Elric

Elric US cover At the start of “The Dreaming City” (1961), the first Elric story, a group of armoured men, soon revealed to be soldiers, are sitting around discussing an upcoming battle. We should attack now, says one; no, cautions another, we must wait for Elric, for it is his knowledge that will ensure our success. It’s a classic, if obvious, ploy to build anticipation for the main character’s entrance, and when Elric finally appears, Moorcock does not stint on the description:

Elric was tall, broad-shouldered and slim-hipped. He wore his long hair bunched and pinned at the nape of his neck and, for an obscure reason, affected the dress of a southern barbarian. He had long, knee-length boots of soft doe-leather, a breastplate of strangely wrought silver, a jerkin of chequered blue and white linen, britches of scarlet wool and a cloak of rustling green velvet. At his hip rested his runesword of black iron — the feared Stormbringer, forged by ancient and alien sorcery.

His bizarre dress was tasteless and gaudy, and did not match his sensitive face and long-fingered, almost delicate hands, yet he flaunted it since it emphasized the fact that he did not belong in any company — that he was an outsider and an outcast. But, in reality, he had little need to wear such outlandish gear — for his eyes and skin were enough to mark him.

Elric, Last Lord of Melnibone, was a pure albino who drew his power from a secret and terrible source. (14-15)

As character introductions go, they don’t come much more heavy-handed than this: detailed and desperately self-conscious about the outlandish proto-goth-ness of the person it’s describing. (And, indeed, slightly too pleased with itself as a reaction to older works, as the mighty god-king’s re-titling suggests.) But it serves its purpose, and at least makes clear that these are not stories where we need to be worrying about nuance.

The next thirty pages are a condensed epic in which Elric leads the sealords against Imrryr, his home city and the last remnant of a great empire, in order to settle a personal score. Moorcock whips through the various confrontations leading up to the climax with little poetry but — for anyone used to the pace of modern genre fantasy novels — astonishing speed and vigour, and fills the story with wild and scary and shrieking magic, obscene agonies and evil laughs. (“Yyrkoon laughed then — laughed like a gibbering demon from the foulest depths of hell”, 34). It is all more flamboyant and fantastic than anything in Swords Against Deviltry or The Broken Sword, but perhaps the most notable thing about “The Dreaming City”, beyond its historical significance, is the committed bitterness of its ending: Elric betrays just about everyone, usually in such a way as to lead to their death, and swims off into the sunset. The only relationship that endures beyond the final page is that between Elric and Stormbringer. At one point in “Ill Met in Lankhmar”, Fafhrd insists that “all weapons are in a fashion alive, civilized and nameworthy”; Stormbringer may be alive and nameworthy, but it is anything but civilized. It is the “secret and terrible source” mentioned above, a demonic soul-drinking blade not without its own will. “We must be bound to one another then,” Elric states, “two of a kind — produced by an age which has deserted us. Let us give this age cause to hate us!” (42)

Elric UK cover The currently available UK and US editions of the early Elric stories differ somewhat; as the cover picture at the top of this post indicates, I read the Del Rey edition of these stories, which is the first in a series of books that present the Elric tales in the order they were written, rather than (as Lankhmar does) the order of their internal chronology. This edition has one big advantage, for my purposes, over the current UK edition, which, though prettier (left) and also presented in publication order, contains only the stories, whereas the Del Rey edition includes a generous supply of ancillary materials, including cover art, introductions, and letters from old fanzines, which help to fill in (a version of?) the historical context. Moorcock’s introduction, for example, tells us that on these stories’ first appearance, “some readers seemed to be uncomfortable” with the “ironic tone” of the Elric stories, which were “probably the first ‘intervention’ into the fantasy canon, such as it was” (xxi), noting Stephen Donaldson and Scott Bakker as later examples. Later, he confides that “It is a little strange for me to accept that Elric has become part of the pantheon of epic fantasy” (xxxiii). Reading these stories for the first time in 2008 it’s a little strange to imagine a time when Elric wasn’t canonical – Steph Swainston’s Jant is but one prominent descendent of Elric. It’s not just that it’s odd to read about a world in which this sort of fantasy isn’t a huge market segment (“These days,” Moorcock notes in one fanzine letter dated to 1963, “people seem to want information of some kind with their escapism — and sword and sorcery doesn’t strictly supply information of the type required”, going on to contrast it with the success of James Bond. How the pendulum swings …). It’s also odd to read Moorcock’s comments about canonicity and irony because, over forty years after their initial publication, the irony in some of the stories is, for me at least, barely discernible. This is not so much because the scenery of these books has become familiar through over-use, as it has for books like The Lord of the Rings or Neuromancer, although there is some of that — I first encountered the idea of Chaos as a bad guy playing Warhammer Fantasy Battle as a teenager, and although I knew academically that the Warhammer world was intensely derivative, I had no idea how specific some of the borrowing was, down to (it turns out) the multi-headed arrow as the chaos symbol. No, it’s more in attitude and story-shape that I think Moorcock’s influence feels pervasive: the spin he puts on the idea of the magic sword, and the lost empire, and the tortured hero, and the ultimate conflict.

The idea of balance between the forces of Chaos and Law is in fact introduced in the second, equally direct, story, “While the Gods Laugh” (1961), in which Elric is recruited to seek the Dead God’s Book, in which is recorded “a holy and mighty wisdom” (47). The ending might be a surprise if you’ve never read a quest for ultimate knowledge before — hint: the bitterness of the end of “The Dreaming City” isn’t a one-off, although it is slightly tempered this time — but the journey provides an excuse for Moorcock to let Elric discourse on cosmology and on his philosophy of life with Shaarilla, the woman who enlists him. (And who is the only female character in this book with significant amounts of independence and agency; but more about that later.) “My only comfort is to accept anarchy,” he tells her. This way, I can revel in chaos and know, without fear, that we are all doomed from the start — that our brief existence is both meaningless and damned” (51). The book is guarded by a giant in the service of the Lords of Chaos, who admits to Elric that he is disturbed by the idea that the Book could give either side in the eternal struggle the upper hand; as he puts it, “We exist only to fight — not to win, but to preserve the eternal struggle” (78). It sets the terms for the stories to follow.

And those stories are, in purely pyrotechnic terms, a blast. In his introduction, Moorcock freely admits that the stories are entertainments, not works of art (though he argues that they contain the seeds of much of what followed) but it doesn’t really prepare you for the density of imagination which follows. In part that’s because the length of each tale is also a shock, though a welcome one: the best of these stories are distilled essence of epic. On the downside, the remaining stories that were originally published in book form as The Stealer of Souls — which make up the first half of the present volume — are filled with transparently convenient plotting, a moderately bad case of Fan’t’asy N’a’ming D’sease, some atrocious dialogue (“I had hoped never to have to make use of that hell-forged blade again. She’s a treacherous sword at best” / “Aye — but I think you’ll need her in this business”, 166; although some of the dialogue demonstrates more self-awareness, such as when Elric responds to a speech about the awesome power of a warlord’s fully operational army with an offhand “thanks”), and mysterious and beautiful women. As I hinted yesterday, there is a parallel with The Broken Sword here in that the most childlike of the women, disturbingly, is handwaved into a marriage with Elric that seems to be largely based on his love of her innocence. (In one of the fanzine letters appended to the body of this edition, Moorcock acknowledges the problems with the representation of women, and implies it stems from personal circumstances at the time.) But on the upside, these are tales filled with battles and emotional torment and exotic landscapes and marvels: elementals fighting above a city, drugs, an undead-king (“His heart did not beat, for he had none; he drew no breath, for his lungs had been eaten by the creatures which feasted on such things. But, horribly, he lived …” 156, and it’s the ellipsis that makes it), cat-people from another dimension and, at the end, a dragon-riding set-piece. It also ends with Elric insisting that he is “tired of swords and sorcery” (194) — although significantly, when he tries, he is unable to properly throw Stormbringer away.

Which brings me to the second half of Elric: Stormbringer, your classic fix-up, published as stories in 1963 and 64, and in book form in 1965. As a novel-length inevitably had to do, Stormbringer raises the stakes. To this point, Elric has mostly been wandering around one continent; now he becomes aware of a great army massing across the ocean, that may pose a threat to the safety of the Young Kingdoms. (Intriguingly, the first map of Elric’s world, reproduced along with a number of magazine covers, is dated 1967, suggesting it was retrofitted to the stories. That would at least explain why the forces of darkness seem to insist on travelling East across the ocean, rather than making what one assumes would be a land voyage Westwards …) The army in question hails from the island of Pan Tang (Moorcock’s sensitivity to racial issues in these stories is on a par with his sensitivity to gender issues), and has allied itself with Chaos: which makes them more despicable than Elric’s people, for all that the Melnibonians are nominally chaotic themselves, because, says Elric, “These newcomers, more human than we, have peverted their humanity whereas we never possessed it in the same degree” (232). By the end of the first story — Stormbringer is climax on climax — we have learned that (no surprise) Elric’s sword, and he with it, have a greater destiny than he previously realised; and in a conversation with a Dead God, Moorcock confirms what has been implied since the beginning of the series, that Elric is living in our remote past. “The Earth’s history has not even begun,” a Dead God tells Elric. “You, your ancestors, these men of the new races even, you are nothing but a prelude to history. You will all be forgotten if the real history of the world begins” (264).

It’s the original magazine versions of the four stories that make up Stormbringer which appear here, which leads to some redundancy in the text, but increases the book’s value as a historical resource. Something those repetitions also help to make clear is that the evolution of Elric and the cosmology of his world was not a natural and inevitable progression; rather it was one of improvisation. Even as the forces of chaos advance — “iron and fire beat across nations like an unholy storm”, 247; one of the things Stormbringer does very well is develop an atmosphere of gathering darkness — Moorcock is building his world as fast as he’s tearing it down. We learn more about the past of Elric, and of Melnibone, and more about the geography of the world, than we ever needed in the earlier stories. And yet Moorcock picks up pieces of continuity from the earlier stories — a character here, a magic item there — and weaves them into his tapestry.

