there, his daughter, the dog, and the children.

The Adlet; looking into the eye of the beast
Photography by Virginia Johnson

Their father, the dog, swam every day to the old man’s hut to fetch meat in a pair of boots which he had hung around his neck. One day the grandfather filled them with stones instead of meat and thus drowned the dog. When he was drowned their grandfather continued to send them food.

The mother, however, said to her children, “Watch your grandfather, when he goes out in his kayak, and attack him!” They killed him. Then she searched for her children, and after having cut a sole for herself, she transformed it quickly into a boat, in which she ordered them to travel across the ocean. She sang, “Angnaijaja. When you have arrived on the other side, you will make many little things. Angnaija.”

Excerpt from Journal of American Folklore v. 1-2 (1888-1889): Eskimo Tales and Songs


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Lovecraft and His Creations

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Horror Mystery and Lore

H.P. Lovecraft was a creator of torturous terrors that realized his talents of dark, serious mythos that he provided to a world that would never truly appreciate his visions until far too long after his passing.

Lovecraft’s Otherworldly Monsters

Cthulhu and R'lyeh
Artwork by BenduKiwi

As we discovered last week H.P. Lovecraft was a creator of some of the most influential horror fiction that is still causing waves today. In fact, in the past decade, there has been a major uptick of people who have found inspiration within the creations that were birthed from his dark creative mind. For those of you who may not be aware, Cthulhu is by far the most well-known of Lovecraft’s monsters and for good reason, The Call of Cthulhu is arguably the story that best serves the terror that he was able to bring into the world. It’s also true that Cthulhu is not the end-all-be-all of Lovecraft’s many monsters, despite serving as the introduction to forgotten races, elder gods, and all types of mind-altering monsters. Lovecraft provided his readers with many delightfully dreadful and detestable demons and beasts.

Shub-Niggurath

Possibly the least referenced Lovecraftian monster or god, Shub-Niggurath is only referenced in passing in stories that Lovecraft wrote under one of his many pseudonyms. He refers to this she-beast as both “the Black Goat of the Woods with a Thousand Young,” as well as an “evil cloud-like entity,” which doesn’t exactly paint a clear picture of her as far as her visual form, but it certainly leaves us with an impressively terrifying feeling of awe.

Nyarlathotep

Unlike most of the gods of Lovecraft’s godly creations, Nyarlathotep doesn’t live in cosmic exile, nor has it made its home within the dreams and more often nightmares of humans, or the other intangible and non-physical places that Lovecraft’s gods tend to inhabit. Instead, Nyarlathotep often walks to realms of Earth in one of his many different guises, the most famous is that of an Egyptian Pharaoh. Nyarlathotep’s true form is possibly one of the most obscure things that could be imagined and just like many of Lovecraft’s other creations, there are vasts numbers of tentacles and of course leathery batwings that are thrown into the mix.

Mi-go

Mi-go are not gods, like most of Lovecraft’s other monsters, nor are Mi-go god-like entities. The Migo-go are actually simply aliens, but in the most alien way imaginable; the Mi-go are made of substances that could never be conceived of upon Earth and are best visualized as a cross between a fungus and a lobster, with bat-like wings that allow them to fly from one planet to another. The Mi-go revere Nyarlathotep and Shub-Niggurath and are vicious and vile creatures that waged a massive war against the Elder Things eons before humans ever walked the face of the Earth.

Ghast

The humanoid Ghast is not exactly the first monster that people conjure when they think of one of Lovecraft’s monsters, which is a shame since Lovecraft gave us a huge collection of awful beasts to choose from. The Ghast has no nose or forehead but boasts a pair of kangaroo legs with hooves, with which they hop around and scoop up all of the delicious Gugs they can eat.

Gug

Banished to the underworld for appalling offenses done against the Great Ones, these giant monsters live in huge towers in their underworld home. Their arms split into multiple forearms with massive talons and razor-sharp tooth-filled mouths that open vertically. Despite this terrifying description of these horrible monsters, they’re still Ghast food.

Brown Jenkin

Within the tale of The Dreams in the Witch House, we see the character Keziah Mason, an old witch who was subjected to the Salem Witch Trials. Mason’s familiar, Brown Jenkin is a hairy, rattish creature with hands and a face that are eerily human in nature. Brown Jenkin fed on the blood of Mason and some readers speculated Jenkin’s mother was Mason who had been impregnated by Nyarlathotep, in which case, I would like to be a fly on the wall of those family reunions.

