To Rouse Leviathan, by Matt Cardin

“My theological namesake quoted approvingly to his Greek audience a common bit of philosophical wisdom from their own cultural milieu when he spoke of God the Father as “the one in whom we live and move and have our being.” Does not such a formulation recall Yog-Sothoth, who walks with the other Old Ones between the dimensions, and in whom past, present, and future are one? Does it not recall Azathoth, the primal chaos that resides not only at the center of infinity but at the center of each atom, each particle, perhaps serving as the unaccountable subatomic bond that has categorically escaped scientific explanation?”

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INTRODUCTION

This is a review I’ve been looking forward to writing for a long time. Years before I knew of him, Matt Cardin published his first collection, DIVINATIONS OF THE DEEP (Ash Tree Press, 2002), and his second, DARK AWAKENINGS (Mythos Books, 2010), both of which are pretty hard to find now at an affordable price. However, you don’t need to. TO ROUSE LEVIATHAN in an omnibus collection containing revised and expanded versions of both of those previous collections, as well as an entire section of newly collected work, published in August 2019 by Hippocampus Press. The exquisite cover art is by the very talented Michael Hutter. If you find you enjoy Cardin’s thinking, he, along with a brain trust of cosmic horror luminaries, blog over at The Teeming Brain. For those unfamiliar with him, Matt Cardin writes a very particular brand of cosmic horror. Don’t turn away when I tell you that what he writes is theological horror, for it is of an ilk you have never read and I dare say most have not presumed to imagine.

Why have I been looking forward to reviewing this ever since I knew of its existence? Because TO ROUSE LEVIATHAN exists at a strange cross-section in my life. What you may not know about me is that in addition to being a fan of Lovecraftian and cosmic horror, I am also an Episcopal priest. So, this will be a longer and different sort of review, as I want to cover in the Introduction what I think is going on in Cardin’s work (which I believe I am uniquely situated to do) and then comment on a specific story I’ve chosen, “The New Pauline Corpus.

1271d404bc966d20f3fed067649475e2[1].jpgA significant amount of 19th and early 20th century western horror was situated in a faithful literary world. That is to say, the Judeo-Christian worldview held sway. Bram Stoker’s vampires could be warded off by a cross, for example, and many of M.R. James’ ghost stories featured Christian clergy in a positive light. Lovecraft adopted a different world view (save, oddly for him, in “The Dreams in the Witch House”) which largely ignored or denigrated a Judeo-Christian heritage, and posited a universe in which magnificent, malevolent, and/or uncaring alien deities were at the top of the divine food chain. As Christendom died, many horror authors abandoned theologically-based or theologically-resolved horror, choosing instead the milieu championed in 1882 by Nietzsche in which “God is dead.” Now, in the wake of sinful and heinous sexual abuse scandals across denominations, we see a lot of horror content in which the church itself and her chosen representatives are the antagonists or, in the least, at the root of the antagonism. Cardin does not fall easily into any of those categories, but you must understand those categories if you’re to grasp the genius of what he is doing.

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“The Undying Worm” by Ed Odson
Cardin’s work imagines neither that God is dead, nor that God never existed; God, in Cardin’s work, is very much real and very much alive. Further, he does not imagine that God is all-benevolent either, but rather that God is almost exactly as the Judeo-Christian scriptures present him, difficult passages and all. Especially those difficult passages. Passages like Genesis 15:12-13a, 17; Numbers 11:33; 16:46, 49;  Isaiah 66:24; and quite a lot of the book of Job. In Cardin’s stories, he wrestles extensively with something theologians like to call theodicy, which are the ways we try to prove God’s goodness in the face of the existence of evil. The book of Job is a biblical mythological work of theodicy, but has a conclusion that does not satisfy most readers. The complicated problem can most easily be explained by imagining a triangle of three philosophical points.