The extravagant visions of Chaos seem to bring out the best in Moorcock, too. Our first sight of the Dukes of Chaos is all abstractions, “suddenly ragged colour, shrill sound, and disordered matter” (308). And here’s a portrait of the Camp of Chaos, set in a landscape that is itself becoming unstable and messy:

No mortal nightmare could encompass such a terrible vision. The towering Ships of Hell dominated the place as they observed it from a distance, utterly horrified by the sight. Shooting flames of all colours seemed to flicker everywhere over the camp, fiends of all kinds mingled with the men, hell’s evilly beautiful nobles conferred with the gaunt-faced kings who had allied themselves to Jagreen Lern and perhaps now regretted it. Every so often the ground heaved and erupted and any human beings unfortunate enough to be in the area were either engulfed and totally transformed, or else had their bodies warped in indescribable ways. The noise was a dreadful blending of human voices and roaring Chaos sounds, devils’ wailing laughter and, quite often, the tortured shout of a human soul who had perhaps regretted his choice of loyalty and now suffered madness. The stench was disgusting, of corruption, of blood and of evil. The Ships of Hell moved slowly about through the horde which stretched for miles, dotted with great pavilions of kings, their silk banners fluttering; hollow pride compared to the might of Chaos. (377)

There’s plenty that’s bad about this paragraph — the imprecision about who’s doing the observing in the second sentence; the proximity of “perhaps now regretted” and “perhaps regretted”; the fairly pedestrian way it proceeds through the senses and describes each in turn. Nevertheless, for me at least, it has enough energy and cumulative power to overcome such flaws. Moorcock notes that “the landscapes of my stories are metaphysical, not physical” (438), something that becomes unavoidable towards the end of Stormbringer and, by all accounts, the later-written stories.

The structure of Stormbringer presents the relationship between Elric and his sword with a series of tests: Stormbringer weighed against the life of Elric’s wife, Stormbringer weighed against Elric’s devotion to his patron demon, Stormbringer weighed against Elric’s friend. Moorcock is explicit about the nature of the relationship: Elric calls for Stormbringer “as a lover calls for his betrothed” (318). That Moorcock takes this relationship as far as it can possibly go is to his credit, undeniably ironic, and perhaps the one aspect of the stories in this book that still seems truly transgressive. After all, you can’t get much more contrary in fantasy than to give your series an ultimate, unbreakable, unsequelable ending. (Even if you go on to find other ways to write about the character…)

The Broken Sword

The Broken Sword cover In an introduction to D’Aulaires’ Book of Norse Myths [pdf link], reprinted in his essay collection Maps and Legends earlier this year, Michael Chabon describes the appeal of Norse mythology: “it begins in darkness, and ends in darkness, and is veined like a fire with darkness that forks and branches.” This is presumably the sense in which the back-cover blurb of the “ultimate fantasy” edition of The Broken Sword — “a superb dark fantasy of the highest, and most Norse, order” — should be read. While Poul Anderson’s novel borrows most heavily from the details of Norse mythology to construct its plot, there are also significant elements drawn from Christian and English lore, not to mention references to traditions existing elsewhere in the world, and in an afterword Anderson goes to some lengths to argue that his depiction of the historical (as opposed to fantastical) parts of his setting are true to our understanding of them. (Although the non-Norse mythological elements are apparently downplayed in the 1971 reissue, relative to the original 1954 text which I read.) But the manner of the story’s expression, throughout, is pure Norse. The Broken Sword is, to borrow Chabon’s phrases again, structured by “veins of calamity and violence … like the forking of a fire or of the plot of a story”. As with Swords Against Deviltry, the ground state of the world is harsh and cruel, but Anderson provides no gloss; his tale is relentless. In the opening chapter, a Jutlander called Orm leaves home to seek his fortune in the world. He sails to England, where he claims land by burning down its inhabitants’ house in the middle of the night – with them in it — and claims a woman by threatening her father with a similar fate. And he is, relatively speaking, on the side of the angels.

In The Broken Sword, that doesn’t mean he’s a good guy so much as it means he’s a valuable piece to those gods who aren’t actively working towards the dissolution of all creation, or the corruption of men’s souls. More than in any of the other books I’m discussing this week, The Broken Sword justifies Moorcock’s attempt to label the category as epic; although there is less at stake than there is in, say, Stormbringer, the manner in which the stakes are treated gives them something approaching equal weight. There is a much powerful sense that the world is a canvas, or chessboard on which grand dramas are played out.

And they play out, predominantly, around Orm’s son, who exists as an agent of prophecy. A witch, whose family is killed by Orm, places a curse on the Jutlander that his firstborn will be raised beyond the world of men, while Orm will in turn foster “a wolf that [will] one day rend him” (2). The Broken Sword is in part the story of these things coming to pass. An elf-earl abducts Orm’s son, names him Scafloc, and replaces him with a changeling (who is, rather horribly, created via the earl’s rape of a captive troll). At a feast in Elfhiem, in honour of Scafloc’s naming, a new prophecy is offered: a messenger for the gods turns up with what appears to be the titular weapon, saying that it is a gift for a time when Scafloc will need “a good blade” (15). (Although it is reforged in the course of the book, The Broken Sword does not tell the sword’s story; it might be better to take the title as a reference to Scafloc and his changeling counterpart, Valgard, who are in many respects two halves of one whole.) And there are yet more markers of destiny, albeit not directly acknowledged as such: when Scafloc boasts that the three things he has never known are “fear, and defeat, and love-sickness” (28) it’s fairly obvious where the story is heading.

Or perhaps that should be stories, plural, because The Broken Sword is also epic in the sense that it subsumes just about every category of narrative you can think of. There is some abbreviated coming of age; there is a revenge tragedy, in which Valgard is manipulated by the witch into killing most of Orm’s family; there is a war, between the elves of England and the trolls of Finland, in which both Scafloc and Valgard are caught up, on opposing sides; there is a romance; and there is a quest to re-forge the sword into a weapon capable of turning the tide in the war. The style throughout is formal without being ornate; economic and serious, unafraid to elide periods of no relevance to the main narrative, or to usher in huge changes, or changes in fortune, without warning. (Something about the flow of narrative time within the book put me in mind of Geoff Ryman’s first novel, The Warrior Who Carried Life, which could also be fairly described as epic, despite focusing on a very few individuals.) It is the sort of story in which a king can speak “quietly” to his foe in the midst of a raging battle (187).

The characters are broad enough to match the great deeds they must undertake. Scafloc is the best of elf and human, carefree and mischevious, honorable, fast enough to chase down a stag on foot, but able to handle metals — and therefore weapons — that would burn his adoptive father. Valgard is his mirror, or shadow, growing up “strange, aloof, silent” (33) and before long painfully aware of what he is and is not. He oscillates between terrifying beserker rages and ragged fits of melancholy: “Night closes on me, the sorry game of my life is played out … I was but a shadow cast by the mighty Powers who now blow out the candle” (47). Around Scafloc and Valgard constellate a variety of other characters, mostly related to them in some way; for all that it ostensibly tells of great, world-changing events, The Broken Sword is a deeply personal book, in the sense that a blood feud is personal: the heroes and villains all know each other. Female characters in general get a raw deal (witch; weepy queen; kidnapped trophy), but probably the single most interesting character beyond the central duo is Scafloc’s nature-sister, Valgard’s nurture-sister, Freda. She is kidnapped by Valgard, to be delivered to the troll king as proof of his renunciation of his human heritage, but rescued by a raiding Scafloc. Subsequently the two fall into a relationship, even fighting alongside each other at one point, which necessitates some rather desperate attempts on Anderson’s part to justify why Scafloc never thinks too deeply about the fact that Valgard’s brother looks exactly like him (“Imric, to break his fosterling’s human ties, had brought him up not to be curious about his parentage”, 74), or why Freda never notices (“Eyes and lips and play of features, manner and touch and thought, were so different in them that she scarce noticed the sameness of height and bone structure and cast of face”, 74). To be honest I found the incest less disturbing than the near-fetishization of Freda’s youth (“His troubled mien vanished at sight of her — young, slim, lithe and long-legged, still more girl than woman”, 84-5), though this can perhaps be attributed to historical fidelity, and is certainly more nuanced than a comparable relationship in the Elric stories.

The reason the characters cannot notice the truth of their situation, of course, is that the story remains all; it’s also the reason I didn’t mind the contrivance. It strikes me that fantasy in the style Anderson chose here assumes a distance from the human not unlike that found in scientific romance. Both seek to portray a broad sweep of events, over and above the nuances of strictly believable human response. When a young Scafloc encounters an exiled faun, driven from his land by missionaries of the Christian god, it tells him, “I fled north … but I wonder if those of my ancient comrades who stayed and fought and were slain with exorcisms were not wiser … The nymphs and the fauns and the very gods are dead, dust blowing on desolate winds. The temples stand empty, white under the sky, and slowly they topple to ruin” (17) – giving us a glimpse of a changing land, and of a depth to time, that would not be out of place in a scientific romance. The not-infrequent and entirely unironic quothing — and the early passing note that Scafloc “learned the skaldic arts so well that he spoke in verses as easily as in ordinary speech” (20-1), which in a fantasy novel is the sort of thing that strikes fear into a reader’s heart — serve a similar end, even though it is hard to imagine an actual human behind it.

If you like, these strategies create a space in which heroics of the sort in which Scafloc and Valgard engage can plausibly happen; but to put it this way might downplay the importance of The Broken Sword’s landscapes, which achieve the same task literally, rather than metaphorically. The world in The Broken Sword is primal, empty, often stark, and often seen at night:

A moon newly risen cast silver and shadow on the crag and scaurs of the elf-hills, on the beach from which they rose, on the clouds racing eastward on a great gale which seemed to fill the sky with its clamor. The moonlight ran in shards and ripples over the waves, which tumbled and roared, white-maned and angry, on the rocks. (61)

I have nothing more in-depth to say about this quote; I just like it.

