Documenti di Didattica
Documenti di Professioni
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Lovecraft
Quotes
1.1
Fiction
"The Tomb" - Written Jun 1917; rst published in The Vagrant, No. 14 (March 1922)
1
QUOTES
I have dwelt ever in realms apart from the visible No new horror can be more terrible than the daily torture of the
world; spending my youth and adolescence in an- commonplace.
cient and little-known books, and in roaming the
elds and groves of the region near my ancestral
My opinion of my whole experience varies from
home. I do not think that what I read in these books
time to time. In broad daylight, and at most seasons
or saw in these elds and groves was exactly what
I am apt to think the greater part of it a mere dream;
other boys read and saw there; but of this I must
but sometimes in the autumn, about two in the mornsay little, since detailed speech would but conrm
ing when winds and animals howl dismally, there
those cruel slanders upon my intellect which I somecomes from inconceivable depths below a damnable
times overhear from the whispers of the stealthy atsuggestions of rhythmical throbbing and I feel
tendants around me. It is sucient for me to relate
that the transition of Juan Romero was a terrible one
events without analysing causes.
indeed.
The Tomb (1917)
"The Transition of Juan Romero" - Written 16
Sep 1919; rst published in Marginalia (1944)
I am writing this under an appreciable mental
strain, since by tonight I shall be no more. Penniless, and at the end of my supply of the drug which
alone makes life endurable, I can bear the torture no
longer; and shall cast myself from this garret window
into the squalid street below.
"Dagon" - Written Jul 1917; First published in
The Vagrant, No. 11 (November 1919)
The end is near. I hear a noise at the door, as of
some immense slippery body lumbering against it.
It shall not nd me. God, that hand! The window!
The window!
Dagon - Written Jul 1917; First published in
The Vagrant, No. 11 (November 1919)
1.1
Fiction
We know that we have looked back through the ivory gates into
that world of wonder which was ours before we were wise and
unhappy.
"The Hound" Written September 1922, published February 1924 in Weird Tales, 3, No.
2, 5052, 78
Memories and possibilities are ever more
hideous than realities.
"Herbert West : Re-Animator" in Home
Brew Vol. 1, No. 1 (February 1922)
Instead of the poems I had hoped for, there came
only a shuddering blackness and ineable loneliness;
QUOTES
The only saving grace of the present is that its too damned stupid
to question the past very closely.
It was an All-in-One and One-in-All of limitless being and self not merely a thing of one
Space-Time continuum, but allied to the ultimate animating essence of existences whole unbounded sweep the last, utter sweep which
has no connes and which outreaches fancy and
mathematics alike. It was perhaps that which certain secret cults of earth have whispered of as YOGSOTHOTH, and which has been a deity under other
names; that which the crustaceans of Yuggoth worship as the Beyond-One, and which the vaporous
brains of the spiral nebulae know by an untranslatable Sign...
"Through the Gates of the Silver Key " - written with E. Homan Price, October 1932 Apr 1933; rst published in Weird Tales, Vol.
24, No. 1 (July 1934)
1.1
Fiction
5
I felt that some horrible scene or object lurked beyond the silk-hung walls, and shrank from glancing
through the arched, latticed windows that opened so
bewilderingly on every hand.
I beheld such a sight as I had never beheld before, and which no living person can have seen save
in the delirium of fever or the inferno of opium.
The building stood on a narrow point of land or
what was now a narrow point of land fully three
hundred feet above what must lately have been a
seething vortex of mad waters. On either side of the
house there fell a newly washed-out precipice of red
earth, whilst ahead of me the hideous waves were
still rolling in frightfully, eating away the land with
ghastly monotony and deliberation.
1.1.1
1
the childs head. Then in a tone of silver it addressed me: It is the end. They have come down
through the gloaming from the stars. Now all is
over, and beyond the Arinurian streams we shall
dwell blissfully in Teloe. As the child spoke, I beheld a soft radiance through the leaves of the palm
tree, and rising, greeted a pair whom I knew to be
the chief singers among those I had heard. A god
and goddess they must have been, for such beauty is
not mortal; and they took my hands, saying, Come,
child, you have heard the voices, and all is well....
I was obviously oating in the atmosphere; companioned not only by the strange child and the radiant
pair, but by a constantly increasing throng of halfluminous, vine-crowned youths and maidens with
wind-blown hair and joyful countenance. We slowly
ascended together, as if borne on a fragrant breeze
which blew not from the earth but from the golden
nebulae, and the child whispered in my ear that I
must look always upward to the pathways of light,
and never backward to the sphere I had just left.
The ocean ate the last of the land and poured into
the smoking gulf, thereby giving up all it had ever
conquered. From the new-ooded lands it owed
again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely,
uncovering nighted secrets of the years when Time
was young and the gods unborn. Above the waves
rose weedy remembered spires. The moon laid pale
lilies of light on dead London, and Paris stood up
from its damp grave to be sanctied with star-dust.
Then rose spires and monoliths that were weedy but
not remembered; terrible spires and monoliths of
lands that men never knew were lands...
1.1.2
QUOTES
1.1.3
Hypnos (1922)
Written March 1922; First published in The National Amateur Vol. 45, No. 5 (May 1923)
1.1
Fiction
7
manity is capable of receiving. They were sensations, yet within them lay unbelievable elements of
time and space things which at bottom possess
no distinct and denite existence. Human utterance
can best convey the general character of our experiences by calling them plungings or soarings...
There was a night when winds from unknown spaces
whirled us irresistibly into limitless vacum beyond
all thought and entity. Perceptions of the most maddeningly untransmissible sort thronged upon us; perceptions of innity which at the time convulsed us
with joy, yet which are now partly lost to my memory and partly incapable of presentation to others.
May the merciful gods, if indeed there be such, guard those hours
when no power of the will, or drug that the cunning of man devises, can keep me from the chasm of sleep...
QUOTES
1.1
Fiction
It was from the artists and poets that the pertinent answers came, and I know that panic would
have broken loose had they been able to compare notes. As it was, lacking their original letters, I
half suspected the compiler of having asked leading
questions, or of having edited the correspondence
in corroboration of what he had latently resolved to
see.
The statuette, idol, fetish, or whatever it was, had
been captured some months before in the wooded
swamps south of New Orleans during a raid on
a supposed voodoo meeting; and so singular and
hideous were the rites connected with it, that the police could not but realise that they had stumbled on
a dark cult totally unknown to them, and innitely
more diabolic than even the blackest of the African
voodoo circles. Of its origin, apart from the erratic
and unbelievable tales extorted from the captured
members, absolutely nothing was to be discovered;
hence the anxiety of the police for any antiquarian
lore which might help them to place the frightful
symbol, and through it track down the cult to its
fountain-head.
No recognised school of sculpture had animated
this terrible object, yet centuries and even thousands of years seemed recorded in its dim and
greenish surface of unplaceable stone.
What, in substance, both the Esquimaux wizards
and the Louisiana swamp-priests had chanted to
their kindred idols was something very like this:
the word-divisions being guessed at from traditional
breaks in the phrase as chanted aloud:
"Ph'nglui mglw'nafh Cthulhu R'lyeh wgah'nagl
fhtagn." In his house at R'lyeh dead Cthulhu
waits dreaming. .
They worshipped, so they said, the Great Old
Ones who lived ages before there were any men,
and who came to the young world out of the sky.
Those Old Ones were gone now, inside the earth and
under the sea; but their dead bodies had told their
secrets in dreams to the rst men, who formed a
cult which had never died. This was that cult, and
the prisoners said it had always existed and always
would exist, hidden in distant wastes and dark places
all over the world until the time when the great priest
Cthulhu, from his dark house in the mighty city of
R'lyeh under the waters, should rise and bring the
earth again beneath his sway. Some day he would
call, when the stars were ready, and the secret cult
would always be waiting to liberate him.
