Lovecraft’s Brooklyn cafes

I’ve already written a note on Lovecraft and the Double-R Coffee House. Here are some more notes on the other coffee houses and cafes Lovecraft is known to have frequented…


* Cairo Gardens, Brooklyn.

Owned, probably in the late 1930s and 40s, by Joseph Oppedisano….

“He was a former teacher at Albany High School and Ravena-Coeymans High School. He later owned his own restaurant, Cairo Gardens, in Cairo, N.Y. and was also an area [local] musician in his own band called The Manhattans.” — from his obituary in the Albany Times Union from 8th-10th October 2004.


* Tiffany’s, Brooklyn.

Lovecraft calls this “my regular” in the 1925 letters. Apparently (perhaps later) it was the occasional hangout of young roughs, since a Lovecraft letter of 1927 states that the police had arrested some youngsters for possessing guns at the cafe. Although, one wonders if perhaps they were just attempting to extort ‘protection’ money from the owner?

Tiffany’s obviously also sold food, since Lovecraft states in a letter that he “dined” there with friends. Elsewhere in his letters he calls it the “Tiffany Cafeteria”.

Some might think that the movies Breakfast At Tiffany’s has something to do with the place, but the Tiffany’s in the movie is a jewellery store not a cafe.


* Tontini’s, Brooklyn.

Nothing known. Seems to occur only in Kirk’s letters. Could this actually be Kirk’s mis-spelling of the name of the ‘legendary’ Totonno’s on Coney Island, which was originally… “on Neptune Ave off Coney Island Ave in Brooklyn”?…

“Since 1924, Totonno’s pizzeria has been a beacon on the block, remarkable for its longevity and for the deliciousness of its food.” — New York Times, March 2009.


* Unknown. Spanish restaurant on Fulton Street, sometimes visited on Sundays for lunch.


Lovecraft and the gang would also frequent the ice-cream parlors. These were apparently very sparkly, and a woman in the 1920s was once described as… “glittering like an ice-cream parlor”.

Daniel Fuchs’s Brooklyn story “Low Company” (1937) gives us a vivid portrait of two burglars in a closed ice-cream parlor, a decade after Lovecraft was in New York…

Lovecraft and the gang also paid at least one visit to Coney Island, which had plenty of ice-cream parlors.

Amazingly, the famous anarchist Emma Goldman once opened an ice cream parlor in Brownsville, Brooklyn. It went bust within three months.

Lovecraft’s Double-R Coffee House – photo

The Double-R Coffee House was a fairly regular hangout of Lovecraft and the Kalem Club in New York City. This is what the interior looked like when it opened…

This is a little potted history of it…

“Members of the family of the late Colonel Roosevelt began to promote a Brazil coffee-house enterprise in New York in 1919. It was first called Cafe Paulista, but it is now known as the Double R coffee house, or Club of South America, with a Brazil branch in the 40’s [this is Lovecraft’s 112 West Fortyfourth Street haunt] and an Argentine branch on Lexington Avenue. Coffee is made and served in Brazilian style; that is, full city roast, pulverized grind, filtration made; service, black or with hot milk. Sandwiches, cakes, and crullers are also to be had.” — William Harrison Ukers, All About Coffee (1922).

“Upon entering the long narrow shop, a patron saw portraits’ of Voltaire and Shakespeare on opposite sides of the room. The walls were decorated with green and gold wallpaper containing a Brazilian bamboo plant design. The room contained 30 small oak tables and matching chairs with a large oak counter in the center where freshly ground coffee was made.” — The Rough Writer, Volume 9, Issue 3

It seems to have lasted about ten years under the first owners, and seems to have been set up to take advantage of Prohibition. It sold coffee, postum (a sort of decaf coffee substitute before decaf), pastries and cakes, sandwiches, and offered “a daily Brazilian dish”. It seems the manager was Brazilian.

There were “Expansion plans of Double-R Coffee House” (New York Times, 1923) which presumably meant the new Lexington Av. branch, but the venue was sold in 1928 (Tea and Coffee Trade Journal, 1928) to a Mr. and Mrs. Zivko Magdich — at which time the New York Times described it as a…

“gathering place for aspiring playwrights, actors, artists and musicians.”