Michael Moorcock, in a review for The Guardian, suggested that The Broken Sword spoiled him for The Lord of the Rings, which was published contemporaneously with Anderson’s book. “I couldn’t take Tolkien seriously. Aside from his nursery-room tone, I was unhappy with his infidelities of time, place and character, unconvinced by his female characters and quasi-juvenile protagonists,” Moorcock wrote. “Anderson’s human characters belonged to the 11th century and were often brutal, fearful and superstitious. Their lives were short. Their understanding of the future was a little bleak, with the prospect of Ragnarok just around the corner.” Once again, that valorization of darkness; and while I don’t agree that said darkness is an a priori good in fantasy, there’s no denying that in The Broken Sword it works. As the manner of Valgard’s creation suggests, although the novel contains noble actions and moments of joy, the joy is always fleeting and there are few noble people — which perhaps explains the freshness that attends many elements of the book which are now cliché, and indeed which have been reacted against by later work: everything is pared down. Elves may be beautiful, but it is a severe beauty — “White and ageless, of thin-carved, high-boned features, with beast ears and eyes of blind mystery, they were a sight of terror to mortal gaze” (61) — they are as guilty of using Scafloc as the gods (changelings are useful to elves), and their society is built, as surely as any of the others in the novel, on a slavery which is never questioned. But it seems to me that the two writers, Anderson and Tolkien, have a similarity that outweighs their differences: a confidence to go back to the root essence of fantasy, and use it as the grist for their tales. Both works have a compelling coherence, a sense that all their different elements fit together; and both feel as though they have always been told, and will always be told.

Two Reviews

The Quiet War cover There is a sense in which the true subject of Paul McAuley’s latest novel is revealed by passages like this:

Working in the vacuum-organism fields, Macy learned to trust her pressure suit’s bubble of warmth and air and to appreciate the still silence of Ganymede’s naked and unforgiving icescapes stretched cold and still under the infinite black sky, and there were blessed moments when her consciousness sank into her muscles and time melted into an eternal now and everything around her, the awkward casing of her pressure suit and its whines and hisses and whirrs, the fields of vacuum organisms and the stark plain beyond, flowed into a single pure experience. (185-6)

This example is particularly striking, because most of the time one of Macy Minnot’s greatest virtues is her alert, pragmatic engineer’s mind, but each of the novel’s main characters experiences at least one comparable moment. For clone soldier Dave #8 it comes the first time he experiences a universe beyond his barracks: at first “everything was new and exciting and charged with significance and the high resolution of reality”, and then “the connection between what he had learned and what he saw struck a bright snap of pleasure” (148-9). For space pilot Cash Baker (no, naming is not McAuley’s strong suit), it comes in the middle of a mission that involves diving into Saturn’s atmosphere: “The sky was deep indigo and seemingly infinite, the sun a tiny flattened disc that glowered at the hazy horizon, the centre of concentric shells of bloody light that rose towards zenith … He felt like the king of this whole wide world, an emperor of air, and told Vera that this place was definitely made for flying” (222). And for Sri Hong-Owen, scientist and (I would argue, against her protestations to the contrary) politician, it comes at home, in the part of Antarctica she has remade after the environmental upheavals of Earth’s recent past: “Facing into the cold, clean wind and thin flurries of snow, she could survey the entirety of her little kingdom”. Tellingly, however, Sri is the only one of the four characters to look beyond the immediate moment. She sees impermanence, “a mirage” maintained in the teeth of the second law of thermodynamics. “The world,” she muses, “must be free to find its own point of equilibrium” (168). Aside from often being vivid, clear writing, what I think all these moments do well is to give a flavour of what it is like to be human in this future: to be a fragile member of a fragile species, maintained by technology in the face of ancient, often empty, fundamentally inhospitable landscapes, and yet to find something resembling a moment of peace. An equilibrium between the noise of being human and the quiet of the universe.

Unfortunately, most of the time The Quiet War struggles to maintain this balance. Set in the relatively near future, it combines a semi-Grand Tour — that is, a plot which systematically navigates between half a dozen of the moons of Jupiter and Saturn, plus a couple of other locations — with an attempt to depict two societies sliding towards war. Almost all of it is notionally told from the perspectives of the four characters mentioned above, all of whom are subjects of one of Earth’s feudal mega-nations (Greater Brazil), and caught up in some way with the plot to initiate war with the democratic Outer colonies. I say “notionally” because although most of the narration sticks relatively close to its subject (close enough, as Abigail Nussbaum notes in her review at Strange Horizons, for the narrator to be able to explicate exactly what a character is thinking or feeling at any given time), there are big wodges of context inelegantly but liberally sprinkled through the text. Sometimes these are history lessons; sometimes they are technical explanations, as one or other of the characters goes about some particularly high-tech part of their job; often they read like background information from a sourcebook:

East of Eden, Ganymede, occupied a narrow crevasse at the southeastern edge of the dark and cratered terrain of Galileo Regio. The floor and sides of the crevasse were insulated and pressure-sealed with layers of fullerene composite and aerogel, and it was roofed with the same material … The settlement had been founded some fifty years ago by a group who believed that the other inhabitants of Jupiter’s moons had grown too soft, too bourgeois. Although there home was pleasantly bucolic, East of Eden’s citizens were austere and close-minded, keen on conformity, custom and civic duty, and they prized the acquisition of scientific and philosophical knowledge about all else. … Their government, a form of direct democracy similar to that of the city-states of Classical Greece or the early years of the Roman Republic, involved endless discussions (156-7).

I think it’s clear that these sections are intended to be as important to the overall aesthetic of the novel as the character-focused moments I described above, in that one of The Quiet War‘s central goals is undoubtedly to build up a picture of a future solar system, one that eschews romanticization for verisimilitude. And in that goal, it is largely successful. The Quiet War is from that tradition of sf which is unabashedly didactic, devoted to political, technical and geographical detail, and while there are inevitable familiar elements (Dave #8’s tale, in particular, reminded me variously of the future-war parts of Stephen Baxter’s Xeelee sequence, and the clone workers in David Marusek’s Counting Heads), the range and coherence of imagination on display is impressive. The societies on Earth, which have turned environmentalism into a form of religion, and in the Outer colonies, which have started to embrace the more radical possibilities of fully participatory democracy and genetic modification, are convincing (although we see much more of Outer cities like East of Eden than we do of Earth). The technical innovations woven into the plot, from self-sustaining biomes to the “vacuum organisms” that support the colonists, are fascinating; and the stubborn insistence on portraying the various moons and planets as they really are (as we currently understand them) gives the whole enterprise a solid foundation. There are moments and passages when the sense that it really could be like this can make The Quiet War utterly absorbing.

But I’m not sure the sourcebook stuff is necessary. Admittedly, I haven’t read many of the original “quiet war” stories which preceded the novel, and of those I have read most, such as “Second Skin” (1997) and “Making History” (2000), are set after the war; but I don’t remember them requiring such encyclopedism to make their point, and while a novel obviously has more space to play with, I don’t know that this was the best use for it. I’m not even arguing that the information needs to be woven into the narrative more elegantly; the problem is that most of the time, it already is. There’s nothing in that description of East of Eden, for instance, which Macy Minnot does not subsequently experience first-hand. She sees the colony’s buildings with her own eyes; gradually learns about its history and the temperament and interests of its citizens; and gains first-hand experience of living in a democracy – albeit negative experience, as the system is manipulated against her.

You could perhaps construct an argument in favour of the lectures that has to do with pacing and tone: they help to maintain the measured pace and sober tone that drain the sensationalism out of the novel’s more action-adventure elements. Adam Roberts’ review acknowledges the limitations of the novel’s style but finds, ultimately, that its “quietness” is its great strength. There’s something to that: the implied narrator is native to this future and thus takes moments such as, for example, the scene in which Macy is subjected to casual torture as unremarkable, enabling them to be presented with powerful understatement in precisely the way Roberts describes. A less utilitarian perspective, or one that sought greater historical distance, would lessen this effect. No matter how carefully, how impressively the knowledge that went into The Quiet War was orchestrated, however, I found myself missing the wit and irony that distinguished the other Paul McAuley novels I’ve read recently (the Arthur C Clarke Award-winner Fairyland, and last year’s Cowboy Angels). Things do improve in the novel’s punchy closing stages, which bring the question of how humans can live in the solar system to a pivot point, and slingshot most of the characters onto interesting new trajectories; a subplot that sees Dave #8 infiltrating an Outer colony is a particular highlight, as is a climactic encounter between Sri and an Outer “gene wizard” she’s been seeking for much of the novel. But too much of the quietness of The Quiet War is a lifeless quiet, which could have done with a bit more human noise.

