Saturday, April 11, 2026

Crossing the Boundaries of Genre

Until now, this entry and the next existed only in draft form, and they were pretty spare. Publishing these entries now is part of my program of turning drafts long held in suspended animation into a final form.

* * *

So I'm working with the idea that genre fiction, or the pulp genres, proliferated after World War I, partly because of market forces, and then proliferated again--when?--in the 1960s? The 1970s? Definitely by the 1980s and '90s. That later proliferation seems to have had more to do with the needs and ambitions of the authors, critics, analysts, and scholars of the pulp genres than on anything to do with readers and fans. During the pulp era, pulp fiction and pulp magazines were looked down upon as trash. After the pulp era (perhaps in bouts or in a pervading fog of nostalgia), there were those who tried to elevate it and attach it (or reattach it) to mainstream fiction or literature.

Critic Leslie Fiedler (1917-2003) looked at our literature in Love and Death in the American Novel (1960; 1966). His is an all-explanatory theory. Two quotes early in the book give away his thesis:
[. . . ] the American novel is pre-eminently a novel of terror (Dell/Delta, 1966, p. 26)
and:
It is the Gothic form that has been most fruitful in the hands of our best writers [. . .]. (p. 28)
Both terror (or horror) and the Gothic, or Gothics (my new word, to stay away from "the Gothic" as a parallel construction of the cacophonous "the Weird"), can be considered genres of the pulp-fiction type. Dr. Fiedler covered genre fiction in his book and even mentioned H.P. Lovecraft, even if it was only by his surname. He covered other American authors in greater depth, many of whom wrote before genre fiction became separated from mainstream fiction. Leslie Fiedler also wrote science fiction, as did mainstream novelists after him, including Walker Percy (Love in the Ruins, post-apocalypse, 1971), Margaret Atwood (Oryx and Crake, dystopia/post-apocalypse, 2003), and Cormac McCarthy (The Road, post-apocalypse, 2006). I don't know whether the New Wave was the first "new" sub-genre within science fiction--i.e., the first following the end of the Golden Age in 1950, or the first post-pulp sub-genre--but it was named by a critic, P. Schuyler Miller, in 1961, or only a year after Dr. Fiedler's book was published, as well as at the beginning of a decade of nostalgia, reconsideration, and reevaluation.

* * *

I have said that the proliferation of genres after the 1960s was less commercial than during the pulp-fiction era. That's true in its way, but the 1950s and '60s were also an era of consumerism in America. (Read the old MAD magazine to see one satire after another of advertising, consumerism, etc. Is it only a coincidence that a TV show about the advertising business of the 1960s was called Mad Men?) Commercial brandnames proliferated, too. How many products, packages, jingles, and slogans from that time have become lodged in our brains? The point is that writers, fans, and readers in America have been conditioned since childhood to think in commercial terms, in terms of brandnames and towards buying and consuming branded products. People don't talk about eating pizza or drinking soft drinks. They talk about specific brands of each--and of every other product, seller, and service there is. Countless numbers are like walking, talking advertisements for their favorite brands. Without their knowing it, they have been recruited by giant corporations into doing their bidding. And when it comes to branded, commercial products and services (including apps), Americans' powers of discernment are immense and cut exceedingly fine. In short, the proliferation of genres, sub-genres, and sub-sub-genres in fiction can be seen as like a proliferation of branded products and services, each with its own unique and highly differentiated qualities. I have encountered a term in my research for this series. It's niche marketing. That seems to be what has happened in genre fiction.

* * *

Isaac Asimov asserted that the Golden Age of Science Fiction ended in 1950 when it became no longer possible for a fan of science fiction to read everything that was published in his field in every given month. For the fan and reader, science fiction had grown out of control. You could say that the reader could no longer dominate in his reading. Well, if that's true for the reader, why couldn't the same thing be said of the science fiction writer? If an ambitious writer could no longer dominate in his field, what was he or she to do? One solution was to dominate (or to imagine that one could dominate) within a chosen sub-genre or sub-sub-genre. A writer could say to himself or herself, "I might not be [or can't be] the most accomplished, admired, or influential writer of science fiction, but I can dominate in my field of dark-urban-gothic-horror-science-fantasy." And that's where we are, for every author now lets us know immediately in what sub-genre or sub-sub-genre he or she self-consciously operates. And not only is the sub-genre or sub-sub-genre a brandname, the author's name has become a brandname as well. And on top of that, many authors package themselves as like commercial products. Each has his or her own distinctive, unchanging, recognizable look: hair (or none), clothing, tattoos, piercings, accessories, and so on, like a superhero or a member of KISS. Genre authors may claim higher ambitions, but the words, the look, and the manner are all commercial. They're selling themselves and their works as branded products.

