#another ancient civilization whose philosophies they seek to adapt

[likealittleheartbeat]

"Scholars often dismiss physique references to ancient Greece as a mere ruse or rhetorical framework--a "classical alibi" or "discourse of validation"--to avoid censorship. But an examination of the lives of the founders, contributors, and members of the [physique studio and pictorial] Grecian Guild [1955-1968] tells a different story. The Grecian Guild was instrumental in helping a community of men struggling to find a discourse to explain and valorize their sense of themselves, particularly men outside of urban gay enclaves. Benson and Bullock [the founders of the Grecian Guild] took a discourse about ancient Greece that gay men had been using for nearly a hundred years and gave it mass distribution. They used it like gay men used reference to "the Greeks" or Mary Renault novels--as a way to signal their homosexuality. It was a rallying cry that brought in customers and helped them imagine a better world. As historian and biographer Benjamin Wise argues about the way Alexander Percy used the language of Hellenism, it was "a way of speaking out and covering up at the same time."

Invoking classical traditions in order to make an argument for gay rights has been largely forgotten in the twenty-first century, as such a line of argumentation has become politically and historiographically problematic. Indeed, much of modern LGBT historical scholarship and queer theory has asserted that a homosexual identity is a creation of a modern, capitalist world--that homosexual behavior in ancient cultures was understood in very different terms from the way it is today. Invoking classical antiquity also smacks of a Western bias that privileges European ancestry over other cultural and historical influences. Such arguments also raise the specter of pederasty and pedophilia--or at least age-discordant relationships--that play into the hands of gay rights opponents who relentlessly use the argument that gays recruit children to fight gay rights measures...

Despite these changes in cultural understandings and sensibilities, the use of the classical Greek trope to name gay organizations, periodicals, and commercial ventures continued for decades, even when the need for an alibi had eroded if not disappeared. The lambda or lowercase Greek "L" became one of the primary symbols of the 1970s gay liberation movement. During this same period Seattle's largest gay organization was the Dorian Group, and a Jacksonville, Florida-based gay magazine called itself David--a reference to Michelangelo's Renaissance statue--an indirect link to the classical tradition. Like the Grecian Guild, David offered membership in a fraternal organization with features such as a book club, a travel service, conventions, and even legal aid. As an online website, it continues to serve as one of Atlanta's premier LGBT news and entertainment sources.

...

While severely limited by the forces of censorship, the desire to create opportunities for customers to correspond, meet, and get acquainted attests to the palpable wish of gay men to connect with each other during this period. If few members attended a Grecian Guild convention, the possibility of doing so resonated widely. As a teenage Grecian Guild subscriber in Pawtucket, Rhode Island, Michael Denneny read the articles so carefully that he underlined the important parts. "That was proto-political organization, the agenda was very clear to me, and I think to everybody else who joined," Denneny remembered..."These magazines were really important to me," Denneny recalled. "They brought this whole possible world into being, which I'm not sure I could have visualized otherwise."

David K. Johnson, Buying Gay: How Physique Entrepreneurs Sparked a Movement

[recentanimenews]

H.P. Lovecraft’s The Hound and Other Stories

If you admire the fecundity of H.P. Lovecraft’s imagination but not the turgidity of his prose, you might find Gou Tanabe’s manga adaptations of The Hound and Other Stories an agreeable alternative to the originals. Tanabe sticks close to the source material while pruning away the florid language characteristic of Lovecraft’s writing, offering more polished — and, frankly, unnerving — versions of three early works: “The Temple,” first published in 1920, “The Hound,” from 1922, and “The Nameless City,” from 1921.

Tanabe is no stranger to literary adaptations; he’s also tackled works by Maxim Gorky (“Twenty-Six Men and a Girl”), Franz Kafka (“A Hunger Artist”), and folklorist Lafcadio Hearn (“The Story of O-Tei”). Lovecraft’s writing, however, occupies a unique place in Tanabe’s oeuvre, as he’s published adaptations of other Lovecraft stories — “The Color of Space” (1927) and “The Haunter of the Dark” (1935)” — and expanded Lovecraft’s novella “At the Mountains of Madness” into an ongoing, multi-volume series. Reflecting on his fascination with Lovecraft, Tanabe reverentially describes him as a “priest of his own Mythos,” capable of summoning “unknowable darkness” on the page. “By illustrating his stories,” Tanabe declares, “I intend to become an apostle of the gods he made” (172).