The same can’t be said of Ian R MacLeod’s new novel. Indeed, as Faren Miller notes in her review for Locus (August 2008), Song of Time is a book that could be accused of melodrama, and accordingly it adopts a rich, storybookish tone that would seem alien in The Quiet War. Roushana Maitland, the aging classical violinist who narrates the tale early in the twenty-second century, is a classically MacLeodian protagonist: a third-generation Indian immigrant on her mother’s side, of Irish extraction on her father’s side, but, at least to start with, reservedly English in her demeanour. As the novel starts, two significant things happen. One, she finds a strange, amnesiac young man washed up on the beach outside her Cornwall house and gives him shelter, and two, having recently been implanted with a crystal that will gradually record her personality (shades of Greg Egan’s 1990 tale “Learning to be Me” here, although again the tone is radically different) for later upload into a digital afterlife, she begins to relive various memories. The earliest are of her brother, Leo, of learning to play the violin, and of growing up in the suburbs of Birmingham:

Forgotten, tired, sticky, I drifted out into the back garden. In those days, in that lost summer of that lost century, scarcely any stars hung above Birmingham, there was so much light and smog. The French windows still hung open, and it seemed for a moment that Leo and Blythe and I could still be playing inside. Not struggling in fits and starts through the Brahms, but making music which shaped itself like the cool flow of a midnight river. I could almost hear that lovely, inexpressable sound over the boom of next door’s television and the drone of evening traffic on the Alcester Road. (16-17)

Roushana’s voice, here and elsewhere, is typical MacLeod, cool purposefulness pitched somewhere between the lushness of The Light Ages (2003) and the stuffiness of The Summer Isles (2005). But whereas the voices of those novels dovetailed exactly with their periods (both are historical fictions, of one kind or another), in Song of Time there is a mismatch between a near-future backdrop that is as dense with technological and cultural change as we demand from modern sf, and the foregrounded voice. Ultimately, I think it works to the novel’s advantage; indeed, control of tone is one of its great strengths, with, for example, the dissonance between the intensity of nostalgia that Roushana displays – “lost summer of that lost century”! – and how we expect the near future to be written about used to powerful effect. Similarly, when Roushana lets the mysterious stranger (whom she calls Adam) watch the news it unleashes a sudden torrent of images, familiar as an extrapolation of our own increasingly media-saturated lives, that is all the more viscerally powerful for its incongruity. Moreover, Song of Time is as much about what the future means to us as what it might actually be; and MacLeod is unarguably good at investing this sort of style with a cumulative power. Slightly earlier in the same reminiscence, a stoned Leo talks about the future:

How Mars would cease to hang red in the sky and turn verdant green, and Venus would shift from white to oceanic blue. Soon, long steel ships will dart from existence to existence, probability to probability, world to wondrous world. It’s there for us, Sis, waiting ahead in this century in which we’re so lucky to have been born. Leo certainly knew that such visions were already outdated, but that didn’t matter: what mattered on that afternoon was the dream, and the way he said You and I, Sis. What mattered was lying beside my brother on that frayed rug, and I think that Leo, for all his drawling know-it-allness, really did imagine then that the world was a place of endless possibility, a ripe fruit which he would soon reach out to possess. (13-14)

For all its datedness, there surely can’t be many sf readers for whom this first sf longing, the sense of easy destiny implied when the final image of “ripe fruit” recalls those planets hanging in the sky, will not strike a chord. But a couple of hours later, Leo has already changed his mind, adopting a more contemporary attitude — “The future isn’t something waiting ahead of us any longer. We’re living with it. It’s with us. It’s everything. It’s here” (17). Anyone who’s read MacLeod’s superb novella “New Light on the Drake Equation” (2001), which portrayed an old man living in a future science fiction hadn’t prepared him for, could at this point be forgiven for thinking they know where Song of Time is heading, but though there are similarities, the novel goes further than the story. The future in Song of Time is a shifty, uncertain thing, sometimes promising, sometimes malign, always bound up with the characters’ sense of themselves. When Leo becomes sick, for instance, infected by a modern plague – an engineered virus that causes increasingly severe food intolerance in people with caucasian heritage — he becomes increasingly bitter about the dream he shared with his sister. A planned trip to a Venice afflicted by subsidence and rising sea levels becomes totemic; “What do you think the future holds for me?” (41), he demands. Later, after a family tragedy, Roushana’s mother insists to her that “The past’s gone, darling. The hopes and the theories mean nothing. All we’ve got left is the future” (77). In Roushana’s present, an avatar evangelising about the benefits of a digital afterlife claims that “The future isn’t the Earth” (159), but belongs to a form of life that can become “the breath of the sun”, and travel to the stars. But perhaps most definitive is Roushana’s assertion, when worn out by the process of remembering, that “The past is gone. So is the future. All that remains is me” (275).

Earlier, the doctor who explains to Roushana how her memory-crystal implant should work puts it even more plainly, in the course of reassuring her that not to worry if some memories are biased, or painful to recall: “This isn’t supposed to be some impersonal history — it’s the reflection of your true nature which counts” (153). And MacLeod holds true to that credo throughout the novel. This is not to say that Song of Time is a story in which the sf elements are window-dressing — although on the surface it seems less essentially sfnal than something like The Quiet War, it ultimately turns on a choice that only the sfnal elements could enable. But the narrative is grounded in a different way, in emotion rather than fact. And it’s quiet in a different way, too. Inevitably, Roushana and her family are caught up in some of the century’s notable events, but just as many happen off-screen, and there are tantalizing references to “the sink cities of Southern Europe” (5), or “machines which mine the distant planets” (45), or other such details. Together with the ways in which the technological advances in medicine, computing and other fields are unobtrusively worked into the background, this teasing gives MacLeod’s future history a sense of depth and solidity; yet the closest we get to a lecture or a panorama is the occasional paragraph in which Roushana describes a place and time in the course of describing how it felt to be there, then.

Initially, it has to be said, that the flashbacks are by far the more compelling aspect of the novel, describing with precision and force everything from the suburbs of Birmingham to a devastated India to a baroque Paris in the throes of artistic and political ferment. (This last is a tour-de-force.) The present-tense episodes which punctuate these reminiscences keep the novel moving, but for a while seem as though they will not move beyond mere functionality. But perhaps I was more resistant to them than I should have been, given that I was utterly convinced I knew what was going on with Adam, and utterly wrong. Certainly, as we get to know Roushana better — in her determination, her sometimes coldness, and her passions — and as she comes to know, and increasingly to confess to, Adam, the present-tense sections come into their own. The final fifty pages or so bear down on the relationship between Roushana and her exuberant, performative husband Claude, to unearth how Claude’s death still shapes Roushana’s present. In spite of their melodramatic qualities (a great raging storm underlines the emotional intensity of the climactic scenes), they build to a piercing, haunting conclusion.

And through it all, inescapably, there is music. Although we don’t get much detail about Roushana’s career – on the grounds that it’s a matter of public record, and that she thus needs to spend less time remembering it – what we do get renders the emotional stresses and rewards of a musical life as viscerally as anything I’ve read since Michel Faber’s The Courage Consort (2002). Moreover, the novel as a whole is marvellously inclusive, even inspirational, in its appreciation of “high” culture, although when it comes to describing music directly, MacLeod perhaps falters; describing a mid-21st-century genius’ work “as if Beethoven had written trance”, for instance, seems to be trying a bit too hard. But in the same way that Song of Time is less about the reality of the future than the idea of it, it’s less about the specific character of music than the feelings it inspires and the atmosphere it evokes. The “song of time” within the narrative takes advantage of various technological innovations to constantly evolve: any copy of the score which is ever opened will be subtly different to any other, according to rules laid down by the original composer, growing and changing (as memories grow and change). It’s a grounded sfnal speculation – the music of a culture in which access to recordings is ubiquitous – but also serves as a hymn to the power of the present moment, and a reminder that nostalgia, whether for the past or the future, can be a trap. It’s a truism to say the same of the best novels, that they change not just from one reader to the next, but from one reading to the next, demanding to be revisited, so perhaps the most generous praise I can offer of Song of Time is to say that the act of reading it feels just as ephemeral, and essential, as the music to which Roushana Maitland devotes her life.

Anathem

Anathem cover My review of Anathem has been published in this month’s IROSF:

One repeated theme, for instance, is how much can be figured out from very limited knowledge by the systematic application of logic and reason: how accurate a picture is possible from a limited number of facts. But at this point, I run into a problem not dissimilar to that facing reviewers of Ian McDonald’s Brasyl last year, which is to say that the specific nature of the story being told is a withheld revelation that it would be unfair to spoil. Suffice it to say that it’s a familiar kind of sf narrative, and that although from one perspective it’s a version of that narrative that takes an extraordinarily long time to get to the point, from another it’s the most detailed working-out of the theory underlying that narrative for many years. This is, of course, what many people said of The Baroque Cycle. I am not one of them: in fact, my reaction to Quicksilver is handily summed up by Raz in this book, who is at one point sentenced to the standard punishment of his Order, to copy out a number of chapters from a tome whose contents are said to have “been crafted and refined over many centuries to be nonsensical, maddening, and pointless … The punishment lay in knowing that you were putting all of that effort into letting a kind of intellectual poison infiltrate your brain” (157). But while on one level I’m ready to acknowledge that Anathem simply engages with a cluster of ideas that are more interesting to me, I think it is also a better book.

See also Liz’s review; and elsewhere in that issue of IROSF, Nick Mamatas on “Why Horror is the Odd Man Out in Genre Fiction“, and Ruth Nestvold and Jay Lake asking “Is it the Age of Fantasy?“, among others.

Kairos

Kairos cover Kairos is a novel that spends a lot of time refusing to look you in the eye. Very nearly half of its pages (which number 260 in the revised 1995 edition, i.e. not the one pictured; I don’t know if the original 1988 edition is substantially shorter or longer, although Jones’ afterword suggests not) have passed before it actually admits that it’s going to be something more than one of the most grimly hypnotic visions of a real-year-88 near future committed to paper, but the pattern is there from the start. The first person we encounter is Sandy Brize who, on a cold August day, is deciding to leave the lover with whom she has spent her whole adult life. We never see the leave-taking itself: what we get is Sandy’s thought that, “around her failing love affair the failing world had gathered: started and spoiled, tried and failed, until Sandy could scarcely tell the two apart” (3), and other cheerfully entropic observations. Similarly, chapter two, a flashback to ten years earlier, doesn’t show us the couple in happier times; rather, it begins with Sandy having visited Otto Murray, who has just given birth, in hospital. Chapter three then opens with Otto Murray alone in a protesting crowd, Sandy having stormed off after an argument. And so on. In each case, the imagined scenes are more powerful than anything Jones could have written, of course; when Otto does visit Sandy, post-breakup, in the story’s present day, it’s something of an anticlimax, although one in which what is not said, what is absent, remains a looming presence — which, for marginalized inhabitants of a United Kingdom falling to pieces, whose inhabitants are only too well aware that the future is being decided elsewhere, even if by war, is only fitting.