* * *

One of the claims of "the New Weird" is that it crosses genres. Here is a sentence from Wikipedia:
Non-conformity to strict genre definitions is a commonly recognized facet of new weird fiction. 
The problem is that nobody ever said you can't cross boundaries between genres. If there are boundaries, they exist only in the mind of the author, critic, fan, or reader. I would add that only the person lacking in imagination limits himself or herself in his or her writing. If you're a conformist, you probably shouldn't be a writer. A writer should set himself or herself free to write whatever he or she likes and to break through every perceived boundary and barrier. Earlier writers didn't limit themselves, because there weren't any genres, but also because there weren't any limits. Before there were genres and the self-imposed limitations of genre writing, there was, for example, The Narrative of Arthur Gordon Pym of Nantucket by Edgar Allan Poe (1838), which is a sea adventure, a travelogue, a horror story, a weird tale, and ultimately a strange, visionary, apocalyptic, and uncategorizable work. For another example, there was A Christmas Carol by Charles Dickens (1843), which is a Christmas story, a ghost story (including aspects of horror), a humorous work, and a work of realism, including social realism. In its looking into the future, it can even be taken as a proto-science-fictional work, or a work of alternate futures. Those two stories and countless others like them cross boundaries. Does that make them "New Weird"? No, but I'm not sure that anyone would claim such a thing. Burn, strawman, burn.

Now I'll go back to Charles Fort.

As I wrote the other day, Fort was a monist. He believed in the continuity of all things and railed against those who promulgated discontinuity, specifically scientists and science-minded people. The title of his first book, The Book of the Damned (1919), refers to recorded facts or occurrences--he called them data--that were damned and excluded by science. He wanted his data to be included in the whole of knowledge. He wanted continuity.

The proliferation of pulp genres--or the genrefication of fiction as I have called it--began at around the same time that Fort published his book, that is, in 1919. (That was also the same year that J.C. Henneberger landed in Indianapolis and began moving towards his publication of Weird Tales.) Before there were pulp genres, there was just fiction, or literature. In other words, there was continuity. The proliferation of genres introduced discontinuity to the point that science fiction and fantasy in particular are now broken up into dozens of sub-genres and sub-sub-genres. Call that an artifice, a construct. Lay the credit--or the blame--on scholars, critics, analysts, and academically or theoretically minded authors. If writers of "the New Weird"--others, too, including Walker Percy, Margaret Atwood, and Cormac McCarthy--have crossed boundaries among various genres, or from genre fiction to mainstream literature and back again, then they are only going back to the way things were before. In other words, they are making things continuous again, even if some may still cling to their favored genre labels or brandnames. I will add that "the way things were before" is the opposite of "new."

Like Karl Marx, another monist and haunter of the British Library, Charles Fort proposed an all-explanatory theory of nature and history. Leslie Fiedler seems to have done the same kind of thing regarding our literature in Love and Death in the American Novel. I very much admire Dr. Fiedler's book. Marx and Fort have their ardent admirers. (Leslie Fiedler was a Marxist by the way. Another by-the-way: like Dr. Fiedler, Charles Fort wrote science fiction.) There are those who seek to bend the world and its people to their theories, even if it's only in the smallest way. (Too often, it's in the biggest and bloodiest way. I'm looking at you, Karl.) There are those who would also propose all-explanatory theories. (Conspiracy theories are often all-explanatory. The basic Fortean concept is a kind of conspiracy theory, and a lot of conspiracy theories have grown from his data.) It seems to me that "the New Weird" is a theory and not really a thing. I can't say that it's an a priori-type of a theory, but maybe it's close. In any case, "the New Weird" seems to me a kind of brand-making and an attempt by its promoters to gain status and prestige for themselves as discoverers and theorizers of something they claim to be new. (You don't discover things that you invent.) Despite the desire so many people have for new things, there really isn't anything new under the sun. That includes, I think, the so-called "New Weird."

