by Fritz Leiber
And once when I asked him without warning, “Daloway, what is it you’re afraid of, anyhow?” he replied, “Why, the oil, of course,” and then immediately insisted he was thinking of the possible role of hydrocarbons and coal tars—and their combustion products—in producing cancer.
I had better state as simply as possible Daloway’s ideas about the power, as he finally revealed them to me.
Daloway’s theory, based on his wide readings in world history, geology, and the occult, was that crude oil—petroleum—was more than figuratively the life-blood of industry and the modern world and modem lightning-war, that it truly had a dim life and will of its own, an inorganic consciousness or sub-consciousness, that we were all its puppets or creatures, and that its chemical mind had guided and even enforced the development of modern technological civilization. Created from the lush vegetation and animal fats of the Carboniferous and adjoining periods, holding in itself the black essence of all life that had ever been, constituting in fact a great deep-digged black graveyard of the ultimate eldritch past with blackest ghosts, oil had waited for hundreds of millions of years, dreaming its black dreams, sluggishly pulsing beneath Earth’s stony skin, quivering in lightless pools roofed with marsh gas and in top-filled rocky tanks and coursing through myriad channels and through spongy rocky bone, until a being evolved on the surface with whom it could live symbiotically and through whom it could realize and expend itself. When man had appeared and had attained the requisite sensitivity and technical sophistication, then oil—like some black collective unconscious—had begun sending him its telepathic messages.
“Daloway, this is beyond belief!” I burst out here the first time he revealed to me his theory in toto. “Telepathy by itself is dubious enough, but telepathic communication between a lifeless substance and man—”
“Do you know that many companies hunting oil spend more money for dowsers than they do for geologists?” he shot back at me instantly. “For dowsers and for those psionic-electronic gadgets they call doodlebugs. The people whose money’s at stake and who know the oil lands in a practical way believe in dowsing, even if most scientists don’t. And what is dowsing but a man moving about on the surface until he gets a telepathic signal from . . . something below.”
In brief, Daloway’s theory was that man hadn’t discovered oil, but that oil had found man. Venice hadn’t struck oil; oil had thrust up its vicious feelers like some vast blind monster, and finally made contact with Venice.
Everyone admits that oil is the lifeblood of modern technological culture—its automobiles and trucks and airplanes, its battleships and military tanks, its ballistic missiles and reekingly fueled space vehicles. In a sense Daloway only carried the argument one step further, positing behind the blood a heart—and behind the heart, a brain.
Surely in a great age-old oil pool with all its complex hydrocarbons—the paraffin series, the asphalt series, and many others—and with its subtle gradients of heat, viscosity, and electric charge, and with all its multiform microscopic vibrations echoing and re-echoing endlessly from its lightless walls, there can be the chemical and physical equivalent of nerves and brain-cells; and if of brain-cells, then of thought. Some computers use pools of mercury for their memory units. The human brain is fantastically isolated, guarded by bony walls and by what they call the blood-brain barrier; how much more so subterranean oil, within its thick stony skull and earthen flesh.
Or consider it from another viewpoint. According to scientific materialism and anthropologic determinism, man’s will is an illusion, his consciousness but an epiphenomenon—a useless mirroring of the atomic swirlings and molecular churnings that constitute ultimate reality. In any such world-picture, oil is a far more appropriate primal power than man. Daloway even discovered the chief purpose animating oil’s mentality, or thought he did. Once when we were discussing spaceflight, he said suddenly, “I’ve got it! Oil wants to get to other planets so that it can make contact with the oil there, converse with extraterrestrial pools—fatten on their millennial strength, absorb their graveyard wisdom . . .”
Of course a theory like that is something to laugh at or tell a psychiatrist. And of course Daloway may have been crazy or seeking a dark sort of laughter himself. I mean it is quite possible that Daloway was deceiving and mystifying me for his own amusement, that he elaborated his whole theory and repeatedly simulated his dreads simply as part of a long-drawn-out practical joke, that he noted a vein of credulity in me and found cruel delight in fooling me to the top of my bent, and that—as the police insist—even the starkly material evidence for the horror of his disappearance which I pointed out to them was only a final crude hoax on his part, a farewell jest.