The letters of George Kirk are a little more explicit on its artistic nature. It seems that, at least part of the week, the Double-R Coffee House served as a discreet queer meeting place…

“If you had been longer in NYC you’d know that there are many boys and many girls both male and female. My dear Double-R is claimed to be a hangout for these half and halfers.” — George Kirk, Letter of 17th Feb 1925.

Lovecraft wrote a poem to the place…

 Here may free souls forget the grind
   Of busy hour and bustling crowd
And sparkling brightly mind to mind
   Display their inmost dreams aloud

   — extract from “On the Double-R Coffee House” (1st February 1925)

It was also rather smoky, since Lovecraft writes in the same poem…

   Mids’t them I sit with smoke-try’d eyes

   — “On the Double-R Coffee House” (1st February 1925)

He also talks in one of his letters of the… “nicotined atmosphere”.

The full poem is to be found in The Ancient Track: The Complete Poetical Works of H.P. Lovecraft. It somewhat contradicts his very sour view of the artists of Greenwich Village in the short story “He”, although the fact that the coffee shop was a queer meeting place may throw new light on the line in Lovecraft’s New York story “He” (1925)…

“… uncommunicative artists whose practices do not invite publicity or the light of day.”

The Greenwich Village quill of 1921 very briefly mentions the Double R, so it seems that it was ‘on the map’ of the Greenwich Village crowd at that time.

The Double R apparently had a post-closure ‘media ghost’, since it seems to have been recreated as a setting in the TV series Twin Peaks. I’ve never seen the series, so I don’t know how faithful it might have been to the original. Presumably it was a covert Lovecraft reference by the makers.

Necronauts

I’ve found a interesting-looking 64-page comic novelette featuring Lovecraft as a character. Necronauts (2007, Rebellion) is by Gordon Rennie and Frazer Irving…

“In 1926, while practising a new trick, Houdini has a near-death experience, awakening the mysterious Sleepers. Meanwhile, Lovecraft is visited by a talking raven, and a seance that Sir Arthur Conan Doyle is attending is attacked by a strange force that possesses the medium.”

Sounds groovy, although the used print edition has become rather pricey in just a few years. The art looks fabulous, like Berni Wrightson on speed…

On the Cthulhu figurine

A hat-tip to Christophe Thill, who has pointed out the existence of an interesting octopoid bas-relief from Equador, South America. It seems that this has been written about before as a possible source for the figurine in “The Call of Cthulhu”. Nothing shows up on Google Books or Amazon Look Inside, so possibly there is an essay on this in Lovecraft Studies, Crypt of Cthulhu etc. But those are very expensive now, and I don’t have access to them. So here’s my quick re-tracking down of some of the key facts and images…


Both from The Antiquities of Manabi, Equador (1907) (Incidentally, an excellent example of why scanned books should not be discarded after mass scanning — the picture quality is rubbish).


The same picture given again in G. Eliot Smith’s book Evolution of the Dragon (1919). It has eight “arms” like an octopus, even though the arms are very straight rather than curvy.


Lovecraft’s own pen-sketch of the Cthulhu figurine in the story.

Frank Belknap Long’s major mythos story “The Horror from the Hills” was written 1929, and first appeared as a two-parter in Weird Tales, Jan & Feb 1931. It is set in a New York museum, and Long mentions ‘The Manabi monoliths’. Although Lovecraft apparently gave written permission for one of his dreams [given in, among others, a letter to B.A. Dwyer of Nov. 1927] to be used in the story, as far as I can tell the story was not one of Lovecraft’s revision works. The late date and the seemingly tangential Lovecraft involvement thus suggests that there’s no actual proof that the Lovecraft circle may have known about the South American Manabi sculptures before 1927/9. Possibly some of Manabi works were on show in museums Long visited to research the story.

