It’s been getting harder, I’ll admit: harder to get up in the morning; harder to accomplish tasks for work, such as they are; harder to start updates like this and then finish them. It’s been five or six weeks since I began sheltering at home; other than walking the dogs, the only time I leave the house is to pick up groceries or go to church, where I am involved in livestreaming services. During that time I’ve dealt with the stress of maintaining hygiene when I go out–washing hands, not getting coughed on, etc.–but last week I started getting stressed out just from being home all the time: I wanted to get out, to go somewhere, to do anything. So, I get the stir-craziness of people who want to get things back to normal by any means necessary (of course, the “protests” and such are almost entirely ginned-up by people who have direct financial interests in getting things going and won’t have to face the risks of being on the front lines at retail and service businesses; the same people who got crowds out yelling about “death panels” during the debate over the ACA have decided that a few thousand preventable deaths are now just the price of economic freedom).
But realistically, I just don’t see how it’s going to be possible without rigorous and reliable testing and a stronger social safety net in general. I miss live music and movies, too (contrary to what I said in my last quarantine update, the local drive-in didn’t open as it was deemed non-essential at the last minute), but they’re not worth taking my life in my hands. The government can and should have done much more in ensuring that people wouldn’t starve or be evicted while shelter-in-place orders are maintained. I’ve lost income, too, but I’m fortunate to be able to do at least some of my job from home. In any case, I have a lot more sympathy for someone who has to get out and go to work to keep essential services going than I do for someone who can’t play golf right now.
So, I haven’t made quite as much of the time on my hands as I might have; the schedule we keep our kids on isn’t very conducive to finishing my own work, but even when I have the free time to do my own thing I don’t always have the energy. I peruse Facebook and Twitter; sometimes I watch TV, but not as much as you’d think; I window-shop online, filling virtual shopping carts with sale items and then letting them expire, deciding that I don’t really need anything that badly. It has given me a new perspective on science fiction works about people living in bunkers and shelters, and the psychological effects of that isolation: in short, it’s harder than it looks. Although I didn’t feel like digging into it too deeply last week, I’m sure that my newfound interest in Logan’s Run–about a self-contained community of people living in isolation, looking for distractions, while the social forces around them convince them that old people are expendable, and really who is going to miss them?–is not entirely a coincidence (that’s another blog post that I should have been able to put together in a day or two that limped on for a week and a half before I finally finished it).
Comparisons between the current coronavirus/COVID-19 pandemic and the influenza epidemic of 1918 have also caused me to rethink some things: a few years ago, I wrote about the phrase “purple death,” and how its appearances in pulp fiction and serials may have been a reference to the 1918 epidemic. To further the connection, I’ve been thinking about how teleconferencing software like Zoom, Skype, and Facetime has finally realized and mainstreamed the “video phone,” a mainstay of science fiction and pulp storytelling that never really caught on with the public in the twentieth century, no matter how much it was advertised or how many times we were promised that the technology was just around the corner. Video phones, a natural extension of both television and telephone, appear early on in science fiction (a number of early depictions of television portray it as a two-way device: Fredersen uses one in the 1927 film Metropolis, for example); how useful such a device would have been for those who were quarantined during the influenza epidemic (or similar quarantines for polio)! Even the telephone, already in widespread use in 1918, had limits: you couldn’t just call someone up and chat for hours. But for a pulp writer, stuck inside, a technology that allowed him to see friends and family face-to-face without any risk of spreading infection: well, in that situation it’s not hard to see the video phone as a practical solution to a real problem instead of just unbridled technophilia.
Finally, since I live in a neighborhood that is basically suburban in character even if not literally in the suburbs, I’ve given a lot of thought to the self-containment that has always been a part of the promise of the suburbs. With its fenced-off yard, each suburban home is essentially a module in itself, and it could just easily be on the lunar surface or anywhere else as on earth. This was part of its appeal from the beginning, and the connection to space colonization is not accidental: as detailed in Ken Hollings’ fascinating book Welcome to Mars: Fantasies of Science in the American Century 1947-1959, “An ever-expanding, subdivided tract of land, the suburbs constitute the location for a project that will connect humanity directly with outer space, with the future and with its own emergent inner self. . . . In its self-contained isolation, the suburban colony becomes a model for life not just on this planet but on all the others too.” The suburbs are a template for the domed space colonies of Asimov, Heinlein, and the Jetsons. More to the point, as Hollings continues, “At the same time, this self-contained isolation will eventually establish the suburbs as a complex psychiatric community where aberrations such as alcoholism, schizophrenia and sexual deviancy can be studied in clinical depth by an increasing number of sociologists, psychiatrists and cultural anthropologists. It will also supply the pharmaceutical companies with a growing number of customers for a new generation of drugs.” This is more like what you get when you read Philip K. Dick and J. G. Ballard.