Yet I knew the man for months, knew his dreads, saw him start and shiver and shake, heard him rehearse his arguments with fierce sincerity, witnessed the birth-quivers of many of his ideas—and I do not think so.
Oh, there were many times when I doubted Daloway, doubted his every word, but in the end his grotesque theory about the oil did not elicit from me the skepticism it might have from another hearing it elsewhere—perhaps, it occurs to me now, because it was advanced in a metropolis that is such a strange confirmation of it.
To the average tourist or the reader of travel brochures, Los Angeles is a gleaming city or vast glamorous suburb of movie studios and orange groves and ornate stucco homes and green-tiled long swimming pools and beaches and now, great curving freeways and vast white civic centers and sleekly modern plants—aviation, missile, computer, research and development. What is overlooked here is that the City of the Angels, especially in its southern reaches stretching toward Long Beach, is almost half oil-field. These odorous grim industrial barrens interweave elaborately with airfields and showy tract housing developments—with an effect of savage irony. There is hardly a point from which one cannot see in the middle or farther distance, looming through the faintly bluish haze of the acrid smog, a hill densely studded with tall oil derricks. Long Beach herself is dominated by Signal Hill with oil towers thick as an army’s spears and cruel as the murders which have been committed on its lonely slopes.
The first time I ever saw one of those hills—that near Culver City—I instantly thought of H. G. Wells’ War of the Worlds and of his brain-heavy Martians on their lofty metal tripods wherewith they strode ruthlessly about the British countryside. It seemed to me that I was seeing a congeries of such tower-high beings and that the next moment they might begin to stride lurchingly toward me, with something of the feeling, modernistically distorted, of Macbeth’s Birnam Wood coming to Dunsinane.
And here and there along with the oil derricks, like their allies or reinforcements, one sees the gleaming distillation towers and the monstrous angular-shouldered cracking plants with muscles of knotted pipe, and the fields of dull silver oil tanks, livid in the smog, and the vaster gas tanks and the marching files of high-tension-wire towers, which look at a distance like oil derricks.
And as for Venice herself, with the oil’s omnipresent reek, faint or heavy, and with her oil wells cheek-by-jowl with houses and shacks and eternally throbbing, as if pulsing the beat of a vast subterranean chemic heart—well, it was only too easy to believe something like Daloway’s theory there. It was from the beach by Venice, in 1926, that Aimee Semple McPherson was mysteriously vanished, perhaps teleported, to the sinisterly-named Mexican town of Black Water—Agua Prieta. The coming of the illusioneers to Venice, and of the beatniks—and of the black oil, aceite prieto—all seemed alike mindless mechanic movements, or compulsive unconscious movements, whether of molecules or people, and in either case a buttressing of Daloway’s wild theory—and at the very least an ironic picture of modern man’s industrial predicament.
At all events the black savage sardonicism of that picture, along with Daloway’s extreme sensitivity, made it easy to understand why his nerves were rasped acutely by the ballad of the Black Gondola, as the black-smeared lurching beatnik guitarist came wailing it past the thin-walled
trailer in the small hours of the night. I heard it only two or three times and the fellow’s voice was thick to unintelligibility, though abominably raucous, so it was mostly from Daloway that I got the words of the few scattered lines I remember. They were a half-plagiarized melange of ill-fitted cadences, but with a certain garishly eerie power:
Oh, the Black Gondola’s gonna take you for a ride
With a cargo of atom bombs and Atlases and nightmares . . .
The Black Gondola’s gonna stop at your door
With a bow-wave of asphalt and a gravel spray . . .
The Black Gondola’ll . . . get . . . you . . . yet!
Even of those five lines, the second comes—with a few changes of word—from a short poem by Yeats, the fifth derives from Vachel Lindsay’s The Congo, while the Black Gondola itself sounds suspiciously like the nihilism-symbolizing Black Freighter in Brecht’s and Weill’s The Three-Penny Opera. Nevertheless, this crude artificial ballad, in which the Black Gondola seems to stand for our modern industrial civilization—and so, very easily, for petroleum too—may well have shaped or at least touched off Daloway’s dreams, though his Black Gondola was of a rather different sort.
