The Detached Retina
The Detached Retina
Brian Aldiss
A collections of anecdotes, reviews and essays, written with the humour and warmth one associates with Brian Aldiss.In this fascinating collection of essays, one of the world’s pre-eminent SF writers explores a wide range of SF and fantasy writers and writings.The contents include a letter to Salvador Dali, Mary Shelley and Frankenstein, the work of Philip K. Dick, Orwell’s Nineteen Eighty-Four, James Blish, Culture: Is it worth losing your balls for?and the differences between US and UK fantasy.
The Detached Retina
BY BRIAN ALDISS
Contents
Title Page (#u16bea973-0663-5c8e-bed1-ca8a1f6d6afd)
ACKNOWLEDGEMENTS
INTRODUCTION
THANKS FOR DROWNING THE OCELOT
‘A ROBOT TENDED YOUR REMAINS …’
The Advance of the Mega-machine
A NOTE
BETWEEN PRIVY AND UNIVERSE
Aldous Huxley (1894–1963)
THE IMMANENT WILL RETURNS—2
A WHOLE NEW CAN OF WORMS
SCIENCE FICTION’S MOTHER FIGURE
I
II
STURGEON: THE CRUELTY OF THE GODS
THE DOWNWARD JOURNEY Orwell’s 1984
PEEP
CULTURE
Is it Worth Losing Your Balls For?
WELLS AND THE LEOPARD LADY
Lecture delivered at the International Wells Symposium
THE ADJECTIVES OF ERICH ZANN
A Tale of Horror
JEKYLL
ONE HUMP OR TWO
Lecture given at the IAFA Conference of the Fantastic
KAFKA’S SISTER
CAMPBELL’S SOUP
SOME EARLY MEN IN THE MOON
KALIYUGA, OR UTOPIA AT A BAD TIME
Talk given at the Annual MENSA meeting in Cambridge
UTOPIA: DREAM OR PIPE DREAM?
THE ATHEIST’S TRAGEDY REVISITED
THE PALE SHADOW OF SCIENCE
Address to the British Association for the Advancement of Science
DECADENCE AND DEVELOPMENT
THE VEILED WORLD
A Lecture given to the Oxford Psychotherapy Society
A PERSONAL PARABOLA
Speech delivered at the Natwest Fundación, Madrid
About the Author
Also part of The Brian Aldiss Collection
Copyright (#litres_trial_promo)
About the Publisher
ACKNOWLEDGEMENTS (#u2be261e9-644b-552a-8704-51109a847daa)
This book owes its origins to two volumes published by Serconia Press in 1985 and 1986, The Pale Shadow of Science (hereafter PSS) and … And the Lurid Glare of the Comet (ALGC). The former volume was designed for my appearance as Guest of Honour at Norwescon, Seattle, March 1985. Both were the brainchild of Jerry Kaufman of Serconia Press.
Almost all the original articles have been greatly revised, thrown out, supplemented, or at least tampered with. New articles have been added. Their provenance is as follows:
‘Thanks for Drowning the Ocelot’—as Afterword in Orbit Science Fiction Yearbook Two (1989), edited by David S. Garnett.
‘A Robot Tended Your Remains …’—new.
‘Between Privy and Universe: Aldous Huxley (1894—1963)’—expanded from an article in Nature, August 1994.
‘The Immanent Will Returns—2’—new, but based on ‘Olaf Stapledon’ in The Times Literary Supplement (1983) and the Foreword to Robert Crossley’s Olaf Stapledon: Speaking for the Future (1994).
‘A Whole New Can of Worms’ (PSS, expanded)—published in Foundation (1982).
‘Science Fiction’s Mother Figure’ (PSS, expanded)—developed from ‘Mary Wollstonecraft Shelley’ in Science Fiction Writers (1981), edited by E. F. Bleiler.
‘Sturgeon: The Cruelty of the Gods’ (ALGC, expanded from ‘Sturgeon: Mercury Plus X’)—as an obituary in Isaac Asimov’s Science Fiction Magazine (1986).
‘The Downward Journey: Orwell’s 1984’ (PSS)—in Extrapolation (1984).
‘Peep’ (PSS, expanded)—as Introduction to James Blish’s Quincunx of Time (1983).
‘Culture: Is it Worth Losing Your Balls For? (ALGC, expanded from ‘When the Future Had to Stop’, Vogue, 1986). Plus Introduction to The Alteration (Easton Press ed., 1993).
‘Wells and the Leopard Lady’—lecture given to the International Wells Symposium (1986) and in Parrinder and Rolfe, eds., H. G. Wells Under Revision (1990).
‘The Adjectives of Erich Zann: A Tale of Horror’—new.
‘Jekyll’—new.
‘One Hump or Two’—lecture given at IAFA Conference of the Fantastic #12. Reprinted as ‘Fantasy: US versus UK’ in Damon Knight’s Monad (March 1992).
‘Kafka’s Sister’—Introduction to Brian W. Aldiss, ed., My Madness, The Selected Writings of Anna Kavan’ (1990).
‘Campbell’s Soup’—new, based on a review in SFRA Review (1993).
‘Some Early Men in the Moon’—based on ‘The Raccolta of Filipo Morghen’ in Life on the Moon in 1768 (1990).
‘Kaliyuga, or Utopia at a Bad Time’—a talk given at the annual MENSA meeting, Cambridge, August 1994. Based in part on an article appearing in Locus (1994).
‘The Atheist’s Tragedy Revisited’ (PSS)—revised.
‘The Pale Shadow of Science’ (PSS)—address to the British Association for the Advancement of Science, 1984.
‘Decadence and Development’—new.
‘The Veiled World’—based on a talk given to The Oxford Psychotherapy Society, 1991.
‘A Personal Parabola’—adapted from a speech delivered in Madrid, January 1994.
INTRODUCTION (#u2be261e9-644b-552a-8704-51109a847daa)
WARNING: These essays are written by a man who produced his first SF short story at the age of eight. Writing has brought him joy and possibly saved him from a life of crime. The unifying theme here is his belief that all literature is a criticism of life, or someone’s life. Even when that was not the intention behind it.
Among the great range of talented artists working in the SF/fantasy field, the name of Jim Christensen is particularly cherished. Not only is he marvellously inventive, he is a man of great charm and courtesy. And an obsessive.
I watched him during a signing session at a conference in Houston. As people came up to his desk with a book to be autographed, Christensen gave them something extra, something more than the bare signature we novelists extrude. He would swiftly draw beside his name a cameo: a fish, or a boat, or a dwarf, or a boat-fish, or a fish-dwarf-boat, or something entirely new. That’s obsession!
This particular IAFA conference was being held at the Hobby Aiport Hilton Hotel in the mid-eighties. The Conference of the Fantastic is organized by the International Association for the Fantastic in the Arts, for many years under its energetic president, Marshall B. Tymn. Another obsessive.
The term ‘obsessive’ is used in complimentary fashion, since I must clearly be obsessive myself. My involvement with creative writing and criticism and science fiction has led me into the shallows of academia. Being a creative writer and a critic at one and the same time is somewhat convoluted, but I have certainly learnt from the academics.
The two similar writing processes impede but also cross-fertilize each other. I rejoice that it is so, and late in my writing career—if career it is—wish to give grateful thanks to the IAFA, one of the two major bodies to which SF academics belong. The other, and longer-established, body is the SF Research Association.
Before these two well-organized bodies set up shop, a certain amount of chaos reigned. The teaching of science fiction was in its infancy, with no one clear as to what to teach or how. Early SF curricula were described as Utopian Studies, or Futurism in Literature, or went under similar disguises. Most of the thought on the subject could best be described as muddled, though early lecturers on the subject, such as Jack Williamson, Tom Clareson, and Willis E. McNelly were fighting the good fight by dawn’s early light.
In 1971, when my wife and I were staying in California with Harry Harrison and his wife, I was called upon to lecture at the J. Harvey Mudd College. SF had become all the rage as a degree option, and unqualified persons were being coerced into teaching courses for which they were ill-prepared.
A woman came to me in distress. ‘I was due to hold a course on Dryden’, she said. ‘But no one enlisted. It was cancelled yesterday. Now I have to teach Science Fiction. Can you tell me anything about a writer called Robert Heinlein?’
Billion Year Spree was devised to attend to such problems. My hope was, by a little clarity of thought, to supersede some of the sillier theories of SF then floating about, and by so doing to focus on the intrinsic nature of the beast. Also, of course, I wanted to write of SF from my own experience as writer and reader with a half-lifetime’s enjoyment behind him. While preserving as much detachment as I could muster.
The IAFA—I hope I have this right—was founded in the late seventies, by the revered Dr Robert A. Collins of the Florida Atlantic University, among others. Their first conference was held in Boca Raton, Florida, at the University, in 1979—a year after the SFRA presented me with a Pilgrim Award for Distinguished Contributions to Science Fiction. Dr Collins invited me to the third conference (referred to in the Sturgeon chapter). Since then I have attended all conferences bar two, and have attained the valued status of Special Permanent Guest.
The conference moved to Houston in the eighties, and is now (1994) convened in Fort Lauderdale, Florida. It has become the most pleasurable event of the SF year. I owe a great debt of gratitude to the executive board, whose skills I view with awe. This annual plunge into the rather hard-pressed academic world of American scholarship acts like a refresher course, while the continuity of the relationship, with all its challenges, is invaluable.
The board invited me in the first place because of the SFRA precedent, and also because I was one of the few writers actively to support the idea of academic criticism and study. In England, by contrast, there seemed to be only one lone scholar of SF, the feisty Tom Shippey, and in Scotland Colin Manlove. If SF is to be a literature, clearly the scholarly side must thrive. Nowadays, others writers, such as Joe Haldeman, John Kessel, Jane Yolen, Tom Maddox, and Stephen Donaldson, and of course Frederik Pohl and his wife, Betty Anne Hull, write and teach. And attend the IAFA conferences. Veteran editors such as David Hartwell and Charles Brown are generally present, to remind scholars that SF also has to be lived right down to the toenails. Writers as diverse as Doris Lessing, John Barth, Stephen King, Leslie Fiedler, and Richard Ellman have proved successful and popular visitors.
In the nineties, science fiction has spread into media other than the printed word. Into movies and videos, and into all the ramifications of the still proliferating electronic world, towards that digital time in the twenty-first century when the entire globe is on Internet and we all have access to everything.
Billion Year Spree proved an asset to scholars. It gave them carte blanche not to have to study texts a million miles from the real thing unless they wished; they were not forced to lead their students through Gilgamesh or Dante; they could narrow their sights on Frankenstein and all the amazements which have poured forth since. That proved good news for all concerned.
Billion Year Spree delivered a dialectic in which SF could be studied as a literature dealing with mankind’s attempts to come to terms with new powers and to overcome those aspects of nature reckoned to be impediments to progress.
The success of the book meant that I was called upon to update it in the eighties. By that time, the field had greatly expanded and its parameters had become even more blurred than previously. I could not manage the task without my colleague, David Wingrove, another writer/critic, and the most diligent collaborator a man could wish for. So we produced Trillion Year Spree in 1986, with the able editorial assistance of Malcolm Edwards, then an editor at Gollancz.
Trillion met with less opposition than Billion, and even won a Hugo Award. It might be argued that this change in attitude was due to the establishment of academic bodies in the States like the SFRA and IAFA, where discussion is taken for granted.
In succeeding years, critics have perceived an increasing difficulty in writing what is referred to as ‘hard SF’—that is, SF closely involved with technology and the sciences. The fantasy aspect has become predominant. As I try to indicate in the essay entitled ‘Some First Men in the Moon’, it is not always easy to separate scientific speculation from fantasy. Our wishes and fears are wild horses not easily tamed. The one often comes wrapped in the other, as truth in an ordinary novel can arrive, as Iris Murdoch has said, in an ambush of lies. Kepler, the great Kepler, used the one to enliven the other, in his Somnium.
This is my fourth selection of essays and reviews to appear in print. In This World and Nearer Ones, the essays were deliberately diverse. I had in mind as a model two small collections of essays which delighted me at a time when I was even more ignorant than I now am. Both books were by minor British poets: Tracks in the Snow (1946) was by Ruthven Todd, and The Harp of Aeolus (1948) by Geoffrey Grigson.
Todd introduced me to a number of artists I should have known and did not, such as Henri Fuseli and John Martin, both early exponents of the Romantic and the Fantastic. Todd’s volume also included a reproduction of that marvellous painting, Joseph Wright’s An Experiment with an Air Pump, which David Wingrove and I were to use many years later in Trillion Year Spree. It represents the introduction of a scientific principle to ordinary people—some of whom appear more interested in the medium than the message.
Grigson talks about a painter, Samuel Palmer, a favourite of mine—a man who turned the Thames Valley into Biblical illustrations. Grigson claims that Palmer, and the poets John Clare and Alfred Tennyson were the first people to admire the horse chestnut. Before their day, in the eighteenth century, that century of the landscape gardener, the horse chestnut was despised as ‘a heavy, disagreeable tree’, much like an overgrown lupin.
Later in the nineteenth century, we find Coventry Patmore remarking admiringly how quiet stood the chestnut with its thousand lamps.
Tastes change—and not only in trees. Perhaps even mad Fuseli is not fashionable any more. And perhaps in time the writings of certain science fiction writers—not all of them, not all of those ‘thousand lamps’ we find lighting current publishers’ lists, by any manner of means—will come to be admired and studied as we study, say, the prolific Balzac.
I mention painters only because, for me, much of the pleasure of SF lies in its imagery, in the bold pictures it paints. The ancient woodland invading the mansion in Holdstock’s Mythago Wood, the alien landscapes of Earth at the end of Bear’s Blood Music, the infernal city of Dis rising up from Death Valley in Blish’s The Day After Judgement, the wonderful forbidding planets and moons in which we all indulge from time to time—this visual side of SF is apt to be neglected by critics, and taken for granted by readers. Even a poor SF movie can generally be relied upon to deliver visual fillips. Isn’t this techno-romantic sense one of the special developments of our century?
The big question is, as ever, why is SF not more readily absorbed as part of the general diet read by a literate public? It is accepted that that audience may read crime novels without thereby losing status. Police procedure is an interesting subject: but is it really more interesting, of greater worth, than the procedures of planets, or the future of mankind? To which critics might respond, ‘Is SF about the future of mankind? And if it is, is a popular literature the proper place in which to discuss such a serious subject?’ Popular literature has always been about serious subjects: courage, love, adultery, failure, heroism, death. The argument that because something is popular it must be in some way debased gets us nowhere; it is a statement merely of prejudice.
Science fiction is not so much a forum for new topics, as some claim; rather, it is itself a new way to discuss old topics. The sense of the alien. The unease generated by religion and the failure of religion. The quest for meaning. Notions of the Sublime. A hope for the better miscegenating with a misgiving about the worse. Our ambiguous feelings concerning technology. The longing for security and its obverse, adventure. And more recently the importance of gender roles.
And science fiction seems to offer an elusive something more, a Martian sense of looking at things and finding the familiar strange, of finding novelty in this world, and nearer ones. For this it needs the SF writer’s gift, a detached viewpoint, a detached retina. Perhaps ordinary readers are not comfortable with detached retinas. As Samuel Delany pointed out, you have to train yourself or be trained to appreciate the tropes of SF.
We in the West worry about the blemishes in our societies, and about their failures, remedies for which can be perceived but not applied. To paraphrase Percy Bysshe Shelley, we enslave much of nature, yet ourselves remain slaves. Horse chestnuts may go in and out of fashion, and the drawings of Fuseli likewise, but war is always with us, destroying humans, homes, monuments, histories and environments. Our societies become increasingly politicized; yet as politicians become increasingly a part of showbiz and mediabiz they grow less and less able to offer leadership. Engendered by this situation, alternating fits of exhilaration and depression pour into science fiction.
Cool reflections on the state of play are offered by many contemporary writers. Karen Joy Fowler, for instance, in her novel Sarah Canary (1991), has this to say:
Sanity is a delicate concept, lunacy only slightly less so. Over the last few centuries, more and more of those phenomena once believed to belong to God have been assigned to the authority of the psycho-analyst instead. Some of the saints can be diagnosed in retrospect as epileptics. St Teresa was almost certainly an hysteric. St Ida of Lorraine seems to have suffered from perceptional insanity … The prognosis for such cases in our own age is excellent; saintliness can often be completely cured.
The essays which follow might seem not to deal with such weighty matters. I no longer attempt to emulate Todd and Grigson. My belief is that much of SF’s interest and importance lies in what it does not say. Or rather, that we like mainly what it corporately has to say about what it sees through that detached retina. Hence our addiction. It scratches where we itch.
I am no academic, as these essays show. For that reason, I use my own experience when it illuminates an argument. Academics do not behave like that; unlike me, they have careers to protect. I can scratch in public …
And, just as opinions may change regarding the attractions of the horse chestnut, so the place where we itch changes. I remember the days when all we needed to stir our imaginations was to read of a landing on the Moon. The very idea challenged the limits of what was possible. Then men went and landed there, and spoilt everything (maybe they spoilt it even for themselves, because I notice they’ve not been back since …).
So nowadays a Moon landing must have a different emphasis if it is to scratch in the right place. Terry Bisson would presumably concur with Fowler, as quoted above. In one of his deceptively relaxed stories, The Shadow Knows, he tangles up his Moon landing nicely with other contemporary elements. The major is homing in on Station Houbolt:
Situated on the far side of the Moon, facing always away from the Earth, Houbolt lies open to the Universe. In a more imaginative, more intelligent, more spirited age it would be a deep-space optical observatory; or at least a monastery. In our petty, penny-pinching, paranoid century it is used only as a semi-automated Near-Earth-Object or asteroid early-warning station. It wouldn’t have been kept open at all if it were not for the near-miss of NEO 2201 Oljato back in ’14, which had pried loose UN funds as only stark terror will.
Here’s our old familiar Moon landing, wonderful as ever. But nowadays it crawls with social commentary.
We devotees of SF enjoy its diversity of opinion, the bustle of bright and dark, the clash of progress and entropy, the clamour of theories about the past, the future, the ever-present present, everything.
We doubt: therefore we are.
B.W.A.
Boars Hill
Oxford
November 1994
THANKS FOR DROWNING THE OCELOT (#u2be261e9-644b-552a-8704-51109a847daa)
England, 1989
Dear Salvador Dali,
It’s a real sorrow that you died in January of this year, and I expect you were upset as well. I wanted to say thanks to you; let’s trust I’m not too late. I hope this letter will reach you as you rest in Abraham’s Bosom. Rough luck on Abraham, though.
But that can’t be right. You must be in some surreal place—perhaps in the heaven the ancient Egyptians dreamed about, by the summer stars. Or simply in orbit. Somewhere unorthodox. You liked breaking taboos.
Remember you once tried to prove that ‘the whole universe comes to a focus’ (as you put it) in the centre of the railway station in Perpignan? That was a good stunt. Perhaps you’re there in Perpignan, awaiting a celestial diesel to somewhere.
You were crazy. Or you acted the part. The remark about Perpignan railway station came in an article you wrote in 1965, extolling the virtues of the great Salvador Dali. Like Caesar, you referred to yourself in the third person—though in your case you were the first and the second person too: there were scarcely any others.
Your article involves the miraculous flies of Gerona, the cleanliness of Delft, the visceral eye of Vermeer, van Leeuwenhoek’s invention of the microscope, several revolutions, the atomic bomb, and a swarm of priests dressed in black. It’s incoherent. You never wanted to make sense of the world; that had no part in your ‘critical paranoia’ method. Yet there was a tawdry magic. Take one sentence from that article:
Thus the blood of the dragoons and the hussars who hibernated at Beresina mixing directly with the blood of the new technologists of the always Very Holy Russia caused a historic mutation, producing the true and new mutant beings—the astronauts who, propelled by the templates of their genetic code, could not have a more positive way to direct themselves toward heaven than to jet straight toward the moon, which we will see happen from one moment to the other.
Even van Vogt couldn’t manage prose like that. So let’s just think of you in orbit somewhere in the summer stars. Greetings to Hieronymus Bosch.
You may not remember this, but we met on one occasion; an event was held in the London Planetarium, when you and I helped to launch a book of Fleur Cowles’s poems and paintings. You were working hard on giving an impression of great eccentricity. Without wishing to complain, I was slightly disappointed—only, I hasten to add, in the way that one is generally disappointed by meeting one’s heroes in the flesh. It’s the Napoleon-was-a-bit-short syndrome. When I met Jeffrey Archer, another of the greats, the same thought flashed across my mind. There was a kind of rotting Edwardian stylishness about you. Whereas Archer’s unmitigatedly eighties; the Hush Puppy school.
But you were a hero. At my school, in Form IVA, it was taken for granted you were the great artist of the age. We liked rotting carcasses, elongated skulls, soggy watches, crutches, and the rest of your props. One of our number, now a Labour backbencher, could act out your canvas, Spectre of Sex Appeal, naked, with the aid of a couple of hockey sticks. We chortled over your Life, so full of disgusting facts or fantasies that it would have meant expulsion had we been caught with the book in our lockers.
It was the confusion of fact with fantasy which caught the imagination. I have cooled down a bit since those days in IVA, when the class debated whether you had an exceedingly large whatnot, a laughably small one, or possibly none at all. Since then, you have sunk down the list of favourite artists in my estimation, whereas Kandinsky, Gauguin, Tanguy, Max Ernst and de Chirico in his early period, remain firm. Odd how all the century’s most exciting art was achieved before World War II was spent.
We’ll return to the confusion of fact with fantasy later, because that is where your connection with science fiction comes in, but first, at the risk of disturbing that great calm into which you have flown, I want to remind you of what George Orwell said. Orwell wrote that your two unquestionable qualities were an atrocious egotism and a gift for drawing. Many of us have aspired towards either, or both. As a kind of corollary to that remark, Orwell said ‘one ought to be able to hold in one’s head simultaneously the two facts that Dali is a good draughtsman and a disgusting human being.’ It is an oft-quoted remark. You must be proud of it.
Although he belonged to the NUJ, Orwell was a little, well, prudish. He objected in print to the way in which you consummated your love of Paul Eluard’s wife. That certainly must have been a Gala event: you covered yourself with a mixture of goat’s dung boiled in fish glue. Chacun à son goat, I say. It must have made something stick, since Gala remained your idolized companion for fifty years. Orwell has no comment on that aspect of your life.
To be honest—Orwell was another hero of mine—the author of 1984 is wearing no better than you. A new world has come up over the skyline since your heyday in the thirties and forties. Your paranoid harp-players and flaming giraffes have acquired period charm. You got too rich. You became religious, in a florid, Murillo-like, Madonna-worshipping way which sickens us more than the necrophilia sickened Orwell. It’s a common tragedy, outliving your epoch.
Still, you did paint Soft Construction with Boiled Beans: Premonitions of Civil War, and several other canvasses which will remain icons of their time.
You must always have worked very hard. Kept working, even when—towards the end—you turned to the kitschy religious subjects. Is Dali perhaps Catalan for Doré? Like Doré, you illustrated numerous books. But it was the early paintings which fed a young imagination, the images seen through a dry, pure atmosphere—some of them, like Sleep, where an immense sagging face is propped precariously above the desert, are now fodder for Athena posters, alongside Beardsley and Escher, other masters of illusion.
Your titles too took one into a new imaginative world. The Ghost of Vermeer of Delft which can be Used as a Table. Average Atmospherocephalic Bureaucrat in the Act of Milking a Cranial Harp. Paranoic Astral Image. Convincing, as only the preposterous can be.
Some of the paintings held even more direct links with a mentality which questions what is real. The Invisible Man, for instance. Various visual puns where things appear and disappear, such as Apparition of Face and Fruit-Dish on a Beach, Slave Market with Invisible Bust of Voltaire, and the hallucinatory Metamorphosis of Narcissus, another of Athena’s victims. Well, I won’t auto-sodomize you with lists of your own canvasses, but doesn’t it strike you, as you take your astral ease, that it’s the past which is rich with life? It’s the future that’s dead, stuffed with our own mortality?