Yet… the Evolution of the Dragon was called a “highly acute and sensitive” (The Nation, 1919) work in the reviews of the time, and was even reviewed in Nature (1919), so it would seem strange if Lovecraft had not badgered the Providence library to obtain a copy. Or later tried to obtain a copy when he haunted the used bookshops and libraries of New York. Christophe Thill says that… “A picture of it [the Manabi octopoid] was published in Nature in 1924″, so it was obviously commented on. It is certainly very suggestive in the respect of the 1919 date that the famous entry in the Commonplace Book (entry No. 25, circa 1919, from a dream) describes not a squatting figure but a bas-relief like the one shown in Evolution of the Dragon

“25. Man visits museum of antiquities — asks that it accept a bas-relief he has just made—old and learned curator laughs and says he cannot accept anything so modern. Man says that ‘dreams are older than brooding Egypt or the contemplative Sphinx or garden-girdled Babylonia’ and that he had fashioned the sculpture in his dreams. Curator bids him shew his product, and when he does so curator shews horror. Asks who the man may be. He tells modern name. “No — before that” says curator. Man does not remember except in dreams. Then curator offers high price, but man fears he means to destroy sculpture. Asks fabulous price — curator will consult directors. Add good development and describe nature of bas-relief.”

He is unlikely to have seen the squatting Manabi figure in the 1907 monograph, and it was not given in the book Evolution of the Dragon. So where might he have had it from? There are of course a great many similarly squatting and pedestal-seated Ancient Egyptian figures, and this seems an obvious source for an Egyptomaniac like Lovecraft. For instance, there are some human figures in that pose, many squatting baboon sculptures from Ancient Egypt from all periods, and the Egyptian sculptures of Bes mostly have the typical pose of squat with hands resting on knees. Lovecraft would have seen these illustrated in books on Egypt, and then by the time of writing “Cthulhu” would have seen plenty of actual examples in the New York museums…


Note the beard of Bes, which almost suggests octopus-like tentacles.

One might also point to the gargoyles of New York as another possible inspiration for the squatting figure of the Cthulhu statuette, especially the wings…

I know almost nothing of the roots of Masonic beliefs, but it may be that some scholar has reliably traced gargoyles back to guilds of masons whose traditions recalled those of Egyptian sculpture at the time of Rome? Whatever the truth of that, Lovecraft would certainly have made the Egyptian connection in his mind when he saw them on the buildings.

“The huge variety of nymphs, grotesques, demons, gargoyles, and other mysterious creatures carved into the facades of New York buildings is pretty astounding.” Ephemeral New York blog, 12th January 2011.

Christian Salomonsen

Christian Salomonsen captures the cosmic, in the form of the Northern Lights (charged particles streaming into the Earth’s atmosphere from space, and which hit the north pole more than the south)…

All pictures © Christian Salomonsen. More at his website.

‘… an unearthly cast which made him feel like an intruder on an alien planet. […] he knew of the northern lights, and had even seen them once or twice.’ — H.P. Lovecraft, “The Mound”.

Lovecraft and Moe – photo

Snagged from an eBay listing of a rare chapbook printing of a poem to Moe. I’ve never seen this photo before, featuring Maurice Moe and Lovecraft in the warm months of 1936…

Moe looks rather short, but I think it’s just an optical illusion? Lovecraft was quite tall, especially for a time when people tended to be shorter than they are now. So, by comparison, Moe looks short?

The ‘mob mind’, riots, and Lovecraft

I thought it’d be timely to write a little about public attitudes to “the mob” in Lovecraft’s time, given that we’ve had a taste of it here in the UK over the last few nights.


The ‘mob mind’, riots, and Lovecraft:

The “mob mind” was a popular concept and talking point around 1919-1920, and built on very real public concerns about the dangers of increasingly crowded and ill-educated modern cities that were emerging in the 1910s and 1920s.

In the early 1900s there had been mass panic on the New York subway…

‘Indescribable scenes of crowding and confusion, never paralleled in this city. […] a deadly, suffocating, rib-smashing subway rush which began at 7 o’clock tonight. Men fought, kicked and pummeled one another […] grey haired men pleaded for mercy, boys were knocked down and only escaped by a miracle from being trampled underfoot. The presence of the police alone averted what would undoubtedly have been panic after panic, with wholesale loss of life.’ — New York Tribune, 28th October 1904.

On 1st August 1918, when a then-new subway shuttle system had opened in New York, there had apparently been another riot and stampede to get out of the station. This was before the installation of glowing guide-lines that led people out of the dark.

