Silver Nitrate by Silvia Moreno-Garcia

Ever since reading Theodore Roszack’s Flicker (which I reviewed back in 2007), stories about supernaturally-charged/cursed films have been a favourite sub-genre of mine. Ramsey Campbell produced two very different takes on the idea, the folk horror Ancient Images and the cosmic-absurd Grin of the Dark. I like it tackled in film, too, with John Carpenter’s Cigarette Burns another early review on this blog (in fact the earliest, from 2006), and the Japanese Ring one of my all-time favourite films. So, I knew I had to read Silvia Moreno-Garcia’s new novel Silver Nitrate.

Set in Mexico City in 1993, the story follows film-editor Montserrat and her childhood friend (and somewhat faded TV star) Tristán Abascal’s investigation into the now forgotten director Abel Urueta’s last, unfinished horror film, Beyond the Yellow Door. Although a conventional enough shocker for its day (the mid-1960s), this movie was intended by its makers to be secretly turned into a publicly-enacted magical ritual by the insertion of three occultly-charged scenes, created by one Wilhelm Friedrich Ewers (named, in part, after the author of one of Lovecraft’s favourite stories, “The Spider”, Hans Heinz Ewers). Ewers, in the novel, fled wartime Germany when he realised he and his fellow dabblers in the occult were going to fail the Nazis’ test of their abilities to divine the location of enemy ships (most of them, including himself, being charlatans), and so were likely to be executed. Doing so, he discovers that the blood spilled in his escape has actually given him real magical power. By the time he arrives in Mexico he has honed his abilities, and intends to use them, alongside what he believes to be the magnifying effect of film (“A movie is a spectacle, but so is a sacrifice atop a pyramid”) to gain the sort of immortality even the greatest movie star can only dream of — the immortality that, in Woody Allen’s words, involves “not dying”. Or at least coming back from the dead.

The thing that makes this sort of book fun, for me, is the way the supernatural gets woven in with the actual history of film. Ancient Images, for instance, has Boris Karloff and Bela Lugosi appearing in their only British-made collaboration, and uses this to comment on the censorship of horrific material, both in the 1930s when the film was made, and the 1980s when the novel was written; Flicker weaves all sorts of Hollywood lore into its tale of how the darkness between movie frames can be used to unleash a more metaphysical kind of darkness on the world, including, for instance, Orson Welles’s attempt to film Heart of Darkness. I don’t have the knowledge of Mexican horror — or Mexican film generally — to know how much of this meshing-with-reality Moreno-Garcia is doing in her narrative, but a telling point, perhaps, is that I didn’t come away (as I usually do with this kind of book) with a list of films to seek out. (The one I remember her mentioning, the Spanish-language version of Universal’s Dracula which was filmed in parallel with the English-language version, is certainly worth a watch.)

Another trouble with approaching Silver Nitrate from the point of view of a connoisseur of this particular sub-genre is that I was wondering what new thing Moreno-Garcia would do with the idea of the supernaturally-charged film. But there isn’t a twist on the genre, here. Instead, the villain of the piece is, in the end, something of a stock baddie: an evil occultist and leader of a rather generic cult, a racist and would-be Übermensch whose philosophy (“Seize the world, squeeze it for every drop of power, smite your enemies”! ) is rather too off-the-shelf to develop any interesting angles. The supernatural, here, has no cosmic implications, it’s just imposing your will and making things happen, with no lasting cost.

I didn’t really care about the main characters, either. Perhaps one of the things that characterises the other narratives I’ve mentioned is the way their protagonists tend to get more and more isolated as they’re drawn further into their labyrinthine researches, until, when they finally realise they’re up against the supernatural, they’re so far gone that no one will believe them. Here — though they have their isolated moments — Montserrat and Tristán aren’t, ultimately, alone with the supernatural, and when the occult powers start flying, they’re just as capable of wielding them as their enemies, so there’s no sense of being up against something inherently weird. It’s a “superpowers” style of magic rather than the metaphysically frightening darkness that haunts the likes of Cigarette Burns (tortured angels!), Ancient Images (ancient rites!) or The Grin of the Dark (the, um, grin of the dark).

