I try to keep humble, aware that I could live millennia and still have incalculable quantities to learn. Wisdom itself requires such sensitivities re: wisdom's fundamental condition of limit. Still, I am a little taken aback to have only very recently come to be conscious of being conscious of the existence of Hard Case Crime, a publishing imprint that began in 2004 as a subsidiary organ of Dorchester Publishing, floating over to Titan Books in 2011. Hard Case mostly publishes forgotten or neglected crime fiction, along with the odd contemporary curio consonant with traditional pulp orthodoxy. They publish these sordid literary jewels in editions featuring old-school-style dime novel covers, the delicious original art evidently provided for the most part by Robert McGinnis and Glen Orbik. It's weird that I have only just recently gotten hip to Hard Case Crime because I have always had a bit of a yen for this kind of stuff, though my tastes may generally run to things of a more rarified nature. I love the hardboiled crime novel above all else because I love the literary imagination’s love affair with the aberrant and the amoral. When Raymond Chandler writes of his fiction that the whole point is that the modern world is a crooked, grimy racket—any fool who takes on moral airs, preaching platitudinous, can be established as a liar or dupe with nothing more than a quick glance in nearabouts any direction—this too speaks to me. The world is an oft ghastly place and people are done dirty as a matter of routine. Dig how unapologetically pulp fiction and exploitation films are marketed. That’s where those dime novel covers come in; it’s the raison d’être behind these Hard Case Crime pastiche-jobs. I picked up my first of their editions a month or two ago. Oakley Hall’s long-out-of-print 1950 novel SO MANY DOORS. I was pretty jazzed about it, though I have not cracked my copy yet. I'm a longtime fan, having first heard about Hall as a teenager because Thomas Pynchon and Richard Fariña were outspoken devotees of his very Wyatt Earpy Western classic WARLOCK. The Hard Case edition of SO MANY DOORS was a delightful discovery. I have started making a point of inspecting crime and mystery sections at various bookstores. Scoping for Hard Case. This is, naturally, how I come upon the new edition of Joyce Carol Oates’ THE TRIUMPH OF THE SPIDER MONKEY, which I subsequently waste very little time getting to. I mean, like, really! There is that kooky title, for one thing, plus of course the cover art c/o the aforementioned Robert McGinnis, also decidedly wild. But that’s hardly the extent of it. Like the Oakley Hall, THE TRIUMPH OF THE SPIDER MONKEY has not been available in any edition for a very, very long time. A blurb on the cover says forty years. The novel is from 1974. The last edition would appear to have dropped in '79. Yes, exactly forty years. Now, believe it or not, this is still not the extent of the fascination here. This edition also contains a novella from 1976, entitled “Love, Careless Love,” that is explicitly related to the featured novel. “Love, Careless Love” was only ever published in an unnamed literary journal, never to be subsequently incorporated into any collection of any kind. Here it finally is, occupying its proper place. Very cool. Neither THE TRIUMPH OF THE SPIDER MONKEY, the novel proper, nor “Love, Careless Love” are likely to be anybody’s idea of straight genre fiction. (Not maybe surprising, it's Joyce Carol Oates.) What we have here is wildly adventurous 1970s literary fiction with psycho killer furnishings. Oates was in her mid to late thirties when she wrote and published this stuff, already an extraordinary stylist, bravely experimental, not shy either of venturing into uncharted waters or of going deep and dark once she gets there. Both texts included here are magnificent, but my contention would be that it is precisely their juxtaposition, their incorporation into a single volume, that presents us with what I will not hesitate to call a masterpiece. If the two pieces are literary fiction—I would even call them decidedly challenging works of modernism—rather than salacious genre claptrap, this can only be inevitable based on what I take to be the central theme of both, namely the dissolution of identity, familiar to fans of Joyce and Woolf, and a subject (with attendant methodologies) that I not only love, but in the mire of which I have myself had occasion to toil … for my, ahem, art. Crime features in these texts. There can be no denying that. But to call this stuff “hardboiled” or even “crime fiction” would be to do it a disservice, not that I fail to be tickled by the packaging, my finding subversions of this variety sometimes agreeable. The main attraction, the short novel THE TRIUMPH OF THE SPIDER MONKEY, caused me to think of Oates’ 1995 novel ZOMBIE, likewise a bold and enterprising literary experiment with psycho killer furnishings. ZOMBIE was a book I loved as