To be continued . . .


Original text copyright 2026 Terence E. Hanley

Wednesday, April 8, 2026

Weird Again

In 2017, when I wrote my forthcoming series on the so-called "New Weird," I was less skeptical than I am now about the whole thing. I think I was more willing to accept and write about the concept of "the New Weird" on its creators' terms than on my own. (I have since gone back and placed that phrase in what people call "scare quotes." Take that, all of you "New Weird" people.) Then, in early 2023, I looked more deeply into the meaning and origins of weird, culminating in an entry called "Weird vs. 'The Weird,'" dated February 2, 2023. (Click here.) In that series, I found that the word and concept weird seem to have begun as a noun and not an adjective, that weird, related to fate but not the same thing as fate, was originally a personification--Wyrd or Weird--of the workings upon us of life and the nature or conditions of our existence, of something above us and outside of us, of something beyond our knowledge, comprehension, or control. In short, weird and an awareness of weird predated fiction and literature.

Now to apply the process of calculatus eliminatus to find out some of the things that Weird or weird is not:

Weird is not quite the same as fate, even if the concepts are related.

Weird is not a person, nor a spirit or a goddess, nor a being of any kind.

Weird is not necessarily supernatural. With that being the case, a weird tale is not necessarily a fantasy. In other words, a work of straight or conventional fiction can be a weird tale and vice versa, although weird is obviously emphasized in weird fiction.

Weird is not necessarily punishment, nor judgment, nor retribution, nor law (like doom).

Weird is not a force, least of all the so-called "force" of history. Our lives turn, twist, and bend in unexpected, awful (or awesome), often cruel and seemingly arbitrary, but always necessary ways. We are not to know why. It is not in our ken.

We don't know what are the ways and workings of Weird. We are not to know why she does the things that she does.

Weird is not evil nor ignorant. It does no good at all to rail against her. We must accept her ways, for her decisions are unassailable, even if we cannot understand them. This is just how life is.

Weird surrounds us. We don't surround her. We don't and can't theorize about non-personified weirdWeird is a nonintellectual topic. We don't sense the presence of or apprehend weird through reason, at least of a later type. Weird and an awareness of weird predate reason and every written language.

Weird cannot be circumscribed. It is not an object, a mass, or a quantity. There is no "the Weird." The definite article does not apply.

Weird began as a noun. Only later did it become an adjective. I think that happened for want of a hyphen. That might be a little facetious, but . . . .

In Macbeth (ca. 1606) are the Weird (or Weyward) Sisters. They are of a type, I think, the type being the weird-woman of Scottish tales and Scottish literature. The three sisters in Macbeth are not weird in the way we think of as weird, as in, "I saw a weird guy at the store today." They are weird because they speak the weirds of Macbeth and Banquo. (Weird-woman is like milkman, weird and milk both being nouns. One is delivered by a woman, the other by a man.) There are other weird-women in Scottish literature. I encountered one late last year in "The Two Drovers" by Sir Walter Scott (1827-1828). In any case, if the term, type, and concept weird-woman had been hyphenated, we might have avoided the premature conversion of weird from a noun into an adjective, and our understanding of weird might have been better long ago and better now. That understanding would not have been derailed. In other words, a weird tale is not essentially about weird things. It's about the workings of weird upon the world and the lives of men. Only after understanding that is it acceptable, in my opinion, for us to use weird as an adjective. I'll add that it can be a really useful adjective.

Nearly a quarter of a century ago, there were those who tried to create something they called "the New Weird." I suspect those people were and are progressive in their worldview. They must believe that there can be new things. I think they were also trying to engage themselves in a critical and analytical exercise. I think they were attempting to make of themselves great discoverers, creators, or theorizers, equals to the great men and women of the past. What they failed to understand is that there is nothing new under the sun. They also failed to understand that cultural developments don't start from the top. A person can't decree from whatever high perch or post he imagines himself to occupy that a new form or genre shall come into being. Culture does not come from authority. It is naturally occurring and organic. It grows from below. It is more nearly evolutionary than revolutionary. Culture is not an a priori or gnostic system of thought.