I don’t usually review books I found to be simply okay on this blog, but I wanted to include Silver Nitrate as it’s part of this sub-genre I so like, and it felt worth looking into the reasons it doesn’t work as well for me, to help me to see what does work. Silver Nitrate was okay, but didn’t hit the depths of weirdness like those other titles. (In that sense, I can more easily imagine it being made into a film.) There’s not the sense, as with those other works, that once the real horror of the weird has been seen it can never be unseen. I’m reminded of a lesson from another darkly labyrinthine quest-for-a-movie narrative which I’ve only just realised belongs on the list: Videodrome. The point about the Videodrome signal — as Max Renn must learn — is that it has “a philosophy”, and one that is both fascinating and dangerous. The occultist Ewers’ idea — “Seize the world, squeeze it for every drop of power, smite your enemies” — is dangerous, but doesn’t need the supernatural to make it so.

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The Books of Blood IV-VI by Clive Barker

The Books of Blood IV, art by Clive Barker

Unlike the stories in the first three Books of Blood, those collected in volumes IV to VI weren’t started as personal pieces for the delectation of Barker and his friends, but were part of a now burgeoning career as a writer — in fact, they were mostly written, according to Douglas E Winter in his 2002 biography of Barker, The Dark Fantastic, whilst Barker was also writing his first novel, The Damnation Game. All three of this second set of The Books of Blood (as well as The Damnation Game) came out in 1985. (In the UK, anyway. In the US, they were published later, in individually-titled volumes: The Inhuman Condition in 1986, In the Flesh in 1987, and, packaged with a new novella, Cabal in 1988.)

To me it feels — certainly in volumes V and VI — that Barker’s style is a lot more assured, perhaps less wild and experimental, but always peppered with moments of his particular storytelling voice. The tales are, sometimes, less bombastically fantastic than those in the first three volumes, as though Barker were deliberately concentrating on the more traditional literary elements in his arsenal: character, setting, and realism. Barker himself felt the stories were “Much denser, much richer, much more confident, much more paradoxical, and on one level, much, much more vicious.” (This quote from a 1986 interview, reproduced at CliveBarker.info.)

The Books of Blood V, art by Clive Barker

There are still some experimental-feeling stories, though unlike with the first three Books of Blood, here they’re the less successful stories, to my mind. “The Body Politic”, for instance, has the premise of a revolution in which human hands begin to seek independence from their (to them, parasitic) hosts. For a moment it feels it’s going to be a political allegory/satire, particularly when the left hand is the first to achieve this revolutionary freedom, but the right is generally acknowledged as the leader. But instead it devolves into a series of kill-scenes involving hordes of human hands skittering about like James Herbert’s Rats. I suspect Barker just isn’t a political writer. His most overtly political tale in these three books, “Babel’s Children”, is really just a joke/cynical statement about the arbitrariness and superficiality of the people who are in charge of the world, whatever their political persuasions.

Elsewhere, Barker is still trying out genres, as in the spy story “Twilight at the Towers” (which is also a werewolf story, and ends with a touch of the “tribe of monsters” theme found throughout Barker’s work, most notably in Cabal), and the hard-boiled detective yarn of “The Last Illusion” (which is also a Faustian pact tale — another Barker mainstay — with plenty of demons). Neither’s among the better stories here.

The standout, for me, is “The Forbidden”, which, like “In the Hills, the Cities” works in a sort of dreamlike way. Its story doesn’t make complete sense, but exists just to lead us closer and closer to the moment we’re presented with one of Barker’s eloquent monsters, whose eloquence encapsulates something that transcends the story’s logic.

Books of Blood VI, art by Clive Barker

“The Forbidden”’s protagonist, Helen Buchanan, is a young academic who wants to apply anthropological methods to the graffiti she finds in a rundown Liverpool estate. (Maybe the same one, Cantril Farm, as Ramsey Campbell used in The Face That Must Die?) Finding a particularly striking, almost shrine-like graffiti’d artwork, and an intriguing slogan (“Sweets to the Sweet”) that’s never particularly explained, she gets caught up with trying to trace the source of vague rumours of a violent killing, and so comes to meet the Candyman, a Barkerian figure that occupies the twilight zone between actuality and urban legend:

“I am rumour,” he sang in her ear. “It’s a blessed condition, believe me. To live in people’s dreams; to be whispered at street-corners; but not have to be.”

