Smith's Most Well-Known Creation

Artwork by Clark Ashton Smith

I've already touched on the fact that, compared to his contemporaries, H.P. Lovecraft and Robert E. Howard, the overt influence of Clark Ashton Smith on later writers is minimal and I stand by that assessment. I would, however, like to point out an obvious exception to this: the deity Tsathoggua. Unlike nearly everything else CAS created in his weird tales, Tsathoggua not only reappeared multiple times within his own story cycles but was also used by some of his colleagues in theirs. Indeed, the first time the name Tsathoggua appears in print is not in one of Smith's stories but in Lovecraft's "The Whisperer in Darkness."

In that story, Tsathoggua is mentioned three times, mostly in passing, as part of a litany of other ancient beings, like Cthulhu and Shub-Niggurath. However, one of these mentions not only describes him but associates him with CAS:

It’s from N’kai that frightful Tsathoggua came – you know, the amorphous, toad-like god-creature mentioned in the Pnakotic Manuscripts and the Necronomicon and the Commoriom myth-cycle preserved by the Atlantean high-priest Klarkash-Ton.

Klarkash-Ton is, obviously, Smith and "the Commoriom myth-cycle" is then-unpublished "The Tale of Satampra Zeiros," which had been written in 1929 but not published until a few months after "The Whisperer in Darkness." We must remember that the writers in the Weird Tales circle regularly discussed and shared drafts of their work with one another, which is how HPL beat Smith to the punch when it came to introducing his own creation.

When "The Tale of Satampra Zeiros" was published, Smith talks a bit more about Tsathoggua by reference to one of his idols:

He was very squat and pot-bellied, his head was more like a monstrous toad than a deity, and his whole body was covered with an imitation of short fur, giving somehow a vague sensation of both the bat and the sloth. His sleepy lids were half-lowered over his globular eyes; the tip of a queer tongue issued from his fat mouth.

Smith would go on mention Tsathoggua several more times in his Hyperborean stories, as well as in his Averoigne stories, where the god appears under the variant name Sodagui. From these other stories, we learn that Tsathoggua – also known as Zhothaqquah – once dwelled on the planet Cykranosh, which we call Saturn, where "some of [his] relatives were still resident ... and were worshipped by its peoples." His relatives include his "uncle," having the unpronounceable name of Hziulquoigmnzhah, about which I'll have a little more to say in an upcoming post.

From "The Seven Geases," we find out that, after having from Saturn "in years immediately foIlowing the Earth's creation," Tsathoggua slept in a secret cave beneath Mount Voormithadreth. That story describes him as having "great girth and his batlike furriness and the look of a sleepy black toad." This particular story is interesting, because Tsathoggua not only appears in the flesh but actually speaks, carrying on a brief conversation with its unfortunate protagonist, Ralibar Vooz. We also learn that the god enjoys blood sacrifices offered to him by his worshipers.

I can't help but wonder why it was that Tsathoggua, of all of Smith's creations, should be the one that Lovecraft (and, apparently, Robert E. Howard, though the story in question was never completed during his lifetime) should find compelling enough to include in his own stories, if only by reference. I don't really have any theories to offer, since, as fond as I am of Tsathoggua, he's nothing truly notable about him. Perhaps Lovecraft and others simply liked the sound of his name. Whatever the reason, I think it's unquestionably the case that Tsathoggua is Smith's most well-known creation. 

Pulp Fantasy Library: The Isle of the Torturers

Clark Ashton Smith’s cycle of stories set on Earth’s last continent, Zothique, has long been a personal favorite of mine. For that reason, I assumed I had already written a Pulp Fantasy Library post about each of its tales. I was mistaken. An obvious omission was “The Isle of the Torturers,” first published in the March 1933 issue of Weird Tales. This lapse strikes me as particularly odd, since the story is among the most memorable in the cycle, rich with images and ideas that recur throughout Smith’s work. It is, in fact, a minor masterpiece of decadent irony, a grim parable about the impossibility of escape in a dying world.

Like the other Zothique stories, “The Isle of the Torturers” gives voice to Smith’s cosmic pessimism. Written during his most fertile period as a prose writer, it captures the moment when his poetic sensibility fused seamlessly with the demands of pulp fantasy. As with “The End of the Story,” which I discussed last week, it is less a conventional adventure than a dark moral fable, concerned not with triumph but with a protagonist trapped between two equally terminal forms of damnation.

The tale opens with a cataclysm known as the Silver Death, a plague foretold by astrologers to descend from the star Achernar and perhaps inspired by Poe’s “The Masque of the Red Death.” This scourge does not merely kill; it transforms its victims into rigid, gleaming corpses, their flesh sealed in a “bright, metallic pallor.” Young King Fulbra of Yoros survives only because his sorcerer, Vemdeez, fashions a magical ring of black-jeweled stone that repels the contagion. Fulbra’s subsequent flight from his silent, silvered kingdom is no journey toward renewal or safety. It is a panicked retreat into the wider, equally doomed world of Zothique.

Cast ashore on the island of Uccastrog, Fulbra discovers that he has exchanged the indifference of Nature for the calculated cruelty of Man. Uccastrog is ruled by King Ildrac, whose people have elevated torture into a supreme esthetic discipline, giving the island both its infamous sobriquet and the story its title. Here, pain has become the last meaningful sensation in a world where extinction looms ever closer. Torture is not merely punitive or sadistic; it is treated as a refined art, one of the few remaining assertions of human will in the face of cosmic decay.

Smith’s treatment of torture is distinctive. He does not linger on visceral realism but instead cloaks suffering in an ornate, almost ceremonial elegance. The torments prepared for Fulbra, such as the constricting coils of hair-covered, ell-long serpents or the psychological horror of a glass-walled dungeon, are described with the same meticulous care Smith might apply to exotic landscapes or jeweled relics. The effect is unsettling. The reader is drawn in by the beauty of the language even as the subject matter repels, reinforcing the story’s theme of estheticized despair.

At the heart of the tale’s irony stands Ilvaa, a woman of Uccastrog who appears to take pity on Fulbra. She offers him hope, whispering of a hidden vessel and an escape from Ildrac’s dungeons. Smith deliberately plays upon the reader’s expectations here, invoking the familiar “rescuer” trope only to subvert it with shocking cruelty. Ilvaa is not Fulbra’s savior but a living instrument of torture. Her role is to weaponize hope itself, intensifying Fulbra’s suffering when she finally reveals that there is, in truth, no escape. Psychological torment proves as refined and devastating as any physical agony.

The story’s climax delivers a form of poetic justice characteristic of Smith at his most mordant. King Ildrac, covetous of Fulbra’s protective ring, forcibly removes it, unleashing the Silver Death that had been suppressed but patiently “waiting” within Fulbra’s flesh. The very plague Fulbra crossed the sea to escape becomes, paradoxically, his sole means of release from the torturers of Uccastrog.

As the silver crust spreads over Ildrac and Fulbra alike, Smith closes the tale with a line of chilling finality:

“And oblivion claimed the isle of Uccastrog; and the torturers were one with the tortured.”

“The Isle of the Torturers” captures the elegant hopelessness of Zothique with exceptional clarity. It mourns the erosion of human agency in a universe governed by entropy, while refusing to offer the consolation of heroic resistance or moral victory. Instead, Smith gives us a king who finds his only peace in becoming a statue. The story ultimately suggests that we are all fugitives from a fate that cannot be outrun, a fate that will, sooner or later, claim us, regardless of how desperately we attempt to flee.

The Glittering Lure

I could not permit the 120th anniversary of the birth of Robert Ervin Howard to pass without a comment, however brief. The problem is that, after all these years, what more could I possibly say about him, his work, and his legacy that others have not already said before and said better?