There had been aeons when other Things ruled on
the earth, and They had had great cities. Remains
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of Them, he said the deathless Chinamen had told
him, were still be found as Cyclopean stones on islands in the Pacic. They all died vast epochs of
time before men came, but there were arts which
could revive Them when the stars had come round
again to the right positions in the cycle of eternity.
They had, indeed, come themselves from the stars,
and brought Their images with Them.
These Great Old Ones, Castro continued, were
not composed altogether of esh and blood.
They had shape for did not this star-fashioned
image prove it? but that shape was not made
of matter. When the stars were right, They could
plunge from world to world through the sky; but
when the stars were wrong, They could not live. But
although They no longer lived, They would never really die...
That cult would never die till the stars came right
again, and the secret priests would take great
Cthulhu from His tomb to revive His subjects and
resume His rule of earth. The time would be easy to
know, for then mankind would have become as the
Great Old Ones; free and wild and beyond good and
evil, with laws and morals thrown aside and all men
shouting and killing and revelling in joy. Then the
liberated Old Ones would teach them new ways to
shout and kill and revel and enjoy themselves, and
all the earth would ame with a holocaust of ecstasy
and freedom. Meanwhile the cult, by appropriate
rites, must keep alive the memory of those ancient
ways and shadow forth the prophecy of their return.
No book had ever really hinted of it, though the
deathless Chinamen said that there were double
meanings in the Necronomicon of the mad Arab
Abdul Alhazred which the initiated might read as
they chose, especially the much-discussed couplet:
That is not dead which can eternal
lie,
And with strange aeons even death
may die..
The dream-narratives and cuttings collected by
the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt
what I thought the most sensible conclusions.
So, after thoroughly studying the manuscript again
and correlating the theosophical and anthropological notes with the cult narrative of Legrasse, I made
a trip to Providence to see the sculptor and give him
the rebuke I thought proper for so boldly imposing
upon a learned and aged man.
What I now heard so graphically at rst-hand,
though it was really no more than a detailed conrmation of what my uncle had written, excited me
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QUOTES
Who knows the end? What has risen may sink, and
what has sunk may rise. Loathsomeness waits and
dreams in the deep, and decay spreads over the tottering cities of men.
1.1.6
The brave Norwegian drove his vessel head on but because of something that is imagined. The place is not good
against the pursuing jelly which rose above the un- for imagination, and does not bring restful dreams at night.
clean froth like the stern of a daemon galleon. The
awful squid-head with writhing feelers came nearly
West of Arkham the hills rise wild, and there
up to the bowsprit of the sturdy yacht, but Johansen
are valleys with deep woods that no axe has ever
drove on relentlessly. There was a bursting as of an
cut. There are dark narrow glens where the trees
exploding bladder, a slushy nastiness as of a cloven
1.2
Non-Fiction
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1.2
Non-Fiction
12
QUOTES
The best critics of the nineteenth and twentieth centuries demand perfect rhyming, and no aspirant for
fame can aord to depart from a standard so universal. It is evidently the true goal of the English, as
well as of the French bard; the goal from which we
are but temporarily deected during the preceding
age.
But exceptions should and must be made in the case
of a few who have somehow absorbed the atmosphere of other days, and who long in their hearts
for the stately sound of the old classic cadences.
Well may their predilection for imperfect rhyming
be discouraged to a limited extent, but to chain them
wholly to modern rules would be barbarous. Every limited mind demands a certain freedom of expression, and the man who cannot express himself
satisfactorily without the stimulation derived from
the spirited mode of two centuries ago should certainly be permitted to follow without undue restraint
a practice so harmless, so free from essential error,
and so sanctioned by precedent, as that of employing
in his poetical compositions the smooth and inoensive allowable rhyme.
The Allowable Rhyme (1915)
1.2
Non-Fiction
Race prejudice is a gift of Nature, intended to preserve in purity the various divisions of mankind
which the ages have evolved.
Response to observations made in In A Minor
Key by Charles D. Isaacson, in The Conservative, Vol. I, No. 2, (1915), p. 4
13
merely self-expression. I could not write about ordinary people because I am not in the least interested in them. Without interest there can be no
art. Mans relations to man do not captivate my
fancy. It is mans relation to the cosmosto the
unknownwhich alone arouses in me the spark of
creative imagination. The humanocentric pose is
impossible to me, for I cannot acquire the primitive myopia which magnies the earth and ignores
the background. Pleasure to me is wonderthe unexplored, the unexpected, the thing that is hidden
and the changeless thing that lurks behind supercial
mutability. To trace the remote in the immediate;
the eternal in the ephemeral; the past in the present;
the innite in the nite; these are to me the springs
of delight and beauty. Like the late Mr. Wilde, I
live in terror of not being misunderstood.
The Defence Remains Open!" (April 1921),
published in Collected Essays, Volume 5: Philosophy edited by S. T. Joshi, p. 53
Moreover, humour is itself but a supercial view of
that which is in truth both tragic and terriblethe
contrast between human pretence and cosmic mechanical reality. Humour is but the faint terrestrial
echo of the hideous laughter of the blind mad gods
that squat leeringly and sardonically in caverns beyond the Milky Way. It is a hollow thing, sweet on
the outside, but lled with the pathos of fruitless aspiration. All great humorists are sadMark Twain
was a cynic and agnostic, and wrote The Mysterious Stranger and What Is Man?" When I was
younger I wrote humorous mattersatire and light
verseand was known to many as a jester and parodist. But I cannot help seeing beyond the tinsel of humour, and recognising the pitiful basis of
jestthe world is indeed comic, but the joke is
on mankind.
The Defence Remains Open!" (April 1921),
published in Collected Essays, Volume 5: Philosophy edited by S. T. Joshi, p. 54
It must be remembered that there is no real
reason to expect anything in particular from
mankind; good and evil are local expedientsor
their lackand not in any sense cosmic truths or
laws. We call a thing good because it promotes
certain petty human conditions that we happen to
likewhereas it is just as sensible to assume that
all humanity is a noxious pest and should be eradicated like rats or gnats for the good of the planet
or of the universe. There are no absolute values
in the whole blind tragedy of mechanistic nature
nothing is good or bad except as judged from an absurdly limited point of view. The only cosmic reality
is mindless, undeviating fateautomatic, unmoral,
uncalculating inevitability. As human beings, our
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only sensible scale of values is one based on lessening the agony of existence. That plan is most
deserving of praise which most ably fosters the creation of the objects and conditions best adapted to
diminish the pain of living for those most sensitive to
its depressing ravages. To expect perfect adjustment
and happiness is absurdly unscientic and unphilosophical. We can seek only a more or less trivial
mitigation of suering. I believe in an aristocracy,
because I deem it the only agency for the creation of
those renements which make life endurable for the
human animal of high organisation.
Nietzscheism and Realism from The Rainbow, Vol. I, No. 1 (October 1921); reprinted
in To Quebec and the Stars, and also in Collected Essays, Volume 5: Philosophy edited by
S. T. Joshi, p. 70
It is good to be a cynicit is better to be a contented cat and it is best not to exist at all.
Universal suicide is the most logical thing in the
worldwe reject it only because of our primitive cowardice and childish fear of the dark. If
we were sensible we would seek deaththe same
blissful blank which we enjoyed before we existed.