Why is this on my mind? The Atomic Age has a double meaning: yes, the splitting of the atom, for warfare or for civilian power, is the obvious engine for the growth and change that drove images of the future back then. But atomization, disintegration into discrete particles, each cut off from its neighbors, is implicit as well, a metaphor for the breaking of bonds that hitherto held society together. I fear that is what we are experiencing now–not collapse, necessarily, but at least drift–without some form of connection, well, what are we left with? I should acknowledge that in the scheme of things, I’m pretty lucky. Suburban self-isolation is a privilege. Things could be worse. As we’ve been reminded, I’m doing my job by staying home and avoiding the spread of infection. But I’d be lying if I didn’t admit that I’m looking forward to the day the bubble opens, I can take off my helmet, and step out into the sun again, breathing deeply.
This essay contains spoilers for Color Out of Space.
It’s been hard to be an H. P. Lovecraft fan the last few years. I don’t mean because of his often-lugubrious prose style, his penchant for unpronounceable names, or his tendency to describe his horrors as “indescribable” (how convenient!): those traits tend to be the source of affectionate ribbing between fans rather than cause for cancellation, or at least come down to matters of taste. But Lovecraft has come under greater scrutiny in recent years for his racist views; whether you believe, as I do, that he underwent some revision of those views in the last years of his life, broadening his perspective, the fact remains that in his private letters and early writings he gave vent to opinions on race that put him in extreme company, even in the 1920s. Nor is this a case where one can easily separate the art and the artist, for his fiction, even some of the greatest of his stories, clearly come from a personal place in which Lovecraft’s xenophobia and fear of miscegenation form the basis of the fantastic horrors he describes (not to mention the more explicit references to the race and ethnicity of his human characters when they do appear).
These criticisms have been a long time coming, and they hardly blew up overnight: indeed, recognition that the “old man” wrote a few impolitic things has been present at least since his stories began to be collected and reprinted for an audience beyond the pulp magazines in which they first appeared. The world of fantasy and science fiction was, like many fandoms, an insular one, and the most influential voices within it tended to be white and, like me, insulated by privilege from feeling truly hurt by Lovecraft’s words. Robert Bloch, in his 1982 essay “Heritage of Horror” (the introduction to The Best of H. P. Lovecraft: Bloodcurdling Tales of Horror and the Macabre, the paperback collection that was an introduction to Lovecraft for many readers, including me), devotes two whole paragraphs to the charge of racism against Lovecraft, ultimately dismissing it as just one more spurious charge laid against the master by uncomprehending outsiders.
Both fiction and scholarship have, to their credit, attempted to grapple with this legacy rather than ignore it in recent years. On the new fiction front, the subversion or reimagining of Lovecraft’s themes, often written by people of color and tackling Lovecraft’s personal biases directly, has breathed life into a subgenre of horror that frequently consisted of stale imitations. Matt Ruff’s Lovecraft Country, for example, is set in the 1950s and centers on a black science fiction fan, captivated by the imagination in pulp stories but acutely aware of the subhuman depictions of black people in the works of Edgar Rice Burroughs and others. What, he asks, do you do when you love a genre that doesn’t love you back? The hero’s nephew, for one, creates a comic book space opera with a black heroine, based on his mother, and that’s one strategy (witness the success Jordan Peele has had creating horror centered on specifically black experiences: expanding representation means new and better stories for everyone).