Even so, Howard persists, not as a relic of the pulp era and not merely as the creator of Conan the Cimmerian, but as a writer whose vision still exerts a mighty gravitational pull. His stories refuse to stay put in their historical moment. They feel immediate, urgent, volatile, and alive. That is no accident. Howard did not write as an antiquarian or as a stylist; he wrote as someone possessed by an idea. Civilization, in his view, is a fragile veneer stretched over something older, darker, and more honest. His fiction presents this truth again and again, not as theory but as lived experience.

In a 1926 letter to his friend, Tevis Clyde Smith, Howard enclosed a short poem:

I am the spur 

That rides men's souls,

The glittering lure

That leads around the world.

It is tempting to read this as youthful bravado, but it also functions as a manifesto of sorts. Howard understood the power of story as provocation, as something that drives people rather than comforts them. His tales are spurs: they prod, unsettle, and awaken half-buried instincts. They lure readers not toward safety or progress but toward forgotten ages of blood, fire, and iron. I think this is the crux of his appeal. Howard does not reassure us about who we are; he reminds us of what we once were and what, perhaps, we still are.

Conan is the most famous expression of this vision, but he is far from its only vehicle. Kull, Bran Mak Morn, Solomon Kane, each embodies a different response to the same underlying tension. Barbarism and civilization are locked in an endless cycle and neither emerges morally unscathed. Howard’s heroes stand between these worlds, belonging fully to neither. They are not noble savages or enlightened rulers. They are survivors. Their virtues are physical, instinctual, hard-won. Through them, Howard staged his ongoing argument with modernity itself.

What makes this compelling is its sincerity. Howard believed what he wrote. The loneliness, the defiance, the brooding fatalism – these are not literary poses. They are emotional truths drawn from a young man struggling with isolation, economic anxiety, and a deep sense of historical displacement. Even when his plots verge on melodrama, the conviction behind them carries everything forward. His stories do not feel manufactured; they feel lived in.

This is why Howard’s legacy extends far beyond sword-and-sorcery. Undoubtedly, he helped shape that genre, but, more importantly, he articulated a worldview that continues to resonate. Tabletop roleplaying games, modern fantasy, movies, TV shows, comics, and more carry his imprint. Yet he remains oddly marginal in literary discussions. He's admired and cited, but rarely examined with the seriousness he deserves. That is slowly changing and rightly so.

Consequently, anniversaries like this matter not because they allow us to say something new about him and his work, but because they give us the opportunity to say something again. To reread “Beyond the Black River.” To rediscover an overlooked poem. To remember that a young man from Cross Plains, Texas reshaped modern fantasy not through polish or prestige, but through raw imaginative force.

Howard died young, but his stories endure as spurs still digging into the soul, glittering lures drawing us back to lost ages of steel and shadow. On this 120th anniversary of his birth, that seems reason enough to pause, tip one’s hat, and acknowledge the truth of his own words: he still leads his readers around the world.

Lost in the Maze

Lost in the Maze by James Maliszewski

Doing Labyrinths Right

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Retrospective: Trail of Tsathogghua

I continue in my Quixotic quest to find RPG products that show the influence, explicit or otherwise, of Clark Ashton Smith. As I wrote last week, this has proven a surprisingly difficult endeavor, so I hope I can be forgiven for grasping at whatever straws I can find, which is why, this week, I'm taking a look at Trail of Tsathogghua, a scenario pack for Chaosium's Call of Cthulhu, first published in 1984. 

Now, as I've mentioned many times before, the Dungeons & Dragons module, Castle Amber, is probably – probably – what first introduced me to Clark Ashton Smith. I can't say that for certain, especially after forty-five years, in part because Call of Cthulhu was released the very same year, 1981, and it includes a number of references to Smith and his creations, most notably Tsathoggua. Having been a devoted CoC fan since its initial appearance, it's just possible that it was this game rather than Castle Amber that turned me on to CAS, but I think that unlikely.

Speaking of Tsathoggua, perceptive readers will no doubt have noticed that I spell the name of the Hyperborean bat-toad god differently than does the title of this scenario pack. For reasons unknown to me, author Keith Herber inserted an "h" into the deity's name, an addition not attested in Smith's own work nor, for that matter, in Call of Cthulhu itself, whose entry on him spells it as I do. Given that CAS includes a mangled spelling of the name (Zothaqquah) in his Averoigne stories, this isn't a particularly unusual variant, but I nevertheless can't help but wonder why it was used here.

Trail of Tsathoggua is a 64-page book, featuring a terrific cover by Steve Purcell, an artist who, in his later career, would work for LucasArts, Nelvana, and Pixar. The book consists of three adventures, the first two of which are loosely connected to one another, while the third stands on its own and is, by far, the best of the trio – and indeed widely regarded as one of the best Call of Cthulhu scenarios of its early years. 

The first adventure shares its title with the book itself, albeit with the definite article added, "The Trail of Tsathogghua." It concerns an Miskatonic University archeological expedition to Greenland, where a massive stone slab carved with a giant bas-relief and odd hieroglyphs has recently been discovered. As it turns out, the slab is an artifact of ancient Hyperborea, as described by Clark Ashton Smith, providing information not just about the prehistory of the region but also about the location of a temple to Tsathoggua that is strongly implied to be the same one Satampra Zeiros attempted to plunder untold millennia ago.

The second adventure, "The Curse of Tsathogghua," moves to Canada, British Columbia specifically, as characters investigate rumors of the Sasquatch and a connection to the Greenland expedition from the first adventure. Like the first scenario, this one has a connection to Smith's work, albeit a more tangential one, since the Sasquatch are depicted as present-day descendants of the furry Voormis of Hyperborea. The adventure also includes the possibility that, if successful, the investigators might draw the attention and patronage of the Canadian prime minister, William Lyon Mackenzie King (incorrectly called simply William Lyon McKenzie [sic] in the text), who, in real life, was secret Spiritualist with a keen interest in the occult. 

The third and final adventure, "The Haunted House," a title it shares with the classic adventure found at the back of the Call of Cthulhu rulebook, takes place in Grand Rapids, Michigan, and has little to do with the other two. Instead, it focuses on the Van Laaden Mansion, which is plagued by all manner of unusual and possibly supernatural events. The explanation for this is a clever and genuinely spooky one: centuries ago, a druid merged his consciousness into a tree that was later felled and shipped to America as some of the lumber used to build the Van Laaden Mansion. Now, his spirit possesses the place and wreaks havoc.

Taken as a whole, Trail of Tsathogghua is a mixed bag, but there are enough good ideas here to make it useful to almost any Keeper running a Call of Cthulhu campaign. As a fan of Clark Ashton Smith, it's nice to see ideas from his Hyperborea cycle incorporated into the game, even if the incorporation doesn't have a huge overall impact. Too few RPGs look to CAS at all, so I suppose I'm naturally inclined to give bonus points to products like this one that make even a small effort to do so.

The Original "Dungeon" Delver

Today marks the birthday of Abraham Merritt, an early twentieth-century writer whose work I have long championed on this blog. That advocacy sometimes feels quixotic, since Merritt is far less read today than many of his contemporaries. That’s a shame, because his distinctive contribution to fantasy deserves wider recognition. Merritt helped popularize the idea that the greatest adventures are not across oceans or among the stars, but beneath our feet.

Again and again, Merritt sends his characters downward into hidden worlds. The Moon Pool is perhaps the clearest example. What begins as a scientific expedition soon becomes a descent into a sealed subterranean realm, complete with alien rulers, strange technologies, and layered environments that must be navigated step by step. The story almost reads like a traditional dungeon expedition, with each new chamber revealing fresh dangers and deeper mysteries.