Naturally, all these whims and excesses of your imagination can be put down to revolt against upbringing, revolt against Catholicism, revolt against traditional dull nationalism. There was just a little too much showbiz. All the obits followed Orwell in speaking of your egotism. After obit, orbit—and there you swing, moody among the summer stars. We who remain Earth-bound look up. You probably have for company the Japanese Emperor Hirohito, once proclaimed a god, who achieved escape velocity a mere two weeks before you.
What a patriot that man was! Your very opposite. Never showed off. Kept a low profile. Good family man. Responsible for perhaps millions of deaths.
And even your egotism was relieved, or probably I mean made more roccoco, by your sense of humour. Perhaps you recall a stuffy English BBC type—it can’t have been a young Alan Whicker, can it?—coming to interview you in your retreat in Port Lligat, near Figueras? You sat with Gala by your blue swimming pool, your pet ocelot lounging on a cane armchair beside you.
The interview went on. You spoke English of such beauty and density that the BBC found it necessary to run sub-titles at the bottom of the screen. The interviewer, as I recollect, was just slightly critical of your notoriety, for in those days—this was in Harold Wilson’s time of office—we rather used to fawn on failure; whereas, now that Mrs Thatcher holds office, we have learnt to suck up to success.
So the interviewer came to his most devastating question. He had heard, he said, that Dali was unkind to animals. Was that true?
Do you remember how your music-hall moustache curled in scorn?
‘Dali cruel to ze animal?’ you exclaimed. ‘Nevair!’ And to emphasize the point you seized up your ocelot by the scruff of its neck and hurled it into the swimming pool.
That indeed is the way to discomfit the English.
We SF writers, in our own humbler way—for we live in Penge and Paddington and Pewsey, not Figueras—the very names shout the difference—we also try to discomfit the English. It is what SF is designed for, what Mary Shelley and H. G. Wells used it for.
Of course, we never discomfited the English very much; we have no luck at all in that respect.
I suppose you know that while you were posturing on your death bed, in a leg-over position with mortality at last, Salman Rushdie was having trouble here with his latest phantasmagoria, The Satanic Verses. It’s a fantasy which now and again makes fun of the Christian God and of Mohammed. The English dutifully bought their copies at Smith’s and Waterstone’s, to display them prominently so that friends would think they had read the book, and maintained a calm almost indistinguishable from catatonia. Not so the Moslem community in Britain (or in Bradford, which is near Britain). The Moslems descended on W. H. Smith with flaming brands, in the manner of those exciting final scenes in a Frankenstein movie. It’s the Spanish temperament, I suppose. The British are full of phlegm. Sometimes it makes you spit.
Far more worthy of expectoration was the medieval behaviour of the Ayatollah Khomeini in pronouncing the death sentence on Rushdie for his novel. Even in World War II we never witnessed such behaviour. The situation is far more bizarre than even Rushdie’s mind could think up—bizarre and horrifying.
It was my misfortune to appear on the BBC TV programme ‘Kilroy’ which discussed Khomeini’s death threat. I felt very strongly that both the freedom of speech and Rushdie must be protected—the former on principle, the latter from his foolishness. The majority of those appearing in the Kilroy-Silk bear-pit were Muslim. The atmosphere was thunderous. Many, though not all, of the Muslims present agreed vociferously with the Ayatollah that Rushdie should be killed. Some of these men held high positions in the Muslim community in Britain. When asked directly if they would murder Rushdie themselves, the men fought shy, knowing the television cameras were upon them. Two women had no such qualms. Both said they would murder Rushdie themselves.
To have to listen to such madness was almost unbearable. Fact and fantasy were again confused. No one in the vociferous belt could—or would—distinguish between a novel and a theological work. These people and millions like them, had surrendered their consciences into the keeping of the mad old man in Teheran. The most recent similar case we experienced was the fever of the Cultural Revolution under the Great Helmsman (you didn’t meet him, did you, Dali?), when two million people stood in Tienanmen Square and waved their Little Red Books.
Rushdie began his writing career with Grimus, once categorized as SF. I tried to give it the award in a Sunday Times SF Competition, but it was withdrawn. Later, I tried ineffectually to bestow the Booker Prize on D. M. Thomas’s White Hotel, rather than on Midnight’s Children. No one then imagined that Rushdie’s name would become more widely known over the face of the globe than any author since Rosetta wrote his Stone.
In the matter of freedom of speech, writers must be for it. On the whole I’m also for blasphemy—it proves the god spoken out against is still living. You can’t blaspheme against Baal or the Egyptian goddess Isis.
Some of the bourgeois like being épated. As I enjoyed Henry Miller’s writings when he was forbidden, so I enjoyed your carefully executed shockers when they were disapproved of. To my mind, some of them have a long shelf life. Longer than yours.
Your old friend Luis Buñuel proceeded you into the realms of darkness. He too did his share of shocking us out of apathy, and would have recognized in the bigotry of the Ayatollah the intolerance he mocked in the Roman Catholic Church in Spain. With Buñuel, if you remember, you made that celebrated surrealist film, L’Age d’Or. It certainly opened a large door in my consciousness.
But it’s a silver age. ‘The New Dark Age’, as a headline in our beloved Guardian calls it today (1 February 1989). Singing yobs are in vogue, Dali. Pre-pubescent voices. Tribal drumming. Over-amplification. Your exit was well-timed.
And for SF too it’s a silver age. True there is some sign that a few of the younger writers are impatient with the stodginess of their elders. (During the time of President Reagan, patriotism became a way of life and patriotism is always a blanket excuse for stifling the critical faculty, as if there were no other use for blankets.) Paul di Filipo and Bruce Sterling are names that spring to mind in this connection, and the group of writers who centre round the magazine New Pathways, with their subversive artist, Ferret.
You weren’t particulary patriotic. When the Civil War hit Spain, you sensibly refused to take sides—though you had a good precautionary word for General Franco—and went to live in Italy, continuing to flirt with psychoanalysis and sunlight. When Europe sank down on its knees in the fury of World War II, you hopped over to the New World, where the Americans embraced your flamboyance and dirty mind with open purses. Orwell blamed you for those two desertions. Silly of him, really—such an English chap, he should have remembered the words of another Englishman, ‘Patriotism is the last refuge of a scoundrel’.
Those words were quoted in 1973 in the pages of Analog. (Did you ever see Analog, Dali? In its better days, the covers might have appealed to you.) They were quoted by the late Robert A. Heinlein in a guest editorial. He referred to Johnson’s cautionary remark as ‘a sneering wisecrack’. Johnson never sneered. Heinlein then compounded his philistinism by referring to Johnson as ‘a fat gluttonous slob who was pursued all his life by a pathological fear of death’. Several readers cancelled their subscription to Analog on the spot.
You see what I’m getting at? It is a mark of civilization that one criticizes one’s own country. Hemingway said that a writer should always be against the government in power. Whatever their faults of exhibitionism, your paintings spoke out against the mundane, the dreary, the received. Like the other surrealists, you were up in arms, though you preferred yours covered in mink and diamonds.
American SF writers have not been slow to write about their Vietnam War. The British have had little to say about their adventure in the Falkland Islands at the start of this decade. A thousand pardons—as a Spaniard you probably think of those shores as Las Malvinas. Our neat little war!—won through the bravery of the common man and because the French sold the Argentinians dud Exocets.
We captured the Falklands from you Spaniards back in Johnson’s time. And what did Johnson have to say about that victory, in his ponderous, humorous fashion?
… What have we acquired? What, but a bleak and gloomy solitude, an island thrown aside from human use, stormy in winter, and barren in summer; an island which not the southern savages have dignified with habitation; where a garrison must be kept in a state that contemplates with envy the exiles of Siberia; of which the expense will be perpetual, and the use only occasional …
How the words ring on!
Garry Kilworth has gone to Hong Kong. Perhaps we shall have a similar devastating bulletin from him in the next Yearbook. SF in England has settled down to comfortable squalor, relatively unmoved by dirty needles, inner city decay, and the prospect of union with Europe. At least you preserved the clean contorted rocks of Figueras and the drypoint desert as background. Your air was clear.
You may not have been in the very front rank, Dali, but you stood up to be counted. At the least, you kept us amused throughout a lifetime, like Richard Burton and Elizabeth Taylor rolled into one. You replenished that small vocabulary of images which shapes our imaginative life. You are the great international SF writer in paint.
And you chucked that bloody ocelot into the water.
All the best in the summer stars,
Your admirer,
Brian Aldiss
‘A ROBOT TENDED YOUR REMAINS …’ (#u2be261e9-644b-552a-8704-51109a847daa)
The Advance of the Mega-machine (#ulink_edcb3be4-901b-5c32-af2b-150030fe1e99)
Every so often, someone writes a heart-rending book about science fiction. To say how bad it is. Perhaps to say how good his or her writing is and how little appreciated. That needs courage.
The most academic journal in the field, Science-Fiction Studies, in its issue #61 (November 1993) listed my name among the five or six most neglected names of authors. So I suppose I am also entitled to lament. However, cheerfulness keeps breaking in.
There remains that comment of Samuel Johnson’s in his letter to Lord Chesterfield, which no doubt speaks to the hearts of many authors: ‘I had done all I could’, Johnson writes, ‘and no man is well pleased to have his all neglected, be it ever so little’. The elegant English art of litotes! All the same, I have had a fair run for my money. More particularly, perhaps, in the United States than in my own country. Three books on my writing, plus a wacking great 360-page bibliography of an unprecedented accuracy (being the work of my wife Margaret Aldiss) have been published—in the States, but not the UK.
In that same Science-Fiction Studies article, Gary K. Wolfe, one of our most acute and active critics, lists topics he feels are neglected, such as the contributions of SF editors other than Gernsback and Campbell.
Another topic rarely discussed goes to the very roots of SF—the drift towards the impersonal, towards humans as units, as machines. Towards rule by machine. Towards the sort of giantism in corporations and architecture such as Nazi Germany preferred. Towards anything which rules out of court the quiet dissident voice of the individual. Towards crushing the anima. Towards the immense—which is always cruel.
Towards metropolis and megalopolis.
Towards galactic empires.
Towards artificial intelligences taking over from us.
Towards, in sum, most of the gaudy goodies on the front counter of SF’s supermarket …
Are not these items which reinforce anomia and spiritual impoverishment among the prevailing dreams of SF? Approached ambivalently, yet rarely rejected out of hand. Our SF culture springs from nations with most power. So power is naturally a prevailing theme.
A Czech playright by the name of Vaclav Havel spoke out on this threat in the days before his country threw off the Communist yoke, and before he became president of the Czech Republic. Here is an extract from what he said:
In my view Soviet totalitarianism is an extreme manifestation—a strange, cruel, and dangerous species—of a deep-seated problem which equally finds expression in advanced Western society. These systems have in common something that the Czech philosopher Vaclav Belohradsky calls ‘the eschatology of the impersonal’. That is, a trend towards impersonal power and rule by mega-machines or colossi that escape human control.
I believe the world is losing its human dimension. Self-propelling mega-machines, juggernauts of impersonal power such as large-scale enterprises and faceless governments, represent the greatest threat to our present-day world. In the final analysis, totalitarianism is not more than an extreme expression of that threat.
My first SF novel, Non-Stop, aired this theme. The big battalions, the grandiose ideas, have taken over from individuals and, in the words of the prologue, ‘gobbled up their real lives’. The theme finds expression in much of my fiction since then. Less than a decade ago we were being confronted by that ‘eschatology of the impersonal’ in one of its most dreadful guises, Armageddon brought about by nuclear destruction, and by the belief that the Enemy was evil and had to be destroyed.
My fondness for Orwell’s old novel, as noted elsewhere, is because for him utopia is just a note saying I LOVE YOU, a rather seedy bedroom, a girl, and privacy … great things to set against a megamachine. Clifford Simak was against the mega-machine; time and again, his characters seek something better—in City, his best-loved novel, it is a place where men do not have to be humans or dogs dogs. Philip Dick also fought against the mega-machine. His novels were for so long more popular in France and England than in the USA.
Every decade, SF changes as the world changes. The most popular SF/Fantasy author of the nineties is Terry Pratchett, with his wonderful Discworld comedies. They adroitly side-step any megamachine back to the invention of the wheel.
More typically—SF is a solemn business—the novels of the nineties often strive to accommodate themselves within ‘the eschatology of the impersonal’, perhaps in an attempt at domestication. The machine manifests itself as cyberspace in the popular novels of William Gibson and others. Cyberspace has become a popular buzz word, with the Internet a manifestation of its neural structure. In Tom Maddox’s novel Halo, several characters are ingested by Aleph, a controlling artificial super-intelligence installed on an orbiting satellite.
Jerry Chapman is one such character. He asks Aleph what became of his body.
‘It was … recycled. A robot tended your remains with loving grace.’
‘So I am nowhere.’
‘Or here. Or everywhere. As you wish.’
Here the limits of human individuality seem to extend to infinity—but within the limits of the machine.
One of the unspoken divisions in the SF field lies between those who delight in the mega-machine and those who mistrust it. Rich and acclaimed authors, the L. Ron Hubbards of this and other worlds, are generally those who subscribe to and propagate the easy belief that bigger means better, that larger is lovelier. Happily, we know how God despises wealth, since we can see the sort of people on whom he bestows it.
Well, friends, there is much in the world to lament. What tales we could all tell about our involvement with SF! Which brings us to Barry Malzberg—unafraid to say how bad he believes SF to be, unembarrassed to use SF as his wailing wall. I admire Barry (since we’re speaking personally, like individuals) and also somewhat dread encounters with him. We always fear those who speak truth. Or even half-truths.
Should not Barry Malzberg rank among the great neglected on the Science-Fiction Studies list of martyrs? He has many books to his credit, including two books which reach right to the heart of the field—in order to stab it and himself to death. One book is a novel, Herovit’s World, one is a collection of essays, The Engines of the Night. These are the books to read in order to understand something about the pains of a writer’s life—not necessarily an SF writer’s, or a New Yorker’s, or a Jewish writer’s life. Or even a writer’s life.
Malzberg once took my wife and me on a literary tour of Manhattan, showing us where each incident in his novel occurred. Here’s the doorway where Herovit masturbated himself. That’s the window of the room where X shot himself … How we laughed as we drove along!
Particularly poignant is the last essay in The Engines of the Night, a piece called ‘Corridors’.
Ruthven is an SF writer, accorded the honour of being made Guest of Honour at an SF Convention. He delivers the GoH speech. For the first thirty-two minutes of his thirty-five minute address, he sticks to the script. His anecdotes of such editors as H. L. Gold and Campbell are appreciated. There is applause when he speaks of the Apollo landings on the Moon. ‘We did that’, he says. ‘We did that at three cents a word.’
Then Ruthven loses control and deserts his text.
‘We tried [Ruthven says]. I want you to know that, that even the worst of us, the most debased hack, the one-shot writer, the fifty-book series, all the hundreds and thousands of us who ever wrote a line of this stuff for publication: we tried. We tried desperately to say something because we were the only ones who could, however halting our language, tuneless the song, it was ours.’
He rants bravely on. And then—‘in hopeless and helpless fury, Ruthven pushes aside the microphone and cries’.
But I have become carried away from my main theme. One admires the music of protest, at least when played on such a fine instrument as Barry Malzberg.
I have produced about thirty anthologies of other people’s stories, many of them with Harry Harrison. The most successful is the Penguin Science Fiction Omnibus, which began life in 1961 and has rarely been out of print since. Something of a record, I would imagine. I have written well over three hundred stories, and published several novels, maybe thirty, among them—as mentioned earlier—Barefoot in the Head, so kindly referred to by Lester del Rey. I would be less ‘neglected’ if I always wrote the same book; but that choice was made long ago.
In the seventies, Harrison and I produced a series of three anthologies, dividing up SF by decades. The third and last was Decade: The Sixties. It dealt with the SF of that anarchic, sublimish decade when we discovered the Present, and therefore it featured the New Wave. If there was ever a blind spot among American SF readers, and many British ones, it concerned the New Wave, even though American writers such as Norman Spinrad, John Sladek, Pamela Zoline, and Thomas Disch came to England at the time and were involved with it and with its flagship, the magazine New Worlds. The New Wave aroused as much hatred as if it had been a Commie plot; in reality it was only a revolution. There was even a move afoot to boycott any New York publisher who dared publish New Wave authors; the names of Sam Moskowitz and Isaac Asimov somehow became involved in this shamingly practical zoilism, which happily got nowhere. If ever there was a time to weep in the Malzberg way, it was then.
Perhaps those various people were right to be suspicious of us. It was all a bit of a snow job. We danced on the fire of old stories. Icefloes in society were breaking up. One thing uniting the loosely coherent group centring round New Worlds and its flamboyant editor, Michael Moorcock, was an aversion to that vast impersonal mega-machine of which Havel speaks. Nor were they alone. That aversion, and the embrace of personal fulfilment, were hallmarks of a memorable decade, the sixties.
I was writing such stories as ‘Poor Little Warrior’ and ‘The Failed Men’, and novels like Report on Probability A, some while before the New Wave was a ripple, yet somehow I became entangled in its coils, and was on a sinister blacklist.
However that might be, only two of Harrison’s and my decades anthologies were published in the States. The third one, the sixties anthology, was turned down. Looking through my Introduction to that volume, it still seems a fair summing up in two thousand words of how we viewed the whole matter then. By far the best book on the subject is Colin Greenland’s scholarly The Entropy Exhibition: Michael Moorcock and the British ‘New Wave’ in science fiction (1983). It is a key document in the history of that brief epoch.
I attempted to bring that Introduction (which follows) up-to-date, but finally considered it must stand as it was when first published in 1977.
The eighteen stories in the anthology, to which the Introduction makes reference, are:
J. G. Ballard: The Assassination of John Fitzgerald Kennedy considered as a Downhill Motor Race
Harvey Jacobs: Gravity
Kurt Vonnegut: Harrison Bergeron
Gordon R. Dickson: Computers Don’t Argue
Will Worthington: The Food Goes in the Top
Mack Reynolds: Subversive
Thomas Disch: Descending
Brian Aldiss: The Village Swindler
Keith Roberts: Manscarer
Keith Laumer: Hybrid
Pamela Zoline: The Heat Death of the Universe
Roger Zelazny: Devil Car
Michael Moorcock: The Nature of the Catastrophe
Robert Silverberg: Hawksbill Station
Frederik Pohl: Day Million
Philip K. Dick: The Electric Ant
Norman Spinrad: The Last Hurrah of the Golden Horde
Kingsley Amis: Hemingway in Space
Of all these stories, it is only the Zelazny I would discard today. The Ballard, Zoline, and Pohl stories remain brilliant, and are among the best to emerge from those few brief years before the Oil Crisis of 1973—another manifestation of the world machine—when the world took another of its not infrequent turns for the worse. (More litotes!)
All the stories would get a clean bill of health under the Havel edict. None pays a subscription to the glamour of power. They are fine SF for all that.
1. Here is an opportunity to recommend H. Bruce Franklin’s 1988 War Stars, the sub-title of which is The Superweapon and the American Imagination.
A NOTE (#ulink_373ed2de-9d6e-5a9a-b943-06793b868c04)
Suppose you want to boil yourself a perfect egg, the kind in which the white is hard and the golden centre still fluid like a medium-consistency honey. You are alone in the kitchen, there is no clock, you have lost the egg-timer, and your watch has stopped. How can you time the egg exactly?
One answer is that you could put a record of Mozart’s overture to The Marriage of Figaro on the record-player. The overture lasts four minutes. At its conclusion, remove your egg from the pan and it will be done to perfection.
We recognize that this useful culinary tip has nothing to do with music. It is a misapplication. It is using Mozart as a utility; we are amused by the inappropriateness of the idea, or perhaps we think it is vaguely immoral.
Literature is a bit different from music, and maybe science fiction is a bit different from literature. For science fiction authors, among them some of the best known, like to claim practical applications for their fiction. Not that their fiction boils eggs—although of course there is a fortune awaiting a man who writes the story which will boil the first four-minute egg—but, less modestly, that it changes opinions, that it turns them into scientists, or even that it helps Man on his Way to the Stars.
Other authors would claim the opposite, that their fiction can have no justification unless it succeeds as fiction. This would seem to them glory enough. In imaginative literature and in poetry, the human spirit has risen to some of its greatest heights. To turn fiction into propaganda is to demean it.
The two opposed views can best be exemplified by a juxtaposition Mark Adlard made (in an article entitled ‘The Other Tradition of Science Fiction’) of statements by Isaac Asimov and C. S. Lewis. In a film he made about the history of magazine SF, Asimov says in essence that the SF of the 1940s (when Asimov’s SF was in full spate) became the fact of the 1960s. He went on to imply that when Neil Armstrong stepped on the Moon it justified the work done by Campbell’s stable of writers in Astounding (see Decade 1940s).
In Of Other Worlds (1966), Lewis by contrast has this to say: ‘If some fatal process of applied science enables us in fact to reach the moon, that real journey will not at all satisfy the impulse which we now seek to gratify by writing such stories’.
The argument about the role of SF is highly germane to the sixties. It was a period of tremendous popular intellectual ferment, when everything was called into question. The great issues of the day found SF writers divided, whether on Vietnam, on the Space Race, on Marxism, on drugs, or on race. The question of one’s life-style became crucially important; beards were political.
It was a highly political decade, starting promisingly with a glamorous president in the White House and the dandyish Macmillan in 10 Downing Street, and continuing with ominous vibrati from all over the world. The two great communist countries, China and the Soviet Union (with its luckless satellites), turned their arts from aesthetic purposes to expressions of political intention, and many people in the West were prepared to do the same thing. But there is a gulf of difference between personal belief and state-imposed belief; certainly SF authors, whose very material has of necessity economic and political implications, often forsook aesthetic goals for the causes in which they believed. The Third World lay uneasy on their consciences. In the United States, despite its racial upheavals, some people found time to wonder at the justice which permitted a small number of people to consume something like ninety per cent of the world’s resources. There was reason to think of SF as ammunition in a global battle.
As change was inevitable in the world at large, so it was inevitable in the realm of SF. Each decade shows a changing pattern, although the basic arts of story-telling are perennial and less susceptible to alteration than readers may imagine. The forties was Campbell’s and Astounding’s decade. The fifties saw the great change in taste which brought in Galaxy and The Magazine of Fantasy & Science Fiction, with emphasis on sociology and human values. The sixties re-emphasized this swing; in addition, it was the decade in which space travel and the future became less of an overriding concern.
The point needs some examination. Before the first Sputnik sailed up into the skies of the fifties, magazine SF seemed at times to have turned itself into a propaganda machine for space travel. Wernher von Braun was one of the heroes of this machine, as he laid before Congress and the general public grandiose plans for a fleet of ships to annex Mars. Yet, according to the mythology, sales of SF magazines declined with the launching of the first satellites. If this is what really happened, it justifies C. S. Lewis’s dictum and provides an argument for SF as an imaginative literature, SF as reverie rather than prophecy; its proper subject is the things that may be, not the things that will be.
Many of the older SF writers held as an article of faith the belief that space travel was possible. When the possibility became actuality, a sense of déjà vu set in. And more than that. In the context of the times, aspirations foundered. The multi-million-dollar and -rouble programmes aimed at getting men into space contrasted gratingly with the mess they left behind on Earth. Arguments were sometimes short-sighted on either side. The ‘space race’ eased an emergence from the Cold War which had dominated the fifties, as well as proving a tremendous and undeniable success in its own right, a technological miracle on a scale we may not witness again for many years.
And yet … Had the natural aggressiveness of mankind merely stumbled on a new arena for its working-out? Commenting on man’s arrival on Luna, J. G. Ballard said, ‘If I were a Martian, I’d start running now’.
The tremendous process of which journeys to the Moon are part has by no means unfolded fully. And yet … Propaganda apart, the brilliance of the success served to emphasize to one half of the world how grandiosely the other half lived.