There’s also the 2015 decision to change the World Fantasy Award trophy from a bust of Lovecraft to something more abstract. For the record, even as a fan I think that’s the right call: as much as it was meant as an affectionate tribute when it started in 1975, in this day and age it’s a little odd to have a trophy representing “World Fantasy” look like any single person, as if it were all their idea, and I can’t blame the minority and POC writers who felt that they were being asked to place their work under the symbolic authority of a man who when alive would likely not have recognized or welcomed them. Finally, it’s a decision that makes it easier to keep the man himself in perspective, as one of many authors and with human flaws, rather than an Easter Island totem, unanswerable and above criticism.
I can’t say that I was directly thinking about these issues while I watched Color Out of Space, Richard Stanley’s new adaptation of Lovecraft’s short story “The Colour Out of Space.” What most struck me was that the film, in which a strange meteorite contaminates and destroys a small New England farm and the family that lives there, feels up to the minute, urgent even, in ways that are present in the original story and feel completely true to it, even as Stanley prunes and updates the text. But as I let the film sink in over the next few days, it occurred to me that it is next to impossible to talk about Lovecraft now without being aware of the discussion around him, and that for many people Lovecraft’s racism has become the sum total of what they know and think about him, particularly if they haven’t encountered him firsthand (and how many will now avoid him, if they think that every story is but a thinly-veiled racist screed?).
Yet here we are with a largely faithful feature film, and one that not only feels relevant but which features a multiracial cast and does so without a major rearrangement of the text. Lovecraft may be a “problematic fave,” but he continues to hang on in public consciousness because of something at the core of his writing, some essential observation of modern life. “The oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is fear of the unknown.” “We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far.” Yes, Lovecraft was a pessimist, but there are times when pessimism and realism are one and the same, and reading a bracingly dark vision can be strangely life-affirming. Lovecraft–pedantic, verbose, racist–hangs on because of the clarity of that vision.
In “The Colour Out of Space” (which appeared in Amazing Stories in 1927, one of only a handful of Lovecraft’s stories to appear in a science fiction magazine rather than his usual Weird Tales), an unnamed surveyor visits the ancient wooded valleys around Arkham, Massachusetts (one of Lovecraft’s fictional towns) in advance for a new reservoir that will flood the land. Finding a desolate area called the “blasted heath” by the country folk, the surveyor tracks down a local farmer named Ammi Pierce, who tells him about the “strange days” forty years prior, when the “blasted heath” was the farm of Nahum Gardner and his family. Pierce relates the story of the meteorite that landed on the farm and the glass-like globule or “bubble” at its center: “the colour . . . was almost impossible to describe; and it was only by analogy that they called it colour at all.” Over the course of the following year, in Pierce’s telling, the vegetation and animals around the farm go through strange metamorphoses, displaying a vague sense of “wrongness” familiar to readers of Lovecraft, but eventually turning the same unidentifiable “colour” and even visibly glowing at night. The people of the farm, Gardner’s family, become watchful and unhealthy, convinced that something is wrong but unable to leave. The farm’s well, in particular, seems to be at the center of their misgivings. Their transformations become more and more horrible, until the night Ammi Pierce and a delegation of lawmen from Arkham witness the transformation that leaves behind the “blasted heath.” The resolution is as uneasy as the ending of a 1950s monster movie: the danger is passed, but only for now, and it leaves behind the uncomfortable awareness of how dangerous the world really is.
“The Colour Out of Space” has been regarded as a cautionary tale about nuclear radiation and fallout: it was written well before the atomic bomb became a reality, but radiation was already a known phenomenon on a smaller scale, and world-destroying bombs and plagues were familiar in the pages of the pulp magazines long before they hit the front pages of newspapers. The intimations that the meteorite and the unearthly “colour” come from somewhere alien, where the forces of nature are different, place this story within the “cosmic horror” subgenre Lovecraft is known for, but it is essentially a story of contamination: the horror is one of environmental pollution, of body and mind being betrayed and corrupted by the elements around one.