Merritt returned to this idea repeatedly. Dwellers in the Mirage takes explorers beneath the Arctic ice into a buried world populated by ancient races and quasi-divine beings. Even The Metal Monster, though set in a remote valley rather than underground, follows the same logic of a sealed environment ruled by an inhuman intelligence, structured for exploration rather than mere sightseeing. In all of these stories, Merritt treats space itself as the engine of narrative.

Of course, Merritt didn’t invent the idea of subterranean worlds, but he transformed it. Earlier writers often treated hidden realms as philosophical curiosities or lost utopias. Merritt turned them into adventure locales – layered, dangerous, and ruled by inhuman powers. Most importantly, his characters didn’t simply arrive in these places. They descended. Depth meant danger, and discovery always came at a cost.

That model proved enormously influential. You can see echoes of Merritt in later writers such as H.P. Lovecraft and even Richard Shaver. More importantly, for the purposes of this blog, you can see it in Gary Gygax. In Appendix N of the AD&D Dungeon Masters Guide, Gygax placed Merritt alongside Robert E. Howard, Lovecraft, Fritz Leiber, Jack Vance, L. Sprague de Camp, and Fletcher Pratt as among “the most immediate influences upon AD&D.”

Why would he do that? I can’t say for certain and it’s quite possible Gygax explained his reasoning elsewhere (if so, I’d love to know where). But I can’t help suspect it has something to do with Merritt’s portrayal of underground expeditions. After all, the gameplay of classic Dungeons & Dragons looks something like this:

• Enter a ruin
• Descend level by level
• Encounter strange monsters and factions
• Recover dangerous artifacts
• Retreat to safety

That’s more or less The Moon Pool with dice.

Merritt’s real gift wasn’t tone or character, but structure. He showed how to make a location the driver of adventure. His hidden worlds are layered, ancient, and repurposed, exactly like a good dungeon. They feel inhabited, dangerous, and full of history.

Every time a referee designs a buried city, a sealed vault, or an underground empire, he's working in a tradition Merritt helped popularize. He taught readers (and later gamers) that every cave mouth might be a gateway and every descent a story waiting to happen. Even if almost no one remembers him today, that doesn’t diminish his contribution. Merritt helped shape how we imagine adventure itself. That’s a legacy worth celebrating, especially today, on the 142nd anniversary of his birth.

The Big Brothers of Man

The Big Brothers of Man by James Maliszewski

More About the Gargantuas

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"Foul Vampire! Accursed Lamia!"

Most stories that appeared in Weird Tales received accompanying artwork, usually on the title page. Clark Ashton Smith's "The End of the Story" is no different, featuring this illustration, which depicts the confrontation between Hilaire, abbot of Périgon, and the lamia, Nycea. I can't quite make out the signature of the artist at the bottom right, so I'm unable to identify him with certainty. I think the initials are "HR," which, if so, suggests the artist is Hugh Rankin, who illustrated several of H.P. Lovecraft's during the same time period.

Regardless, it's a very odd illustration. From the text of the story itself, I assume it depicts the abbot brandishing his aspergillum, which Smith calls (incorrectly) an aspergillus – the world's tiniest aspergillum, it would seem! 

Pulp Fantasy Library: The End of the Story

When I was writing my three-part series on the worlds of Clark Ashton Smith, I realized that I had somehow never written a Pulp Fantasy Library post about “The End of the Story,” the very first tale of the Averoigne cycle, appearing in the May 1930 issue of Weird Tales. In retrospect, perhaps I shouldn’t have been so surprised. “The End of the Story” is frequently overlooked, probably because, unlike most other entries in the cycle, it is set not in the Middle Ages but in 1789, on the eve of the French Revolution. [Note: The text linked above gives the date as 1798, which I believe is simply a typographical error. —JDM]

Even so, I feel a little sheepish about this, as it's an excellent story, both within the Averoigne cycle and within Smith's larger body of work. It's also one of his earliest fiction works, written just a few years after "The Abominations of Yondo." Though still a relative amateur at prose, the story nevertheless presents a clear expression of Smith’s decadent sympathies and his esthetic rebellion against conventional morality. Consequently, it is less a horror story than a parable of temptation and the lingering bitterness that follows salvation.

The story is framed as a manuscript discovered after the mysterious disappearance of a young law student, Christophe Morand. The manuscript contains his confession, written at his father’s estate near Moulins in the province of Averoigne. What Morand recounts there is not a description of an ordeal escaped, but of a paradise glimpsed and lost.

Caught in a violent storm while riding through the forest, Christophe stumbles upon the abbey of Périgon, where he is warmly received by its abbot, Hilaire. The abbot is no ascetic but rather a cultivated Epicurean. He is well-fed, well-read, proud of his wine cellar, and even prouder of his astonishing library. The abbot’s library is a treasure trove of lost antiquities, holding lost fragments of Sappho, an unknown dialog of Plato, and many other unique literary and philosophical curiosities. 

Also present is a hidden volume that the abbot fears – an anonymous text written in archaic French, which he claims is cursed. Hilaire's warning is melodramatic, full of signs of the Cross and invocations of Satan. Unfortunately, it's precisely for this reason that Christophe is so tempted by it. Smith handles the temptation represented by the forbidden text beautifully. It is not lust, ambition, or even greed that drives Christophe, but pure esthetic curiosity. It is the scholar’s hunger for forbidden beauty.

When Christophe eventually does read the manuscript, he finds that it tells of Gérard de Venteillon, a medieval knight who, on the eve of his wedding, encounters a satyr in the forest. The creature whispers a secret so powerful that Gérard abandons his faith, his fiancée, and the world itself. He then follows a hidden path to the ruins of Château des Faussesflammes, presses a triangular stone, and descends into the earth, never to return.

The satyr says that

The power of Christ has prevailed like a black frost on all the woods, the fields, the rivers, the mountains, where abode in their felicity the glad, immortal goddesses and nymphs of yore. But still, in cryptic caverns of the earth, in places far underground, like the hell your priests have fabled, there dwells pagan loveliness, there cry the pagan ecstasies."

Though the words are those of a satyr, it seems clear to me that they're also the words of Smith himself, who had little use for formal religion of any kind, least of all medieval Christianity.

Later, from his window at the abbey, Christophe recognizes nearby ruins. Like Gérard before him, he feels irresistibly drawn to them. Ignoring every warning, he slips away, finds the triangular stone, and descends into the vaults beneath Faussesflammes. Instead of the horror he was promised, Christophe discovers a radiant pastoral world – a classical paradise of laurel groves, flowing rivers, marble palaces, satyrs, and nymphs. This is no hellscape but Arcadia restored, the world Christianity erased.

At the heart of this paradise waits Nycea. She is one of Smith’s most memorable creations: a lamia, an ancient vampire-serpent whom Christophe perceives only as a goddess of beauty. Their meeting is neither violent nor coercive. It is, in fact, strangely tender, luxurious, and, above all, intoxicating. Yet Christophe’s response goes beyond simple lust, just as his desire for the forbidden manuscript in the abbey was more than mere curiosity. Nycea represents recognition, the sense that he has always loved her without knowing it. Smith presents their union not as corruption but as fulfillment. The reader is meant to understand why Christophe would risk damnation for her.

It is at this point that Hilaire bursts in, brandishing holy water. Nycea flees, and the paradise Christophe has discovered collapses into dust. The vision vanishes, and he comes to his senses amid the rubble of the vaults beneath Faussesflammes. Hilaire explains that Nycea is an ancient demon who lures men to their doom, drains them, and devours them. The manuscript was her bait, her carefully laid trap. Gérard and countless others met their deaths this way, and Christophe, the abbot insists, is fortunate to have escaped the same fate.

