Art & Illustration

John Kettelwell (1890 - 1933)

Monster Brains -

John Kettelwell - The Claw snd a WItch, 1916-30The Claw snd a WItch, 1916-30   a lay of the Higher Law. Translated and annotated by ... F. B. [i.e. Frank Baker, pseudonym of Sir R. F. Burton; or rather, written by Sir R. F. Burton.]]The Ghoul, Illustration from "The Kasîdah of Hâjî Abdû El-Yezdî" Translated and annotated by ... F. B [i.e. Frank Baker, pseudonym of Sir R. F. Burton, 1925  John Kettelwell - Ballet Efritois - Illustration from "The Story of Aladdin and the Wonderful Lamp," 1928Ballet Efritois - Illustration from "The Story of Aladdin and the Wonderful Lamp," 1928  John Kettelwell - The Slaves of the Lamp and the Ring - Illustration from "The Story of Aladdin and the Wonderful Lamp," 1928jpgThe Slaves of the Lamp and the Ring - Illustration from "The Story of Aladdin and the Wonderful Lamp," 1928  John Kettelwell - Abahnahzur - Illustration from "The Story of Aladdin and the Wonderful Lamp," 1928Abahnahzur - Illustration from "The Story of Aladdin and the Wonderful Lamp," 1928  John Kettelwell - The Emir Aladdin, in Armour - Illustration from "The Story of Aladdin and the Wonderful Lamp," 1928The Emir Aladdin, in Armour - Illustration from "The Story of Aladdin and the Wonderful Lamp," 1928

Circle of Jan Brueghel the Younger/Elder (16th-17th Century)

Monster Brains -

Follower of Jan Brueghel the Younger - The Tempation of Saint AnthonyFollower of Jan Brueghel the Younger - The Temptation of Saint Anthony 

Circle of Jan Breughel the Younger - The UnderworldCircle of Jan Breughel the Younger - The Underworld 

Circle of Jan Breughel II - The Descent into Hell, 1601-78Circle of Jan Breughel the Younger - The Descent into Hell, 1601-78 

Follower of Jan Brueghel II - The Temptation of Saint AnthonyFollower of Jan Brueghel the Younger - The Temptation of Saint Anthony 

Follower of Jan Breughel - The Temptation of Saint Anthony, 17th CenturyFollower of Jan Breughel - The Temptation of Saint Anthony, 17th C

Follower of Jan Brueghel the Elder - The Temptation of Saint Anthony, 16th-17th CFollower of Jan Brueghel the Elder - The Temptation of Saint Anthony, 16th-17th C 

Follower of Jan Brueghel the Elder - The Temptation of Saint AnthonyFollower of Jan Brueghel the Elder - The Temptation of Saint Anthony 

Follower of Jan Brueghel the Elder - Juno's Arrival in Hades, circa 1598Follower of Jan Brueghel the Elder - Juno's Arrival in Hades, circa 1598

 Image sources include Sotheby's. 

Jan Brueghel the Elder's paintings were previously shared here.

Fritz Schwimbeck (1889-1972)

Monster Brains -

Fritz Schwimbeck - The Dream, 1909The Dream, 1909  Fritz Schwimbeck - The Dream of the Semiramis, 1909The Dream of the Semiramis, 1909  Fritz Schwimbeck - My Dream, My Nightmare, 1909My Dream, My Nightmare, 1909  Fritz Schwimbeck - Figure in the Mountains, 1920Figure in the Mountains, 1920  Fritz Schwimbeck - Eternity, 1910Eternity, 1910  Fritz Schwimbeck - Pessimism, 1910Pessimism, 1910  Fritz Schwimbeck - Dracula, 1917Dracula, 1917  Fritz Schwimbeck - Dracula, 1917Dracula, 1917  Fritz Schwimbeck - A Deam From G. Meyerink, 1917A Deam From G. Meyerink, 1917  Fritz Schwimbeck - In the Vault, 1920In the Vault, 1920  Fritz Schwimbeck - The Elemental Spirit, 1917The Elemental Spirit, 1917  Fritz Schwimbeck - Entrance of the Fish Frogs, 1919Entrance of the Fish Frogs, 1919  Fritz Schwimbeck - Ghost on the StairsGhost on the Stairs  Fritz Schwimbeck - Laponder, 1916Laponder, 1916  Fritz Schwimbeck - The Fish Hook, 1915The Fish Hook, 1915  Fritz Schwimbeck - Consecration, 1917Consecration, 1917  Fritz Schwimbeck - Drive, 1917Drive, 1917  Fritz Schwimbeck - Angst (original draft for "The Green Face" by G. Meyrink, Verlag G. Müller, 1917)Angst, Original draft for "The Green Face" by G. Meyrink, Verlag G. Müller, 1917  Fritz Schwimbeck - Doppelganger, 1919Doppelganger, 1919  Fritz Schwimbeck - The Shadows, 1919The Shadows, 1919  Fritz Schwimbeck - To the Golem - Spook, 1916Golem - Spook, 1916  Fritz Schwimbeck - Original draft for "The Green Face" by G. Meyrink, Verlag G. Müller, 1917Original draft for "The Green Face" by G. Meyrink, Verlag G. Müller, 1917  Fritz Schwimbeck - Golem, Dark CorridorsGolem, Dark Corridors  Fritz Schwimbeck - Night (original draft for "The Green Face" by G. Meyrink, Verlag G. Müller, 1917)Night, Original draft for "The Green Face" by G. Meyrink, Verlag G. Müller, 1917  Fritz Schwimbeck - Sketch for Macbeth, The Dagger, 1919–1920Sketch for Macbeth, The Dagger, 1919–1920  Fritz Schwimbeck - In the passage (original draft of "The Green Face" by G. Meyrink, Verlag G. Müller, 1917)In the passage, Original draft of "The Green Face" by G. Meyrink, Verlag G. Müller, 1917  Fritz Schwimbeck - Rocky landscape, 1920Rocky landscape, 1920  Fritz Schwimbeck - Fantasies About An Old House, 1917Fantasies About An Old House, 1917  Fritz Schwimbeck - Untitled, 1917Untitled, 1917  Fritz Schwimbeck - Torture Tower, 1919Torture Tower, 1919  Fritz Schwimbeck - Fantasies About an Old HouseFantasies About an Old House   Fritz Schwimbeck - UntitledUntitled  Fritz Schwimbeck - UntitledUntitled  Fritz Schwimbeck - Macbeth, 1914Macbeth, 1914 
 "Munich artist Fritz Schwimbeck is best known for his dark, psychological pen and ink images from before 1920. Labeled a Malerpoet (Painter poet), Schwimbeck illustrated numerous books with his engrossing narrative prints and graphic drawings. The term Malerpoet was made popular by the German art historian and publisher of the important art periodical Die Kunst für Alle, Dr. Georg Jakob Wolf (1882-1936), who coined the description for artists that created visions of pure, primeval imagination. The Malerpoeten championed black and white images because they believed that a lack of color allowed for just enough distance from reality, moving the viewer to create their own subjective understanding of the picture. German artists drew upon the brooding influence of Albrecht Durer’s prints to create a modern supernatural experience. Schwimbeck’s many notable accomplishments include illustrations for art books and editions of works by Arnold Strindberg, William Shakespeare, Edgar Allen Poe and E. T. A. Hoffmann." - quote source 
Most artworks found at Christie's and Karl & Faber.

