An Exchange of Letters 1939-1940

I just came across an exchange emblematic of the discussions found in the letters section of Weird Tales and other magazines. Bloch’s response to I.O. Evans offers a small window into his research process around druids. This exchange helps to understand “The Druidic Doom” (1936), Power of the Druid” (1940), and other forthcoming druid stories. No more commentary than that. It’s just fun to see this literary community in action!

November 1939
archive.org/details/Weird_Tales_v34n05_1939-11/page/n125/mode/2up

I. O. Evans writes from Tadworth, Surrey, England: “Some time back you were good enough to print a letter I wrote regarding certain inaccuracies concerning Cornwall in one of your stories. I hope now you will allow me space to comment on your story. “The Dark Isle,” by Robert Bloch in the May issue. As a Welshman I wish to stand for the fair fame of the Island of Anglesey, called by the Welsh, because of its singular fertility, Mon nam Cymry (Mona the Motherland of Wales). Your author’s description of the island is hardly happy. He speaks of a ‘thousand-foot drop of sheer rock’ though as a matter-of-fact Mona is unusually flat! He speaks of its inhabitants, and those of Wales generally, as 'savage, blue-painted Britons,’ though indeed the country was not savage at all, but had a well-developed civilization which the Romans destroyed. As for the blue paint, I know that is rumor, but it hardly sounds adequate, if the climate of Britain were anything like what it is today. Sorcerers with mystic powers, revived corpses, sea serpents with venomous tongues are of course legitimate enough in a weird tale. But it is another matter to accuse the dignified priesthood of the Druids of 'unspeakable sacrifices’ and all manner of unpleasantness. Particularly I am surprised to see that preposterous story of the giant human figures of wickerwork filled with captives and burned alive that used to embellish nursery history-books. Has your contributor ever tried to think out the problems involved in such a construction, considered merely as a work of engineering? What evidence do these atrocity stories rest on? The memoirs and propaganda of General Julius Caesar who, anxious to rouse enthusiasm for an unpopular and expensive war among the Romans, fell back on the time-honored method of saying what unpleasant people the enemy were. These are, indeed, about as worthy of serious credence as the stories told by their conquerors of the wickedness today of the Chinese, the Abyssinians and the Czechs. It is ironical that such atrocity-mongering has ever been swallowed by the descendants of the people about whom it was devised. The Britons of old had their giants, it is true — huge figures cut into turf; any readers of your excellent magazine who visit Britain should make a point of seeing the Giant of Cerne Abbas and his brother of Wilmington. No doubt they were religious in origin, but there is no reason to connect them with human sacrifice.”
 
January 1940
archive.org/details/Weird_Tales_v35n01_1940-01/page/n123/mode/2up

Robert Bloch, author of The Dark Isle, writes: “I was struck in this month’s Eyrie, by the letter of Mr. I. O. Evans, my British geography critic. I must plead guilty to revamping the topography of Anglesey — but I feel that I cannot acknowledge his patriotic defense of the druids. My information in re druid customs and cruelties comes from one of Mr. Evans’ own fellow Britons — the eminent historian-novelist, Robert Graves. Mr. Graves, in his fine volume, I, Claudius, is responsible for the druidic information I used in “The Dark Isle.” Insofar as Mr. Graves is a scholar of unquestioned standing, I chose to adhere to his concept of druidism, including the wicker giants, blue paint, et al. Nor do the writings of most reputable anthropologists, the esteemed Sir James Frazer amongst them, serve to confute the general opinion as to the wickedness of the vates, bards, and ovates of Britain and Gaul. Druidism is, I grant, a disputable religious tenet, and its workings are shrouded in mystery due to the fact that druid beliefs, customs, and lore were never committed to writing. Also, the druid culture, extending through the British Isles and the mainland of Europe, was subject to geographical divergency. Moreover, during the thousand years or so that druidism was in sway, certain definite changes are observable in its practice. The druids of 400 B.C., for example, lived differently than the druids of 50 A.D., approximately the time of my story. They in turn in nowise resembled the decadent druids of 600 A.D., which I believe is the setting of Muon’s fine serial. But rather than embark on a lengthy disquisition on the subject of conjectural druidic custom, I would submit to Mr. Evans that the real authorities — the druids — never had anything to say for themselves. And in consequence, following the guidance of a reputable historian, I permitted my imagination to fashion a story around certain of the facts he presented as such. If Mr. Evans likes his druids tame, I bow to his taste. Me, I like ’em wild.”