Did Candyman commit the killings Helen heard about? Yet the story presents these not as actual killings, but urban legends, rumours, always heard from the friend of a friend, and occurring in the next block. The implication is, then, that they didn’t occur, but instead express some potential for such things, a reaction against the extreme social breakdown of the estate where they’re supposed to have occurred. So why does Candyman then manifest and actualise them with a genuine killing (and through someone else, not by his own hooked hand), if his nature is rumour? But none of this matters once the Candyman’s there, whispering his Barkerish aphorisms in Helen’s ear. It’s a woozy, dreamlike tale, with a mood perfectly suited to the more dreamlike direction cinematic horror took in the 80s, making its 1992 adaptation Candyman perhaps the most artistically successful film based on Barker’s writing (though Hellraiser remains my favourite).

Scenes from the 1992 version of Candyman

“The Madonna” is another glimpse-of-a-monster tale, and one of the better ones in these three volumes. Here, the monster isn’t verbally eloquent, but is nevertheless pregnant with meaning — literally. Taking up the theme of monstrous births and the balance between masculine and feminine from the first three Books’ “Skins of the Fathers” and “Rawhead Rex”, here we have two men, whose relationship with the females in their lives is exploitative or at least dismissive, encountering something of a more primal female nature. Again, the tale is about the encounter, the revelation of the thing at the centre of the story’s spiral — the inward spiral towards revelation perhaps being the classic Barker story-shape — rather than the whys and what-happens-nexts.

If there’s one more tale I’d single out, it’s “The Life of Death”, and for a quite different reason. Barker had already written at least one entirely non-supernatural tale (“Dread”), but here we have a far less sensationalistic story, almost a character-piece, as we follow the never-quite-stated mood of a young woman in the days after a hysterectomy. Entering a previously-sealed crypt beneath a church that’s in the process of demolition, she comes into an entirely new relationship with death. It touches on the supernatural, but those supernatural elements can also be read as entirely metaphorical or poetic, and it’s the overall (dark) poetry of the piece that makes it such a standout.

US edition of The Books of Blood IV, released as The Inhuman Condition, art by Fred Marcellino

It was while reading this and the other less wildly fantastic pieces that I found myself wondering what made Barker’s most characteristic writing still so indubitably his. I keep wanting to call it “theatricality”, but that’s probably more down to his being a playwright, actor, and director. One part of it, though, is theatrical, or certainly showy, in its preoccupation with the idea of glitzy appearance as opposed to substance. On the one hand, Barker’s apt to underline the superficiality of something we’d initially value, as in this:

“Sunlight was a showman. It threw its brightness down with such flamboyance, eager as any tinsel-merchant to dazzle and distract. But beneath the gleaming surface it illuminated was another state; one that sunlight – ever the crowd-pleaser – conspired to conceal. It was vile and desperate, that condition.”

Or, even more direct:

“Miracles are useless. Magic is a distraction from the real concerns. It’s rhetoric. Melodrama.”

But on the other hand, with Barker, there is real magic, and real miracles, but they’re often to be found far away from the glitz and glamour, among the tawdry, the downtrodden, the grubby. (And the criminal — Barker evidently likes the air of forbiddenness and freedom that surrounds his less salubrious characters.) In “The Inhuman Condition”, for instance, a young thug called Karney takes a curiously knotted string from the pocket of a tramp he and his friends have beaten up and, fascinated by its complex knots, finds himself releasing monsters as he unpicks them — much as the puzzle-box of the Lament Configuration releases demons in Hellraiser.

In the Flesh (the US edition of The Books of Blood V), art by Fred Marcellino

The essence of Barker’s most characteristic style, though, is the way he’ll take a step back from the narrative to highlight some story moment, to bring out the archetypal nature of some character, or the elemental nature of some conflict, to recast an otherwise realistic narrative in terms of masks worn by actors and timeworn styles of drama (the love story, the longed-for tragedy, the sad comedy, the melodrama). For instance, he’ll describe a character as “a common killer, a street-corner Cain”, in a way that both disparages them and elevates them with a Biblical pedigree. And perhaps that’s where the likes of the Candyman get their story-power: they speak, knowingly, of their own roles, and they see and live in the story-world that interpenetrates the real. If this is “theatricality”, it’s the theatricality of archetypal theatre — of morality plays, Greek tragedies, Renaissance dramas, and pantomimes. It’s the bones of story, showing through.