Nietzscheism and Realism from The Rainbow, Vol. I, No. 1 (October 1921); reprinted
in To Quebec and the Stars, and also in Collected Essays, Volume 5: Philosophy edited by
S. T. Joshi, p. 71
The undesirability of any system of rule not tempered with the quality of kindness is obvious; for
kindness is a complex collection of various impulses, reactions and realisations highly necessary
to the smooth adjustment of botched and freakish
creatures like most human beings. It is a weakness basicallyor, in some cases, and ostentation
of secure superioritybut its net eect is desirable;
hence it is, on the whole, praiseworthy. Since all
motives at bottom are selsh and ignoble, we
may judge acts and qualities only be their effects. Pessimism produces kindness. The disillusioned philosopher is even more tolerant than the
priggish bourgeois idealist with his sentimental and
extravagant notions of human dignity and destiny.
Nietzscheism and Realism from The Rainbow, Vol. I, No. 1 (October 1921); reprinted
in To Quebec and the Stars, and also in Collected Essays, Volume 5: Philosophy edited by
S. T. Joshi, p. 71
The oldest and strongest emotion of mankind is
fear, and the oldest and strongest kind of fear is
fear of the unknown.
QUOTES
1.2
Non-Fiction
15
becomes cheap, puerile, and unconvincing. Therefore a fantastic author should see that his prime emphasis goes into subtle suggestionthe imperceptible hints and touches of selective and associative detail which express shadings of moods and build up a
vague illusion of the strange reality of the unreal
instead of into bald catalogues of incredible happenings which can have no substance or meaning
apart from a sustaining cloud of colour and moodsymbolism. A serious adult story must be true to
something in life. Since marvel tales cannot be true
to the events of life, they must shift their emphasis
toward something to which they can be true; namely,
certain wistful or restless moods of the human spirit,
wherein it seeks to weave gossamer ladders of es- I am Providence
cape from the galling tyranny of time, space, and
natural laws.
1.2.1 Letters
Some Notes on Interplanetary Fiction, Californian 3, No. 3 (Winter 1935): 39-42. Published in Collected Essays, Volume 2: Literary
Criticism edited by S. T. Joshi, p. 178
There are, without doubt, great possibilities in the
serious exploitation of the astronomical tale; as a
few semi-classics like "The War of the Worlds",
"The Last and First Men", "Station X", "The Red
Brain", and Clark Ashton Smith's best work prove.
But the pioneers must be prepared to labour without nancial return, professional recognition, or the
encouragement of a reading majority whose taste
has been seriously warped by the rubbish it has devoured. Fortunately sincere artistic creation is its
own incentive and reward, so that despite all obstacles we need not despair of the future of a fresh literary form whose present lack of development leaves
all the more room for brilliant and fruitful experimentation.
Some Notes on Interplanetary Fiction, Californian 3, No. 3 (Winter 1935): 39-42. Published in Collected Essays, Volume 2: Literary
Criticism edited by S. T. Joshi, p. 178
I am Providence.
Epitaph on his headstone, which he used in
letters to Lillian D. Clark (March 1926) and
James F. Morton (May 1926) around the time
of his April 1926 return to Providence after
living for two years in New York City. Originally Lovecraft was buried without his own
separate grave marker, his name simply carved
into the familys obelisk, but in 1977 a network
of fans paid to add this headstone.
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pleasure of being alive; the Joi de vivre, as our Gallick friends term it. To the credulous there is religion and its paradisal dreams. To the moralist, there
is a certain satisfaction in right conduct. To the scientist there is the joy in pursuing truth which
nearly counteracts the depressing revelations of
truth. To the person of cultivated taste, there are
the ne arts. To the man of humour, there is the
sardonic delight of spying out pretensions and incongruities of life. To the poet there is the ability
and privilege to fashion a little Arcadia in his fancy,
wherein he may withdraw from the sordid reality of
mankind at large. In short, the world abounds
with simple delusions which we may call happiness, if we be but able to entertain them.
Letter to The KeicomoloKleiner, Cole,
and Moe (October 1916), in Selected Letters I,
1911-1924 edited by August Derleth and Donald Wandrei, pp. 26-27
QUOTES
1.2
Non-Fiction
in science, history, philosophy, & literature; that I
have never actually desired to die, or entertained any
suicidal designs, as might be expected of one with so
little kinship to the ordinary features of life.
Letter to Alfred Galpin (27 May 1918), published in Letters to Alfred Galpin edited by S.
T. Joshi, p. 18
17
common men, if well-behaved, are really quite useful. One is a cynick only when one thinks. At such
times the herd seems a bit disgusting because each
member of it is always trying to hurt somebody else,
or gloating because somebody else is hurt. Inicting
pain seems to be the chief sport of persons whose
tastes and interests run to ordinary events and direct
pleasures and rewards of lifethe animalistic or (if
one may use a term so polluted with homoletick associations) worldly people of our absurd civilisation.
....... I may be human, all right, but not quite human
enough to be glad at the misfortune of anybody. I am
rather sorry (not outwardly but genuinely so) when
disaster befalls a personsorry because it gives the
herd so much pleasure. ... The natural hatefulness
and loathsomeness of the human beast may be overcome only in a few specimens of ne heredity and
breeding, by a transference of interests to abstract
spheres and a consequent sublimation of the universal sadistic fury. All that is good in man is articial;
and even that good is very slight and unstable, since
nine out of ten non-primitive people proceed at once
to capitalise their asceticism and vent their sadism
by a Victorian brutality and scorn towards all those
who do not emulate their pose. Puritans are probably more contemptible than primitive beasts, though
neither class deserves much respect.
Letter to James F. Morton (8 March 1923), in
Selected Letters I, 1911-1924 edited by August
Derleth and Donald Wandrei, pp. 211-212
One can't write a weird story of real power without perfect psychological detachment from the human scene, and a magic prism of imagination which
suuses them and style alike with that grotesquerie
and disquieting distortion characteristic of morbid
vision. Only a cynic can create horrorfor behind
every masterpiece of the sort must reside a driving
daemonic force that despises the human race and its
illusions, and longs to pull them to pieces and mock
them.
Letter to Weird Tales editor Edwin Baird
printed in Weird Tales 3, no. 3 (March 1924),
pp. 89-92. Quoted in Lord of a Visible World:
An Autobiography in Letters edited by S. T.
Joshi, p. 122
I am essentially a recluse who will have very little
to do with people wherever he may be. I think that
most people only make me nervousthat only by
accident, and in extremely small quantities, would I
ever be likely to come across people who wouldn't.
It makes no dierence how well they mean or how
cordial they arethey simply get on my nerves unless they chance to represent a peculiarly similar
combination of tastes, experiences, and heritages;
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1
as, for instance, Belknap chances to do . . . Therefore it may be taken as axiomatic that the people of
a place matter absolutely nothing to me except as
components of the general landscape and scenery.
Let me have normal American faces in the streets to
give the aspect of home and a white mans country,
and I ask no more of featherless bipeds. My life lies
not among people but among scenesmy local affections are not personal, but topographical and architectural. No one in Providencefamily aside
has any especial bond of interest with me, but for
that matter no one in Cambridge or anywhere else
has, either. The question is that of which roofs and
chimneys and doorways and trees and street vistas
I love the best; which hills and woods, which roads
and meadows, which farmhouses and views of distant white steeples in green valleys. I am always
an outsiderto all scenes and all peoplebut outsiders have their sentimental preferences in visual
environment. I will be dogmatic only to the extent
of saying that it is New England I must havein
some form or other. Providence is part of meI
am Providencebut as I review the new impressions which have impinged upon me since birth, I
think the greatest single emotionand the most permanent one as concerns consequences to my inner
life and imaginationI have ever experienced was
my rst sight of Marblehead in the golden glamour
of late afternoon under the snow on December 17,
1922. That thrill has lasted as nothing else hasa
visible climax and symbol of the lifelong mysterious
tie which binds my soul to ancient things and ancient
places.
