It's this fixation on obscure details that makes him more weird than simple horror. Say what you want about a creature more horrible than imagination as a literary device, but when they are a spider or a clown, there is a certain creepiness. In Lovecraft, again and again, you aren't supposed to be creeped out by the monsters, but find them simply alien. Creatures beyond the limits of imagination in the shape of a common phobia is different thing than throwing some incongruous images together, like 'wing' and 'barrel,' 'dragon' and 'octopus,' 'sentient' and 'rainbow,' 'ichorous pyramid' and... well, just about anything, really.
Often they are ill-described because their physical forms are the least interesting part of the story. I get the sense that often didn't really care about what they looked like; they were, rather bluntly, beyond the limits of his imagination. That's not an insult. His imagination, likewise, wrote stories that are beyond the limits of a more typical monster story. They are just operating in two places beyond each others' horizons. His creatures are often nonsensical, but word salad is a pretty good way to evoke things beyond our senses.
Probably his most straightforward monster tale, The Color Out of Space, has zero rampages through town, but does have an exciting scene of a Borax bead test. There are no secret cults, no whispers of books with forgotten history, no tangible monsters. The creature of the story is Lovecraft at his most alien. In a lot of ways, I think the common coinage of Cthulhu for all of Lovecraft is in precisely how much easier it is to visualize something like Godzilla with tentacles for a mouth than a floating smear of carcinogenic rainbow.
Mostly, though, what his creatures are up to are understandable. His winged barrels and ichorous pyramids are scientists of a sort, after all. He sums up the Elder Things with
After all, they were not evil things of their kind. They were the men of another age and another order of being.
I think it is more than a little useful to keep in mind he wrote that less than a year before he wrote Innsmouth. So it isn't as simple as Lovecraft abandoned or demythologized his tales in a world of magic and cults, but of a sufficiently advanced science misunderstood and never looked back. At the Mountains of Madness and Innsmouth were written back to back, in that order. There are connections between the works, too, such as the theme of degeneration of a culture, the big bad in both being shoggoths, etc.
I think this helps explain the strange tension between the horror we are supposed to feel at the miscegenation and odd undercurrents of sympathy and identifiability with these horrible creatures. Men of another order of being, even if a degenerate one, are men none the less. The Deep Ones, after all, are perfectly understandable creatures, able to engage in trade, have races to the reef, and even breed with us. They even have a nuclear family, though, you know, with Dagon for a dad and Hydra for a mom. Every family is different. I mean, sure, they eat people, but I know plenty of folks with odd diets and dietary restrictions. Over the natural history of man, I sure we can rest assured that to dine on your kind is much more normal and natural a cuisine than a gluten-free vegan ice cream cone. There is nothing to suggest their home in Y'ha-nthlei is a broken home, so they must be doing something right.
It is the precisely the constant reminders of the similarities to humans in the Deep Ones as well as the not quite humanness of the hybrids that make for the uncanny here. I'm not suggesting that Lovecraft started to see more similarities between races, even if it troubled him, nor am I going to make a reductionist read of the Deep Ones as stand in for The Other across the uncanny valley of degeneracy. Again, I will say a more complicated, and not necessarily more enlightened, of a view of race is going on here than in Red Hook, as the Deep Ones don't merely reflect us, or are somehow our shadow, but in a deeper sense, are part of ourselves. Again, after all, the narrator is a Deep One, and I don't think that is supposed to merely be the same sort of twist as The Outsider, as the underlying sympathies with the monsters are throughout, and not merely because the unnamed tomato is in the mirror.
I still prefer the reading counter to HPL's intent, of a people trying to help a prodigal son come home. Whoever he is and whatever he does doesn't matter because one day the Deep One racial memory switches on, and he just leaves, middle of a economics lecture like, just gone. He constructs this delusion of being on vacation, making it to Newburyport were the bus is coming to pick him up, which would simultaneously explain why there's only four passengers on the bus, why the bus drive stares at him when he pays him for the trip, and why the ticket agent never sells him a ticket. Not because he is the most unprofessional ticket agent ever, with zero percent perfection on ticket sales, but a whole lotta racist commentary, but because he's not there. The narrator is standing in the empty bus stop awakening to what will happen next, unable to cope with it, and overcompensates by rejecting everyone with mixed blood as degenerate, sorta. You know, it's a prejudice which makes you think silly things like they actually worship Ol' Scratch. That's not true, it's not devil worship, Father Dagon is a loving fa can't handle, can't handle, devil worship, the mixed blood ruined the perfect world, and all the sympathies against the coping mechanisms of theories of racial purity work.