The urban gloom that pervades most of Kairos is a peculiarly British drabness, but — another way in which the novel is evasive — conjured predominantly in the corner of the eye, through observations such as Sandy’s that relate a character and their environment. It’s an approach you could describe as street-level, if that didn’t conjure images of the lurid angsts of cyberpunk. Things that would be the meat of a more typical science fiction novel are passed over in brief, or excluded altogether. We are told that the Tories are in power — after one term of a “moderate” Labour government — but the Prime Minister is never named. The first decade of the twenty-first century has apparently seen “the oil crisis, the dollar crisis, the Japanese Rearmament”, and there’s mention of “the Islamic Bomb” and “the Israeli Bomb”, plus various brushfire wars, but Kairos cares about these events only to the extent that they shape the people who have to live with them in the back of their mind. Most characters are introduced in terms of the niches they cling to, of class, race, gender, sexuality, and how those niches constrain and define them. Sandy and Otto are unambiguously poor, but even the better-off characters seem excluded from wherever it is that the decisions are being made. For Sandy, increasingly as the novel proceeds, the only way to live in such a world is to seek a kind of psychic oblivion. Otto, on the other hand, raised in a relatively more liberal time, feels “betrayed […] she had no choice but to consider certain conditions normal and struggle for their recovery” (39). At times, it’s almost a cliché of how the eighties in Britain are meant to have felt, but its power remains. For all that Otto, Sandy and their friends try to find a way to deal with the world they find themselves in, Kairos can be as corrosive to the soul, if not the senses, as its inspiration.

The sf plot is, to start with, a conjuring trick. There is an organization, with the slightly cringe-inducing name of BREAKTHRU, which probably started life as a pharmaceutical company, apparently became a millennial cult, and has hung around for reasons not fully apparent to any of the characters. Sandy goes to one of their meetings, and is partly baffled, partly repulsed by their ideology. At the same time, Otto’s young son, Candide — a cruel affliction of a name if ever there was one – reports occasional sightings of things that may or may not be angels. Otto herself ends up in possession of a package, containing something taken from BREAKTHRU, which is barely mentioned until one of Candide’s angels turns up, explains the plot (ta-da!), and then anatomizes Otto and her friends:

“Okay, so we’ll rerun the story so far. The container that has gone astray holds an enormous quantity, relatively speaking, of a very new and potentially very dangerous drug.
[…]
“With the concentration that is packed in that little tube, there is no need to ingest it. It affects any contacts like a kind of radiation. Touch isn’t necessary, even: intention is enough.
[…]
“It gets right back to the, um, sub-particulate interface between mind and matter. It is operating under Planck’s constant, down where everything turns into everything else. It’s like, you can really play around with things.
[…]
“[You] probably think of yourselves as outsiders, dissenters. That isn’t true at all. In fact you epitomise the present state of the world, especially in this country and the others like it; white consumerism. […] You’re very comfortable in your separate ways but deep down it’s all based on denial.” (113-5)

It’s difficult to convey how incongruous the twin intrusions this passage represents — the appearance of an angel, kilt and golden breastplate and all, and the sudden, brazen clarity he brings to the story — seem after a hundred densely gnarled pages of Kairos. Whether or not the angel came from heaven, or is simply a kairos-user, he certainly appears to have come from another story, though as the last part of the quote may suggest, he doesn’t herald a dramatic shift in the novel’s trajectory. With kairos loose in the world, what the second half of the book sets out to demonstrate is that denial does you no good if intention is enough.

So the characters set out on journeys that take them deeper into landscapes that they are probably creating. These chapters are, at times, almost unbearably tense; they are also largely superb. Otto finds herself wandering dazed through the ultimate betrayal, a postapocalyptic Brighton — the aftermath of World War, for her, is marked by silence everywhere, the absence of people — then incarcerated in a prison that may be as much mental as it is real, before temporarily losing her identity entirely: one chapter begins, starkly, “The prisoner had escaped. It could not remember how” (220). Meanwhile, Sandy journeys with Candide to the headquarters of BREAKTHRU; she was not actually present during the angel’s visitation, but is increasingly conscious that the separation between her mind and the world is breaking down. She may be trapped in a version of the story that Otto has created, refracted through her own psyche. In one of the book’s most striking images, while trapped in a motorway traffic jam Sandy looks up to see ” the pale November sun burst into an arc. A multiple arc of white suns spanned the sky. Everyone in all the cars shouted in terror and amazement” (150). Whether this is a literal change in the nature of reality, or simply how Sandy interprets the sunbursts of nuclear war, is unclear; as is, for a long time, whether the war itself is real, or caused by the protagonists thinking it so, or simply happens to coincide with the Kairos event. It seems to be the revolution the characters have been yearning for. It is terrifying. It even succeeds, briefly.

Or perhaps more than briefly. John Clute described the end of the book this way:

But Candide joins forces with Sandy, Otto’s working-class lesbian lover who has suffered both the snubs of her circle and most of the wounds an uncaring state can inflict. Sandy’s apocalyptic bitterness now combines with Candide’s natural abandon to impose a convulsive transmutation upon the shattered land. But kairos, which literally means fullness of time, has also a specifically Christian meaning: the moment of Christ’s appearance. Though Jones wisely refrains from attempting to limn an actual Second Coming, the vision that closes Kairos, of an unpatriarchal world in which it is inconceivable that dogs (and humans) might be tortured, rings backwards through her text like a blessing, and justifies it. (Look at the Evidence, 135; TLS, 6 January 1989).

I’m with him for the first couple of sentences, but although the vision he mentions is in the book I read, it doesn’t close it. This may be what changed between the two editions, because in mine the final chapter of Kairos takes place after the event has ended — after, in fact, it has been made safe to think about, by parcelling it away as some kind of cosmic phenomenon, not a human action at all — in a world which in many ways appears to be going on much as it ever has. Not all: there are echoes of the power that kairos lent its users, and Otto in particular seems to have retained some ability to shape the reality she sees, and in fact worries that “I have to keep imagining things now” (259), lest they end. And some characters who had been dead are restored to life. But although there may be more, as Otto puts it, to the kairos event than “a changing of the guard” (231), there is also less. Sandy’s new job working on road repairs is purely mundane. Torture remains conceivable, although perhaps it might be more effectively resisted; an absence of dialogue has been replaced by “the ever present murmur of the human ocean”.

If it’s a blessing, it’s a fundamentally pragmatic one. I can’t think of many other novels in which the political and science fictional arguments complement each other quite so carefully; nor many from which the science fiction ultimately evaporates so devastatingly. What is left are people. Essays could be written about the way this novel plays with identity, but they would have to note, as Otto ultimately does, the potential for self-defeat in such considerations. “We would rather be slave owners and slaves,” she declares, “than try to live in the real world” (220). And so it seems to me that Kairos ends where it must. More people may have realised that opportune moment — the time of changes – is always right now, but crappy jobs and politics remain. The world remains; and we remain.

Maps and Legends

Maps and Legends cover My review of Michael Chabon’s non-fiction collection Maps and Legends is up at Fruitless Recursion:

The title of Michael Chabon’s first collection of non-fiction is taken from one of the shortest pieces in the book, a brief essay about growing up in the planned community of Columbia, Maryland in the late sixties and early seventies. There is a literal map described, a partial streetmap that Chabon acquired from the city Exhibit Center, and was fascinated by, for its relation to an incomplete reality. Many of the street names alluded to the work of American writers and poets, but to Chabon they were most notable for referring to places that hadn’t been built yet. “They were like magic spells,” he writes, “each one calibrated to call into being one particular stretch of blacktop, sidewalk, and lawn, and no other” (31). Chabon then describes growing up, and feeling disillusioned about some of the lessons he had taken from life in Columbia, such as the extent to which America is racially integrated. Still and all, he says, he remembers the Exhibit Centre map with fondness, “however provisional” it and Columbia proved to be, and he attributes this fondness in part to the way the map steered him into the literary world. I’m not sure the word “legend” appears anywhere in the essay other than the title, but in that context it seems clear to me that it refers both to the literary legends — the stories — implicit in the map, and the legend of his own youth that Chabon is creating, not least because Maps and Legends, as a book, is divided between those two subjects.

Also in this issue: Paul Kincaid on Mike Ashley’s Gateways to Forever, Alvaro Zinos-Amaro on Gabriel McKee’s The Gospel According to Science Fiction, and Jonathan McCalmont on Studies in Modern Horror, edited by NGChristakos.

Legolas Does The Dishes

Postscripts 15 cover Although “Legolas Does The Dishes” (in Postscripts 15) is the least sfnal thing I’ve read by Justina Robson, it’s not a radical departure from the themes she’s been working with at novel length – identity, consciousness, relationships. In fact, it’s arguably her most careful expression of those themes to date, drawing out the inherent science-fictionality of the first two, and laying bare the tensions they inflict on the third. According to the header notes, the story was written between the completion of Living Next-Door to the God of Love (a book I admire greatly) and the start of Quantum Gravity (a series I wish I could admire more), and it does function as a kind of pivot between them. Both of the longer works have at their core relationships between (more or less) human women and otherworldly men, and what you get in “Legolas Does The Dishes” is a similar relationship, but reframed in terms of uncertainty.

Elizabeth is a patient in an unnamed North American asylum. She claims to have a curse of sight, to be able to see “other planes”, and to be uniquely aware that “the world is the product of the mind”. As the story begins, she describes her introduction to a new member of staff – a dishwasher – whom she becomes increasingly certain is, in fact, Legolas. She knows full well that The Lord of the Rings is fiction, but —

… the meme of Legolasness and all it implies must have been spreading around the general population like a plague and so, even though I cannot really be looking at an Elf of Middle Earth, but surely am only looking at someone through a voluntary delusion I am prepared to entertain as True, nonetheless, here he is. Legolas is washing our dishes. Because reality is of the mind. And my mind says this is the real thing. And so he is. Unless he thinks he isn’t. And then of course, he won’t be.

