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The Transformation of E F Benson

The Horror Horn by E F Benson (Panther 1974)My lunchtime reading of late has been The Horror Horn, a collection of ghost stories by E F Benson, published in 1974 by Panther, with a typically excellent cover by Bruce Pennington. In the 70s, Panther seemed to be engaged in a project to bring back into print, or package into new collections, every writer mentioned even in passing by Lovecraft in his essay, “Supernatural Horror in Literature”. A worthy pursuit.

Lovecraft called Benson “versatile”, and “an important contributor” to the weird short story. But approaching E F Benson (the initials are essential in differentiating E F from his brothers A C and R H, both of whom dabbled in weird fiction) by way of Lovecraft can lead to a certain disappointment. Much of the supernatural element in E F Benson’s short fiction, as typified by the thirteen stories in this book, is conventional. All too often we have the ghosts of murderers, or suicides, or generally evil people, returning to menace the protagonist out of revenge, or mere wickedness. When Benson departs from the ghostly for the more demonic, he has a tendency to want to explain his (usually slug-like) entities away using the spiritualist terminology of his day, taking pains to identify them as “Elementals”, as if that goes, in any way, towards explaining them. (In fact, to me, it only deflates their mystery and menace. The whole point of supernatural horrors is that they are beyond understanding, not easily classifiable or quantifiable.) Most important of all, once the “Elementals” in question are defeated (in one case by the use of a shotgun), or have had their specific revenge, they depart, and all is once again right with the world. This is in stark contrast to the Lovecraftian approach, where the demon entity is only ever a signifier of far worse — a glimpse of a dark, alien order to the universe quite at odds with mankind’s self-satisfied, self-regarding unquestioned beliefs (as Lovecraft would have it). In E F Benson’s fiction, the fact that his ghosts and Elementals exist comes with no frisson of itself, no wider cosmic significance. As a result, his supernatural horrors, though horrifying to the individuals facing them while they are facing them, leave no residue of deeper, background horror in the reader’s mind, which is an essential part of the “poetry” of weird fiction.

To enjoy E F Benson’s ghost stories, then, you have to look for some other quality than inventiveness in his use of the supernatural.

Because of this, the first few stories in The Horror Horn, aside from their interest as part of the wider tapestry of the history of weird fiction, didn’t really interest me as fiction. But something happened about halfway through the book, with the start of one of Benson’s more well-known weird shorts, “Negotium Perambulans”:

The casual tourist in West Cornwall may just possibly have noticed, as he bowled along over the bare high plateau between Penzance and the Land’s End, a dilapidated signpost pointing down a steep lane and bearing on its battered finger the faded inscription ‘Polearn 2 miles’, but probably very few have had the curiosity to traverse those two miles in order to see a place to which their guide-books award so cursory a notice.

Contrast this to the start of “The House with the Brick-Kiln”, which appears earlier in The Horror Horn. The comparison is illuminating because both stories start by painting a picture of a location:

The hamlet of Trevor Major lies very lonely and sequestered in a hollow below the north side of the south downs that stretch westward from Lewes, and run parallel with the coast. It is a hamlet of some three or four dozen inconsiderable houses and cottages much girt about with trees, but the big Norman church and the manor house which stands a little outside the village are evidence of a more conspicuous past. This latter, except for a tenancy of rather less than three weeks, now four years ago, has stood unoccupied since the summer of 1896, and though it could be taken at a rent almost comically small, it is highly improbable that either of its last tenants, even if times were very bad, would think of passing a night in it again.

Although the above passage ends with a fittingly ghostly hook, it’s the start of “Negotium Perambulans” that’s by far the more intriguing. Both passages are trying to create an air of mystery around the locations they’re describing, but the “Perambulans” one succeeds while the “Brick-Kiln” one doesn’t. Why?

First I should say that this change isn’t just present in “Negotium Perambulans”, but, to a lesser or greater extent, is in most of the stories following it. A quick check on the copyright page provides an explanation. “The House with the Brick-Kiln” and the rest of the first five stories in The Horror Horn were published in Benson’s early collection, The Room in the Tower, in 1912. (Issued by Mills & Boon, in their pre-specialisation days.) “Negotium Perambulans”, however, comes from Visible and Invisible, a collection from 1923. It seems that something happened to E F Benson, as a writer, between those two dates.

The “Brick-Kiln” opening suggests an attempt to create a spooky atmosphere about the hamlet of Trevor Major — it is “very lonely and sequestered”, and the particular house in question has, since the events to be related, “stood unoccupied” — but these are a classic case of the writer telling rather than showing. That “very” in “very lonely and sequestered” in particular seems like a writer begging his readers to appreciate the effect he’s trying to create.