And while Tanabe’s sentiments are a little purple, his affinities with Lovecraft are evident in his artful translation of words into images. Consider “The Temple,” a tense drama set aboard a German U-boat in the waning days of World War II. While Lovecraft baldly states the cause of the crew’s irrational behavior, ascribing their fear to “peasant ignorance” and “soft, womanish” dispositions, Tanabe focuses instead on the extraordinary claustrophobia their environment, using the ship’s ducts, pipes, valves, levers, and gauges as framing devices; the walls of the ship seem to press in on the characters as their disabled submarine plunges to its doom. That sense of entombment is heightened by Tanabe’s stark use of tone in the later scenes of the story, when the light emanating from the ship’s few portholes barely pierces the jet-black depths of the ocean. A fleeting glimpse of a dolphin — a symbol of innocent playfulness — becomes a sinister omen when lit from below, its smiling visage transformed into a sneer.

Tanabe also demonstrates a flair for drawing lost cities, evoking the grandeur of ancient civilizations through the sheer scale of temples and tombs. Such images are balanced with more intimate, claustrophobic sequences depicting the interior spaces within their walls. In “The Nameless City,” for example, we follow the narrator through a labyrinth of dark tunnels, his torch briefly alighting on objects and surfaces that hints at the true nature of the city’s original inhabitants. These panels culminate in an extraordinary two-page spread revealing a Romanesque fresco that, on closer inspection, is populated not with demons, angels, and men, but reptilian monsters arranged in concentric circles around a Christ-like figure.

The revelation of who lived there — and how they treated their human subjects — provides a moment of thematic continuity with the other two stories in the anthology. All three protagonists seek, in writer Robert M. Price’s words, “forbidden knowledge.” Their quest unfolds as a “gradual piecing together of clues whose eventual destination one does not know.” Price elaborates:

The knowledge, once gained, is too great for the mind of man. It is Promethean, Faustian knowledge. Knowledge that destroys in the moment of enlightenment, a Gnosis of damnation, not of salvation. One would never have contracted with Mephistopheles to gain it. One rather wishes it were not too late to forget it. (xviii–xix)

At the same time, however, the narrator’s terrible discovery exemplifies another important strand in Lovecraft’s writing: a sense of cosmic indifferentism, the idea that the universe is, in Lovecraft’s words, “only a furtive arrangement of elementary particles” that “presage of transition to chaos.”

The human race will disappear. Other races will appear and disappear in turn. The sky will become icy and void, pierced by the feeble light of half-dead stars. Which will also disappear. Everything will disappear. And what human beings do is just as free of sense as the free motion of elementary particles. (Riemer)

Viewed in this light, the rendering of the fresco seems less like a simple artistic choice by Tanabe than an expression of Lovecraft’s own cosmic indifferentism; its faux-Romanesque iconography parodies the Christian theology enshrined on Medieval cathedral walls, ceilings, and portals, suggesting both the futility of belief — it didn’t save the monsters, after all — and the inevitability that a civilization will rise, fall, and disappear into obscurity.

And if all of this sounds like the ruminations of a freshman philosophy major, fear not; The Hound and Other Stories can still be enjoyed on its own merits. All three stories are well paced and vividly rendered, each embodying the Romantic definition of the sublime — “all that stuns the soul, all that imprints a feeling of terror”— while offering the kind of satisfying twists that pulp fiction readers craved in the 1920s. And for those more invested in the Lovecraft mythos, The Hound provides an opportunity to revisit these stories afresh, seeing them through the eyes of an artist who has dedicated his career to finding the poetry, the mystery, and the weirdness in Lovecraft’s words. Recommended. 

References

Price, Robert M. “Introduction.” The New Lovecraft Circle. Del Rey, 2004, xiii-xxvi.

Riemer, Andrew. “A Nihilist’s Hope Against Hope.” Sydney Morning Herald, 28 June 2003, http://ift.tt/2xyM2Pf. Accessed on 11 Oct. 2017.

Tanabe, Gou. H.P. Lovecraft’s The Hound and Other Stories. Translated by Zack Davisson, Dark Horse, 2017.

By: Katherine Dacey