Ghostly Messages: Australia’s Lost Horror Anthology, ‘The Evil Touch’

We Are the Mutants -

Andrew Nette / February 17, 2021

In a June 2017 article in Fortean Times, the British magazine concerned with strange and paranormal phenomena, writer and broadcaster Bob Fischer discussed how the sensation of not being exactly sure what you were watching on television, or not being able to recall the details with any precision, was a common experience in relation to consuming visual culture in the 1960s and 1970s, before the advent of streaming, DVD, and VHS. This sense of “lostness”—of incomplete and unverifiable experience—is also what makes these memories such powerful nostalgia prompts.

The television viewing experience that most encapsulates this sense of lostness for me is a little-known, American-backed, Australian-made horror anthology series, The Evil Touch, that debuted on Sydney screens in June 1973 and in Melbourne a month later. Largely forgotten now, American critic John Kenneth Muir referred to the show in his 2001 book, Terror Television: American Series 1970-1999, as the “horror anthology that slipped through the cracks of time.” The Evil Touch has never had an official DVD release, although poor quality versions of some episodes can be found online, or as bootleg editions originally copied from television on VHS. It is not even known who now owns the rights. But the program was significant in many ways.

From the late 1950s to the early 1960s, Australian television programming was dominated by cheap to purchase overseas productions, mainly from the United States. While the balance started to shift starting in the mid-1960s, when demands for more Australian-made content grew louder, American product still dominated, and few Australian shows were sold overseas. The only Australian-made television show sold to the United States during this time that I am aware of is The Evil Touch. Produced in Sydney specifically for the American market, it was shot in color on 16mm film at a time when local television was still black and white; the first color broadcasts in Australia did not occur until 1974, and color did not roll out nationally until 1975.

The Evil Touch was also unusual for being the only locally produced entry in the once highly popular canon of horror anthology television. The anthology horror format, in which each episode is a different story with a new set of characters, originated in the 1950s, increased in popularity in the 1960s with programs such as The Outer Limits (1963-1965) and Rod Serling’s The Twilight Zone (1959 to 1964), and peaked in the 1970s. Debuting in 1970, Serling’s Night Gallery, a series of one-off stories with macabre and supernatural plots, was the beginning of modern horror television. Numerous shows followed in America, and anthology horror also proved popular in Great Britain, most notably the 1976 series Beasts, written by Nigel Kneale (who had scripted earlier science fiction television series and films featuring the scientist Bernard Quatermass), consisting of six self-contained episodes, each with a recurring theme of bestial horror.

The central figure behind The Evil Touch was silver-haired expatriate American television director and producer Mende Brown. Brown formulated the idea for the series, produced all 26 episodes, and directed 15. According to his 2002 obituary in Variety, he was born in New York, started in radio after World War II, and his first directing credit was a 1953 episode of the popular radio show Inner Sanctum Mystery, produced by his brother Himan. Working in film and television throughout the ‘50s, his first feature directing job was The Clown and the Kids in 1967, noteworthy for being shot entirely on location behind the then Iron Curtain in Bulgaria, with the cooperation of the country’s state film body.

Variety’s obituary dates Brown’s move to Australia as 1971, but other sources suggest he arrived in 1970. Either way, he soon set up his own company, Amalgamated Pictures Australasia, operating out of an office in Sydney’s then vice quarter Kings Cross, which at the time also played host to a large number of American service personnel on R&R during the Vietnam War. From this base of operations, Brown oversaw a number of projects prior to The Evil Touch. He directed and produced Strange Holiday (1970), based on Jules Verne’s 1887 novel A Long Vacation, and Little Jungle Boy (1971), a made-for-television children’s film shot in Singapore. In 1973, Brown also wrote and produced And Millions Will Die. Made in Hong Kong, the story pitted popular American television actor Richard Basehart, best known for playing Admiral Harriman Nelson in the science-fiction adventure television series Voyage to the Bottom of the Sea (1964-1968), as a secret agent battling a Nazi germ warfare expert who threatens to unleash a lethal gas on the British territory. 

