Friday, February 12, 2021

The First Kingdom



Before Christmas I read Jack Katz's The First Kingdom right the way through. 

I didn't really understand it, so I read it again. 

Wow. 

Or at any rate "a qualified wow". 

I re-read most things, but I don't generally read then twice in a row. I tackled Mr James Joyce during Lockdown I, and understood enough of him that I am going to re-read him at the end of 2021. The First Kingdom was fascinating enough, and baffling enough, that I read it, and then read it again, and am going to pencil in reading it a third time while I still have some of the details in my head. 

I have been aware of The First Kingdom for as long as I have been a comic book guy. When I first started to look away from the Marvel shelves in Dark They Were and Golden Eyed, there it was, sharing space with Heavy Metal and the Fabulous Furry Freak Brothers. 

I was old enough to know that sex and drugs existed. D.T.W.A.G.E displayed fliers for the Legalize Cannabis Picnic and shared Soho frontage with a cinema which promised Actual Copulation. But forbidden fruit made me feel uncomfortable: I certainly had no wish to taste it at that point. A glance inside The First Kingdom made me think that it was a dirty book and not suitable for me. There were copies of Elfquest on the same stand: quite different in style, but identical in presentation: thin, flimsy, magazine style booklets; colour covers and 30 pages of cheaply printed black and white artwork; a single storyline that unrolled over many years. One issue of Elfquest had an orgy in it, although only from the waist up.

C.S. Lewis talked about falling in love with the title of The Well at the World's End before he knew anything about the story. I think The First Kingdom stayed in my mind because of that title. It was clear from the covers that it was about space gods and swords and sorcery. I think it merged in my head with a totally forgotten Marvel comic called Space Gods From Beyond the Stars. These were the years when Jack Kirby was disrupting the Marvel Universe with his Celestials and totally misunderstanding 2001: A Space Odyssey. 

So now I have read it. Twenty four issues, reprinted in four volumes, the lettering redone so you have some chance of actually deciphering it: plus two stand alone sequels. A final, seventh volume is on the way, inshallah. Jack Katz is 93. 

In 1974 the Fantastic Four had already been and gone, and the Fourth World was nearly over. The First Kingdom must already have looked terribly old-fashioned. It feels like a newspaper strip from an era before anyone had quite worked out how newspaper strips were supposed to work. 

There is a lot of third person narration: one sometimes feels one is reading a lavishly illustrated novel; or else a series of pictures with a commentary, rather than a comic book. Speech is printed in captions (like Prince Valiant) not as balloons. Characters talk a lot -- a lot! -- but you have to work out what is speech and what is narration from context. (Everyone talks in the same way: there is nothing that you could call dialogue.) There is no guttering between panels. Some issues consist almost entirely of full page illustrations. 

It feels like Flash Gordon: or perhaps more like the yarns of Barsoom and Pellucidar that Alex Raymond was drawing on. Impossibly handsome men and impossibly beautiful women strike impossibly heroic poses. They are cast into arenas to battle beasts which are part dragon and part dinosaur. But the action and the drama is held at arms length: you feel you are looking at a series of pulp magazine covers depicting hunts, battles and space wars, but you are never inside the action, experiencing the fight or wondering about an outcome.

No-one wears any clothes. Even the futuristic characters keep their chests and bottoms proudly on display, although they usually -- but by no-means always -- keep their willies in uncomfortable looking pouches. The women are less modest than the men and the kids are less modest than the grown ups. There is some sex; or at any rate, some scenes of beautiful ladies and beautiful men entwined in diaphanous daybeds on idyllic islands. I don't think it is especially pornographic; and I don't think Katz is pushing a naturist philosophy. He's an artist; artists paint nudes. If Stan Lee wanted to be Shakespeare, Jack Katz wanted to be Michelangelo. He taught anatomy at art college. Maybe he just wasn't very good at doing clothes. 