Polearn, in “Negotium Perambulans”, is a similarly fitting location for a ghostly (or in this case Elemental) encounter, but we’re introduced to it in quite a different way. Benson turns what was mere description in “The House with the Brick-Kiln” into mystery and story. Instead of just describing his location, he starts by saying, effectively, “Imagine you’re a traveller in West Cornwall, and you see this broken-down, half-unreadable sign pointing to some nowhere village on the coast. You might easily miss it — most do…” Nowhere does he use the words “lonely” or “sequestered”, but you know instantly that’s exactly what it is. In addition, you want to know why, whereas you don’t with “Brick-Kiln”’s Trevor Major.

Again, why? Because Trevor Major seems a cliché, a stock setting for a gothic story, straining for an effect. Polearn is much more like a real village, if an odd one — its oddity, in fact, makes it seem more real, as well as serving the needs of the story. Benson goes on to describe Polearn, always emphasising its lonely oddity, without stating explicitly that this is what it has. We learn, for instance, of the peculiar arrangements the Post Office has to deliver mail to this remote village, and how the village’s remoteness has produced an isolation in its individual inhabitants as well — and all this before there’s even a hint of the supernatural the story is building up to. Yet I kept reading — and enjoyed doing so — because the setting seemed so very much alive. It had a definite character, yet seemed so oddly individual that it had to be real. It has, in fact, remained in my imagination, where Trevor Major hasn’t.

It seems that, between The Room in the Tower in 1912 and Visible and Invisible in 1923, Benson learned to relax into his writer’s role, and to work realities, rather than conventionalities, into his stories. He learned to stop straining to tell ghost stories, and instead to tell what were simply stories — interesting stories, some of which simply happened to be ghostly.

Stephen Fry and Alan Moore: They Got Rhythm

Recently re-reading Stephen Fry’s autobiography, Moab is My Washpot, (I’m in a memoir mood following Oliver Postgate’s Seeing Things — I’m now reading Thomas de Quincey’s Confessions of an English Opium Eater), I found myself thinking that, at its most florid, Stephen Fry’s prose style has certain similarities to Alan Moore’s.

Moab is My Washpot by Stephen Fry

They come from opposite ends of the social spectrum, of course. Moore was born and raised in Northampton’s poorest area; Fry went (mostly) through the public school system. But this sort of contrast only makes the similarities between the two all the more interesting. Apart from a few superficials (both are tall men, both have been described as “National Treasures”), the main similarity, to me, is in the character of their writing and their all-welcoming generosity of spirit. Both have a gourmet’s love of language, gleefully discarding traditional ideas of writerly propriety, such as brevity or concision, for the uninhibited joys of wordplay. Both use the full resources of their (large) vocabularies, swooping effortlessly from the literary to the archaic, the scientific, and the crudest Anglo Saxon, with perfect poise. Both use long, complex sentences but are never unreadable. In fact, these things add to the life, the vigour, and therefore the readability, of their prose. As writers, both have that Chaucerian/Shakespearean ability to include all aspects and levels of life in their writing, from the low physical to the high spiritual, from art as Art to art as entertainment, and from life as poor comedy to life as high tragedy.

So, having formed my theory, I tried to find some corroborative evidence. Here, for instance is Alan Moore, from the start of what I think of as one of his best pieces of non-fiction prose, a review of the works of occultist Kenneth Grant, published as “Beyond Our Ken” in Kaos magazine issue 14 (which can be downloaded here):

As fascinating and ultimately mystifying as a giant squid in a cocktail dress, what shall we make of Kenneth Grant? I know few occultists without at least a passing interest in his work, and I know fewer still who would profess to have the first idea what he is on about. What he is on. To open any Grant text following his relatively lucid Magical Revival is to plunge into an information soup, an overwhelming and hallucinatory bouillon of arcane fact, mystic speculation and apparent outright fantasy, as appetising (and as structured) as a dish of Gumbo. The delicious esoteric fragments tumble past in an incessant boil of prose, each morsel having the authentic taste of magic…

I know the sound of both Moore’s and Fry’s speaking voices (which is certainly something that helps them come alive in my mind as I read them), so I tried reading a few of the more characteristic passages of Stephen Fry in the voice of Alan Moore. This, for instance, is Fry in full flight:

For the English the words healthy and hale, at their best, used to carry the full-belief weight of florid good cheer, cakes and ale, halidom and festive Falstaffian winter wassail. By the end of the seventeenth century, the hale health of pagan holiday was expelled from the feasting-hall along with Falstaff and Sir Toby Belch by the sombre holy day piety and po-faced puritanism of Malvolio, Milton and Prynne. “Health!” became no longer a bumping boozer’s toast but a quality of the immortal soul. Health no longer went with heartiness, but with purity. (From Moab is My Washpot, by Stephen Fry, p. 156)

Read as Alan Moore, it’s completely wrong. And the vice is as true of the versa. Moore’s prose (after that “As fascinating and ultimately mystifying as a giant squid in a cocktail dress”, which I can imagine Stephen Fry saying) just doesn’t fit even Fry’s gorgeously eloquent audiobook-friendly voice.

