Delphi Complete Works of H. P. Lovecraft (Illustrated)

by H. P. Lovecraft

  The superior imaginative inner life of the cat, resulting in superior self-possession, is well known. A dog is a pitiful thing, depending wholly on companionship, and utterly lost except in packs or by the side of his master. Leave him alone and he does not know what to do except bark and howl and trot about till sheer exhaustion forces him to sleep. A cat, however, is never without the potentialities of contentment. Like a superior man, he knows how to be alone and happy. Once he looks about and finds no one to amuse him, he settles down to the task of amusing himself; and no one really knows cats without having occasionally peeked stealthily at some lively and well-balanced kitten which believes itself to be alone. Only after such a glimpse of unaffected tail-chasing grace and unstudied purring can one fully understand the charm of those lines which Coleridge wrote with reference to the human rather than the feline young — page eleven

  “.... a limber elf

  Singing, dancing to itself.”

  But whole volumes could be written on the playing of cats, since the varieties and aesthetic aspects of such sportiveness are infinite. Be it sufficient to say that in such pastimes cats have exhibited traits and actions which psychologists authentically declare to be motivated by genuine humour and whimsicality in its purest sense; so that the task of “making a cat laugh” may not be so impossible a thing even outside the borders of Cheshire. In short, a dog is an incomplete thing. Like an inferior man, he needs emotional stimuli from outside, and must set something artificial up as a god and motive. The cat, however, is perfect in himself. Like the human philosopher, he is a self-sufficient entity and microcosm. He is a real and integrated being because he thinks and feels himself to be such, whereas the dog can conceive of himself only in relation to something else. Whip a dog and he licks your hand — frauth! The beast has no idea of himself except as an inferior part of an organism whereof you are the superior part — he would no more think of striking back at you than you would think of pounding your own head when it punishes you with a headache. But whip a cat and watch it glare and move backward hissing in outraged dignity and self-respect! One more blow, and it strikes you in return; for it is a gentleman and your equal, and will accept no infringement on its personality and body of privileges. It is only in your house anyway because it wishes to be, or perhaps even as a condescending favour to yourself. It is the house, not you, it likes; for philosophers realise that human beings are at best only minor adjuncts to scenery. Go one step too far, and it leaves you altogether. You have mistaken your relationship to it and imagined you are its master, and no real cat can tolerate that breach of good manners. Henceforward it will seek companions of greater discrimination and clearer perspective. Let anaemic persons who believe in “turning the other cheek” console themselves with cringing dogs — for the robust pagan with the blood of Nordic twilights in his veins there is no beast like the cat; intrepid steed of Freya, who can boldly look even Thor and Odin full in the face and stare with great round eyes of undimmed yellow or green.

  In these observations I believe I have outlined with some fullness the diverse reasons why, in my opinion and in the smartly timed title-phrase of Mr. Van Doren, “gentlemen prefer cats.” The reply of Mr. Terhune in a subsequent issue of the Tribune appears to me beside the point; insomuch as it is less a refutation of facts than a mere personal affirmation of the author’s membership in that conventional “very human” majority who take affection and companionship seriously, enjoy being important to something alive, hate a “parasite” on mere ethical ground without consulting the right of beauty to exist for its own sake, and therefore love man’s noblest and most faithful friend, the perennial dog. I suppose Mr. Terhune loves horses and babies also, for the three go conventionally together in the great hundred-per-center’s credo as highly essential likings for every good and lovable he-man of the Arrow Collar and Harold Bell Wright hero school, even though the automobile and Margaret Sanger have done much to reduce the last two items.

  Dogs, then, are peasants and the pets of peasants, cats are gentlemen and the pets of gentlemen. The dog is for him who places crude feeling and outgrown ethic and humanocentricity above austere and disinterested beauty; who just loves “folks and folksiness” and doesn’t mind sloppy clumsiness if only something will truly care for him. (Tableau of dog across master’s grave — cf. Landseer, “The Old Shepherd’s Chief Mourner.”) The guy who isn’t much for highbrow stuff, but is always on the square and don’t (sic) often find the Saddypost or the N.Y. World too deep for him; who hadn’t much use for Valentino, but thinks Doug Fairbanks is just about right for an evening’s entertainment. Wholesome — constructive — non-morbid — civic- minded — domestic — (I forgot to mention the radio) normal — that’s the sort of go-getter that ought to go in for dogs.