a teenager. It was Oates’ attempt to grapple with the unseemly headline-grabbing misadventures of serial killer Jeffrey Dahmer, especially as regards the infamous Milwaukeean’s obsession with creating docile sex slaves by way of direct, gruesome manipulation of his victims’ brains. ZOMBIE was not about Jeffery Dahmer per se. Oates made an effort to obfuscate matters, altering backstory and other specificities. If you were one of the F.B.I. behaviourists working out of Quantico, you might be inclined to say that ZOMBIE dealt not with Dhamer specifically, but rather with elements of the Dahmer profile. In a smiliar way, THE TRIUMPH OF THE SPIDER MONKEY appears to deal quite candidly with elements of the Charles Manson profile, a subject that would still have been extremely fresh for most readers in 1974. Elements of the Manson profile, but not exactly Charlie himself. There is no commune, no Spahn Ranch or thinly-veiled equivalent. If any of the famous principles involved in, on the wrong end of, or hovering adjacent to the homicides committed by Charlie & Family are present in Oates’ novel, they have been so utterly altered and/or composited as to make sorting such matters out a sucker’s gambit at best. We might simply begin by noting that SPIDER MONKEY's itinerant (and ultimately Los Angeles-transplanted) Maniac, Bobbie Gotteson, the titular simian creature, is an uncannily captivating, peculiarly irresistible song-and-dance man uncommonly short in stature, his ravaged psyche concatenated primarily in foster homes and penal institutions. The novel begins with a short chapter entitled “Nativity.” Bobbie Gotteson is born in Locker 79-C in the waiting room of Trailways Bus Terminal, New York City, 6:05 PM, February 14, 1944, “delivered by some amazed outraged bastard in a uniform to the surprise and anger and gradual disappointment of the crowd.” It seems more likely that he was born outside of the locker and then stuffed into it subsequently, abandoned, but that is not how Bobbie presents the matter. A jarring space-time splice jostles the reader. Bobbie is on trial for homicide. He says he is on trial for his life. A footnote informs us that Bobbie has been told repeatedly that capital punishment has been abolished in the State of California, though he is apparently unable or unwilling to accept this fact. Additionally, the footnote informs us, crucially, all “remarks” we have read or are going to read “in this strange document are the Maniac’s even those he attributes to the ‘court’ and to other people.” Bobbie is the organizing intelligence of the text we are reading, the entirety of it, and his is a trickster sensibility. Later he refers to the text we are reading as “this jokey confession.” He will speak in the first person, he will refer to himself in the third person, he will present dialogues with horribly cruel authorities as though in the form of direct transcription, and occasionally he will write as omniscient(ish) third person. The book is narrated by an oscillating trickster subject-position. Bobbie does not have a commune or a Manson-style Family, but he has developed something of a cult. Scraggly kids have amassed, picketing outside the Hall of Justice. Bobbie Gotteson presents a version of Manson’s famously “performed” madness. “I can play sane, like you. Like everyone. Sometimes I played insane, but now I am very sane. My mind is a net, with holes in it that can be very tiny or quite large; to sift things through or to catch them.” Bobbie played crazy in a jail in Reno, a survival tactic, and it served him well. “At another place where they give you tokens for behaving well, instead of beating you, I acted so well that I accumulated heavy sagging pockets filled with tokens.” Bobbie, like Manson, sees himself as a perverse reflection of the societal norm. “I am like you: a progression of states of mind, forms of sanity that keep moving and eluding definition.” This is a statement clearly containing a disconcerting amount of elemental truth. Manson & Family constantly insisted that there is no death and that time isn’t real. Bobbie will occasionally ascribe God-like agency to himself: “A Maniac is immortal. He cannot be killed except by his own manipulations.” Anybody he hacked up with his sacred Machete, Bobby insists, died of psychic suicide, they willed it, or Will itself willed it by way of them. Will is tantamount, but as slippery as identity, subjectivity. Bobbie recounts fragments of his journey to California with an older man, a man who raped him in prison and thereby became his beloved keeper. “I think that was the newness of my powers, the fear of them I had then because I was just a kid, the way my mind could seize hold of reality and give a shape to it, to mold other people to my will; I wasn’t used to it yet.” Hence Will itself. Will is greater than Bobbie’s Will. Will is the narrator of All, and it is ultimately God who is the Maniac. Like Manson, Bobbie sees himself