Like The Outsider, it's not until the end do we get why all these details don't quite add up, and it isn't mere sloppy writing to have a ticket agent who doesn't sell tickets, why people treat him like his an obviously crazy person, etc. But we don't get that. We get something more... mixed.
So what happens next is he finally gets on the bus for Innsmouth, the actual setting of the story. Oh, wait, no, that's not true. That doesn't happen even in this chapter. What happens next is another drip and drop exposition. This being Lovecraft, instead of getting to the action, we get “...And so I spent part of that evening at the Newburyport Public Library looking up data...” Yes, yes, of course you do. 'Cos that's how Lovecraft rolls.
I'm not bagging on what follows. I do think HPL ground the world of Innsmouth in the sheer ordinariness:
...The Essex County histories on the library shelves had very little to say, except that the town was founded in 1643, noted for shipbuilding before the Revolution, a seat of great marine prosperity in the early 19th century, and later a minor factory center using the Manuxet as power. The epidemic and riots of 1846 were very sparsely treated, as if they formed a discredit to the county.
References to decline were few, though the significance of the later record was unmistakable. After the Civil War all industrial life was confined to the Marsh Refining Company, and the marketing of gold ingots formed the only remaining bit of major commerce aside from the eternal fishing. That fishing paid less and less as the price of the commodity fell and large-scale corporations offered competition, but there was never a dearth of fish around Innsmouth Harbour. Foreigners seldom settled there, and there was some discreetly veiled evidence that a number of Poles and Portuguese who had tried it had been scattered in a peculiarly drastic fashion.
Again, note the banality of the creepiness. It reads mostly like mostly like an encyclopedia entry, nothing exciting here, some industrial ups and down, implications of ethnic cleansing, good fishing, and continuing gold sales. I am really a fan of the continual subtlety of a lot of Innsmouth, especially since a lot of it works on telling you the same story again and again with a little more details, like mentioning the riots, and at the same time giving you bizarre maybe-red herrings, maybe-sloppy details like the “discreetly veiled evidence” of large scale racially driven murders. I'm not sure, exactly how you drop subtle hints about that, really. 'For the next three days, the Manuxet mysterious turned red, and the lack of available drinking water explains why all the Poles and Portuguese decided to go live elsewhere suddenly.'
After the ker-pow historical research action scene, he's off... to the Historical Society. Really. Because a library isn't big enough of a place for this exposition dump. Except that's not what happens. What happens next is exactly the kind of charming fixation on obscure details that I like in HPL:
.. Most interesting of all was a glancing reference to the strange jewelry vaguely associated with Innsmouth...The fragmentary descriptions of these things were bald and prosaic, but they hinted to me an undercurrent of persistent strangeness. Something about them seemed so odd and provocative that I could not put them out of my mind, and despite the relative lateness of the hour I resolved to see the local sample - said to be a large, queerly-proportioned thing evidently meant for a tiara - if it could possibly be arranged.
Two rather obvious things:
The librarian gave me a note of introduction to the curator of the Society, a Miss Anna Tilton, who lived nearby, and after a brief explanation that ancient gentlewoman was kind enough to pilot me into the closed building, since the hour was not outrageously late. The collection was a notable one indeed, but in my present mood I had eyes for nothing but the bizarre object which glistened in a corner cupboard under the electric lights.
It took no excessive sensitiveness to beauty to make me literally gasp at the strange, unearthly splendour of the alien, opulent phantasy that rested there on a purple velvet cushion. Even now I can hardly describe what I saw, though it was clearly enough a sort of tiara, as the description had said. It was tall in front, and with a very large and curiously irregular periphery, as if designed for a head of almost freakishly elliptical outline. The material seemed to be predominantly gold, though a weird lighter lustrousness hinted at some strange alloy with an equally beautiful and scarcely identifiable metal. Its condition was almost perfect, and one could have spent hours in studying the striking and puzzlingly untraditional designs - some simply geometrical, and some plainly marine - chased or moulded in high relief on its surface with a craftsmanship of incredible skill and grace.
The longer I looked, the more the thing fascinated me; and in this fascination there was a curiously disturbing element hardly to be classified or accounted for. At first I decided that it was the queer other-worldly quality of the art which made me uneasy. All other art objects I had ever seen either belonged to some known racial or national stream, or else were consciously modernistic defiances of every recognized stream. This tiara was neither. It clearly belonged to some settled technique of infinite maturity and perfection, yet that technique was utterly remote from any - Eastern or Western, ancient or modern - which I had ever heard of or seen exemplified. It was as if the workmanship were that of another planet.