E.A. Ross’s best-selling book Social Control (1901) had suggested that people were increasingly subject to a primitive “suggestibility” in crowded modern cities. Partly this had to do with the rise of and change in the nature of advertising, partly with the rise of a violent leftist politics, but in America it was able to built on existing French thinking about the nature of the new modern urban crowd and its patterns of behavior. This writing had initially arisen in France after the terror of the French revolution — but it was later heavily developed as intellectuals tried to divine what sort of new politics might come out of the new crowds from the 1900s onwards.

In 1919 Ross’s student Robert Gault had published the book The Psychology of Suggestion, drawing heavily on Ross’s ideas and the concept of the mob mind, and this was no doubt reviewed in the sort of publications Lovecraft would have read. I expect that the race riots and the serious political unrest in 1919 gave Gault’s book a wide readership. On the links between ‘the mob crowd’ and race in 1919 and the years following, see Jan Voogd’s book Race Riots and Resistance: the Red Summer of 1919 (2008) which examines the Chicago race riots of 1919. Even the most violent of the pulps paled beside the vicious horrors described in false rumours that fanned the riots.

On 9th September 1919 the whole of the Boston police force deserted their posts, leaving the city virtually defenceless against the mob, leading to further strong cultural anxieties about Bolshevism (widely believed to have inspired the police strike). This time it was much closer to Lovecraft’s own Providence, and it no doubt conflated politicized unions and crime in the public mind.

These anxieties were, of course, set against the background of the terror of the 1917 Russian Revolution and its organised exporting of the Bolshevist [socialist] creed. And, closer to home and a little later, there was the major terrorist bomb attack on New York on 16th September 1920 using 100lbs of dynamite with metal curtain-weights packed around it. This had followed the discovery of two series of horrific parcel bombs in the mail. This must have further heightened tensions in New York and the cities of New England.

On the specific ‘hypnotic’ nature of crowds, which seems relevant to the columns of semi-hypnotised people in the Lovecraft story “Nyarlathotep” (1920), one might also point to Gustave le Bon’s earlier book The Crowd (published in America in 1896) which had argued that an individual who is too long in a crowd…

finds himself in a special state, which much resembles the state of fascination in which the hypnotized individual finds himself in the hands of the hypnotizer.

By the time Lovecraft arrived in New York in the mid 1920s these wider anxieties appear had quieted down somewhat. Nevertheless they undoubtedly left their mark on the psyches of ordinary people, including Lovecraft.

Further reading:

John Carey. The Intellectuals and the Masses: Pride and Prejudice Among the Literary Intelligentsia 1880-1939. Faber and Faber, 1992.

J.S. McClelland. The Crowd and the Mob: From Plato to Canetti. Taylor & Francis, 2010.

Paul S. Boyer. Urban Masses and Moral Order in America, 1820-1920. Harvard University Press, 1992.

NASA finds building blocks of life on Antarctic meteorites

News just in that will interest Lovecraft devotees. From NASA and published in a reputable journal…

scientists [from NASA have found] that ready-made DNA parts could have crashed to earth’s surface on objects like meteorites, and then assembled under earth’s early conditions to create the first DNA. The researchers, from NASA’s Goddard Space Flight Center, made their discovery using samples from 12 carbon-rich meteorites, nine of which came from Antarctica […] The research was published in the Proceedings of the National Academy of Sciences.

[youtube=http://www.youtube.com/watch?v=1g7AKVZ3HC4&w=520&h=317]

On Lovecraft’s Pen

Some quotes on Lovecraft’s Waterman fountain pen, rescued from the clutter of an old discussion thread on the Fountain Pen Network forum (several kindly supplied to the Network by Chris Perridas). Illustrated here with photos of a 1920 No.56 Ideal Waterman, without gold decoration, currently on sale to collectors in Taiwan, plus a few others of the same time-period. They apparently sell for upwards of $800 in really good condition.


“But avaunt [Go away], dull care! Let me drown my worries in watered ink, or the clatter of Remington [typewriter] keys.” — Lovecraft letter, in Lord of a Visible World: an autobiography in letters.


“You’ll recall that I obtained a pen a piece for SH (Sonia) & myself last October at a price of $1.28 … we found the sale still on [&] the salesman still willing to make exchanges. …to obtain real satisfaction one must invest in a real Waterman … I did not escape from the emporium till a $6.25 Waterman reposed in my pocket — a modern self-filler corresponding to the ancient $6.00 type which I bought in 1906 & lost seventeen years later amidst the sands of Marblehead Neck in the summer of 1923 … the feed is certainly a relief after sundry makeshifts — tho’ I think I’ll change this especial model tomorrow for one with a slightly coarser point — one less likely to scratch on rough paper. It is certainly good to be back among the Watermans again …” — Lovecraft to Lillian Clark on 30th January 1926.