as a spiritual adept, a seer. There is some kind of electricity in him, it can make his case convincing. He collects passing adherents, Hollywood-types, like Melva, mother of two, owner of a Rolls-Royce, young Sharleen M., others … they fade in and out. He performed songs at a club called Lucky Pierre’s. He says he did studio screen tests and appeared in underground films. He says he was courted by the millionaire Vanbrugh, or courted him, or both. The Survivors turned Bobbie’s song “Unlearning to Live” into “Learning to Love,” changed the lyrics too, ripped him off in the process … just like the Beach Boys, whose Dennis Wilson had befriended Charlie, turned Manson’s “Cease to Exist” into “Never Learn Not to Love.” The district attorney repeatedly insinuates himself to cast doubt on all of this. You were a disgusting animal, nobody was interested in making you famous. But we already know that all the voices deployed in the text are Bobbie, a kind of occult pantomime. Bobbie believes that music and mayhem are linked to a general compulsion “to transcend physical distress.” This distress comes from a legacy of trauma, institutionalization. He muses, Manson-like, on Ego-Smashing and Soul-Programming. “I couldn’t come from anything normal and good. No. Because if I came from anything normal and good I wouldn’t be the Maniac I am. But since if everything in the world comes from the world and is normal and good, I must be somehow normal and good … somehow or other.” Bobbie, unlike Manson, mostly commits his own murders. He would appear to have Machete-blitzed a great many people, a residence full of stewardesses foremost among them. That particular crime scene is slightly hazy. One victim who survived apparently saw multiple assailants. “I didn’t kill them alone, either, but had disciples to help me, every blood-spattered exhausting moment.” The disciples, varying considerably in age, “sprang out of my head when I willed them into birth.” Before his apprehension, witness descriptions of Bobbie’s physical appearance varied immensely, perplexingly. Bobbie the Maniac, God the Maniac, Will the All. A spider monkey, shape-shifter, a devouring, clambering aberration, some kind of visitation, far too close to home. We have some cause to suspect that Dewalene, the object of something like desire in “Love, Careless Love,” is the stewardess who survived to tell of multiple marauding killers. The novella is written in lengthier bursts, the prose more liquid, amorphous, filling in nooks and crannies, obliterating delimited reality though process and accretion. Things are not very certain. Dewalene may be Darlene, she may be Clare, she is in a key sense a multiplicity, resisting even cursory fixity. A young man named Jules, a Los Angeles transplant like Bobbie, has been hired under mysterious circumstances to track her by a man named Ganzfeld, becomes embroiled, loses what precious little is left of his bearings. Dewalene may be fleeing from an obligation to testify at a trial relating to the slaughter of a domicile full of stewardesses, a trial currently being picketed by a mob of youthful groupies. Dewalene echoes some of Bobbie’s talking points: “she told him about other creatures, other animals, how all living things had to endure their freakishness, what caused them to survive but also to declare themselves against the landscape …” She talks about ducks. “In that species the female must be valued, so she is colorless, but the male is plumed and lovely and can die …” What you breathe breathes you, and “Nature makes no mistakes.” Figures on the margin loom, and there is the sense, as with Manson’s Hollywood, that a cabal of conspirators oversee the oblique dramatics, malignant machinations undergird the scene. In his encounter with a mysterious woman and the window of greater mysteries she opens, Jules will be dissolved and devoured, particulated. The final pages lead us to the cosmic interstice of life and death, a pinpoint of depersonalized intensity. Perhaps it is as Bobbie says: there is only distress and transcendence. Oates dedicated THE TRIUMPH OF THE SPIDER MONKEY to “those on the Outside.” The two texts combined at long last in the Hard Case Crime edition repeatedly return to the dichotomy of Inside and Outside. The Inside has a double sense, but the two senses collapse in on one another: to be Inside in the institutionalized sense means to be in prison, some kind of custody, but the Inside is also the self’s interior experience of selfhood, itself a prison (a distress). We might think that dedicating the work to those on the Outside is a way of establishing solidarity with victims. I don’t see it that way. I see it as positioning Oates herself Inside, writing Out-ward. Inside the prison of an irresistible nightmare that called to her, seduced her. Our prisons, institutional or personal, are above all schools of apocalyptic resentment. Bobbie sings: “hate hate hate hate hate hate hate hate pity.”