Letter to Lillian D. Clark (29 March 1926),
quoted in Lord of a Visible World: An Autobiography in Letters edited by S. T. Joshi, p.
186
QUOTES
1.2
Non-Fiction
ply because I wish the safety of an artistic and intellectual civilisation to be secure, not because I
have any sympathy with the coarse-grained herd
who would menace the civilisation if not placated by
sops. Surely you can see the profound and abysmal
dierence between this emotional attitude and the
attitude of the democratic reformer who becomes
wildly excited over the wrongs of the masses. This
reformer has uppermost in his mind the welfare of
those masses themselveshe feels with them, takes
up a mental-emotional point of view as one of them,
regards their advancement as his prime objective independently of anything else, and would willingly
sacrice the nest fruits of the civilisation for the
sake of stung their bellies and giving them two
cinema shows instead of one per day. I, on the
other hand, don't give a hang about the masses except so far as I think deliberate cruelty is coarse
and unaestheticbe it towards horses, oxen, undeveloped men, dogs, negroes, or poultry. All that I
care about is the civilisationthe state of development and organisation which is capable of gratifying the complex mental-emotional-aesthetic needs
of highly evolved and acutely sensitive men. Any
indignation I may feel in the whole matter is not
for the woes of the downtrodden, but for the threat
of social unrest to the traditional institutions of the
civilisation. The reformer cares only for the masses,
but may make concessions to the civilisation. I care
only for the civilisation, but may make concessions
to the masses. Do you not see the antipodal dierence between the two positions? Both the reformer
and I may unite in opposing an unworkably arrogant piece of legislation, but the motivating reasons
will be absolutely antithetical. He wants to give the
crowd as much as can be given them without wrecking all semblance of civilisation, whereas I want to
give them only as much as can be given them without
even slightly impairing the level of national culture.
... He works for as democratic a government as possible; I for as aristocratic a one as possible. But both
recognise the limitations of possibility.
Letter to Woodburn Harris (25 February-1
March 1929), in Selected Letters II, 1925-1929
edited by August Derleth and Donald Wandrei, pp. 289-290
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Life by S.T. Joshi, p. 487
I am no less impressed than you by the magnitude,
complexity and essential beauty of the cosmos; nor
am I less sensible to the veil which separates us from
the grasping of ultimate reality. The great dierence between us in these matters is that you like
to colour your philosophical-scientic speculations
with your aesthetic feelings; whilst I feel a great
cleavage betwixt emotion and perceptive analysis,
and never try to mix the two. Emotionally I stand
breathless at the awe and loveliness and mystery of
space with its ordered suns and worlds. In that mood
I endorse religion, and people the elds and streams
and groves with the Grecian deities and local spirits
of oldfor at heart I am a pantheistic pagan of the
old tradition which Christianity has never reached.
But when I start thinking I throw o emotion as excess baggage, and settle down to the prosaic and exact task of seeing simply what is, or probably is, and
what isn't, or probably isn't. I love to dream, but I
never try to dream and think at the same time.
Letter to Woodburn Harris (25 February-1
March 1929), in Selected Letters II, 1925-1929
edited by August Derleth and Donald Wandrei, p. 312
It delights me even more, though, to hear that my
nameless cosmic monsters have an air of originality about them! Shapeless, unheard-of creatures
are not original with me; for although Poe did not
use them, they gure quite widely in minor horrorwriting since his time. Usually they tend to be exaggerations of certain known life-forms such as insects, poisonous plants, protozoa, & the like, although a few writers break away wholly from terrestrial analogy & depict things as abstractly cosmic
as luminous protoplasmic globes. If I have gone beyond these, it is only subtly & atmosphericallyin
details, & in occasional imputations of geometrical,
biological, & physico-chemical properties denitely
outside the realm of matter as understood by us.
Most of my monsters fail altogether to satisfy my
sense of the cosmicthe abnormally chromatic entity in The Colour Out of Space being the only one
of the lot which I take any pride in.
Letter to Elizabeth Toldridge (8 March 1929),
in Selected Letters II, 1925-1929 edited by August Derleth and Donald Wandrei, p. 316
In my actual imaginative contact with life, I am
vastly more responsive to beauty than to horror
indeed, I never experience real cosmic horror except
in infrequent nightmares. However, when I come to
record my various imaginative experiences, I generally nd that only the horror items have any uniqueness or originality. Others have seen the same beautiful things that I have seen, & have sung them more
20
1
nobly. Dunsany, indeed, has said exquisitely almost
everything I could possibly wish to say; so that when
I indulge in sheer phantasy I can do no more than imitate him. Thus horror alone is left as my peculiar
kingdom, & in it I must hold my lowly reproduction
of a Plutonian court.
Letter to Elizabeth Toldridge (8 March 1929),
in Selected Letters II, 1925-1929 edited by August Derleth and Donald Wandrei, pp. 316317
QUOTES
1.2
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gloomy-minded of all the colonists settled; & here
that the dark moods & cryptic hills pressed closest.
An abnormal Puritan psychology led to all kinds of
repression, furtiveness, & grotesque hidden crime,
while the long winters & backwoods isolation fostered monstrous secrets which never came to light.
To me there is nothing more fraught with mystery
& terror than a remote Massachusetts farmhouse
against a lonely hill. Where else could an outbreak
like the Salem witchcraft have occurred? Rhode Island does not share these tenedenciesits history &
settlement being dierent from those of other parts
of New Englandbut just across the line in the old
Bay State the macabre broods at its strongest.
Letter to Elizabeth Toldridge (9 October
1931), in Selected Letters III, 1929-1931 edited
by August Derleth and Donald Wandrei, p.
423
21
have no tolerance for such real oensivenessbut
I greatly enjoy debating questions of truth and value
with persons as sincere and devoid of malice as I
am. Such debate is really a highly valuablealmost
indispensableingredient of life; because it enables
us to test our own opinions and amend them if we
nd them in any way erroneous or unjustied.
Letter to Robert E. Howard (7 November
1932), in Selected Letters 1932-1934 edited by
August Derleth and Donald Wandrei, p. 102
We know today that nothing will restore the premachine condition of reasonably universal employment save an articial allocation of working hours
involving the use of more men than formerly to perform a given task. . . . The primary function of
society, in spite of all the sophistries spurred of selfishness, is to give men better conditions than they
could get without it; and the basic need today is jobs
for allnot for property for a few of the luck and
the acquisitive. . . . In view of the urgent need
for change, there is something almost obscene in
the chatter of the selsh about various psychological evils allegedly inherent in a New Deal promising
decent economic security and humane leisure for all
instead of for a few. . . . What is worth answering is
the kindred outcry about regimentation, collective slavery, violation of Anglo-Saxon freedom,
destruction of the right of the individual to make
his own way and so on; with liberal references to
Stalin, Hitler, Mustapha Kemal, and other extremist dictators who have sought to control mens personal, intellectual, and artistic lives, and traditional
habits and folkways, as well as their economic fortunes. Naturally the Anglo-Saxon balks at any programme calculated to limit his freedom as a man and
a thinker or to disturb his inherited perspectives and
daily customsand need we say that no plan ever
proposed in an Anglo-Saxon country would conceivably seek to limit such freedom or disturb such
perspectives and customs? Here we have a deliberate smoke-screenconscious and malicious confusion of terms. A decent planned society would
indeed vary to some extent the existing regulations
(for there are such) governing commercial and economic life. Yet who save a self-confessed Philistine
or Marxist (the plutocrat can cite Das Kapital for
his purpose!) would claim that the details and conditions of our merely economic activities form more
than a trivial fraction of our whole lives and personalities? That which is essential and distinctive about
a man is not the routine of material struggle he follows in his oce; but the civilised way he lives, outside his oce, the life whose maintenance is the object of his struggle. So long as his oce work gains
him a decently abundant and undisputedly free life,
it matters little what that work iswhat the ownership of the enterprise, and what and how distributed
22
1
its prots, if prots there be. We have seen that
no system proposes to deny skill and diligence an
adequate remuneration. What more may skill and
diligence legitimately ask? Nor is any lessening in
the pride of achievement contemplated. Man will
thrill just as much at the overcoming of vast obstacles, and the construction of great works, whether
his deeds be performed for service or for prot. As
it is, the greatest human achievements have never
been for prot. Would Keats or Newton or Lucretius
or Einstein or Santayana ourish less under a rationally planned society? Any intimation that a mans
life is wholly his industrial life, and that a planned
economic order means a suppression of his personality, is really both a piece of crass ignorance and
an insult to human nature. Incidentally, it is curious
that no one has yet pointed to the drastically regulated economic life of the early Mass. Bay colony as
something American"!
