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Essays Peplum

We About to Shop Salute You!: Genre Blending in Angela Sylvaine’s Chopping Spree

Chopping Spree is the debut novella of Angela Sylvaine and the 27th entry in Unnerving Press’ Rewind or Die series. The novella is about Penny, a young teenager who works in a fashionable, 80s inspired mall in Eden Hills, Minnesota. After working her shift at a clothing store, she and her coworkers stay late in order to have a party. They soon become menaced by a wolf-masked murderer who chases them through the mall. The tables turn when Penny’s coworkers capture the wolf man and take him to a secret room in the mall in order to sacrifice him to the Greek god Plutus, who will in turn guarantee wealth to his followers. It is a night of terror as Penny has to not only survive a murderer, but cultists that count her own family in their ranks. 

Sylvaine’s Chopping Spree is an ambitious novella that, much like a mall proper, offers up a variety goods for readers (consumers) in the form of genre blending. Overtly Chopping Spree is a horror novella, but it is a combination of two distinct forms of horror: the 80s slasher (such as Halloween and Final Exam) along with the occult/secret society genre (such as Rosemary’s Baby, but perhaps more appropriately, The Wicker Man). In addition, the novella dips a toe in the neo-peplum genre while at the same time, by virtue of its faux 80s mall setting, flirts with the 80s retrowave genre style without going full synthwave/outrun. These genre juxtapositions merit a closer look.

Firstly, and Chopping Spree’s strongest aspect, is its combining of the slasher/secret society genres. The first three chapters (first half) of the novella recreates the feel of being trapped in an 80s mall while being pursued by a masked killer. Penny, of course, is the virginal final girl, seeking acceptance from her friends and fawning over a coworker named Dirk. After vomiting from drinking whisky, Penny soon discovers a murdered pretzel store employee, which leads to the wolf man giving chase to the teens. 

At this point in the story, Chopping Spree could run with the genre formula, have the teens get picked off one by one by the wolf man, with Penny performing some final girl trickery at the end to best the villain and escape the confines of the mall. Instead, it turns out that Penny’s friends/coworkers are all part of a secret cult that worships the Greek god Plutus. They take out their ceremonial daggers and more-or-less become slasher villains themselves. They apprehend the wolf man and take him to a secret chamber in the mall to sacrifice him. Chopping Spree has now left slasher territory and entered the niche horror subgenre that deals with secret societies and the occult. It is in this genre that folks sell their souls for power and prosperity. Rosemary’s Baby is a fine example of this type of genre, with Rosemary’s husband making a deal with the devil. However, Chopping Spree is much more akin to the classic The Wicker Man. Both Chopping Spreeand The Wicker Man feature communities that are down on their luck and turn to sacrifice to bring in prosperity: the cult of Plutus needs to sacrifice people to guarantee the mall’s prosperity while Lord Summerisle needs a sacrifice to guarantee a bountiful crop for the island. The fact that The Wicker Man contains diegetic folk singing while Chopping Spree peppersclassic 80s synthpop and new wave songs in its narrative further strengthens the connection making them both musicals. 

What makes this genre turn so unique is the subject of the sacrifice: in these stories it is usually the protagonist (or final girl) that is to be the offered sacrifice. Chopping Spree turns this on its head by instead offering its slasher villain as the sacrifice. 

With its mall setting, Chopping Spree joins the ranks of films such as Chopping Mall and Dawn of the Dead that offerscritiques on consumerism and capitalism, though Chopping Spree is a bit heavy handed at times. Employee bathrooms in the mall have motivational John Locke quotes scribbled on the walls, while characters robotically recite pro-capitalist verses. These moments are not so subtle and perhaps a bit handholdy, however there are other brilliant elements of the story that accomplish the critique in a much more creative and subtle fashion, specifically via Howard the wolf-masked slasher villain. 

