Some non-comics books I've read recently.

Flywheel, Shyster, and Flywheel: The Marx Brothers' Lost Radio Show (Pantheon Books; 1988) What an unexpected treasure this book was. I forget exactly how I came across it. It was either mentioned in Noah Diamond's Gimme a Thrill: The Story of I'll Say She Is, The Lost Marx Brothers Musical, and How It Was Found (BearManor Media; 2016), or it came up in a library catalog search for Diamond's book (You'll note the titles share the words "Marx Brothers" and "lost"). 

The book consists of the scripts for the 26 episodes of a 1932-1933 radio show starring Groucho and Chico Marx entitled Flywheel, Shyster, and Flywheel, wherein Groucho played lawyer Waldorf T. Flywheel and Chico played his shiftless assistant, Emmanuel Ravelli (The show was originally, briefly called Beagle, Shyster, and Beagle, until a real lawyer named Beagle complained).

While radio was of course extremely popular at the time, the industry wasn't in the habit of recording each episode of each show for posterity, and so Flywheel was never recorded. Hence the show being lost. As to how it was found, the scripts were submitted to the copyright office of the Library of Congress, where they were put in storage...and apparently unearthed by this book's editor, Michael Barson. 

As to why it was just Groucho and Chico, well, Harpo's silent schtick obviously wouldn't have translated to radio very well. It's possible to imagine him in the show, I suppose, making the occasional honk on one of his horns to let the audience know he was there, but his character would have mostly been talked to and talked about, with the actor not actually having much of anything to do. (As for Zeppo, he was technically still part of the act at that point, but I guess they didn't need a regular straight man for the show.)

That means the entire show was, for the most part, like the occasional Groucho/Chico scenes from the Brothers' filmography. Lots of wise cracks and lots of puns—the latter usually followed immediately by Chico declaring "That's a some joke, eh?", preempting groans. The book may just constitute the longest and most dense example of Marx Brothers humor, certainly of the verbal variety. It's also among the densest comedies of any kind I've encountered, with almost every line of dialogue containing a joke of some kind; they are not all great jokes, mind you, but they sure are frequent. 

The basic law office premise lasts for a while, but as the show goes on, more and more often the characters find themselves in different situations and settings, some vaguely related to the legal business, others not so much (taking a walking trip vacation, going camping, stowing away on a cruise ship ala Monkey Business, etc.). 

It is thus a rather unusual sort of situation comedy, one in which the particular situation rather frequently changes, while the characters remain the same; it is the characters, after all, from which the humor emanates, rather than the particulars of the situation.

And for anyone who has seen much of the Marx Brothers' filmography, the characters here are extremely familiar. Groucho and Chico, of course, don't play Flywheel and Ravelli so much as they play Groucho and Chico, the same characters they play in all of their films. (If one hasn't seen any of their films, I wonder what they would make of the scripts in this book, as familiarity with the Marx Brothers' work makes it easy to imagine them physically in the stories of the show and to hear their voices in one's head; of course, if one wasn't a prior fan of the Marx Brothers, I'm not sure that one would even have any interest in reading this book.)

Some of the jokes will also sound awfully familiar to Marx Brothers fans. Again, the show was on the air from 1932-1933, which means after their Broadway success and their films The Cocoanuts, Animal Crackers and Monkey Business, during the same years as Horse Feathers (1932) and Duck Soup (1933) and before A Night at The Opera (1935) and A Day at the Races (1937).

Some specific jokes heard in their films, both those released before the radio show and those released after, show up, with whole sections of The Cocoanuts and Animal Crackers being repurposed for the show, accounting for about two and a half whole episodes. (If you've seen those films dozens of times as I have, these episodes of the show will read somewhat tediously, although it is interesting to see the familiar routines slightly tinkered with, as with new stand-ins for the films' characters appearing, or with Chico assuming lines previously spoken by Zeppo or, more oddly still, Groucho himself.) 

The show works both ways, though. While jokes from some films are repurposed here, some of the specific gags used in the show appear in later films...and an entire film seems to have been based on the scenario of an episode of Flywheel. 