One of the proponents of "the New Weird," China MiĆ©ville, is a Marxist. Marx, like Hegel before him, Darwin in his own time, and Charles Fort afterwards, believed that he had discovered an all-explanatory theory of nature and history. (1) We should not underestimate the powerful draw that such a thing represents to the modern and post-modern scholar, academic, theorizer, or intellectual (or pseudo-intellectual), for if he can discover a theory of everything, then he can make of himself a great man, greater of course than what he is in his current not-so-great life. (2) All-explanatory theories, or even theories that try to explain smaller things, usually fail, for life and history continue to confound us. We're not quite smart enough to impose our theories and structures upon them. Facts come before theories. It's not the other way around.

"The New Weird" isn't new anymore, but even when it was supposedly "new," it wasn't, for it seems to me that the idea was based on an old-new thing, namely the British New Wave in science fiction of the 1960s and '70s. [Reading Jeff VanderMeer's introduction to The New Weird (2008) confirms as much.] The construction is the same: "the" plus "new" plus a word that begins with "w," in this case weird, converted from its previous use as an adjective back into a noun again after however many decades and centuries. (At least there's that, even if "the weird" is a clunky and aesthetically unpleasing phrase and sound.) In short, the phrase "the New Weird" is, to me, in obvious imitation of "the New Wave," which was, truth be told, in imitation of the "new wave," or nouvelle vague, of French cinema of the 1950s. (Bossa nova, not quite literally a new wave, is of the same period. The French group Nouvelle Vague, which often performs in the bossa nova style, is of about the same age as "the New Weird.") I think the proponents of "the New Weird" were trying to hitch their wagon to a star--the star of the New Wave--even if that star had faded by the turn of the millennium. What was supposed to be new wasn't new after all. It's older still now.

In summary: "the New Weird" isn't and wasn't new; the definite article doesn't apply; and, although weird is more properly a noun rather than an adjective, the proponents of "the New Weird" used it in the wrong way, applying it, I assume, to a body of fiction of a certain type or sub-genre governed by a theory [or mission statement--see Mr. VanderMeer's introduction] rather than to the weird of pre-modern times governed not at all by men. They tried to throw a rope around it. What they didn't realize is that Weird is not roped.

Notes

(1) Marx considered history to be a science. One of his names for his system of belief was "scientific socialism," as opposed to "utopian socialism," which might also be called, by a stretch, "romantic socialism." Never mind that Marxism is also utopian and romantic, or irrational, in theory and in practice. I would add that Marxism is a kind of horror story for our age.

Update (Apr. 8, 2026): I have two ideas to add. One comes from someone else. The other comes from my own little brain.

First: This morning I read an essay called "Jane Fonda, 'Hail Caesar,' and the False God of History" by Grayson Quay. It's on the website American Greatness and is dated today. Mr. Quay covers a lot of ground in his essay. I'll pick out just one idea for quoting here:

For Marx, the end of history would come when the proletariat overthrew the bourgeoisie and established a classless society. He called the force that made this outcome inevitable "science" rather than "fate," but the effect was the same.

I hadn't thought of it that way before, but Marx must have believed that what he called History is actually the workings of fate, for both are irresistible and inevitable. By this idea, according to Marx it is the weird of the world to become a worker's paradise. The difference is that History is a material force and subject to intellectual understanding, with Marx himself as its sole interpreter and theorizer--only he could speak the weird of humanity--whereas fate and weird are non-material and beyond understanding. In the parlance of Marxism, I guess, they would be considered reactionary or obscurantist.

Second: We hear again and again about this thing or that "changing the course of history." The assumptions in that expression are that "history" has a course--a predetermined and previously unalterable course--and that somehow in defiance of "history," that course can be changed by a special kind of person, action, or event. (In science-fictional terms, would "changing the course of history" create an alternate future history or parallel universe in which the "true," unaltered course of history proceeds?) The implication is that what people call "history" is a force and that we are carried along by this force beyond our control. That may be a vaguely Marxist idea, but maybe it and Marxism come from the same place, i.e., the belief that "history" is a force that operates outside of us and is beyond our understanding or control. Is it too much to propose that there isn't any such thing as history? 