Howard’s donning of the wolf mask as his villain MO is multifaceted. At a base level, it is leveraging the 80s slasher trope of the masked killer (Leatherface, Michael Myers, Jason Voorhees, and so on), which of course, is appreciated by genre connoisseurs. Intentionally or not, there is also a Scooby Doo vibe with his character, manifested when his mask is removed (by meddling kids no less) to reveal “old man Howard.” As Howard pursues Penny and entourage he makes various references to “The Three Little Pigs” and “This Little Piggy,” which seems fitting for a wolf character, but it is when he is juxtaposed against another horror character that new meaning (specifically a critique on capitalism and consumerism) is taken on. In the film Motel Hell (another 80s cult horror film), the character of Vincent Smith is an aged farmer and butcher who also runs an inn. As with the cultists in Chopping Spree, Smith is an unabashed capitalist, and his ace in the hole to keep his business ventures afloat are to capture other people, plant them in his farm, and then butcherthem to create smoked meats. At the film’s climax, Smith gets into a chainsaw duel and dons a pig’s head as a mask. Smith’s pig facade and what it stands for (protecting business ventures built on murder [the very same as the cultists in Chopping Spree]) becomes a visual counterpoint to Howard’s wolf facade, aimed at tearing down those ventures. Chopping Spree is the ying to Motel Hells’ yang. 

Leaving the horror genre, Chopping Spree flirts with the neo-peplum genre by way of having the cultists worship Plutus. Genre expectations would have normally lead to the cultists engaging in devil worship, but having them revere a Greek deity is a welcomed surprise (though the story sometimes conflates Greek with Roman, but this can be attributed to Penny’s educated guesses). Visually, the sword and sandal elements are presented in the story via Grecian decorations displayed on the hidden chamber’s entryway (“Dirk pushed open the wooden doors, which were carved with figures of ancient [R]omans in togas”) and stamped coins (“gold coins that looked ancient, their surfaces carved with the head of a Roman god”). Mythologically, however, Chopping Spree is brilliant by making the cultists revere Plutus. Firstly, the cultists thirst for money and power don’t make them ordinary run-of-the-mill capitalists, but full on plutocrats. Secondly, by having them in a secret cult, echoes Plutus’ own mother (Demeter or Persephone) who also have a secret cult as referenced in the Eleusinian Mysteries. 

There is some subtle trickery here by having the cultists worship Plutus: at no point in Chopping Spree does anything magical happen. While films such as Rosemary’s Baby and The Omen depict supernatural and occult ongoings, Chopping Spree stays firmly in Wicker Man territory in that no overt divine intervention or miracles overtly occur. This begs the question: is Plutus actually granting favour? Depending on the answer radically changes the subtext of Chopping Spree.

Overtly, Chopping Spree shows the ends of the process: it is a contemporary setting book, with a hugely successful mall, which in reality, is hard to fathom as the mall has been a dying concept. Yet, here it is, alive, well, and extremely successful in Chopping Spree. For this end to happen, only one of two scenarios can be true:

A: The mall is successful because capitalism and the invisible hand of the market has actually granted it success. Despite all odds, this mall in Eden Prairie flourishes because of consumer want. If this is the case, that means (much like in TheWicker Man, where the destitute crop harvest is attributed to poor volcanic soil), that Plutus does not exist and therefore is not granting favours, and the cultists are simply murderers. 

B: The mall is successful because of the (unseen) intervention of Plutus. This means that the cultists spewing of capitalist slogans and Locke quotes is hypocritical. The laws of capitalism have spoken and have determined that the cultists/their mall should fail, so the cultists must turn to corrupt/criminal/occult activities in order to survive. They are capitalists only when it benefits them. As soon as it does not, capitalism is just veneer they overtly tell the world while inside they are hypocrites and murderers. Which, perhaps on the path of creating a plutocracy, is expected. 

Finally, Chopping Spree engages with the synthwave genre, albeit in a slightly different manner than genre expectations. Post Stranger ThingsDrive, and Grand Theft Auto: Vice City, 80s retroism is big. Today, there are many stories that are set in the 80s and embrace the visual hallmarks of the genre: VHS tracking artifacts, VHS rental box recreations, neon pink and purple vector gridlines, the broken sun, palm trees, and so on. Chopping Spree eschews these genre tropes: it is retroism without being retro. The story is contemporary and not a period piece, yet it has 80s call backs that readers enjoy seeing in their retro texts, specifically the slasher and mall aspects coupled with the novella’s various name droppings of various 80s synthpop and new wave hits (such as Duran Duran’s “Hungry Like the Wolf” and Echo and the Bunnymen’s “The Killing Moon”). The 80s mall initially feels out of place in the story: why have an 80s throwback mall in the present day? Firstly, it is the 80s mall that helps ground the story in retroism, but secondly, and surprisingly, the 80s mall couples extremely well with the neo-peplum genre. If one is going to venerate Plutus, what better way to do so than with a mall, which of course, is a modern interpretation of the Agora. As to why specifically an 80s mall? The 80s (and early pre-internet 90s) was when the mall was at the zenith of its cultural dominance, and as the people of antiquity erected statues and created art to celebrate their deities and empires at their height, so too do the Plutus cultists seek to celebrate the mall at its peak.