The Australian Women’s Weekly described Brown as “An American TV producer and director who has decided that Australia is a good place to make films.” Emanuel L. Wolf, president and chair of Allied Artists Picture Corporation, which backed The Evil Touch to the tune of A$250,000, put it more bluntly when he visited Sydney to discuss possible film and television deals in August 1972. He told journalists there was a great advantage to making films in Australia because the costs were substantially lower, and the work restrictions were considerably less than those enforced by entertainment unions in America. At the cost of A$30,000-40,000 per episode, The Evil Touch was a glamorous, big budget affair by local standards, and a host of American television/film actors travelled down under to star in, and sometimes direct, episodes. “Never has Australia been so inundated with so many top name American movie stars,” declared the Australian magazine TV Week on August 4, 1973. In reality, most of these individuals were long past the peak of their careers; but in Australia, which was only just developing a domestic film industry of its own, they remained big names due to the continuing proliferation of American shows on local television. Many of them were also desperate for work, given the economic difficulties facing the American film and television industry in the early 1970s. “American actors are happy to come here, both for the money and the work,” Brown told a press conference to announce The Evil Touch in Sydney in October 1971. “They’re delighted to work anywhere they can get it.”

Brown milked the publicity generated by his overseas cast for all it was worth. Australian magazine and newspaper coverage from the time records a steady drum beat of fascination with visiting stars: Leslie Neilson; veteran actor Leif Erickson, familiar to Australian audiences as a cast member of the TV western High Chaparral (1967-71); Ray Walston, known as the Martian in My Favorite Martian (1963-66); and Vic Morrow, star of Combat (1962-1967). Others included Darren McGavin, US child model turned actress Carol Lynley, Susan Strasberg, Robert Lansing from Gunsmoke (1965-1969), and Julie Harris, whose career stretched back to the late 1940s and included a role in Robert Wise’s eerie 1963 ghost film The Haunting.

One lesser-known international actor to feature in The Evil Touch was Mel Welles. After appearing in television series and B movies in the US in the 1950s, Welles spent much of the 1960s in Europe, where his directing credits included the now infamous 1971 Italian horror Lady Frankenstein, a weird exploitation riff on Mary Shelley’s 1818 Gothic novel. The early 1970s saw him in Japan for a small role in a local science fiction action series, after which he found himself in Australia, where he appeared in one episode of The Evil Touch, “Wings of Death,” about an Australian family whose son disappears while they are travelling in an unspecified Latin American country. Welles plays a sleazy cop who heads up the local death cult that, unknown to the parents, has kidnapped the child. Having discharged his obligations to Brown, Welles spent his time organizing the only Australian showing of Lady Frankenstein, at Kings Cross’s Metro Cinema. To accompany this, he organized a live stage show titled “Orgy of Evil,” a self-styled history of nudity, violence, and torture. An advertisement in the Sydney Morning Herald in July 1973 billed the show as “A live stage presentation of evil, terror and horror beyond the mortal imagination.” It reportedly cost a fortune to mount, attracted the unwelcome attention of the city’s vice squad, and closed after only a week, at which point Welles fled the country.

In addition to American acting talent, American writers penned all but three The Evil Touch scripts. One of those writers was Sylvester Stallone, who was then trying to break into Hollywood. According to IMDb, he scored his first writing credit on an episode of the show under the pseudonym “Q Moonblood.” The US-centric nature of the show landed Brown into trouble with local entertainment unions, who threatened an international campaign against The Evil Touch. Brown was forced into negotiations, Variety reporting in early 1973 that his company reached an “entirely equitable agreement… Basically that is that one American star can be imported for each episode, with one Australian player to be co-starred and others featured.” As a result, the show played host to a plethora of local actors who went on to become major names in home-grown film and television.

The Evil Touch screened throughout America in late 1972 and, according to Variety, rated well. Australian viewers were far less taken with the show, however, and it lasted only a few episodes on Channel 9 before being dropped from the schedule. Heavy-handed censorship meant that horror was not a genre with particularly deep roots in local television or film, so audiences were possibly unaccustomed to it. Yet in Australia, as elsewhere, the 1970s were the era when Erich von Däniken’s Chariots of the Gods? was a staple of many bookshelves, when the occult became a suburban preoccupation, and when mysteries such as the Bermuda Triangle, UFOs, and the Loch Ness Monster were popular tabloid fodder. As such, The Evil Touch’s lack of success probably had more to do with its main competitor, the soap opera Number 96, which screened at the same time on rival Channel 0 (now 10). This featured the salacious goings on in an inner-Sydney block of flats, complete with ground-breaking television depictions of nudity and sex, including Australian television’s first gay kiss.

The Evil Touch continued to turn up regularly on late night television in Australia throughout the 1970s and 1980s, when I am fairly sure I saw my first episode, most likely left unsupervised with the television in someone’s den during one of the many boozy dinner parties my parents attended. The few grainy episodes I caught haunted me for years, even though I wasn’t exactly sure what I had seen. Indeed, until I started researching the show for a film festival presentation in 2016 and found some old episodes on YouTube, my memories of The Evil Touch were so blurred and uncertain, I wondered whether I’d just imagined it.

The one image I always remembered from The Evil Touch was its prologue. Each 25-minute episode followed the basic structure and tropes of 1970s anthology horror television. This included a mysterious host, in The Evil Touch’s case British actor Anthony Quayle. To the jazzy lounge music score of Australian composer Laurie Lewis, each episode opened with Quayle walking forward through swirling, multi-colored smoke (produced by holding a lit cigarette just below the camera) to briefly introduce the story. He would appear again at the episode’s end with some concluding remarks and an ominous farewell: “Until next week this is Anthony Quayle, reminding you there is a touch of evil in us all.” He would start to walk away, stop, and turn back and mischievously say, “Pleasant dreams.”

