At the Mountains of Madness (1936), HP Lovecraft

There was an odour…. 

William Dyer is a university professor at Miskatonic University and this is his report of the expedition he lead to the Antarctic and the unexpected discoveries his team uncovered. His first communications to the outside world are full of exciting finds and praise for his men and their dedication. As the expedition continues, however, there are horrific accidents, missing team members and puzzling evidence of a past civilization that doesn’t make sense on the timeline of evolution. So traumatized are he and his men over the events they witnessed, he would have preferred to forget all that took place, but when he finds out another expedition is forming he hopes a more detailed description will discourage them. 

His report begins soon after the company arrives in Antarctica. Once the team settles into base camp an advanced party, lead by Professor Lake, sets out in a transport plane bringing equipment that will allow the team to take core samples in the heretofore unexplored wilderness of Antarctica. Sled dogs are also brought for transportation over the icy surface as are all kinds of tools for scientific and geologic sampling. With each sighting of mountains or other geologic formation Lake relays back to Dr. Dyer who then communicates the findings to the University.  

In the first communications are descriptions of a mountain range higher by tens of thousands of feet in elevation than any known in other parts of the world with a geological formation that looks as if it was carved by human hands. When organic life forms are found and taken out of the layers of ice, Lake decides to dissect them. With each new discovery pulled from their icy resting place, the dogs became more and more agitated until a special compound has to be built for them away from camp.  

There is no consensus between Lake and Dyer if the forms are vegetable or animal in origin, but as Lake continues his dissection he discovers more and more of a complex internal design exciting both men. Suddenly, however, all communication from Lake ceases. After several hours pass in silence Dyer mounts a search party. 

Anyone who knows the tropes of science fiction novels, short stories or the set-in-the-Antarctic B movies of the 1950s and 60s knows what is going to be found at the camp of the missing party, because nothing good ever comes of an expedition to the Antarctic! Monsters? Aliens? Organic life deformed by a nuclear chemical accident? A small party goes out to explore and they all go missing? Dogs trying to give warning that something is off kilter, but are ignored, or worse, put outside?  

When Lake signs off for the night covering up the “creatures” after hours of dissection the suspense has been building up to this moment. He’s already described how the warmth of the air compared to the temperature underground has made the specimens more pliable. He describes a smell generated by the specimens and the annoyance of the barking dogs. Spoilers of all kinds swirl around through each passing page. You know what is going to happen. So what keeps you reading? 

The story telling. The dangling-the-carrot of possibilities of horror that are obvious and in plain sight. But it is in the details of the almost breathless manner in the way he writes Dyer’s communication of his findings that Lovecraft excels. It is his incredible imagination coupled with a solid understanding of science, anthropology, geology and a flair for conveying the fantastic that brings Dyer’s discoveries of this ancient civilization to compelling life once he finds the murals and sculptures that tell the story of the Old Ones who populated the land long before the known historical record. And by bringing in what IS known of the historical, the geological and the geographical record Lovecraft creates both a realistic understanding of the “authorized” version of evolved life and the challenge to that with these new discoveries. There is enough interest and great story telling not to deter the reader from continuing on this journey even though experience in the genre and pure common sense has you shouting, “don’t split up” or “the dogs are trying to tell you something” or “put those life forms back where you found them and bury them deep!”

RESEARCH 

The paintings of Nicholas Roerich were an influence on Lovecraft’s descriptions of the mountains Lake discovers.

I discovered Lovecraft had a life-long interest in the Antarctic and even as a child wrote stories based on books he’d read about the region. He followed the Byrd expedition which occurred just before he wrote the novel and he may have been influenced by the partial Antarctic setting of Poe’s novel, The Narrative of Arthur Gordon Pym of Nantucket. Having done his own research of the continent and knowing how little was explored, gave Lovecraft license to use his already active imagination to create a sophisticated singular epic tale of the already mysterious and inscrutable Antarctic. 

The ceaseless five-pointedness of the surrounding architecture and of the few distinguishable mural arabesques had a dimly sinister suggestiveness we could not escape.

The tremendous significance lies in what we dared not tell–what I would not tell now but for the need of warning others off from nameless terrors.

The beings seem to have had no trouble in adapting themselves to part-time residence under water; since they had never allowed their gill systems to atrophy.

These were the Great Old Ones that had filtered down from the stars when earth was young-the beings whose substance an alien evolution had shaped, and whose powers were such as this planet had never bred.

Penguins and Golden Calves: Icons and Idols in Antarctica and Other Unexpected Places (1996), Madeleine L’Engle

An icon should give us glimpses of our God who is both immanent and transcendent, knowable and unknowable. If an icon becomes more important to us than what it reveals of God, then it becomes a golden calf….

Penguins and Golden Calves: Icons and Idols in Antarctica and Other Unexpected Places describes L’Engle’s trip to Antarctica when she was 74 years old and the encounters she had with the small, crested Rock Hopper Penguins. She uses the image of the golden calf and her experience with the penguins to illustrate the difference between idols and icons. Like the Israelites, who turned the golden calf into idol worship instead of the worship of God, the penguins became to her an icon that opened her up to experience of God; an icon is the window to that connection.

Madeleine L’Engle, who died in 2007, was a well-known believer in Christ, who often ran afoul of ‘establishment’ Christianity by continuing to question and to seek that which made her uncomfortable in her faith. But her nonfiction has always struck a chord in me, as I am attracted to believers of all kinds who struggle to make sense of their tradition and especially, like L’Engle, see a bigger picture. Books like this mirror my own questions and struggles with spirituality, religion and belief.

It is not flippant for me to say that a penguin is an icon for me, because the penguin invited me to look through its odd little self and on to a God who demands of us that we be vulnerable…Whatever is an open door to God is, for me, an icon.

Because L’Engle uses penguins (penguins?!) as an icon to God, I was intrigued from the beginning and it articulated for me why I find it so easy to connect to God in nature and not in a building. I am never so connected to the experience, love and beauty of the Creator than when I am walking the bluffs overlooking the ocean, hiking the trails of the nearby mountains or when watching a lizard slither across a huge rock in the desert.

There are parts of liturgical services that in the words and rituals, I do see beauty and sincerity. I love getting caught up in words, in turns of phrase, of ideas written just so. And in a moment of public prayer or thanksgiving, I am often caught up in a sea of emotions. But once I leave the building, they are gone. And once I glimpse a hummingbird flitting over a flower or a flock of birds in v-formation it is only then that I can sincerely praise God.

I think we have totally complicated God and what it means to worship. The first thing God did, according to the Bible, was to create the world. Pagans stopped there, while the rest went on to create golden calves, complicated and alienating ways of worship, erecting walls of concrete to hold services, and sadly, making theologies with a total disregard for the Creator’s creation. How ironic!

So, even if we understand that praying through icons is not idolatry, why do we mortals need icons? Icons are not adequate, nor are sunset and moonrise and star-filled skies, though they are icons of God’s creation. Perhaps we need icons because of the very inadequacy of our ability to understand God….