Christophe feels no gratitude. He feels only rage. He does not believe he has been rescued; he believes he has been robbed.

Unheedful whether or not he had rescued me from dire physical and spiritual perils, I lamented the beautiful dream of which he had deprived me. The kisses of Nycea burned softly in my memory, and I knew that whatever she was, woman or demon or serpent, there was no one in all the world who could ever arouse in me the same love and the same delight.

The true end of the story comes when Christophe vows to return. He swears that he will seek out the ruins of Faussesflammes again and descend once more into the vaults below. He has chosen to risk death and damnation, because he cannot unsee paradise and cannot accept a world without it.

“The End of the Story” is among Smith’s finest tales. Though it differs in many respects from later Averoigne stories, I have always found it especially compelling. Those later entries lean more overtly into the grotesque, but this one is strangely moving and elegiac. It mourns not only the loss of one man’s vision of paradise but also the passing of an older, pagan world – a realm of beauty, sensuality, and wonder erased by the march of Christianity and history.

In the end, Smith does not ask us to decide whether Christophe is a fool or a tragic hero. Instead, he leaves us with something far more unsettling: the suggestion that some illusions are worth dying for and that paradise, once glimpsed, can never truly be forgotten.

The Voice of Clark Ashton Smith

Even though he lived until 1961, there is not, so far as I am aware, any film footage of Clark Ashton Smith. There is, however, a recording of his voice, made in the 1950s, reciting some of his poetry. It's well worth a listen, if you have the time.

Invisible Titan

As anyone who reads this blog regularly knows, three names dominate almost any discussion I have about the foundational figures of modern fantasy, science fiction, and horror: Robert E. Howard, H.P. Lovecraft, and Clark Ashton Smith. All three were central contributors to Weird Tales in the 1920s and ’30s. All three helped shape the emerging genres in profound ways. All three are still read today. And yet, their legacies are anything but equal.

Howard’s influence is obvious, visible in every barbarian hero who swings a sword against a decadent civilization. Lovecraft’s shadow falls across horror fiction, video and roleplaying games, Internet culture, and popular media more generally. Smith, by contrast, seems oddly absent. His admirers are devoted, but comparatively few writers openly cite him as an influence and his worlds have spawned no major franchises, games, or films.

Why?

The answer is not, I think, that Smith was less imaginative or accomplished than his better-known colleagues. On the contrary, his work is among the most distinctive produced during the pulp era. That's why I would argue that the very qualities that make Smith unique also make him difficult to imitate, adapt, and institutionalize. He inspired readers but not movements.

For example, Smith’s prose is unmistakable. He wrote in long, sinuous sentences thick with Latinate vocabulary, archaic constructions, and sensuous imagery. His stories are, as I have often said, more like prose poems, luxuriating in sound and rhythm as much as, if not more than, narrative. This is both his glory and his barrier. It is hard to write like Clark Ashton Smith without slipping into parody. His style is too idiosyncratic, too personal, too bound to his own esthetic sensibility to become a template others can easily adopt.

To be fair, the same danger exists with his peers. Bad pastiches of Howard and Lovecraft are legion and most attempts to imitate either man’s prose end up as caricature. The difference is not that Howard and Lovecraft are easier to imitate well, but that their styles lend themselves more readily to abstraction. One can strip them down to a handful of recognizable features and reproduce those features mechanically. The result is often parody, yes, but it is also functional.

Howard’s short sentences, violent verbs, and blunt emotionality can be reduced to a usable toolkit. Lovecraft’s catalogs of dread, his breathless escalation of adjectives, his favorite rhetorical tics (“blasphemous,” “cyclopean,” “unnamable”) are equally modular. Writers can plug these components into new stories and produce something that approximates Howard or Lovecraft, even if it lacks the originals’ power.

Smith’s language resists this sort of modularization. You cannot easily isolate a few stylistic tricks and reproduce the effect. His sentences work because of their internal music, their strange balances and cadences, their density of allusion and imagery. Remove any one element and you break the spell. What remains is either pallid imitation or outright parody. In that sense, Smith’s prose is less a toolbox than a fingerprint. You can borrow Howard’s tropes. You can borrow Lovecraft’s cosmology. But you can’t really borrow Smith’s voice, at least not without immediately revealing that it isn’t his.

Lovecraft, moreover, created something deliberately exportable: a shared mythology. The Great Old Ones, forbidden books, ancient cults, and cosmic revelations became a collaborative playground even during HPL's own lifetime. Other writers could add to it (as Smith himself did), reinterpret it, and build upon it. Over time, the so-called “Cthulhu Mythos” became a franchise or shared universe long before such terms even existed.

Howard did something similar in a different way. Through Conan and his other heroes, he defined the mode of fantasy we now call sword & sorcery. Other writers could step into that mode, create their own barbarian protagonists, and feel they were participating in a recognizable tradition, even when their efforts lacked the vitality that made Howard’s work so special.

Smith did neither. His stories are scattered across multiple settings, none of which form a unified cosmology. He rarely revisited characters. There is no obvious structure inviting expansion. Each tale feels like a sealed jewel, complete in itself – beautiful, yes, but not obviously expandable. There is no “Smith Mythos” for later writers to inhabit.

Nor does Smith’s worldview encourage imitation. His stories are saturated with decay, extinction, and cosmic exhaustion. Civilizations crumble. Sorcerers damn themselves. Gods are indifferent. Death is inevitable and often absurd. Where Howard offers heroic struggle and Lovecraft offers cosmic terror, Smith offers instead cosmic indifference plus irony. The universe doesn’t care and neither should you.

Worse, Smith’s characters are often complicit in their own destruction. Their greed, curiosity, or hubris leads them to ruin, and his stories rarely provide catharsis. There is no triumph, no moral lesson, often not even a clear horror, just the quiet confirmation that everything ends. This sometimes produces powerful literature, but it is poorly suited to adventure fiction. It does not encourage sequels or heroic identification. It offers atmosphere, not aspiration.

Influence also spreads through media. Howard’s creations moved into comics, films, games, and endless pastiches. Lovecraft’s ideas found second lives in tabletop RPGs, video games, movies, and online culture. Smith has never received this treatment. There are no major film adaptations, no prominent games, no shared universe projects. His work remains largely confined to small press editions and academic appreciation. Without this secondary life, his stories remain artifacts rather than living traditions. They are read, admired, and shelved, but rarely transformed.

Perhaps the most important difference is that Smith thought of himself first and foremost as a poet. His fiction is saturated with poetic concerns. Plot is often secondary. Character is minimal. The stories exist to evoke sensation rather than to tell a tale in any conventional sense. In this way, Smith belongs less to modern genre fiction than to a lineage that includes Lord Dunsany, the French decadents, and the Symbolist poets. He is writing fantasy as an esthetic experience, not as an entertainment product. This makes his work resistant to adaptation. You cannot easily turn “The Empire of the Necromancers” into a movie or a game without losing the very thing that makes it memorable. Strip away the language and little remains but a skeletal plot (no pun intended).

None of this means Smith has had no influence at all. It is simply quieter and harder to trace. You can see echoes of Zothique in Jack Vance’s The Dying Earth. Moorcock’s multiverses also carry hints of Smith’s cosmic weariness. Some New Weird writers share his fascination with decay and estrangement. Heavy metal and doom metal esthetics often feel Smithian. But these are tonal resonances, not structural inheritances. Smith shapes mood, not genre.