Elder Things

Creators of the monstrous Shoggoth race, the Elder Things aren’t actually all that evil–in consideration of some of the other monsters present in the Lovecraftian universe–despite the fact that just laying eyes upon their starfish-plant hybrid alien forms will drive the viewer to madness. Just like the Mi-go, the Elder Things are actually aliens who built colossal cities and societies that predated all human civilizations; the Elder Things had a history of chaos and war between the Mi-go and the Great Race of Yith.

Shoggoth

Despite not being entirely evil, the Elder Things did create the Shoggoth as a race of slaves, hypnotizing them to build their massive underwater societies. The Shoggoth, a race of huge amorphous blobs of protoplasmic slime really just looked like a big pile of eyeballs, but are surprisingly strong and can form their blobby, slimy bodies into whatever limbs they require for any given task. The hypnotism didn’t last for long though, as they threw off the bonds of slavery and developed consciousness in order to turn against their masters.

Dagon

A story that is named after the Caananite fish-god, Dagon, Lovecraft’s Dagon was one of the first stories that he created as an adult. It was the predecessor for some of the most popular fiction he created. Dagon started the idea that gods, as known by human beings, were actually malevolent extraterrestrial or extraplanar entities. The creature of the Dagon story is a massive fish-like humanoid that crawls out of the ocean and embraces a holy monolith.

The Great Race of Yith

Another great race (quite literally in their name) of aliens created by Lovecraft, the Great Race of Yith is a foe that battles with the Mi-go and the Shoggoths. The Planet Yith was set to be destroyed billions of years ago, but the inhabitants used their psychic powers to install their consciousness into the hardiest race of creatures they could find. So the Great Race of Yith became a four-armed, conical Earth-bound race; one set of arms had claws, the other a set of horns and then their head had eyes, ears, and of course, the Lovecraftian-famous tentacles.

Kassogtha

Kassogtha is one of the lesser-known terrors of Lovecraft’s Great Old Ones, she’s a huge pile of writhing tentacles and is both Cthulhu’s sister and mate. Their female offspring, Nctosa and Nctolhu, were equally terrifying and awful monsters, because how could they not be?

Cthulhu

Finally, we have Cthulhu–the most renowned monster within the Lovecraftian universe–our descriptions of him come from Lovecraft, as well as the artistic renditions of him that have arisen since his creation. He was said to be a mashup of an octopus, a dragon, and humanoid, with a “pulpy, tentacled head surmounted [by] a grotesque and scaly body with rudimentary wings.” Another description of him, also given to us by Lovecraft in The Call of Cthulhu is that he, “represented a monster of a vaguely anthropoid outline, but with an octopus-like head whose face was a mass of feelers, a scaly, rubbery-looking body, prodigious claws on hind and fore feet, and long, narrow wings behind.”

That is not dead which can eternal lie.
And with strange aeons even death may die.

H.P. Lovecraft in The Call of Cthulhu

Where Are All of the Lovecraft Movies?

In a world of horror inspired by minds like H.P. Lovecraft, I’m often left wondering where all of the Lovecraft movies are–after all, I’d love to see some of my favorites being reinvented on the big screen, but the truth is the ones that have been created often fly under the radar because of their minuscule budgets and more often than not, dissatisfying results.

It’s important to understand that while we here at Puzzle Box Horror greatly appreciate the body of work that Lovecraft added to the horror genre, we recognize his biases and do not endorse them or agree with them. We were more than ecstatic when we found that there were actually literary responses to these particular issues and hope that such responses continue to appear within the literary community.

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Mary Shelley: How a Teenager Changed the Literary World

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Featured Horror Books Horror Mystery and Lore Women in Horror

Growing Up in a Literary Household

Born in London, England on August 30, 1797, as Mary Wollstonecraft Godwin–Mary was the daughter of famed feminist Wollstonecraft as well as the philosopher and political writer William Godwin. Her mother Mary Wollstonecraft authored The Vindication of the Rights of Woman in 1792, but she died shortly after Shelley was born, and consequently, they were never able to develop a relationship.