Unpublished (and probably unsent) letter to
the Providence Journal (13 April 1934),
quoted in Collected Essays, Volume 5: Philosophy, edited by J. T. Joshi, pp. 115-116
QUOTES
1.2
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I have gone almost reluctantlystep by step, as
pressed by facts too insistent to denyand am still
quite as remote from Belknaps naive Marxism as
I am from the equally naive Republican orthodoxy
I have left behind. I am as set as ever against any
cultural upheavaland believe that nothing of the
kind is necessary in order to achieve a new and feasible economic equilibrium. The best of culture has
always been non-economic. Hitherto it has grown
out of the secure, non-struggling life of the aristocrat. In future it may be expected to grow out of
the secure and not-so-struggling life of whatever citizens are personally able to develop it. There need
be no attempt to drag culture down to the level of
crude minds. That, indeed, would be something
to ght tooth and nail! With economic opportunities articially regulated, we may well let other interests follow a natural course. Inherent dierences
in people and in tastes will create dierent socialcultural classes as in the pastalthough the relation
of these classes to the holding of material resources
will be less xed than in the capitalistic age now closing. All this, of course, is directly contrary to Belknaps rampant Stalinismbut I'm telling you I'm no
bolshevik! I am for the preservation of all values
worth preservingand for the maintenance of complete cultural continuity with the Western-European
mainstream. Don't fancy that the dethronement of
certain purely economic concepts means an abrupt
break in that stream. Rather does it mean a return to
art impulses typically aristocratic (that is, disinterested, leisurely, non-ulterior) rather than bourgeois.
Letter to Clark Ashton Smith (28 October
1934), in Selected Letters V, 1934-1937 edited
by August Derleth and Donald Wandrei, pp.
60-64
23
Letter to Clark Ashton Smith (28 October
1934), in Selected Letters V, 1934-1937 edited
by August Derleth and Donald Wandrei, p. 64
Of the complete biological inferiority of the negro
there can be no questionhe has anatomical features consistently varying from those of other stocks,
& always in the direction of the lower primates .
. . Equally inferior& perhaps even more so
is the Australian black stock, which diers widely
from the real negro . . . In dealing with these
two black races, there is only one sound attitude for
any other race (be it white, Indian, Malay, Polynesian, or Mongolian) to take& that is to prevent
admixture as completely & determinedly as it can
be prevented, through the establishment of a colourline & the rigid forcing of all mixed ospring below
that line. I am in accord with the most vehement
& vociferous Alabaman or Mississippian on that
point Other racial questions are wholly dierent
in natureinvolving wide variations unconnected
with superiority or inferiority. Only an ignorant dolt
would attempt to call a Chinese gentlemanheir to
one of the greatest artistic & philosophic traditions
in the worldan inferior of any sort . . . & yet
there are potent reasons, based on wide physical,
mental, & cultural dierences, why great numbers
of the Chinese ought not to mix into the Caucasian
fabric, or vice versa. It is not that one race is any
better than any other, but that their whole respective
heritages are so antipodal as to make harmonious adjustment impossible. Members of one race can t
into another only through the complete eradication
of their own background-inuences& even then
the adjustment will always remain uneasy & imperfect if the newcomers physical aspect froms a constant reminder of his outside origin. Therefore it is
wise to discourage all mixtures of sharply dierentiated racesthough the color-line does not need to
be drawn as strictly as in the case of the negro, since
we know that a dash or two of Mongolian or Indian
or Hindoo or some such blood will not actually injure a white stock biologically. . . . As a matter
of fact, most of the psychological race-dierences
which strike us so prominently are cultural rather
than biological. If one could take a Japanese infant,
alter his features to the Anglo-Saxon type through
plastic surgery, & place him with an American family in Boston for rearingwithout telling him that he
is not an Americanthe chances are that in 20 years
the result would be a typical American youth with
very few instincts to distinguish him from his pure
Nordic college-mates. The same is true of other superior alien races including the Jewalthough the
Nazis persist in acting on a false biological conception. If they were wise in their campaign to get rid
of Jewish cultural inuences (& a great deal can be
said for such a campaign, when the dominance of
24
1
the Aryan tradition is threatened as in Germany &
New York City), they would not emphasize the separatism of the Jew but would strive to make him give
up his separate culture & lose himself in the German people. It wouldn't hurt Germanyor alter its
essential physical typeto take in all the Jews it now
has. (However, that wouldn't work in Poland or New
York City, where the Jews are of an inferior strain,
& so numerous that they would essentially modify
the physical type.)
Letter to Natalie H. Wooley (22 November
1934), in Selected Letters V, 1934-1937 edited
by August Derleth and Donald Wandrei, p. 77
QUOTES
1.2
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titudes based on the bygone agricultural-handicraft
world, and revel in (consciously or unconsciously)
mendacious assumptions (such as the notion that
real liberty is synonymous with the single detail
of unrestricted economic license or that a rational
planning of resource-distribution would contravene
some vague and mystical 'American heritage') utterly contrary to fact and without the slightest foundation in human experience? Intellectually, the Republican idea deserves the tolerance and respect one
gives to the dead.
Letter to C.L. Moore (August 1936), quoted in
H.P. Lovecraft, a Life by S.T. Joshi, p. 574
25
imagination, and tending to view and enjoy all things
as a passive, detached, and sometimes remote spectator. Those arts which appeal most to the ideational
imaginationthe sense of drama, pageantry, historic ux, collective organisation, or escape from the
natural limitations of time, space, and natural law
are undoubtedly those which appeal chiey to me.
Even my strong love of architectural and decorative
beauty is probably largely dependent upon the historical bearings of the forms and motifs in which I
delight. I am not wholly insensible to abstract form,
but seem to relish the associative element in art more
instantly and acutely than the lyrical or mathematical element . . . I don't really revel in anything
unless it reminds me of something else either real
or visionaryunless it opens up visual avenues of
linked pseudo-recollections leading to sensations of
ego-expansion and liberation . . . usually bringing
in the element of time, somehow based on the past,
and harbouring hints of an elusive, intangible kind
of adventurous expectancy.