In one episode, Flywheel and Ravelli take over the management of a failing department store for one of their clients, who goes on vacation and leaves it in their care. This, of course, tracks pretty closely to the premise of 1941's The Big Store, wherein Groucho and Chico's characters are also named Flywheel and Ravelli, respectively. 

Though the Marx Brothers are, of course, immortal in the world of comedy, not all of their jokes are timeless, and this show contains some that have aged especially poorly.

The Brothers' treatment of women in their comedy is well known and, perhaps, even notorious. There's only one recurring female character in the show, Flywheel's secretary Miss Dimple, who is mostly there by necessity. When she's not serving as the occasional straight woman to bounce gags off, she's there to set the scene and move the plot along. Most shows open with her at her typewriter answering a phone; in the later episodes where the Brothers' characters are in a setting other than the office, she answers the phone and tells whoever is on the other line that they are not in, and where they are, setting up that scene.  

Almost all of the other women to appear are Margaret Dumont stand-ins (sometimes quite literally, as some of these characters take on her role from the sequences lifted from The Coconuts or Animal Crackers). They are of course subjected to barbs about being old, unattractive, overweight, lacking in intelligence or otherwise undesirable, the inherent cruelty of these jokes somewhat mitigated by the class differences between these ladies, who are inevitably rich society ladies, and the Brothers' characters, who are (here, especially) low-class, poor and even criminal (Especially Chico's Italian immigrant persona).

There are a few rather unfortunate, even ugly sections of racial humor too, of the sort that never really made it into the movies (two examples to the contrary to follow). There are two sequences that make some fun of Indian characters, and by "Indian" I mean both those from India (as in one episode where the characters are thrown off a train in their nightshirts, and are thus mistaken by a society lady as Indian spiritual leaders in their ceremonial robes) and Native Americans (as in a scene from an episode where Flywheel and Ravelli go camping and have an "Indian guide" named Chief Pain-in-da-Face). One joke in the latter scenario, a pun based on smallpox, actually shocked me.

There are also a few more fleeting racial jokes, including one about a Native American and another that refers to the yellow skin of Japanese people. 

The most interesting of them all, however, is a Groucho joke that echoes a rather notorious punchline of his from Duck Soup. 

After mentioning he may have been a little "headstrong" to another character in that film, he continues: "But I come by it honestly. My father was a little headstrong. My mother was a little arm strong. The headstrongs married the armstrongs and that's why darkies were born."

The reference to "darkies" here often comes up in discussions of the Marx Brothers' more controversial humor and whether it could be racist or not (The other scene pointed to by critics? The brief scene in 1937's A Day at the Races where they smear grease all over their faces and try to blend into a crowd of Black characters. There are certainly some other cringe-worthy moments in their oeuvre, but these two seem to be the most cited).

It's not hard to see why Groucho's reference to "darkies" would be offensive, especially coming as it does following a line about two families mixing, suggesting miscegenation. In fact, it seems the only way to read it. For years it was censored during television rebroadcasts of the film. 

The actual reference is probably lost on most people hearing it today (and long was to me until I read more about the Marx Brothers in adulthood), but Groucho was, rather nonsensically, referring to a now mostly forgotten popular 1931 song, "That's Why Darkies Were Born." That song, by the way, sure sounds pretty racist, its lyrical content evoking the problematic image of the happy slave. It was also originated in a Broadway revue where it was performed by a white singer in blackface.

The reference may still be racist, of course, but, at the time, it wasn't as completely random as it now seems.

Anyway, Groucho again makes a reference to "That's Why Darkies Were Born" in one of the Flywheel episodes. In this particular scene, Flywheel and Ravelli are acting as movie producers, and they pitch a scenario about a young woman's tragic story to a studio man named Blitzen.

CHICO: Boss, da rest of the story comes to me like a flash. Da wife, she feelsa very bad. She goes into mourning. She sits in da house all day long playing da piano. 

BLITZEN: In mourning and she plays the piano? 

CHICO: Well, she plays only on da dark keys.

GROUCHO: Certainly. That's why dark keys were born.

The joke doesn't really make any sense unless you're familiar with the song, as the radio audience of the time would have been. Today, it makes no sense, as the phrase isn't at all common. In fact, I only recognized it as a joke at all because I've read so much discussion of the Duck Soup reference. 