In the end, Smith represents a road speculative fiction largely did not take. Instead of heroic adventure or shared mythologies, he offered a literature of extinction, irony, and esthetic despair. His fantasy is closer to Baudelaire than to Tolkien. That he left a lighter footprint may perhaps be fitting. His work resists institutionalization. It does not want to become a franchise. It exists simply as an artifact that is beautiful, strange – and terminal.

Donjons et Dragons

Despite Clark Ashton Smith's knowledge and use of the French language in his poetry and fiction, this post is not about him. Rather, it's about a curious book sent to me by an English-speaking reader, who thought I might find it fascinating – and he was correct!

Written by Mathilde Maraninchi and published in 1982, Donjons et Dragons is an incredible artifact from the early days of the hobby. At just under 100 pages in length, it's both an introduction to "a new type of boardgame [jeu de société]: the roleplaying game" and as a playable summary of the rules themselves. That latter part, for me, is one of the most remarkable things about this peculiar volume: it functions as a bootleg D&D rulebook released a year before the official French translation of the Moldvay Basic Set (which I owned). 

There is a great deal I could say about Donjons et Dragons simply on the basis of reading it and perhaps I will in future posts. For now, though, I wanted to focus on the interior artwork by Joël Bordier, which is incredible. For example, here are the illustrations of several of the character classes:

There also some remarkable monster illustrations as well, in this case a young green dragon with red spots (dragon vert à pois rouges junior) and a gelatinous cube of color (cube gélatineux de couleur):

As I said, the book is probably worthy of several more posts. Before I do that, though, I'm curious to see if any of my French-speaking readers are familiar with this book and, especially, the circumstances under which it was published. It appeared before any TSR-sanctioned edition of D&D and looks to be a pretty close copy of the 1977 Holmes rulebook (though I haven't spent much time comparing them, to be honest). That makes it a unique historical document, if nothing else.

The Curse Grows

The Curse Grows by James Maliszewski

Improving on a Classic

Read on Substack

Retrospective: Mark of Amber

Because I’m focusing this month’s posts on the life, works, and legacy of Clark Ashton Smith, I’ve been trying to find roleplaying game products to discuss in my weekly Retrospective series that connect, even tangentially, to him. I’ve been surprised by how difficult this has proven, a fact that’s probably worthy of a post of its own. Still, while pondering the question, I was reminded that fourteen years after the publication of Castle Amber for the Moldvay/Cook/Marsh edition of Dungeons & Dragons, TSR released a follow-up adventure, albeit a rather unusual one.

Released in 1995, Mark of Amber is a strange product, at once a sequel to 1981’s module X2, an experiment in multimedia presentation, and part of a broader effort by TSR to retrofit its “Known World” setting for use with Advanced Dungeons & Dragons. Consequently, this boxed adventure offers a revealing snapshot of TSR in its final years, as it looked backward for inspiration while simultaneously trying out new gimmicks in the hope of reinvigorating sales.

In the abstract, the core idea behind Mark of Amber is a solid one, namely, a return to the old-school weirdness of Castle Amber and expand upon it in interesting ways. Unfortunately, the published adventure is very much a product of its time, the mid-1990s, and all that entails. The tension between the original module’s unrepentant eccentricity and the narrative design impulses then in vogue results in a product that feels caught between two worlds, neither fish nor fowl.

It’s important to remember that, while Castle Amber has many virtues as an adventure, subtlety was never one of them. Tom Moldvay trapped the characters inside a haunted manor populated by eccentrics modeled on figures from Clark Ashton Smith’s fiction. Once ensnared, the PCs were expected to poke around the castle, encountering all manner of bizarre and often dangerous oddities. Castle Amber was thus a classic funhouse dungeon that, despite its literary inspirations, made no great pretensions about itself. It was simply a module where curiosity was its own reward – and frequently its own punishment.

Mark of Amber presents itself as a sequel, taking place decades after the events of X2. The d’Ambreville family still looms large, but the tone has shifted considerably. Gone is the open-ended exploration of a cursed mansion. In its place is a more structured mystery involving murders, secret identities, and dreamlike visions tied to the immortal Étienne d’Ambreville. This shift, I think, reflects a broader change in adventure design. Where Castle Amber invited players to wander, experiment, and uncover strangeness at their own pace, Mark of Amber asks them to follow a plot. Events are paced. Clues are arranged. The Dungeon Master is given a clear narrative spine to maintain.

This approach is by no means unique to Mark of Amber and isn’t even necessarily a flaw. Mystery scenarios, for example, often benefit from structure. Still, it does highlight just how different TSR’s adventure design priorities had become by the mid-1990s. If Castle Amber feels like a haunted museum for the characters to explore freely, Mark of Amber feels more like a guided tour. There are still plenty of strange sights to see and unhinged NPCs to interact with, but the route to them is far more constrained.

To the extent that Mark of Amber is remembered today at all, I suspect it’s largely because of its inclusion of an audio CD. TSR intended it to be played during the session, with specific tracks keyed to certain locations and encounters. The disc contains ambient soundscapes, musical stings, and even narrated segments designed to heighten immersion. This wasn’t the first time TSR had experimented with audio accompaniments, but it was, so far as I can recall, the only time I encountered it myself.

As ludicrous as this might seem now, in 1995 it was actually a somewhat ambitious idea. Tabletop RPGs were still overwhelmingly analog experiences. I doubt every group even had a CD player available at the table and, even when they did, cueing tracks mid-session would almost certainly disrupt play. As a result, the CD was probably more trouble than it was worth. For me, it stands as a perfect emblem of TSR’s late-era mindset: occasionally bold and genuinely experimental, but often out of step with how most people actually played their games.

An equally interesting aspect of Mark of Amber is its place within the evolution of the setting that would come to be known as Mystara. In its earliest conception, the Known World belonged firmly to the Basic/Expert line. AD&D already had its own distinct stable of settings, like Greyhawk, the Forgotten Realms, and Krynn, each with different assumptions about character power and campaign focus. Nevertheless, beginning in 1994, TSR began adapting Mystara for AD&D and Mark of Amber is part of that effort.

How well this translation worked overall, I can’t really say, since I didn’t purchase any of the other AD&D Mystara products. Even so, I sense a certain contradiction here. Mystara was built as a sandbox setting, with clear geography and room for emergent play, while many AD&D adventures of that time emphasized plotted narratives. Mark of Amber embodies this mismatch, taking place in a setting born in the freewheeling era of the early 1980s now pressed into service for a much more scripted style of play.

All of this leaves Mark of Amber as an uneven adventure. It boasts strong atmosphere, memorable NPCs, and an ambitious presentation, but it’s probably best remembered today for what it reveals about the state of TSR and, by extension, Dungeons & Dragons, just a few years before the company was acquired by Wizards of the Coast.

Bringing this back to Clark Ashton Smith for a moment, Mark of Amber is a curious artifact. Its connection to CAS is almost entirely inherited rather than organic, filtered through Castle Amber rather than drawing directly from the source. Where Moldvay’s original module gleefully embraced the weirdness and excess of Smith’s fiction, Mark of Amber seems to me to approach that inheritance with a more cautious, narratively controlled hand.

In that sense, the adventure neatly encapsulates TSR’s situation in 1995. It looks backward to a beloved classic, tries to dress it up with new technology, and then situates it within a setting undergoing corporate redefinition. The result is neither a pure revival nor a bold reinvention, but something in between. It's a respectful sequel that never quite recaptures the anarchic spirit that made its predecessor memorable.