Disenchantment or curiosity made many writers look away from space and the future to the world about them. There was plenty to explore, from computers to over-population, from injustice to the Pill, from heart-transplants to emergent nations. The sixties was the decade in which SF discovered the Present. It is no coincidence that it was also the decade in which the general reading public discovered SF.
A few milestones are in order.
In 1961, Kingsley Amis’s survey of SF, New Maps of Hell, was published in England. It had been condemned in some quarters; Amis wrote lightly and amusingly about a subject on which he felt deeply, and some people understand only the ponderous. But New Maps remains a shrewd, reliable guide to what it’s all about, and certainly paved the way to more general acceptance of the genre. Amis emphasizes the satiric aspects of SF at the expense of the fantastic side; there he was merely being prophetic. As this anthology shows, the decade following his book relied heavily on forms of satire—including satires on prose styles.
Within forty-eight hours of the death of President Kennedy in 1963, two writers died whose names, for all their other achievements, are still closely associated with the upper pastures of the science fiction field: Aldous Huxley and C. S. Lewis. Huxley’s Brave New World (1932) has long ranked as SF; so does the neglected but equally penetrating Ape and Essence (1948); while his last novel, Island (1962), is a remarkable utopian novel which repays careful attention. Lewis, a connoisseur of romances and science fiction, wrote the beautiful trilogy which begins with Out of the Silent Planet (1938).
In 1965, Professor J. R. R. Tolkien’s great trilogy The Lord of the Rings was published in paperback; it went on to become the cult book of the sixties. While not in itself SF,
its enormous success has directed attention towards the enchantments of alternate worlds to ours. During a period when SF was expanding and becoming increasingly departmentalized, the Tolkien syndrome encouraged alternate-worldery, so that alternate worlds have increasingly become a part of SF. Other cult books included Frank Herbert’s Dune, which began life as a serial in Analog and won the first Nebula Award for the best novel of 1965, and Robert Heinlein’s Stranger in a Strange Land (Hugo award-winner 1962), a campus favourite for some years. Other award-winners of the decade included Daniel Keyes’ Flowers for Algernon (Nebula, 1966), Samuel Delany’s The Einstein Intersection (Nebula, 1967), Ursula Le Guin’s The Left Hand of Darkness (Nebula, 1969), Walter Miller’s A Canticle for Leibowitz (Hugo, 1961), Philip K. Dick’s The Man in the High Castle (Hugo, 1963), Fritz Leiber’s The Wanderer (Hugo, 1965), Roger Zelazny’s Lord of Light (Hugo, 1968) and John Brunner’s Stand on Zanzibar (Hugo, 1969).
One interesting thing about this list is that few of the award-winners can be classified as adventure or action novels. Their equivalents only a decade earlier would have been so classifiable. After all, magazine SF largely grew out of men’s adventure fiction. In the sixties, a more meditative mood set in.
Another milestone of the decade was the Stanley Kubrick-Arthur C. Clarke film, 2001: a Space Odyssey, which had its European première in May 1968. Significantly, it is cast as an adventure, but it concludes with a psychedelic trip followed by meditation.
Another comparatively new feature of SF was that it began to stand outside itself and look at itself. ‘Heat Death of the Universe’ is not so much traditional SF as a story which takes SF for granted and uses its vocabulary. Among the great successes of the decade are two novels by my collaborator on this series, Harry Harrison. Both his Bill, the Galactic Hero and The Technicolor Time Machine make ingenious fun of all the clichés of the genre—the former with particular reference to the novels of Heinlein and Asimov.
It was hardly to be expected that changes which infiltrated every facet of life should not have their effect on the way the writers wrote as well as what they wrote about. The mood became dispassionate, hard-hearted at least on the surface. To be ‘cool’ was the height of fashion.
In the mid-sixties, London was the height of fashion. For a few years—which now seems as remote as the Ming Dynasty—London was the place where culture lived and thrived as it had done in Paris in the twenties. An electricity was generated. We all felt it. The time and the place acquired a label which was instantly mocked: Swinging London. But the phenomenon needed a label, however absurd.
Behind the ballyhoo, the hippies, the Flower Power, and the youth cult, many dark things lurked. Writers have always been abnormally aware of dark things. They did not forget them as they made hay with the rest while the sun shone.
This go-where-you-please, do-your-own-thing, turn-on-freak-out mood found particular embodiment in the pages of a British SF magazine, New Worlds.
New Worlds was the oldest-established British magazine. Under its editor E. J. Carnell it had achieved regular publication and modest success but, as the sixties dawned, its sales were dwindling and illness afflicted the dedicated Ted Carnell. Also, it must be said, its formula was growing somewhat threadbare. Although most of its fiction was by British writers, many of them copied American models of some vintage and assumed a Transatlantic tone of voice. Not infrequently, the stories were rejects from the more profitable American market.
It seemed as if only a miracle could save New Worlds and its companion Science Fantasy, also edited by Carnell. He handed over editorships to Michael Moorcock and Kyril Bonfiglioli respectively. Moorcock had already made a name for himself as a writer of fantasy and his hero Elric was well established, although not taken too seriously (least of all by the genial Moorcock himself). Kyril Bonfiglioli was a hitherto semi-respectable antiquarian-book-and art-dealer and bon viveur residing in Oxford.
Bonfiglioli was an important influence in the life of several new authors, among them Johnny Byrne, who went on to write Groupie with Jenny Fabian (a real sixties-flavour book) and to work on the TV series Space 1999; Thom Keyes, who went on to write One Night Stand, which was filmed; and Keith Roberts, who became editor of Science Fantasy when Bonfiglioli changed the name to SF Impulse, and did much of the excellent artwork as well as contributing stories. The best known of these stories were those which formed the novel Pavanne; in that book and others since, Roberts has shown himself master of the alternate-world story, pitching his tone deliberately in a minor key. He is represented by ‘Manscarer’, a story of artists in an over-populated world, which was first published in New Writings in Science Fiction, the paperback magazine started by Carnell when he left New Worlds; NW in SF still continues, with even greater success, edited by Kenneth Bulmer who, like Carnell before him, has shown himself generous, reliable and discerning.
SF Impulse faded out, but New Worlds went from strength to strength. Aided by a dedicated editorial team, including such lively men as Charles Platt, Mike Moorcock kicked out the old gang and installed the new. Galactic wars went out; drugs came in; there were fewer encounters with aliens, more in the bedroom. Experimentation in prose styles became one of the orders of the day, and the baleful influence of William Burroughs often threatened to gain the upper hand.
The revolution was inevitable. The bathwater had become so stale that it was scarcely to be avoided if the baby sometimes went out with it. When an Arts Council grant was secured for New Worlds and it became glossy and filled with illustrations, it was the only SF magazine in the mid-sixties which looked as if it belonged to the mid-sixties. All the others seemed like fossils. Life was where New Worlds was.
Of course, individual issues were often disappointing. But the ritual of a magazine, its layout, its expectations, its continuity, its hazardous pact with readers and authors, elevates it to a sort of protolanguage which speaks as strongly as its actual fiction content. The ritual suggested that the future had arrived with a flutter of colour supplements and mini-skirts and was securely nailed to New Worlds’ editorial desk. The rather twitchy hedonism of New Worlds had no need to look ahead, and the galaxy began in Ladbroke Grove.
In the decidedly more sombre mood of the seventies, all this may sound silly. Naturally, it was easy to hate New Worlds, which often opted for trendiness rather than depth—though trendiness in those days was almost a philosophy in itself. But the feeling that the future has happened is not as perverse as it seems. Our Western culture has in many ways fulfilled the targets established in the early Renaissance: to take control of our world through observation and understanding and application. Enormous benefits have accrued to us. The life of the average man in the West, as regards both his physical and his mental horizons, has been much enhanced by the impetus of that aspiration. Now the bills for our astonishing performance, centuries long, are coming in. We see that progress and pollution, medical discoveries and over-population, technical development and nuclear escalation, improved communications and terrorism, social care and public apathy are sides of the same coin. Further advances are increasingly hard-won; moreover, the Oil Crisis in the early seventies rang like a tocsin through the West, reminding its citizens that the hour grew late and Toynbee’s Civilization Number Twenty-Two was losing autonomy. Our alternatives grow fewer. New Worlds was the first SF magazine in the world to abandon the idea that technological progress could be extrapolated for ever; as such, it may be honoured for having been truly prodromic.
Hardly surprising, then, that it often radiated a hard shiny surface of scepticism, the cool of slight desperation. Boiling eggs to Mozart—the whole comedy of misapplication—was New Worlds’ thing. The dominant figure here was J. G. Ballard, with his postlapsarian guilts and a genuine power to embody the landscapes of subtopia in skeletal fiction. It is possible that New Worlds ultimately damaged Ballard’s development by overlauding the sadistic side of his work; but he is and remains a genuine original and an acute observer. Ballard threw away the old pack of cards. His new ones may not be to everyone’s taste, but they are his own. He has the courage of his convictions, and his best stories remain the best. If he often seems to use other authors as models—Jarry, as in the piece we anthologize here, Kafka, Greene, Conrad, Burroughs—the benefit of a post-Renaissance period is that we are heirs to all styles, and Ballard moulds each to his own purpose.
Moorcock rightly seized upon Ballard, but also forged his own fictional hero, Jerry Cornelius. Cornelius is in fact neither hero nor anti-hero, but a sort of myth of the times. He can be male or female, white or black. Moorcock encouraged this ambiguous aspect by persuading other writers to chronicle the adventures of Cornelius; is Norman Spinrad’s Jerry, in the typically cool and comic account of the ‘The Last Hurrah of the Golden Horde’.
Spinrad was one of a number of American writers who found the English cultural climate more congenial than the American one. His chief contribution to New Worlds was Bug Jack Barron, serialized at inordinate length; its use of four-letter words, together with a modicum of sexual intercourse, oral sex and other pleasures, led to a banning of New Worlds by W. H. Smith and the denunciation of Spinrad in Parliament as a degenerate—the sort of accolade most writers long for. Barron is a powerful novel about the role of television and government, powerfully over-written.
Among other expatriates who drifted through was Thomas M. Disch, a distinguished writer whose stories move easily between being flesh, fowl, and good red herring. Disch’s greatest contribution to New Worlds was the novel Camp Concentration. A friend of his, John Sladek, settled in London, and has become one of SF’s leading comedians and parodists. Pamela Zoline, primarily an artist, also came over and settled here.
Among the English authors encouraged by Moorcock were Langdon Jones, Hilary Bailey, David Masson, Robert Holdstock and Ian Watson. Moorcock has gone on to greater things and is a legend in his own time. With the maverick New Worlds, he brought British SF kicking and screaming into the twentieth century.
News of the English revolution percolated back to the United States, where it had imitators who seem mainly to have thought the issue rested on writing as wildly and fuzzily as possible. But the times they were a-changing rapidly in the States as elsewhere, and many authors emerged with genuine fresh approaches to experience. One of them was Harvey Jacobs. Comic writers are always welcome in a field which frequently inclines to the ponderous; but Jacobs found he was most welcome by Mike Moorcock. Among the other new names were Will Worthington, who showed, like Disch, some kinship with the Theatre of the Absurd; he came and went all too fast, but shall be remembered by his excellent story, first published by Ted Carnell, ‘The Food Goes in the Top’.
Roger Zelazny came and stayed. A genuine baroque talent, often too much in love with the esoteric, but shining forth clearly with ‘Devil Car’. His story is a persuasive embodiment of the sixties’ passion for the automobile.
Keith Laumer rose to great popularity in the sixties, when his name was associated with Retief, his hero whose military adventures had a satiric edge.
The other authors include Kurt Vonnegut, Jr, Gordon R. Dickson, Philip K. Dick, Frederik Pohl, Robert Silverberg and Mack Reynolds—distinguished names all, and old hands at SF. All manifest the spirit of the sixties in one form or another—Reynolds in his enquiry into capitalist economics, Vonnegut in his satire on equality, Pohl in his sparky creation of Day Million, Dickson in his preoccupation with the blindness of computers. Silverberg re-creates the past, the far past. Dick does his own thing on the Dickian subject of reality. Reality trembled in the sixties. As many of us discovered, when things settled back into place again and the music died, life ceased to be quite so much fun.
B.W.A.
1. Although the jacket of the first hardcover edition in 1954 quoted the perceptive Naomi Mitchison as saying. ‘It’s really super science fiction’.
BETWEEN PRIVY AND UNIVERSE (#ulink_70d556d4-1bd1-53e7-b7fb-89ccd048a85d)
Aldous Huxley (1894–1963) (#ulink_ac92e993-5b43-5dc5-9abe-7386e8cc33af)
The ambition of the literary artist is to speak about the ineffable, to communicate in words what words were never intended to convey … In spite of ‘all the pens that ever poets held’—yes, and in spite of all the scientists’ electron microscopes, cyclotrons, and computers—the rest is silence, the rest is always silence.
Thus claimed Aldous Huxley, in a small book entitled Literature and Science, published in the year he died, 1963. The silence needed many millions of words in explanation. Even on his death-bed, Huxley was busy explaining Shakespeare, ‘a human being who could do practically anything’. In Literature and Science, he is busy making connections, and in this case entering the debate between Snow and Leavis on ‘The Two Cultures’. As ever, Huxley builds bridges. ‘The precondition’, he tells us, ‘of any fruitful relationship between literature and science is knowledge.’
Which is all very well, but few of us set out in life with such cultural advantages as Huxley. He was the grandson on his father’s side of the great Thomas Henry Huxley, while his mother was the grand-daughter of Dr Arnold of Rugby, niece of Matthew Arnold, and sister to Mrs Humphrey Ward, the novelist. Aldous grew up in a house full of books and the intelligent conversations which spring from (and into) books: where knowledge is as routine as good meals.
This privileged English existence, with its Eton and Balliol background, was to end on the coast of California, fading out in gurudom, on an LSD injection. The pop group ‘The Doors’ named themselves after Huxley’s short work, The Doors of Perception, advocating use of mescalin.
Here lie mysterious connections between the world of experience and the world of conjecture and speculation. Huxley took his title—he was always brilliant at fishing for titles—from William Blake:
If the doors of perception were cleansed,
everything will appear to man as it is, infinite.
Yet in the text, he makes reference to a different kind of writer, when speaking of our longing to transcend ourselves: ‘Art and religion, carnivals and saturnalia, dancing and listening to oratory—all these have served, in H. G. Wells’s phrase, as Doors in the Wall.’ The reference is to one of Wells’s most poignant short stories. So, via the pop group, the expression passed into popular life, and into the drug culture of the sixties.
Alas, behind the doors of Haight-Ashbury, the broken dreams and dead babies piled up. Even the Flower Children were only human. Transcendence is hard work, as Huxley himself was aware. He says, ‘To be enlightened is to be aware, always, of total reality in its immanent otherness—to be aware of it and yet to remain in a condition to survive as an animal, to think and feel as a human being, to resort whenever expedient to systematic reasoning.’
Behind this modest but complex statement, compassionate yet uncompromising, lies an extraordinary trajectory of a twentieth-century life, the long trek from Eton to the Mojave, prompted in part by that fearless curiosity which Christopher Isherwood called ‘one of Aldous’s noblest characteristics’.
Curiosity spells diversity. The diversity of Huxley’s life is echoed in his writings. These engage readers of many kinds, since even the novels, for which he was most renowned, touch upon religion, science, politics, literature, art, music, psychology, utopianism, and—to use the title of one of his most remarkable books—the human situation. Through them all flow Huxley’s wit and his adroit use of language. Huxley’s early distaste for bodily functions, in his Bright Young Thing phase, develops into a passion for mysticism. Henry Wimbush’s comic discourse on sixteenth-century privies in Crome Yellow (‘the necessities of nature are so base and brutish that in obeying them we are apt to forget that we are the noblest creatures of the universe’) later becomes a preoccupation with enlightenment, and with the hazardous position between privy and universe which we occupy.
Thousands of individuals have had their spirit of enquiry sharpened by Huxley’s cultured tour of ‘the ineffable’.
His preoccupation took many forms. Advice on how to see, for instance, in Huxley’s little valuable book, The Art of Seeing, in which one notes a typical observation concerning the eye: ‘its peculiarly intimate relationship with the psyche’ … For Huxley, all things connected.
Concern with quality of life, and with any new thing which might conceivably alleviate the human condition, pointed a way to the future, from hydroponics to Scientology. Like a true Californian, Huxley embraced many crank cults in his time. (In her biography of Huxley, Sybille Bedford relates how L. Ron Hubbard and his wife, ‘stiff and polite’, went to dinner with the Huxleys. They presented the Huxleys with two pounds of chocolates.) So—discounting the marvellous cruel joke of After Many a Summer, with its speculations on evolutionary longevity—Huxley’s three utopian novels appear.
None was received with great understanding by a literary world partial to country houses, stories of the wealthy, large doses of characterization, and even larger doses of nostalgia. Such is the fate of novels of ideas, at least in England.
The utopian trilogy consists of Ape and Essence, reviled on its appearance in 1946, perhaps because Huxley does not treat the human species with the respect it believes it deserves; Island, his last novel (1963); and Brave New World (1932), Huxley’s most famous work. Huxley was a connoisseur, some might say victim, of unconventional ideas. Brave New World shows us what happens when mass production is applied to biology. Promiscuous sex helps preserve immaturity; immaturity reinforces superficiality. ‘When the individual feels, the community reels.’ Drugs keep everyone happy. The workers get four half-gramme tablets of soma every day after work. It can readily be seen why thousands have longed to live in such a utopia, from which Huxley himself would have recoiled, at least in part. The privy may not be abolished, but at least the universe is obscured.
In Ape and Essence, the theme of sexual promiscuity is reintroduced. Nuclear bombs have fallen on LA. What remains of mankind has reverted to savagery. Womankind has reverted, apelike, to oestrus. For religion, a kind of perverted bogomilism is practised. The Narrator (the novel takes the form of a film script) says, ‘Thanks to the supreme Triumph of Modern Science, sex has become seasonal, romance has been swallowed up by the oestrus, and the female’s chemical compulsion to mate has abolished courtship, chivalry, tenderness, love itself’.
In this respect, Ape and Essence is an extension of the evolutionary idea, so splendidly defended by T. H., Aldous Huxley’s grandfather, parodied in After Many a Summer. There, down in the cellarage of his castle, the Fifth Earl enjoys near immortality, coupling perpetually with his housekeeper. But the foetal ape has had time to mature. The universe has disappeared; only the privy remains …
The two creatures coupling in the ancestral dark are literary cousins to the orgiastes presided over by the Arch-Vicar of Belial, Lord of the Earth, and Bishop of Hollywood, who presides over the post-war dystopia.
The codified society of Brave New World was the work of Mr Mond. In Ape, the ruined post-war world is the work of Belial. It’s an emetic work, perhaps, but I persist in seeing both books as slyly sardonic, like Gulliver’s Travels. If they are science fiction, they are Huxley’s brand, not H. G. Wells’s.
Huxley plays Jung to Wells’s Freud. Huxley saw an escape from the human situation through mysticism, not politics; politics was Wells’s thing, when, later in life, his closed mind produced the Open Conspiracy. So the least (but lengthiest) of Huxley’s three utopias, Island reverses many of the assumptions of Brave New World. It shows a threatened utopia where soma and sexual freedom bring about genuine happiness. Alas, as Milton’s Paradise Regained is less readable than its noble predecessor, Paradise Lost, so Island is less readable than its two mischievous predecessors. The devil—and Huxley knew it well—has all the best tunes. Mysticism and soil conservation challenge any novelist’s repertoire.
If Island is a failure, it is nevertheless worth reading for the instruction it gives—which not all can follow—and for its courage. Huxley must have known when he was writing Island that he had to lay aside one of his best weapons, the blade of satire, to write about what he conceived of as the most desirable place. Philip Toynbee perceived as much when he reviewed the book in The Observer on Sunday, 1 April 1962. While admiring Island as ‘an act of genuine virtue and love’, Toynbee points out that the islanders address each other in preposterous language, and that much of the book belongs to what he calls ‘the helpless language of inarticulate mysticism’.
To this charge, Huxley had earlier given answer. In Grey Eminence, he speaks of a book, widely available in England even a generation ago, which was written by a fourteenth-century mystic, and entitled. The Cloud of Unknowing. Commenting on The Cloud, Huxley says:
Ultimate reality is incommensurable with our own illusoriness and imperfection; therefore it cannot be understood by means of intellectual operations; for intellectual operations depend upon language, and our vocabulary and syntax were evolved for the purpose of dealing precisely with that imperfection and illusoriness, with which God is incommensurable. Ultimate reality cannot be understood except intuitively, through an act of the will and the affections.
And that is what Island is: Huxley’s act of the will and the affections, to reach out beyond the privy to embrace the universe.
Unlike most utopias, Island is not about governance, but about Being. Whereas Wells came to believe that a group of good men and true could reorganize the whole world, Huxley mistrusted governments. ‘Society’, he said, ‘can never be greatly improved, until such time as most of its members choose to become theocentric saints.’
This remark comes in Grey Eminence (1941), one of his most absorbing books, where his gifts are deployed in a study of Father Joseph, a Capuchin monk who became adviser to Cardinal Richelieu. Between them, Father Joseph and Richelieu prolonged the Thirty Years War, causing millions of deaths by torture, famine, disease and the usual appurtenances of war, including cannibalism. The Capuchin Father Joseph eschews the simian diversions beloved by the Fifth Earl, but falls into a different trap. Politics betrays the nationalistic religion, and vice versa.
The best of Huxley is scattered everywhere, perhaps most thickly in collections of essays; of the essay form he is one of this century’s masters. Adonis and the Alphabet (1956) is a perfect example. The erudition, never obtrusive, carries us from psycho-industrial power, dirt and spirituality, and population pressures, to Martian language and literature … and much else besides.
The Human Situation (1978) gathers together a series of lectures delivered at the University of California, Santa Barbara, in 1959. They provide learned and unpompous summaries of Huxley’s thinking on many subjects, answering such questions as, ‘How should we be related to the planet on which we live? How are we to develop our individual potentialities?’ No better handbook to our ongoing civilization could be devised.
In one of those essays, the one on ‘Man and Religion’, Huxley states that, because mysticism does not commit one to any cut-and-dried statement about the structure of the universe, there is no conflict between a mystical approach to religion and science. Nevertheless, it is noticeable that such gurus as Gurdjieff and Ouspensky commit themselves to wacko versions of the world. Ouspensky seemed to believe that the periodic table was somehow related to notes in music. Low man in the guru totem pole, Hubbard believed in vast intergalactic battles. Yet the universe as revealed by current science is wacko enough for most mortals.
However, Huxley also says that there is a sense in which it is no great matter whether myths are true or not: they are simply expressive of our reactions to the mystery of the world in which we live.
Huxley’s personal myth was of this mystical union of something that existed beyond words. It produced his difficult, dedicated work. The Perennial Philosophy (1946). The possible connection of this myth with the death of his much-loved mother when he was fourteen is a matter for speculation, though it is scarcely to be imagined that such a traumatic event left no shockwave.
Huxley faded away on Friday 22 November 1963, with LSD in his veins. Within twenty-four hours, another wise man, another writer of SF who had lost his mother in childhood, C. S. Lewis, would also be dead. But it was Huxley who died on the day John F. Kennedy was assassinated.
Huxley’s continuing influence was summed up by Isaiah Berlin, who said, ‘He was the herald of what will surely be one of the great advances in this and following centuries—the creation of new psycho-physical sciences, of discoveries in the realm of what at present, for want of a better term, we call the relations between body and mind.’
Almost everything Aldous Huxley wrote was adversely criticized at one time or another. Everyone spoke well of the man himself, of his nobility and charm. His gentleness, sweetness and humour were remarked on by all those fortunate enough to know him.
Anita Loos, author of Gentlemen Prefer Blondes, was a personal friend. She has the last word. ‘I shall always think of Aldous as smiling.’