  The cat is for the aristocrat — whether by birth or inclinations or both — who admires his fellow-aristocrats. He is for the man who appreciates beauty as the one living force in a blind and purposeless universe, and who worships that beauty in all its forms without regard for the sentimental and ethical illusions of the moment. For the man who knows the hollowness of feeling and the emptiness of human objects and aspirations, and who therefore clings solely to what is real — as beauty is real because it pretends to a significance beyond the emotion which it excites and is. For the man who feels sufficient in the cosmos, and asks no scruples of conventional prejudice, but loves repose and strength and freedom and luxury and sufficiency and contemplation; who as a strong fearless soul wishes something to respect instead of something to lick his face and accept his alternate blows and strokings; who seeks a proud and beautiful equal in the peerage of individualism rather than a cowed and cringing satellite in the hierarchy of fear, subservience, and devolution. The cat is not for the brisk, self- important little worker with a mission, but for the enlightened dreaming poet who knows that the world contains nothing really worth doing. The dilettante — the connoisseur — the decadent, if you will, though in a healthier age than this there were things for such men to do, so that they were the planners and leader of those glorious pagan times. The cat is for him who does things not for empty duty but for power, pleasure, splendour, romance, and glamour — for the harpist who sings alone in the night of old battles, or the warrior who goes out to fight such battles for beauty, glory, fame and the splendour of a land athwart which no shadow of weakness falls. For him who will be lulled by no sops of prose and usefulness, but demands for his comfort the ease and beauty and ascendancy and cultivation which make effort worth while. For the man who knows that play, not work, and leisure, not bustle, are the great things of life; and that the round of striving merely in order to strive some more is a bitter irony of which the civilised soul accepts as little as it can.

  Beauty, sufficiency, ease, and good manners — what more can civilisation require? We have them all in the divine monarch who lounges gloriously on his silken cushion before the hearth. Loveliness and joy for their own sake — pride and harmony and coordination — spirit, restfulness and completeness — all here are present, and need but a sympathetic disillusionment for worship in full measure. What fully civilised soul but would eagerly serve as high priest of Bast? The star of the cat, I think, is just now in the ascendant, as we emerge little by little from the dreams of ethics and conformity which clouded the nineteenth century and raised the grubbing and unlovely dog to the pinnacle of sentimental regard. Whether a renaissance of power and beauty will restore our Western civilisation, or whether the forces of disintegration are already too powerful for any hand to check, none may yet say, but in the present moment of cynical world-unmasking between the pretence of the eighteen-hundreds and the ominous mystery of the decades ahead we have at least a flash of the old pagan perspective and the old pagan clearness and honesty.

  And one idol lit up by that flash, seen fair and lovely on a dream-throne of silk and gold under a chryselephantine dome, is a shape of deathless grace not always given its due among groping mortals — the haughty, the
unconquered, the mysterious, the luxurious, the Babylonian, the impersonal, the eternal companion of superiority and art — the type of perfect beauty and the brother of poetry — the bland, grave, compliant, and patrician cat.

  A HISTORY OF THE NECRONOMICON

  Written in 1927 and first published by The Rebel Press, Oakman, AL, 1938

  Original title Al Azif — azif being the word used by Arabs to designate that nocturnal sound (made by insects) suppos’d to be the howling of daemons.

  Composed by Abdul Alhazred, a mad poet of Sanaa, in Yemen, who is said to have flourished during the period of the Ommiade caliphs, circa 700 A.D. He visited the ruins of Babylon and the subterranean secrets of Memphis and spent ten years alone in the great southern desert of Arabia — the Roba el Khaliyeh or “Empty Space” of the ancients — and “Dahna” or “Crimson” desert of the modern Arabs, which is held to be inhabited by protective evil spirits and monsters of death. Of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. In his last years Alhazred dwelt in Damascus, where the Necronomicon (Al Azif) was written, and of his final death or disappearance (738 A.D.) many terrible and conflicting things are told. He is said by Ebn Khallikan (12th cent. biographer) to have been seized by an invisible monster in broad daylight and devoured horribly before a large number of fright-frozen witnesses. Of his madness many things are told. He claimed to have seen fabulous Irem, or City of Pillars, and to have found beneath the ruins of a certain nameless desert town the shocking annals and secrets of a race older than mankind. He was only an indifferent Moslem, worshipping unknown entities whom he called Yog-Sothoth and Cthulhu.