Castle Amber remains, in my opinion, a monument to Golden Age D&D’s joyful strangeness. Mark of Amber, by contrast, stands as a reminder of how much the game (and its publishers) had changed. For better or worse, it shows us what happens when old school weirdness is filtered through the sensibilities of the 1990s, becoming more polished, more controlled, and ultimately less surprising.

The Thanatarch (Part I)

In honor of Clark Ashton Smith's birthday, I sketched out a character class based broadly on the characters from "The Empire of the Necromancers."  It's still a work in progress, but I like the broad outlines of it and will probably find a way to make use of it in a current or future projects.

A Poet Among the Pulpsters

CAS at age 19

When discussions turn to the triumvirate of Weird Tales – H.P. Lovecraft, Robert E. Howard, and Clark Ashton Smith – there is a tendency to group them together as if they all sprang from the same soil and wrote from the same impulses. In reality, Smith stands apart in a crucial way. Lovecraft was, at heart, an antiquarian essayist who transformed his philosophical anxieties into cosmic horror. Howard, by contrast, was a storyteller of raw physicality, a bard of blood and thunder who wrote like a man shadowboxing the page. Smith, however, came to weird fiction by a very different road. He was a poet first, last, and always and that vocation shaped every sentence he ever wrote.

Today marks the 133rd anniversary of Smith’s birth, which seems as good an occasion as any to reflect on what made his work so distinctive. Rather than simply commemorating another member of the Weird Tales stable, I think it’s worth pausing to consider how Smith’s early life as a poet (and the literary circles in which he moved) gave his fiction its singular texture and enduring power.

Clark Ashton Smith’s literary career began not in pulp magazines but in the rarefied world of early twentieth-century poetry. Born in 1893 in Auburn, California, he had little formal schooling, largely due to health issues, but he compensated through voracious self-education. He devoured classical literature, taught himself French and Spanish, and immersed himself in the Romantic and Symbolist poets. By nineteen, he had produced The Star-Treader and Other Poems, a volume so striking in its imagery and diction that contemporary critics compared him to Keats and Shelley. For a brief moment, Smith seemed destined for a serious poetic career.

Central to his early success was George Sterling, often called the “uncrowned king of Bohemia” in San Francisco literary circles. Sterling became Smith’s mentor, champion, and friend, introducing him to writers and artists and encouraging his lush, decadent style. Sterling himself wrote in a fin-de-siècle mode, rich with classical allusions and sensual imagery, and Smith absorbed this esthetic deeply. From Sterling, Smith learned that language could be luxuriant, that excess was not a vice but a virtue, and that literature could aspire to the condition of dream or myth rather than mere narrative efficiency.

CAS and George Sterling

If Sterling gave Smith his ornate beauty, it was Ambrose Bierce who supplied the venom. Bierce, by then an aging icon of American letters, recognized Smith’s talent and corresponded with him. Where Sterling fostered romance and rapture, Bierce sharpened Smith’s sense of irony and cruelty. Bierce’s influence can be felt in Smith’s merciless endings, his delight in cosmic indifference, and his refusal to grant characters easy moral victories. The combination of Sterling’s estheticism and Bierce’s mordant wit produced something rare: prose that is simultaneously sumptuous and pitiless.

The problem for Smith was that poetry did not pay. By the 1920s, the market for ornate verse had largely collapsed. Smith found himself in financial difficulty and turned, reluctantly at first, to writing fiction for magazines like Weird Tales. It is important to emphasize that Smith did not approach this shift as a conversion. He did not become a pulp writer in the way Howard wholeheartedly embraced the form. Instead, he treated fiction as trade work, seeing it as necessary labor to save himself and his aging parents from utter penury.

Even so, Smith never simplified his voice. He did not trim his sentences, streamline his vocabulary, or abandon his baroque imagery. If anything, he doubled down. While other writers adapted themselves to the expectations of pulp magazines, Smith forced the magazines to accommodate him. His stories read less like conventional narratives and more like prose poems that just happen to feature necromancers, dying empires, and alien gods.

I think this poetic foundation explains why Smith’s fiction feels so different from that of his peers. In Smith, language is not merely a vehicle for story; it is the story. His plots are often simple – curiosity leads to doom, hubris invites annihilation, etc. – but the pleasure lies in how those ideas are expressed. He builds atmosphere through rhythm and sound, crafting sentences meant to be savored aloud. His vocabulary is famously archaic and exotic, not as an affectation but as an extension of his poetic training. Words matter to Smith almost like physical objects, chosen for their texture as much as for their meaning.

His worldbuilding, too, reflects a poet’s sensibility. Whereas Howard constructs the Hyborian Age through action and Lovecraft builds his cosmos through dreadful revelations, Smith creates settings through sensory accumulation. Colors bleed into one another. Landscapes are described like paintings glimpsed in flickering torchlight. Cities feel half-remembered, as if drawn from some collective unconscious. His imaginary realms, whether Zothique, Hyperborea, or Averoigne, are not maps but moods.

Perhaps most telling is Smith’s attitude toward horror. Lovecraft’s terror is intellectual, rooted in the shattering of human significance. Howard’s horror is visceral, something to be fought or fled. Smith’s horror is esthetic. His monsters are often beautiful, seductive, or strangely noble. Doom is inevitable, but it arrives wrapped in velvet. This, too, comes from poetry, from the Decadent tradition that finds fascination in decline and ruin. For Smith, decay is not merely tragic; it is strangely lovely.

This places him at a peculiar angle to his Weird Tales compatriots. Lovecraft wrote to reveal philosophical truths. Howard wrote to thrill and exult. Smith, however, wrote to evoke. His stories appeal to me not because of memorable protagonists or clever twists, but because of the way they sound and even feel, if that's the word. They linger in my mind like fragments of strange dreams.

In the end, Clark Ashton Smith is best understood not as a pulp writer who could occasionally write beautifully, but as a poet who temporarily inhabited pulp fiction. Forced by circumstance to trade verse for narrative, he brought with him Sterling’s decadent romanticism and Bierce’s biting skepticism, infusing Weird Tales with a voice unlike any other. Sixty-five years after his death, that voice still echoes, ornate and unforgiving, reminding us that even in the cheapest magazines, true art can take root and flourish in the strangest soil.

REPOST: Pulp Fantasy Library: The Vaults of Yoh-Vombis

[I was initially reluctant to do offer up a repost during The Ensorcellment of January, but the fact remains that this is such a good story that I think it's worth making an exception in this case. I hope you'll agree.] 

Although the stories of Clark Ashton Smith that most interest me are those that belong to his Hyperborea, Averoigne, and (especially) Zothique cycles, his May 1932 story of Mars, "The Vaults of Yoh-Vombis," may be his best story. 

Allow me to qualify that statement before going further. I’ve said before that Smith’s best work resists easy classification. Although his stories are clearly fantastical, it does them a disservice to label them simply as “fantasy,” as the recent Night Shade Books volumes do. Likewise, trying to be more precise by pedantically sorting individual tales into “horror,” “science fiction,” or similar categories misses the point. Such labels attempt to box in writing that deliberately refuses neat boundaries. In fact, I suspect Smith’s reputation has suffered in part because his work and subject matter are so thoroughly sui generis.

Despite this, or perhaps because of it, "The Vaults of Yoh-Vombis" is very accessible and nicely highlights Smith's talents as a writer: luxuriant language, an aura of dread, sardonic humor and irony, and the sense of the immensity of history. Reading this first-person account of Rodney Severn, "the one surviving member of the Octave Expedition to Yoh-Vombis," one is easily transported to a version of Mars quite unlike anything found in the pages of Burroughs and his imitators. It is, for lack of a better word, "weird Mars," a place that that, while ostensibly within the realm of science fiction, is not limited by the strictures or expectations of that genre but instead plays with those literary boundaries to present a tale that is both enthralling and genuinely unsettling.