THE IMMANENT WILL RETURNS—2 (#ulink_52633a2a-ac6f-5363-b877-31fb6ed7343a)
‘What of the Immanent Will and its designs?’, asks Thomas Hardy. The question forms the opening line of Hardy’s vast drama, The Dynasts, and is answered by that phantom intelligence, the Spirit of the Years:
It works unconsciously, as heretofore,
Eternal artistries in Circumstance,
Whose patterns, wrought by rapt aesthetic rote,
Seem in themselves its single listless aim,
And not their consequence.
To which the Spirit of the Pities joins, saying,
Still thus? Still thus?
Ever unconscious!
It is clear that the Immanent Will is a prototype of Philip K. Dick’s VALIS, that Vast Active Live Intelligence System. Thinking the matter over after the carnage of the First World War, Hardy decided that he had erred on the optimistic side—thereby leaving the door open for Olaf Stapledon.
Stapledon sweeps away the human characters in whom Hardy delighted, to present us with a threadbare stage upon which humanity is all but lost. On that stage are unfolded the evolutionary histories of the Last Men and the soliloquies of the Star Maker.
Those two great dramas of Stapledon’s, Last and First Men and Star Maker, were written over fifty years ago, in 1930 and 1937. They loom above the later oceans of science fiction like the immense rocks in Bocklin’s painting, ‘The Isle of the Dead’, appearing and disappearing in the mist. That Stapledon, an Englishman, has not himself taken permanent sojourn on Bocklin’s grim island is entirely due to the work of American scholars. The Oxford Companion to English Literature allows him no entry to himself.
In fact, Stapledon is a writer of a notably English kind, his attempts to establish an individual mythology somewhat reminiscent of William Blake (the sub-title of his novel, Odd John echoes a poem of Blake’s, ‘A Story Between Jest and Earnest’—though there’s precious little enjoying of the lady in the book). His grandiosities recall Charles M. Doughty’s six-volume epic poem, Dawn in Britain, with its quixotic attempt to restore Chaucer to modern English. Two other voices echo conflictingly through Stapledon’s fiction, the voice of John Milton in Paradise Lost and the voice of that Victorian storm-trooper, Winwood Reade, author of The Martyrdom of Man.
In many respects, Stapledon is of his time. Born in 1886, he was torn by religious doubt, like many men of his day. Essentially a Victorian, he had trouble fitting into the post-war world. Together with many others, he flirted with pacifism, communism and promiscuity. And being outside the swim of London literary society, he knew few other authors and soon became critically disregarded.
The central premise of his work, that mankind is irrelevant to the purposes of the universe, proves unpalatable to many. His admirers honour him precisely for that unpalatability, so variously, so swoopingly expressed. We encounter in his work faith versus atheism, and the seeking for individual fulfilment versus communality, whether terrestrial or stellar. These remain painfully contemporary concerns. In his two great glacial novels, spanning the thirties, we encounter spiritual suffering and the surreal mutations which mankind must undergo at a Creator’s command.
My first encounter with Last and First Men came at a time of suffering and mutation. I was part of the British Second Division, fighting back the Japanese Army which had invaded Burma and Assam and was planning to storm the gates of India. I was nineteen, brown as a berry, on half rations. We were about to advance on enemy-held Mandalay while shooting DDT down our pants and under our arms. Specifically, I was standing in a commandeered bungalow in the jungle outside Kohima, awaiting a typhus injection.
The medical officer had established his temporary HQ in the home of a tea planter who had fled—to India or England. In the room where I awaited my jab were book-lined shelves. Among the books were two blue Pelican books, together comprising a paperback edition of Last and First Men. The title caught my eye. I took them down and began to read.
I could not leave them behind when I was summoned to the surgery. I kept them. For the first and last time, I stole a book. Well, it was wartime …
While the great salvation and destruction of the sunlit world went forward, Stapledon’s steady voice proved to be what was needed. In particular, his daring time-schemes appeased an urgent desire for perspective.
What sustained me then, as we advanced across the Burmese plains, was the bleak vision of humankind locked within the imperatives of creation. If Stapledon’s name is to be preserved, it will be by science fiction readers. Quite apart from the intrinsic interest in his writing, there is also the wider question: why is not SF, or work which closely resembles SF, accepted into the general corpus of the century’s literature? The writing is excellent; the subject under discussion is a central one; the author was not exactly a backwoodsman; nor did he write in obscure tongue; so how is it that he suffers a general neglect? Why is he not considered as is, say, Jorge Luis Borges or Mikhail Bulgakov or even William Burroughs?
These are perforce rhetorical questions. I cannot answer them. Nor, as far as I can see, can anyone else. De gustibus non est disputan-dum. And yet … we must continue to dispute …
I was instrumental in having Penguin Books reprint Last and First Men in 1963. The edition contains my Foreword, and was reprinted more than once. Harvey Satty, the active chairman of the Olaf Stapledon Society, published Nebula Maker in 1976, an interesting early attempt of Stapledon’s to write Star Maker. Later, Satty, in collaboration with Curtis C. Smith, produced a comprehensive bibliography (1984). The volume contains an essay by Stapledon never before published. In 1982 came Patrick A. McCarthy’s Olaf Stapledon from Twayne Publishers. This slender volume presents excellent summaries of Stapledon’s novels. McCarthy collaborated with Charles Elkins and Martin Harry Greenberg to produce The Legacy of Olaf Stapledon in 1989.
In 1987, the Los Angeles publisher, James Tarcher, published an edition of Star Maker with my introduction and, in the following year, Last and First Men, with a Foreword by Gregory Benford and an Afterword by Doris Lessing. This is claimed to be the first complete edition of the novel to be published in the USA. In fact, Dover Books had published the complete text in 1968.
A curious player in the Stapledon game is the celebrated critic, Leslie A. Fiedler. Fiedler’s Olaf Stapledon: A Man Divided was published in 1983.
Fiedler had shown interest in Stapledon some years previously. When Harry Harrison and I were editing a series of hardcover and paperback reprints of classic SF in the 1970s (SF Master Series), Harry persuaded Professor Fiedler to write an introduction to Odd John.
An excellent introduction it is too. The longer critical work is of more dubious value.
The authority on Stapledon is undoubtedly Dr Robert Crossley. Again an American weighs in to great effect. Crossley has a better grasp of British weirdness than Fiedler; he is familiar, for instance, with the deadly English habit of litotes; as witness his exemplary editing of Talking Across the World: The Love Letters of Olaf Stapledon and Agnes Miller, 1913–1919.
These gentle, humorous letters of courtship during a terrible war are touching and beautiful. They carry us closer than anything else to the private man, and far beyond the world of science fiction, though they are not without speculative content.
Crossley follows up with his massive biography, Speaking for the Future: The Life of Olaf Stapledon.
This will always remain the standard life.
The new biography brings out well Stapledon’s sense of division within himself, manifest in his fiction. Even the august Star Maker—the very emblem of Stapledon’s cogitations—is given, like the god Shiva, a dual nature, both mild and terrible. The opening sentence of Last and First Men makes the division clear: This book has two authors’.
Other examples of this division are not far to seek. The title of Stapledon’s last book, clearly autobiographical in nature, and published only months before his death in 1950, is A Man Divided. In ‘The Peak and the Town’, the posthumously published essay included in the 1989 book mentioned above, one of the characters speaks of ‘the double life’ as ‘a marvellous duplicity’. This submerged quality—Mary Shelley speaks poignantly of it too—manifests itself in the first of the letters Crossley preserves in Talking Across the World. In a letter declaring his love to the distant Agnes in Australia, Stapledon says, ‘I fear lest you might in answering say there is no hope at all, and if you were to say that I should only outwardly accept it, and inwardly go on hoping and acting as if there was a chance …’
Stapledon served as an ambulance driver in the First World War. For his courage he was awarded the Croix de Guerre. In that serving capacity, he observed the divided nature of his fellows, remorseless in enmity, at other times compassionate to friend and foe alike.
Mathew Arnold has a splendid poem, ‘The Buried Life’, in which he says how
There rises an unspeakable desire
After the knowledge of our buried life
This element in Stapledon drove him to extend the boundaries of conventional human sensibility.
Stapledon was in his fifties when Star Maker was published. So let’s finally talk about this masterwork.
It is the most wonderful book I have ever read, while its central premise is the most difficult to accept. Star Maker is grander in theme than Last and First Men, more felicitous in style, and subtler in approach. And more overwhelming in its imaginative power.
It’s not an abstract book. Rather, it’s chock-a-block with great common agonies and private lonelinesses—often the lonelinesses of entire solar communities. Madness, that kith and kin of loneliness, is often present in Stapledon’s mind. The intellect is threatened by the prospect of endless galaxies formed—for what?
As we searched up and down time and space, discovering more and more of the rare grains called planets, we watched race after race struggle to a certain degree of lucid consciousness, only to succumb to some external accident or, more often, to some flaw in its own nature, we were increasingly oppressed by a sense of the futility, of the planlessness of the cosmos.
The sombre mood owes much to the pessimism of Schopenhauer. The conviction that God was dead is characteristic of the thinkers of the late nineteenth century. But we cannot call it unearned: this was a man who had been through the carnage of the Somme.
Pessimism unrelieved is not much to anyone’s taste. The pessimism of artists is a different matter. We drink down the pessimism of Swift’s Gulliver’s Travels because of his and our delight in artifice. Stapledon is short on dialogue, but he keeps us reading by the prodigality of his imaginings, expressed in delicate imagery.
In one section of Chapter X, the journeying human soul, together with its spirit friends, observes the galaxy at an early stage of its existence. The passage concludes with an overview of the fully evolved galaxy:
The stars themselves gave an irresistible impression of vitality. Strange that the movements of these merely physical things, these mere fireballs, whirling and travelling according to the geometrical laws of their minutest particles, should seem so vital, so questing. But then the whole galaxy was itself so vital, so like an organism, with its delicate tracery of star-streams, like the streams within a living cell; and its extended wreaths, almost like feelers; and its nucleus of light. Surely this great and lively creature must be alive, must have intelligent experience of itself and of things other than it.
And then follows one of those rapid contradictions which endow the narrative with its tensile strength and astonishment:
In the tide of these wild thoughts we checked our fancy, remembering that only on the rare grains called planets can life gain foothold, and all this wealth of restless jewels was but a waste of fire.
Under the cool tone is an almost animist belief in conscious life everywhere, a marked Stapledon characteristic. One of his last fantasies, The Flames, postulates a madman’s vision of fire with intellect.
Any similarity between Stapledon’s sweep of cosmic events and conventional SF is coincidental. After discoursing with the minds of the nebulae, his questing spirit moves on to achieve a discussion with the Immanent Will, the Star Maker itself. The finely sustained climax of the book is the Maker’s description of the series of universes with which he is experimenting, of which ours is but one in an almost infinite series. Where does one look in all English prose for an equivalent of the magnificent Chapter XV?
For here Stapledon describes a succession of flawed cosmoses, each one of greater complexity, yet each one in turn failing to satisfy its creator—who stows them away like old computer games on a shelf, their interest exhausted.
Our own cosmos is about to be shelved. The Star Maker resolves that the succeeding cosmos will be better. The beings who inhabit it will be ‘far less deceived by the opacity of their individual mental processes, and more sensitive to their underlying unity’. One thing in particular in this sharply agnostic cogitation sets it apart from Christian doctrine: the ruthlessness of the Star Maker. The point is made more than once. ‘Here was no pity, no proffer of salvation, no kindly aid. Or here were all pity and all love, but mastered by a frosty ecstasy.’ And again. ‘All passions it seemed, were comprised within the spirit’s temper; but mastered, icily gripped within the cold, clear, crystal ecstasy of contemplation.’
No hope here, as with Hardy’s Immanent Will, that ‘The rages of the ages Will be cancelled’… We’re getting cancelled—we and the whole caboodle.
It is this central perception, this refusal to compromise, this icicle in the heart, which makes Stapledon. C. S. Lewis, a charismatic Christian apologist (and author of memorable science fiction), rejected this viewpoint, which he regarded as shallowly scientistic. He pilloried Stapledon as the evil scientist, Weston, in Out of the Silent Planet and Perelandra. Stapledon never rose to the bait.
C. S. Lewis was a revered acquaintance of mine. But in this matter I must agree with Olaf Stapledon. It’s cold outside.
So we have the curious situation. Stapledon’s grand theme was communication. Communication between woman and super-beast, as in Sirius, between alien and human, between organic and inorganic, between soul and its creator, even between England and Australia. Yet we have to admit that—the world being what it is—he has largely failed to communicate. Not with the general public. Hardly with his fellow authors. And pretty rarely even with SF fans …
1. New York, Oxford University Press.
2. London, Eyre Methuen, 1978.
3. Hanover, NH, University Press of New England, 1987.
4. Syracuse, NY, Syracuse University Press and Liverpool, Liverpool University Press, 1994.
A WHOLE NEW CAN OF WORMS (#ulink_6e65fb18-44eb-5b66-bd62-090225e10e87)
Philip Dick made me happy. I loved and still love his novels. Why be made happy over novels which show all too plainly how awful the state of the world is? Because they did just that, without flinching, without having soft centres and sloppy endings. And because of the way they were written—with a unique tang.
Cowardly critics have sometimes found my novels gloomy, but I never managed as much sheer silent disaster as Dick. He should have had a Nobel prize.
When Dick died, we held a memorial meeting for him in London. It was a heat-wave time, with temperatures in the nineties. The dogs were crawling into dustbins to die. Nevertheless, the faithful turned up at the old City Lit rooms and crammed into the theatre. Even the molecules jostled each other.
I was one of the three speakers from the platform.
Here’s what I said. And I hope you’re still listening, Phil.
We’re here tonight to rejoice. There is no reason to mourn—well, not too much. Bucket-kicking is endemic in the human race. Have you ever considered that it may be all of us who have gone, whisked into some terrible schizoid version of the present ruled over by Brezhnev, Mrs Thatcher, Pope John Paul, and the Argentinian junta, while Phil Dick remains where he ever was, in Santa Ana, still jovially fighting entropy and kipple with a new, eighth, wife by his side?
We rejoice because Dick is one of the few writers to defy the First Law of SF Thermodynamics. This law states that exploitation in the SF field is so great that the writers decay as they age instead of maturing, like bad wine, and that meaningfulness decreases in inverse proportion to number of words published.
Like all good SF writers, Dick was continually trying to figure out what made the universe tick. Even if there is a way to figure out the universe, it probably can’t be done through SF, which forever throws in its own ‘what ifs’ to flavour the recipe. Figuring out the universe needs long scientific training, the mind of a genius, and years of zen silence; three qualities antithetical to all SF buffs. Nevertheless such an attempt is worth making, and for the same reason that never quite reaching the peak of Mount Everest is better than not having climbed it at all. There really were times when it seemed as if Dick had the Universe in a corner.
The more you try and figure out the universe, the more enigmatic it becomes. You know that ingenious U-bend in a toilet, which used to figure conspicuously in Harpic adverts: it keeps the stinks down the drain instead of in the room? Since the universe you are trying to figure out includes the mind doing the figuring, then—as Sir Karl Popper may have said in a back issue of Planet Stories—that mind acts as its own U-bend and refuses to let you get down to the real layers of fertilizer where growth and destruction begin.
All the same, Dick patented his own U-bend into ontology. Before our eyes, he kept opening up whole new cans of worms. Dick suffered from paralysing anxiety states which forays into the world of drugs did not alleviate; we see his mind constantly teasing out what is to be trusted, what let in, what discarded—and how far let in, how far discarded. The process applied alike to words, can openers, wives and worlds.
From this, anyone not knowing anything about Dick might conclude that he was a gloomy and terrifying writer. Well, he was terrifying, certainly, but the gloom is shot through with hilarity. The worse things got, the funnier. His literary precursors are Kafka and Dickens. Actually Kafka, Dickens and A. E. van Vogt: it’s the secret schlock ingredient that makes Dick tick.
Let’s just illustrate with a passage from A Scanner Darkly, one of Dick’s best and most terrifying novels, where Charles Freck decides to commit suicide.
At the last moment (as end-time closed in on him) he changed his mind on a decisive issue and decided to drink the reds down with a connoisseur wine instead of Ripple or Thunderbird, so he set off on one last drive, over to Trader Joe’s, which specialized in fine wines, and bought a bottle of 1971 Mondavi Cabernet Sauvignon, which set him back almost thirty dollars—all he had.
Back home again, he uncorked the wine, let it breathe, drank a few glasses of it, spent a few minutes contemplating his favourite page of The Illustrated Picture Book of Sex, which showed the girl on top, then placed the plastic bag of reds beside his bed, lay down with an Ayn Rand book and unfinished protest letter to Exxon, tried to think of something meaningful but could not, although he kept remembering the girl being on the top, and then, with a glass of Cabernet Sauvignon, gulped down all the reds at once. After that, the deed being done, he lay back, the Ayn Rand book and letter on his chest, and waited.
However, he had been burned. The capsules were not barbiturates, as represented. They were some kind of kinky psychedelics, of a type he had never dropped before, probably a mixture, and new on the market. Instead of quietly suffocating, Charles Freck began to hallucinate. Well he thought philosophically, this is the story of my life. Always ripped off. He had to face the fact—considering how many of the capsules he had swallowed—that he was in for some trip.
The next thing he knew, a creature from between dimensions was standing beside his bed looking down at him disapprovingly.
The creature had many eyes, all over it, ultra-modern expensive-looking clothing, and rose up eight feet high. Also, it carried an enormous scroll. ‘You’re going to read me my sins,’ Charles Freck said. The creature nodded and unsealed the scroll.
Freck said, lying helpless on his bed, ‘and it’s going to take a hundred thousand hours.’
Fixing its many compound eyes on him, the creature from between dimensions said, ‘We are no longer in the mundane universe. Lower-plane categories of material existence such as “space” and “time” no longer apply to you. You have been elevated to the transcendent realm. Your sins will be read to you ceaselessly, in shifts, throughout eternity. The list will never end.’
Know your dealer, Charles Freck thought, and wished he could take back the last half-hour of his life.
A thousand years later he was still lying there on his bed with the Ayn Rand book and the letter to Exxon on his chest, listening to them read his sins to him. They had gotten up to the first grade, when he was six years old.
Ten thousand years later they had reached the sixth grade.
The year he had discovered masturbation.
He shut his eyes, but he could still see the multi-eyed, eight-foot-high being with its endless scroll reading on and on.
‘And next—’ it was saying.
Charles Freck thought, at least I got a good wine.
This unusual ability to mix tragedy with farce is matched by a paranoid’s ability to scramble—if not always unscramble—plots. The result is an oeuvre which presents a large scale portrait of the incursions of technological advance upon the psyche of the West, and its shattering under a series of hammer blows. Occasional protagonists may survive, but Dick never leaves us under any illusions about the magnitude of the incursion.
Thus his work represents an unrivalled unity in the SF field, a unity only reinforced by the way in which most of the texts of that oeuvre are staged—not far away in the galaxy, which might have afforded some relief—but in one of the epicentres of the disintegrating psyche, Southern California.
With the disintegrating psyche, as some might expect, the disintegrating family. The one portrait of a family in all of Dick’s oeuvre is four miserable junkies, spying on each other, dying or trying to die, together with their cat child-substitute, in A Scanner Darkly. With this absence of familial pattern goes a disconcerting absence of mother-figures, and indeed a certain lack of females all round. It’s hard to imagine a Mrs Palmer Eldritch, and the policeman who wants his tears to flow has for a wife merely a devilish sister.
For three decades, Dick unfolded this schizoid portrait of the coming age. Again, one must repeat, we can observe in his writing a steady deepening of his understanding and capacities, as we observe it in Dickens.
During the first decade, the 1950s, we admire the surface glitter of his puzzles—Time Out of Joint—and all that. His prankish short stories become increasingly sophisticated. In the 1960s, profound change continues: what was devised becomes felt; complexity of plot becomes matched to a complexity of thought. The Weltanschauung is not universally dark, though illusion is harder to disentangle. In this period stand three of Dick’s surest memorials, The Three Stigmata of Palmer Eldrich, The Man in the High Castle and Martian Time-Slip. Slightly later, also in the 1960s, is another group of three, though I think a lesser group, Now Wait For Last Year, Do Androids Dream of Electric Sheep? and Ubik. Here, unrealities have multiplied to such an extent that the result is a confusion we are tempted merely to reject as abnormal; the threatened illusions of the earlier group strike much nearer home.
The 1970s yield two remarkable novels in which the protagonists strive for reality, in one case finding and in one case failing to find it: Flow My Tears, The Policeman Said and A Scanner Darkly. The ‘explanation’ of Flow My Tears, whereby a group of people move into transposed reality because of another person’s, Jason Taverner’s, failings, makes no scientific and even worse theological sense, though for all that it is a sombrely glittering novel, the real hero being a corrupt police chief who does not enter until half-way through the book. But A Scanner Darkly is all too terrifyingly plausible, on both scientific and theological grounds, with the terrible drug, Death, which splits the corpus callosum, rendering the victim dissociated from himself. This, it seems to me, is the grandest, darkest, of all Dick’s hells.
Dick at one time came to some kind of perilous treaty with various drugs, just as Anna Kavan did with heroin. Kavan never came off heroin; it was her doppelganger, her bright destroyer, killingly necessary to her. Dick’s renunciation of drugs brought forth the 1980s group of novels, again a trio, Valis, The Divine Invasion and The Transmigration of Timothy Archer. It’s too early to judge this group. The last novel is set in what for Dick is a curiously sunny Southern California, and opens on the day John Lennon is shot. It thrills with intimations of death—but when I said that to someone he replied, ‘What Dick novel doesn’t?’
I have to say, ungratefully, that I so vastly enjoyed Dick giving me bad news, opening up whole new cans of worms at every turn, that I become peevish when a can opens and angels come winging out. That the narrator of Timothy Archer is a lady called Angel hardly helps matters. Despite these reservations, it is a complex and interesting novel, fairly light and sunny in tone. It bears the hallmark of Dick, a hallmark discernible even in the minor novels, genuine grief that things are as bad as they are. That’s a rare quality in SF.
So Dick began as a smart imitator of van Vogt and ended up as a wizard. Most careers in the SF field flow the other way about. Maybe it’s the Hobart effect.
Dick said that it was not the possibilities of SF that appealed to him but the wild possibilities. Not just, ‘What would happen if …’ but ‘My God, what would happen if …’.
This is partly why we like him. But ultimately the affection he inspires is beyond analysis. He had a way of dramatizing his inner fears which made you laugh. His novels are full of gadgets, sentient hardware and awesome entities, but nevertheless they are inward novels. He constantly invents new means of doom and destruction, but nevertheless a sense of gusto bounces up from the page. In some peculiar sense he was a world-league novelist, yet he meekly burnt two mainstream novels when Don Wollheim told him they were no good. There’s the paradox. If it wasn’t for Don Wollheim at Ace, we’d possibly never have seen any Dick novels ever, and the universe would have been different. And our inner lives, ditto.
Dick’s first American readers appear only to have found Dick depressing. Was he too wild? Did they not dig his humour? Were there too many worms in his can? It was in Britain that he first found a more realistic and welcoming appraisal. Accustomed by national temperament to sailing through seas of bad news without turning a vibrissa, we appreciated Dick’s ingenuity, inventiveness, and metaphysical wit. We taught the Americans to see what a giant they had in their midst, just as they taught us to admire Tolkien. If we do admire Tolkien.
The tide has turned. Hollywood made an over-heated, over produced, and over immoral film from a lovely book, and called it by an old Alan Nourse title, Blade Runner. (Then there was Total Recall. The rebarbative Stanislaw Lem said that Dick fought trash with trash. It looks like trash could win!)
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Brian Aldiss
A collections of anecdotes, reviews and essays, written with the humour and warmth one associates with Brian Aldiss.In this fascinating collection of essays, one of the world’s pre-eminent SF writers explores a wide range of SF and fantasy writers and writings.The contents include a letter to Salvador Dali, Mary Shelley and Frankenstein, the work of Philip K. Dick, Orwell’s Nineteen Eighty-Four, James Blish, Culture: Is it worth losing your balls for?and the differences between US and UK fantasy.