  In A.D. 950 the Al Azif, which had gained a considerable tho’ surreptitious circulation amongst the philosophers of the age, was secretly translated into Greek by Theodorus Philetas of Constantinople under the title Necronomicon. For a century it impelled certain experimenters to terrible attempts, when it was suppressed and burnt by the patriarch Michael. After this it is only heard of furtively, but (1228) Olaus Wormius made a Latin translation later in the Middle Ages, and the Latin text was printed twice — once in the fifteenth century in black-letter (evidently in Germany) and once in the seventeenth (prob. Spanish) — both editions being without identifying marks, and located as to time and place by internal typographical evidence only. The work both Latin and Greek was banned by Pope Gregory IX in 1232, shortly after its Latin translation, which called attention to it. The Arabic original was lost as early as Wormius’ time, as indicated by his prefatory note; and no sight of the Greek copy — which was printed in Italy between 1500 and 1550 — has been reported since the burning of a certain Salem man’s library in 1692. An English translation made by Dr. Dee was never printed, and exists only in fragments recovered from the original manuscript. Of the Latin texts now existing one (15th cent.) is known to be in the British Museum under lock and key, while another (17th cent.) is in the Bibliothèque Nationale at Paris. A seventeenth-century edition is in the Widener Library at Harvard, and in the library of Miskatonic University at Arkham. Also in the library of the University of Buenos Aires. Numerous other copies probably exist in secret, and a fifteenth-century one is persistently rumoured to form part of the collection of a celebrated American millionaire. A still vaguer rumour credits the preservation of a sixteenth-century Greek text in the Salem family of Pickman; but if it was so preserved, it vanished with the artist R. U. Pickman, who disappeared early in 1926. The book is rigidly suppressed by the authorities of most countries, and by all branches of organised ecclesiasticism. Reading leads to terrible consequences. It was from rumours of this book (of which relatively few of the general public know) that R. W. Chambers is said to have derived the idea of his early novel The King in Yellow.

  * * * * *

  Chronology

  · * Al Azif written circa 730 A.D. at Damascus by Abdul Alhazred

  · * Tr. to Greek 950 A.D. as Necronomicon by Theodorus Philetas

  · * Burnt by Patriarch Michael 1050 (i.e., Greek text). Arabic text now lost.

  · * Olaus translates Gr. to Latin 1228

  · * 1232 Latin ed. (and Gr.) suppr. by Pope Gregory IX

  · * 14 — Black-letter printed edition (Germany)

  · * 15 — Gr. text printed in Italy

  · * 16 — Spanish reprint of Latin text

  * * * * *

  This should be supplemented with a letter written to Clark Ashton Smith on November 27, 1927:

  I have had no chance to produce new material this autumn, but have been classifying notes & synopses in preparation for some monstrous tales later on. In particular I have drawn up some data on the celebrated & unmentionable Necronomicon of the mad Arab Abdul Alhazred! It seems that this shocking blasphemy was produced by a native of Sanaa, in Yemen, who flourished about 700 A.D. & made many mysterious pilgrimages to Babylon’s ruins, Memphis’s catacombs, & the devil-haunted & untrodden wastes of the great southern deserts of Arabia — the Roba el Khaliyeh, where he claimed to have found records of things older than mankind, & to have learnt the worship of Yog-Sothoth & Cthulhu. The book was a product of Abdul’s old age, which was spent in Damascus, & the original title was “Al Azif”— “azif” (cf. Henley’s notes to Vathek) being the name applied to those strange night noises (of insects) which the Arabs attribute to the howling of daemons. Alhazred died — or disappeared — under terrible circumstances in the year 738. In 950 Al Azif was translated into Greek by the Byzantine Theodorus Philetas under the title <“Necronomicon,” & a century later it was burnt at the order of Michael, Patriarch of Constantinople. It was translated into Latin by Olaus in 1228, but placed on the “Index Expurgatorius” by Pope Gregory IX in 1232. The original Arabic was lost before Olaus’ time, & the last known Greek copy perished in Salem in 1692. The work was printed in the 15th, 16th, & 17th centuries, but few copies are extant. Wherever existing, it is carefully guarded for the sake of the world’s welfare & sanity. Once a man read through the copy in the library of Miskatonic University at Arkham — read it through & fled wild-eyed into the hills... but that is another story!

  * * * * *

  In yet another letter (to James Blish and William Miller, 1936), Lovecraft says:

  You are fortunate in securing copies of the hellish and abhorred “Necronomicon.” Are they the Latin texts printed in Germany in the fifteenth century, or the Greek version printed in Italy in 1567, or the Spanish translation of 1623? Or do these copies represent different texts?