Chopping Spree does not just feature a mall, it also acts as a literary mall of genres. Just as one can enter a mall and walk by different offerings: the sports store, the clothing store, the pretzel restaurant, and the bookstore, one reads through the pages of Chopping Spree and are treated to various horror subgenres, and differing genres in the form of pepla and retroism. The novella is successful in this regard, successfully blending genres while at the same time both embracing and subverting genre expectations to create a fun and frightening experience. 

2024-04-21 – Addendum

The Unnerving Press edition of Chopping Spree is out of print. However, a new, updated editing with a brand new cover is being published by Dark Matter Ink on September 24th. The new cover art, by Dan Fris, looks like this:

The updated version of Chopping Spree can be pre-ordered at the Dark Matter Ink website.

Links

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Interview Peplum

Unlocking the Secrets of Secret Rites: Interview with Sammy Ward

Secret Rites is a neo-peplum, mythological comic by Sammy Ward. The one-shot comic was successfully Kickstarted and subsequently published in late 2020. The comic provides an alternate viewpoint of the myth of Persephone and Hades by being told from the point of view of her mother, Demeter. Simultaneously, the comic also not only depicts, but acts as an extension and interpretation of the Eleusinian Mysteries. This places the comic in the same canon as other artifacts of antiquity and paintings that depict the mysterious rituals.

Sincere thanks to Sammy Ward for allowing the following interview about her comic.

Secret Rites cover

Tell us a bit about your background and how you got into art and comics.

I’ve always been creative and enjoyed drawing. My first interest in comics came when I discovered Kabuki by David Mack. I was really interested in how he used different media and how it didn’t follow the typical conventions of a comic book. It opened up the medium to me and I realised it wasn’t all just super heroes.

Tell us more about the catalyst that started this comic, that is when you happened across the Eleusinian Mysteries? What was the big “A-ha! I want to make  comic from this!”

The first spark for me was when I did an illustration of Persephone for a drawing challenge back in 2018. I wasn’t following the usual prompt list but drawing deities from different cultures. Persephone is so fascinating as a symbol of life and death as well as being presented as powerful and a victim. When I was researching Persephone I read about the Eleusinian Mysteries. It just captured my imagination in that it was a real mystery so it opened up all these possibilities that I played around with for a while before writing what is now Secret Rites.

What texts did you use to draw inspiration from?

I’ve read Circe by Madeline Miller which explores Circe’s defiance as a witch and a mother against the Olympians. That defiance was definitely a theme I wanted to use in Secret Rites. I also enjoy listening to a lot of soundtracks whilst working and I find it can be inspiring. The God of War OST has probably been the main one but I also discovered the Hadestown the musical by Anaïs Mitchell whilst creating Secret Rites. It’s a different Greek Tragedy with a modern take but I still found it inspirational in creating the characters for Secret Rites where each one has a selfish agenda.

What texts and resources did you use for research materials?

I found articles by Mark Cartwright and Joshua J. Mark very helpful which led me to discover The Myth of Er by Plato (said to be an initiate himself) which describes the character Er joining the afterlife and then returning to reality. I also came across a talk from Terence Mckenna who was an ethnobotanist and mystic. He discusses the use of Ergot, a deadly black fungus found on wheat and barley with psychotropic properties which was a component in a drink consumed during the ritual. I found the link of this and Demeter being the goddess of the harvest very alluring.

Interior page depicting a scene of the Eleusinian Mysteries

What is your relationship with Greek mythology?