But this isn't swords and sorcery. This isn't even really deep, adult swords and sorcery with politics and philosophy and penises. This is an epic. The original series ran to exactly 24 books. 

Star Wars has been called a comic strip which thinks it's an opera. Mostly by me, admittedly. Lucas's early scripts seemed to be struggling towards a world where characters who looked liked they came from Mongo engaged in strategy, intrigue and councils of war. Like Dune, but with swashbuckling. The First Kingdom is Conan the Barbarian on the outside, but under the bonnet it's two fifths Game of Thrones and three fifths the Silmarillion. What it felt most like to me is that Indian language Maharbarat which we all watched on late night BBC2 in the 80s: strange language; complicated dynasties; portentous narration; mysticism that you can't understand and more characters than you could possibly keep track of; but a sense that at any given moment you have walked in in the middle of something monumental and heartbreaking and evocative. Maharbarat was a TV version of a sacred text of one of the great world religion; Jack Katz is having a damn good shot at faking it.  

There has been a nuclear war. The human race has relapsed to the stone age. There are mutants and monsters. People are forming war-bands and hunting tribes. One guy, Darkenmoor, founds a kingdom and raises mighty cities and palaces and temples. The story is called The First Kingdom, but it's the kind of book in which kings are referred to as "Kenmores" and kingdoms are called "Gans". After 750 pages, this gets a little tiresome. 

Darkenmoor marries Nedlaya, and they have a baby boy, Tundran. But Nedlaya's evil brother kills them and seizes the throne. Baby Tundran is taken away to an island, ignorant of his heritage, while priests train him to reclaim his father's kingdom. Sixteen or so books later, he is on the point of doing so, but at the last moment, some aliens appear and suggest that he would be much better off going with them and learning the secrets of the universe. (They are particularly interested in finding out why human beings spend so much of their time and effort killing each other.) So he does. 

So far so mainstream. Katz draws beautifully; huge full page illustrations chocked to the brim with human figures and impressive architecture, far more than you can take in at a glance. It isn't always clear how you are supposed to read it: the full page pictures demand to be lingered over like a portfolio of art; but that removes any sense of narrative flow. He has a marked tendency to show and tell simultaneously: a caption which tells us that Tundra and his lover Fara have been imprisoned on the only projecting rock in the middle of a perpetually raging sea is illustrated by a beautiful line drawing of Tundra and Fara standing on the only projecting rock in the middle of a perpetually raging sea. There are moments where the static, arms-length, distanced narrative comes within striking distance of Wagnerian intensity. Towards the end of the first volume the goddess Selowan comes to Darkenmoor in his chamber, while he is thinking kingly thoughts about politics. "Can you look into my eyes and tell me you don't love me?" she asks. Apparently he can't; and while they are in each other's arms, his wife, Nedlaya, enters stage right. Thinking that he no longer loves her, she does the descent thing and throws herself off a cliff, leaving Darkenmoor howling "I love you, no, gods of Helea Voran, no!" in a suitably statuesque pose. Selowan asks him to "come into my arms and fill my body with happiness", and just as he is about to do so, she vanishes. She has been taken back to the realm of the gods where her father, top-god Dranok, is most put-out. "The taking of the life of a mortal by the direct intervention of a goddess for the sole purpose of possessing the love of another mortal" is punishable by extinction, apparently. 

Nedlaya survives the fall and the lovers are back together within a few pages.

Yes, there are gods in the First Kingdom as well. They don't wear many clothes either. They make their first appearance on page 3 of the very first episode, and everyone takes them for granted, although they seem and odd fit for the post-holocaust backstory. 

It isn't until the end of the first volume that Katz starts to explain what is going on. Darkenmoor has two councillors, Terrog and Hiemmet. They appear to be dwarves or goblins: mutants, at any rate. On page 110, Terrog catches a glimpse of his reflection in a pool, remembers the days before he was mutated, and breaks out in an extended flashback. It seems that he and Hiemmet are not natives of Earth: they were part of the crew of a Galactic Hunter, a vast star ship from a very high-tech space civilisation: more Doc Smith than Star Trek. They travelled around the universe trying to stop other planets destroying themselves in nuclear wars: their mission to earth wasn't one of the more successful ones. 