The Dark Fantastic, by Douglas E Winter

In The Dark Fantastic, Douglas E Winter says that “Flesh is a trap” for Barker “here [in The Books of Blood] and throughout his career” — but, to me, the body is Barker’s main theme, and it’s only the untransformed flesh that’s a trap. Escape, for Barker, isn’t escape from the body, but escape into new fleshly forms and shapes. For all his talk of revelations and transcendence, for Barker, there’s nothing but the body — the transcendence he demands is fleshly transcendence, the revelations he seeks are ones of blood and nerves and muscle, not spirit and soul.

In “The Last Illusion”, for instance, when the illusionist/magician Swann dies, it’s his body — not, as in a more traditional version of the tale, his soul — that has to be protected to stop Hell from claiming it. And the ghosts in “Revelations” are, aside from being unseen by most people, just of a different degree of physicality than the rest of us. They still bear the wounds that killed them, and their interests are still interests of the flesh (i.e., physical pleasures). Hell in “In the Flesh” is a Hell of murderers being trapped in the physical locations where they performed their murders, while freedom is a return to the physical world of the living.

Which raises the question of what realms Barker is hinting at when he talks of enlightenment, transcendence, Hell and so on. It seems to me that, in these books at least, he avoids any sort of theology or system of higher worlds, invented or otherwise. (What, for instance, forces the murderers in “In the Flesh” to haunt the scenes of their crimes? If it’s a judgemental God, He’s not referred to.) It seems, rather, that Barker just wants the elbow room provided by talk of transcendence, enlightenment, Heaven and Hell, angels and demons — without having to commit to anything but the potential for these things, for a wider realm of experience than the mundane world allows.

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The Face That Must Die by Ramsey Campbell

Futura 1990 PB, cover by Oliver Hunter

Ramsey Campbell’s second novel was published in 1979, though in a version that was edited without his knowledge; subsequent editions from 1983 onwards have the full text.

Most of the novel follows John Horridge, an unemployed middle-aged man living on disability benefit (for a limp he gained as a boy while working for his window cleaner father, whose self-absorption and alcoholism following his wife’s death led to the accident). Having had to leave the house where he grew up, Horridge now lives in Liverpool’s Cantril Farm Estate — an actual place, built in 1965 and renamed in the mid-1980s as Stockbridge Village, in an attempt to give it a new start. Cantril Farm, the scene of riots in the early 80s, was named “one of the worst estates in Europe” by actor & DJ Craig Charles, who grew up there. Certainly, Horridge detests it — but Horridge detests virtually everything: women with jobs, fellow bus passengers, “the shirking classes”, children, modern music, modern everything. He has a particular fascination-hate for homosexuals, and at the start of the novel is obsessing over some local murders of young male prostitutes. Passing some flats on Aigburth Drive (Horridge spends his days wandering the city, to get away from Cantril Farm), he thinks he sees the murderer — an evidently gay man who looks like the photo-fit in the papers. Horridge phones the police, and sits on a nearby bench to watch the arrest — then is horrified to see the police leaving without the man. Later, in his flat, he happens upon his father’s cut-throat razor:

“He pushed the razor hastily away, but kept gazing. The timing of his find—now, when he felt so vulnerable, so desperately in need of self-defence—could not be ignored.”

Star PB, 1979

In Horridge’s world, there are no coincidences. If a man looks like the photo-fit of a murderer, he is the murderer; if a razor turns up, it’s there to be used. As we follow him about — rather too closely, as we can’t help being dragged into his grubby mental world — we come to learn that he often strays into paranoid delusions, increasingly so as the book goes on: everyone’s secretly trying to trick him, and the police, the radio, and the newspapers are in on it too. He gets access to the flats where his intended victim, Roy Craig, lives, even being let in and offered a cup of tea by one of the other residents, who thinks he’s a detective hired by Craig to find out who’s making the anonymous, threatening phone calls he’s been receiving (and of course it’s Horridge who’s been making them). But when he kills Craig, it’s only the start of a downward spiral even deeper into paranoid madness, leading to the need for further killings.