What’s going on? What is this magic of words that the best, most characteristic writers have, which brand them indelibly as their own and no-one else’s? What is “style”, which is at once so uniquely characteristic yet so infinitely variable? How can a writer write so many sentences, each different, but each sounding undoubtedly like them?

Whenever I read people trying to analyse “voice”, or style (and I love reading the attempts), it usually breaks down with resort to a word like “rhythm” — the “rhythm” of a particular writer’s prose — which always annoys me as an answer, because it seems to be cheating by shifting gears from literary to musical terms of reference. And besides, it implies it’s just about the pattern of syllables in a writer’s sentences, when it’s obviously so much more.

But when I try to come up with my own answer, I can’t help but do the same shift in gear. “Music” is the best I can come up with — the music of the way a writer uses his or her words. Not just the rhythm, but the melody and the harmony and the counterpoint, the characteristic key changes, the riffs and runs, and everything else. It’s the particular brand of humour, the breadth of curiosity and interest, the way a writer relates to his or her readers, their ability to link disparate ideas, the way they say one thing while meaning another…

Writing contains so much. It’s amazing to think how a single stream of words, read one at a time, can create such rich, multi-layered music, such magic, and how every writer who takes up the task of putting a sentence together does so in a way that is characteristically branded as theirs and no-one else’s. And when a writer surrounds you with their world, their way of thinking and looking, of laughing and feeling, it really is magic. It’s the magic of looking at the same world you always knew, but through another person’s eyes, and seeing just how different — different yet the same — it looks.

Seeing Things by Oliver Postgate

cover to Seeing Things by Oliver PostgateIt’s been a while since I bought a book on impulse, but I came back from town last Sunday with Seeing Things: A Memoir by Oliver Postgate, partly because of the wonderful look & feel of the book itself. It’s a hardback, but it doesn’t have a dustjacket; the cover picture is printed directly onto the cloth, which as a result has a wonderful, and appropriately old-fashioned, canvas-like texture to it.

(As an aside, I hate dustjackets. They get in the way of reading, I worry about them tearing or getting scuffed, and the books often look better on the shelf without them, anyway. I actually used to take them off and throw them away (!) — which is what booksellers once did, or so I’ve heard, back when dustjackets were simply there to protect the book from wear in the shop — till I realised I was throwing away a good part of the book’s value, should I ever decide to sell it. Now I dutifully protect them in clear, non-sticky plastic, or store them away in a folder.)

Oliver Postgate is, of course, the man who, with Peter Firmin, created Bagpuss, The Clangers, Ivor the Engine and other perennial favourites of children’s TV. But it was only in 2008, when he died, that I realised those programmes I’d loved watching while growing up were made by the same person. Back when I was actually watching them, I didn’t think about TV programmes being made at all, and if I had, I’d have found it bewildering that one person could make two different ones, let alone a whole slew of them. (In fact, Postgate & Firmin created twelve “worlds” altogether, as Postgate puts it.) But if I had thought about them being made, Postgate’s would be the method I’d have expected them to be made with. No large, white-floored studios with multiple technicians and a lot of high-tech equipment, just one man in a converted cowshed, using equipment he’d either invented himself or adapted for the purpose with plenty of odd-sized brass screws, strips of Mechano, and a liberal application of sticky-backed plastic.

Postgate’s memoir reveals him to be primarily an inventor, in whose world no problem is too small to be pondered for a practical solution, nor too big. So, he invents goggles with mini windscreen wipers for bikers (and wears them), and mechanical skeletons to fit inside knitted Clangers; or, in the 1980s, he invents a whole new way of thinking about nuclear weapons (they’re not weapons — you can’t use them to defend yourself or attack others, you can only use them to initiate mass suicide), which makes such simple sense, it’s a pity the anti-nuclear movement didn’t take it up and popularise it.