Letter to Virgil Finlay (25 September 1936),
in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, p. 310
I can better understand the inert blindness & deant ignorance of the reactionaries from having been
one of them. I know how smugly ignorant I was
wrapped up in the arts, the natural (not social) sciences, the externals of history & antiquarianism, the
abstract academic phases of philosophy, & so on
all the one-sided standard lore to which, according
to the traditions of the dying order, a liberal education was limited. God! the things that were left
outthe inside facts of history, the rational interpretation of periodic social crises, the foundations of
economics & sociology, the actual state of the world
today & above all, the habit of applying disinterested reason to problems hitherto approached only
with traditional genuections, ag-waving, & callous shoulder-shrugs! All this comes up with humiliating force through an incident of a few days
agowhen young Conover, having established contact with Henneberger, the ex-owner of WT, obtained from the latter a long epistle which I wrote
Edwin Baird on Feby. 3, 1924, in response to a request for biographical & personal data. Little Willis
asked permission to publish the text in his combined
SFC-Fantasy, & I began looking the thing over to see
what it was likefor I had not the least recollection
of ever having penned it. Well . I managed to
get through, after about 10 closely typed pages of
egotistical reminiscences & showing-o & expressions of opinion about mankind & the universe. I
did not faintbut I looked around for a 1924 photograph of myself to burn, spit on, or stick pins in!
Holy Hadeswas I that much of a dub at 33
26
QUOTES
to August Derleth
I can look back . . . at two distinct periods of
opinion whose foundations I have successively come
to distrusta period before 1919 or so, when the
1.2
Non-Fiction
weight of classic authority unduly inuenced me,
and another period from 1919 to about 1925, when
I placed too high a value on the elements of revolt,
orid colour, and emotional extravagance or intensity.
Letter to August Derleth (1929), quoted in
H.P. Lovecraft, a Life by S.T. Joshi, p. 307
Time, space, and natural law hold for me suggestions of intolerable bondage, and I can form
no picture of emotional satisfaction which does
not involve their defeatespecially the defeat of
time, so that one may merge oneself with the
whole historic stream and be wholly emancipated from the transient and the ephemeral. Yet
I can assure you that this point of view is joined
to one of the plainest, naivest, and most unobtrusively old-fashioned of personalitiesa retiring old
hermit and ascetic who does not even know what
your contemporary round of activities and parties
is like, and who during the coming winter will probably not address two consecutive sentences to any
living persontradesmen apartsave a pair of elderly aunts! Some peoplea very few, perhaps
are naturally cosmic in outlook, just as others are
naturally 'of and for the earth'. I am myself less exclusively cosmic than Klarkash-Ton and Wandrei. .
. I begin with the individual and the soil and think
outwardappreciating the sensation of spatial and
temporal liberation only when I can scale it against
the known terrestrial scene. They, on the other hand,
are able to think of wholly non-human abysses of
ultimate spacewithout reference-pointsas realities neither irrelevant nor less signicant than immediate human life. With me, the very quality of
being cosmically sensitive breeds an exaggerated
attachment to the familiar and the immediate
Old Providence, the woods and hills, the ancient
ways and thoughts of New Englandwhilst with
them it seems to have the opposite eect of alienating them from immediate anchorages. They despise
the immediate as trivial; I know that it is trivial, but
cherish rather than despise itbecause everything,
including innity itself, is trivial. In reality I am
the profoundest cynic of them all, for I recognize
no absolute values whatever.
Letter to August Derleth (21 November
1930), in Selected Letters III, 1929-1931 edited
by August Derleth and Donald Wandrei, p.
220
27
are strongly linked with architecture, scenery, and
lighting and atmospheric eects, and take the form
of vague impressions of adventurous expectancy
coupled with elusive memoryimpressions that
certain vistas, particularly those associated with sunsets, are avenues of approach to spheres or conditions of wholly undened delights and freedoms
which I have known in the past and have a slender possibility of knowing again in the future. Just
what those delights and freedoms are, or even what
they approximately resemble, I could not concretely
imagine to save my life; save that they seem to concern some ethereal quality of indenite expansion
and mobility, and of a heightened perception which
shall make all forms and combinations of beauty simultaneously visible to me, and realisable by me. I
might add, though, that they invariably imply a total defeat of the laws of time, space, matter, and
energyor rather, an individual independence of
these laws on my part, whereby I can sail through
the varied universes of space-time as an invisible
vapour might upsetting none of them, yet superior to their limitations and local forms of material
organisation. Now this all sounds damn foolish
to anybody elseand very justly so. There is no reason why it should sound anything except damn foolish to anyone who had not happened to receive precisely the same series of inclinations, impressions,
and background-images which the purely fortuitous
circumstances of my own especial life have chanced
to give me.
Letter to August Derleth (25 December 1930),
quoted in H.P. Lovecraft, a Life by S.T.
Joshi, p. 584
Its not a bad idea to call this Cthulhuism & YogSothothery of mine The Mythology of Hastur"
although it was really from Machen & Dunsany &
others, rather than through the Bierce-Chambers
line, that I picked up my gradually developing hash
of theogonyor daimonogony. Come to think of it,
I guess I sling this stu more as Chambers does than
as Machen & Dunsany dothough I had written a
good deal of it before I ever suspected that Chambers ever wrote a weird story!
Letter to August Derleth (16 May 1931), responding to Derleths suggestion that he call
the interconnected mythology of his stories
(what would later be known as the Cthulhu
Mythos) The Mythology of Hastur, quoted
in H.P. Lovecraft, a Life by S.T. Joshi, p.
505
I am perfectly condent that I could never adequately convey to any other human being the
precise reasons why I continue to refrain from to Frank Belknap Long
suicidethe reasons, that is, why I still nd ex Nothing must disturb my undiluted Englishry
istence enough of a compensation to atone for its
God Save The King! I am naturally a Nordic
dominantly burthensome quality. These reasons
28
1
a chalk-white, bulky Teuton of the Scandinavian or
North-German forests a Vikinga berserk killer
a predatory rover of Hengist and Horsa a conqueror of Celts and mongrels and founders of Empires a son of the thunders and the arctic winds,
and brother to the frosts and the auroras a drinker
of foemens blood from new picked skulls a friend
of the mountain buzzards and feeder of seacoast vultures a blond beast of eternal snows and frozen
oceans a prayer to Odin and Thor and Woden
and Alfadur, the raucous shouter of Nielheim a
comrade of the wolves, and rider of nightmares
aye I speak truly for was I not born with yellow
hair and blue eyes.
Letter to Frank Belknap Long (3 May 1923),
published in Selected Letters Vol. I (1965), p.
227
QUOTES
ordeal of consciousness with considerable equanimity . . . Life, if well lled with distracting images
& activities favourable to the egos sense of expansion, freedom, & adventurous expectancy, can be
very far from gloomy& the best way to achieve
this condition is to get rid of the unnatural conceptions which make conscious evils out of impersonal
and inevitable limitations . . . get rid of these, &
of those false & unattainable standards which breed
misery & mockery through their beckoning emptiness.
Letter to Frank Belknap Long (27 February
1931), in Selected Letters III, 1929-1931 edited
by August Derleth and Donald Wandrei, p.