There is some warrant for seeing Mary Shelley as a reflection of her parents, for both mother and father were extraordinary. Her mother, Mary Wollstonecraft, published the classic manifesto of sexual equality, A Vindication of the Rights of Woman (1792). Her father, William Godwin, established his preeminence in radical British political thought with his Enquiry Concerning Political Justice (1793) and won a permanent place in literary history with his novel Caleb Williams (1794), often considered the first English detective novel. The toast of radical social circles, the two were bound to meet. When they did, in the summer of 1796, an immediate mutual attraction began, and they were married on 29 March 1797. On 30 August of that year Mary Wollstonecraft Godwin was born. Complications from her birth resulted in her mother’s death 10 September.

Shelley and her older, half-sister Fanny Imlay (a child her mother had through an affair with a soldier), were raised by Shelley’s father William Godwin until he remarried in 1801. Shelley’s stepmother brought two of her own children into the marriage and she and Godwin would later have a son together. Although she provided Shelley with a mother figure, they were never exactly fond of each other–Mary Jane Clairmont would end up sending her own two daughters away to school, but decided that Shelley had no need of a formal education. Despite Mary Shelley’s lack of a true formal education, she educated herself through her father’s own extensive library and she could often be found reading by her mother’s grave.

As a child, I scribbled; and my favourite pastime, during the hours given me for recreation, was to ‘write stories’.

Mary Shelly in The Life and Letters of Mary Wollstonecraft

Her First Publication

The Godwin household was no stranger to many distinguished people of the time, their household visitors included Samuel Taylor Coleridge and William Wordsworth; it’s no surprise that Shelley found a creative outlet in writing, as her escape from her often overtly challenging life at home was being able to delve into her imagination through daydreaming. Her first publication was a poem called, Mounseer Nongtongpaw; or The Discoveries of John Bull in a Trip to Paris which was made official through her father’s publishing company in 1807–stunningly showing her prowess as a writer at the young age of ten.

Mounseer Nongtongpaw; or The Discoveries of John Bull in a Trip to Paris

Illustration for Shelley's Poem
Illustration for Shelley’s Poem

John Bull, from England’s happy Isle,
Too Bold to dread mischance,
Resolv’d to leave his friends awhile,
And take a peep at France.

He nothing knew of French indeed,
And deem’d it jabb’ring stuff,
For English he could write and read,
And thought it quite enough.

Shrewd John to see, and not to prate,
To foreign parts would roam,
That he their wonders might relate,
When snug again at home.

Arriv’d at Paris with his dog,
Which he for safety muzzled,
The French flock’d round him, all agog,
And much poor John was puzzled.

The rest of the poem can be found at wikisource.org, as it is a work within the public domain.
Mounseer Nongtongpaw; or, The Discoveries of John Bull in a Trip to Paris

How a Teenager Changed the Literary World

Just five years after she published her first poem, during the summer of 1812, Mary blossomed into a young woman–one who resembled her late mother far too much for her step-mother to bear. It was for this reason that Mary Jane Godwin, Shelley’s step-mother, forced her to travel to Scotland to stay with an acquaintance of her father–William Baxter and his family. It was during this stay with Baxter’s family, that she found a sort of serenity in the daily domestic lifestyle and she returned the following year to recapture the bliss she had captured the year before. The two years in Scotland may have nurtured Mary’s literary imagination, but it also further isolated her from her much-loved father.

They were my eyry of freedom, and the pleasant region where unheeded I could commune with the creatures of my fancy. I wrote then—but in a most common-place style. It was beneath the trees belonging to our house, or on the bleak sides of the woodless mountains near, that my true compositions, the airy flights of my imagination, were born and fostered.

Preface to the single-volume, Standard Novels edition of Frankenstein in 1831

A Scandalous Affair & the Birth of a Monster

In 1814, Percy Bysshe Shelley, a poet under the tutelage of Mary’s father, but soon focused his attentions solely on Mary. She soon began a relationship with the still-married Percy Shelley; when she was nearly seventeen years old, the two ran off to England together, along with Mary’s stepsister Jane. Despite the close relationship she had with her father, Mary’s actions alienated her from them, who would go a long time before speaking to her again. The couple traveled through Europe for quite a time, struggling financially and facing the loss of their first child–a baby girl, who lived only for a few days–in 1815.

The summer of 1816, Mary and Percy were in Switzerland with Jane Clairmont, Lord Byron, and John Polidori–the story goes that the group were entertaining themselves on a tumultuously rainy day by reading ghost stories. It was this day that Lord Byron suggested that they make a game out of each creating their own horror story and see who could come up with the best one. This is how Mary began her work on what would become her most renowned novel, Frankenstein, or the Modern Prometheus–so in many ways, when Mary began to write this infamous tale, she was showing off to what she considered her peers in the literary community.