I couldn’t help but feel, while I was reading this book, that Postgate was the sort of creator we’re likely to see much less of nowadays. (Or at least find more rare & valuable when we do.) I remember, when we got our first home computer (a ZX Spectrum), feeling that this was a great leveller, that it gave the hobbyist as much power as any corporation — and for a while that was true, which was how you got such weird and wacky games as Manic Miner, created by weird and wacky individuals at home (and, quite often, after school). Nowadays, with games being a corporate industry on the same level as the movies, you’ll never have that again. Postgate seemed to exist in a similar relationship to early TV. He got into the medium by building mechanical props (“I hear you can make a collapsible soufflé?”), and then, when he had an idea for a story, simply went to the BBC, proposed the idea, and got taken on.

Thinking back on the programmes of his that I actually watched, the main thing I remember is the narration. Postgate’s voice was calm, friendly and understated, presenting the weird world of the Clangers, or the fact that Ivor the Engine had a baby dragon in his furnace, with exactly the sort of low-key authority required to make the fantasy believable. His, and Michael Hordern’s (who narrated Paddington Bear), are the two voices I remember most from my early TV watching. In his introduction to Seeing Things, Stephen Fry says, “During bouts of childhood theism, I always supposed that if God had a voice it would be that of Oliver Postgate”. While I’d certainly like to live in any world where God had the voice of Oliver Postgate, I think that if there is such a world, it isn’t this one. If anything, it’s the very unobtrusiveness, the un-God-likeness, of his voice — which has a storyteller’s authority, but nothing as oppressive as Divine Authority — that made it work so well. Far too companionable and human to be god-like, it was like a parent reading you a story, and was instantly not that of a stranger.

What became of Postgate and Firmin’s brand of children’s tellyfantasy? At some point, they were told that “impeccable American educational sociologists had established that in order to prevent a child switching channels (and thus transferring the rating to another channel), a programme had to have a hook (i.e., an incident sufficiently violent to re-attract the attention) every three and a half seconds. Our programmes did not have this characteristic and consequently, whatever other qualities they may or may not have had, they were not to be considered suitable for television transmission.”

But the thing that kept you watching Postgate’s films was the story first of all (surely hook enough), and the atmosphere, which certainly wasn’t one of loud, fast whizzbangs, but was quiet, understated, companionable whimsy. It wasn’t trying to be flash and impress you, it was just telling you a story, and that’s where its power lay. The style of TV described in the above quote sounds more like hypnotism than entertainment, and I can’t help lapsing into “things ain’t like they used to be” mode when I read it, because the simple reliance on storytelling — and, preferably, subtle storytelling, which engages the imagination and emotions instead of merely stimulating the relevant brain-centres — is something I miss even in adult TV nowadays, most of which I find unwatchable because of the constant (and frankly distracting) demands it makes, like a boorish show-off always trying to impress, rather than a genuinely interesting person who actually deserves your attention. Which may be why I tend to turn off altogether — switching channels just gets you the same sort of soup, served with a slightly different flavour. Thank heavens for BBC4, where they at least show some nice documentaries — including, recently, one about Oliver Postgate, funnily enough.

Colin Wilson

Colin Wilson, from the back of Dreaming to Some Purpose

This week I’ve mostly been reading a recently-released collection of book reviews by Colin Wilson, Existential Criticism, from Paupers Press. (If the title sounds rather dry, the contents are anything but, as I several times found myself laughing out loud.) After finding his first book, The Outsider, in a bookshop in Tunbridge Wells and buying it on an impulse, I was instantly hooked on Wilson’s writing, and went through a period of reading everything by him I could get my hands on. In those pre-internet days, when the thrill of the hunt was a large part of book collecting, this, combined with the wide range of Wilson’s interests, resulted in my reading books on subjects I’d not normally be interested in, such as serial killers (in often rather grisly detail), cult leaders, and UFOs. Then, almost as abruptly, I suddenly had my fill of Wilson, got rid of most of the books by him I’d collected, and read him no more. Or almost no more, because I’d occasionally dip in when he released a new book (I reviewed The Angry Years on this blog a few years ago), and have slowly been warming to him again. When Existential Criticism arrived in the post last Saturday, I sat down for a quick dip-in and soon found myself absorbed as I remembered all the things I’d liked about his work from before.

Colin Wilson’s writing is incredibly moreish. Every so often I go through my bookshelves, pulling off books, flipping through, and asking what it is the authors have that makes their writing work, and I always end up with a Colin Wilson book in my hand. Other writers may have a characteristic prose style, or a unique imaginative world, but Wilson writes in a straightforward manner, and his best writing is as likely to be his non-fiction as his fiction; nevertheless, he’s compulsively readable.