This brings on the structural device which makes the First Kingdom so impressive and so very nearly impenetrable. We leap into Hiemmet and Terrog's narrative: about the mission of the Galactic Hunter, and how it failed, and how they came to be mutants. This is interleaved with the doings of several different sets of humans and several different factions of gods. Not infrequently, characters in the flashback narrative narrate their own back stories; several times we find ourselves three levels deep, a story teller telling a story in which someone tells a story about how someone once told them a story. It transpires that Galactic Hunters are partially crewed by very advanced automatons. Katz refers to them as Cyborgs, but I think they are what would more normally be called Androids: synthetic life forms, not augmented humans. And -- are you ready for this? -- when it became clear that the Galactic Hunter's mission to save the earth was going to fail, some of the Cyborgs were reprogrammed so that they believed themselves to be gods. Except that one of the gods, Aquare, has retained his memories and is aware of the ruse, and spends a very large number of episodes trying to decide whether to reveal the secret or not. 

There is also Ceer, an oracle, who lives on the tops of mountains and prophecies Darkenmoor and Tundran's destiny in the first issue. He turns out to be from another hugely advanced alien civilisation where no-one bothers with clothes, and to have had all the knowledge in the universe downloaded into him. And towards the end of the saga, it turns out that there are survivors of the Galactic Hunter's original mission, running around the swords and sorcery mileu with ray guns. They get an embedded backstory as well. 

And I haven't even got to the weird part yet. In nearly every panel featuring the human cast, we can see tiny, elfin figures -- often winged, sometimes interacting with tiny dinosaurs or hunting tiny animals. No-one talks to them or interacts with them; they don't affect the story in any way. They are just there: like grotesques in the margin of a medieval Bible. Eventually, two thirds of the way through the narrative, we are told that when the Galactic Hunter crashed on earth, the serum which contains the androids memories got out into the ecosystem, and along with the space fuel and other Science Stuff it brought these new creatures into being. 

The best way of conveying the density and complexity of the comic is to try to summarise a single issue. I picked book 16, at random. Tundran and his lover Fara (who is actually the goddess Selowan in mortal form) have been enslaved and held in an arena. He has won his freedom by defeating the local King's son in a battle. He sails off in a boat, with the prince as hostage, but being a decent chap sets him free when they are out of range of their pursuers.

Meanwhile, Alandon and Dami, friends of Tundran and Fara, who have also recently been freed from slavery, bump into a pirate, who comes originally from their homeland, Mooregan. When they mention Tundran, the pirate asks if by any chance he had a luminous wrist band, and when they admit that he does, the pirate reveals that this identifies him as the true king. 

Meanwhile, Aquare -- the god who knows he is really a Cyborg -- comes across the camp of the survivors from the original Galactic Hunter spaceship, and destroys their salvaged high-tech supplies. 

This naturally upsets Tarvu, one of the survivors, so she decides to explain to her boyfriend how she came to join the mission in the first place. She tells him what her grandfather told her about her heritage. (This takes fifteen pages.) It seems that many thousands of years ago, there was a terrible war between a stupendously advanced civilisation which built galaxies (this was during the fifth regeneration of the universe, obviously) and the Anti-Life-Legions who are compelled by their deviant perspective to wreak incredible destruction on all life and space plasma. (I am not making this up.) Her ancestor, Volrood, had had a nice idea about declaring one particular area of space a conservation zone which they wouldn't interfere with, but this annoyed the merchant class, who had to take the long way round. This results in a thousand years of civil war: only at the end of it does it turn out that the Merchants are being manipulated by the Anti-Life-Legions who are planning to take over the universe after the war has devastated it. It's too late to prevent the destruction, but some of the goodies sign up to the caucus of Volrood and disperse through the universe in search of places where humans are prepared to fight against oppression. As a descendent of Volrood, Tarvu is part of this noble calling. 