Elizabeth is like this: open, a little breathless — you always feel she could stand to take a deep breath — and well aware that we might consider her crazy. (And aware of the ways in which popular culture can be used to help us understand her craziness. When introduced to Legolas, she describes herself as moved towards him by an “unstoppable force”, until the “immovable object” of a kitchen counter stops her.) She was committed for poisoning her mother for “poisoning me with ideas” or, more specifically, with a story: “She brought me up believing that I was living in a fairytale.” For Elizabeth, ideative poisoning is no less severe a crime than the more traditional kind, and her actions were a kind of self-defence, but we’re left wondering. The intensity of her fascination with Legolas (he never acquires another name), and the strength of her confidence that he really is the reincarnation of a fictional character, are a disconcerting couple of degrees beyond normal. And when he doesn’t deny her initial questions (“What are you doing here? Why aren’t you in Valinor?” … He muttered hesitantly, “I forgot about that, I guess”) we may see it as a man humouring a woman he thinks is less than entirely sane, but she takes it as a license to believe the story in her head: as license, if her understanding of the nature of reality is accurate, to make the story true.

The pair are introduced by one Nurse Driver, who is aware of Elizabeth’s claims about what she can perceive, and seems to take a perverse pleasure from placing her with unsuspecting folks and seeing what happens. Nurse and patient are locked in an odd duel of wills and wits, in which neither party is ever quite sure of the other’s position. Elizabeth notes that, “[Driver] and I always had this thing going on where I could never tell if she were serious or simply playing me for the sake of being entertained”. Driver’s introduction of Elizabeth to Legolas certainly seems frivolous, until Elizabeth starts taking it seriously, at which point Driver gets more restrictive (possibly jealous) and Elizabeth is forced to employ both bribes and blackmail in order to achieve her self-imposed goal of waking Legolas up to his true heritage. (She notes that at first he is distinguished by “farm-animal calm”, perhaps in contrast to her awareness of her own supposed position as Nurse Driver’s “domesticated animal”. By the end of the story, both are certainly more alive.) Yet for all that Driver seems a less than honourable employee, we can never be completely sure that Elizabeth should get her way, because we are constantly reminded of her instability. Although Elizabeth’s first conversation with Legolas ends when Driver inaccurately blames her for breaking one of the dishes being washed, Elizabeth is alarmingly fascinated by the shiny shards that result, and apparently has a history of stabbing people.

Legolas’ motivations remain as tantalisingly vague as Driver’s, and the question of whether or not Elizabeth is correct about him is never fully resolved. For every bit of seeming corroboration — watching his eye movements for tell-tale signs when she’s quizzing him, for instance: “He glanced up and left. I knew it. People look that way for Visual Recall” – there is an excuse. The evidence available is either on the edge of extraordinariness, not clearly over the line — throwing something into a bin, “a throw of about eight metres and he did it with a gesture no more studied or powerful than simple pointing” — or its flaws are recognised by Elizabeth herself, such as her observation of pointed ears, usually covered by hair, in a very grainy photograph. Over the course of the story, during which Elizabeth sets in motion various legal moves that will end with her release, and aims to persuade Legolas to travel with her to her family home when that happens, Legolas either decides to use Elizabeth to his own advantage (she gives him access to her money), or is dumb enough that he starts to believe what she’s telling him about a past life (Driver characterizes him as a “born idiot”), or is genuinely changed by her mind, and awoken to some awareness of his true nature. Like Driver, Legolas’ actions – or what Elizabeth tells us of his actions – somehow don’t add up to a complete whole.

We do gradually get a better picture of what Elizabeth means when she says that reality is of the mind, and a sense that she might be on to something – even if she isn’t quite sane. It’s equipoised science fiction: Elizabeth has a complete, coherent, explanatory view of the world, but it differs from the consensus. When she says that the existence of Middle Earth can be defined by “a place in spacetime and a position in someone’s mind”, we have no way of judging whether she’s perceived the nature of reality or just making up things to fit the pattern her broken mind observes. We can at least be confident, probably, that Elizabeth isn’t consciously lying. At one point, she notes that “One could never trust to theories of mind alone to bring plans as important as these into fruition”: it could be simple pragmatism, or it could be a subconscious acknowledgement that she’s delusional, but it’s unlikely to be the sort of thing that a deliberate fantasist would say. She also tells us that her therapist, Dr Lucy, has confirmed that the fact Elizabeth’s scrupulous honesty, to the point of not understanding why one would lie, is part of her pathology; although Elizabeth thinks she’s spotted holes in Dr Lucy’s theories, and in a way that chimes with the portraits of Driver and Legolas that she offers:

Most of Dr Lucy’s beliefs about minds relies on a heavy emphasis to their regularity, stability and cohesion – the entire theory under which she’s trying to make a name for herself is in fact called Cohesive Behaviourism: the Integrity Glue That Holds Us Together. Because of this she missed the significance of my self-determination (excusing herself by saying that abstract elements of mathematics were unsuitable tools for dealing with psychological analysis) so I never got to the part where I could whisk the cloth off my big revelation and tell her that some probability distributions have no mean, or average value. And neither do objects, or atoms, or people.

Whether or not Dr Lucy’s theory is accurate in this story’s world, it certainly seems to be the case that the Quantum Gravity series, in particular, is intended to test something very like Cohesive Behaviourism to destruction. The premise of those books is that a “quantum bomb” has fractured reality into a number of different realms; one corresponds to the popular conception of fairyland, one to hell, and so on. Like “Legolas Does The Dishes”, it never fully commits to one genre, although Quantum Gravity is at least unambiguously fantastic; a collision of fantasy and sf, which to date has been pacy but uneven. (Depending on your perspective, the level of inventiveness on display is either exhilarating or suffocating; I tend towards the latter view.) At the tale’s centre is a cyborg heroine, Lila Black, who ends up with several personalities cohabiting in her head, challenging her sense of self; in another story, she’d be as crazy as Elizabeth. Lila also finds herself in a relationship with an actual elf – a rock star elf, in fact – in which the intensity of sudden attraction is in part explained by an interaction of energy fields. Similar fields apparently surround humans in “Legolas Does The Dishes”, although a closer match for Elizabeth and Legolas’ relationship can be found in Living Next-Door to the God of Love. In that novel, teenage runaway Francine winds up in a “high-interaction sidebar universe” in which something very like Elizabeth’s theories about the nature of reality is provably true, and meets a man who turns out to be literally defined by, among other things, her love.

What “Legolas Does The Dishes” adds to this stew of ideas, though, is an answer to the implicit question: if mind shapes reality, what shapes mind? The answer, almost inevitably, is recursive, and goes back to why Elizabeth killed her mother:

In retrospect I think the mathematics could all go in my sessions with Dr Lucy and I should stick to aphorisms and cilches, affirmations and the like, with their dripfeed of empty hope into the consciousness.

This is also how poisons and drugs work, but they are for the body. The mind requires stories. Dosage is very important. The right measure at the right moment.

Another way of phrasing the story’s central question is to say that it’s not clear whether the arrival of Legolas represents the right dose of story for Elizabeth, or the wrong dose. Certainly it seems that it was a wrong dose of story — her mother lying to her — that provoked Elizabeth into committing murder. And Legolas provokes Elizabeth into getting out of the asylum, after twenty years of incarceration, through a combination of legal and more practical scheming. (Elizabeth also wonders whether confronting Driver with incriminating evidence of an inappropriate liaison will be too much story for the nurse.) But it could simply be that Legolas drives Elizabeth deeper into her delusion, since another way of describing Elizabeth is to say that she believes in a different story to us.

“Legolas Does The Dishes” feels, to me at least, more controlled than Robson’s recent novels. There is the electric sense that Elizabeth, even if she is right, is a fundamentally unstable individual; the casualness with which she hides a shard of Pyrex under her nail (because glass is much less dangerous than steel to a body’s energy field) is squirm-inducing. But there’s an equally powerful sense of what a wonder it might be if Elizabeth is right, such as her description of spray from Niagra falls as “world’s tears” that give sight like no other. There’s a good amount of humour undercutting the seriousness of Elizabeth’s pronouncements; having asserted that story is medicine for the mind, she reveals that her preferred tonic is Oprah Winfrey. There are deft inverting observations, such as Elizabeth’s reaction to a Porsche in terms that we would more commonly associate with, well, encountering an elf — its “ineffable strangeness”. And holding it all together is an expertly managed tension between reality and delusion. The care with which each element of the story is shaped and positioned with relation to the whole, in fact, reminds me of the last story of Robson’s that I read — “Little Bear”, in Pete Crowther’s anthology Constellations a couple of years ago. That was good enough that I’ve been keeping my eye out for more; and “Legolas Does The Dishes” fulfils its promise.

Evidence of Love in a Case of Abandonment

Fantasy and Science Fiction Oct-Nov 08 cover

The problem is under control now. No one would think of getting an abortion. There’s already talk about cutting back the program in a few years and I feel kind of sentimental about it. I’ve grown up with executions and can’t imagine what kids will watch instead. Not that I would wish this on anyone. It’s a miserable thing to be in my situation.