291
I really agree that Yog-Sothoth is a basically immature conception, & untted for really serious
literature. The fact is, I have never approached
serious literature yet. But I consider the use of actual folk-myths as even more childish than the use
of new articial myths, since in the former one is
forced to retain many blatant peurilities & contradictions of experienced which could be subtilised
or smoothed over if the supernaturalism were modelled to order for the given case. The only permanently artistic use of Yog-Sothothery, I think, is in
symbolic or associative phantasy of the frankly poetic type; in which xed dream-patterns of the natural organism are given an embodiment & crystallisation . . . But there is another phase of cosmic phantasy (which may or may not include frank
Yog-Sothothery) whose foundations appear to me as
better grounded than those of ordinary oneiroscopy;
personal limitations regarding the sense of outsideness. I refer to the aesthetic crystallisation of that
burning & inextinguishable feeling of mixed wonder
& oppression which the sensitive imagination experiences upon scaling itself & its restrictions against
the vast & provocative abyss of the unknown. This
has always been the chief emotion in my psychology; & whilst it obviously gures less in the psychology of the majority, it is clearly a well-dened
& permanent factor from which very few sensitive
persons are wholly free. . . . Reason as we may,
we cannot destroy a normal perception of the highly
limited & fragmentary nature of our visible world
of perception & experience as scaled against the
outside abyss of unthinkable galaxies & unplumbed
dimensionsan abyss wherein our solar system is
the merest dot . . . The time has come when the
normal revolt against time, space, & matter must assume a form not overtly incompatible with what is
known of realitywhen it must be gratied by images forming supplements rather than contradictions
of the visible & measurable universe. And what,
if not a form of non-supernatural cosmic art, is to
1.2
Non-Fiction
pacify this sense of revoltas well as gratify the
cognate sense of curiosity?
Letter to Frank Belknap Long (27 February
1931), in Selected Letters III, 1929-1931 edited
by August Derleth and Donald Wandrei, p.
293
29
are very largely constructing a mythological idealisation of something which never truly existed; a
conventional picture based on the perusal of books
which followed certain hackneyed lines in the matter of incidents, sentiments, & situations, & which
never had a close relationship to the actual societies they professed to depict . . . In some ways
the life of certain earlier periods had marked advantages over life today, but there were compensating disadvantages which would make many hesitate about a choice. Some of the most literarily attractive ages had a coarseness, stridency, & squalor
which we would nd insupportable . . . Modern neurotics, lolling in stued easy chairs, merely
make a myth of these old periods & use them as
the nuclei of escapist daydreams whose substance
resembles but little the stern actualities of yesterday. That is undoubtedly the case with meonly
I'm fully aware of it. Except in certain selected circles, I would undoubtedly nd my own 18th century
insuerably coarse, orthodox, arrogant, narrow, &
articial. What I look back upon nostalgically is
a dream-world which I invented at the age of four
from picture books & the Georgian hill streets of
Old Providence. . . . There is something articial
& hollow & unconvincing about self-conscious intellectual traditionalismthis being, of course, the
only valid objection against it. The best sort of traditionalism is that easy-going eclectic sort which indulges in no frenzied pulmotor stunts, but courses
naturally down from generation to generation; bequeathing such elements as really are sound, losing
such as have lost value, & adding any which new
conditions may make necessary. . . . In short,
young man, I have no quarrel with the principle of
traditionalism as such, but I have a decided quarrel
with everything that is insincere, inappropriate, &
disproportionate; for these qualities mean ugliness &
weakness in the most oensive degree. I object to
the feigning of articial moods on the part of literary moderns who cannot even begin to enter into the
life & feelings of the past which they claim to represent . . . If there were any reality or depth of feeling
involved, the case would be dierent; but almost invariably the neotraditionalists are sequestered persons remote from any real contacts or experience
with life . . . For any person today to fancy he can
truly enter into the life & feeling of another period
is really nothing but a confession of ignorance of the
depth & nature of life in its full sense. This is the
case with myself. I feel I am living in the 18th century, though my objective judgment knows better, &
realises the vast dierence from the real thing. The
one redeeming thing about my ignorance of life &
remoteness from reality is that I am fully conscious
of it, hence (in the last few years) make allowances
for it, & do not pretend to an impossible ability to
enter into the actual feelings of this or any other age.
30
QUOTES
The emotions of the past were derived from expeby August Derleth and Donald Wandrei, p.
riences, beliefs, customs, living conditions, historic
312
backgrounds, horizons, &c. &c. so dierent from
our own, that it is simply silly to fancy we can duplicate them, or enter warmly & subjectively into all to James Ferdinand Morton, Jr.
phases of their aesthetic expression.
Of what use is it to please the herd? They are
simply coarse animals for all that is admirable
Letter to Frank Belknap Long (27 February
in man is the articial product of special breed1931), in Selected Letters III, 1929-1931 edited
ing. We advocate the preservation of conditions
by August Derleth and Donald Wandrei, p.
favourable to the growth of beautiful things im307
posing palaces, beautiful cities, elegant literature,
resposeful art and music, and a physically select hu You & James Ferdinand simply can't learn to
man type such as only luxury and a pure racial strain
distinguish betwixt intellectual opinion & irrelevant
can produce. Thus we oppose democracy, if only
instinctive emotion . . . For instance, he has the idea
because it would retard the development of a handthat I place an exaggerated intellectual valuation
some Nordic breed. We realise that all conceptions
on the 18th century merely because my chance
of justice and ethics are mere prejudices and illuemotions have given me a strong but irrational
sions there is no earthly reason why the masses
subjective sense of belonging to it. I've told that bird
should not be kept down for the benet of the strong,
dozens of times that I have no especial intellectual
since every man is for himself in the last analysis.
brief for Georgian days . . . He can't understand
my ability to class as merely one period among
others an age to which random early impressions
have so closely bound my emotions & sense of
identity . . . the point is that my own personal mess
of subjective emotions has nothing whatever to do
with my intellectual opinions. I have freely declared
myself at all times (like everybody else in his
respective way) a mere product of my background,
& do not consider the values of that background
as applicable to outsiders. The only way for the
individual to achieve any contentment or harmonic
relationship to a pattern is to adhere to the background naturally his; & that is what I am doing.
Others I urge to adhere to their own respective
backgrounds & traditions, however remote from
mine these may be. When I venture now & then to
suggest values of a more general kind, I approach
the problem in an entirely dierent wayspeaking
not as Old Theobald of His Majestys Rhode-Island
Colony, but as the cosmic & impersonal Ec'h-Pi-El,
denizen of the invisible world 'Ui-ulh in the second
zone of curved space outside angled space . .
. If there is any approach to an absolute value
in the cosmosor at least on this planetthen
this is it. Sincerityis-or-isn't-nesstechnical
perfectionharmonycoherenceconsistency
symmetryall these things are obviously aspects
of one single property of space, energy, & general
mathematical harmonics whose universality gives
it the deepest possible signicance. I have thought
this all my life, & that is why to me one Newton or
Einstein, one M. Atilius Regulus, M. Porcius Cato,
or P. Cornelius Scipio, seems to me in certain ways
worth a full dozen of your prattling little Keatses &
Baudelaires.
Letter to Frank Belknap Long (27 February
1931), in Selected Letters III, 1929-1931 edited
1.2
Non-Fiction
biography in Letters edited by S. T. Joshi, p.
192
Contrary to what you may assume, I am not a pessimist but an indierentistthat is, I don't make the
mistake of thinking that the resultant of the natural
forces surrounding and governing organic life will
have any connexion with the wishes or tastes of any
part of that organic life-process. Pessimists are just
as illogical as optimists; insomuch as both envisage the aims of mankind as unied, and as having
a direct relationship (either of frustration or of fullment) to the inevitable ow of terrestrial motivation and events. That isboth schools retain in a
vestigial way the primitive concept of a conscious
teleologyof a cosmos which gives a damn one way
or the other about the especial wants and ultimate
welfare of mosquitos, rats, lice, dogs, men, horses,
pterodactyls, trees, fungi, dodos, or other forms of
biological energy.
Letter to James F. Morton (1929), quoted in
H.P. Lovecraft, a Life by S.T. Joshi, p. 483
No one thinks or feels or appreciates or lives a
mental-emotional-imaginative life at all, except in
terms of the articial reference-points supply'd him
by the enveloping body of race-tradition and heritage into which he is born. We form an emotionally realisable picture of the external world, and
an emotionally endurable set of illusions as to values and directions in existence, solely and exclusively through the arbitrary concepts and folkways
bequeathed to us through our traditional culturestream. Without this stream around us we are absolutely adrift in a meaningless and irrelevant chaos
which has not the least capacity to give us any satisfaction apart from the triing animal ones . .