Another overused expression these days is "making history," an expression applied to every little thing there is. "I am the first transgender person of color to stand at the highest point in Kansas, and so I have made history." Again, I think, there is the implication that "history" is an independent, objective thing that exists outside of our own minds and lives. Whether we observe it, record it, interpret it, or theorize on it, it nonetheless exists.

(2) I first saw this kind of thing for myself when I went with a group of aspiring young life scientists to a library in St. Louis and watched them gaze with awe and reverence upon a tome, shielded in a glass case, by Charles Darwin. I had the sense that they desired to make of themselves something extraordinary, if only they could, by discovering a theory or concept equal to his.

"Macbeth and the Three Witches" by Joseph Anton Koch (1768-1839). On January 10, 2026, I posted "Catholic & Cosmic Horror" and closed my posting with two images, one by Giotto, the other by Margaret Brundage. Both depicted swirling, spiraling, undulating flights of the human form, just as in this painting.

Text copyright 2026 Terence E. Hanley

Monday, April 6, 2026

A New-Old Series on a New-Old Topic

In the second half of 2017 I was writing about Gray Barker and Albert K. Bender, two flying saucer aficionados who wrote on Fortean topics. Charles Fort, their original, was a monist. His thesis in his first book, The Book of the Damned (1919), is that all things are continuous with each other. That got me to thinking about continuities and discontinuities in genre fiction.

Before there were named genres of fiction, there was just fiction.* Even when there was genre fiction, there weren't any clear distinctions to be made, early on, among the various genres: no fixed categories, no hard conventions, no uncrossable boundaries, no firm labels. In some cases, there weren't any labels at all. That began to change once genre fiction began to develop more fully after World War I.

Another (imperfect) term for genre fiction is pulp fiction. Pulp fiction began in 1896, in the decade during which so much of our popular culture originated. Early on, there were general-fiction pulp magazines: Argosy, Adventure, Blue Book, Short Stories. That changed after the war, coincidentally or not in the same year that The Book of the Damned was published. The first Western pulp magazine, Western Story Magazine, began in 1919. So did The Thrill Book, a forerunner to Weird Tales. Then came Black Mask, the first (I think) crime/detective pulp, in 1920, and Love Story Magazine, the first romance pulp in 1921. Weird Tales came along in March 1923. It was the first weird fiction magazine in America. Amazing Stories, first published 100 years ago this month, was the first science fiction magazine.

As pulp magazine titles proliferated, so did the pulp genres. There were adventure pulps, railroad pulps, sports pulps, aviation pulps, war pulps, jungle pulps, spicy pulps, horror and terror pulps, weird hero pulps, and so on. Even categories such as science fiction were split. The Astounding Science-Fiction of the 1940s published hard science fiction, while others published science fantasy and planetary romance-type stories. There were ghost-story pulps because ghost stories are not the same as weird fiction. There was North•West Stories because stories of the Far North are different from Westerns. There were "Easterns," too, such as Oriental Stories.

The proliferation of pulp genres was partly or wholly an economic matter. Different pulp genres sold to different categories of readers. And every month, readers read vast amounts of fiction and non-fiction. For as long as the pulp fiction era lasted, those different genres were sustained. But even after the pulps faded away, there were still genres--and, increasingly, sub-genres. I think genres and sub-genres shrank away in digest magazines, just as the dimensions of the magazines shrank, but they thrived in newspaper comic strips, comic books, and paperbacks, as well as on television. Once our culture became atomized, beginning, I think, in the 1980s and continuing through the present, genres, sub-genres, and sub-sub-genres proliferated even more. There were evermore (and ever smaller) categories of readers, and each wanted to read within its own genre. In the Middle Ages, the question was how many angels can dance on the head of a pin? Now a similar question might be how many sub-genres and sub-sub-genres can dance on the head of science fiction? Or fantasy?