Meanwhile, back in Mooregan the priests, who are loyal to Tundran, plan to assassinate the usurper Vargran. There is an annual solemn ceremony in which he has to drink from the "bowl of supplication": the Priests are going to poison it. But Vargran is warned in advance by Tedra (Tedra? who the hell is Tedra?) and, at the last moment, he forces the high priest to drink from the bowl, revealing the conspiracy. 

Meanwhile Tundran and Fara harbour their ship on an island, where they take off all their clothes and snog for a bit. They go hunting, and meet up with Alandon and the pirate, who immediately kneel to him and announce that he is Thane of Cawdor Kenmoor of Mooregan. Tundran wanders off into the forest and bumps into the Oracle, who tells him not to be too single-minded in his revenge. Fara says that now Tundran is a king he probably won't want to marry a mere huntress like herself, but Tundran says his parents were hunters before they were kings and queens. They snog a bit more, and everyone salute Tundran and Fara and Kenmoor as Kenmar of Mooregan. To be continued.

I often use Larry Marder's Tales of the Beanworld as my touchstone for peculiar comic book experiences. It's a comic book which operates according to its own rules; which releases those rules to your gradually and acclimatises you to them: it starts to make intuitive sense that something bad is going to happen if you put a mystery pod next to a twink. When you put the comic down, you feel as if you were emerging from one of those dreams in which Miss Bell who taught you French at lower school is part of the text of the Anglo Irish Agreement. There was a point, about twenty books into the First Kingdom, where I felt that I had all the trans-gods and cyborgs and mortalised gods straight in my head. I think there was a baroque beauty to it. Elisabath Sandifer, who writes so brilliantly about Doctor Who, shows signs of knowing what William Blake's mythological poems are all about. I've never been able to make head nor tail of them myself. People have compared the First Kingdom with William Blake. Blake imagined Newton thrashing out the laws of motion with no clothes on. 

Jack Kirby says that Jack Katz is doing the kind of thing he wanted to do with New Gods. It's an interesting point of comparison. Both are trying very hard to be cosmic; with talk of the forces of life and anti-life and the infiniverse and the beyond and beyond the beyond. But Kirby's gods seem godlike. Those of us who grew up in Stan Lee's head expect gods to be blonde and muscular and clad in primary coloured spandex. The First Kingdom is heroic as hell, and conceived of on a massive scale, but it never really achieves a sense of wonder. However high up the chain of the cosmos you go, the hierophants and the guardians always seem to be just like folks: playing catch, eating picnics, frolicking in various states of undress in the grounds of citadels that looks suspiciously like mid-western campus universities. 

First Kingdom can't really be said to have had any influence or impact. Admired by all the right people, but hardly ever read. The last hurrah of a style of illustration which was obsolescent before it started. A magnificent folly; a testimony to a bizarrely individualistic vision; impossible to grasp, but cumulatively breathtaking; and with an awful lot of boobies.





Friday, February 05, 2021

Not As Good As It Used To Be


"Oh, go back and watch Rose again" they said "I am sure that all the things you so dislike about Chris Chibnall were just as much problems in the Russell T. Davies era: you were just so excited about having Doctor Who back that you couldn't see them." You happened to be in the mood to like Doctor Who then and not in the mood to like it now. 

I remember watching Rose for the first time. Due to a catastrophic error of judgement I was living in Macclesfield. It seemed like a big deal: an event. Midnight showings of Star Wars movies were not yet an institution. Geek culture was not quite so mainstream. A company called Netflix sent me an episode of Buffy the Vampire Slayer each week in a cardboard envelope. 

We tend to see Shakespeare as a point of origin: we see the way he affected every writer who came after him, T.S Eliot and Ibsen and Bernard Shaw and Stan Lee. But we could also see him as an end point: we could read the Canterbury Tales and the York Mystery Play and the Castle of Perseverance and see how Shakespeare was the culmination of of everything which came before him. 