Host Anthony Quayle

Muir links the popularity of the anthology horror format in America in the early 1970s to several factors, which were echoed in Australia: the relaxation of censorship standards, which allowed shows to get away with more explicit horror and violence; advances in make-up and special effects; and the shift in the national mood due largely to the shocking prime-time news footage coming out of the Vietnam War. “Vietnam and Watergate were two turbulent and controversial public events which America had to digest,” he writes, “and horror television responded with a cathartic form of entertainment that acknowledged national fears yet reinforced positive values.” If there is a thematic strand running through 1960s/1970s anthology horror television, it is the sense of an otherworldly moral judge and jury operating to punish murderers, adulterers, and greedy businessmen for crimes they would otherwise get away with. The Evil Touch ran the gamut of genres, from science fiction to mystery murder tales, to horror, but nearly all the episodes utilize this punitive narrative form.

Less characteristic of the television anthology horror genre was The Evil Touch’s surreal, dream-like quality, and its deliberately non-linear storytelling style. With the exception of Quayle’s omniscient and enigmatic introductions and conclusions, the characters and events in each episode are given little context and there is usually no sense of narrative closure. The strange ambience of The Evil Touch is also the product of its generic setting, a deliberate strategy on Brown’s part to maximize its appeal to American audiences. While mostly shot in or around Sydney, landmarks and characteristics that could have been recognizable are de-identified. As TV Times put it in 1973: “The Evil Touch was made in Australia, but unless you recognize familiar faces among the bit players you might not suspect this, for by using cunning devices such as reversing film negatives, producer-director Mende Brown shows right hand drive cars belting through Sydney on the wrong side of the road.” To a local watcher, the overall effect is unnerving: Australia rendered largely anonymous for American viewers, almost a fulfilment of fears, dating back to the 1920s on the part of local left- and right-wing critics, that Australia would be subsumed by American popular culture. A particularly vocal critic was The Age’s television critic John Pinkney who, in a July 1973 column, lambasted the show’s American dominated look and feel, in particular the fact that Australian actors were required to speak with US accents. “Evil Touch conjures the Commonwealth of Oz into the status of a non-county,” he wrote.

In the aforementioned episode “Wings of Death,” outer Sydney stands in for a nameless Latin American republic. In “They,” an academic and his young son are vacationing in the Cornish countryside (most likely the cliff tops overlooking Sydney Harbour). The son gets lost on “the moors” and runs into a malevolent cult of ghostly children led by a creepy young woman, who he has already seen in his dreams. In what is undoubtedly a comment on the new forms of youth culture that were sweeping much of the world by the early 1970s, the group she leads has given up the “Old Ones”—anyone over the age of 15—and is also responsible for a string of deaths in a nearby town. “The Fans,” set in the American deep south, sees Vic Morrow as a cynical horror movie star who visits two elderly female fans as a publicity stunt. They drug him, dress him in his screen vampire persona, and imprison him in the basement of their large manor house in an attempt to drive the devil out of him. “The Trial” involves a rapacious property developer (Ray Walston) being pursued through an abandoned carnival ground (Sydney’s Luna Park) by a pack of circus freaks led by a discredited brain surgeon who lobotomizes him, in what feels like a macabre homage to Tod Browning’s 1932 horror classic Freaks.

The only episode obviously shot outside Sydney, “Kadaitcha Country,” is possibly the strongest. Leif Erikson plays a washed-up Christian preacher, who it is inferred has significant mental health issues. Given one last chance at redemption by his church, he is sent to a remote outback mission, where he clashes with an Aboriginal shaman (the “Kadaitcha Man”) who has the power to play with reality. While English spellings of the name vary (either “Kurdaitcha” or “Kurdaitcha”), it appears to refer to a type of shaman/sorcerer who lived among the Arrente people near Alice Springs in central Australia. There are also records of the term “Kadaitcha” being used to refer to Aboriginal law keepers. The episode was directed by Brown and written by Australian Ron Mclean, one of only two local writers to work on the show. The story fuses Indigenous myth (or at least a white director’s interpretation of it) with folk horror tropes in a way that would not be seen on cinema screens until Peter Weir’s The Last Wave in 1977. Not only does the episode rank as an early depiction of the clash between Indigenous spirituality and invading Christian faith, it also featured an Indigenous actor: Lindsey Roughsey, one of the traditional custodians of Mornington Island in the Gulf of Carpentaria, where the episode was filmed, played the Kadaitcha Man. This was something of a breakthrough, as it was not uncommon, well into the 1970s, to have white actors play Indigenous parts in black face.

Mende Brown would go on to produce one further film in Australia, a little-known hardboiled thriller, On the Run (1983), about an orphaned boy sent to live with his uncle (an aging Rod Taylor), who unbeknownst to the boy is a ruthless assassin. It was never released theatrically. Brown returned to the United States in 1991 and died in 2002. Episodes of The Evil Touch continued to rerun on television throughout the 1990s, from America to Japan and Malaysia, like ghostly messages relayed from a long-abandoned outpost of 1970s popular culture.

Andrew Nette is a writer of fiction and non-fiction. He can be found at www.pulpcurry.com.