But before I describe Daloway’s dreams, I had better round out his picture of the power which he believed dominated the modern world and, because he was coming to know too much about it, menaced his own existence.
According to Daloway, oil had intelligence, it had purpose . . . and it also had its agents. These beings, Daloway speculated, might be parts of itself, able to move independently, man-shaped and man-sized for purposes of camouflage, composed of a sort of infernal black ectoplasm or something more material than that—a darkly oleaginous humanoid spawn. Or they might be, at least to begin with, living men who had become oil’s worshippers and slaves, who had taken the Black Baptism or the Sable Consecration—as he put it with a strange facetiousness.
“The Black Man in the Witch-cult!” he once said to me abruptly. “I think he was a forerunner—spying out the ground, as it were. We have to remember too that oil was first discovered, so far as the modern world is concerned, in Pennsylvania, the hexing state, though in another corner than the Dutch territory—at Titusville, in fact, in 1859, just on the eve of a great and tragic war that made fullest use of new industrial technologies. It’s important to keep in mind, incidentally, that the Black Man wasn’t a Negro, which would have made him brown, but simply a man of Caucasian features with a dead-black complexion. Though there are dark brown petroleums, for that matter, and greenish ones. Of course many people used to equate the Black Man with the Devil, but Margaret Murray pretty well refuted that in her God of the Witches and elsewhere.
“Which is not to say that the Negro’s not mixed up in it,” Daloway continued on that occasion, his thoughts darting and twisting and back-tracking as rapidly as they always did. “I think that the racial question and—as with space-flight—the fact that it’s come to the front today, is of crucial significance. Oil’s using the black as another sort of camouflage.”
“What about atomic energy? You haven’t brought that in yet,” I demanded a little crossly, or more likely nervously.
Daloway gave me a strange penetrating look. “Nuclear energy is, I believe, an entirely separate subterranean mentality,” he informed me. “Helium instead of marsh gas. Pitchblende instead of pitch. It’s more introspective than oil, but it may soon become more active. Perhaps the conflict of these two vampiristic mentalities will be man’s salvation!—though more likely, I’m afraid, only a further insurance of his immediate destruction.”
Oil’s dark agents not only spied, according to Daloway, but also dispersed clues leading to the discovery of new oil fields and new uses for oil, and on occasion removed interfering and overly perceptive human beings.
“There was Rudolf Diesel for one, inventor of the all-important engine,” Daloway asserted. “What snatched him off that little North Sea steamer back in 1913?—just before the first war to prove the supremacy of petrol-powered tanks and armored cars and zeppelins and planes. No one has ever begun to explain that mystery. People didn’t realize so well then that oil is as much a thing of the salt water—especially the shallows above the continental shelves—as it is of the shores. I say that Diesel knew too much—and was snatched because he did! The same may have been true of Ambrose Bierce, who disappeared at almost the same time down in the oil lands between Mexico and Texas, though I don’t insist on that. The history of the oil industry is studded with what some call legends, but I believe are mostly true accounts, of men who invented new fuels, or made other key discoveries, and then dropped out of existence without another word spoken. And the oil millionaires aren’t exactly famous for humanitarianism and civilized cosmopolitan outlook. And every oil field has its tales of savagery and its black ghosts—the fields of Southern California as much as the rest.”
