The Darkest Part of the Woods | ||||||||
Ramsey Campbell | ||||||||
PS Publishing, 350 pages | ||||||||
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A review by William Thompson
"In antiquity this sylvan landscape was the scene of a strange and recurring tragedy. In order to understand it aright we must try
to form in our minds an accurate picture of the place where it happened; for, as we shall see later on, a subtle link subsisted
between the natural beauty of the spot and the dark crimes which... were often perpetrated there, crimes which after the
lapse of so many ages still lend a touch of melancholy to these quiet woods and waters, like a chill breath of autumn
on one of those bright September days 'while not a leaf seems faded.'"
"Almost every hamlet in the focal area has its own sacred groves and sacred trees... The deities are abstracted
from nature and believed to permeate entire groves... The deities need to be propitiated periodically to earn their
blessings and escape their wrath."
"The custom of physically marrying men and women to trees is still practiced in India and other parts
of the East."
"Sacred woods are not woods in the usual sense of the word. In Côte d'Ivoire, Ghana, Benin, Togo, Mali,
Nigeria... sacred woods are often used for initiation ceremonies and rituals. According to Loucou (1984), sacred
woods created by people are usually found in the immediate vicinity of a village. These woods are circular, small,
stretching over 2 to 4 hectares... They are sacred places where gods and dead ancestors are thought to continuously
visit... According to Coulibaly (1978), sacred woods contain the ancient flora of the region before humans
settled. They are places which must not be touched or violated in any way."
"The most sacred example of the primal faith is that of the tree. According to Tacitus, the druids of Anglesey worshipped
in sacred groves. Lucan also mentions druidical groves and Strabo refers to a Celtic assembly place
called 'Drunemeton' -- a sacred grove of oaks in Galatia... Some sacred trees were believed to have counterparts in the
Otherworld... Like the sidhe mounds they were seen also as gateways and glimpses into the Otherworld."
"If you call someone in a wood they'll come to you... that's a really old belief. Maybe we should try."
Focused upon one family, the Price's are no more dysfunctional than usual. Heather is a librarian at the local university,
a vocation that appears as much serendipitous as arrived at for any other reason. Divorced, she lives with her son,
Sam, a young man recently graduated from college who works part-time at a failing bookstore, and who, until that moment, has
shown no concerted interest in anything beyond a spell of tree-sitting to protest the cutting down of a portion of the
wood to make way for a new freeway bypass. Both have grown up in Goodmanswood; still live in the house where they spent
their respective childhoods. Heather's mother, a successful artist soon to undergo a creative crisis, has moved nearby
into an apartment in order to make room for her daughter and grandson. While she has experienced some success in her
career, it is nothing compared to the notoriety of her husband, Heather's father, whose antics have landed him in The
Arbour, a local, private hospital for the insane, where he can often be seen night or day staring from his window into
the woods across the motorway. The family is also soon to be rejoined by Heather's younger sister, Sylvia, a published
academic who has wandered the world in study of folklore associated with woodlands and sylvan fauna, and who has
unexpectedly returned to bear a child amidst family support. But this dysfunctional if ordinary bliss is about to be
disturbed by events stemming from their father's illness.
Before his "breakdown," Lennox Price was a respected academic, an authority on mass hallucination and the psychology of
popular delusion. Brought to Brichester years ago to investigate an outbreak of dementia associated with Goodmanswood,
he comes to believe it is caused by a lichen with hallucinatory properties that grows on the trees in the middle of the
wood, around the old ruins of a 16th century tower. Upon this discovery, the trees are cut down, and the incidence of
communal madness ceases. However, Lennox Price himself falls prey to the strange mental malady, apparently from his
investigation and contact with the area. Along with its other victims, he has been an inmate of The Arbour ever
since. Of late, with some of his fellow patients, he has taken to slipping the hospital grounds in order to
revisit the woods.
It is a forest with a long history, stemming back before the Roman invasion. Once harboring a Neolithic stone circle,
similar to others of the region such as Stonehenge, when razed by the Romans it was discovered to have been the site
of even earlier rituals. By the seventh century, a nearby settlement became established, named after its neighboring
wood, and associated with the various legends surrounding the Godmund, or Good Man, by some accounts a mythical guide
for anyone lost in the forest, by others a devil's ground. Rumors of its being haunted date back to the thirteenth
century, when travelers were commonly referred to avoid its precincts. Afterward, during the late 16th century, the
site was appropriated by one of the early advocates of the occult, Nathaniel Selcouth, who built a tower upon the
ruins of the old stone circle, ringed by a wall of brick. Rumors of his strange activities eventually led to his
arrest and execution for witchcraft, with his tower being burned to the ground and buried beneath a mound of
earth. Over time, all the stories associated with Goodmanswood became part of the area's folklore, a bit of local
color to tell the tourists -- that is until just recently. Now strange sightings are once again being reported abroad
at night, local residents are imagining that the forest stirs, and the Price family appears to be at the center of
every odd occurrence.
Drawing from various traditions and tropes, the basic premise and setting of this novel should be familiar to any
long-time reader of the genre, ranging from the earliest associations of woodlands with the folklore of witchcraft and
faerie, to more recent conjurings of fiction and film, from H.P. Lovecraft and RObert Holdstock's Mythago sans
mythology, to Disney's The Watcher in the Woods or the over-hyped Blair Witch Project, touching upon
primordial fears that in certain respects today seem ironic. In its animism (or animus) most closely resembling the
tone and unease of Lovecraft, Ramsey Campbell is nonetheless able to reinvest his source material with enough fresh perspective
and eclectic borrowing to avoid becoming entirely derivative, and he wisely skirts his horror's full identity, instead
leaving it more as a suggestion, a glimpse of something lurking behind the leaves and serried trees, its presence
perceived, yet remaining just out of view.
If there is a complaint that can be leveled at The Darkest Part of the Woods, it would be at its repeated use of description to convey
the wood's anima, a return to details of the wood's appearance that are quite visual, yet, at least early on in
the book, subtle in their alteration, nuances that perhaps would work better in their brief lens-like shiftings
of perspective for film than their broad similarity as text. Also, as intimated earlier, this is a work which
develops its evolving mysteries and apprehension slowly: fear is often apperceived and horror more sensed than
actually experienced. This is not a novel that startles or is essentially dramatically driven, though suspense
builds, particularly during the second half of the novel. It is more a story typified by dread than fright, and
an accumulating disquiet. As the wood watches, so do you, and in this respect -- a mirroring of dark
observance -- the book is entirely successful. But expect its rewards to be spectral rather than creating any
tangible terror.
William Thompson is a writer of speculative fiction. In addition to his writing, he is pursuing masters degrees in information science as well as history at Indiana University. |
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