The Monster's Bones: The Discovery of T. Rex and How it Shook Our World (W.W. Norton and Company; 2022) As the sub-title states, David K. Randall's book is about the discovery of the first  Tyrannosaurus rex skeletons in 1900 and 1902, and naming of it in 1905. But it's a 235-page book, so it covers a lot more ground than that.

Randall bookends his novel-like non-fiction story meditations on "the monster" of the title, a prologue set at the American Museum of Natural History, and an epilogue about its place in our culture. 

Between them, is what is essentially the biography of the man who discovered those first skeletons in Wyoming, Barnum Brown, who led a big, bold life full of exciting adventures that spanned the last decades of the 19th century and most of the 20th. Travelling the world in search of dinosaur fossils and those of other prehistoric creatures, a writer could hardly ask for a better subject. 

And it also contains quite a bit of set-up, retelling the story of European science's discoveries of the true age of the Earth and of the first dinosaurs and other prehistoric animals, and the gradual grappling of such concepts as deep time and extinction after centuries of accepting the Bible's Book of Genesis as authoritative.

Thus, readers who have previously read books on the early years of the discovery of dinosaurs and early paleontology will encounter plenty of old friends within this story of Brown and the T. rex, a diverse set of historical characters that includes Mary Anning, P.T. Barnum, Edward Drinker Cope, Arthur Conan Doyle, Georges Cuvier, Charles Darwin, Benjamin Waterhouse Hawkins, Thomas Henry Huxley, Charles Knight, Othniel Charles Marsh, Richard Owen and more...even Merian C. Cooper and Willis O'Brien, both of whom we will get to in a bit.  

While all of that is quite interesting, Randall's focus remains on the life of Brown and the discovery of the T. rex, the latter put in the context in various philanthropists and museums racing one another for bigger and better dinosaur bones to exhibit to the public, a race which initially seemed focused on the huge sauropods...until Brown found the biggest carnivore that ever lived. 

In this respect, Randall's book is both a thorough, well-written and quite readable retelling of the story of humanity's discovery of the dinosaur that is simultaneously the story of Brown and his most historic discovery.  

Quite surprising to me, as I neared the end of the book, I found that it dovetailed with something I had spent a lot of time thinking and writing about over the course of the last few years, the giant monster movie. See, for all his other accomplishments, Brown also advised "a former newspaper cartoonist turned marble cutter named Willis O'Brien." 

Today we know O'Brien for his later career, as a film special effects maestro who bought the title character and his dinosaur neighbors to life in 1933's King Kong. 

In 1914, O'Brien wrote to Brown for advice on dinosaurs, and the latter advised him on the subject, for what became O'Brien's The Ghost of Slumber Mountain, which Randall says was "the most realistic dinosaurs yet displayed on film" and was also the first time that a T. rex was "a screen villain."

O'Brien would later bring dinosaurs to life for 1925's The Lost World (in which Arthur Conan Doyle's allosaurs from the book are replaced with a T. rex) and then Kong, which famously featured the giant ape battling a T. rex. 

While Randall doesn't say so in his book, I think it's safe to say that the T. rex played an integral role in the development of the giant monster genre, given its prominent appearances in foundational films King Kong and Lost World...and, as I've read in another book during my research of giant monster in film, the T. rex also played a role in the development of the character we now consider the genre's standard-bearer. Along with the stegosaurus and the iguanodon, the bipedal T. rex, especially the upright standing one conceived and popularized artist Charles Knight, was an essential element in the creation of our old friend Godzilla. 

The Paranormal Ranger: A Navajo Investigator's Search for the Unexplained (William Morrow; 2024) In some parts of the world of paranormal investigation, a witness who has had multiple sightings or encounters can sometimes raise a red flag. After all, if creatures like Bigfoot or mysterious flying vehicles with inhuman pilots are so rarely seen, what are the chances that a single individual may do so twice, thrice or a half-dozen times?

Stanley Milford Jr., a retired Navajo Ranger who had spent over 20 years in law enforcement before writing The Paranormal Ranger, is one such individual who has had many encounters of various kinds. 