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Viktor Vasnetsov (1848 - 1926)

Monster Brains -

Viktor Vasnetsov - Dobrynya Nikitich's Battle with the Seven-Headed Zmey, 1913-1918Dobrynya Nikitich's Battle with the Seven-Headed Zmey, 1913-1918 

Viktor Vasnetsov - Prince Ivan's Battle with the Three-Headed Serpent, 1910–1912Prince Ivan's Battle with the Three-Headed Serpent, 1910–1912 

Viktor Vasnetsov - Archangel Michael, 1914–1915Archangel Michael, 1914–1915 

Viktor Vasnetsov - Poster for charity bazaar to support war victims, Ivan Tsarevich'sPoster for charity bazaar to support war victims 

Viktor Vasnetsov - Baba Yaga, 1917Baba Yaga, 1917 

Viktor Vasnetsov - The Four Horsemen of the Apocalypse, 1887The Four Horsemen of the Apocalypse, 1887 

Viktor Vasnetsov - Sirin and Alkonost, The Birds of Joy and Sorrow, 1896Sirin and Alkonost, The Birds of Joy and Sorrow, 1896

Viktor Vasnetsov - Kashchei the Immortal, 1917–1919Kashchei the Immortal, 1917–1919 

Victo Vasnetsov - Knight at the Crossroads, 1882Knight at the Crossroads, 1882 

Viktor Vasnetsov - Last Judgement, 1904Last Judgement, 1904 

Viktor Vasnetsov - Sleeping Princess, 1913-17Sleeping Princess, 1913-17.

Paintings After Pieter Bruegel the Elder

Monster Brains -

Follower of Pieter Brueghel the Elder - Allegory of Pride Follower of Pieter Brueghel the Elder - An Allegory of Superbia Pieter van der Heyden, After Pieter Bruegel the Elder - Pride, 1558Pieter van der Heyden, After Pieter Bruegel the Elder - Pride, 1558 

Follower of Pieter Brueghel the Elder - A Group Of Gluttons Pieter van der Heyden, After Pieter Bruegel the Elder - Gluttony, 1558Pieter van der Heyden, After Pieter Bruegel the Elder - Gluttony, 1558

 Follower of Pieter Brueghel the Elder - An Allegory of Envy Pieter van der Heyden, After Pieter Bruegel the Elder - Envy, 1558Pieter van der Heyden, After Pieter Bruegel the Elder - Envy, 1558 

No names or dates are attributed to these four paintings, all variations of Bruegel's engraved series "The Seven Deadly Sins."

Additional engravings based on the works by Pieter Bruegel the Elder were previously shared here.

“Left A Galaxy of Dreams Behind”: Joe Banks’ ‘Hawkwind: Days of the Underground’

We Are the Mutants -

Richard McKenna / February 9, 2021

Hawkwind: Days of the Underground
By Joe Banks
Strange Attractor, 2020

Disclosure: Joe Banks is a We Are the Mutants contributor.

I don’t really remember anybody actually mentioning Hawkwind in my youth. You just seemed to absorb an awareness of them from the landscape by osmosis, the same way you absorbed knowledge of the locations of short-cuts, haunted houses, and the more dangerous potholes. Cognizance of these archetypes stalking out from the mists—lead singer and guitarist Brock the stroppy-looking, vaguely Asterix-ey Celt chieftain, even his name sounding like something out of the pulps; Stacia, mad-eyed unafraid galactic goddess; Calvert the seer, consumed by the voltage of his visions; Nik Turner, crazed sax druid; Lemmy the pagan barbarian; and all the other assorted weirdos, bruisers and flakes, equal parts disconcertingly familiar and reassuringly alien—somehow assembled itself in your brain of its own accord from fragmentary exposure like a sub-language. Shards of an aesthetic, like the weird Art Nouveau-ish t-shirt worn by the girl at the youth club, the truncated roar of “Silver Machine” coming from the open door of a pub, a friend’s older brother’s odd-smelling bedroom, all pointing to the existence of this thing: Hawkwind.

For a period, I didn’t even realize that Hawkwind was a band, having intuited that it was a TV program along the lines of Catweazle, and by the time I was a teen in the mid-’80s, Hawkwind were so violently out of fashion in the milieus I frequented that it wasn’t even necessary to choose not to like them—not liking them was the default position. Perhaps, along with a widespread post-’77 mistrust of hippies (ironic, seeing as it was often hippies-turned-punks who were punk’s most dedicated propagators), it was this sense of them more as an aspect of the environment than a rock revelation that contributed to the relative neglect the band long enjoyed in their native island. And yet they remained eerily omnipresent and potential, like a seam of strange metal running through everything that you did like, and biding their time until the moment you noticed them and the electricity started to flow. 

For those that have managed to avoid the knowledge, Hawkwind are a British band who played—and in fact continue to play—an unappetizing-sounding cocktail of hard rock, hippy sludge, psychedelic rock, prog, and a kind of Ur-punk. Over the top of the chippy rhythms, DIY electronics, and gloomy melodies sits the crazed lyrical world the band have gradually accreted around themselves over the years, where genuinely inspired SF poetics collide with off-their-face ramblings pulled from the last SF pulp someone read. All this somehow coalesces into what’s often seen as the UK’s equivalent of Krautrock. It’s often referred to as “space rock,” a concoction they’ve stuck with for decades. See? You’re already sneering. But that’s only going to make you feel even more of a tit several years down the line when you feel compelled to play “Orgone Accumulator” five times in a row every time you’ve had a drink. Because Hawkwind technology works, and when that electricity starts to flow, you will feel the irresistible cosmic boogie blasting through your body.