I think my interest in Greek mythology started when I was at school studying Greek playwrights in drama class. It’s not something I’ve devoted loads of time throughout my life but mythology and folklore have always fascinated me. I love reading different stories from all over the world whether it’s the Poetic Edda or Russian fairy tales. That’s my constant go to for books and comics.

Are you into any sword and sandal media?

I do enjoy the 1963 Jason and The Argonauts and [the] 1981 Clash of the Titans. I have a big appreciation for the Ray Harryhausen era of stop motion animation that really captures those stories. I also really enjoy reading Wonder Woman comics, I especially enjoyed the 2011 relaunch written by Brian Azzarello and illustrated by Cliff Chiangs and Tony Akins. Again, women defying the power and will of the Gods seems to be a favourite theme of mine.

What were some of the biggest challenges you encountered while realizing Secret Rites?

Whilst the actual concept and story came pretty naturally, the script process was challenging as it would change whilst I was creating the art. There are good and bad aspects of being both writer and illustrator. I started illustrating the book in 2019 but my art has changed/improved a fair bit since then so I went back and changed a few pieces I had previously completed. My first comic, Scavengers, is a silent comic so I managed to create a story without having to do any lettering other than the intros which I hand lettered. Learning to letter Secret Rites has been a really fun journey for me though a slow one. Lettering is it’s own art form.

Secret Rites and pin-up art from a Kickstarter package. Photo by Nicholas Diak.

Do you any any successor plans to Secret Rites?

Secret Rites is a one shot so there are no sequels planned. Not to say I wouldn’t be interested in exploring the mythos a little more. I’m very interested in exploring more deities from the Greek pantheon and from many different cultures and religions. I would also like to collaborate more in the future especially with those writing mythology and folktales.

Do you have any upcoming projects on the horizon that you’d like to share?

I worked on some original pieces illustrating winter and Christmas deities which are available from my Etsy store along with my comics. I’m currently working on a comic/zine hybrid which will involve deities but I can’t say much more at this stage, it will include more mixed media in terms of art and will be a lot more experimental.

Links for Sammy Ward

Artwork provided courtesy of Sammy Ward unless otherwise noted.

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Peplum

Between the Seasons: Disney’s Silly Symphony “The Goddess of Spring” and Depictions of Greek Mythology

From the various television and filmic depictions of Hercules to movie adaptations of the Percy Jackson young adult novels, representations of Greek deities and mythology have been an important staple of pop culture. Sometimes this is in the form direct adaptation, other times it is homage or reinterpreting characters or other elements of the lore. Regardless, the inspiration from these myths and deities is ever present and analysis and study of such usage in different media is quite manifest.

Persephone

There is one line of media though that has not quite had such a reconsideration in regards to its incorporation of Greek mythology, and that is the Silly Symphonies series of cartoons from the early years of Disney. The Silly Symphonies were a line of seventy-five cartoons that were produced from 1929 to 1939 and made outside of Disney’s Mickey Mouse canon. The cartoons provided an avenue for Disney artists and writers to experiment with images and music and to try new animation techniques. Early entries in the Silly Symphonies line were mostly narrative free, with an emphasis on atmosphere and music with singing and dancing animals or anthropomorphic objects. As time went on, the Symphonies got more complex, adding narratives culled from fairy tales, nursery rhymes, story books, and Greek mythology.

There are five entries in the Silly Symphonies run that either retell or incorporate elements of Greek mythological antiquity: “Hells Bells” (1929), “Playful Pan” (1930), “King Neptune” (1932), “The Goddess of Spring” (1934), and “The Golden Touch” (1935). The first, “Hells Bells,” takes place in a Christian-centic version of the Underworld, in which the three-headed dog Cerberus makes an appearance. The villain of this short is a variation of a devil character who revels in feeding his imps to Cerberus. His downfall comes at the short’s end: while in pursuit of one of his imps, he is tricked into falling off a cliff and into a ravine of flames. The second, “Playful Pan,” begins with the nature god Pan manifesting in a forest, playing his pipe to the area’s flora and fauna. Two dancing clouds accidentally discharge a bolt of lightning, which starts a forest fire. Pan uses his pipe playing to coerce the dancing flames into a forest pond, though much of the forest has been destroyed. “King Neptune” centers on pirates who spy mermaids playing on rock outcroppings. In their lust, they kidnap one of the mermaids, which causes retaliation from all sorts of aquatic life. King Neptune, who spends the bulk of the short incapacitated by being tied up by the pirate ship’s anchor and chain, breaks free and commands the sea to batter the ship. He gleefully jumps on the ship, sinking it. The mermaids proceed to adorn themselves with the pirates’ loot. “The Golden Touch” is a retelling of the Greek myth of King Midas, with an altered setting of the Middle Ages, though Midas anachronistically consumes a hamburger at the cartoon’s conclusion. Midas is gifted with the golden touch by a gnome named Goldie, but soon discovers he cannot eat or drink because of this ability. He offers up everything he owns to be rid of the Golden Touch.