In the 1960s, I think, something else began happening, and that is that academics, as well as critics and writers trained in academia, became interested in the pulp genres, and another proliferation commenced. I don't think that proliferation was economic. Instead it had to do with the academic's need for recognition, validation, improved status, and prestige. Academics and intellectuals pride themselves on being theorizers and discoverers. But what happens once everything has already been discovered? How are you going to make yourself extraordinary when there aren't anymore all-explanatory theories to be made? Well, if you're going to make a name for yourself and earn the esteem (better yet, envy) of your colleagues, you have to find things where they don't exist, in places where there isn't any room anymore for theorizing or discovery. You have to come upon new lands in an already thoroughly mapped world.** And if that takes making things up, well, your self-esteem (which you paradoxically seek to be provided you by other people), dependent as it is on your status and prestige, is at stake, and so you'll do it. Yes, you'll cloak your invention--not discovery--in high-falutin' scholarly language, but you're still making it up. Your hope is that no one will notice. Your hope is that those letters you have appended to your name will provide cover for your ideas and theories and blind people to your purpose. They have to believe what you're saying because you have a Ph.D. You're an expert.

I have written before about a couple of cases of scholars making stuff up. One has to do with Francis Stevens and the so-called sub-genre or sub-sub-genre of "dark fantasy." The other has to do with zombies and when they arrived in America. But I think there's another one, although in this case, it seems to have been critics and academically trained authors who tried to create a "new" thing.*** That "new" thing was called "the New Weird," and I started writing a long series about it in mid 2017. I got pretty far in my series, but it has remained only in draft form since then. As it stands, it's a little out of date. What I'd like to do is bring it more up to date and to publish it in this space over the next few weeks.

Beware, there is much reading to come.

-----

*There were exceptions: Gothic romance, Utopian fiction, and the English ghost story come to mind.

**Charles Fort came up with an all-explanatory theory. He also wrote a book called New Lands (1923).

***The academic training and viewpoint of the authors is important, I think, in understanding the development of "the New Weird." In his introduction to the 2008 anthology The New Weird, Jeff VanderMeer referred to authors of pulp fiction, for example H.P. Lovecraft and Clark Ashton Smith, as "self-taught." I'm not sure that he meant that as a pejorative, but it's clear that he was making a distinction between what he called "Old Weird" and a more well-educated, well-informed, and more aware (or self-aware) "New Weird."

North•West Stories Romances, Spring 1945, with a cover story, "The Snow-Witch" by Dan Cushman. The artist's signature is on the lower left, but I can't read it. It's times like these when we need an Internet Western & Northern Fiction Database.

Text copyright 2026 Terence E. Hanley

Sunday, April 5, 2026

Rocketships & Holidays

It has been a long time since I posted twice in one day, but it occurs to me . . .

Today, Easter Sunday, April 5, 2026, we have a spacecraft on its way to a trip around the Moon. Today, one of our astronauts, mission pilot Victor Glover, gave an impromptu message for people on Earth. Among his words:

I think, as we go into Easter Sunday, thinking about all the cultures all around the world, whether you celebrate it or not, whether you believe in God or not, this is an opportunity for us to remember where we are, who we are, and that we are the same thing, and that we've gotta get through this together.

Nearly sixty years ago, on Christmas Eve, December 24, 1968, the Apollo astronauts, Bill Anders, Jim Lovell, and Frank Borman, were also on their way to a circumlunar flight. In a live television broadcast, they read from the Book of Genesis, beginning with the words:

In the beginning God created the heaven and the earth.

Both spacecraft were named for Greek gods. Even so, their astronauts named only God.

There was war then and there is war now. But there will be peace, if only people will turn towards it and the Creator of all things.

Original text copyright 2026 Terence E. Hanley

Happy Easter 2026!

Metropolitan Magazine, Special Easter Number, April 1906,
with cover art by Jules Guerin (1866-1946).
Happy Easter
from Tellers of Weird Tales!

Terence E. Hanley, 2026.

Thursday, April 2, 2026

100 Years of Amazing Stories

In April 1926, H.P. Lovecraft returned from Brooklyn to his Providence home. In New York, he had been an outsider. Once in Rhode Island again, he was an insider, at least in his own life and his own home. Weird Tales published "The Outsider" in its issue of April 1926. Lovecraft could easily have read it on his train ride home. If he had, would he have seen any irony in his situation? After all, he had gone out into the world, just like his narrator, and now he was on his way home again. Except that he was happy.