In 2005, Rose was a revival of the Old Series; interestingly distinct from the abortive American pilot; influenced by, without being a continuation of, the Virgin Books and the Big Finish CDs. (Big Finish became unwieldy and fan fictional and predictable and overwhelming but for six years it was all there was.) But now it is the origin of what Doctor Who became: it is primarily interesting because it prefigures Tennant and Capaldi and Moffat and Chibnall. 

So, I watched Rose again. 

The main thing which strikes me about it, compared with the new series, is its exuberance: Russell T Davies' sheer joy in invention, in creating fun stuff and putting it on the screen, of having more ideas than he can squeeze into 45 minutes. From one point of view, there isn't that much to it. A big plastic amoeba is living under the London Eye; it brings plastic dummies and a wheelie bin to life with its big plastic amoeba rays and the Doctor destroys it with his big-plastic-amoeba-destroying potion. But from another point of view, it is bursting at the seams: the introduction of Rose and Mickey as ordinary people; the montage of Rose's day at work; the tiny little character cameos with her mum; Rose stuck in the basement with the zombie dummies; Rose meeting the crazy mystery man; Rose meeting up with a crazy conspiracy theorist off the internet.... There is something extravagant about the way R.T.D introduces a funny character called Clive and kills him off before the end of the episode. 

The things which annoyed me at the time now seem to be part and parcel of this narrative profligacy. In 2005 I believe I said that the animated wheelie bin indicated that the series was not taking itself seriously. There cannot possibly be any story internal reason for it to belch; and the idea that Rose can't spot that Mickey is a replicant undermines her whole character. And I still don't really know, narratively, what is supposed to have happened. Mickey falls into a plastic bin, and is next seen semi-conscious in the aliens' base. Did the wheelie bin trundle home with Noel Clarke inside it? And where did Auton-Mickey come from. Has the Nestene Consciousness been reimagined as a plastic Mysteron, possessing the ability to recreate the exact likeness of an object or person, providing they have destroyed it first? 

But in retrospect, this is all part of the fun. The opening scene, in which the auton dummies come to life in the basement of the shop where Rose works, is genuinely scary. (I think the trick is that Davis first makes us think about how frightening it would be to be accidentally stuck in a shop basement overnight, before adding the fantasy element of the plastic zombies.) But the scene in which Rose eats pizza with the evil robot Mickey -- and Mickey starts to glitch, and his hands turn into shovels and the Doctor rips his head off -- has shifted to something much closer to Scooby Doo. 

"Why does the Consciousness's ability to animate plastic also give it the ability to remould it like silly putty?"

"Because I say so." 

This lack of world building -- this lack of interest in world building -- will come to undermine the New Who project. But for now, the idea that one forty five minute story can modulate between soap opera (Rose and Mickey), horror (the auton scenes), slapstick (the pizza), science fiction (the TARDIS scenes) and Indiana Jones action (the climax) is exhilarating. 

And it's a very good way of selling Doctor Who to millennial audiences. Remember that TV series your granddad used to like in the 1980s? The one with the impenetrable sci fi jargon, the thirty year back story, the theatrical overacting and the primitive special effects? Well, it's nothing like that. 

It doesn't rely on Whovian iconography. The TARDIS interior doesn't look like the TARDIS interior; the title sequence doesn't look like the Doctor Who title sequence, and the theme tune doesn't sound like the Doctor Who theme tune. Only the 1950s phone box gives us a hint that we have come to the right place. We fans know that the scene in the shopping centre is a riff on Spearhead From Space, but no-one else does. How very tempting it must have been to drop a Dalek into that very first episode, and how very sensible it was not to do so. 