  NOTES ON WRITING WEIRD FICTION

  Written in 1933, though published posthumously in Amateur Correspondent, May/June 1937

  My reason for writing stories is to give myself the satisfaction of visualising more clearly and detailedly and stably the vague, elusive, fragmentary impressions of wonder, beauty, and adventurous expectancy which are conveyed to me by certain sights (scenic, architectural, atmospheric, etc.), ideas, occurrences, and images encountered in art and literature. I choose weird stories because they suit my inclination best — one of my strongest and most persistent wishes being to achieve, momentarily, the illusion of some strange suspension or violation of the galling limitations of time, space, and natural law which forever imprison us and frustrate our curiosity about the infinite cosmic spaces beyond the radius of our sight and analysis. These stories frequently emphasise the element of horror because fear is our deepest and strongest emotion, and the one which best lends itself to the creation of Nature-defying illusions. Horror and the unknown or the strange are always closely connected, so that it is hard to create a convincing picture of shattered natural law or cosmic alienage or “outsideness” without laying stress on the emotion of fear. The reason why time plays a great part in so many of my tales is that this element looms up in my mind as the most profoundly dramatic and grimly terrible thing in the universe. Conflict with time seems to me the most potent and fruitful theme in all human expression.

  While my chosen form of story-writing is obviously a special a
nd perhaps a narrow one, it is none the less a persistent and permanent type of expression, as old as literature itself. There will always be a certain small percentage of persons who feel a burning curiosity about unknown outer space, and a burning desire to escape from the prison-house of the known and the real into those enchanted lands of incredible adventure and infinite possibilities which dreams open up to us, and which things like deep woods, fantastic urban towers, and flaming sunsets momentarily suggest. These persons include great authors as well as insignificant amateurs like myself — Dunsany, Poe, Arthur Machen, M. R. James, Algernon Blackwood, and Walter de la Mare being typical masters in this field.

  As to how I write a story — there is no one way. Each one of my tales has a different history. Once or twice I have literally written out a dream; but usually I start with a mood or idea or image which I wish to express, and revolve it in my mind until I can think of a good way of embodying it in some chain of dramatic occurrences capable of being recorded in concrete terms. I tend to run through a mental list of the basic conditions or situations best adapted to such a mood or idea or image, and then begin to speculate on logical and naturally motivated explanations of the given mood or idea or image in terms of the basic condition or situation chosen.

  The actual process of writing is of course as varied as the choice of theme and initial conception; but if the history of all my tales were analysed, it is just possible that the following set of rules might be deduced from the average procedure: 1. Prepare a synopsis or scenario of events in the order of their absolute occurrence — not the order of their narration. Describe with enough fullness to cover all vital points and motivate all incidents planned. Details, comments, and estimates of consequences are sometimes desirable in this temporary framework. 2. Prepare a second synopsis or scenario of events — this one in order of narration (not actual occurrence), with ample fullness and detail, and with notes as to changing perspective, stresses, and climax. Change the original synopsis to fit if such a change will increase the dramatic force or general effectiveness of the story. Interpolate or delete incidents at will — never being bound by the original conception even if the ultimate result be a tale wholly different from that first planned. Let additions and alterations be made whenever suggested by anything in the formulating process. 3. Write out the story — rapidly, fluently, and not too critically — following the second or narrative-order synopsis. Change incidents and plot whenever the developing process seems to suggest such change, never being bound by any previous design. If the development suddenly reveals new opportunities for dramatic effect or vivid story telling, add whatever is thought advantageous — going back and reconciling the early parts to the new plan. Insert and delete whole sections if necessary or desirable, trying different beginnings and endings until the best arrangement is found. But be sure that all references throughout the story are thoroughly reconciled with the final design. Remove all possible superfluities — words, sentences, paragraphs, or whole episodes or elements — observing the usual precautions about the reconciling of all references. 4. Revise the entire text, paying attention to vocabulary, syntax, rhythm of prose, proportioning of parts, niceties of tone, grace and convincingness of transitions (scene to scene, slow and detailed action to rapid and sketchy time-covering action and vice versa... etc., etc., etc.), effectiveness of beginning, ending, climaxes, etc., dramatic suspense and interest, plausibility and atmosphere, and various other elements. 5. Prepare a neatly typed copy — not hesitating to add final revisory touches where they seem in order.