[The “sundry makeshifts” apparently included a self-filling Conklin, loaned from Moe after Lovecraft’s pen was lost “amid the sands of Marblehead”].


From: Howard Phillips Lovecraft: Dreamer on the Nightside, by Frank Belknap Long…

Howard was fascinated by small articles of stationery — writing pads, rubber bands of assorted sizes, phials of India ink, unusual letterheads, erasers, mechanical pencils, and particularly fountain pens.

He used one pen, chosen with the most painstaking care, until it wore out, and several important factors entered into his purchase of a writing instrument. It had to have just the right kind of ink flow, molding itself to his hand in such a way that he was never conscious of the slightest strain as he filled page after page with his often minute calligraphy. It also had to be a black Waterman; a pen of another color or make would have been unthinkable.

When a pen he had used for several years wore out, the purchase of a new one became an event — lamentable in some respects, but presenting a challenge which I am sure he secretly enjoyed. We were walking northward from Battery Park [New York City], where I had met him at noon, stopping occasionally to admire one of the very old houses which still could be found scattered throughout the financial district in the 1920s, when he told me that he intended to purchase a new pen at the first stationery store that had a well-stocked reliable appearance. He removed the old one from his vest pocket and showed me how worn the point had become. I found myself wondering just how many letters and postcards he had written with it, for it did have a ground-down aspect.

We walked on for three or four blocks, found the kind of store he had in mind, and I accompanied him inside. The clerk who waited on him was amiable and greeted him with a smile when he asked to try out a number of pens.

“The point has to be just right,” Howard said. “If it won’t put you to too much inconvenience, I’d like to test out at least twenty pens.”

The clerk’s smile did not vanish when Howard turned to me and said, “I’m afraid this will take some time.”

It was just a guess, but I felt somehow that he had made the kind of understatment that would strain the clerk’s patience almost beyond endurance.

“We just passed a pipe store,” I said. “I’d like to go back and look at the window again. I may just possibly decide to buy a new pipe. I can be back in fifteen or twenty minutes.”

“No need to hurry,” he said. “I’ll probably be here much longer than that.”

I was gone for forty-five minutes. It was inexcusable, I suppose, but it was a clear, bright day, a wind with a the tang of the sea was blowing in from one of the East River wharves where several four-masted sailing ships were tied, and I decided to go for quite a long walk instead of returning to the pipe shop.

When I got back to the stationery store, there were at least fifty pens lying about on the counter and Howard was still having difficulty in finding one with just the right balance and smoothness of ink flow. The clerk looked a little haggard-eyed but he was still smiling, wanly.

The careful choice of a fountain pen may seem a minor matter and hardly one that merits dwelling on at considerable length. But to me it has always seemed a vitally important key to the basic personality of HPL in more than one respect. He liked small objects of great beauty, symmetrical in design and superbly crafted, and by the same token larger objects that exhibited a similar kind of artistic perfection. And the raven-black Waterman he finally selected was both somber and non-ornate, with not even a small gold band encircling it. That appealed to him in another way and was entirely in harmony with his choice of attire.


“I certainly share your despair in regard to ever finding a serviceable fountain-pen — it’s the main reason why I have taken to typing most of my letters. I, too, often employ pencils in making the first draft of a story — though such drafts, with me, are likely to get themselves done any old way. Sometimes I start ’em on the machine — and then finish up or alternate with all the available mediums of scripture. I don’t dare leave the resultant mass lying around too long before making the final typed version — or even I would be powerless to unscramble it!” — letter to Clark Ashton Smith in March 1932.

I Am Providence reviewed

Book Review: I Am Providence (Hippocampus Press, 2010).

I’ve finally finished reading S.T. Joshi’s magnificently expanded two-volume life of H.P. Lovecraft, I Am Providence. I came to it without reading through the earlier versions, although I had consulted Joshi’s books extensively via Google Books.