One point maintains that God is omniscient, the second point that God is omnipotent, and the third that God is omnibenevolent. Ask most believers if they agree with those points individually and you’ll likely get near universal assent. However, if you examine it more closely in light of the existence of evil, one point seems like it must break down. If we take for granted God’s omniscience and omnipotence, then, given the existence of evil, we cannot understand God to be omnibenevolent. If God knew bad things were going to happen, and had it in his divine capacity to stop them, and if he were all-good, he would. But evil still exists. It works the same way as you go around the three points.  When taking for granted God’s omnipotence and omnibenevolence, given the existence of evil, God cannot then be omniscient. Likewise, when taking for granted God’s omniscience and omnibenevolence, given the existence of evil, God cannot then be omnipotent. For thousands of years theologians, philosophers, and regular people in the pews have wrestled with this concept, making little headway.

 

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Tiamat
This difficulty so befuddled early Christians that it is easy to understand the rise of Manichaeism, a particular brand of gnosticism that sought, in part, to address theodicy. Mani was an early third century Persian who said that, because of the very problem our triangle above illustrated, the world could not have been created by an all-knowing, all-powerful, all-good god. It didn’t work. Mani believed that such a god existed, and that this god was the God of the scriptures, but did not believe that god was the creator of world, because of the manifest presence of evil. Mani, like many gnostics, divided the cosmos into duologies. Therefore, while the god of the scriptures was out there somewhere, the creator deity (who was NOT omniscient, omnipotent, and omnibenevolent) was not that god. This explains the presence of evil in the created world. Cardin taps into this concept immediately in his stories, marrying it with the early Babylonian creation myth (Enûma Eliš) that tells of order—in the form of Marduk, bull-calf of the Sun god Utu—triumphing over chaos—in the form of Tiamat, dragon goddess of the salt sea. A similar, if less anthropomorphic, creation narrative is told in the first verses of Genesis.

In TO ROUSE LEVIATHAN, Cardin writes of a god who is something of an amalgamation of Tiamat and the demiurge of Manichaeism, and, from my perspective, is a genius creation and a terribly thought-provoking character who is decidedly not benevolent at all. No where does Cardin abuse the scriptures or take any more liberties with them than Christian orthodoxy does. He just interacts with them in a decidedly different way. His accurate and working knowledge of biblical Hebrew goes a long way to help this and his understanding that both Masoretic vocalization of the text, as well as all punctuation, are editorial decisions as much as literary fact solidifies his command over his material. Remarkably, Cardin is doing a lot more than that in these stories, but time does not permit me to tell of them. While as a theologian, I do not reach his same conclusions, I also operate from the perspective that this is not primarily a work of theology, but a work of contemporary cosmic horror fiction. On to the story!

 

THE NEW PAULINE CORPUS

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“Let the day perish on which I was born. That day—may it turn to darkness. Let gloom and deep darkness claim it. Let the blackness of the day terrify it. Let those sorcerers who place a curse on days curse that day, those who are skilled to rouse Leviathan.”  ~Job 3:3-5, 8
At first I wanted to write about the first story in the collection, “An Abhorrence to All Flesh,” which still ended up being my favorite. Then I read the second story, “Notes of a Mad Copyist” and wanted to write about it. Then I wanted to write about “The Basement Theater,” the most Ligottian story in the book in my opinion. But when I finally reached “The New Pauline Corpus,” I knew I had to write about it as it combines a good portion of Cardin’s theological musings with the Lovecraftian Mythos.

Towards the beginning, Cardin writes, “…theology-as-story does not preclude ontology but incorporates it…we are living the story of a war between levels of reality. Our metanarrative is the tale of how space-time, the cosmos, the created order, was usurped by a reality that is more fundamental, primary, and ancient.” That usurpation was of the Lovecraftian gods over the god of the scriptures and this story is told from the epistolary perspective of a neo-Paul writing to a certain Francis (the current Pope?) attempting to integrate the Christian worldview with the cosmological disaster that has occurred. Further ponderings ultimately lead to the eminently quotable line, “What has Christ to do with Cthulhu?”