So speaks Lisle, the young narrator of M. Rickert’s most recent story, “Evidence of Love in a Case of Abandonment: One Daughter’s Personal Account“, published in this year’s October/November double issue of F&SF. The sentences above are fairly typical of Lisle’s style and tone; what’s significant about them, I think, is where they place their emotional weight, and which emotions they invoke. By this point in the story, for example, we know that “the program” is the systematic capture and public execution of any American woman who has ever had an abortion, but it’s still a shock to realise that Lisle is so used to it as a background fact of her life that she would miss it if it were gone, and still hard to imagine anything so brutal as entertainment for children. We also know that, as the daughter of a “disappeared” mother, Lisle is something of a social pariah. Having an executed mother is “not necessarily that bad”, purely because it’s so common; “a lot of women of my mother’s generation,” Lisle explains, “were swayed by the evil propaganda of their youth, had abortions and careers even, before coming back to the light of righteous behaviour.” A missing mother, on the other hand, is cause for suspicion: where has she gone, and what is she doing? So Lisle resents her mother’s perceived selfishness in leaving, which explains the miserableness, even if it’s difficult for us to accept.

I start with Lisle because, although her worldview is not the first indication we get that the world has gone wrong, it’s the most enduring testament the story offers to the way in which it has gone wrong. Lois Tilton, at the Internet Review of SF, argued that for her, Rickert doesn’t do enough to make the setting plausible:

With the example of the Taliban before us, no one can really say anymore: This couldn’t happen. Yet it is up to the author to convince us that it could have actually happened, or at least to willingly suspend disbelief and enter into the mutual pact between author and reader in which we accept the scenario for the sake of the message the story is meant to deliver. The problem with such fiction, however, is that the Message can outweigh the story, and I think that in this case it has done so, going too close to the line between chilling and absurd.

While I can take issue with various bits of this assessment, I do think the question of plausibility is hard to avoid when talking about “Evidence of Love”. The idea of an authoritarian, theocratic government presiding over the continental United States is, at this point, something close to a cliché, but even so – and despite the fact that the magazine blurb introduces Rickert’s story as “a chilling glimpse of how the near future might be” – this version of this future is not one I can believe in, Taliban or no. It goes too far, too fast. I can believe (with depressing ease, in fact) in the advent of an American government that criminalizes abortion, even to the point of enforcing the ban with the death penalty. And I recognise that there are people who would like to go as far as the story does, and kill everyone who’s ever had an abortion; one of them provides the story’s epigraph, taken from a 1995 speech: “When I, or people like me, are running the country, you’d better flee, because we will find you, we will try you, and we’ll execute you.” You don’t need to know who Randall Terry is (I’d never heard of him) to understand that “Evidence of Love” is a story where he, or someone like him, has made good on his promise. My difficulty is in believing that a regime capable of enforcing a retrospective ban could arise in the United States within (as “Evidence of Love” must be) a generation. The distance between Randall Terry’s current residence and the White House seems too great to cover in that time, never mind that – so far as I’m aware – there has never been a retrospective act of criminalization on such a scale, and with such severe consequences for those convicted. So I can’t see “Evidence of Love” as a story about “how the near future might be” in anything more than a technical sense and – to return to Tilton’s criticism – I don’t think any writer could have rendered the story’s world convincingly enough to withstand post-reading reflection.

I wouldn’t normally spend this much time discussing whether or not I found a story’s premises plausible, because for an awful lot of science fiction the question is something of a blind alley: execution is all. (And in twenty-five years, when “Evidence of Love” is just one more of yesterday’s tomorrows, the question will be all but irrelevant.) I’ve spent some time on the issue here because, as I indicated, I think you can’t not. “Evidence of Love” gives every impression of being an Awful Warning, which is probably one of the exception categories where plausibility is concerned. If it’s not likely, after all, how urgently can we need to be warned against it? But in both “Evidence of Love” and Rickert’s only other straight sf story (so far as I’m aware), “Bread and Bombs“, the future is presented to us as a fait accompli. Both stories, in fact, draw their power from a gradual accretion of detail, not about the world, but about its inhabitants.

Which leaves us back where I started, with Lisle. Rickert, it seems to me, is intensely interested in subjective experience; a story like last year’s “Holiday” succeeds because it makes its narrator’s worldview both convincing and absorbing, and I think “Evidence of Love” pursues the same goal. (This view of the story means that, for example, I find Chris Barzak’s comparison of the story to “The Lottery” somewhat odd; Shirley Jackson’s story is third-person, and much more interested in a group dynamic than in an individual.) Here too the story has been criticized. Abigail Nussbaum wrote that “Evidence of Love” is “shamelessly manipulative and unsubtle, a piece aimed only at people who agree with its politics, and one which encourages them to sneer rather than think”, and attributed this in part to the setting, but in part to Lisle:

there’s also the fact that the narrator is so clearly brainwashed. She’s someone we can pity, but not sympathize with, because her reactions are so obviously wrong and twisted. Rather than putting us in her head and inviting us to feel her pain (and there is real pain there – this is a child who has lost her mother and been raised to believe that that mother is a horrible person), the narrative stands apart from her and regards her – or rather, what’s been done to her – with disgust.

I read the story differently. I don’t think, for example, that it’s accurate to describe Lisle as brainwashed, since she had no original convictions to destroy and replace. Rather, her personality and beliefs are the result of simply growing up in this future. As indicated in the quotes above, Lisle’s worldview has been shaped by the regime under which she has been raised: she talks of “righteous behaviour” entirely without irony, and resentfully assumes, as the title suggests, that she has been abandoned — the possibility that her mother has been taken never seriously crosses her mind.

What we pity her for is not the pain in her life, but the absence of pain. Here’s what she recalls of a time when her mother caught her with a list of boys’ names, and asked if they were boys Lisle had crushes on:

I don’t know what she was thinking to say such a thing because there were seven names on that list and I am not a slut, but anyhow, I explained that they were baby names I was considering for when my time came and she got this look on her face like maybe she’d been a hologram all along and was just going to fade away and then she said, “When I was your age, I planned on being an astronaut.”

My cheeks turned bright red, of course. I was embarrassed for her to talk like that. She tried to make light of it by looking over the list, letting me know which names she liked (Liam and Jack) and which she didn’t (Paul and Luke). If the time ever comes (and I am beginning to have my doubts that it will) I’m going to choose one of the names she hated. It’s not much, but it’s all I have. There’s only so much you can do to a mother who is missing.

This, to me, is heartbreaking. Nothing in the passage stretches beyond what it is conceivable for Lisle to have noticed or for her to be describing, yet it evokes so much in subtle ways: the long run-on sentence indicating how much the memory troubles her, the mother’s simple statement indicating how bad things have got, the choice of names extremely suggestive of the type of people who are responsible. There is, I think, just a hint in her final sentence that her feelings about her mother’s absence may come from more than one source; a suggestion that, however much she professes to be angry, knows she should be angry, Lisle misses her mother. But that’s powerful precisely because Lisle herself is unaware of it, and for Rickert to make more of it would be to betray her character’s integrity.

So I don’t know that I can agree with the idea that we should be able to sympathize with Lisle. It seems to me that the distance we are kept from Lisle is the major source of the story’s strength, since it enables the emotional misplacement I talked about at the start of this post, and the feeling of hopeless dislocation it engenders in the reader (or, at least, me). When it is strongly implied that, as the daughter of a disappeared mother, the best Lisle can expect later in life is to be a “breeder”, we should indeed pity her; but we should also notice that the problem with being a breeder (for Lisle) is not the idea of being forced to have children per se (since what could be more natural?) but the idea of having to give those children up to other people, every time; the idea of never being allowed to be a mother.

Perhaps most striking are Lisle’s reactions to the public execution she attends with her father. Her depiction of the event itself is unsentimental. It is implied that Lisle’s father takes her in an attempt to show her how horrific it really is — since her mother’s disappearance, Lisle has been obsessed with watching executions on television — but all the trip does is reveal that her desensitization is complete. “It’s way more powerful,” Lisle tells us, “than how it seems on screen”; but her descriptions of the fear and nervousness of the convicts are for the most part those of a person enamoured of a spectacle, detached and dispassionate. “No one wants to be away from his seat when the criminal gets close to the red circle at the center of the field”, she says. And if one of the criminals looks like not breaking down, and not giving Lisle (and presumably the rest of the audience) the emotional catharsis they crave, this is her reaction:

Occasionally there is a stoic one, but there aren’t many of these, and when there is, it’s easy enough to look away from the screen and focus on the big picture. What had she been thinking? How could she murder someone so tiny, so innocent, and not know she’d have to pay? When I think of what the time from before was like I shudder and thank God for being born in the Holy Times. In spite of my mother, I am blessed. I know this, even though I sometimes forget. Right there, in the football field bleachers, I fold my hands and bow my head. When I am finished my father is giving me a strange look. “If this is too upsetting we can leave,” he says. He constantly makes mistakes like this. Sometimes I just ignore him, but this time I try to explain. “I just realized how lucky I am.” I can’t think of what else to say, how to make him understand, so I simply smile.

We stand with her father here: we expect Lisle to be upset by what she’s watching, but of course, believing as she does in the rightness of what is occurring, she finds it reassuring, draws strength from the ways in which (she thinks) it keeps her safe. It’s all the more disturbing because her thoughts are clearly those of youth, and unconsidered. After the shot, this is her reaction: “I see the gaping maw that was her head, right where that evil thought was first conceived to destroy the innocent life that grew inside her. Now she is neither stoic nor alive. She lies in a heap, twitching for a while, but those are just nerves.” It is, to Lisle, justice.

To me, what ultimately makes “Evidence of Love” a success is that we never doubt Lisle. She makes the world real, which is to say that the tale gains what power it has not from the abhorrence of the society in which it is set, but from the shock of what that society has done to Lisle; and the trick at the tale’s heart is that if the society in which it is set were more plausible, Lisle would be less shocking. Put another way, if “Evidence of Love” were merely an Awful Warning against the rhetoric of anti-choice positions, if it were merely a Message story, it would be somewhat facile. The awfulness is fairly obvious. We would indeed, as Abigail puts it, be being invited to sneer. But I don’t think the same follows from the fact that we’re held apart from Lisle. We may not be able to fully sympathise with her, but I think we can certainly understand her, and most particularly we can understand that she doesn’t understand herself. After all, the only certain evidence of love that Lisle displays comes in the very last line of the story, and is its final sting: it reframes everything that came before as a denial.