The Detached Retina
BY BRIAN ALDISS
Contents
Title Page (#u16bea973-0663-5c8e-bed1-ca8a1f6d6afd)
ACKNOWLEDGEMENTS
INTRODUCTION
THANKS FOR DROWNING THE OCELOT
‘A ROBOT TENDED YOUR REMAINS …’
The Advance of the Mega-machine
A NOTE
BETWEEN PRIVY AND UNIVERSE
Aldous Huxley (1894–1963)
THE IMMANENT WILL RETURNS—2
A WHOLE NEW CAN OF WORMS
SCIENCE FICTION’S MOTHER FIGURE
I
II
STURGEON: THE CRUELTY OF THE GODS
THE DOWNWARD JOURNEY Orwell’s 1984
PEEP
CULTURE
Is it Worth Losing Your Balls For?
WELLS AND THE LEOPARD LADY
Lecture delivered at the International Wells Symposium
THE ADJECTIVES OF ERICH ZANN
A Tale of Horror
JEKYLL
ONE HUMP OR TWO
Lecture given at the IAFA Conference of the Fantastic
KAFKA’S SISTER
CAMPBELL’S SOUP
SOME EARLY MEN IN THE MOON
KALIYUGA, OR UTOPIA AT A BAD TIME
Talk given at the Annual MENSA meeting in Cambridge
UTOPIA: DREAM OR PIPE DREAM?
THE ATHEIST’S TRAGEDY REVISITED
THE PALE SHADOW OF SCIENCE
Address to the British Association for the Advancement of Science
DECADENCE AND DEVELOPMENT
THE VEILED WORLD
A Lecture given to the Oxford Psychotherapy Society
A PERSONAL PARABOLA
Speech delivered at the Natwest Fundación, Madrid
About the Author
Also part of The Brian Aldiss Collection
Copyright (#litres_trial_promo)
About the Publisher
ACKNOWLEDGEMENTS (#u2be261e9-644b-552a-8704-51109a847daa)
This book owes its origins to two volumes published by Serconia Press in 1985 and 1986, The Pale Shadow of Science (hereafter PSS) and … And the Lurid Glare of the Comet (ALGC). The former volume was designed for my appearance as Guest of Honour at Norwescon, Seattle, March 1985. Both were the brainchild of Jerry Kaufman of Serconia Press.
Almost all the original articles have been greatly revised, thrown out, supplemented, or at least tampered with. New articles have been added. Their provenance is as follows:
‘Thanks for Drowning the Ocelot’—as Afterword in Orbit Science Fiction Yearbook Two (1989), edited by David S. Garnett.
‘A Robot Tended Your Remains …’—new.
‘Between Privy and Universe: Aldous Huxley (1894—1963)’—expanded from an article in Nature, August 1994.
‘The Immanent Will Returns—2’—new, but based on ‘Olaf Stapledon’ in The Times Literary Supplement (1983) and the Foreword to Robert Crossley’s Olaf Stapledon: Speaking for the Future (1994).
‘A Whole New Can of Worms’ (PSS, expanded)—published in Foundation (1982).
‘Science Fiction’s Mother Figure’ (PSS, expanded)—developed from ‘Mary Wollstonecraft Shelley’ in Science Fiction Writers (1981), edited by E. F. Bleiler.
‘Sturgeon: The Cruelty of the Gods’ (ALGC, expanded from ‘Sturgeon: Mercury Plus X’)—as an obituary in Isaac Asimov’s Science Fiction Magazine (1986).
‘The Downward Journey: Orwell’s 1984’ (PSS)—in Extrapolation (1984).
‘Peep’ (PSS, expanded)—as Introduction to James Blish’s Quincunx of Time (1983).
‘Culture: Is it Worth Losing Your Balls For? (ALGC, expanded from ‘When the Future Had to Stop’, Vogue, 1986). Plus Introduction to The Alteration (Easton Press ed., 1993).
‘Wells and the Leopard Lady’—lecture given to the International Wells Symposium (1986) and in Parrinder and Rolfe, eds., H. G. Wells Under Revision (1990).
‘The Adjectives of Erich Zann: A Tale of Horror’—new.
‘Jekyll’—new.
‘One Hump or Two’—lecture given at IAFA Conference of the Fantastic #12. Reprinted as ‘Fantasy: US versus UK’ in Damon Knight’s Monad (March 1992).
‘Kafka’s Sister’—Introduction to Brian W. Aldiss, ed., My Madness, The Selected Writings of Anna Kavan’ (1990).
‘Campbell’s Soup’—new, based on a review in SFRA Review (1993).
‘Some Early Men in the Moon’—based on ‘The Raccolta of Filipo Morghen’ in Life on the Moon in 1768 (1990).
‘Kaliyuga, or Utopia at a Bad Time’—a talk given at the annual MENSA meeting, Cambridge, August 1994. Based in part on an article appearing in Locus (1994).
‘The Atheist’s Tragedy Revisited’ (PSS)—revised.
‘The Pale Shadow of Science’ (PSS)—address to the British Association for the Advancement of Science, 1984.
‘Decadence and Development’—new.
‘The Veiled World’—based on a talk given to The Oxford Psychotherapy Society, 1991.
‘A Personal Parabola’—adapted from a speech delivered in Madrid, January 1994.
INTRODUCTION (#u2be261e9-644b-552a-8704-51109a847daa)
WARNING: These essays are written by a man who produced his first SF short story at the age of eight. Writing has brought him joy and possibly saved him from a life of crime. The unifying theme here is his belief that all literature is a criticism of life, or someone’s life. Even when that was not the intention behind it.
Among the great range of talented artists working in the SF/fantasy field, the name of Jim Christensen is particularly cherished. Not only is he marvellously inventive, he is a man of great charm and courtesy. And an obsessive.
I watched him during a signing session at a conference in Houston. As people came up to his desk with a book to be autographed, Christensen gave them something extra, something more than the bare signature we novelists extrude. He would swiftly draw beside his name a cameo: a fish, or a boat, or a dwarf, or a boat-fish, or a fish-dwarf-boat, or something entirely new. That’s obsession!
This particular IAFA conference was being held at the Hobby Aiport Hilton Hotel in the mid-eighties. The Conference of the Fantastic is organized by the International Association for the Fantastic in the Arts, for many years under its energetic president, Marshall B. Tymn. Another obsessive.
The term ‘obsessive’ is used in complimentary fashion, since I must clearly be obsessive myself. My involvement with creative writing and criticism and science fiction has led me into the shallows of academia. Being a creative writer and a critic at one and the same time is somewhat convoluted, but I have certainly learnt from the academics.
The two similar writing processes impede but also cross-fertilize each other. I rejoice that it is so, and late in my writing career—if career it is—wish to give grateful thanks to the IAFA, one of the two major bodies to which SF academics belong. The other, and longer-established, body is the SF Research Association.
Before these two well-organized bodies set up shop, a certain amount of chaos reigned. The teaching of science fiction was in its infancy, with no one clear as to what to teach or how. Early SF curricula were described as Utopian Studies, or Futurism in Literature, or went under similar disguises. Most of the thought on the subject could best be described as muddled, though early lecturers on the subject, such as Jack Williamson, Tom Clareson, and Willis E. McNelly were fighting the good fight by dawn’s early light.
In 1971, when my wife and I were staying in California with Harry Harrison and his wife, I was called upon to lecture at the J. Harvey Mudd College. SF had become all the rage as a degree option, and unqualified persons were being coerced into teaching courses for which they were ill-prepared.
A woman came to me in distress. ‘I was due to hold a course on Dryden’, she said. ‘But no one enlisted. It was cancelled yesterday. Now I have to teach Science Fiction. Can you tell me anything about a writer called Robert Heinlein?’
Billion Year Spree was devised to attend to such problems. My hope was, by a little clarity of thought, to supersede some of the sillier theories of SF then floating about, and by so doing to focus on the intrinsic nature of the beast. Also, of course, I wanted to write of SF from my own experience as writer and reader with a half-lifetime’s enjoyment behind him. While preserving as much detachment as I could muster.
The IAFA—I hope I have this right—was founded in the late seventies, by the revered Dr Robert A. Collins of the Florida Atlantic University, among others. Their first conference was held in Boca Raton, Florida, at the University, in 1979—a year after the SFRA presented me with a Pilgrim Award for Distinguished Contributions to Science Fiction. Dr Collins invited me to the third conference (referred to in the Sturgeon chapter). Since then I have attended all conferences bar two, and have attained the valued status of Special Permanent Guest.
The conference moved to Houston in the eighties, and is now (1994) convened in Fort Lauderdale, Florida. It has become the most pleasurable event of the SF year. I owe a great debt of gratitude to the executive board, whose skills I view with awe. This annual plunge into the rather hard-pressed academic world of American scholarship acts like a refresher course, while the continuity of the relationship, with all its challenges, is invaluable.
The board invited me in the first place because of the SFRA precedent, and also because I was one of the few writers actively to support the idea of academic criticism and study. In England, by contrast, there seemed to be only one lone scholar of SF, the feisty Tom Shippey, and in Scotland Colin Manlove. If SF is to be a literature, clearly the scholarly side must thrive. Nowadays, others writers, such as Joe Haldeman, John Kessel, Jane Yolen, Tom Maddox, and Stephen Donaldson, and of course Frederik Pohl and his wife, Betty Anne Hull, write and teach. And attend the IAFA conferences. Veteran editors such as David Hartwell and Charles Brown are generally present, to remind scholars that SF also has to be lived right down to the toenails. Writers as diverse as Doris Lessing, John Barth, Stephen King, Leslie Fiedler, and Richard Ellman have proved successful and popular visitors.
In the nineties, science fiction has spread into media other than the printed word. Into movies and videos, and into all the ramifications of the still proliferating electronic world, towards that digital time in the twenty-first century when the entire globe is on Internet and we all have access to everything.
Billion Year Spree proved an asset to scholars. It gave them carte blanche not to have to study texts a million miles from the real thing unless they wished; they were not forced to lead their students through Gilgamesh or Dante; they could narrow their sights on Frankenstein and all the amazements which have poured forth since. That proved good news for all concerned.
Billion Year Spree delivered a dialectic in which SF could be studied as a literature dealing with mankind’s attempts to come to terms with new powers and to overcome those aspects of nature reckoned to be impediments to progress.
The success of the book meant that I was called upon to update it in the eighties. By that time, the field had greatly expanded and its parameters had become even more blurred than previously. I could not manage the task without my colleague, David Wingrove, another writer/critic, and the most diligent collaborator a man could wish for. So we produced Trillion Year Spree in 1986, with the able editorial assistance of Malcolm Edwards, then an editor at Gollancz.
Trillion met with less opposition than Billion, and even won a Hugo Award. It might be argued that this change in attitude was due to the establishment of academic bodies in the States like the SFRA and IAFA, where discussion is taken for granted.
In succeeding years, critics have perceived an increasing difficulty in writing what is referred to as ‘hard SF’—that is, SF closely involved with technology and the sciences. The fantasy aspect has become predominant. As I try to indicate in the essay entitled ‘Some First Men in the Moon’, it is not always easy to separate scientific speculation from fantasy. Our wishes and fears are wild horses not easily tamed. The one often comes wrapped in the other, as truth in an ordinary novel can arrive, as Iris Murdoch has said, in an ambush of lies. Kepler, the great Kepler, used the one to enliven the other, in his Somnium.
This is my fourth selection of essays and reviews to appear in print. In This World and Nearer Ones, the essays were deliberately diverse. I had in mind as a model two small collections of essays which delighted me at a time when I was even more ignorant than I now am. Both books were by minor British poets: Tracks in the Snow (1946) was by Ruthven Todd, and The Harp of Aeolus (1948) by Geoffrey Grigson.
Todd introduced me to a number of artists I should have known and did not, such as Henri Fuseli and John Martin, both early exponents of the Romantic and the Fantastic. Todd’s volume also included a reproduction of that marvellous painting, Joseph Wright’s An Experiment with an Air Pump, which David Wingrove and I were to use many years later in Trillion Year Spree. It represents the introduction of a scientific principle to ordinary people—some of whom appear more interested in the medium than the message.
Grigson talks about a painter, Samuel Palmer, a favourite of mine—a man who turned the Thames Valley into Biblical illustrations. Grigson claims that Palmer, and the poets John Clare and Alfred Tennyson were the first people to admire the horse chestnut. Before their day, in the eighteenth century, that century of the landscape gardener, the horse chestnut was despised as ‘a heavy, disagreeable tree’, much like an overgrown lupin.
Later in the nineteenth century, we find Coventry Patmore remarking admiringly how quiet stood the chestnut with its thousand lamps.
Tastes change—and not only in trees. Perhaps even mad Fuseli is not fashionable any more. And perhaps in time the writings of certain science fiction writers—not all of them, not all of those ‘thousand lamps’ we find lighting current publishers’ lists, by any manner of means—will come to be admired and studied as we study, say, the prolific Balzac.
I mention painters only because, for me, much of the pleasure of SF lies in its imagery, in the bold pictures it paints. The ancient woodland invading the mansion in Holdstock’s Mythago Wood, the alien landscapes of Earth at the end of Bear’s Blood Music, the infernal city of Dis rising up from Death Valley in Blish’s The Day After Judgement, the wonderful forbidding planets and moons in which we all indulge from time to time—this visual side of SF is apt to be neglected by critics, and taken for granted by readers. Even a poor SF movie can generally be relied upon to deliver visual fillips. Isn’t this techno-romantic sense one of the special developments of our century?
The big question is, as ever, why is SF not more readily absorbed as part of the general diet read by a literate public? It is accepted that that audience may read crime novels without thereby losing status. Police procedure is an interesting subject: but is it really more interesting, of greater worth, than the procedures of planets, or the future of mankind? To which critics might respond, ‘Is SF about the future of mankind? And if it is, is a popular literature the proper place in which to discuss such a serious subject?’ Popular literature has always been about serious subjects: courage, love, adultery, failure, heroism, death. The argument that because something is popular it must be in some way debased gets us nowhere; it is a statement merely of prejudice.
Science fiction is not so much a forum for new topics, as some claim; rather, it is itself a new way to discuss old topics. The sense of the alien. The unease generated by religion and the failure of religion. The quest for meaning. Notions of the Sublime. A hope for the better miscegenating with a misgiving about the worse. Our ambiguous feelings concerning technology. The longing for security and its obverse, adventure. And more recently the importance of gender roles.
And science fiction seems to offer an elusive something more, a Martian sense of looking at things and finding the familiar strange, of finding novelty in this world, and nearer ones. For this it needs the SF writer’s gift, a detached viewpoint, a detached retina. Perhaps ordinary readers are not comfortable with detached retinas. As Samuel Delany pointed out, you have to train yourself or be trained to appreciate the tropes of SF.
We in the West worry about the blemishes in our societies, and about their failures, remedies for which can be perceived but not applied. To paraphrase Percy Bysshe Shelley, we enslave much of nature, yet ourselves remain slaves. Horse chestnuts may go in and out of fashion, and the drawings of Fuseli likewise, but war is always with us, destroying humans, homes, monuments, histories and environments. Our societies become increasingly politicized; yet as politicians become increasingly a part of showbiz and mediabiz they grow less and less able to offer leadership. Engendered by this situation, alternating fits of exhilaration and depression pour into science fiction.
Cool reflections on the state of play are offered by many contemporary writers. Karen Joy Fowler, for instance, in her novel Sarah Canary (1991), has this to say:
Sanity is a delicate concept, lunacy only slightly less so. Over the last few centuries, more and more of those phenomena once believed to belong to God have been assigned to the authority of the psycho-analyst instead. Some of the saints can be diagnosed in retrospect as epileptics. St Teresa was almost certainly an hysteric. St Ida of Lorraine seems to have suffered from perceptional insanity … The prognosis for such cases in our own age is excellent; saintliness can often be completely cured.
The essays which follow might seem not to deal with such weighty matters. I no longer attempt to emulate Todd and Grigson. My belief is that much of SF’s interest and importance lies in what it does not say. Or rather, that we like mainly what it corporately has to say about what it sees through that detached retina. Hence our addiction. It scratches where we itch.
I am no academic, as these essays show. For that reason, I use my own experience when it illuminates an argument. Academics do not behave like that; unlike me, they have careers to protect. I can scratch in public …
And, just as opinions may change regarding the attractions of the horse chestnut, so the place where we itch changes. I remember the days when all we needed to stir our imaginations was to read of a landing on the Moon. The very idea challenged the limits of what was possible. Then men went and landed there, and spoilt everything (maybe they spoilt it even for themselves, because I notice they’ve not been back since …).
So nowadays a Moon landing must have a different emphasis if it is to scratch in the right place. Terry Bisson would presumably concur with Fowler, as quoted above. In one of his deceptively relaxed stories, The Shadow Knows, he tangles up his Moon landing nicely with other contemporary elements. The major is homing in on Station Houbolt:
Situated on the far side of the Moon, facing always away from the Earth, Houbolt lies open to the Universe. In a more imaginative, more intelligent, more spirited age it would be a deep-space optical observatory; or at least a monastery. In our petty, penny-pinching, paranoid century it is used only as a semi-automated Near-Earth-Object or asteroid early-warning station. It wouldn’t have been kept open at all if it were not for the near-miss of NEO 2201 Oljato back in ’14, which had pried loose UN funds as only stark terror will.
Here’s our old familiar Moon landing, wonderful as ever. But nowadays it crawls with social commentary.
We devotees of SF enjoy its diversity of opinion, the bustle of bright and dark, the clash of progress and entropy, the clamour of theories about the past, the future, the ever-present present, everything.
We doubt: therefore we are.
B.W.A.
Boars Hill
Oxford
November 1994
THANKS FOR DROWNING THE OCELOT (#u2be261e9-644b-552a-8704-51109a847daa)
England, 1989
Dear Salvador Dali,
It’s a real sorrow that you died in January of this year, and I expect you were upset as well. I wanted to say thanks to you; let’s trust I’m not too late. I hope this letter will reach you as you rest in Abraham’s Bosom. Rough luck on Abraham, though.
But that can’t be right. You must be in some surreal place—perhaps in the heaven the ancient Egyptians dreamed about, by the summer stars. Or simply in orbit. Somewhere unorthodox. You liked breaking taboos.
Remember you once tried to prove that ‘the whole universe comes to a focus’ (as you put it) in the centre of the railway station in Perpignan? That was a good stunt. Perhaps you’re there in Perpignan, awaiting a celestial diesel to somewhere.
You were crazy. Or you acted the part. The remark about Perpignan railway station came in an article you wrote in 1965, extolling the virtues of the great Salvador Dali. Like Caesar, you referred to yourself in the third person—though in your case you were the first and the second person too: there were scarcely any others.
Your article involves the miraculous flies of Gerona, the cleanliness of Delft, the visceral eye of Vermeer, van Leeuwenhoek’s invention of the microscope, several revolutions, the atomic bomb, and a swarm of priests dressed in black. It’s incoherent. You never wanted to make sense of the world; that had no part in your ‘critical paranoia’ method. Yet there was a tawdry magic. Take one sentence from that article:
Thus the blood of the dragoons and the hussars who hibernated at Beresina mixing directly with the blood of the new technologists of the always Very Holy Russia caused a historic mutation, producing the true and new mutant beings—the astronauts who, propelled by the templates of their genetic code, could not have a more positive way to direct themselves toward heaven than to jet straight toward the moon, which we will see happen from one moment to the other.
Even van Vogt couldn’t manage prose like that. So let’s just think of you in orbit somewhere in the summer stars. Greetings to Hieronymus Bosch.
You may not remember this, but we met on one occasion; an event was held in the London Planetarium, when you and I helped to launch a book of Fleur Cowles’s poems and paintings. You were working hard on giving an impression of great eccentricity. Without wishing to complain, I was slightly disappointed—only, I hasten to add, in the way that one is generally disappointed by meeting one’s heroes in the flesh. It’s the Napoleon-was-a-bit-short syndrome. When I met Jeffrey Archer, another of the greats, the same thought flashed across my mind. There was a kind of rotting Edwardian stylishness about you. Whereas Archer’s unmitigatedly eighties; the Hush Puppy school.
But you were a hero. At my school, in Form IVA, it was taken for granted you were the great artist of the age. We liked rotting carcasses, elongated skulls, soggy watches, crutches, and the rest of your props. One of our number, now a Labour backbencher, could act out your canvas, Spectre of Sex Appeal, naked, with the aid of a couple of hockey sticks. We chortled over your Life, so full of disgusting facts or fantasies that it would have meant expulsion had we been caught with the book in our lockers.
It was the confusion of fact with fantasy which caught the imagination. I have cooled down a bit since those days in IVA, when the class debated whether you had an exceedingly large whatnot, a laughably small one, or possibly none at all. Since then, you have sunk down the list of favourite artists in my estimation, whereas Kandinsky, Gauguin, Tanguy, Max Ernst and de Chirico in his early period, remain firm. Odd how all the century’s most exciting art was achieved before World War II was spent.
We’ll return to the confusion of fact with fantasy later, because that is where your connection with science fiction comes in, but first, at the risk of disturbing that great calm into which you have flown, I want to remind you of what George Orwell said. Orwell wrote that your two unquestionable qualities were an atrocious egotism and a gift for drawing. Many of us have aspired towards either, or both. As a kind of corollary to that remark, Orwell said ‘one ought to be able to hold in one’s head simultaneously the two facts that Dali is a good draughtsman and a disgusting human being.’ It is an oft-quoted remark. You must be proud of it.
Although he belonged to the NUJ, Orwell was a little, well, prudish. He objected in print to the way in which you consummated your love of Paul Eluard’s wife. That certainly must have been a Gala event: you covered yourself with a mixture of goat’s dung boiled in fish glue. Chacun à son goat, I say. It must have made something stick, since Gala remained your idolized companion for fifty years. Orwell has no comment on that aspect of your life.
To be honest—Orwell was another hero of mine—the author of 1984 is wearing no better than you. A new world has come up over the skyline since your heyday in the thirties and forties. Your paranoid harp-players and flaming giraffes have acquired period charm. You got too rich. You became religious, in a florid, Murillo-like, Madonna-worshipping way which sickens us more than the necrophilia sickened Orwell. It’s a common tragedy, outliving your epoch.
Still, you did paint Soft Construction with Boiled Beans: Premonitions of Civil War, and several other canvasses which will remain icons of their time.
You must always have worked very hard. Kept working, even when—towards the end—you turned to the kitschy religious subjects. Is Dali perhaps Catalan for Doré? Like Doré, you illustrated numerous books. But it was the early paintings which fed a young imagination, the images seen through a dry, pure atmosphere—some of them, like Sleep, where an immense sagging face is propped precariously above the desert, are now fodder for Athena posters, alongside Beardsley and Escher, other masters of illusion.
Your titles too took one into a new imaginative world. The Ghost of Vermeer of Delft which can be Used as a Table. Average Atmospherocephalic Bureaucrat in the Act of Milking a Cranial Harp. Paranoic Astral Image. Convincing, as only the preposterous can be.
Some of the paintings held even more direct links with a mentality which questions what is real. The Invisible Man, for instance. Various visual puns where things appear and disappear, such as Apparition of Face and Fruit-Dish on a Beach, Slave Market with Invisible Bust of Voltaire, and the hallucinatory Metamorphosis of Narcissus, another of Athena’s victims. Well, I won’t auto-sodomize you with lists of your own canvasses, but doesn’t it strike you, as you take your astral ease, that it’s the past which is rich with life? It’s the future that’s dead, stuffed with our own mortality?
Naturally, all these whims and excesses of your imagination can be put down to revolt against upbringing, revolt against Catholicism, revolt against traditional dull nationalism. There was just a little too much showbiz. All the obits followed Orwell in speaking of your egotism. After obit, orbit—and there you swing, moody among the summer stars. We who remain Earth-bound look up. You probably have for company the Japanese Emperor Hirohito, once proclaimed a god, who achieved escape velocity a mere two weeks before you.