Neo-Paul answers this query in sections bearing such theologically awesome sub-headings as “Its Immanence,” and “Its Awefulness.” In them he explores the concept of divine fear, and how the mythos gods more acutely evoke such reactions. He questions the true purpose of religion, but not in the same tired way that Marx did. b62823de8fba75f50b67d94136fe47a4--pictures-of-jesus-christ-pictures[1]He closes the loop between the creation myth of Genesis and the vision of John the Revelator. He wonders about the sustaining power of narrative, invoking the scene from Ezekiel wherein God commands the prophet to eat the scroll. And finally, given their awful circumstances, he is forced to conclude that, “What might be a wholesome human form dressed in liturgical vestments and wearing the papal mitre might also be a mutated manshape sprouting dragon’s wings and surmounted by a head like a cuttlefish…” This is, obviously, a much less serious story than those that precede it, but at the same time it is a more fun one which I enjoyed immensely not only for its self-awareness, but for its function near the end of this omnibus of allowing you to breathe again. To breathe, and even to laugh.

Matt Cardin’s writing is beautifully erudite, at times bordering on academic, but it is never boring or oppressive. He invites you to bring your brain to this reading and then thoroughly engages it. TO ROUSE LEVIATHAN is a thinking person’s collection of horror, and will lustrously reward those who are willing to peep with him over the edge of the abyss and not retreat when it returns the gaze. It is also the most fun I’ve had with a single author collection in a long time. This volume deserves to be shelved in your place of highest honor, a fair companion to Lovecraft, Ligotti, and whomever else you consider to be a master of the craft. Matt Cardin’s brand of horror is Lovecraftian in some ways, it’s true, and Ligottian in many others, but I suspect it won’t be long now before we refer to it simply as Cardinian.

Until next time, I remain yours in the Black Litany of Nug and Yeb,
~The Bibliothecar, your Chaplain of Horror

A Reading from Matt Cardin: “These psychic disturbances that have so terrified us of late, all the collapsing distinctions between thought, imagination, and physical reality, so that a stray wish or undisciplined notion may cause finned, clawed, and tentacled atrocities to appear, or may even alter one’s own physical body in awful ways that some of us have been unable to undo afterward, as in a nightmare from which one cannot wake because one has awakened inside the nightmare itself—may these not be the fulfillment of Jesus’ promise to send the paraclete to “guide us into all truth” and “convict the world of sin and righteousness and judgment,” and of his promise that his followers would perform even greater miracles than he himself had performed, and of the apostle Paul’s teaching that the divine spirit living within us will show us directly those primal mysteries which “no eye has seen, no ear had heard, no mind conceived?”

Here endeth the reading.

 

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In the Spaces Where You Once Lived, by Damien Angelica Walters

“This is the wrong door,” he says, and she startles. “This isn’t my house.”

“Jack, honey, it’s late. Come back to bed. It’s still dark outside, that’s why it looks so different, but it’s still the same house we’ve lived in for a long time.”

He shakes his head. “No. This is the wrong door. The right one is out there.”

A lot of the time, horror stories are utterly fantastic. For as terrifying as Cthulhu would be to encounter rising from the depths of the sea, he sure is fun to read about, because he’s pure fantasy. Damien-Angelica-Walters-2018-Author-Photo-1020x979[1].jpgThat’s one of the joys of reading horror; it gives the reader a sense of control over what would be totally uncontrollable in real life. We know the story will end, and so we bravely trudge on, turning the page. Some horror stories, however, come so close to reality that they reach though the veil and brush it with dreadfully cool fingertips. These are the horror stories someone is most likely to have to set down. They cut too close and the reading is no longer any fun. I suspect Damien Angelica Walters‘ story, In the Spaces Where You Once Lived, is one of those stories for many people.

It’s still Women in Horror Month and I wanted to make sure I highlighted an author about whom I’ve gotten excited. I went back and listened to her interview (Part 1 and Part 2) on the This is Horror podcast and at one point she spoke about how she sometimes gets very emotionally tied into her stories. She mentioned this story as a perfect example, sharing how when she finished writing it, she wept at the end. Normally (at least I imagined so), this kind of response is reserved for the reader, not the creator, and so I was intrigued. I had the story, contained in the excellent anthology “Autumn Cthulhu,” edited by Mike Davis and published in 2016 by the Lovecraft eZine Press, and so commenced to reading it.