Hawkwind: Days of the Underground takes upon itself the task of lasering away the galactic cobwebs obscuring the sleek form of starship Hawkwind, waking its crew from suspended animation and firing up its thrusters. In it, author Joe Banks shows how transformative Hawkwind were from a musical, political, and maybe even sociological standpoint, their stubborn refusal to become part of the machine hardwired into the instruments of their mission. He contextualizes them in the various musical scenes they warped through and reminds us of their DIY vocation, highlighting how much more they perhaps have in common with an entity like CRASS than they do with their nominal peers. It’s in their shared aggro-hippie roots in free festivals and pagan whatnots, artwork-as-intrinsic-part-of-the-package philosophy, quasi-military collective presentation, relentless beat, guitar rhythms that feel like they’re hacking away at something, and even in the prole-patrician tensions implicit in the contrasting vocal stylings of Hawkwind’s Brock and Calvert and CRASS’s Eve Libertine and Steve Ignorant.

Like the idiot I am, I avoided Hawkwind like a time-plague for much of my youth, so the revelation when it came that they were not in fact some embarrassing 12-bar club band but a paradigm-blasting mindfuck was even more shocking, and this is the feeling that Days of the Underground captures: that moment of protracted excitement when you realize something is great. It’s also the perfect book for anyone like me who has a dread of books about bands and the deadening effect too much information can have (at least for me) on the daft power of rock ‘n’ roll. Practically every time I’ve read a book about a band it’s felt a bit like watching a beautiful stage set be dismantled by well-meaning yet stolid roadies whose main interest is in the kinds of screws holding the props together, or what’s going to be on the catering table.

Days of the Underground isn’t like that. It’s a book written by a fan in the best possible meaning of that phrase, in the sense that it communicates its author’s deep passion about and desire to share something transformative and, in its way, profound. The book is rammed with insightful commentary, informed analysis, and detailed information about every aspect of the band (and their endless internal crew disputes), but despite that it somehow never lets the momentum slack or allows fannery to drown out the driving Cosmic rhythm. I came away from it feeling excited and galvanized—not just wanting to re-listen to every Hawkwind LP (though I definitely did) but also wanting to actually do things: not read another rock book but pick up a guitar, draw a picture, write a story, go into suspended animation and let the automind pilot me outside of time. It’s a read that feels more like an actual exciting thing than it does a book about an exciting thing, if that makes any sense. As far as I’m concerned, there’s no greater compliment.

McKenna AvatarRichard McKenna grew up in the visionary utopia of 1970s South Yorkshire and now ekes out a living among the crumbling ruins of Rome, from whence he dreams of being rescued by the Terran Trade Authority.

Engravings After Pieter Bruegel the Elder, 1557-1601

Monster Brains -

Pieter van der Heyden, After Pieter Bruegel the Elder - The Descent Into Limbo, 1559-63The Descent Into Limbo, 1559-63

Pieter van der Heyden, After Pieter Bruegel the Elder - The Temptation of Saint Anthony, 1556The Temptation of Saint Anthony, 1556 

Pieter van der Heyden, After Pieter Bruegel the Elder - Last Judgement, 1558The Last Judgement, 1558 

Pieter van der Heyden, After Pieter Bruegel the Elder - Saint James and the Magician Hermogenes, 1565Saint James and the Magician Hermogenes, 1565 

Pieter van der Heyden, After Pieter Bruegel the Elder - The Fall of the Magician, 1565The Fall of the Magician, 1565 

Pieter van der Heyden, After Pieter Bruegel the Elder - The Witch of Malleghem, 1559The Witch of Malleghem, 1559 

Pieter van der Heyden, After Pieter Bruegel the Elder - The Fight of the Money Bags and Strong Boxes, 1570-1601The Fight of the Money Bags and Strong Boxes, 1570-1601 

Pieter van der Heyden, After Pieter Bruegel the Elder - Pride, 1558Pride, 1558 

Pieter van der Heyden, After Pieter Bruegel the Elder - Lechery, 1558Lechery, 1558 

Pieter van der Heyden, After Pieter Bruegel the Elder - Envy, 1558Envy, 1558 

Pieter van der Heyden, After Pieter Bruegel the Elder - Avarice, 1558Avarice, 1558 

Pieter van der Heyden, After Pieter Bruegel the Elder - Sloth, 1558Sloth, 1558 

Pieter van der Heyden, After Pieter Bruegel the Elder - Anger, 1558Anger, 1558 

Pieter van der Heyden, After Pieter Bruegel the Elder - Gluttony, 1558Gluttony, 1558 

Pieter van der Heyden, After Pieter Bruegel the Elder - Patience, 1557Patience, 1557 

Pieter van der Heyden, After Pieter Bruegel the Elder - Big Fish Eats Little Fish, 1557Big Fish Eats Little Fish, 1557 

Pieter van der Heyden, After Pieter Bruegel the Elder - The Peddler Pillaged by Apes, 1562The Peddler Pillaged by Apes, 1562 

Philips Galle, After Pieter Bruegel the Elder - The Seven Virtues, Fortitude, 1560-62Fortitude, 1560-62 

 

All artworks attributed to Pieter van der Heyden except for "Fortitude" which is attributed to Philips Galle.   Engravings published by Hieronymus Cock. 

All artworks found at Rijksmuseum.

Shooting Straight: ‘Blade Runner’ and Queer Notions of Selfhood

We Are the Mutants -

Annie Parnell / February 3, 2021

The irony of the Voight-Kampff test, an analysis that Rick Deckard (Harrison Ford) performs to identify “replicant” androids in 1982’s Blade Runner, is that it does not actually prove that his subjects are replicants. Instead, by observing and establishing various responses as “not human,” it proves what they aren’t. By asking suspected replicant Rachael (Sean Young) a series of questions while monitoring her verbal and physical responses with a machine, Deckard is able to quantify precisely how inhuman she appears to be; through noting the absence of what Dr. Tyrell (Joe Turkell) describes as “the so-called blush response” and “fluctuation of the pupil,” the Voight-Kampff test produces a kind of “human-negative” response that isn’t even disproven in Blade Runner’s dystopian Los Angeles when Rachael produces childhood photographs as positive proof of her humanity.