What a patriot that man was! Your very opposite. Never showed off. Kept a low profile. Good family man. Responsible for perhaps millions of deaths.
And even your egotism was relieved, or probably I mean made more roccoco, by your sense of humour. Perhaps you recall a stuffy English BBC type—it can’t have been a young Alan Whicker, can it?—coming to interview you in your retreat in Port Lligat, near Figueras? You sat with Gala by your blue swimming pool, your pet ocelot lounging on a cane armchair beside you.
The interview went on. You spoke English of such beauty and density that the BBC found it necessary to run sub-titles at the bottom of the screen. The interviewer, as I recollect, was just slightly critical of your notoriety, for in those days—this was in Harold Wilson’s time of office—we rather used to fawn on failure; whereas, now that Mrs Thatcher holds office, we have learnt to suck up to success.
So the interviewer came to his most devastating question. He had heard, he said, that Dali was unkind to animals. Was that true?
Do you remember how your music-hall moustache curled in scorn?
‘Dali cruel to ze animal?’ you exclaimed. ‘Nevair!’ And to emphasize the point you seized up your ocelot by the scruff of its neck and hurled it into the swimming pool.
That indeed is the way to discomfit the English.
We SF writers, in our own humbler way—for we live in Penge and Paddington and Pewsey, not Figueras—the very names shout the difference—we also try to discomfit the English. It is what SF is designed for, what Mary Shelley and H. G. Wells used it for.
Of course, we never discomfited the English very much; we have no luck at all in that respect.
I suppose you know that while you were posturing on your death bed, in a leg-over position with mortality at last, Salman Rushdie was having trouble here with his latest phantasmagoria, The Satanic Verses. It’s a fantasy which now and again makes fun of the Christian God and of Mohammed. The English dutifully bought their copies at Smith’s and Waterstone’s, to display them prominently so that friends would think they had read the book, and maintained a calm almost indistinguishable from catatonia. Not so the Moslem community in Britain (or in Bradford, which is near Britain). The Moslems descended on W. H. Smith with flaming brands, in the manner of those exciting final scenes in a Frankenstein movie. It’s the Spanish temperament, I suppose. The British are full of phlegm. Sometimes it makes you spit.
Far more worthy of expectoration was the medieval behaviour of the Ayatollah Khomeini in pronouncing the death sentence on Rushdie for his novel. Even in World War II we never witnessed such behaviour. The situation is far more bizarre than even Rushdie’s mind could think up—bizarre and horrifying.
It was my misfortune to appear on the BBC TV programme ‘Kilroy’ which discussed Khomeini’s death threat. I felt very strongly that both the freedom of speech and Rushdie must be protected—the former on principle, the latter from his foolishness. The majority of those appearing in the Kilroy-Silk bear-pit were Muslim. The atmosphere was thunderous. Many, though not all, of the Muslims present agreed vociferously with the Ayatollah that Rushdie should be killed. Some of these men held high positions in the Muslim community in Britain. When asked directly if they would murder Rushdie themselves, the men fought shy, knowing the television cameras were upon them. Two women had no such qualms. Both said they would murder Rushdie themselves.
To have to listen to such madness was almost unbearable. Fact and fantasy were again confused. No one in the vociferous belt could—or would—distinguish between a novel and a theological work. These people and millions like them, had surrendered their consciences into the keeping of the mad old man in Teheran. The most recent similar case we experienced was the fever of the Cultural Revolution under the Great Helmsman (you didn’t meet him, did you, Dali?), when two million people stood in Tienanmen Square and waved their Little Red Books.
Rushdie began his writing career with Grimus, once categorized as SF. I tried to give it the award in a Sunday Times SF Competition, but it was withdrawn. Later, I tried ineffectually to bestow the Booker Prize on D. M. Thomas’s White Hotel, rather than on Midnight’s Children. No one then imagined that Rushdie’s name would become more widely known over the face of the globe than any author since Rosetta wrote his Stone.
In the matter of freedom of speech, writers must be for it. On the whole I’m also for blasphemy—it proves the god spoken out against is still living. You can’t blaspheme against Baal or the Egyptian goddess Isis.
Some of the bourgeois like being épated. As I enjoyed Henry Miller’s writings when he was forbidden, so I enjoyed your carefully executed shockers when they were disapproved of. To my mind, some of them have a long shelf life. Longer than yours.
Your old friend Luis Buñuel proceeded you into the realms of darkness. He too did his share of shocking us out of apathy, and would have recognized in the bigotry of the Ayatollah the intolerance he mocked in the Roman Catholic Church in Spain. With Buñuel, if you remember, you made that celebrated surrealist film, L’Age d’Or. It certainly opened a large door in my consciousness.
But it’s a silver age. ‘The New Dark Age’, as a headline in our beloved Guardian calls it today (1 February 1989). Singing yobs are in vogue, Dali. Pre-pubescent voices. Tribal drumming. Over-amplification. Your exit was well-timed.
And for SF too it’s a silver age. True there is some sign that a few of the younger writers are impatient with the stodginess of their elders. (During the time of President Reagan, patriotism became a way of life and patriotism is always a blanket excuse for stifling the critical faculty, as if there were no other use for blankets.) Paul di Filipo and Bruce Sterling are names that spring to mind in this connection, and the group of writers who centre round the magazine New Pathways, with their subversive artist, Ferret.
You weren’t particulary patriotic. When the Civil War hit Spain, you sensibly refused to take sides—though you had a good precautionary word for General Franco—and went to live in Italy, continuing to flirt with psychoanalysis and sunlight. When Europe sank down on its knees in the fury of World War II, you hopped over to the New World, where the Americans embraced your flamboyance and dirty mind with open purses. Orwell blamed you for those two desertions. Silly of him, really—such an English chap, he should have remembered the words of another Englishman, ‘Patriotism is the last refuge of a scoundrel’.
Those words were quoted in 1973 in the pages of Analog. (Did you ever see Analog, Dali? In its better days, the covers might have appealed to you.) They were quoted by the late Robert A. Heinlein in a guest editorial. He referred to Johnson’s cautionary remark as ‘a sneering wisecrack’. Johnson never sneered. Heinlein then compounded his philistinism by referring to Johnson as ‘a fat gluttonous slob who was pursued all his life by a pathological fear of death’. Several readers cancelled their subscription to Analog on the spot.
You see what I’m getting at? It is a mark of civilization that one criticizes one’s own country. Hemingway said that a writer should always be against the government in power. Whatever their faults of exhibitionism, your paintings spoke out against the mundane, the dreary, the received. Like the other surrealists, you were up in arms, though you preferred yours covered in mink and diamonds.
American SF writers have not been slow to write about their Vietnam War. The British have had little to say about their adventure in the Falkland Islands at the start of this decade. A thousand pardons—as a Spaniard you probably think of those shores as Las Malvinas. Our neat little war!—won through the bravery of the common man and because the French sold the Argentinians dud Exocets.
We captured the Falklands from you Spaniards back in Johnson’s time. And what did Johnson have to say about that victory, in his ponderous, humorous fashion?
… What have we acquired? What, but a bleak and gloomy solitude, an island thrown aside from human use, stormy in winter, and barren in summer; an island which not the southern savages have dignified with habitation; where a garrison must be kept in a state that contemplates with envy the exiles of Siberia; of which the expense will be perpetual, and the use only occasional …
How the words ring on!
Garry Kilworth has gone to Hong Kong. Perhaps we shall have a similar devastating bulletin from him in the next Yearbook. SF in England has settled down to comfortable squalor, relatively unmoved by dirty needles, inner city decay, and the prospect of union with Europe. At least you preserved the clean contorted rocks of Figueras and the drypoint desert as background. Your air was clear.
You may not have been in the very front rank, Dali, but you stood up to be counted. At the least, you kept us amused throughout a lifetime, like Richard Burton and Elizabeth Taylor rolled into one. You replenished that small vocabulary of images which shapes our imaginative life. You are the great international SF writer in paint.
And you chucked that bloody ocelot into the water.
All the best in the summer stars,
Your admirer,
Brian Aldiss
‘A ROBOT TENDED YOUR REMAINS …’ (#u2be261e9-644b-552a-8704-51109a847daa)
The Advance of the Mega-machine (#ulink_edcb3be4-901b-5c32-af2b-150030fe1e99)
Every so often, someone writes a heart-rending book about science fiction. To say how bad it is. Perhaps to say how good his or her writing is and how little appreciated. That needs courage.
The most academic journal in the field, Science-Fiction Studies, in its issue #61 (November 1993) listed my name among the five or six most neglected names of authors. So I suppose I am also entitled to lament. However, cheerfulness keeps breaking in.
There remains that comment of Samuel Johnson’s in his letter to Lord Chesterfield, which no doubt speaks to the hearts of many authors: ‘I had done all I could’, Johnson writes, ‘and no man is well pleased to have his all neglected, be it ever so little’. The elegant English art of litotes! All the same, I have had a fair run for my money. More particularly, perhaps, in the United States than in my own country. Three books on my writing, plus a wacking great 360-page bibliography of an unprecedented accuracy (being the work of my wife Margaret Aldiss) have been published—in the States, but not the UK.
In that same Science-Fiction Studies article, Gary K. Wolfe, one of our most acute and active critics, lists topics he feels are neglected, such as the contributions of SF editors other than Gernsback and Campbell.
Another topic rarely discussed goes to the very roots of SF—the drift towards the impersonal, towards humans as units, as machines. Towards rule by machine. Towards the sort of giantism in corporations and architecture such as Nazi Germany preferred. Towards anything which rules out of court the quiet dissident voice of the individual. Towards crushing the anima. Towards the immense—which is always cruel.
Towards metropolis and megalopolis.
Towards galactic empires.
Towards artificial intelligences taking over from us.
Towards, in sum, most of the gaudy goodies on the front counter of SF’s supermarket …
Are not these items which reinforce anomia and spiritual impoverishment among the prevailing dreams of SF? Approached ambivalently, yet rarely rejected out of hand. Our SF culture springs from nations with most power. So power is naturally a prevailing theme.
A Czech playright by the name of Vaclav Havel spoke out on this threat in the days before his country threw off the Communist yoke, and before he became president of the Czech Republic. Here is an extract from what he said:
In my view Soviet totalitarianism is an extreme manifestation—a strange, cruel, and dangerous species—of a deep-seated problem which equally finds expression in advanced Western society. These systems have in common something that the Czech philosopher Vaclav Belohradsky calls ‘the eschatology of the impersonal’. That is, a trend towards impersonal power and rule by mega-machines or colossi that escape human control.
I believe the world is losing its human dimension. Self-propelling mega-machines, juggernauts of impersonal power such as large-scale enterprises and faceless governments, represent the greatest threat to our present-day world. In the final analysis, totalitarianism is not more than an extreme expression of that threat.
My first SF novel, Non-Stop, aired this theme. The big battalions, the grandiose ideas, have taken over from individuals and, in the words of the prologue, ‘gobbled up their real lives’. The theme finds expression in much of my fiction since then. Less than a decade ago we were being confronted by that ‘eschatology of the impersonal’ in one of its most dreadful guises, Armageddon brought about by nuclear destruction, and by the belief that the Enemy was evil and had to be destroyed.
My fondness for Orwell’s old novel, as noted elsewhere, is because for him utopia is just a note saying I LOVE YOU, a rather seedy bedroom, a girl, and privacy … great things to set against a megamachine. Clifford Simak was against the mega-machine; time and again, his characters seek something better—in City, his best-loved novel, it is a place where men do not have to be humans or dogs dogs. Philip Dick also fought against the mega-machine. His novels were for so long more popular in France and England than in the USA.
Every decade, SF changes as the world changes. The most popular SF/Fantasy author of the nineties is Terry Pratchett, with his wonderful Discworld comedies. They adroitly side-step any megamachine back to the invention of the wheel.
More typically—SF is a solemn business—the novels of the nineties often strive to accommodate themselves within ‘the eschatology of the impersonal’, perhaps in an attempt at domestication. The machine manifests itself as cyberspace in the popular novels of William Gibson and others. Cyberspace has become a popular buzz word, with the Internet a manifestation of its neural structure. In Tom Maddox’s novel Halo, several characters are ingested by Aleph, a controlling artificial super-intelligence installed on an orbiting satellite.
Jerry Chapman is one such character. He asks Aleph what became of his body.
‘It was … recycled. A robot tended your remains with loving grace.’
‘So I am nowhere.’
‘Or here. Or everywhere. As you wish.’
Here the limits of human individuality seem to extend to infinity—but within the limits of the machine.
One of the unspoken divisions in the SF field lies between those who delight in the mega-machine and those who mistrust it. Rich and acclaimed authors, the L. Ron Hubbards of this and other worlds, are generally those who subscribe to and propagate the easy belief that bigger means better, that larger is lovelier. Happily, we know how God despises wealth, since we can see the sort of people on whom he bestows it.
Well, friends, there is much in the world to lament. What tales we could all tell about our involvement with SF! Which brings us to Barry Malzberg—unafraid to say how bad he believes SF to be, unembarrassed to use SF as his wailing wall. I admire Barry (since we’re speaking personally, like individuals) and also somewhat dread encounters with him. We always fear those who speak truth. Or even half-truths.
Should not Barry Malzberg rank among the great neglected on the Science-Fiction Studies list of martyrs? He has many books to his credit, including two books which reach right to the heart of the field—in order to stab it and himself to death. One book is a novel, Herovit’s World, one is a collection of essays, The Engines of the Night. These are the books to read in order to understand something about the pains of a writer’s life—not necessarily an SF writer’s, or a New Yorker’s, or a Jewish writer’s life. Or even a writer’s life.
Malzberg once took my wife and me on a literary tour of Manhattan, showing us where each incident in his novel occurred. Here’s the doorway where Herovit masturbated himself. That’s the window of the room where X shot himself … How we laughed as we drove along!
Particularly poignant is the last essay in The Engines of the Night, a piece called ‘Corridors’.
Ruthven is an SF writer, accorded the honour of being made Guest of Honour at an SF Convention. He delivers the GoH speech. For the first thirty-two minutes of his thirty-five minute address, he sticks to the script. His anecdotes of such editors as H. L. Gold and Campbell are appreciated. There is applause when he speaks of the Apollo landings on the Moon. ‘We did that’, he says. ‘We did that at three cents a word.’
Then Ruthven loses control and deserts his text.
‘We tried [Ruthven says]. I want you to know that, that even the worst of us, the most debased hack, the one-shot writer, the fifty-book series, all the hundreds and thousands of us who ever wrote a line of this stuff for publication: we tried. We tried desperately to say something because we were the only ones who could, however halting our language, tuneless the song, it was ours.’
He rants bravely on. And then—‘in hopeless and helpless fury, Ruthven pushes aside the microphone and cries’.
But I have become carried away from my main theme. One admires the music of protest, at least when played on such a fine instrument as Barry Malzberg.
I have produced about thirty anthologies of other people’s stories, many of them with Harry Harrison. The most successful is the Penguin Science Fiction Omnibus, which began life in 1961 and has rarely been out of print since. Something of a record, I would imagine. I have written well over three hundred stories, and published several novels, maybe thirty, among them—as mentioned earlier—Barefoot in the Head, so kindly referred to by Lester del Rey. I would be less ‘neglected’ if I always wrote the same book; but that choice was made long ago.
In the seventies, Harrison and I produced a series of three anthologies, dividing up SF by decades. The third and last was Decade: The Sixties. It dealt with the SF of that anarchic, sublimish decade when we discovered the Present, and therefore it featured the New Wave. If there was ever a blind spot among American SF readers, and many British ones, it concerned the New Wave, even though American writers such as Norman Spinrad, John Sladek, Pamela Zoline, and Thomas Disch came to England at the time and were involved with it and with its flagship, the magazine New Worlds. The New Wave aroused as much hatred as if it had been a Commie plot; in reality it was only a revolution. There was even a move afoot to boycott any New York publisher who dared publish New Wave authors; the names of Sam Moskowitz and Isaac Asimov somehow became involved in this shamingly practical zoilism, which happily got nowhere. If ever there was a time to weep in the Malzberg way, it was then.
Perhaps those various people were right to be suspicious of us. It was all a bit of a snow job. We danced on the fire of old stories. Icefloes in society were breaking up. One thing uniting the loosely coherent group centring round New Worlds and its flamboyant editor, Michael Moorcock, was an aversion to that vast impersonal mega-machine of which Havel speaks. Nor were they alone. That aversion, and the embrace of personal fulfilment, were hallmarks of a memorable decade, the sixties.
I was writing such stories as ‘Poor Little Warrior’ and ‘The Failed Men’, and novels like Report on Probability A, some while before the New Wave was a ripple, yet somehow I became entangled in its coils, and was on a sinister blacklist.
However that might be, only two of Harrison’s and my decades anthologies were published in the States. The third one, the sixties anthology, was turned down. Looking through my Introduction to that volume, it still seems a fair summing up in two thousand words of how we viewed the whole matter then. By far the best book on the subject is Colin Greenland’s scholarly The Entropy Exhibition: Michael Moorcock and the British ‘New Wave’ in science fiction (1983). It is a key document in the history of that brief epoch.
I attempted to bring that Introduction (which follows) up-to-date, but finally considered it must stand as it was when first published in 1977.
The eighteen stories in the anthology, to which the Introduction makes reference, are:
J. G. Ballard: The Assassination of John Fitzgerald Kennedy considered as a Downhill Motor Race
Harvey Jacobs: Gravity
Kurt Vonnegut: Harrison Bergeron
Gordon R. Dickson: Computers Don’t Argue
Will Worthington: The Food Goes in the Top
Mack Reynolds: Subversive
Thomas Disch: Descending
Brian Aldiss: The Village Swindler
Keith Roberts: Manscarer
Keith Laumer: Hybrid
Pamela Zoline: The Heat Death of the Universe
Roger Zelazny: Devil Car
Michael Moorcock: The Nature of the Catastrophe
Robert Silverberg: Hawksbill Station
Frederik Pohl: Day Million
Philip K. Dick: The Electric Ant
Norman Spinrad: The Last Hurrah of the Golden Horde
Kingsley Amis: Hemingway in Space
Of all these stories, it is only the Zelazny I would discard today. The Ballard, Zoline, and Pohl stories remain brilliant, and are among the best to emerge from those few brief years before the Oil Crisis of 1973—another manifestation of the world machine—when the world took another of its not infrequent turns for the worse. (More litotes!)
All the stories would get a clean bill of health under the Havel edict. None pays a subscription to the glamour of power. They are fine SF for all that.
1. Here is an opportunity to recommend H. Bruce Franklin’s 1988 War Stars, the sub-title of which is The Superweapon and the American Imagination.
A NOTE (#ulink_373ed2de-9d6e-5a9a-b943-06793b868c04)
Suppose you want to boil yourself a perfect egg, the kind in which the white is hard and the golden centre still fluid like a medium-consistency honey. You are alone in the kitchen, there is no clock, you have lost the egg-timer, and your watch has stopped. How can you time the egg exactly?
One answer is that you could put a record of Mozart’s overture to The Marriage of Figaro on the record-player. The overture lasts four minutes. At its conclusion, remove your egg from the pan and it will be done to perfection.
We recognize that this useful culinary tip has nothing to do with music. It is a misapplication. It is using Mozart as a utility; we are amused by the inappropriateness of the idea, or perhaps we think it is vaguely immoral.
Literature is a bit different from music, and maybe science fiction is a bit different from literature. For science fiction authors, among them some of the best known, like to claim practical applications for their fiction. Not that their fiction boils eggs—although of course there is a fortune awaiting a man who writes the story which will boil the first four-minute egg—but, less modestly, that it changes opinions, that it turns them into scientists, or even that it helps Man on his Way to the Stars.
Other authors would claim the opposite, that their fiction can have no justification unless it succeeds as fiction. This would seem to them glory enough. In imaginative literature and in poetry, the human spirit has risen to some of its greatest heights. To turn fiction into propaganda is to demean it.
The two opposed views can best be exemplified by a juxtaposition Mark Adlard made (in an article entitled ‘The Other Tradition of Science Fiction’) of statements by Isaac Asimov and C. S. Lewis. In a film he made about the history of magazine SF, Asimov says in essence that the SF of the 1940s (when Asimov’s SF was in full spate) became the fact of the 1960s. He went on to imply that when Neil Armstrong stepped on the Moon it justified the work done by Campbell’s stable of writers in Astounding (see Decade 1940s).
In Of Other Worlds (1966), Lewis by contrast has this to say: ‘If some fatal process of applied science enables us in fact to reach the moon, that real journey will not at all satisfy the impulse which we now seek to gratify by writing such stories’.
The argument about the role of SF is highly germane to the sixties. It was a period of tremendous popular intellectual ferment, when everything was called into question. The great issues of the day found SF writers divided, whether on Vietnam, on the Space Race, on Marxism, on drugs, or on race. The question of one’s life-style became crucially important; beards were political.
It was a highly political decade, starting promisingly with a glamorous president in the White House and the dandyish Macmillan in 10 Downing Street, and continuing with ominous vibrati from all over the world. The two great communist countries, China and the Soviet Union (with its luckless satellites), turned their arts from aesthetic purposes to expressions of political intention, and many people in the West were prepared to do the same thing. But there is a gulf of difference between personal belief and state-imposed belief; certainly SF authors, whose very material has of necessity economic and political implications, often forsook aesthetic goals for the causes in which they believed. The Third World lay uneasy on their consciences. In the United States, despite its racial upheavals, some people found time to wonder at the justice which permitted a small number of people to consume something like ninety per cent of the world’s resources. There was reason to think of SF as ammunition in a global battle.
As change was inevitable in the world at large, so it was inevitable in the realm of SF. Each decade shows a changing pattern, although the basic arts of story-telling are perennial and less susceptible to alteration than readers may imagine. The forties was Campbell’s and Astounding’s decade. The fifties saw the great change in taste which brought in Galaxy and The Magazine of Fantasy & Science Fiction, with emphasis on sociology and human values. The sixties re-emphasized this swing; in addition, it was the decade in which space travel and the future became less of an overriding concern.
The point needs some examination. Before the first Sputnik sailed up into the skies of the fifties, magazine SF seemed at times to have turned itself into a propaganda machine for space travel. Wernher von Braun was one of the heroes of this machine, as he laid before Congress and the general public grandiose plans for a fleet of ships to annex Mars. Yet, according to the mythology, sales of SF magazines declined with the launching of the first satellites. If this is what really happened, it justifies C. S. Lewis’s dictum and provides an argument for SF as an imaginative literature, SF as reverie rather than prophecy; its proper subject is the things that may be, not the things that will be.
Many of the older SF writers held as an article of faith the belief that space travel was possible. When the possibility became actuality, a sense of déjà vu set in. And more than that. In the context of the times, aspirations foundered. The multi-million-dollar and -rouble programmes aimed at getting men into space contrasted gratingly with the mess they left behind on Earth. Arguments were sometimes short-sighted on either side. The ‘space race’ eased an emergence from the Cold War which had dominated the fifties, as well as proving a tremendous and undeniable success in its own right, a technological miracle on a scale we may not witness again for many years.
And yet … Had the natural aggressiveness of mankind merely stumbled on a new arena for its working-out? Commenting on man’s arrival on Luna, J. G. Ballard said, ‘If I were a Martian, I’d start running now’.
The tremendous process of which journeys to the Moon are part has by no means unfolded fully. And yet … Propaganda apart, the brilliance of the success served to emphasize to one half of the world how grandiosely the other half lived.
Disenchantment or curiosity made many writers look away from space and the future to the world about them. There was plenty to explore, from computers to over-population, from injustice to the Pill, from heart-transplants to emergent nations. The sixties was the decade in which SF discovered the Present. It is no coincidence that it was also the decade in which the general reading public discovered SF.
A few milestones are in order.
