Note on this edition: this is an electronic version of the 1999 book ...

Good at Being Evil: the Demons of The Vampire Chronicles 185acteristic of the series – especially if it is read in the generic context ofGothic horror. Eugenia C. DeLamotte’s views are helpful in highlightingthese features of Gothic, connecting them with the limits of the self exploredin this fiction.DeLamotte notes how much the liminal state laden with “anxieties ofthe threshold” means for Gothic horror – ghosts and other typical supernaturalbeings defy both physical boundaries and those cultural categorieswhich are important for distinguishing one thing from another. 55 The vampireLestat, whose narcissism and magnificent self dominates a large part ofthe Vampire Chronicles, demonstrates this “anxiety of the threshold” especiallyduring his search for the meaning of his existence. As the cosmic orderand the conscious self are intimately linked in this universe, the world itselfchanges as Lestat adopts and then transgresses against several “Great Narratives”for his existence. These transgressions of boundaries contribute significantlyto the series as a demonic text; the demonic contradictions andblasphemous polyphony create textual ambiguity.SELF-CONTRADICTORY IDENTITIESThe early universe of the Vampire Chronicles is devoid of other supernaturalelements, except vampires, who exist in solitude as cosmic aberrations. Themain intertext (or subtext) behind discussions between Louis and Armand(such as quoted above) was atheistic: no God, or Devil. This is an implicitand explicit precondition for the desperation that is an essential part of thevampiric existence in the early Chronicles. Marius’s tale transgresses theseself-prescribed limits: relating the story of a “Good King and Queen,” itadopts the tone of fairy-tale to rationalise the vampires’ origin. The introductionof a demon evokes a new intertext which is at odds with the atheistic,rationalistic and openly “anti-religious” spirit dominant earlier in the series.The intertextual heterogeneity is heightened further as Maharet tellsher story (in The Queen of the Damned). This story rejects the fairy-tale andopts for a different perspective: the universe is in fact saturated with different(supernatural) beings, or spirits, and an ancient religion with female sorceressesknew how to use their powers. Maharet is actually evoking a newand totally different intertextual frame: that of the twentieth century “scientific”neo-paganism, particularly the writings of Margaret Murray, an Englishanthropologist. Murray published her book, The Witch Cult in WesternEurope, in 1921, and claimed that the medieval witch-hunts had attacked anexisting Pagan religion. The later Wicca movement (which also esteems thewritings of Robert Graves and Gerard Gardner) reanimated her theories intomodern-day mysticism, complete with worship of the Great Mother and herhorned companion, a dark male god. With the introduction of the Wiccan55DeLamotte 1990, 20-21.