This strategy of collecting data that prove what the self is not connects inversely to Andy Warhol’s Screen Tests, a series of short films from the Pop Art movement that depict subjects attempting to stay motionless and hold eye contact with the camera for three minutes, each inevitably failing to not blink or twitch. Jonathan Flatley, for the art journal October, describes these films as revealing “each sitter’s failure to hold onto an identity” of performance, and links the Screen Tests to Warhol’s exploration of queer attraction and selfhood, describing the ways that the intimate series blends desire and identification with another. The Screen Tests form a kind of queer collection of humanities, emphasizing the viewer’s kinship with the series’ subjects through slight, unique movements that contradict the roles ascribed to them, while the Voight-Kampff test forces a sense of self by negation of the other upon the observer. The questions it uses rely on whether or not the subject makes a correctly “human” response, determined by rules of “human” performance that society has projected upon its members. The parallels to queerness are obvious here: in addition to tracking the dilation and contraction of her pupils, one of Deckard’s questions for Rachael asks if she would be sufficiently jealous to discover that her husband finds a picture of a woman in a magazine attractive. Humanity, in Blade Runner, is boiled down to whether or not you conform to a particular, heteronormative pattern of behavior; fail to live up to that pattern, and you are cast out.

In fact, Blade Runner makes repeated references to queerness, both for comedic and dramatic effect. “Is this testing whether I’m a replicant or a lesbian?” Rachael asks Deckard coyly after she’s asked about the woman in the magazine, her eyes inscrutable from behind a cloud of smoke. When renegade replicants Roy Batty (Rutger Hauer) and Pris (Daryl Hannah) find themselves in the apartment of the sympathetic human Sebastian (William Sanderson), Batty gets down on his knees and positions himself between the other man’s legs. At the scene’s climax, when Sebastian leads them into the Tyrell Corporation, Roy kisses Dr. Tyrell (Joe Turkel) passionately before killing him on the spot. Throughout Blade Runner, the replicants are not only queered and sexualized, but their queerness and any implied proximity to it is as alluring as it is dangerous.

Towards the end of the film, however, both this aversion to queerness and the Voight-Kampff test’s negation-based model of selfhood is challenged when Deckard fights and flees Batty in an abandoned building. Deckard, who has “retired” a collection of replicants over the course of both the film and his career, is suddenly and brutally confronted with one who seems very capable of destroying him. This represents a confrontation between two concepts of humanity and definitions of the self: the isolating, heteronormative notions of the Voight-Kampff test, and a queered, kinship-based model centered on similarity rather than difference. Even ignoring the long-standing fandom debate over whether Deckard himself is a replicant, Blade Runner seems to ask what the functional difference between humans and replicants is, anyway. Just as Warhol argues for an understanding of sexuality and identity based on similarity rather than difference, the fight between Deckard and Batty signifies a brutal process of redefining the self in connection to others, despite coming from a framework that relies on destroying and negating them.

In this final battle, then, Rick Deckard is not only fighting for his life, but fighting to maintain a precarious sense of self that relies on the notion that replicants are fundamentally different from him. Despite this, the gaze of the camera consistently portrays him and Batty as similar to each other, juxtaposing both their bodies and their pain. After a shot that emphasizes Deckard’s fingers, bent at odd angles after Batty breaks them one by one, the camera cuts to a shot of Batty’s own hand curling in on itself as it necrotizes. The parallels are taken to new, gory heights when Batty drives a nail through his atrophying hand in order to trigger a healing response and stop his rigor mortis from spreading. Here, the camera calls back to Deckard having done the exact same thing: his grimaces and the angle of the shot are almost indistinguishable from an earlier shot of Deckard painstakingly and agonizingly popping his fingers back into place.

These instances also emphasize the sadomasochism throughout Deckard and Batty’s climactic chase—a raw, erotic fight to define the self. This is initially teased out through a variety of double entendres in Blade Runner’s script that harken back to the film’s earlier references to queerness. After he breaks Deckard’s fingers, Batty hands him his gun back and tells him that he will stand still by the hole in the wall and offer Deckard one clear shot at him—he must only “shoot straight.” When Deckard fires, Batty jumps out of the way and laughs, shouting gleefully that “straight doesn’t seem to be good enough!” From the other side of the wall, Batty tells Deckard that it’s his turn to be pursued and, his face twitching lasciviously, says that he will give Deckard “a few seconds before I come.” The role that the audience plays in witnessing the physical torment of both men—the pain that they inflict on themselves and each other throughout this chase—is almost pornographic, recasting the viewer as a voyeur absorbed into the crisis of selfhood occurring between them.

The notion of the gaze of an audience upon eroticized pain not only suggests the identification with a subject that the Screen Tests encourage, but also evokes an artistic successor of Warhol’s: Robert Mapplethorpe, whose depictions of gay male S&M are described by Richard Meyer in Qui Parle as insisting on “the photographer’s identity with… the erotic subculture he photographs” and emphasizing the impossibility of “knowing” a person or a culture through outside observation. This suggests potent ramifications for the battle between Deckard and Batty. Much like the Voight-Kampff test proves the absence of humanity through observation rather than identifying its presence, a read of Warhol and Mapplethorpe’s projections onto Deckard’s observation of replicants and the climactic fight with Batty suggests that distinctions of identity are unknowable through opposition and passive perception, and that selfhood relies instead on likeness and identification with others.