I have written before about "The Outsider." I wrote then about Frankenstein's monster and Kaspar Hauser, two other outsiders who only wanted to be in. But they never could be. And now I think that Grendel could have been an outsider made bitter and murderous by his awareness of his situation. He was a march-stepper, a wanderer along borderlands, like Lovecraft. Could he have once seen himself in a mirror? Could that have driven him away to lurk in fen and fastness? Probably not, for Grendel was not a modern man.*

Lovecraft could have read another magazine on the way home that spring. That one was the first issue of Amazing Stories, published in New York City by Hugo GernsbackWeird Tales is supposed to have been the first American magazine devoted entirely to fantasy fiction. I'm not sure that that's true. It would take a lot of reading through the first thirty issues of the magazine, published from March 1923 to March 1926, to find out whether it is so. But we can be sure that the first issue of Amazing Stories was full of fantasy and nothing else. It was the first fully science-fictional magazine in America. I wonder if Lovecraft read it at all. He must have. But how early in its history of publication?

Here are the contents of Amazing Stories #1, adapted from the Speculative Fiction Database:

  • "A New Sort of Magazine," editorial by Hugo Gernsback
  • "Off on a Comet, or Hector Servadac," part one of a two-part serial by Jules Verne (1877)
  • "The New Accelerator" by H. G. Wells (1901)
  • "The Man from the Atom" by G. Peyton Wertenbaker (1923)
  • "The Thing from -- 'Outside'" by George Allan England (1923)
  • "The Man Who Saved the Earth" by Austin Hall (1919)
  • "The Facts in the Case of M. Valdemar" by Edgar Allan Poe (1845)

All of these stories were reprints. Wells, Hall, and Poe also had stories in Weird Tales. Note that Hall's story is of "The Man Who . . ." type, while England's is of "The Thing . . ." type. England's story is also about "the outside," just as Lovecraft's story in Weird Tales that month was. I'm sure his was a different type of outside. The cover art and three interior illustrations of that inaugural issue were by Frank R. Paul. F.S. Hynd illustrated Poe's story.

Amazing Stories is still around, although it isn't currently in print but only on line. Unfortunately, it allows its contributors to use AI tools in the writing of their stories. I don't have to tell you that I hate AI in writing and art. Even so, I'll say: 

Happy 100th Anniversary to Amazing Stories!

-----

*There is another outsider who looks in on and raids the celebrations of men. He is the Grinch. Could his name and Grendel's have come from the same root? Most obviously: grin, from the Old English grennian, "to show the teeth (in pain or anger)," or the Old Norse grenja, "to howl."

Amazing Stories, April 1926, with cover art by Frank R. Paul. Those are skaters, I presume on one of the moons of Saturn. Have they arrived on sailing ships? Update (Apr. 2, 2026): Good old me, comment below, has pointed out that the illustration is for "Off on a Comet, or Hector Servadac" by Jules Verne. Thank you, Good old me.

Original text copyright 2026 Terence E. Hanley

Tuesday, March 31, 2026

Henry Leverage (1879-1931)-Part Two

David Carroll Henry, later known as the author Henry Leverage, was born in Wa-Keeney, Trego County, Kansas, on October 9, 1879, to John Cummings Henry (1848-1901) and Susan Ann (McFadden) Henry (ca. 1856-?). David C. Henry had younger sister, Sadie Lucinda Henry, later Vinschger.