Davies proceeds on the assumption that we don't know who the Doctor is: everything is resolutely presented from Rose's point of view. And he doesn't give any pat, elevator pitch explanations -- "I'm a Time Lord"; "I travel in Time and Space"; "I travel around the universe fighting monsters." Instead we get an exposition of the Doctor's alien consciousness."We're falling through space, you and me, clinging to the skin of this tiny little world, and if we let go we die. That's who I am. " (Eccleston had previously played Steve Baxter, a very ordinary man who happened to be carrying God in his head, in Davies' 2003 series The Second Coming.) This could have been irritating: "Yes Russell: we know who the Doctor is already; can we please cut to the chase." But the script's refusal to take anything for granted means we fall in love with the idea of Doctor Who all over again. 

Of course, we can't possibly do a "cold reading" of Rose: Chistopher Eccleston's picture was on the cover of the Radio Times, on the side of busses, on every poster-hoarding in London. But the episode is directed at an imaginary viewer who might be surprised when the youngish brash Northern guy in the leather jacket says "I'm the Doctor, by the way", in the same way someone in 1966 might theoretically have been unable to accept that Patrick Troughton was now playing William Hartnell. 

How can you be the Doctor? I know what a Doctor looks like, and you aren't it?

Rose's question about the Doctor's accent doesn't really admit of a good answer: other planets may have a North, but presumably relatively few of them have a Salford. (We readily accept a Lancastrian Doctor, a Scottish Doctor and a Received Pronunciation Doctor but some of us apparently still find a Black Doctor too much of a stretch.) 

"Bigger on the inside than the outside" is somewhere between a catch phrase and a cliche: but RTD holds off showing us the TARDIS interior for as long as possible. We get a reaction shot from Rose before we see the control room for ourselves. The theoretically ignorant viewer would be thinking "What has she seen? What is so surprising about that phone box?" even though the answer has been spoiled by thirty years of history and a three page fold out in the Radio Times. 

Rose is surprised when the TARDIS moves. She is surprised when the Doctor says that it can go anywhere in the universe. And brilliantly, the one thing which everyone knows, the unique selling point of Doctor Who, is held back and delivered as a punch line. "Did I mention it also travels in Time?" 

This is a sales pitch: the idea of Doctor Who, shorn of its baggage, presented to people who didn't know they cared. 

It doesn't feel like a reboot. The McGann cul de sac downloaded a lot of post Deadly Assassin backstory, giving the impression that a fan had explained Doctor Who to an American executive who wasn't fully paying attention. We now know that they had built a backstory out of the wreckage of the original series, a Journey of the Hero in which Rassilon's half human son tries to stop his evil brother from changing history. 

Rose gives the impression, not that we are starting over, but that we are resuming after an interruption. The Doctor has spent seventeen years doing stuff we don't know about, and we have now crossed over with him and are going to have to pick up the threads. That's how everyone else interacts with the Doctor. Rose and Mickey and as it will eventually turn out Sarah-Jane see fragments of his life, non-sequentially. Clive the conspiracy theorist is trying to put the fragments together; to see the Doctor as we viewers, on the outside, see him. By the end of the episode, Rose knows what we know, or think we do: he's an alien, he travels in Time and Space, the TARDIS is bigger on the inside than on the outside. But we have discovered there is another layer to be unpicked: stuff about the Doctor which nobody knows. It turns out that references to "the war" are foreshadowing a multi-season story arc, whereas "the shadow proclamation" is pure lore-babble. But it hardly matters: we know stuff about the Doctor that Rose doesn't know; but the Doctor knows stuff about himself that no-one knows. "I was there. I fought in the war. It wasn't my fault. I couldn't save your world! I couldn't save any of them!" This counts for more than twenty volumes of Looms and Dark Times and Others. 

I suppose that if Mickey were introduced to the series today, the alt-right orthodoxy would condemn him as "woke". And I imagine that R.T.D made a positive decision that the pretty white lady would have a nice black boyfriend: a conscious piece of diversity in what had previously been a rather aggressively caucasian show. This was before racists had developed a vocabulary (cancel/ woke / identity politics) which allowed them to say that black people shouldn't appear on TV without actually saying that black people shouldn't appear on TV. I don't say that the UK was less racist in 2005 than it is in 2021; but I do say that racists had not yet infiltrated Doctor Who fandom. 