I Am Providence is certainly a hefty treasure, both in terms of the weight and the $100 cost. It is handsomely presented in two volumes between firm black boards, and was printed on good paper. The binding stood up well to my robust first reading, the boards staying flat and the spine only becoming very slightly slippy. Some have suggested (seemingly at a first glance?) that the font choice is a little small, but I had no problem at all with eye-strain while reading through the 1150 pages. I was reading the volumes in a bright summer light, though — so perhaps those reading by a single bulb in the winter, and with older eyes than mine, may have more trouble with the font size. More photographs might have been welcome, and on glossy rather than matte paper, though I expect that the cost of reproduction rights was a factor here. I spotted about ten very minor and trivial typos, but these are obvious and don’t affect the meaning of the passage or the word used. In a work of this size it is no doubt impracticable for a niche small press to get all the typos out, without crowd-sourcing the job or paying a small fortune to professional proof-readers. Both in terms of their tactile nature and their readability / technical precision, the two volumes are very pleasing.

I Am Providence is clearly written in plain English, and it has a straightforward organisation and a substantial index and bibliography. Overall I felt that the book was not a whit too long, although I admit I did skim-read perhaps thirty pages or so, mostly pages that detail petty squabbles within the amateur journalism movement of the 1910s and 20s. Joshi laces the volumes with reams of fascinating facts that must have taken platoons of scholars and fans years of time and trouble to unearth during the last 70 years. Those of us who may be becoming interested in Lovecraft scholarship in the 2010s really do owe an immense debt of gratitude to these grand old fellows for all their painstaking work, some of which has apparently still not been published. In addition, some of the facts in I Am Providence are quite new, arising from quite recent scholarship and discoveries. There is also a useful end chapter giving a distilled summation of the later development of the Lovecraft mythos, its adaptation in other media, and the outlines of Lovecraftian scholarship from 1937 to about 2009.

Are there flaws? There are a few, and it’s probably very churlish of me to mention them but I’m going to anyway. Joshi’s socialism pokes its giant elbow in here and there, but it is always eminently detectable and dissolvable. Homosexuality in Lovecraft’s circle is often left unmentioned or barely treated at certain points, where some very useful elaborations might have been made in the same manner as Joshi elaborates elsewhere on the racial aspects. I was especially curious to see if Barlow’s homosexuality was a factor in Barlow being bullied out of the Lovecraft estate by Derleth. Possibly not, but this occurrence is very vaguely despatched by Joshi in one rather curt and short line, with no reference to where one might find the full facts.

In general the book only allows the various historical contexts to play rather lightly in the background. But to be fair, to have fully treated these would no doubt have required another complete volume of appendices, and the reading of a great many weighty history books from university presses (many of which have appeared only in the last decade, with 1920s New York and the Great Depression being especially well covered with new scholarship). In particular, though, Joshi’s view of the political response to the early years of the Great Depression seems to me to rest too much on out-of-date and partisan leftist histories of the era.

But these are relatively minor and carping points, when set against the grand and impressive sweep of the book. The Lovecraft that emerges from the pages is certainly not ‘the isolated mad freak’ that many have claimed (and some would still like to believe) Lovecraft was. Nor does the book give the slightest encouragement to those who wish to claim Lovecraft as some kind of occult practitioner or prophet. Some have apparently quibbled at the way Joshi inserts his critical opinions on the worth of each of Lovecraft’s stories. I found these short comments and asides to be useful, especially since they do not arise from trendy academic theories and are not obscured by lit-crit jargon. Over the last year I have returned to Lovecraft and have re-read nearly all of the fiction, and I found myself in general agreement with Joshi’s opinions and his plainly-worded rankings of the various works. Likewise the attention Joshi pays to issues of anti-semitism and racialism seems fair-minded and careful, and the broader context of the ubiquity of such ideas in the 1920s and 30s is introduced and considered. In conclusion, I Am Providence is a highly recommended and valuable grounding for those becoming interested in Lovecraft’s life and works, and it is likely to remain so long into the future. Next on my list is the sadly out-of-print Lord Of A Visible World: an autobiography in letters (Ohio University Press, 2000), in which Lovecraft effectively gives us his life in his own words via the letters. It should make a fine bookshelf-companion for Joshi’s two monumental volumes.