In transferring this story to the screen (and for the record, this is not the first movie adaptation–I’ve even written about another loose adaptation, Die, Monster, Die!), Stanley (with co-writer Scarlett Amaris) wisely eliminates the frame story. The surveyor (now a hydrologist, played by Elliot Knight) is the protagonist, directly visiting the Gardner farm and getting involved in the action, and rather than being set years in the past everything has been updated to the present. Instead of being a yeoman farmer, Nathan Gardner (Nicolas Cage) is a businessman who’s made his pile in the city and moved his family back to his father’s farm, living off the land and living the dream. I recognized this person immediately, right down to the alpacas he has added to the farm (“the animal of the future,” a phrase that will come to seem downright ominous). Theresa Gardner (Joely Richardson), a breast cancer survivor, continues to work as a stockbroker, the laptop and headset mic she uses to connect with her clients incongruous with the tiny garret that serves as her office. The family, with its three children–Lavinia (Madeleine Arthur), Benny (Brendan Meyer), and the youngest, Jack (Julian Hilliard)–may have its issues, but it’s basically functional: they can work things out.
Until, that is, the night of the meteorite. It’s not really possible to depict a never-before-seen color, but Stanley does make it look spectacular, ladling on the neon pink and purple, lens flares and other prismatic effects, and accompanying the visual flashes with eerie sounds (comparisons to the palette of Panos Cosmatos’ Mandy are apt). Even the arrival of the meteorite is a big event, causing computers to glitch and affecting each member of the family differently; the staging implies that the stone’s arrival is as much a psychic event as a physical one, and did it really fall from space, or from an opening to another dimension? Once everyone comes outside to look at it, it looks like a pink, pulsating brain. Later on, as the alien color seeps into everything around it and pink-hued flowers sprout around the farm, it’s as if the landscape is being turned into the surface of another planet (and indeed there are suggestions that that’s exactly what is happening). As the meteorite begins to show its malign influence, the transformations the animal life and eventually the family experience recall John Carpenter’s The Thing, or the ooky body horror of Stuart Gordon and Brian Yuzna.
Unlike some adaptations, Color Out of Space is explicitly set in Lovecraft’s imaginary “witch-haunted” New England: in addition to nearby Arkham, there are references to Innsmouth and Kingsport; the hydrologist, Ward Phillips (one of Lovecraft’s pen names), wears a Miskatonic University tee shirt. Although Lovecraft’s original story predates Cthulhu and his other famous creations, the Necronomicon makes an appearance in the film, but it’s the “Simon” Necronomicon, a mass-produced paperback published in 1977, and it doesn’t provide any answers. The film begins and ends with some of Lovecraft’s own words as voice over delivered by the hydrologist.
By coincidence, less than a week before seeing Color Out of Space I had watched The Last Mimzy for my review of Henry Kuttner’s short fiction: in both films, Joely Richardson plays the mom of a family experiencing an incursion from otherworldly forces. The Last Mimzy is an optimistic film, injecting Kuttner’s story with about 1000% more woo in the form of Deepak Chopra-style speculation about connections between quantum mechanics and meditative states, Tibetan mandalas, and dream visions along with Kuttner’s fourth-dimensional speculations, and it grafts a “children are our future” sense of purpose onto the story. It’s a far cry from the nihilistic horror of Color, and I was tempted to say that the coincidence of Richardson’s casting says something about our national mood then and now. I couldn’t honestly make the comparison, though: The Last Mimzy was released in 2007, post-9/11, in the midst of the Iraq War, and with the culture wars already in full swing. Rainn Wilson’s character in Mimzy, a science teacher, makes the point early on that pollutants, including cultural pollutants (?), can actually change a population’s DNA, corrupting them from the inside. It has a hopeful point of view, to be sure, but the anxiety that the rot is already present is clear.
The same thing is going on in Color Out of Space; the rot is just further along. The color affects each member of the family differently, but the suggestion is that the color is bringing out and corrupting something already inherent in their character. As the mom, Richardson is alternately spacey and shrewish, finally undergoing a sort of inverted pregnancy, drawing her youngest son back into her body. Witchy eldest daughter Lavinia becomes a cosmic priestess of the color, cutting occult sigils into her own flesh. Ezra (Tommy Chong), the squatter who lives off the grid in a shack on the Gardners’ property, becomes a literal burnout; he comes to understand the color and even provides the hydrologist with a vision of the color’s alien home, but that knowledge doesn’t help him escape it.