Two Suicides & A Wedding

Late in 1816, Mary’s half-sister Fanny Imlay committed suicide and a short time later, Percy Shelley’s first wife also committed suicide by drowning herself. Instead of taking this time to mourn, Mary and Percy Shelley seized the opportunity to officially marry one another in December 1816. During their escapades in Europe, Mary Shelley published a travelogue entitled History of a Six Weeks’ Tour (1817), while continuing to work on the monster tale that she had begun in Switzerland.

When she finished her famous monster story, Frankenstein, or the Modern Prometheus, she did so anonymously in 1818. Since Percy Shelley wrote the introduction to the book, it was mistakenly believed that he was the author of the book, but as the novel continued to be a huge success, the Shelleys moved to Italy and Mary devoted herself heavily to her marriage which was rife with infidelity and heartache. Two more of the children that Mary birthed died and the only child they bore that survived to adulthood, Percy Florence Shelley, came about in 1819.

Later Years

The most devastating tragedy that affected Mary was when her husband drowned in a boating accident with a friend in the Gulf of Spezia, in 1822. She was made a widow at the young age of 24, but she continued to work diligently to support herself and her son. Despite having lived a full, scandalous and tragic life before she was even a quarter of a century old, Mary didn’t give up. After her husband died, she wrote several more novels, including Valperga (1823), as well as another science fiction tale The Last Man (1826). A devoted wife, even after her husband passed, she continued to promote his poetry to preserve his place in literary history, despite facing opposition from Percy’s father who had always disapproved of his son’s unorthodox lifestyle.

Death

Shelley continued to live until the age of 53–she passed away on February 1, 1851 from aggressive brain cancer and was buried at St. Peter’s Church in Bournemouth with the remains of her late husband’s cremated remains. Shortly after her death, her son Percy and daughter-in-law Jane had Shelley’s parents exhumed from St. Pancras Cemetery in London and had them place next to Mary Shelley within their family tomb.

Fact or Fiction?

Sometimes the truth is stranger than fiction, but considering the traditions we maintain to this day–keeping cremated remains in urns on our mantles, as one example–what we know about what Mary did is actually not all that strange! After Percy Shelley’s remains were recovered from his boating accident, his remains were cremated–oddly enough, his heart refused to burn and it is speculated that this was due to a disease which slowly calcified his heart. Instead of burying Percy’s heart along with the rest of his cremated remains, she kept it as a valuable possession in a silken shroud and carried it with her wherever she went. It wasn’t until a year after her death that Percy’s petrified heart was found wrapped in the pages of one of his last poems Adonais. It was eventually buried in the family vault with their son, Percy Florence Shelley when he died in 1889. It was wrapped in the pages of one of his last poems, Adonais. The heart was eventually buried in the family vault with their son, Percy Florence Shelley, when he died in 1889.

Mary Shelley (2017)

Mary Shelley (2017)
Mary Shelley (2017)

With the recent trend of classical authors having their tales told, it was about damn time that Shelley got the credit she deserved. Somehow it still took well over a century and a half for Shelley to be recognized on the big screen in a biographical sense, although the movie is rife with inconsistencies comparatively with how she has been historically represented. If taken at face value, however, it is an excellent movie–we highly recommend it if you’re a fan of Shelley at all–it is not at all within the genre of horror, despite her status as the famed mother of sci-fi horror fiction.

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Night of the Living Dead: Social Commentary in Horror Cinema

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Featured Lifestyle Scary Movies and Series

Night of the Living Dead (1968) was hardly the first zombie film—in fact, it was the fortieth, for those of you who like useless trivia facts—but it is possibly the most memorable of the older zombie classics. It’s not hard to see why it has persisted for the last fifty-three years, enduring beyond the renown of such modern zombie sensations, such as The Walking Dead (2010 – Present) and Train to Busan/Busanhaeng (2016). What most modern films and television shows of the horror genre seem to gloss over is their captive audience. Therein lies the opportunity for commentary on the civil rights issues that are still incredibly relevant in the present day.

One notable exception to missed opportunities for commentary being Jordan Peele’s Get Out (2017)—but we can get to that one later. For now, we’ll just focus on the message of Night of the Living Dead. As Tom Gunning explained in his essay, “confrontation rules the cinema of attractions in both the form of its films and their mode of exhibition. The directness of this act of display allows an emphasis on the thrill itself—the immediate reaction of the viewer,” (“An Aesthetic of Astonishment”, 122)—this thrill that we get from controversial messages and images on display within films is one of the main reasons we watch horror. Excitement is king.