In 1961, Kingsley Amis’s survey of SF, New Maps of Hell, was published in England. It had been condemned in some quarters; Amis wrote lightly and amusingly about a subject on which he felt deeply, and some people understand only the ponderous. But New Maps remains a shrewd, reliable guide to what it’s all about, and certainly paved the way to more general acceptance of the genre. Amis emphasizes the satiric aspects of SF at the expense of the fantastic side; there he was merely being prophetic. As this anthology shows, the decade following his book relied heavily on forms of satire—including satires on prose styles.
Within forty-eight hours of the death of President Kennedy in 1963, two writers died whose names, for all their other achievements, are still closely associated with the upper pastures of the science fiction field: Aldous Huxley and C. S. Lewis. Huxley’s Brave New World (1932) has long ranked as SF; so does the neglected but equally penetrating Ape and Essence (1948); while his last novel, Island (1962), is a remarkable utopian novel which repays careful attention. Lewis, a connoisseur of romances and science fiction, wrote the beautiful trilogy which begins with Out of the Silent Planet (1938).
In 1965, Professor J. R. R. Tolkien’s great trilogy The Lord of the Rings was published in paperback; it went on to become the cult book of the sixties. While not in itself SF,
its enormous success has directed attention towards the enchantments of alternate worlds to ours. During a period when SF was expanding and becoming increasingly departmentalized, the Tolkien syndrome encouraged alternate-worldery, so that alternate worlds have increasingly become a part of SF. Other cult books included Frank Herbert’s Dune, which began life as a serial in Analog and won the first Nebula Award for the best novel of 1965, and Robert Heinlein’s Stranger in a Strange Land (Hugo award-winner 1962), a campus favourite for some years. Other award-winners of the decade included Daniel Keyes’ Flowers for Algernon (Nebula, 1966), Samuel Delany’s The Einstein Intersection (Nebula, 1967), Ursula Le Guin’s The Left Hand of Darkness (Nebula, 1969), Walter Miller’s A Canticle for Leibowitz (Hugo, 1961), Philip K. Dick’s The Man in the High Castle (Hugo, 1963), Fritz Leiber’s The Wanderer (Hugo, 1965), Roger Zelazny’s Lord of Light (Hugo, 1968) and John Brunner’s Stand on Zanzibar (Hugo, 1969).
One interesting thing about this list is that few of the award-winners can be classified as adventure or action novels. Their equivalents only a decade earlier would have been so classifiable. After all, magazine SF largely grew out of men’s adventure fiction. In the sixties, a more meditative mood set in.
Another milestone of the decade was the Stanley Kubrick-Arthur C. Clarke film, 2001: a Space Odyssey, which had its European première in May 1968. Significantly, it is cast as an adventure, but it concludes with a psychedelic trip followed by meditation.
Another comparatively new feature of SF was that it began to stand outside itself and look at itself. ‘Heat Death of the Universe’ is not so much traditional SF as a story which takes SF for granted and uses its vocabulary. Among the great successes of the decade are two novels by my collaborator on this series, Harry Harrison. Both his Bill, the Galactic Hero and The Technicolor Time Machine make ingenious fun of all the clichés of the genre—the former with particular reference to the novels of Heinlein and Asimov.
It was hardly to be expected that changes which infiltrated every facet of life should not have their effect on the way the writers wrote as well as what they wrote about. The mood became dispassionate, hard-hearted at least on the surface. To be ‘cool’ was the height of fashion.
In the mid-sixties, London was the height of fashion. For a few years—which now seems as remote as the Ming Dynasty—London was the place where culture lived and thrived as it had done in Paris in the twenties. An electricity was generated. We all felt it. The time and the place acquired a label which was instantly mocked: Swinging London. But the phenomenon needed a label, however absurd.
Behind the ballyhoo, the hippies, the Flower Power, and the youth cult, many dark things lurked. Writers have always been abnormally aware of dark things. They did not forget them as they made hay with the rest while the sun shone.
This go-where-you-please, do-your-own-thing, turn-on-freak-out mood found particular embodiment in the pages of a British SF magazine, New Worlds.
New Worlds was the oldest-established British magazine. Under its editor E. J. Carnell it had achieved regular publication and modest success but, as the sixties dawned, its sales were dwindling and illness afflicted the dedicated Ted Carnell. Also, it must be said, its formula was growing somewhat threadbare. Although most of its fiction was by British writers, many of them copied American models of some vintage and assumed a Transatlantic tone of voice. Not infrequently, the stories were rejects from the more profitable American market.
It seemed as if only a miracle could save New Worlds and its companion Science Fantasy, also edited by Carnell. He handed over editorships to Michael Moorcock and Kyril Bonfiglioli respectively. Moorcock had already made a name for himself as a writer of fantasy and his hero Elric was well established, although not taken too seriously (least of all by the genial Moorcock himself). Kyril Bonfiglioli was a hitherto semi-respectable antiquarian-book-and art-dealer and bon viveur residing in Oxford.
Bonfiglioli was an important influence in the life of several new authors, among them Johnny Byrne, who went on to write Groupie with Jenny Fabian (a real sixties-flavour book) and to work on the TV series Space 1999; Thom Keyes, who went on to write One Night Stand, which was filmed; and Keith Roberts, who became editor of Science Fantasy when Bonfiglioli changed the name to SF Impulse, and did much of the excellent artwork as well as contributing stories. The best known of these stories were those which formed the novel Pavanne; in that book and others since, Roberts has shown himself master of the alternate-world story, pitching his tone deliberately in a minor key. He is represented by ‘Manscarer’, a story of artists in an over-populated world, which was first published in New Writings in Science Fiction, the paperback magazine started by Carnell when he left New Worlds; NW in SF still continues, with even greater success, edited by Kenneth Bulmer who, like Carnell before him, has shown himself generous, reliable and discerning.
SF Impulse faded out, but New Worlds went from strength to strength. Aided by a dedicated editorial team, including such lively men as Charles Platt, Mike Moorcock kicked out the old gang and installed the new. Galactic wars went out; drugs came in; there were fewer encounters with aliens, more in the bedroom. Experimentation in prose styles became one of the orders of the day, and the baleful influence of William Burroughs often threatened to gain the upper hand.
The revolution was inevitable. The bathwater had become so stale that it was scarcely to be avoided if the baby sometimes went out with it. When an Arts Council grant was secured for New Worlds and it became glossy and filled with illustrations, it was the only SF magazine in the mid-sixties which looked as if it belonged to the mid-sixties. All the others seemed like fossils. Life was where New Worlds was.
Of course, individual issues were often disappointing. But the ritual of a magazine, its layout, its expectations, its continuity, its hazardous pact with readers and authors, elevates it to a sort of protolanguage which speaks as strongly as its actual fiction content. The ritual suggested that the future had arrived with a flutter of colour supplements and mini-skirts and was securely nailed to New Worlds’ editorial desk. The rather twitchy hedonism of New Worlds had no need to look ahead, and the galaxy began in Ladbroke Grove.
In the decidedly more sombre mood of the seventies, all this may sound silly. Naturally, it was easy to hate New Worlds, which often opted for trendiness rather than depth—though trendiness in those days was almost a philosophy in itself. But the feeling that the future has happened is not as perverse as it seems. Our Western culture has in many ways fulfilled the targets established in the early Renaissance: to take control of our world through observation and understanding and application. Enormous benefits have accrued to us. The life of the average man in the West, as regards both his physical and his mental horizons, has been much enhanced by the impetus of that aspiration. Now the bills for our astonishing performance, centuries long, are coming in. We see that progress and pollution, medical discoveries and over-population, technical development and nuclear escalation, improved communications and terrorism, social care and public apathy are sides of the same coin. Further advances are increasingly hard-won; moreover, the Oil Crisis in the early seventies rang like a tocsin through the West, reminding its citizens that the hour grew late and Toynbee’s Civilization Number Twenty-Two was losing autonomy. Our alternatives grow fewer. New Worlds was the first SF magazine in the world to abandon the idea that technological progress could be extrapolated for ever; as such, it may be honoured for having been truly prodromic.
Hardly surprising, then, that it often radiated a hard shiny surface of scepticism, the cool of slight desperation. Boiling eggs to Mozart—the whole comedy of misapplication—was New Worlds’ thing. The dominant figure here was J. G. Ballard, with his postlapsarian guilts and a genuine power to embody the landscapes of subtopia in skeletal fiction. It is possible that New Worlds ultimately damaged Ballard’s development by overlauding the sadistic side of his work; but he is and remains a genuine original and an acute observer. Ballard threw away the old pack of cards. His new ones may not be to everyone’s taste, but they are his own. He has the courage of his convictions, and his best stories remain the best. If he often seems to use other authors as models—Jarry, as in the piece we anthologize here, Kafka, Greene, Conrad, Burroughs—the benefit of a post-Renaissance period is that we are heirs to all styles, and Ballard moulds each to his own purpose.
Moorcock rightly seized upon Ballard, but also forged his own fictional hero, Jerry Cornelius. Cornelius is in fact neither hero nor anti-hero, but a sort of myth of the times. He can be male or female, white or black. Moorcock encouraged this ambiguous aspect by persuading other writers to chronicle the adventures of Cornelius; is Norman Spinrad’s Jerry, in the typically cool and comic account of the ‘The Last Hurrah of the Golden Horde’.
Spinrad was one of a number of American writers who found the English cultural climate more congenial than the American one. His chief contribution to New Worlds was Bug Jack Barron, serialized at inordinate length; its use of four-letter words, together with a modicum of sexual intercourse, oral sex and other pleasures, led to a banning of New Worlds by W. H. Smith and the denunciation of Spinrad in Parliament as a degenerate—the sort of accolade most writers long for. Barron is a powerful novel about the role of television and government, powerfully over-written.
Among other expatriates who drifted through was Thomas M. Disch, a distinguished writer whose stories move easily between being flesh, fowl, and good red herring. Disch’s greatest contribution to New Worlds was the novel Camp Concentration. A friend of his, John Sladek, settled in London, and has become one of SF’s leading comedians and parodists. Pamela Zoline, primarily an artist, also came over and settled here.
Among the English authors encouraged by Moorcock were Langdon Jones, Hilary Bailey, David Masson, Robert Holdstock and Ian Watson. Moorcock has gone on to greater things and is a legend in his own time. With the maverick New Worlds, he brought British SF kicking and screaming into the twentieth century.
News of the English revolution percolated back to the United States, where it had imitators who seem mainly to have thought the issue rested on writing as wildly and fuzzily as possible. But the times they were a-changing rapidly in the States as elsewhere, and many authors emerged with genuine fresh approaches to experience. One of them was Harvey Jacobs. Comic writers are always welcome in a field which frequently inclines to the ponderous; but Jacobs found he was most welcome by Mike Moorcock. Among the other new names were Will Worthington, who showed, like Disch, some kinship with the Theatre of the Absurd; he came and went all too fast, but shall be remembered by his excellent story, first published by Ted Carnell, ‘The Food Goes in the Top’.
Roger Zelazny came and stayed. A genuine baroque talent, often too much in love with the esoteric, but shining forth clearly with ‘Devil Car’. His story is a persuasive embodiment of the sixties’ passion for the automobile.
Keith Laumer rose to great popularity in the sixties, when his name was associated with Retief, his hero whose military adventures had a satiric edge.
The other authors include Kurt Vonnegut, Jr, Gordon R. Dickson, Philip K. Dick, Frederik Pohl, Robert Silverberg and Mack Reynolds—distinguished names all, and old hands at SF. All manifest the spirit of the sixties in one form or another—Reynolds in his enquiry into capitalist economics, Vonnegut in his satire on equality, Pohl in his sparky creation of Day Million, Dickson in his preoccupation with the blindness of computers. Silverberg re-creates the past, the far past. Dick does his own thing on the Dickian subject of reality. Reality trembled in the sixties. As many of us discovered, when things settled back into place again and the music died, life ceased to be quite so much fun.
B.W.A.
1. Although the jacket of the first hardcover edition in 1954 quoted the perceptive Naomi Mitchison as saying. ‘It’s really super science fiction’.
BETWEEN PRIVY AND UNIVERSE (#ulink_70d556d4-1bd1-53e7-b7fb-89ccd048a85d)
Aldous Huxley (1894–1963) (#ulink_ac92e993-5b43-5dc5-9abe-7386e8cc33af)
The ambition of the literary artist is to speak about the ineffable, to communicate in words what words were never intended to convey … In spite of ‘all the pens that ever poets held’—yes, and in spite of all the scientists’ electron microscopes, cyclotrons, and computers—the rest is silence, the rest is always silence.
Thus claimed Aldous Huxley, in a small book entitled Literature and Science, published in the year he died, 1963. The silence needed many millions of words in explanation. Even on his death-bed, Huxley was busy explaining Shakespeare, ‘a human being who could do practically anything’. In Literature and Science, he is busy making connections, and in this case entering the debate between Snow and Leavis on ‘The Two Cultures’. As ever, Huxley builds bridges. ‘The precondition’, he tells us, ‘of any fruitful relationship between literature and science is knowledge.’
Which is all very well, but few of us set out in life with such cultural advantages as Huxley. He was the grandson on his father’s side of the great Thomas Henry Huxley, while his mother was the grand-daughter of Dr Arnold of Rugby, niece of Matthew Arnold, and sister to Mrs Humphrey Ward, the novelist. Aldous grew up in a house full of books and the intelligent conversations which spring from (and into) books: where knowledge is as routine as good meals.
This privileged English existence, with its Eton and Balliol background, was to end on the coast of California, fading out in gurudom, on an LSD injection. The pop group ‘The Doors’ named themselves after Huxley’s short work, The Doors of Perception, advocating use of mescalin.
Here lie mysterious connections between the world of experience and the world of conjecture and speculation. Huxley took his title—he was always brilliant at fishing for titles—from William Blake:
If the doors of perception were cleansed,
everything will appear to man as it is, infinite.
Yet in the text, he makes reference to a different kind of writer, when speaking of our longing to transcend ourselves: ‘Art and religion, carnivals and saturnalia, dancing and listening to oratory—all these have served, in H. G. Wells’s phrase, as Doors in the Wall.’ The reference is to one of Wells’s most poignant short stories. So, via the pop group, the expression passed into popular life, and into the drug culture of the sixties.
Alas, behind the doors of Haight-Ashbury, the broken dreams and dead babies piled up. Even the Flower Children were only human. Transcendence is hard work, as Huxley himself was aware. He says, ‘To be enlightened is to be aware, always, of total reality in its immanent otherness—to be aware of it and yet to remain in a condition to survive as an animal, to think and feel as a human being, to resort whenever expedient to systematic reasoning.’
Behind this modest but complex statement, compassionate yet uncompromising, lies an extraordinary trajectory of a twentieth-century life, the long trek from Eton to the Mojave, prompted in part by that fearless curiosity which Christopher Isherwood called ‘one of Aldous’s noblest characteristics’.
Curiosity spells diversity. The diversity of Huxley’s life is echoed in his writings. These engage readers of many kinds, since even the novels, for which he was most renowned, touch upon religion, science, politics, literature, art, music, psychology, utopianism, and—to use the title of one of his most remarkable books—the human situation. Through them all flow Huxley’s wit and his adroit use of language. Huxley’s early distaste for bodily functions, in his Bright Young Thing phase, develops into a passion for mysticism. Henry Wimbush’s comic discourse on sixteenth-century privies in Crome Yellow (‘the necessities of nature are so base and brutish that in obeying them we are apt to forget that we are the noblest creatures of the universe’) later becomes a preoccupation with enlightenment, and with the hazardous position between privy and universe which we occupy.
Thousands of individuals have had their spirit of enquiry sharpened by Huxley’s cultured tour of ‘the ineffable’.
His preoccupation took many forms. Advice on how to see, for instance, in Huxley’s little valuable book, The Art of Seeing, in which one notes a typical observation concerning the eye: ‘its peculiarly intimate relationship with the psyche’ … For Huxley, all things connected.
Concern with quality of life, and with any new thing which might conceivably alleviate the human condition, pointed a way to the future, from hydroponics to Scientology. Like a true Californian, Huxley embraced many crank cults in his time. (In her biography of Huxley, Sybille Bedford relates how L. Ron Hubbard and his wife, ‘stiff and polite’, went to dinner with the Huxleys. They presented the Huxleys with two pounds of chocolates.) So—discounting the marvellous cruel joke of After Many a Summer, with its speculations on evolutionary longevity—Huxley’s three utopian novels appear.
None was received with great understanding by a literary world partial to country houses, stories of the wealthy, large doses of characterization, and even larger doses of nostalgia. Such is the fate of novels of ideas, at least in England.
The utopian trilogy consists of Ape and Essence, reviled on its appearance in 1946, perhaps because Huxley does not treat the human species with the respect it believes it deserves; Island, his last novel (1963); and Brave New World (1932), Huxley’s most famous work. Huxley was a connoisseur, some might say victim, of unconventional ideas. Brave New World shows us what happens when mass production is applied to biology. Promiscuous sex helps preserve immaturity; immaturity reinforces superficiality. ‘When the individual feels, the community reels.’ Drugs keep everyone happy. The workers get four half-gramme tablets of soma every day after work. It can readily be seen why thousands have longed to live in such a utopia, from which Huxley himself would have recoiled, at least in part. The privy may not be abolished, but at least the universe is obscured.
In Ape and Essence, the theme of sexual promiscuity is reintroduced. Nuclear bombs have fallen on LA. What remains of mankind has reverted to savagery. Womankind has reverted, apelike, to oestrus. For religion, a kind of perverted bogomilism is practised. The Narrator (the novel takes the form of a film script) says, ‘Thanks to the supreme Triumph of Modern Science, sex has become seasonal, romance has been swallowed up by the oestrus, and the female’s chemical compulsion to mate has abolished courtship, chivalry, tenderness, love itself’.
In this respect, Ape and Essence is an extension of the evolutionary idea, so splendidly defended by T. H., Aldous Huxley’s grandfather, parodied in After Many a Summer. There, down in the cellarage of his castle, the Fifth Earl enjoys near immortality, coupling perpetually with his housekeeper. But the foetal ape has had time to mature. The universe has disappeared; only the privy remains …
The two creatures coupling in the ancestral dark are literary cousins to the orgiastes presided over by the Arch-Vicar of Belial, Lord of the Earth, and Bishop of Hollywood, who presides over the post-war dystopia.
The codified society of Brave New World was the work of Mr Mond. In Ape, the ruined post-war world is the work of Belial. It’s an emetic work, perhaps, but I persist in seeing both books as slyly sardonic, like Gulliver’s Travels. If they are science fiction, they are Huxley’s brand, not H. G. Wells’s.
Huxley plays Jung to Wells’s Freud. Huxley saw an escape from the human situation through mysticism, not politics; politics was Wells’s thing, when, later in life, his closed mind produced the Open Conspiracy. So the least (but lengthiest) of Huxley’s three utopias, Island reverses many of the assumptions of Brave New World. It shows a threatened utopia where soma and sexual freedom bring about genuine happiness. Alas, as Milton’s Paradise Regained is less readable than its noble predecessor, Paradise Lost, so Island is less readable than its two mischievous predecessors. The devil—and Huxley knew it well—has all the best tunes. Mysticism and soil conservation challenge any novelist’s repertoire.
If Island is a failure, it is nevertheless worth reading for the instruction it gives—which not all can follow—and for its courage. Huxley must have known when he was writing Island that he had to lay aside one of his best weapons, the blade of satire, to write about what he conceived of as the most desirable place. Philip Toynbee perceived as much when he reviewed the book in The Observer on Sunday, 1 April 1962. While admiring Island as ‘an act of genuine virtue and love’, Toynbee points out that the islanders address each other in preposterous language, and that much of the book belongs to what he calls ‘the helpless language of inarticulate mysticism’.
To this charge, Huxley had earlier given answer. In Grey Eminence, he speaks of a book, widely available in England even a generation ago, which was written by a fourteenth-century mystic, and entitled. The Cloud of Unknowing. Commenting on The Cloud, Huxley says:
Ultimate reality is incommensurable with our own illusoriness and imperfection; therefore it cannot be understood by means of intellectual operations; for intellectual operations depend upon language, and our vocabulary and syntax were evolved for the purpose of dealing precisely with that imperfection and illusoriness, with which God is incommensurable. Ultimate reality cannot be understood except intuitively, through an act of the will and the affections.
And that is what Island is: Huxley’s act of the will and the affections, to reach out beyond the privy to embrace the universe.
Unlike most utopias, Island is not about governance, but about Being. Whereas Wells came to believe that a group of good men and true could reorganize the whole world, Huxley mistrusted governments. ‘Society’, he said, ‘can never be greatly improved, until such time as most of its members choose to become theocentric saints.’
This remark comes in Grey Eminence (1941), one of his most absorbing books, where his gifts are deployed in a study of Father Joseph, a Capuchin monk who became adviser to Cardinal Richelieu. Between them, Father Joseph and Richelieu prolonged the Thirty Years War, causing millions of deaths by torture, famine, disease and the usual appurtenances of war, including cannibalism. The Capuchin Father Joseph eschews the simian diversions beloved by the Fifth Earl, but falls into a different trap. Politics betrays the nationalistic religion, and vice versa.
The best of Huxley is scattered everywhere, perhaps most thickly in collections of essays; of the essay form he is one of this century’s masters. Adonis and the Alphabet (1956) is a perfect example. The erudition, never obtrusive, carries us from psycho-industrial power, dirt and spirituality, and population pressures, to Martian language and literature … and much else besides.
The Human Situation (1978) gathers together a series of lectures delivered at the University of California, Santa Barbara, in 1959. They provide learned and unpompous summaries of Huxley’s thinking on many subjects, answering such questions as, ‘How should we be related to the planet on which we live? How are we to develop our individual potentialities?’ No better handbook to our ongoing civilization could be devised.
In one of those essays, the one on ‘Man and Religion’, Huxley states that, because mysticism does not commit one to any cut-and-dried statement about the structure of the universe, there is no conflict between a mystical approach to religion and science. Nevertheless, it is noticeable that such gurus as Gurdjieff and Ouspensky commit themselves to wacko versions of the world. Ouspensky seemed to believe that the periodic table was somehow related to notes in music. Low man in the guru totem pole, Hubbard believed in vast intergalactic battles. Yet the universe as revealed by current science is wacko enough for most mortals.
However, Huxley also says that there is a sense in which it is no great matter whether myths are true or not: they are simply expressive of our reactions to the mystery of the world in which we live.
Huxley’s personal myth was of this mystical union of something that existed beyond words. It produced his difficult, dedicated work. The Perennial Philosophy (1946). The possible connection of this myth with the death of his much-loved mother when he was fourteen is a matter for speculation, though it is scarcely to be imagined that such a traumatic event left no shockwave.
Huxley faded away on Friday 22 November 1963, with LSD in his veins. Within twenty-four hours, another wise man, another writer of SF who had lost his mother in childhood, C. S. Lewis, would also be dead. But it was Huxley who died on the day John F. Kennedy was assassinated.
Huxley’s continuing influence was summed up by Isaiah Berlin, who said, ‘He was the herald of what will surely be one of the great advances in this and following centuries—the creation of new psycho-physical sciences, of discoveries in the realm of what at present, for want of a better term, we call the relations between body and mind.’
Almost everything Aldous Huxley wrote was adversely criticized at one time or another. Everyone spoke well of the man himself, of his nobility and charm. His gentleness, sweetness and humour were remarked on by all those fortunate enough to know him.
Anita Loos, author of Gentlemen Prefer Blondes, was a personal friend. She has the last word. ‘I shall always think of Aldous as smiling.’
THE IMMANENT WILL RETURNS—2 (#ulink_52633a2a-ac6f-5363-b877-31fb6ed7343a)
‘What of the Immanent Will and its designs?’, asks Thomas Hardy. The question forms the opening line of Hardy’s vast drama, The Dynasts, and is answered by that phantom intelligence, the Spirit of the Years:
It works unconsciously, as heretofore,
Eternal artistries in Circumstance,
Whose patterns, wrought by rapt aesthetic rote,
Seem in themselves its single listless aim,
And not their consequence.