He has seen UFOs and, as a child, experienced unusual, equivocal phenomenon in his house that he attributed to the supernatural. He also saw what he believes was a skinwalker running alongside his car one night, and, years later, a strange, shadowy entity that confronted him while he was sleeping. He saw Bigfoot. An investigation into a haunted office building yielded plenty of activity, including a strange phenomenon that followed him around for years. And, most troubling to me, one night he awoke paralyzed in his bedroom to find a creature meeting the classic description of a "Grey" alien standing at the foot of his bed, apparently after it had examined him (He noticed his clothes were on inside out after the encounter).

That's...a lot, even spread out over a lifetime. But does Milford having experienced all of that himself necessarily provide reason to doubt him? Well, he was actively investigating the paranormal throughout much of his career, and if one goes looking for Bigfoot and ghosts and aliens, is it really that unusual that one will eventually find them? 

Among his other law enforcement duties, Milford and his partner Jon Dover pretty much accidentally became his department's go-to investigators of paranormal activity, a sort of real-life, southwestern Native American answer to The X-Files. 

Apparently, at one point an older woman had called the rangers regarding a Bigfoot sighting on her property—the creature apparently stepped into her sheep corral and walked off with one of her sheep in its arms—and the rookie officers sent to follow-up with her didn't treat her particularly well. She ended up filing a complaint with the department about them.

During a meeting, Milford writes that the chief stressed the proper behavior of Navajo Rangers as public servants. "From now on, reports like this are going to be investigated properly, and you two guys," he said, pointing to Milford and Dover, "are going to oversee these cases."

So this was their first investigation of the paranormal, following up with the woman, searching her property for signs of the creature and, above all else, making sure she felt heard, believed and cared for. 

Many other such investigations would follow, Milford breaking them up by subject throughout the last two-thirds or so of the book ("The San Juan River Bigfoot", "Cryptids, Curses and Cons", "The Old Man and the UFO", "The Window Rock Haunting"). 

Not all of these yielded tangible results for Milford. In fact, in some cases, he is relating the sightings or encounters of others that he investigated well after the fact, and what they did afterwards. In the case of the San Juan River Bigfoot, for example, they launched a large manhunt—er, Bigfoothunt, I guess—for the creature multiple people in the area had seen repeatedly, but no one from law enforcement managed to lay eyes on the creature, nor come up with any more compelling evidence than the same sort of incidental evidence typical of such searches. 

In the case of "The Old Man and the UFO," they mostly just listened to his amazing story, about a UFO landing near his house, and its occupants seemingly searching for something around his property. 

I'm of two minds when it comes to believing Milford, as I so often am when I am reading books about the paranormal, particular of UFOs and aliens, which, for whatever reason, have always scared the hell out of me.

Part of me wants to believe him. He certainly sounds reasonable and sincere and, after all, giving one the benefit of the doubt seems to be the polite thing to do. Besides, Milford repeatedly stresses that part of the reason he wrote this book, and part of the reason he shared his own encounters with the paranormal (particularly in the case of the being in his bedroom), is that so often people who have had such experiences feel particularly troubled and alone, feelings that are only compounded by the fact that no one seems to believe them (and/or they fear no one will believe them), and he wants to stress that this is not the case. In other words, these things really happen to people, and their experiences and feelings are valid.

Another part of me though, a selfish part, wants to dismiss the experiences of Milford and some of the witnesses (again, particularly in the case of the being in his bedroom), because I don't want such sanity-strainingly terrifying experiences to be real. I don't want anyone to have to suffer such otherworldly fear and helplessness, and the thought of it happening to me fills me with an overwhelming dread. (I confess that, for the first few nights after reading that passage about the invader in Milford's bedroom, I was a little nervous going to sleep, repeatedly opening my eyes and glancing to the foot of my bed.) 

For that reason, I sincerely hope that Milford didn't actually have that experience, and perhaps instead had been suffering from sleep paralysis accompanied by a particularly vivid scary dream (He does mention sleep paralysis in that chapter but dismisses it as an explanation for what happened to him). 