They’re coming to get you, Barbara!

Johnny in Night of the Living Dead (1968)
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A line of undead ‘zombies’ walk through a field in the night

What is Night of the Living Dead about?

At face value, this movie is just a story about survivors of a zombie apocalypse stumbling upon one another, clashing personalities, and finally a begrudging combining of forces to fend off the zombie hoard that surrounds the farmhouse that they each found and decided to hunker down in for safety. One by one, these survivors each ends up dying, until we see the last man standing—Ben, emerged cautiously from his secure space in the cellar of the farmhouse to find that police and other volunteers were roaming around, killing the zombies, and reclaiming their land for the safety of the living.

Unfortunately for Ben, these rescuers are less focused on finding survivors and more focused on mindlessly putting down anything they find that moves. While that might simply be interpreted as bad luck for our main character, Romero’s decision for this ending was actually fairly controversial considering the time in which it had been created. Now you might be asking yourself, where does the conversation of civil rights factor into this? Well, buckle up, buttercup—we’re just getting started.

Night of the Living Dead (1968) Movie Poster
Night of the Living Dead (1968) Movie Poster

Controversial Social Commentary

“Curiositas draws the viewer towards unbeautiful sights, such as a mangled corpse, and ‘because of this disease of curiosity monsters and anything out of the ordinary are put on show in our theatres,’” (Gunning, 124). Romero’s Night of the Living Dead (1968) gives us these “unbeautiful sights” in spades. Consider the special effects that were available to directors at that time—the glimpses of a woman with her face eaten off at the top of the stairs and zombies ripping flesh off of bones after an unfortunate accidental explosion of the getaway vehicle were the literal encapsulation of this concept. The intangible concepts within this film are the reflections of society and how little progress has been made since 1968.

Ben giving Barbara slippers in Night of the Living Dead
Ben giving Barbara slippers

Freud pinpoints the appeal of the horror story. He begins by discussing the etymological root of the word “uncanny” in German, a word long associated with the horror genre, demonstrating how both the word and its opposite are very close in definition and usage… ‘it may be true that the uncanny [unheimlich] is something which is secretly familiar [heimlich-heimlisch], which has undergone repression and returned from it, and that everything is uncanny fulfills this condition.’ … Freud … hit upon the key to understanding the core of the horror genre. Horror is dissimilar from much of [the] science fiction genre in which the threatening ‘monster’ (often created because of the interference of science or technology)—whether it be alien, atomic mutant, or cyborg—is portrayed as the Other which must be destroyed or controlled by science, often in conjunction with the military/industrial complex, in order to save humanity. Horror tends rather to concentrate on another type of ‘Other,’ an ‘Other’ which is very familiar and because of that much more frightening, an ‘Other’ which is rooted in our psyche, in our fears and obsessions.

James Ursini, pg. 4 of the Introduction in The Horror Film Reader

The Civil Rights Movement

From 1954 to 1968 the Civil Rights Movement empowered Black Americans and their like-minded allies. They battled against systemic racism (or institutionalized racial discrimination), disenfranchisement, and racial segregation within the United States. The brave efforts of civil rights activists and innumerable protesters brought meaningful change to the US, through changes in legislation; these changes ended segregation, voter suppression for Black Americans, as well as discriminatory employment and housing practices.

The Assassination of Martin Luther King Jr.

There were tragic consequences for two of the leaders of the Civil Rights Movement. With the assassination of Malcolm X on February 21, 1965, and the subsequent assassination of Civil Rights leader and Nobel Peace Prize recipient Martin Luther King Jr. on April 4, 1968. Each of these losses to the movements provoked an emotionally-charged response; looting and riots put even more pressure on President Johnson to push through civil rights laws that still sat undecided.

The Fair Housing Act of 1968

The Fair Housing Act became law on April 11, 1968. It came just days after the assassination of Martin Luther King Jr.; too little too late, but it prevented housing discrimination based on race, sex, national origin, and religion. It was also the last piece of legislation that was made into law during the civil rights era.

Casting a Black Actor in a Non-Ethnic Role

The way the lead character Ben was written originally with Rudy Ricci. Surprisingly, however, when 31-year-old African American actor Duane Jones auditioned for the part, the decision to cast him was unanimous. Even Rudy Ricci was on board with the change in plans, stating that, “Hey, this [was] the guy that should be Ben.”