We know from the start that Octave Expedition's journey to the ruined Martian city of Yoh-Vombis ended in tragedy. Thus, the story is one of mounting revelation, as we learn, bit by bit, the details of the events that led to demise of everyone except Rodney Severn, who himself hopes to die in order to escape "the compulsion of the malignant and malevolent virus which is permeating my brain." Stories of this sort are, in my experience, difficult to pull off properly. With the conclusion foregone, the writer needs to find some way to ensure that the reader nevertheless is surprised, shocked even, by what it was that led to the already-known end. Smith succeeds in doing just this, but, compared to the atmosphere he conjures, that of an immeasurably ancient and dying Mars – a kind of "hyper-Zothique" – it is a small accomplishment.

"That place is deader than an Egyptian morgue," observed Harper. 

"Certainly it is far more ancient." Octave assented. "According to most reliable legends, the Yorhis, who built Yoh-Vombis, were wiped out by the present ruling race at least forty thousand years ago." 

"There's a story, isn't there," said Harper, "that the last remnant of the Yorhis was destroyed by some unknown agency – something too horrible and outré to be mentioned even in myth?" 

"Of course, I've heard that legend," agreed Octave. "Maybe we'll find evidence among the ruins, to prove or disprove it. The Yorhis may have been cleaned out by some terrible epidemic, such as the Yashta pestilence, which was a kind of green mould that ate all the bones of the body, starting with the teeth and nails. But we needn't be afraid of getting it, if there are any mummies in Yoh-Vombis – the bacteria will all be dead as their victims, after so many cycles of planetary desiccation. The Aihais have always been more or less shy of the place. Few have ever visited it: and none, as far as I can find, have a thorough examination of the ruins."

And so Severn and the other members of the Expedition set off into the ruins to discover the fate of once-great Yoh-Vombis. This gives Smith the opportunity to describe the eldritch beauty of the place, illuminated by the lights of Phobos and Deimos. As the archeologists descend into the depths, Smith has the opportunity to employ some of his most evocative language:

The air was singularly heavy, as if the lees of an ancient atmosphere, less tenuous than that of Mars today, had settled down and remained in that stagnant darkness. It was harder to breathe than the outer air; it was filled with unknown effluvia; and the light dust arose before us at every step, diffusing a faintness of bygone corruption, like the dust of powdered mummies.

Here, Severn and his companions discover just what happened to the inhabitants of ancient Yoh-Vombis and pay the price for their knowledge. I won't spoil the ending here, in part because I don't think that, in straight, expository language, I can do justice to it. This is a good example of how Smith's unique ability to transport his readers through an alchemy of language turns what could very well have been a banal, ineffective resolution into something terrifying. "The Vaults of Yoh-Vombis" shows Smith at the top of his game and I highly recommend it to anyone who's never read it before. It's as good an introduction to this overlooked author as almost any I can recommend.

The Worlds of Clark Ashton Smith (Part III)

Though Clark Ashton Smith is best known for his contributions to fantasy and horror, broadly understood, it is worth remembering that two of his most distinctive story cycles unfold on worlds far removed from Earth. In these tales, Smith turns his imagination outward, beyond decaying continents and haunted provinces, to the alien immensities of outer space. His extraterrestrial settings are not backdrops for scientific adventure in the pulp sense, but extensions of his characteristic themes of cosmic indifference, the fragility of civilization, and the grotesque irony of human ambition when measured against incomprehensible forces.

The Mars and Xiccarph stories, in particular, reveal Smith working at the intersection of science fiction and weird fantasy. While they employ the usual trappings of planetary romance – ancient cities, strange races, lost technologies – they nevertheless remain firmly rooted in his decadent esthetic and metaphysical pessimism. These are not tales of heroic exploration or human progress, but, like so many of his tales, meditations on decline, exile, and the unsettling otherness of the universe itself. In this respect, Smith’s off-world tales could be seen to stand alongside his Hyperborean and Zothique stories as part of a single imaginative project that presents a gallery of doomed worlds, each reflecting the same dark cosmic vision through a different lens.

Mars

Clark Ashton Smith's Mars, known to its natives as Aihai, is follows the tradition of earlier sci-fi by imagining it as a dying planet, long past its zenith. Human colonists and barrel-chested indigenous peoples coexist amid desiccated canals, crumbling cities, and the vast ruins of earlier civilizations. Though these tales draw on the trappings of planetary romance, Smith consistently subverts expectations of heroic exploration, presenting Mars instead as a layered necropolis where each age has left behind haunted remnants and buried catastrophes. Trading centers like Ignarh serve as fragile outposts of commerce in a landscape steeped in decay, while explorers who venture into remote regions or beneath the planet’s surface inevitably uncover primordial evils older and more implacable than humanity itself.

Although there are only three stories in this cycle, they are all excellent and among my favorites of anything CAS ever wrote.

• "The Vaults of Yoh-Vombis" (1932): Explorers enter forbidden ruins to their regret. This is often cited as Smith's best story and it's hard to disagree.
• "The Dweller in the Gulf" (1933): Gold-seekers descend into a cave ruled by a monstrous entity.
• "Vulthoom" (1933): Adventurers confront an ancient being plotting Earth's invasion.

Xiccarph

To describe Clark Ashton Smith’s Xiccarph tales as a “cycle” may be generous, since there are only two of them, but they are unified by the presence of the sinister Maal Dweb, who dominates both stories. Xiccarph itself is an alien world orbiting three suns, where brief, uneasy nights nurture a profusion of luxuriant yet deadly vegetation. The planet’s ecology blurs the boundary between plant and animal life, creating a landscape that is at once fecund and predatory. Across this perilous terrain lie tribal societies and cruel city-states, each shaped by the relentless hostility of their environment.

As in Smith’s other settings, atmosphere takes precedence over adventure. The Xiccarph stories probe the loneliness of absolute power, the moral emptiness of domination, and the disturbing beauty of alien life, resulting in a world that feels both luxuriant and claustrophobic. It's a nightmarish planet where every living thing seems poised to consume or transform every other.

The two tales of Xiccarph are:

• "The Maze of the Enchanter" (1933): A warrior rescues a maiden from Maal Dweb's nightmarish plant-maze.
• "The Flower-Women" (1935): Maal Dweb battles reptilian foes to save vampiric flower-beings.

And that brings us to the end of this brief overview of Smith's story cycles. He, of course, wrote many more stories – CAS was nothing if not prolific – but it's probably these for which he is most famous and on which his present reputation as a pulp fantasist rests. Most of them are available to read online at The Eldritch Dark website, though many of his works are also in print through a variety of smaller publishers. 

The Worlds of Clark Ashton Smith (Part II)

Having already drawn attention to two of the major story cycles in the work of Clark Ashton Smith yesterday, today I turn to two more: Zothique and Poseidonis. Each represents a distinct phase of Smith’s imaginative geography, namely, worlds poised at the edge of decline, saturated with decadence, strange magic, and the long shadows of forgotten civilizations. Where his earlier cycles explore other corners of historical (and prehistorical) fantasy, Zothique and Poseidonis focus on the dying days of Earth and the last flickering embers of Atlantis, respectively. Together, they showcase Smith at his most lush and melancholic, weaving tales that revel in beauty even as they chart the slow, inevitable unraveling of entire worlds.

Zothique 

Zothique is Earth’s final continent, rising millions of years in the future beneath a dim, blood-veiled sun, as the stars creep closer and ancient gods stir once more. It's a world steeped in entropy and oblivion, with endless deserts, hollowed ruins, and decadent, dying cities clinging to their last pleasures. Sorcery has supplanted all but the faintest traces of forgotten science, while humanity wallows in sensual excess, necromancy, and world-weary ennui.