I found David C. Henry in the U.S. Census of 1880 (in Wa-Keeney, Kansas) and Henry Leverage in the New York State Census of 1915 (at Sing Sing Prison) and nothing in between. That's okay, for Robert Messenger has the early part of Leverage's career covered in his blog posting of November 7, 2019. Henry, aka Leverage, was a liar, or a self-booster, however you'd like to think of it. He told all kinds of stories about going to sea, traveling in the Far East and Europe, and fighting in the Great War. He was a bit like L. Ron Hubbard, minus the utter insanity and the deadly danger he represented to people he perceived as his enemies. (Both men claimed expeditions to Alaska. Leverage was charged with inciting a riot in San Francisco in 1912, too, at Pier 54 as the Star of Russia was about to sail. That's one example I can find of his criminal misadventures.) In any case, Leverage's crazy way of life caught up with him in late 1914 when he was sent upriver by New York Judge William H. Wadhams for receiving stolen property (an automobile). Claiming that his real name was Charles Henley, Leverage was received at Sing Sing Prison, Ossining, New York, on December 16, 1914. He was single, in good health, stood 5 feet 5-1/2 inches tall, and weighed all of 121 pounds. After two years, four months, and 28 days in Sing Sing, Leverage was released on April 17, 1917, just eleven days after the American entry into the Great War, a war in which Leverage did not fight, even if he later claimed that he had. Before going up, he said in court, "I admit that I have been an ocean card sharp and a general crook and that I did not have to steal." But he did anyway. The good thing, I guess, is that he seems to have turned his life around while in prison.

Leverage was a newspaper editor at Sing Sing. He began as editor of The Star of Hope in April 1916, succeeding former attorney Henry Hoffman Browne. After The Star of Hope went out of business, Leverage became editor of the weekly Star-Bulletin, in February 1917. While he was in prison, Leverage also wrote the screenplay for The Twinkler (1916), a prison drama based on his own story. The film, now lost, starred William Russell and Charlotte Burton and was released on December 18, 1916.

William Leverage was the author of scores of short stories in the crime, detective, aviation, railroad, Western, romance, and other genres. His series characters include Chester Fay and "Big Scar" Guffman. The Internet Speculative Fiction Database lists the following stories in the genres of science fiction and fantasy:
  • "The Wild Star" in All-Story Weekly, December 29, 1917
  • "The Skywaymen" in All-Story Weekly, February 15, 1919
  • "The Voice in the Fog" in Weird Tales, June 1923
  • "Black Light" in Scientific Detective Monthly, April 1930
  • "The Sealed Room" in Amazing Detective Tales, June 1930
  • "The Black Cabinet" in Amazing Detective Tales, September 1930
For Munsey's Magazine, he wrote "The Absconder," "The Gray Brotherhood," "The White Moll," and others. For The Saturday Evening Post, he wrote perhaps his most successful story, "Whispering Wires," a mystery adapted to the stage by Kate L. McLaurin and to the silver screen by William M. Conselman. The movie version was released in 1926 and starred Anita Stewart.

The FictionMags Index has a list of Henry Leverage's credits from 1917 to 1932. These include stories in Adventure, The Argosy, Battle Stories, Black Mask, The Blue Book Magazine, Clues, Cosmopolitan, Detective Story Magazine, Flynn's Weekly, Prison Stories, Railroad Man's Magazine, Short Stories, Star Magazine, Telling Tales, Top-Notch, and others. I found two more in newspapers, "Shyster Lawyers and Human Souls" in the Leavenworth New Era (July 14, 1916) and "An Occasional Offender" in the Sacramento Union (Nov. 27, 1927).

In addition, Leverage wrote novels, The Shepherd of the Sea (1920, a "Northern" rather than a Western), Where Dead Men Walk (1920), The Ice Pilot (1921), The Phantom Alibi: A Detective Story (1926), and The Purple Limited: A Detective Story (1927). His non-fiction included "Two Years of Prison Reform" in Forum, published in May 1917, just a month after he was released from prison. He also wrote a column, "Dictionary of the Underworld," which appeared in Flynn's Weekly from January to May 1925.

Henry Leverage married a woman named May. They were enumerated in the 1930 U.S. Census while living in Los Angeles. He died on February 24, 1931, at Druskin Hospital in New York City at age fifty-one, the same age as his father when he died.

Henry Leverage's Story in Weird Tales
"The Voice in the Fog" (June 1923)

Further Reading
Yesterday's Faces: From the Dark Side by Robert Sampson (1987, pp. 81+), plus lots of newspaper articles about him and his father.

An advertisement for the stage adaptation of Whispering Wires, from the Sacramento Union, November 10, 1926.

Thanks to The Internet Speculative Fiction Database and The FictionMags Index.
Original text copyright 2026 Terence E. Hanley