To which the Spirit of the Pities joins, saying,
Still thus? Still thus?
Ever unconscious!
It is clear that the Immanent Will is a prototype of Philip K. Dick’s VALIS, that Vast Active Live Intelligence System. Thinking the matter over after the carnage of the First World War, Hardy decided that he had erred on the optimistic side—thereby leaving the door open for Olaf Stapledon.
Stapledon sweeps away the human characters in whom Hardy delighted, to present us with a threadbare stage upon which humanity is all but lost. On that stage are unfolded the evolutionary histories of the Last Men and the soliloquies of the Star Maker.
Those two great dramas of Stapledon’s, Last and First Men and Star Maker, were written over fifty years ago, in 1930 and 1937. They loom above the later oceans of science fiction like the immense rocks in Bocklin’s painting, ‘The Isle of the Dead’, appearing and disappearing in the mist. That Stapledon, an Englishman, has not himself taken permanent sojourn on Bocklin’s grim island is entirely due to the work of American scholars. The Oxford Companion to English Literature allows him no entry to himself.
In fact, Stapledon is a writer of a notably English kind, his attempts to establish an individual mythology somewhat reminiscent of William Blake (the sub-title of his novel, Odd John echoes a poem of Blake’s, ‘A Story Between Jest and Earnest’—though there’s precious little enjoying of the lady in the book). His grandiosities recall Charles M. Doughty’s six-volume epic poem, Dawn in Britain, with its quixotic attempt to restore Chaucer to modern English. Two other voices echo conflictingly through Stapledon’s fiction, the voice of John Milton in Paradise Lost and the voice of that Victorian storm-trooper, Winwood Reade, author of The Martyrdom of Man.
In many respects, Stapledon is of his time. Born in 1886, he was torn by religious doubt, like many men of his day. Essentially a Victorian, he had trouble fitting into the post-war world. Together with many others, he flirted with pacifism, communism and promiscuity. And being outside the swim of London literary society, he knew few other authors and soon became critically disregarded.
The central premise of his work, that mankind is irrelevant to the purposes of the universe, proves unpalatable to many. His admirers honour him precisely for that unpalatability, so variously, so swoopingly expressed. We encounter in his work faith versus atheism, and the seeking for individual fulfilment versus communality, whether terrestrial or stellar. These remain painfully contemporary concerns. In his two great glacial novels, spanning the thirties, we encounter spiritual suffering and the surreal mutations which mankind must undergo at a Creator’s command.
My first encounter with Last and First Men came at a time of suffering and mutation. I was part of the British Second Division, fighting back the Japanese Army which had invaded Burma and Assam and was planning to storm the gates of India. I was nineteen, brown as a berry, on half rations. We were about to advance on enemy-held Mandalay while shooting DDT down our pants and under our arms. Specifically, I was standing in a commandeered bungalow in the jungle outside Kohima, awaiting a typhus injection.
The medical officer had established his temporary HQ in the home of a tea planter who had fled—to India or England. In the room where I awaited my jab were book-lined shelves. Among the books were two blue Pelican books, together comprising a paperback edition of Last and First Men. The title caught my eye. I took them down and began to read.
I could not leave them behind when I was summoned to the surgery. I kept them. For the first and last time, I stole a book. Well, it was wartime …
While the great salvation and destruction of the sunlit world went forward, Stapledon’s steady voice proved to be what was needed. In particular, his daring time-schemes appeased an urgent desire for perspective.
What sustained me then, as we advanced across the Burmese plains, was the bleak vision of humankind locked within the imperatives of creation. If Stapledon’s name is to be preserved, it will be by science fiction readers. Quite apart from the intrinsic interest in his writing, there is also the wider question: why is not SF, or work which closely resembles SF, accepted into the general corpus of the century’s literature? The writing is excellent; the subject under discussion is a central one; the author was not exactly a backwoodsman; nor did he write in obscure tongue; so how is it that he suffers a general neglect? Why is he not considered as is, say, Jorge Luis Borges or Mikhail Bulgakov or even William Burroughs?
These are perforce rhetorical questions. I cannot answer them. Nor, as far as I can see, can anyone else. De gustibus non est disputan-dum. And yet … we must continue to dispute …
I was instrumental in having Penguin Books reprint Last and First Men in 1963. The edition contains my Foreword, and was reprinted more than once. Harvey Satty, the active chairman of the Olaf Stapledon Society, published Nebula Maker in 1976, an interesting early attempt of Stapledon’s to write Star Maker. Later, Satty, in collaboration with Curtis C. Smith, produced a comprehensive bibliography (1984). The volume contains an essay by Stapledon never before published. In 1982 came Patrick A. McCarthy’s Olaf Stapledon from Twayne Publishers. This slender volume presents excellent summaries of Stapledon’s novels. McCarthy collaborated with Charles Elkins and Martin Harry Greenberg to produce The Legacy of Olaf Stapledon in 1989.
In 1987, the Los Angeles publisher, James Tarcher, published an edition of Star Maker with my introduction and, in the following year, Last and First Men, with a Foreword by Gregory Benford and an Afterword by Doris Lessing. This is claimed to be the first complete edition of the novel to be published in the USA. In fact, Dover Books had published the complete text in 1968.
A curious player in the Stapledon game is the celebrated critic, Leslie A. Fiedler. Fiedler’s Olaf Stapledon: A Man Divided was published in 1983.
Fiedler had shown interest in Stapledon some years previously. When Harry Harrison and I were editing a series of hardcover and paperback reprints of classic SF in the 1970s (SF Master Series), Harry persuaded Professor Fiedler to write an introduction to Odd John.
An excellent introduction it is too. The longer critical work is of more dubious value.
The authority on Stapledon is undoubtedly Dr Robert Crossley. Again an American weighs in to great effect. Crossley has a better grasp of British weirdness than Fiedler; he is familiar, for instance, with the deadly English habit of litotes; as witness his exemplary editing of Talking Across the World: The Love Letters of Olaf Stapledon and Agnes Miller, 1913–1919.
These gentle, humorous letters of courtship during a terrible war are touching and beautiful. They carry us closer than anything else to the private man, and far beyond the world of science fiction, though they are not without speculative content.
Crossley follows up with his massive biography, Speaking for the Future: The Life of Olaf Stapledon.
This will always remain the standard life.
The new biography brings out well Stapledon’s sense of division within himself, manifest in his fiction. Even the august Star Maker—the very emblem of Stapledon’s cogitations—is given, like the god Shiva, a dual nature, both mild and terrible. The opening sentence of Last and First Men makes the division clear: This book has two authors’.
Other examples of this division are not far to seek. The title of Stapledon’s last book, clearly autobiographical in nature, and published only months before his death in 1950, is A Man Divided. In ‘The Peak and the Town’, the posthumously published essay included in the 1989 book mentioned above, one of the characters speaks of ‘the double life’ as ‘a marvellous duplicity’. This submerged quality—Mary Shelley speaks poignantly of it too—manifests itself in the first of the letters Crossley preserves in Talking Across the World. In a letter declaring his love to the distant Agnes in Australia, Stapledon says, ‘I fear lest you might in answering say there is no hope at all, and if you were to say that I should only outwardly accept it, and inwardly go on hoping and acting as if there was a chance …’
Stapledon served as an ambulance driver in the First World War. For his courage he was awarded the Croix de Guerre. In that serving capacity, he observed the divided nature of his fellows, remorseless in enmity, at other times compassionate to friend and foe alike.
Mathew Arnold has a splendid poem, ‘The Buried Life’, in which he says how
There rises an unspeakable desire
After the knowledge of our buried life
This element in Stapledon drove him to extend the boundaries of conventional human sensibility.
Stapledon was in his fifties when Star Maker was published. So let’s finally talk about this masterwork.
It is the most wonderful book I have ever read, while its central premise is the most difficult to accept. Star Maker is grander in theme than Last and First Men, more felicitous in style, and subtler in approach. And more overwhelming in its imaginative power.
It’s not an abstract book. Rather, it’s chock-a-block with great common agonies and private lonelinesses—often the lonelinesses of entire solar communities. Madness, that kith and kin of loneliness, is often present in Stapledon’s mind. The intellect is threatened by the prospect of endless galaxies formed—for what?
As we searched up and down time and space, discovering more and more of the rare grains called planets, we watched race after race struggle to a certain degree of lucid consciousness, only to succumb to some external accident or, more often, to some flaw in its own nature, we were increasingly oppressed by a sense of the futility, of the planlessness of the cosmos.
The sombre mood owes much to the pessimism of Schopenhauer. The conviction that God was dead is characteristic of the thinkers of the late nineteenth century. But we cannot call it unearned: this was a man who had been through the carnage of the Somme.
Pessimism unrelieved is not much to anyone’s taste. The pessimism of artists is a different matter. We drink down the pessimism of Swift’s Gulliver’s Travels because of his and our delight in artifice. Stapledon is short on dialogue, but he keeps us reading by the prodigality of his imaginings, expressed in delicate imagery.
In one section of Chapter X, the journeying human soul, together with its spirit friends, observes the galaxy at an early stage of its existence. The passage concludes with an overview of the fully evolved galaxy:
The stars themselves gave an irresistible impression of vitality. Strange that the movements of these merely physical things, these mere fireballs, whirling and travelling according to the geometrical laws of their minutest particles, should seem so vital, so questing. But then the whole galaxy was itself so vital, so like an organism, with its delicate tracery of star-streams, like the streams within a living cell; and its extended wreaths, almost like feelers; and its nucleus of light. Surely this great and lively creature must be alive, must have intelligent experience of itself and of things other than it.
And then follows one of those rapid contradictions which endow the narrative with its tensile strength and astonishment:
In the tide of these wild thoughts we checked our fancy, remembering that only on the rare grains called planets can life gain foothold, and all this wealth of restless jewels was but a waste of fire.
Under the cool tone is an almost animist belief in conscious life everywhere, a marked Stapledon characteristic. One of his last fantasies, The Flames, postulates a madman’s vision of fire with intellect.
Any similarity between Stapledon’s sweep of cosmic events and conventional SF is coincidental. After discoursing with the minds of the nebulae, his questing spirit moves on to achieve a discussion with the Immanent Will, the Star Maker itself. The finely sustained climax of the book is the Maker’s description of the series of universes with which he is experimenting, of which ours is but one in an almost infinite series. Where does one look in all English prose for an equivalent of the magnificent Chapter XV?
For here Stapledon describes a succession of flawed cosmoses, each one of greater complexity, yet each one in turn failing to satisfy its creator—who stows them away like old computer games on a shelf, their interest exhausted.
Our own cosmos is about to be shelved. The Star Maker resolves that the succeeding cosmos will be better. The beings who inhabit it will be ‘far less deceived by the opacity of their individual mental processes, and more sensitive to their underlying unity’. One thing in particular in this sharply agnostic cogitation sets it apart from Christian doctrine: the ruthlessness of the Star Maker. The point is made more than once. ‘Here was no pity, no proffer of salvation, no kindly aid. Or here were all pity and all love, but mastered by a frosty ecstasy.’ And again. ‘All passions it seemed, were comprised within the spirit’s temper; but mastered, icily gripped within the cold, clear, crystal ecstasy of contemplation.’
No hope here, as with Hardy’s Immanent Will, that ‘The rages of the ages Will be cancelled’… We’re getting cancelled—we and the whole caboodle.
It is this central perception, this refusal to compromise, this icicle in the heart, which makes Stapledon. C. S. Lewis, a charismatic Christian apologist (and author of memorable science fiction), rejected this viewpoint, which he regarded as shallowly scientistic. He pilloried Stapledon as the evil scientist, Weston, in Out of the Silent Planet and Perelandra. Stapledon never rose to the bait.
C. S. Lewis was a revered acquaintance of mine. But in this matter I must agree with Olaf Stapledon. It’s cold outside.
So we have the curious situation. Stapledon’s grand theme was communication. Communication between woman and super-beast, as in Sirius, between alien and human, between organic and inorganic, between soul and its creator, even between England and Australia. Yet we have to admit that—the world being what it is—he has largely failed to communicate. Not with the general public. Hardly with his fellow authors. And pretty rarely even with SF fans …
1. New York, Oxford University Press.
2. London, Eyre Methuen, 1978.
3. Hanover, NH, University Press of New England, 1987.
4. Syracuse, NY, Syracuse University Press and Liverpool, Liverpool University Press, 1994.
A WHOLE NEW CAN OF WORMS (#ulink_6e65fb18-44eb-5b66-bd62-090225e10e87)
Philip Dick made me happy. I loved and still love his novels. Why be made happy over novels which show all too plainly how awful the state of the world is? Because they did just that, without flinching, without having soft centres and sloppy endings. And because of the way they were written—with a unique tang.
Cowardly critics have sometimes found my novels gloomy, but I never managed as much sheer silent disaster as Dick. He should have had a Nobel prize.
When Dick died, we held a memorial meeting for him in London. It was a heat-wave time, with temperatures in the nineties. The dogs were crawling into dustbins to die. Nevertheless, the faithful turned up at the old City Lit rooms and crammed into the theatre. Even the molecules jostled each other.
I was one of the three speakers from the platform.
Here’s what I said. And I hope you’re still listening, Phil.
We’re here tonight to rejoice. There is no reason to mourn—well, not too much. Bucket-kicking is endemic in the human race. Have you ever considered that it may be all of us who have gone, whisked into some terrible schizoid version of the present ruled over by Brezhnev, Mrs Thatcher, Pope John Paul, and the Argentinian junta, while Phil Dick remains where he ever was, in Santa Ana, still jovially fighting entropy and kipple with a new, eighth, wife by his side?
We rejoice because Dick is one of the few writers to defy the First Law of SF Thermodynamics. This law states that exploitation in the SF field is so great that the writers decay as they age instead of maturing, like bad wine, and that meaningfulness decreases in inverse proportion to number of words published.
Like all good SF writers, Dick was continually trying to figure out what made the universe tick. Even if there is a way to figure out the universe, it probably can’t be done through SF, which forever throws in its own ‘what ifs’ to flavour the recipe. Figuring out the universe needs long scientific training, the mind of a genius, and years of zen silence; three qualities antithetical to all SF buffs. Nevertheless such an attempt is worth making, and for the same reason that never quite reaching the peak of Mount Everest is better than not having climbed it at all. There really were times when it seemed as if Dick had the Universe in a corner.
The more you try and figure out the universe, the more enigmatic it becomes. You know that ingenious U-bend in a toilet, which used to figure conspicuously in Harpic adverts: it keeps the stinks down the drain instead of in the room? Since the universe you are trying to figure out includes the mind doing the figuring, then—as Sir Karl Popper may have said in a back issue of Planet Stories—that mind acts as its own U-bend and refuses to let you get down to the real layers of fertilizer where growth and destruction begin.
All the same, Dick patented his own U-bend into ontology. Before our eyes, he kept opening up whole new cans of worms. Dick suffered from paralysing anxiety states which forays into the world of drugs did not alleviate; we see his mind constantly teasing out what is to be trusted, what let in, what discarded—and how far let in, how far discarded. The process applied alike to words, can openers, wives and worlds.
From this, anyone not knowing anything about Dick might conclude that he was a gloomy and terrifying writer. Well, he was terrifying, certainly, but the gloom is shot through with hilarity. The worse things got, the funnier. His literary precursors are Kafka and Dickens. Actually Kafka, Dickens and A. E. van Vogt: it’s the secret schlock ingredient that makes Dick tick.
Let’s just illustrate with a passage from A Scanner Darkly, one of Dick’s best and most terrifying novels, where Charles Freck decides to commit suicide.
At the last moment (as end-time closed in on him) he changed his mind on a decisive issue and decided to drink the reds down with a connoisseur wine instead of Ripple or Thunderbird, so he set off on one last drive, over to Trader Joe’s, which specialized in fine wines, and bought a bottle of 1971 Mondavi Cabernet Sauvignon, which set him back almost thirty dollars—all he had.
Back home again, he uncorked the wine, let it breathe, drank a few glasses of it, spent a few minutes contemplating his favourite page of The Illustrated Picture Book of Sex, which showed the girl on top, then placed the plastic bag of reds beside his bed, lay down with an Ayn Rand book and unfinished protest letter to Exxon, tried to think of something meaningful but could not, although he kept remembering the girl being on the top, and then, with a glass of Cabernet Sauvignon, gulped down all the reds at once. After that, the deed being done, he lay back, the Ayn Rand book and letter on his chest, and waited.
However, he had been burned. The capsules were not barbiturates, as represented. They were some kind of kinky psychedelics, of a type he had never dropped before, probably a mixture, and new on the market. Instead of quietly suffocating, Charles Freck began to hallucinate. Well he thought philosophically, this is the story of my life. Always ripped off. He had to face the fact—considering how many of the capsules he had swallowed—that he was in for some trip.
The next thing he knew, a creature from between dimensions was standing beside his bed looking down at him disapprovingly.
The creature had many eyes, all over it, ultra-modern expensive-looking clothing, and rose up eight feet high. Also, it carried an enormous scroll. ‘You’re going to read me my sins,’ Charles Freck said. The creature nodded and unsealed the scroll.
Freck said, lying helpless on his bed, ‘and it’s going to take a hundred thousand hours.’
Fixing its many compound eyes on him, the creature from between dimensions said, ‘We are no longer in the mundane universe. Lower-plane categories of material existence such as “space” and “time” no longer apply to you. You have been elevated to the transcendent realm. Your sins will be read to you ceaselessly, in shifts, throughout eternity. The list will never end.’
Know your dealer, Charles Freck thought, and wished he could take back the last half-hour of his life.
A thousand years later he was still lying there on his bed with the Ayn Rand book and the letter to Exxon on his chest, listening to them read his sins to him. They had gotten up to the first grade, when he was six years old.
Ten thousand years later they had reached the sixth grade.
The year he had discovered masturbation.
He shut his eyes, but he could still see the multi-eyed, eight-foot-high being with its endless scroll reading on and on.
‘And next—’ it was saying.
Charles Freck thought, at least I got a good wine.
This unusual ability to mix tragedy with farce is matched by a paranoid’s ability to scramble—if not always unscramble—plots. The result is an oeuvre which presents a large scale portrait of the incursions of technological advance upon the psyche of the West, and its shattering under a series of hammer blows. Occasional protagonists may survive, but Dick never leaves us under any illusions about the magnitude of the incursion.
Thus his work represents an unrivalled unity in the SF field, a unity only reinforced by the way in which most of the texts of that oeuvre are staged—not far away in the galaxy, which might have afforded some relief—but in one of the epicentres of the disintegrating psyche, Southern California.
With the disintegrating psyche, as some might expect, the disintegrating family. The one portrait of a family in all of Dick’s oeuvre is four miserable junkies, spying on each other, dying or trying to die, together with their cat child-substitute, in A Scanner Darkly. With this absence of familial pattern goes a disconcerting absence of mother-figures, and indeed a certain lack of females all round. It’s hard to imagine a Mrs Palmer Eldritch, and the policeman who wants his tears to flow has for a wife merely a devilish sister.
For three decades, Dick unfolded this schizoid portrait of the coming age. Again, one must repeat, we can observe in his writing a steady deepening of his understanding and capacities, as we observe it in Dickens.
During the first decade, the 1950s, we admire the surface glitter of his puzzles—Time Out of Joint—and all that. His prankish short stories become increasingly sophisticated. In the 1960s, profound change continues: what was devised becomes felt; complexity of plot becomes matched to a complexity of thought. The Weltanschauung is not universally dark, though illusion is harder to disentangle. In this period stand three of Dick’s surest memorials, The Three Stigmata of Palmer Eldrich, The Man in the High Castle and Martian Time-Slip. Slightly later, also in the 1960s, is another group of three, though I think a lesser group, Now Wait For Last Year, Do Androids Dream of Electric Sheep? and Ubik. Here, unrealities have multiplied to such an extent that the result is a confusion we are tempted merely to reject as abnormal; the threatened illusions of the earlier group strike much nearer home.
The 1970s yield two remarkable novels in which the protagonists strive for reality, in one case finding and in one case failing to find it: Flow My Tears, The Policeman Said and A Scanner Darkly. The ‘explanation’ of Flow My Tears, whereby a group of people move into transposed reality because of another person’s, Jason Taverner’s, failings, makes no scientific and even worse theological sense, though for all that it is a sombrely glittering novel, the real hero being a corrupt police chief who does not enter until half-way through the book. But A Scanner Darkly is all too terrifyingly plausible, on both scientific and theological grounds, with the terrible drug, Death, which splits the corpus callosum, rendering the victim dissociated from himself. This, it seems to me, is the grandest, darkest, of all Dick’s hells.
Dick at one time came to some kind of perilous treaty with various drugs, just as Anna Kavan did with heroin. Kavan never came off heroin; it was her doppelganger, her bright destroyer, killingly necessary to her. Dick’s renunciation of drugs brought forth the 1980s group of novels, again a trio, Valis, The Divine Invasion and The Transmigration of Timothy Archer. It’s too early to judge this group. The last novel is set in what for Dick is a curiously sunny Southern California, and opens on the day John Lennon is shot. It thrills with intimations of death—but when I said that to someone he replied, ‘What Dick novel doesn’t?’
I have to say, ungratefully, that I so vastly enjoyed Dick giving me bad news, opening up whole new cans of worms at every turn, that I become peevish when a can opens and angels come winging out. That the narrator of Timothy Archer is a lady called Angel hardly helps matters. Despite these reservations, it is a complex and interesting novel, fairly light and sunny in tone. It bears the hallmark of Dick, a hallmark discernible even in the minor novels, genuine grief that things are as bad as they are. That’s a rare quality in SF.
So Dick began as a smart imitator of van Vogt and ended up as a wizard. Most careers in the SF field flow the other way about. Maybe it’s the Hobart effect.
Dick said that it was not the possibilities of SF that appealed to him but the wild possibilities. Not just, ‘What would happen if …’ but ‘My God, what would happen if …’.
This is partly why we like him. But ultimately the affection he inspires is beyond analysis. He had a way of dramatizing his inner fears which made you laugh. His novels are full of gadgets, sentient hardware and awesome entities, but nevertheless they are inward novels. He constantly invents new means of doom and destruction, but nevertheless a sense of gusto bounces up from the page. In some peculiar sense he was a world-league novelist, yet he meekly burnt two mainstream novels when Don Wollheim told him they were no good. There’s the paradox. If it wasn’t for Don Wollheim at Ace, we’d possibly never have seen any Dick novels ever, and the universe would have been different. And our inner lives, ditto.
Dick’s first American readers appear only to have found Dick depressing. Was he too wild? Did they not dig his humour? Were there too many worms in his can? It was in Britain that he first found a more realistic and welcoming appraisal. Accustomed by national temperament to sailing through seas of bad news without turning a vibrissa, we appreciated Dick’s ingenuity, inventiveness, and metaphysical wit. We taught the Americans to see what a giant they had in their midst, just as they taught us to admire Tolkien. If we do admire Tolkien.
The tide has turned. Hollywood made an over-heated, over produced, and over immoral film from a lovely book, and called it by an old Alan Nourse title, Blade Runner. (Then there was Total Recall. The rebarbative Stanislaw Lem said that Dick fought trash with trash. It looks like trash could win!)
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Brian Aldiss
Тип: электронная книга
Жанр: Современная зарубежная литература
Язык: на английском языке
Издательство: HarperCollins
Дата публикации: 16.04.2024
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О книге: A collections of anecdotes, reviews and essays, written with the humour and warmth one associates with Brian Aldiss.In this fascinating collection of essays, one of the world’s pre-eminent SF writers explores a wide range of SF and fantasy writers and writings.The contents include a letter to Salvador Dali, Mary Shelley and Frankenstein, the work of Philip K. Dick, Orwell’s Nineteen Eighty-Four, James Blish, Culture: Is it worth losing your balls for?and the differences between US and UK fantasy.