However, I soon saw that my uneasiness had a second and perhaps equally potent source residing in the pictorial and mathematical suggestion of the strange designs. The patterns all hinted of remote secrets and unimaginable abysses in time and space, and the monotonously aquatic nature of the reliefs became almost sinister. Among these reliefs were fabulous monsters of abhorrent grotesqueness and malignity - half ichthyic and half batrachian in suggestion - which one could not dissociate from a certain haunting and uncomfortable sense of pseudomemory, as if they called up some image from deep cells and tissues whose retentive functions are wholly primal and awesomely ancestral. At times I fancied that every contour of these blasphemous fish-frogs was over-flowing with the ultimate quintessence of unknown and inhuman evil.
First, note that finally there is some action, as little as there is-- the narrator become fixated on the fish-frog tiara by its mere description, and actually does something... well, he resolves to do something, which at this point is gaining ground. Ah, finally, the plot is afoot! Until this point, he has done nothing in this narrative time line but demure at the high fare, ask a question, and look up data. Okay, when you biggest action verb is 'demure' and you're nearly at the end of the first chapter, well, be grateful something happens to you, even if it is turn into a fish. Look how he turns away from being such a passive character at this point, going to far as to drag an elderly woman out of her home and get her to give him an after hours visit to the Historical Society. All he's done is read about it, and this guy was all rather meh about the implication of mass murder. It's a pay off to the slow start that almost works, if, you know, you didn't have two other false starts.
Imagine, instead this alternate Innsmouth, where the nameless narrator starts enigmatically only on vacation, arriving in town, trying to get the cheapest way possible to... more vague stuff. Oh, that'd be Innsmouth, but you don't want a ticket to go there. Really, why? Crazy racist diatribe, which includes the info at the library. At the mention of the tiara, One ticket to Innsmouth, please. Son, I just told you, you don't need a ticket, just pay the bus driver, with all the implied never happened crazy. Next thing you know, he's harassing an old woman out of bed to see the tiara.
Second, look at the amount of detail thrown at the tiara. Yes, it needs to be memorable for the endgame payoff of his families history, but, sheesh, this thing sings. The slavish detail is appropriate, I suppose, and buttress well the developing racial memory, but the description is beyond the sufficiently advanced science of 'Mountains' winking “It was as if the workmanship were that of another planet.” It's not merely a vivid description of the tiara, it's organic beauty, it's alien metallurgy, but it's somehow a description that brings up race. It is precisely that it isn't racially or historically identifiable that makes it so otherworldly to the narrator.
Again with the racial weirdness. It's not that it is described in racial terms, its that it cannot be described in racial terms that is uncanny and causes uneasiness, and, yet, when he becomes conscious of the nature of the tiara as being beyond narratives of race, beyond the history of the world he lives in, he falls into the 'pseudomemory,' and first notices it is, in fact, covered with evil fishmen. Which, you know, should be something you'd notice first thing, I'd think, unless, you know, being covered in evil fishmen is something people often miss, I suppose, which would explain why he missed it-- it being coverd in evil fishmen and all.
It is these kinds of things that keep having me come back to the idea of a completely unreliable narrator. It's shiny, it'd pretty, it's beyond time and space and racial theories... some sort of memory stirs and now it's evil. But it's so ill-fleshed out, part of me thinks it is just an unreliable writer. In the end there isn't really a payoff for it. They are, as best can be told, evil, and he isn't merely unable to accept the truth of not being racially pure, and that isn't causing his identity to crumble.
Again, I enjoy this sidelong creepiness, of the man who sold it just happens to be soon after murdered, etc. It's good, and it's there, it just doesn't go anywhere. Look at how the devil-worshiping pirate thing works a little later:
... It was called, she said, "The Esoteric Order of Dagon", and was undoubtedly a debased, quasi-pagan thing imported from the East a century before, at a time when the Innsmouth fisheries seemed to be going barren. Its persistence among a simple people was quite natural in view of the sudden and permanent return of abundantly fine fishing, and it soon came to be the greatest influence in the town, replacing Freemasonry altogether and taking up headquarters in the old Masonic Hall on New Church Green.
I don't know what to say about this weirdness. It's natural to start worshiping pagan gods when fish show up. Okay, maybe. I mean, it's pretty clear Christianity is in Innsmouth, and surely there must be someway to tie an abundance of fish in with some sort of power of Christ, maybe? I mean, this is the kind of weird sloppiness that distracts from the intentionally weird. I mean, what can be said about paganism “soon came to be the greatest influence in the town, replacing Freemasonry altogether,” since the story later makes it clear the end of the Christian community and the end of the Freemasons in Innsmouth happens at the same time, if not one and the same. Really, once you replace one religion with another, you don't usually let the temples rot and take over the Masonic Hall. These are the kind of things that make me thing something hidden is going on here, and not mere just the sloppy writing. Still, I don't ever think there is a bottom. I mean, other than Freemasons control the world, obviously.