Danse Macabre by Stephen King Page B

1824, eight years after the gathering with the Shelleys and Polidori on the shores of Lake Geneva. It was a death of which the Count himself would have greatly approved.

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    All tales of horror can be divided into two groups: those in which the horror results from an act of free and conscious will—a conscious decision to do evil—and those in which the horror is predestinate, coming from outside like a stroke of lightning. The most classic horror tale of this latter type is the Old Testament story of job, who becomes the human Astro-Turf in a kind of spiritual Superbowl between God and Satan.
    The stories of horror which are psychological—those which explore the terrain of the human heart—almost always revolve around the freewill concept; "inside evil," if you will, the sort we have no right laying off on God the Father. This is Victor Frankenstein creating a living being out of spare parts to satisfy his own hubris, and then compounding his sin by refusing to take the responsibility for what he has done. It is Dr. Henry Jekyll, who creates Mr. Hyde essentially out of Victorian hypocrisy—he wants to be able to carouse and party-down without anyone, even the lowliest Whitechapel drab, knowing that he is anything but saintly Dr. Jekyll whose feet are "ever treading the upward path." Perhaps the best tale of inside evil ever written is Poe's "The Tell-Tale Heart," where murder is committed out of pure evil, with no mitigating circumstances whatever to tincture the brew. Poe suggests we will call his narrator mad because we must always believe that such perfect, motiveless evil is mad, for the sake of our own sanity.
    Novels and stories of horror which deal with "outside evil" are often harder to take seriously; they are apt to be no more than boys' adventure yarns in disguise, and in the end the nasty invaders from outer space are repelled; or at the last possible instant the Handsome Young Scientist comes up with the gimmick solution . . . as when, in Beginning of the End, Peter Graves creates a sonic gun which draws all the giant grasshoppers into Lake Michigan. And yet it is the concept of outside evil that is larger, more awesome. Lovecraft grasped this, and it is what makes his stories of stupendous, Cyclopean evil so effective when they are good. Many aren't, but when Lovecraft was on the money—as in "The Dunwich Horror," "The Rats in the Walls," and best of all, "The Colour Out of Space"—his stories packed an incredible wallop. The best of them make us feel the size of the universe we hang suspended in, and suggest shadowy forces that could destroy us all if they so much as grunted in their sleep. After all, what is the paltry inside evil of the A-bomb when compared to Nyarlathotep, the Crawling Chaos, or Yog-Sothoth, the Goat with a Thousand Young?
    Bram Stoker's Dracula seems a remarkable achievement to me because it humanizes the outside evil concept; we grasp it in a familiar way Lovecraft never allowed, and we can feel its texture. It is an adventure story, but it never degenerates to the level of Edgar Rice Burroughs or Varney the Vampyre.
    Stoker achieves the effect to a large degree by keeping the evil literally outside for most of his long story. The Count is onstage almost constantly during the first four chapters, dueling with Jonathan Harker, pressing him slowly to the wall ( "Later there will be kisses for all of you," Harker hears him tell the three weird sisters as he [Harker] lies in a semiswoon) . . . and then he disappears for most of the book's three hundred or so remaining pages.* It is one of English literature's most remarkable and engaging tricks, a trompe l'oeil that has rarely been matched. Stoker creates his fearsome, immortal monster much the way a child can create the shadow of a giant rabbit on the wall simply by wiggling his fingers in front of a light.
    *The Count appears onstage another half-dozen times, most splendidly in Mina Murray Harker's bedroom. The men in her life burst