. Without our nationalitythat is, our culturegroupingwe are merely wretched nuclei of agony
and bewilderment in the midst of alien and directionless emptiness . . . We have an Aryan
heritage, a Western-European heritage, a TeutonicCeltic heritage, an Anglo-Saxon or English heritage,
an Anglo-American heritage, and so onbut we
can't detach one layer from another without serious
lossloss of a sense of signicance and orientation
in the world. America without England is absolutely
meaningless to a civilised man of any generation yet
grown to maturity. The breaking of the saving tie
is leaving these colonies free to build up a repulsive
new culture of money, speed, quantity, novelty, and
industrial slavery, but that future culture is not ours,
and has no meaning for us . . . Possibly the youngest
generation already born and mentally activeboys
of ten to fteenwill tend to belong to it, as indeed
a widespread shift in their tastes and instincts and
loyalties would seem to indicate. But to say all this
31
has anything to do with us is a joke! These boys are
the Bedes and Almins of a new, encroaching, and
apparently inferior culture. We are the Bothii and
Symmachi and Cassiodori of an older and perhaps
dying culture. It is to our interest to keep our own
culture alive as long as we canand if possible to reserve and defend certain areas against the onslaughts
of the enemy.
Letter to James F. Morton (6 November
1930), in Selected Letters III, 1929-1931 edited
by August Derleth and Donald Wandrei, p.
207
It is because the cosmos is meaningless that we must
secure our individual illusions of values, direction,
and interest by upholding the articial streams which
give us such worlds of salutary illusion. That is
since nothing means anything in itself, we must preserve the proximate and arbitrary background which
makes things around us seem as if they did mean
something. In other words, we are either Englishmen or nothing whatever.
Letter to James F. Morton (6 November
1930), in Selected Letters III, 1929-1931 edited
by August Derleth and Donald Wandrei, p.
208
No anthropologist of standing insists on the uniformly advanced evolution of the Nordic as compared with that of other Caucasian and Mongolian
races. As a matter of fact, it is freely conceded that
the Mediterranean race turns out a higher percentage of the aesthetically sensitive and that the Semitic
groups excel in sharp, precise intellectation. It may
be, too, that the Mongolian excels in aesthetick capacity and normality of philosophical adjustment.
What, then, is the secret of pro-Nordicism among
those who hold these views? Simply thisthat ours
is a Nordic culture, and that the roots of that culture
are so inextricably tangled in the national standards,
perspectives, traditions, memories, instincts, peculiarities, and physical aspects of the Nordic stream
that no other inuences are tted to mingle in our
fabric. We don't despise the French in France or
Quebec, but we don't want them grabbing our territory and creating foreign islands like Woonsocket
and Fall River. The fact of this uniqueness of every separate culture-streamthis dependence of instinctive likes and dislikes, natural methods, unconscious appraisals, etc., etc., on the physical and historical attributes of a single raceis to obvious to
be ignored except by empty theorists.
Letter to James F. Morton (18 January 1931),
quoted in H.P. Lovecraft, a Life by S.T.
Joshi, p. 587
32
QUOTES
33
cosmic law . . . are concerned. Just why this is so
listMahomet himself, Richelieu, Poe, Baudelaire.
I haven't the slightest ideait simply is so. I am in. . one could catalogue them endlessly. Certainly, I
terested only in broad pageantshistoric streams
ask no greater honour than to be accounted a citizen
orders of biological, chemical, physical, and astroof Ulthar beyond the River Skai!
nomical organisationand the only conict which
Letter to E. Homann Price (29 July 1936),
has any deep emotional signicance to me is that of
published in Selected Letters Vol. V, p. 290
the principle of freedom or irregularity or adventurous opportunity against the eternal and maddening
rigidity of cosmic law . . . especially the laws of
to Robert E. Howard
time. . . . Hence the type of thing I try to write.
Naturally, I am aware that this forms a very lim It is the night-black Massachusetts legendry which
ited special eld so far as mankind en masse is conpacks the really macabre 'kick', Here is the matecerned; but I believe (as pointed out in that Recluse
rial for a really profound study in group neurotiarticle) that the eld is an authentic one despite its
cism; for certainly, no one can deny the existence
subordinate nature. This protest against natural law,
of a profoundly morbid streak in the Puritan imagand tendency to weave visions of escape from orination....The very pre-ponderance of passionately
derly nature, are characteristic and eternal factors
pious men in the colony was virtually an assurance
in human psychology, even though very small ones.
of unnatural crime; insomuch as psychology now
They exist as permanent realities, and have always
proves the religious instinct to be a form of transexpressed themselves in a typical form of art from
muted eroticism precisely parallel to the transmutathe earliest reside folk tales and ballads to the lattions in other directions which respectively produce
est achievements of Blackwood and Machen or de la
such things as sadism, hallucination, melancholia,
Mare or Dunsany. That art existswhether the maand other mental morbidities. Bunch together a
jority like it or not. It is small and limited, but real
group of people deliberately chosen for strong reand there is no reason why its practitioners should
ligious feelings, and you have a practical guarantee
be ashamed of it. Naturally one would rather be a
of dark morbidities expressed in crime, perversion,
broad artist with power to evoke beauty from every
and insanity. This was aggravated, of course, by the
phase of experiencebut when one unmistakably
Puritan policy of rigorously suppressing all the natisn't such an artist, theres no sense in blung and
ural outlets of excuberant feeling--music, laughter,
faking and pretending that one is.
colour, pageantry, and so on. To observe Christmas
Day was once a prison oence....
Letter to E. Homann Price (15 August 1934)
, quoted in Lord of a Visible World: An Autobi Letter to Robert E. Howard, (October 4,
ography in Letters edited by S.T. Joshi, p. 268
1930),
I endorse all that you say of the superior intelligence
of the felidae. Never have I been able to associate
the docile servility and satellitism of the canidae
with mental power. Zologists seem to consider the
cerebration of cats and dogs about 50-50but my
respect always goes to the cool, sure, impersonal,
delicately poised feline who minds his business and
never slobbersthe aristocratic, epicurean philosopher who knows what he wants and tells interlopers to go to hell. There is no credit in having a dog
attached to onefor a dog can be conditioned to
become anybodys slave and property. But a cat is
nobodys slave. You do not own a cat. If one lives
in your home, it is because he regards your way of
life favourably, and accepts you as a friend, as one
gentleman accepts another. He takes no kicks or insolence from anyone. If you are not worthy to associate with him, he will depart to seek an environment more suited to a gentlemans taste. Therefore
he who retains the respect and companionship of
a feline has proven himself to be essentially a superior citizen. For a human being, membership in
the Kappa Alpha Tau forms a badge of distinction.
Many are the eminent names on that member ship
34
EXTERNAL LINKS
3 External links
The H. P. Lovecraft Archive
The H.P. Lovecraft Film Festival
H.P. Lovecraft Quotes
Essay on Lovecraft by S. T. Joshi
Master of Disgust - Salon.com
Existential Sadness in H.P. Lovecrafts The Outsider
The HP Lovecraft Historical Society
A Pictorial Bibliography
Selected works online at Dagonbytes
35
Observer review of Houellebecqs HP Lovecraft:
Against the World, Against Life + Extract
Call of Cthulhu online at Inkitt
36
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Text
4.2
Images
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Content license
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4.3
Content license