King Midas in “The Golden Touch”

In addition, there are also four Silly Symphonies that retell a few of Aesop’s fables: “Grasshopper and the Ants” (1934), “The Tortoise and the Hare” (1934), “Three Little Wolves” (1936), which contains elements of “The Boy Who Cried Wolf,” and “The Country Cousin” (1936) which is adapted from “The Town Mouse and the Country Mouse.” However, these Silly Symphonies fall outside the scope of this essay.

Of greatest concern, in regard to its depiction of Greek mythology, is the Silly Symphony “The Goddess of Spring.” This short is an extremely condensed version of the myth of Hades (referred to as Pluto in the various paratexts for this cartoon and thus go forward in this essay) and Persephone. It begins with Persephone sitting on her cornucopia throne as various forest creatures, flowers, and elves dance about her. Soon the sky darkens and a small hill erupts into a pillar of fire as Pluto and his entourage of imps burst up through the ground and absconds with Persephone back to Hades. Pluto places Persephone onto a throne and crowns her his Queen as the populace of Hades sing and dance. Above ground, the world of eternal spring has now given way to winter, with the forest animals huddling for warmth and the elves longing for Persephone to return. Back in Hades, Pluto attempts to make the sullen Persephone happy by offering her riches. When this does not work, he asks her what it would take to make her happy. She replies that her desire is to return back to the upper world. He agrees, on the condition that she must spend half of the year in Hades and the remainder of the year in the upper world. Persephone is over joyed at the compromise and returns to the upper world, which blooms back into spring. The outro song elaborates how the nature of spring and winter came to be.

When it comes to Silly Symphonies, “The Goddess of Spring” is not as regarded, revered or analyzed as other entries in the series, especially when compared to “The Skeleton Dance” (1929), “Three Little Pigs” (1933), and “The Old Mill” (1937). What interest is expressed about “The Goddess of Spring” is usually confined to it being a proving ground to capture realism and to create believable animated characters in anticipation for Disney’s first feature length film, Snow White and the Seven Dwarfs (1937, David Hand).1 During this time, in order to improve on their cartoons, artists at Disney had taken to studying models2 along with lessons in anatomy.3 In “The Goddess of Spring,” animator Les Clark’s sister Marceil acted as the model for Persephone.4 The end result of “The Goddess of Spring” was perceived as a failure,5 with Persephone being deemed as “too rubbery to be realistic,”6 but the experience still imparting invaluable knowledge to studio hands in trying create realistic cartoons.

“Rubber arms” on Persephone

If only taken from a technical standpoint, then “The Goddess of Spring” may be perceived as a failure. However, taken as a faithful and humble adaptation of Greek mythology, then the cartoon surpasses expectations. Of all the Silly Symphonies, and even in regard to other mainstream forays into animating Greek mythology, “The Goddess of Spring” stands out as one of the few instances of such an earnest and sincere adaptation.