The novel doesn’t only follow Horridge, but also Cathy Gardner, a young librarian who lives in one of the top flats. She’s married to Peter, who has just quit the library service to, he says, finish his studies, but it seems more likely he doesn’t want to work and would rather spend his days smoking pot. Peter is, perhaps, edging into Horridge territory, resentful of having to work, despising the complacency and petty power-plays of his fellow workers, clinging to a belief in the radical politics of the late 60s — along with its fading hippie subculture — but without taking any political action other than to argue unpleasantly with Cathy’s more obviously bourgeois friends. Cathy, meanwhile, wants to start a family, hoping having a child will wake Peter up to life, their marriage, their future. But to do so, she knows, they need to move out of their flat and get a house, though everything seems out of their price range. And then Craig’s murder occurs in the building lobby, and the place feels even less like a home.

There’s a lot, in this novel, centring on anxiety about home. None of the characters really feels at home where they’re living, and Horridge in particular is exiled from any sense of it. Cantril Farm comes across more as a mental state than a place to live, and a bad one at that:

“Hardly a path in Cantril Farm ran visibly straight for more than a few yards; the walks sank into concrete valleys, or plunged straight through the hearts of tenements. The whole place reminded him of the mazes with which scientists tormented rats.”

And though we might be tempted to think this is just because we’re seeing it through Horridge’s warped vision, Cathy later gets a glimpse of where he lives:

“She couldn’t have borne living in such a place. It must be like a cage. She would have gone mad.”

“Cage” is right. Inside Horridge’s flat is no better. Nothing separates his window from the public walkway “except an unfenced patch of grass”, meaning kids are always running up to his window, banging on it, then running off. The rooms

“seemed scarcely larger than interview cubicles, and as featureless. He’d left the walls plain white, thinking they would look clean. Often they made him feel trapped in nothingness.”

Tor 1985 PB, art by Jill Bauman

He revisits the house he grew up in, only to find it, mid-demolition, an empty shell. Some animal or person has even used one of the upstairs rooms as a toilet — which might well be a metaphor for how Horridge views his life. Later, he returns to it again, thinking he might hide out in it, shell though it is, but by this point it’s been completely knocked down. He feels “as though his innards had been ripped out.” Home — a place to feel safe, a place to be oneself in a hostile, confusing, or at least challenging world — is, in this novel, absent, yet the removal of even this remnant of a home-that-once-was is infinitely painful.

Horridge’s relation to home, then, is to be alienated in his current dwelling, while nostalgically longing for a past he can never return to. Cathy’s need for a new home is more future-oriented — she wants to save her marriage, move on and have a child — but feels just as trapped, and just as unsafe, where she is. For both, their current dwellings — no longer feeling like homes — have become traps, and in Horridge’s case at least it’s a trap that’s squeezing his already unstable mental state well past the crisis point.

Scream/Press HB, from 1983, with J K Potter cover

Starting with the first complete edition of The Face That Must Die — the 1983 hardback from Scream/Press — this novel has come with a substantial autobiographical introduction from Campbell, “At the Back of My Mind: A Guided Tour”, which outlines what had been happening in his life before the writing of this novel, focusing on his mother’s undiagnosed schizophrenia. The novel itself was hard to place with a publisher, and Campbell writes of how “of all my stories [this] seems the one most prone to provoke unease or worse… There’s no doubt the book is very dark.” Which feels like an understatement, coming as it does from a horror writer. But perhaps its the underlying hopelessness, rather than the bursts of psycho-killer horror, that have this effect.

Perhaps now, when we’ve had the likes of American Psycho with its unrelenting exposure to the mind of a deluded psychopath, and when Campbell himself has developed his paranoiac prose style to wrap his readers in a whole gamut of states of unease, The Face seems less strikingly dark, but it retains, even as a horror novel, a feeling of underlying pessimism, a sort of relentless grubbiness to its world, and not just as seen through Horridge’s eyes. Something about its alienated style, its dowdy realism and feeling of the bleak gaps that divide people’s hopes, relationships, and entire realities, fits in with the sort of British horror/crime films that were produced earlier in the 1970s — often tawdry-feeling serial-killer thrillers, the likes of The Fiend, Assault, Revenge, The Black Panther, The Offence (particularly the first half hour, before the stage adaptation kicks in) and Hitchcock’s Frenzy. There was just something in the film stock, the newsprint, the concrete estates — a high-contrast bleakness that took the 1960s colour out of life. In all ways.

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