Essentially a memoir centering on his own, personal encounters with the paranormal and his professional investigations into that world, The Paranormal Ranger tells of Milford's childhood, his parents' divorce leading to him being raised in two worlds, the more heavily Navajo world of his father (with its attendant superstitions and beliefs and practices regarding the supernatural world) and the more Western world of his mother, his early interest in law enforcement and his journey to qualifying for a career in it, and then, ultimately his experience with the paranormal, much of it secondhand, some of it firsthand.

One gets the sense that Milford probably has many other stories to tell (and thus other books in him), as this book focuses on only a handful of the more colorful investigations, in several broad categories of the paranormal.

Interspersed throughout Milford's life story at regular intervals are tales from the Diné Bahaneʼ, or "Navajo Emergence", a creation story that details the people's journey through several worlds. This will take on greater relevance in the final chapter, "Theories of a Navajo Ranger", wherein Milford outlines his own, personal unified theory of the paranormal. 

Essentially, he believes the universe consists of multiple dimensions occupying the same space, and that these dimensions can intersect with one another...or at least that particular entities can travel between these dimensions. 

This would explain how Bigfoot, for example, can seem to come and go without necessarily having the same sort of physical presence of other animals, or necessarily leaving the same sort of evidence behind that they do. In fact, Milford uses his own personal sighting of Bigfoot, in which the creature is unquestionably there in front of him, but then suddenly disappears, as an instance that solidified the idea for him in this chapter.

This theory is, of course, not a unique invention of Milford's, but his culture's creation story as well as his own experiences have reinforced this, and contributed to his current worldview, that, when it comes to the paranormal "there is no line," and that it's not so much a matter of belief, but of reality.

"Clearly, something in our human culture has gone wrong," he writes.

These paranormal events—UFO visitations, Bigfoot sightings, and hauntings—are happening at unprecedented rates for a reason. I have come to see them as a wake-up call for humankind—an awakening. Our planet is in crisis, multiple countries are at war, we have mass drug-overdose epidemics, and so many people are suffering. We must recognize how out of balance our world and lives are, how grotesque our treatment of the earth and one another is. And we must live better. We must do better. We must come back into balance with our environment and find clarity of purpose.  

I'm unsure to what degree I agree with this assessment, as, for the most part, it sounds like something one could have said about our planet at any time in the last century, maybe century and a half or so (Although it is true that the earth is in greater danger than ever before now, thanks to global warming and the climate crisis).

But then, I haven't had the experiences Milford has—thankfully; hopefully, I never will—and trying to find meaning in them seems to be a natural, healthy response. 

Given Milford's personal perspective, both as a Navajo and as a member of law enforcement, his take on the various phenomenon discussed in the book is particularly interesting and his book offers something of a new point-of-view not commonly written about realms of the paranormal, be they cryptozoology, ufology, ghosts or witchcraft. 

Weirdumentary: Ancient Aliens, Fallacious Prophecies, and Mysterious Monsters from 1970s Documentaries (Feral House; 2025) Well it's probably not hard to figure out what attracted me to this book. I mean, just look at that cover!  The title of the book or the subject of the book could have been just about anything, and I would have still paused to investigate given the presence of a Bigfoot-like silhouette...and that's before we even get to the old-timey UFO and the pyramids!

Writer Gary D. Rhodes tackles a very specific, but surprisingly large, genre of documentary film, that addressing some aspect of the paranormal, a genre which seemed to boom in the 1970s (And likely had a lot to do with all of the Bigfoot sightings of that decade). 

Though the credulousness of the filmmakers and the rigor with which they approach their chosen subject varies wildly from film to film, they are all essentially taking the posture of telling a "true" story. That might mean investigating or interrogating a subject, or it might seem to take the form of revealing something, but in each case, audiences were meant to at least take the possibility of the reality of something incredible like, say, aliens visiting Earth thousands of years ago to influence human development, or that there's something in the North Atlantic off the coast of Florida that endangers planes and ships, or that an unrecognized species of large, hairy humanoids might roam the wilds of North America.