Part of this success can be attributed to the Symphony being a condensed version of the Persephone and Pluto myth rather than plucking core elements and characters and placing them within other narratives (as was done with “King Neptune,” “Hells Bells,” and “Playful Pan”) or attempting to instill outside messages or subversion. John Grant decrees that both Persephone and Pluto in the cartoon are rather “cypherish”,7 but the opposite is true. The animated short is overtly attempting to be a retelling of the Greek myth and nothing more. This is in stark contrast to the majority of other Silly Symphonies of the era, which coincided with The Great Depression. The Silly Symphonies were populist fare,8 with Disney and his company’s “social and ideological values” pervading the “structure, characters, and narratives of these films.”9 Nowhere is this more obvious than with “The Golden Touch.” While the gist of the story captures the core elements of the Greek myth, (anything the king touches turns to gold), it is first and foremost “aimed at a Depression audience,”10 given social significance by Walt Disney to show the “evil[s] of mere moneymaking, the danger of an individual’s overreaching his moral grasp, the false happiness accruing to mere wealth.”11 This is not to say that the end product is not without value or without imparting wisdom from the myth, but it does show that the purpose of “The Golden Touch” was primarily to advance Disney’s populist ideas rather than to have the myth stand on its own. On the other hand, “The Goddess of Spring” is pure storytelling, and while there are many variations of the myth documented and recounted, this Silly Symphony definitely captures the real heart of the story and conveys it to an audience in a palpable format of rich Technicolor and RCA sound.

The other reason for this cartoon’s success is due to the depiction of its setting and the characters. The realism that Disney was striving for caused “The Goddess of Spring” to be tempered in regard to how cartoonish or exaggerated it was. Instead of being over the top, this short is greatly subdued, with the characters and environment being depicted in a more serious fashion. Merritt and Kaufman argue that “The Old Mill” was the first Silly Symphony meant to be taken seriously12 but it could be argued that since “The Goddess of Spring” was striving for an earnest retelling of the Greek myth, complete with realistic depictions, that it should be regarded serious as well. Comparing and contrasting “The Goddess of Spring” with its other Greek mythological inspired Silly Symphonies counterparts yields astounding results.

Persephone and Pluto

For example, the depiction of Hades between “The Goddess of Spring” to that in “Hells Bells” is staggering. While both are portrayed as cavernous, full of lakes of fire and denizens who sing and dance, the realm in “Hells Bells” is much more malevolent. In “Hells Bells” there’s actual violent activity as spiders are immolated, snakes feast on bats, imps are fed to Cerebus and the devil character perishes into a lake of fire. Conversely, in “The Goddess of Spring,” there is actually no violent activity. The imps keep Persephone’s elves at bay, but do not attack them. In this version of Hades, no one perishes and no one is tortured. What can be surmised from this observation is that the underworld as pictured in “Hells Bells” is purely for punishment, as per a more Christian perspective, (in alignment with the expected audience), while the underworld in “The Goddess of Spring” leans more toward a realm as the place where souls go to die, distancing itself from Christian hegemony. While places like Elysium and the Asphodel Meadows are certainly not depicted, it would not be farfetched to surmise that they could exist in this incarnation of Hades in “The Goddess of Spring.”

The devil in “Hells Bells” and Pluto in “The Goddess of Spring” are also quite different. In “Hells Bells,” the devil is rendered entirely in black and nearly featureless save for a menacing, drooling maw eager to drink molten milk. He delights in feeding his imps to Cerebus and gives chase to one that wants to avoid this fate. On the other hand, Pluto in “The Goddess of Spring” shows elements of being a sympathetic character. While his actions of kidnapping Persephone can be analyzed in a myriad of lenses and thus falls outside the scope of this essay, he is none-the-less being shown at the cartoon’s conclusion of having traits of empathy and caring. He genuinely wants Persephone to be happy, and his actions are far more multifaceted, more “real” than his one-dimensional counterpart in “Hells Bells.”

In regard to Persephone, comparing her depiction to the mermaids of “King Neptune” also illustrate a major difference. The mermaids are naked without being naked, meaning their upper torsos are sometimes rendered with breasts and sometimes without. Their faces are blank slates and they look almost indistinguishable from each other. Persephone, on the other hand, is meticulously detailed, from her hair to her eyes. Never before has a mythological figure been represented in such a detailed fashion, which is especially impressive due to the technological limitations of animation during the era. Outside of paintings and other representations that have survived antiquity, here is an image of a bonafide goddess, being shown to an audience in a vernacular they can understand and appreciate. Comparing both Pluto and Persephone to other Silly Symphony characters of antiquity, such as King Midas and King Neptune, with their outlandishly large potbellies and exaggerated cheekbones, only fortifies the notion that Persephone in “The Goddess of Spring” is as real as it gets.