The Host

The Host cover The most depressing thing about Stephenie Meyer’s first science fiction novel, set in a future in which billions of humans have had parasitical aliens who call themselves “souls” implanted into their brains, is how throughly an interesting premise has had its body stolen by the mind of an emotionally stunted fairytale. Two choices on Meyer’s part prop up the story. The first is to begin after humanity has well and truly lost. Doing that skips over most of the familiar antecedents and suggests a story that will be as much about accomodation — about coming to terms — as it will be about resistance. The second choice sets up exactly that: the narrator is one of the souls, Wanderer, who discovers that the consciousness of her host, Melanie, is lurking in the back corridors of their shared mind. Although Mel begins to assert herself fairly quickly, the initial stages of the novel are successfully alienating, and some aspects of Wanderer’s coming to terms with her new humanity (such as her initial assessment of human language as “choppy, boxy, blind and linear”, compared to what she had access to in her previous life as an underwater sentient tree) are vividly done. So much of the book is good medicine: sadly, it comes with much more than a spoonful of sugar.

The Host, you see, is a novel in which everything is special. It is not enough, for example, that humans be sufficiently willful that they are hard to subdue, and sufficiently emotionally intense that occupation be disorientating for the souls; they must be the most willful species the souls have ever encountered, and their emotional reactions must be the most emotionally intense the souls have ever encountered, such that Wanderer (the narrator) is driven to wonder how any soul could survive in a human host. (And this is not to mention humanity’s “physical drives”, the like of which the souls have never seen, although in fact Meyer does a very good job of not mentioning them for most of her book’s six hundred-plus pages.) Nor can the narrative simply be the story of a soul and a host wrestling for control of a body: it must be the story of an extraordinary soul, who has lived many lives on many worlds, and an equally extraordinary host, so secure in her identity that, one soul asserts, she would have “crushed” any soul other than Wanderer in days.

To an extent, the snowflake-ness of all this can be justified. Melanie is only 17, and has just experienced her first love, while for Wanderer’s species altruistic urges are as powerful as the base physical ones that afflict humans. A better recipe for rose-tintedly seeing the best in everything is hard to imagine, and in fact the novel’s very last move could be read as an acknowledgement that nothing about the book’s story is as special as Wanderer tells us it is. But long before you reach that point, the sheer density of exceptionality becomes suffocating, and leaves you with the feeling that some of the most interesting implications of the novel’s premise are never being drilled to any great depth. The division between Melanie and Wanderer eschews anything resembling a reflection of the real complexity of memory, for instance; Melanie’s remembrances are simply a collection of home movies.

The true target of the novel is revealed in a conversation between Wanderer and her therapist who, in a nice touch, turns out to have been a front-line soldier during the initial colonization period. Describing why she kept a human name, and how she ended up bonding strongly enough with her assigned partner to maintain the relationship after the war, she says:

“At first, of course, it was random chance, and assignment. We bonded, naturally, from spending so much time together, sharing the danger of our mission. […] We lived every day with the knowledge that we could meet a final end at any moment. There was constant excitement and frequent fear.

“All very good reasons why Curt and I might have formed an attachment and decided to stay together when secrecy was no longer necessary. And I could lie to you, assuage your fears, by telling you that these were the reasons. But …” She shook her head and then seemed to settle deeper into her chair, her eyes boring into me. “In so many millennia, the humans never did figure love out. How much is physical, how much in the mind? How much accident and how much fate? Why did perfect matches crumble and impossible couples thrive? I don’t know the answers any better than they did. Love simply is where it is. My host loved Curt’s host, and that love did not die when the ownership of the minds changed.” (41-2)

As noted above, we already know by this point that Melanie was travelling with a man she truly loved, name of Jared. Actually, that’s being too kind: we have been bludgeoned over the head with the fact. The first time Wanderer gets caught up in Melanie’s memories of Jared, she says that despite the intimidating similarity of human faces (only “tiny variations in color and shape” to tell them apart by), “This face I would have known among millions” (10). Another memory recalls Melanie’s first meeting with Jared, after months of trying to survive with her younger brother, Jamie, during which, despite thinking he’s soul-possessed and out to get her, she has time to note his iron-hard abs and prominent cheekbones. Nor does Melanie object too strenuously when Jared’s his first action on realising she is also a free human is to kiss her, with only “I’ve just been alone so long!” (33) as an excuse. She focuses rather on his gentle voice, and how “He seems to realize how brittle I am, how close to breaking” (34). And this is only the beginning: originality of phrasing is not Meyer’s strong point, and once the relationship gets going, there’s really a lot of talk about how Jared’s touch sets Melanie aflame, and similar cliches of burning passion. Again, some of this — and some of the (for Wanderer) terrifying intensity of Melanie’s memories in general — can be attributed to the excitement of youth. But a lot of it seems to just be trying too hard. Jared says things like, “Neither heaven nor hell can keep me apart from you, Melanie” (84), after only a month of acquaintance, and without any detectable irony; never is the necessity of the relationship seriously questioned.

The questions the novel is interested in, clearly, are those identified by Wanderer’s therapist: whether Melanie’s love will transfer to Wanderer as completely as Wanderer’s therapist’s host’s love transferred and what such a transfer might mean. So it’s no surprise at all that Melanie’s yearning persuades Wanderer to go AWOL in an attempt to find Jared and Jamie (“I could not separate myself from this body’s wants”, 88), nor a surprise that she succeeds (thanks to directions to a secret hide-out in the Arizona desert memorized by Melanie); nor is it even a surprise that Jared, Jamie, and the plucky band they’ve hooked up with in Melanie’s absence are not best pleased to see Wanderer.

Nevertheless, what follows — when Meyer has moved all her pieces into place, and can just let them bounce off one another for a few hundred pages, with Wanderer’s struggles to fit in among a small community of survivors and deal with human emotions as the notional centre of gravity — is when the novel is at its most successful. The relationships that Wanderer (with Melanie as the devil on her shoulder, a dynamic that becomes increasingly appealing) builds up with various members of the community are largely well-handled, from the surrogate-mother role she adopts with Jamie to a genuine, if tentative, friendship that develops with the group’s pragmatic-yet-secretly-kind leader, Jeb. (Sometimes it seems as though Meyer is being cheerfully blatant about her use of central casting extras: the community’s Doc is exactly as crotchety yet honourable as you’d expect a character called Doc to be.) Wanderer’s relationship with Jared is, as you’d expect, fraught, recalling the reactions of human crew on Battlestar Galactica on learning that a close friend is a cylon (or, perhaps more aptly, recalling the reaction of Buffyverse humans to vamped friends). Wanderer is gradually accepted as a sort of teacher, giving the community (and, of course, us) the chance to learn things about her people that were heretofore unknown. We get more detail on the evolution and biology of souls, explaining why it is they were so horrified by the brutal violence of normal human affairs (indeed, it was a dramatic decrease in crime and unpleasantness that led to humans noticing the arrival of the souls in the first place). We get glimpses of a possible future in which humans and souls co-exist, such as an apparently loving family in which two souled parents are raising an unensouled child. There’s a lovely conversation about television at one point, in which it is revealed that all human shows up to and including The Brady Bunch have been censored due to their sexual and violent content. The new ones all have happy endings: “you have to consider the intended audience” (477).

That the novel stays readable right up to the end is something of an accomplishment, because the further into her story she gets, the more Meyer seems determined to undermine its integrity. (Maybe she thinks she’s considering her audience.) There is an odd inconsistency, for example, between the emphasis on Melanie-as-Melanie’s athleticism, on Wanderer-in-previous-life’s adventuresome feats, and the way in which Wanderer-in-Melanie’s-body turns into a weakling girl whenever the plot requires it: she is rendered helpless by the sight of a gun, and finds digging a hole in the ground an impossibly intimidating physical feat. Such a retreat to traditional gender roles — because of course Jared is a powerful leader of men — can’t be entirely unselfconscious on Meyer’s part, given the discussions elsewhere in the novel about alien societies with different constructions of gender; but it does seem odd. Similarly, there are moments in which the sf elements of the story are betrayed to lend a frisson of sensationalism to the relationship between Wanderer and Jared: at one point, Wanderer is forced — forced! — to kiss Jared, hoping the intensity of the contact will re-awake Melanie’s personality within her; at another point, Jared is forced — forced! — to scar Wanderer’s face, to provide her with a convincing alibi. Of course, the souls’ medicine can heal said scar right up.

But these are passing moments, and to be kind, you could argue that one way of parsing the novel’s trajectory is that it’s about Wanderer learning to escape from the neutered narratives of her kind. Sadly, she never quite does, and even with a six-hundred-page run-up the novel’s closing stages, which lean heavily on Wanderer’s propensity for selflessness, become tedious, not least because Wanderer’s final choice is rigged so as to make everyone else believe in it, too. In the last fifteen pages, Wanderer is put on a pedestal that threatens to burst out of the stratosphere; as I mentioned earlier, the book’s final move undercuts this somewhat, but it’s too little, too late. If Melanie is the devil on Wanderer’s shoulder, then Wanderer is an angel; and angels are even harder to believe in than souls.

Speculative Japan

Speculative Japan cover I’ve got a new review up at Strange Horizons: Speculative Japan, edited by Gene van Troyer and Grania Davis. It’s a somewhat belated review, in that the anthology was actually published this time last year to mark the first Worldcon held in Japan, but it’s an interesting book, worth reading and (hopefully) talking about. Not that it’s been entirely ignored until now — I was pleased to see the Hugo nomination statistics, for instance, which revealed that what is probably my favourite story (“Where do the Birds Fly Now?”) got ten nominations for Best Novelette, while another story (“Hikari”) got the same number of nominations in Best Short Story.