The tales set in Zothique revolve around death as a form of release, the futility of ambition, and cruelly ironic reversals of fortune. It's also probably Smith’s most celebrated cycle and a foundational work of the “Dying Earth” subgenre. Beneath the lurid imagery lies a bleak, almost serene acceptance of decline, where even triumph tastes of dust. For my part, it remains my personal favorite – equal parts macabre, mesmerizing, and strangely beautiful.

Prominent stories in this cycle include:

• "The Empire of the Necromancers" (1932): Exiled wizards raise the dead as slaves in a barren land, only for the undead royalty of the ruin they intend to plunder to rebel against them.
• "The Isle of the Torturers" (1933): A plague-immune king endures sadistic horrors on a cruel island.
• "Xeethra" (1934): A shepherd gains royal memories, quests for a lost kingdom, and bargains with a dark god.
• "The Dark Eidolon" (1935): A sorcerer unleashes apocalyptic vengeance on an emperor, with ironic consequences.
• "The Last Hieroglyph" (1935): An astrologer follows cosmic guides to an unexpected revelation about existence.
• "Necromancy in Naat" (1936): A prince searches for his love on an island of undead slaves.
• "The Death of Ilalotha" (1937): A funeral orgy draws a lover to a reanimated corpse's embrace.
• "The Garden of Adompha" (1938): A king's grotesque garden turns against him.

Poseidonis 

Poseidonis is the last foundering isle of Atlantis, fated to be swallowed by the encroaching seas sometime after the fall of Hyperborea. Drawn heavily from the Theosophical vision of Atlantis and its people, it is an island steeped in sorcery and fading grandeur. Its crumbling cities and embattled coastlines stand as monuments to a civilization already half-lost to legend, even as its inhabitants cling to power, ritual, and ancient secrets.

The stories of the Poseidonis cycle dwell on memory, moral decay, and the inescapable certainty of doom, charting the slow unraveling of a culture that knows its end is near. Corruption festers behind gilded facades, while prophets and magicians vainly attempt to forestall the inevitable. In this way, Poseidonis becomes less a place than a mood. It's a twilight world poised on the brink between myth and oblivion, where every triumph is shadowed by the certainty of the sea’s final claim.

The core stories of this cycle are:

• "The Last Incantation" (1930): Aging Malygris summons his lost love's image.
• "A Voyage to Sfanomoë" (1931): Scientists flee the sinking of Atlantis by traveling to another world.
• "The Double Shadow" (1932): Wizards unleash a cursed shadow from an ancient tablet.
• "The Death of Malygris" (1934): The necromancer's "death" triggers terror among rivals.

The Worlds of Clark Ashton Smith (Part I)

Among the more interesting aspects of Clark Ashton Smith’s literary output is the way many of his best-known stories fall into a series of loosely connected “cycles.” Each cycle is defined by a shared setting, one that all the stories belonging to it inhabit, even if those stories are separated by vast stretches of time or only lightly connected by recurring names, places, or legends. While these cycles share certain common elements – decadence, black magic, sardonic humor, and a pervasive sense of decline – each nevertheless possesses a character and atmosphere all its own. A story set in Hyperborea feels different from one set in Zothique or Averoigne, not merely in geography but also in tone, mood, and underlying assumptions about history, magic, and humanity’s place in the cosmos.

Since I plan to write about several of Clark Ashton Smith’s settings over the course of the coming month, it seems worthwhile to begin with a short series of introductory posts outlining these worlds for readers who may not yet be familiar with them. Each post will offer a brief overview of a particular setting, highlighting its distinctive features and thematic concerns. I’ll also include a selective bibliography of some of the key stories associated with each setting, many of which I’ve already examined in earlier Pulp Fantasy Library posts. This is by no means meant to be an exhaustive or encyclopedic survey. Rather, I simply wish to establish a shared foundation, one that will make it easier to explore these settings in greater depth in later posts devoted to Smith’s most enduring and influential creations.

In this first installment, I’ll focus on two of Smith’s best-known settings – Averoigne and Hyperborea –with additional settings to follow in Parts II and III of the series.

Averoigne

Averoigne is a fictional region in southern France, with its own unique geography and history. It's a land of walled cities like Vyones (home to a grand cathedral and a scheming archbishop), winding rivers such as the Isoile, dense sinister forests, and ruined castles like Fausseflammes and Ylourgne. Set during the Middle Ages and early modern period, supernatural elements abound in the tales of Averoigne, like sorcery (often practiced covertly, even by clergy), vampires, werewolves, ghouls, and demonic intrusions. The Church holds sway but is frequently helpless or corrupt against these forces, which enables Smith to blend religious satire with elements of horror. The Averoigne stories often explore themes of lust, forbidden knowledge, and the clash between faith and paganism. 

The major stories in this cycle are:

• "The End of the Story" (1930): The earliest written story of Averoigne, it takes place in the 18th century. In it, a law student uncovers a forbidden tome at Périgon Abbey, leading to a romantic encounter with a lamia in a ruined chateau.
• "A Rendezvous in Averoigne" (1931): A troubadour and his lover stumble into a vampire-infested castle, blending romance with gothic horror.
• "The Maker of Gargoyles" (1932): A lustful stonemason's creations come alive to terrorize Vyones, serving as karmic punishment.
• "The Holiness of Azédarac" (1933): A bishop-sorcerer uses time magic to send a monk back to pagan times, where he finds love and questions his faith.
• "The Colossus of Ylourgne" (1933): A necromancer assembles a giant corpse to ravage the land, stopped by a heroic wizard in an epic tale of dark sorcery.
• "The Beast of Averoigne" (1933): An alien serpent creature arrives via comet, pitting science against religion as a sorcerer battles it.
• "Mother of Toads" (1938): A grotesque witch seduces a young man with potions, leading to horrific revenge.
• "The Enchantress of Sylaire" (1941): A dreamer enters a fairy realm, defeats a werewolf, and chooses eternal love over mortal life.

Hyperborea

Hyperborea is an ancient, lost land roughly where Greenland stands today, existing in a warm prehistoric era (possibly the Miocene or Pleistocene) before glaciers engulfed it. It's a jungle-clad realm of ebony mountains, opulent cities like Commoriom (abandoned due to dire prophecies) and Uzuldaroum, as well as northern locales like Mhu Thulan. Dinosaurs roam alongside mammoths and saber-tooths, while wizards, thieves, and elder gods like Tsathoggua dominate. The themes of cosmic indifference, ironic comeuppance, and the encroaching ice-doom of the land permeate the stories, often with black humor amid the horror. Smith's Hyperborean stories are the most sword-and-sorcery in content and tones of his work.

The key stories of this cycle are:

• "The Tale of Satampra Zeiros" (1931): A pair of thieves raid a ruined temple, awakening a monstrous guardian in ironic horror.
• "The Door to Saturn" (1932): Sorcerer Eibon flees to an alien planet, encountering bizarre creatures in a comedic quest.
• "The Testament of Athammaus" (1932): An executioner fails to kill a regenerating criminal tied to ancient gods.
• "The Weird of Avoosl Wuthoqquan" (1932): A greedy lender chases cursed gems into a monster's lair.
• "The Ice-Demon" (1933): Treasure hunters face a malevolent glacier in a tomb city.
• "The Seven Geases" (1934): A hunter endures escalating curses, bouncing through underworlds to a punchline end.
• "The Coming of the White Worm" (1941): A wizard confronts a deceptive iceberg-entity enslaving others.