For the industrial minds at Disney, “The Goddess of Spring” was perceived as a failure and the cartoon is typically relegated to a footnote in the journey to realize Snow White. However, as illustrated above, when altering the criteria of success from a technical standpoint to a storytelling and adaptation standpoint, “The Goddess of Spring” is quite successful, especially in regards to its depiction of mythological characters and its ability to convey stories of antiquity in an earnest and realist fashion. Eschewing the aesthetics of typical cartoon escapism, “The Goddess of Spring” was the first retelling of Persephone and Pluto’s story in a filmic format. In subsequent years, Persephone would be appropriated to sci-fi fare, such as being used in The Matrix films, Firefly and the Percy Jackson films and books. While it is amazing to see homage to the myth still circulating and inspiring folks, it is comforting to know that her and Pluto’s representation and myth remains preserved in “The Goddess of Spring.”

End Notes

1. Russell Merritt and J.B. Kaufman, Walt Disney’s Silly Symphonies: A Companion to the Classic Cartoon Series (Glendale, CA: Disney Editions, 2016), 153.

2. Ibid., 40.

3. “The Goddess of Spring,” Filmic Light: Snow White Archive, last modified March 20, 2010, http://filmic-light.blogspot.com/2010/03/goddess-of-spring.html.

4. Merritt and Kaufman, Walt Disney’s Silly Symphonies, 153.

5. Ibid., 44.

6. Alyssa Carnahan, “Artifactual: The Goddess of Spring Character Model Sheet,” The Walt Disney Family Museum, last modified May 29, 2013, http://www.waltdisney.com/blog/artifactual-goddess-spring-character-model-sheet.

7. John Grant, Encyclopedia of Walt Disney’s Animated Characters (New York, NY: Hyperion, 1998), 73.

8. Steven Watts, The Magic Kingdom: Walt Disney and the American Way of Life (Columbia, MO: University of Missouri Press, 1997), 77.

9. Ibid., 91.

10. Ibid., 76.

11. Ibid.

12. Merritt and Kaufman, Walt Disney’s Silly Symphonies, 28.

Bibliography

Carnahan, Alyssa. “Artifactual: The Goddess of Spring Character Model Sheet.” The Walt Disney Family Museum. Last modified May 29, 2013. http://www.waltdisney.com/blog/artifactual-goddess-spring-character-model-sheet.

Grant, John. Encyclopedia of Walt Disney’s Animated Characters. New York, NY: Hyperion, 1998.

Hamilton, Edith. Mythology. Boston, MA: Little, Brown and Company, 1942.

“Hell’s Bells.” YouTube video, 5:49. Posted by “Pat Hawkins,” October 26, 2012. https://www.youtube.com/watch?v=ow-qilruZCE.

“King Neptune.” YouTube video, 7:13. Posted by “Pat Hawkins,” October 28, 2012. https://www.youtube.com/watch?v=w_yemrlunU0.

Merritt, Russell, and J.B. Kaufman. Walt Disney’s Silly Symphonies: A Companion to the Classic Cartoon Series. Glendale, CA: Disney Editions, 2016.

“Playful Pan.” YouTube video, 6:53. Posted by “Pat Hawkins,” October 27, 2012. https://www.youtube.com/watch?v=vzM7OIOKEik.

Watts, Steven. The Magic Kingdom: Walt Disney and the American Way of Life. Columbia, MO: University of Missouri Press, 1997.

“The Country Cousin.” YouTube video, 9:17. Posted by “WaltDisneyKanal,” March 3, 2009. https://www.youtube.com/watch?v=z5Y7-fgr_Rk.

“The Goddess of Spring.” Directed by Wilfred Jackson. 1934. On Snow White and the Seven Dwarfs. Burbank, CA: Buena Vista Home Entertainment, DVD. 2001.

“The Goddess of Spring.” Filmic Light: Snow White Archive. Last modified March 20, 2010. http://filmic-light.blogspot.com/2010/03/goddess-of-spring.html.

“The Golden Touch.” YouTube video, 9:38. Posted by “Pat Hawkins,” October 29, 2012. https://www.youtube.com/watch?v=kFogv079RPU.