Existential Criticism by Colin Wilson

Why? It comes down, I think, to two things. The first is his intense interest in what he’s writing. Whatever he’s writing about, he goes at it like a hungry fox eyeing the fat rabbit on the other side of the field — wily, but determinedly singleminded. Wilson is also tremendously knowledgeable. At times, he seems to have read just about every book in existence — and not just the ones that would make him “well-read”, but the dregs, too, and read with no preconceptions, meaning he’s found value where others wouldn’t stoop to look, and been unimpressed by what others universally praise. There’s a real feeling of the stuff-of-life in Wilson’s writing. He’s willing to throw every element into the pot — and that means the tawdry, quirky, gossipy messiness of it as much as the idealistic striving. Whether he’s writing about murderers or philosophers, science or the occult, he accords it all equal value as a source of potential understanding, of ideas. (And this may be the reason he’s not as appreciated as he ought to be — his more culturally po-faced critics get embarrassed by his serious approach to things they think beneath them.) This leads to the second essential element that powers his writing, the easy-going confidence that is, perhaps, its most attractive quality.

But what was it that stopped me reading Wilson’s work? Weirdly, it’s the thing that Wilson himself would consider the most important element in his writing: the existentialism.

I don’t disagree at all with the philosophical element of Colin Wilson’s writing, which basically comes down to the idea that boredom, or the deeper feeling of purposelessness or meaninglessness, isn’t (as it was taken to be by Existentialists such as Sartre) an essential fact of human existence. It can be overcome, simply by making the effort. And the effort involves merely making yourself interested in something. The more intense the interest, the more meaningful life will seem. Wilson has obviously achieved this. Viktor Frankl, in Man’s Search for Meaning, identifies this finding a focus in life, this creating a meaning from the inside rather than waiting for it to arrive from the outside, as a key factor determining which of his fellow-prisoners survived the concentration camps of the Second World War.

As I say, I had no problem with this idea, and was happy for Wilson to bend every subject he treated round to it, as he inevitably did, so he could rehearse its main points. I had no problems, either, with him treating the writings of the likes of Rilke or Sartre — who I haven’t read and don’t intend to — as testing grounds for his philosophy. But it started to grate when he turned his attention to writers whose work I love, and almost always found them seriously wanting. H P Lovecraft, for example, was damned pretty thoroughly in The Strength to Dream. And though Wilson was a key figure in rescuing David Lindsay’s A Voyage to Arcturus from near-oblivion, his interpretation of Lindsay’s work has, as a result, sometimes been taken as the only interpretation, one that seems to me quite reductive, particularly when applied to Lindsay’s second novel, The Haunted Woman. All this began to grate on me, and the feeling returned when I read, in Existential Criticism (p. 57): “Borges is not a great writer because he is not a mature writer. He has remained in a kind of perpetual adolescence.”

Back when I first encountered these criticisms, I couldn’t get over them. I felt Wilson had missed the point, but overawed as I was at the time by his evident intelligence and confidence, I couldn’t bring myself to admit this. Instead, I gave up reading him. Now, though, I find it easier to simply say, “I beg to differ,” and read on, still enjoying the Wilson I used to enjoy, and taking the rest as a challenge to what I’ve since come to think. Because, yes, it’s easy to criticise Lovecraft for being a pessimist, for being overwhelmed by the threatening bleakness of the universe. And no, Lovecraft didn’t provide an answer to the existential problem of life’s apparent meaninglessness, but what he did do was encapsulate the problem in an entirely new imaginative form. This can only be regarded as a failure if you treat fiction as a form of philosophy. But I think it’s the other way round. Aesthetics contains philosophy, not vice versa. And this, I think, is one of Jorge Luis Borges’s strengths. Borges takes obscure philosophical ideas and plays with them as easily as a poet plays with words. Wilson may take this as evidence that Borges didn’t believe in anything with any conviction; I’d say it means Borges believed that the world is not one thing, with one single interpretation, but a manifold thing worthy of a million interpretations, none of which is wholly right nor wholly wrong — a multiverse rather than a universe — which is a very Borgesian idea (the Aleph, the Book of Sand, and Shakespeare’s Memory are also many-things-in-one), but also, surely, the same as the existential idea that “meaning is not in the world, but one’s head” (as my version of Alice puts it). In fact, if you want to get properly philosophical about it, it’s the idea William James (a frequent Colin Wilson touchstone) wrote about back in 1907, in A Pluralistic Universe.

In the Borges review, Wilson does go on to say that he enjoys Borges as a writer, just finds him lacking in an existentialist sense. Wilson has even dedicated a book to him (The Philosopher’s Stone), and has written stories in the Lovecraftian mode (“Return of the Lloigor”). So, I’m going to get over it, and carry on enjoying Wilson, having left him alone, I think, for too long.

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