Duane Jones—the Anti-Ben

Romero recalled that Jones had been the best option when it came to casting the part of Ben, and remarked that, “if there was a film with a black actor in it, it usually had a racial theme.” He even saw fit to mention that he resisted writing new dialogue for the part just because they had cast a black lead. It was assumed that Jones was the first black actor to be cast in a non-ethnic-specific starring role, but that barrier was broken by Sidney Poitier in 1965.

Interestingly enough, the role of Ben was supposed to be a gruff, crude, yet resourceful trucker. His essence was that of an uneducated or lower class person. On the other hand, Jones happened to be very well-educated, with fluency in several languages, obtained a B.A. at the University of Pittsburgh, and an M.A. at NYU. Jones was the one who flipped the script, improvising through the dialogue to portray his interpretation of Ben as a well-spoken, educated, and capable character. Therefore, as originally written, white Ben was a stereotype whereas Jones turned the character into the antithesis of a stereotypical black ben.

So why was Night of the Living Dead so controversial?

Even though Ben is the protagonist, he was never meant to be the hero—in fact, Ben was supposed to represent just an everyday Joe, who “simply reacted to an irrational situation with strong survival instincts and a competence that, though far from infallible, surpassed that of his five adult companions trapped in that zombie-besieged farmhouse,” (Kane). What we would expect in terms of racially heated arguments, we only witness the palpable tension that displays what goes unsaid. What also may not occur to modern viewers as being controversial, is the portrayal of a black man and a white woman being locked up alone in a house together. Segregation may have begun over a decade prior, but racism doesn’t die overnight just because laws are changed.

The “Final Guy”

The tragic ending of Night of the Living Dead was a commentary on real injustices that were happening at the time, as well as a foreshadowing of an issue that has doggedly limped into the systemic racism of the twenty-first century. The world was facing its end of days. The threat of the undead rising from their graves and feeding off of the living was enough to pull everyone together to stay alive—but racism was still alive and well. Unlike most of his African-American male successors of horror, Ben does not fall victim to the black character stereotype by being the first character to die. Ben makes it to the end—the so-called “final” guy—he was able to save himself when the house was overrun by the living dead. Then, after all of his hardship, he ends up dying at the hands of the gun-toting police officers.

Ben was wielding a gun, he was clearly not a revenant, and the sharpshooter who put one between Ben’s eyes could very obviously see this—his death affected not a soul in that situation, his life in plain language was unworthy of continuing in the eyes of the men who were supposed to serve and protect the living, who instead of seeing a human being, perceived a threat. The ending that Romero’s film allowed to linger in the minds of the audience was controversial because it made people think. It made them look at the social and political issues that were washing over the United States all around them; Romero delivered in that two minutes ending, a message that was unforgettable. It has thusly endured through the culture of horror and has continued to inspire modern horror cinema.

Final Thoughts

If classical Hollywood style is posited as the norm, then filmmaking practices that deviate from it risk becoming seen as “primitive” (such as early cinema) or “excessive” (such as genres where spectacle often seems to trump narrative, including musicals and horror films).

Adam Lowenstein, “Living Dead: Fearful Attractions of Film”

Night of the Living Dead (1968)

Interested in watching the full film now that you’ve read this article? Well, you’re in luck—this film is now in the public domain and can be watched online for free.

Work Cited

Gunning, Tom. “An Aesthetic of Astonishment: Early Film and the (In)Credulous Spectator.” Viewing Positions: Ways of Seeing Film, by Linda Williams, Rutgers University Press, New Brunswick, NJ, 1995, pp. 114–133.

Lowenstein, Adam. “Living Dead: Fearful Attractions of Film.” Representations, vol. 110, no. 1, 2010, pp. 105–128. JSTOR. Accessed 19 Jan. 2021.

Kane, Joe. “How Casting a Black Actor Changed ‘Night of the Living Dead’.” TheWrap, 1 Sept. 2010.

Harper, Stephen. “Bright Lights Film Journal: Night of the Living Dead.” Bright Lights Film Journal | Night of the Living Dead.

Ursini, James, and Curtis Harrington. “Introduction/Ghoulies and Ghosties.” The Horror Film Reader, by Alain Silver, Limelight Ed., 2006, pp. 3–19.

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