Rhodes himself is not very credulous, and his writing in this sort of field guide to a particular type of film is filled with jokes about the subjects, questioning the likelihood of their reality and questioning those that may believe in them. Despite the often jocular tone, though, Rhodes is obviously a knowledgeable fan, and he's incisive in his analysis, admiringly discussing the gravitas of some celebrity hosts (Orson Welles, Rod Serling, William Shatner, Leonard Nimoy), the sometimes impressive quality of the cinematography and the effectiveness of the music (In some instances, his references to a film or series' music were compelling enough that I found myself seeking taht music out online to hear it for myself).

In his introduction, Rhodes talks a bit about his thought process for what to call these movies, and how he landed on "Weirdumentary"; apparently, he had considered "Crockumentary," which, in addition to having the benefit of rhyming with the word documentary, offered an assessment of how reliable they might be, but decided it was a little too judgmental. 

The book offers a brief look at some 45 weirdumentaries, from 1970's Chariots of the Gods (based, of course, on Erich Von Daniken's book about ancient aliens) to 1981's The Man Who Saw Tomorrow (about Nostradamus and his prophecies).  

Rather than tackling the films chronologically, Rhodes breaks them into sub-genres that he explores in chapters devoted to each, including ones on prophecies, the Bermuda Triangle, monsters, speculative (often Biblical) history, ancient aliens and UFOs (And yes, those last two each get their own chapters).

Each gets a full-page illustration, of either a poster or image or images from the film, and then at least a page's worth of a write-up. 

The format thus encourages flipping-through and grazing perhaps more than reading straight-through. That, coupled with its size—it's eight-by-eleven inches—makes it a good coffee table book, or perhaps one you leave in your car or bag and turn to when you need something to read in a restaurant or on a lunch break or something.

The section I was most interested in was, of course, that on monsters. And here "monsters" just means the Himalayas' Abominable Snowman or Yeti, North America's Bigfoot or Sasquatch and Scotland's Loch Ness Monster. Other than that popular triumvirate, the only monsters mentioned in these films seem to be the Fouke Monster (which, of course, mostly sounds like a Bigfoot-type creature, save for some reports of three-toed tracks) and a couple of North American lake monsters. 

What a change from today, when cryptid creatures are apparently numerous enough and well-known enough that they can fill books, command a TV series like 2007-2010's MonsterQuest and the likes of Mothman are now pop culture icons (I think it was when Build-A-Bear started selling Mothman plush toys that I realized the West Virginia monster had officially gone mainstream).

In addition to the official weirdumentaries that account for the bulk of the page count, Rhodes begins his book with a chapter on what I guess we'd consider the proto-weirdumentary. These stretch back as far as 1923's Is Conan Doyle Right?, and include a discussion of the extremely unsavory-sounding but apparently quite lucrative 1930 pseudo-documentary Inagi, which involved a passage in which gorilla-worshipping African natives are said to sacrifice human brides to gorillas (A film which may or may not have had some influence on King Kong; it certainly seems like Inagi could have been one of the films in the back of Merian C. Cooper's mind while imaging his plot...or, perhaps, on the minds of the studio executives who greenlit Cooper's woman-imperiled-by-a-gorilla film). 

The book also includes a comic book connection that surprised me (despite, I noticed later, it being noted right there on the cover; I guess I was distracted by the Bigfoot). Weirdumentaries contains a lengthy foreword from Stephen Bissette, who is a film critic and scholar with particular affection for and expertise in weird low-budget horror films and Vermont films...although we know him best as a great comic book artist, having drawn much of Alan Moore's seminal run on Swamp Thing and created the masterful dinosaur comic Tyrant (Soon to be resurrected in an oversized collection, apparently).  

I was born in 1977 and thus missed what Rhodes dubs weirdumentaries the first time around, although I certainly saw (and was scared by) some of these in TV rebroadcasts and, curiously, played for us in grade school in the 1980s. I clearly remember the In Search Of... episode on the Loch Ness Monster, anyway (And I distinctly remember seeing something that discussed the Kecksburg UFO incident, but looking it up now, I think that might have been an episode of Unsolved Mysteries, one of the TV series that seems to be pretty directly descended from the weirdumentary).

Therefore, I was quite thankful to find this book, and to now be able to benefit from Rhodes' work. I might not have been around for the genre's boom decade, but at least now I have a catalog of sorts to guide me in pursuing its more interesting entries.