dementia2-804x369[1].jpgGoing back over it now, I see how the opening two lines are well-crafted to set the tone, but as of yet, we do not know it. “A doe picks her way from between two trees at the edge of their back yard, keeping to the narrow path, her legs moving with a dancer’s grace. Helena holds her breath, even though she and the deer are separated by a wide expanse of lawn , a deck, and locked French doors.” This is a story about the ravages of Alzheimer’s disease. Helena’s husband Jack has been slowly slipping sideways into unknowing, and the experience for Helena is like that of seeing the doe. So close, but separated so profoundly by the familiar. I haven’t personally experienced the disappearance of a loved one into this diseased twilight, but have known many people who have and their reports are devastating. Angelica Walters captures that devastation in eloquent, sharp prose: “This isn’t my house,” he says, his voice razor-sharp. “I know it isn’t.” “Would you like to watch a movie?” She keeps her voice bright, cheerful. “Stop talking to me. I know what you’re doing, but it won’t work. This isn’t the right house.” If there is anything to criticize here, it is that while this story works as a weird story (why it does we’ll come to in a moment) it almost would work better on its own, without any elements of the weird.  But this is a Lovecraftian short story blog and the anthology containing the story is titled “Autumn Cthulhu,” and so let’s get to it.

night_forest_by_elenadudina_dcwy6o6-250t[1].jpgAs the story goes on, Jack mentions things about doorways, the right time, often speaking to someone who isn’t there. He gets up in the middle of the night and wanders around, sometimes out of doors. The doe from the opening lines makes more appearances, and now, it seems to be decaying—a symbol of Jack’s disease process. “There, at the end of the yard, the white-eyed doe. More patches of fur have fallen out; the bare skin beneath holds a strange grey cast.” Alzheimer’s works like this from what I gather. Patches of your loved one fall away, leaving behind a sallow blankness that can turn whip-crack sharp in their frustration.

By the time you reach the end, seasoned readers of the Old Gent will be thinking about Yog-Sothoth, what with all these mentions of doorways, gates, and time. It’s even possible some emissary of Yog-Sothoth has shown up.

Yog-Sothoth knows the gate. Yog-Sothoth is the gate. Yog-Sothoth is the key and guardian of the gate. Past, present, future, all are one in Yog-Sothoth. He knows where the Old Ones broke through of old, and where They shall break through again. He knows where They have trod earth’s fields, and where They still tread them, and why no one can behold Them as They tread.

—H. P. Lovecraft, “The Dunwich Horror

And then, finally, you’ll understand why Damien Angelica Walters cried. It’s not so much that the ending is sad as it is that the whole damned, perfectly titled thing is sad. She brings to life this couple, their relationship, Helena’s tangled skein of grief and love with beautiful words and evocative episodes. We get only a glimpse, and yet in that glimpse we can see those we have loved. I imagine for readers who have gone through what Helena is going through this story will be especially painful and perhaps not at all cathartic. For them and their loved ones, there is no sense of control, no knowing the story will end, and so their bravery in facing each day is heroic. But then again, maybe it will be cathartic. That’s the beauty of fiction. This is a powerful piece of writing by an author whose name deserves to be known. It’s unusual for me to get so lost in a story (with a wife, a dog, and two kids under eight), but when I was reading this, it was as if I was in that quiet forest, following that elusive doe, and the world around me had faded into the background.

When I was listening to her interview on the podcast, she mentioned that one of her writing goals was to appear in an anthology edited by Ellen Datlow. She’s appeared on the list of Honorable Mentions quite a number of times but had yet to break into the table of contents. Well, just two days ago on February 20, 2019, Datlow revealed the table of contents for the forthcoming The Year’s Best Horror, Volume 11, and right there in the middle of it is Golden Sun, a novelette by Kristi DeMeester, Richard Thomas, Damien Angelica Walters, and Michael Wehunt. Congratulations Damien, you deserve it! Achievement unlocked!

That about wraps it up for today my fellow cultists. Remember, when your time comes, do not go gentle into that good night. This review was composed while listening to the Peaceful Meditation radio station on Spotify.

Until next time, I remain yours in the Black Litany of Nug and Yeb,
~The Bibliothecar

The plaintive plea of the wife: “I’m coming Jack. Stay there. Please stay there.”