I found it difficult—or, more truthfully, uncomfortable—to adjust to Daloway’s new mood of piled revelations and wild sudden guesses, in contrast to his previous tight-lipped secrecy, and especially to these last assertions about a black lurking infernal host—here, in the ultramodern, garishly new American Southwest. But not too difficult. I have never been one to be dogmatically skeptical about preternatural agencies, or to say that Southern California cannot have ghosts because its cities are young and philistine and raw that sprawl across so much of the inhospitable desert coast and because the preceding Amerind and Mission cultures were rather meagre—the Indians dull and submissive, the padres austere and cruel. Ghostliness is a matter of atmosphere, not age. I have seen an unsuccessful subdivision in Hollywood that was to me more ghostly than the hoariest building I ever viewed in New England. Only thirty years ago they had scythed and sawed down the underbrush and laid out a few streets and put in sidewalks and a water pipe and a few hydrants. But then the lot-buyers and home-builders never materialized and now the place is a wilderness of towering weeds and brush, with the thin-topped streets eroded so that at some points they are a dozen feet below the hanging under-eaten sidewalks, and the water pipe is exposed and rusting and each hydrant is in the midst of a yellow thicket and the only living things to be seen are the tiny darting lizards and an occasional swift sinuous snake or velvet dark shifty tarantula and whatever else it is that rustles the dry near-impassable vegetation.
Southern California is full of such ghost-districts and ghost-towns despite the spate of new building and hill-chopping and swamp-draining that has come with the rocket plants and television and the oil refineries and the sanatoria and the think-factories and all the other institutions contributing to the area’s exploding population.
Or I could let you look down into Potrero Canyon, an eroded earthquake crack which cuts through populous Pacific Palisades, another postal address in Los Angeles. But I could hardly lead you down into it, because its sides are everywhere too steep and choked with manzanita and sumac and scrub oak, where they don’t fall away altogether to the clay notch of its bottom. Trackless and almost impenetrable, Potrero Canyon dreams there mysteriously, the home of black foxes and coyotes and silently-soaring sinister hawks, oblivious to the bright costly modern dwellings at its top—“that deep romantic chasm . . . a savage place . . . holy and enchanted,” to borrow the words of Coleridge.
Or I could invite you on any clear day to look out across the Pacific at the mysterious, romantically crested Santa Barbara Islands—all of their 218,000 acres, save for Santa Catalina’s 55,000, forbidden territory by Government ukase or private whim.
Even the earth of Southern California, sedimentary, lacking a strongly knit rocky skeleton, seems instinct with strange energies hardly known in geologically stabler areas and lending a weird plausibility to Daloway’s theory of sentient, seeking, secretive oil. Every year there are unforeseen earth-falls—and falls of houses too—and mud-slides that drown dwellings and engulf cars. Only in 1958 one of them sent half of a hundred-foot-high hill slumping forward to bury the Pacific Coast Highw
ay; they were more than six months filling in beach, trucks running rock night and day, to get a bed on which to lay the road around it.
Once, not too long ago, they called that road Roosevelt Highway, but now it is Cabrillo Highway or even El Camino Real. Just as the street names, straining for glamor, have progressed from Spanish to British to Italian and back to Spanish again, and the favorite subdivision names from Palisades to Heights to Knolls to Acres to Rivieras to Mesas to Condominiums. In Southern California, seemingly, history can run backwards, with an unconscious fierce sardonicism.
And then there are all the theosophists and mystics and occultists, genuine and sham, who came swarming to Southern California in the early decades of the century. A good many of those were sensitive to the uncanny forces here, I think, and were drawn by them—as well as by the lavish gypsy camp of the movie-makers, the bankrolls of the retired and the elderly, and a health-addict’s climate, the last somewhat marred by chilly damp western winds and by burningly dry Santa Anas, threatening vast brush fires, and now by smog. And the occultists keep swarming here—the I Am folk with their mysterious mountain saints and glittering meetings in evening dress; the barefoot followers of Krishna Venta and the mysterious errand-of-mercy appearances they made at local disasters and finally their own great Box Canyon mystery-explosion of December 7, 1958, which claimed ten lives, including—possibly—their leader’s; the Rosicrucians and Theosophists; Katherine Tingley and Annie Besant; the latter’s World Master, Krishnamurti, still living quietly in Ojai Valley; the high-minded Self-Realization movement, the dead body of whose founder Paramhansa Yogananda resisted corruption for at least twenty days, as testified by Forest Lawn morticians; Edgar Rice Burroughs, who fictionalized the fabulous worlds of theosophy on Mars and is immortalized in Tarzana; the flying-saucer cultists with their great desert conventions; beautiful Gloria Lee listening raptly to her man on Jupiter—there is no end to them.