Nathan Gardner becomes a parody of middle-aged dadhood, berating his family and making tough decisions one moment and settling into his easy chair in the next, watching the static on his TV and surrounding himself with the ghosts of his departed family. (Since this is a Nicolas Cage vehicle, he gets a few good freak-outs, but the build-up is more gradual than in some: unlike in Mom and Dad, he doesn’t seem unhinged from the beginning.) In one scene, Nathan rants about how he followed the rules but everything still went to shit: in context, he’s talking about his crop of tomatoes, tinged with the unpleasant taste of the color, but it’s not hard to hear in it the frustration we’ve all felt, that the game is rigged and that we’re at the mercy of a system we can’t control.
Ultimately, this is environmental horror: the cosmic stuff just gets us in the door, but at its core the fear is real enough. The fact that the mother is a cancer survivor is significant, I think, symbolic of the cancerous growth of the color throughout the Gardners’ farm, but also a reminder that the healthy exterior at the beginning of the film was only an illusion. News clips on television show dead fish and reports about climate change; the hydrologist’s presence on the farm is due to the planned reservoir, a source of manmade devastation. Whatever is in the well at the farm will soon be part of the municipal water supply for a much greater area. Color Out of Space is a vision of an ordinary family destroyed by forces that mankind as a whole has set in motion, and which are as unstoppable as storms, earthquakes, and meteors. “It’s in the water,” the characters tell each other, but there is nothing they can do but drink.
In watching the 1944 Captain America serial (for which I’ll have a full write-up next week), I was struck by the title of the first chapter, “The Purple Death,” a title shared by the first chapter of the 1940 serial Flash Gordon Conquers the Universe. In Captain America, the Purple Death refers to the extract of a rare orchid that makes its victims susceptible to hypnotic control (the “death” part comes when the victims are ordered to kill themselves, helpless to resist); in Flash Gordon, it’s a mysterious, fatal disease spread from Mongo to Earth that leaves its victims marked by a purple spot.
The pulps (as well as comic strips and serials) were known for lurid, vividly-drawn stories with larger-than-life heroes and impossibly wicked villains to match. Purple is an attention-getting color, to the point that we speak of “purple prose.” I was also reminded of the Purple Empire, one of the enemy nations that Operator #5 fought against in the 1930s. (I thought there might be some significance to that, but the Operator series included a rainbow of enemy nations, possibly influenced by the color-coded War Plans developed by the U. S. military during the 1920s and ’30s.)
In reading and watching stories from the 1930s and ’40s, I’ve encountered the phrase “purple death,” or uses of purple as a dangerous and dramatic color, enough times that I wondered if there was an underlying connection. So, in the spirit of Philip J. Reed’s Pop Questions, I’m asking: what’s the significance of the color purple in the pulps, and why particularly is death purple? Does it refer to the livid color of a bruise or the marks left by strangulation? Is it the association with royalty, by extension gaudy and powerful? I have a few leads that seem likely, but if anyone reading this has a specific answer, I’d love to hear it.
Purple is associated with death and mourning in many cultures, including the Victorians of the nineteenth century, for whom purple was the color of “demi-mourning,” to be worn after a period of wearing black. It was also the color of royalty, originally due to the rarity and high cost of purple dyes in the ancient world. It would certainly match both the dramatic style and frequent (if shallow) references to history and classic literature in the pulps if that were the reason. I don’t have statistics at hand, but my hunch is that as comic books became the dominant medium for pulp storytelling, more villains than heroes had purple uniforms or color schemes.
However, the most likely answer goes back to the 1918 influenza epidemic: the disease killed quickly, and often left its victims purple in color as their lungs filled with blood and starved the body of oxygen. One book on the subject is even titled Purple Death. According to some estimates, as many as 50 million people worldwide died during from the disease. Just as pulp heroes were often veterans of the Great War, so the memory of the epidemic would have resonated with writers and readers in the decades that followed. In Flash Gordon, the Purple Death was also a disease, and the scenes of public panic and the scramble to find a cure hearken directly to the 1918 epidemic; by comparison, the use of the phrase in Captain America is almost poetic, but would likely have still induce a twinge of fear for those who remembered it. Even today, with no direct memory of the influenza epidemic, it sounds ominous.
So perhaps that’s the answer. If any readers have more details to offer, or facts to contradict my speculations, I’d love to hear them. Any other examples of purple as a color marking death or danger are, of course, welcome.