When Batty does catch up to Deckard, he maniacally shouts, “You’d better get it up, or I’m gonna have to kill you!” before Deckard attempts to flee out of the window. From this point onward, Deckard is cast in an explicitly submissive light by the camera: as he desperately attempts to scale the decrepit building and escape, we follow him almost exclusively in wide-range shots from above, watching him pant as he stumbles and dangles off the building’s edge. When he reaches the roof, he lies at the top of the building, whimpering. The sexualized power dynamic between Deckard and Batty is only re-emphasized when Batty comes outside and finds him again. Deckard, once more attempting to flee, leaps to the next building over and fumblingly latches onto one protruding metal bar, only to find Batty looming over him moments later after gracefully jumping onto the rooftop. Batty is portrayed, here, as a kind of unhinged replicant dom; the camera showcases him from below in a series of shots that emphasize both his power over Deckard and the physique of his body.

After Batty pulls Deckard up with one hand and throws him onto the rooftop, Deckard continues to struggle below him, breathing heavily as both he and the audience wonder what Batty will do to him. Batty, by this point, has removed most of his clothes; his nakedness, which gave him a primal, animalistic edge during the chase, now makes him seem vulnerable and human as he stands with Deckard in the rain. In a compelling moment of empathy, he physically crouches in order to face Deckard, then muses about the fleeting nature of memory and time before telling Deckard it is “time to die.” 

By the end of the scene, when Batty gracefully shuts down, Deckard’s practice of collecting replicants through administering the Voight-Kampff test and violently retiring them has been overhauled through a sadomasochistic struggle that ends in Batty thrusting likeness upon him and ultimately retiring himself. Deckard is left to grapple with a sense of selfhood that is suddenly uncategorizable by opposition. Closing his own eyes moments after Batty has closed his, both he and the audience are left to reckon with Warhol and Mapplethorpe’s queer notions of identity and kinship instead.

Annie Parnell is a writer and student based in Washington, D.C. who hails from Derry, Maine.

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Egbert van Heemskerck (1634 – 1704)

Monster Brains -

Egbert van Heemskerck II - The Temptation of Saint Anthony , 1676-1744

Egbert van Heemskerck II - The Temptation of Saint Anthony Egbert Van Heemskerk ll - The Temptation of Saint Anthony, version 2, 17th Century

Egbert Van Heemskerk ll - The Temptation of Saint Anthony, 17th CenturyThe above four paintings are depictions of the theme of "The Temptation of Saint Anthony."

Egbert van Heemskerck II - An Allegory of GreedAn Allegory of Greed 

Egbert van Heemskerck II - An Allegory of Vanity,An Allegory of Vanity 

Egbert van Heemskerck II - An Alchemist Or Apothecary In His LaboratoryAn Alchemist Or Apothecary In His Laboratory 

Egbert van Heemskerck II - An Alchemist in His StudyAn Alchemist in His Study 

Egbert van Heemskerck II - The Surgeon's VisitThe Surgeon's Visit 

Egbert van Heemskerck II - The Monkey SurgeonThe Monkey Surgeon 

Egbert van Heemskerck (II) - Animal Satire, 1674 - 1744 Egbert von Heemskerck - An anatomy lesson in an apothecary shop,Engraving by Toms after E. Heemskerck, 1730 Egbert van Heemskerck (II) - Animal Satire, second composition, 1674 - 1744  And yet are never hurt or slain" Egbert von Heemskerck - "Now gentlemen - See here's a peice, I hope you'll all bid up for this.." Egbert van Heemskerck (II) - Animal Satire, third composition, 1730 Egbert von Heemskerck - "If music's charms can hearts enthral, ... Music at home to charm the mind." Engraving by Toms after E. Heemskerck, 1730 Egbert von Heemskerck - "The Rabble -Rout in Gin Shop see, Tho' poor in Purse, yet full of Glee..." Engraving by Toms after E. Heemskerck, 1730 Egbert von Heemskerck - Engraving by Toms after E. Heemskerck, 1730 V0039153 Human figures with the faces of animals are crowded in V0011059 A barber-surgeons shop with anthropomorphic participant 

The above 10 artworks originate from a series of eight engravings by Toms, published by George Foster c.1730. 

Two artworks by the younger Egbert van Heemskerck were previously shared here. 

 

"Attempts to distinguish the work of the elder and younger Heemskerck, where they overlap, have as yet been unsuccessful. An even older Egbert van Heemskerk, often reported to have lived from 1610–1680, may not have existed. Egbert van Heemskerck the Younger was born between 1666 and 1686 and died in 1744, the locations apparently unknown." - quote source

Cornelis Saftleven (1607-81)

Monster Brains -

Cornelis Saftleven - Satire on the Leaders of the Roman Catholic Church, version 2, 1629 Cornelis Saftleven - Satire on the Leaders of the Roman Catholic Church, 17th CSatire on the Leaders of the Roman Catholic Church 

Cornelis Saftleven - The Temptation of Saint Anthony, 1629The Temptation of Saint Anthony, 1629 

Cornelis Saftleven -  The Temptation of Saint Anthony, 17th CThe Temptation of Saint Anthony

Cornelis Saftleven - Scene of Witchcraft, 17th CScene of Witchcraft

Cornelis Saftleven - Allegory of Human Folly, 1629Allegory of Human Folly, 1629 

Cornelis Saftleven - Witchcraft scene with Saint Anthony on the Sabbath, 17th CWitchcraft scene with Saint Anthony on the Sabbath

Cornelis Saftleven - The Temptation of Saint Anthony, 17th CThe Temptation of Saint Anthony

Cornelis Saftleven - A Witches' Sabbath, 17th CenturyA Witches Sabbath 

 

You'll find more paintings by Cornelis Saftleven previously shared here.  An assortment of demon drawings by the artist were previously shared here.

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