It was said at the time that a similar American series would probably not have featured a white heroine with a black boyfriend; but that if it had done so, it would certainly not have depicted the boyfriend as such an unmitigated idiot. Noel Clark is a fine actor and Mickey is a funny character and I think I preferred him as a comedic foil than as a Cyberman slaying hero. But I do feel uncomfortable with the final scenes. It is completely appropriate for Mickey to be traumatized by what has happened: it needs to be made clear to the audience that the Autons have manifested in the normal world; a world where aliens and robots and replicants are completely not normal. It is completely appropriate and in character for Rose to have to support him -- to affectionately refer to him as a useless lump. But there is something unfortunately simian about the way he clings to her leg. I am sure it wasn't intentional. I take it that the actor didn't mind. But I do think it's a glitch. 

Rose was the first Doctor Who in 16 years (or 12, or 9, or 6 depending on how strict you are about canon.) It was our last chance of Doctor Who continuing into the future. Now it is one of 147 episodes of a series which is almost certain to stretch on to the crack of doom. Rose was a pitch and a promise: if it had failed Doctor Who would have receded into the same limbo as Star Cops and the Tomorrow People. Revolution of the Daleks was a more or less workmanlike attempt to carry the baton for a few hundred yards without tripping up or dropping it. If we like it, fair enough. If we don't, then they'll be another one along in a minute. But we can no more be excited about Revolution of the Daleks than about digestive biscuits or PG Tips tea. Perpetual revolution is neither possible nor desirable. But TV shows die when they become complacent.

"Oh, go back and watch some Tom Baker stories" they said "I am sure that all the things which annoy you about New Who were just as much problems in the Classic Era. I shouldn't think Phillip Hinchcliffe could sustain the level of scrutiny you are directing at Russel T Davies." 

Hindsight isn't as good as it used to be. Nostalgia is always 2020. 







The Viewer's Complete Tale

Monday, February 01, 2021

 


do you know what I sometimes think would be nice?

I sometime think that it would be nice if people who had enjoyed my witterings tweeted the link to all of their friends, so they can enjoy it too 

just push the little T or F button at the bottom of the post and I might pick up some more readers

you know it makes sense 


http://www.andrewrilstone.com/2020/12/blog-post.html


Friday, January 29, 2021

When Did You Stop Reading Cerebus?

 


Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

Part 7



(7)





Eventually, the person Rick mentioned in the dream comes to Cerebus: it is Woody Allen. Of course it is. And the book is the Bible. Of course it is. Cerebus starts to read the Bible. And everybody else stops reading Cerebus.

Cerebus sits down with Konisberg and goes through the book of Genesis, line by line, explaining what he thinks each line means. This is exactly as interesting as you would expect. It is presented as a transcript. Something of Cerebus’s voice survives in the voice of Cerebus the Expositor, and occasionally it is almost quite funny:

“Better put a little star next to that, and a little star at the bottom”

“A footnote?”

“Okay. Sure. As long as it’s got a little star next to it, and a little star at the bottom.”


This joke format goes right back to High Society:

“Shall I put it on your nightstand, Sir.”

“No, just put it on that little table by the bed.”


And some of the ideas are not one hundred per cent devoid of interest. But it goes on for (if I have counted correctly) sixty pages. 

The Viktor Reid material in Reads was, in my view, quite interesting in its own right, and was interleaved with the climax of the graphic novel: so there was a certain tension in two different narratives interrupting each other. The Bible commentaries are interleaved with scenes from the life of Allen/Konisberg. These scenes also consist of large blocks of text; mostly consisting of side-swipes at psychoanalysis and other intellectual pretensions. (Konisberg’s analyst is called “Sigmund Fraud” which is about as sophisticated as it gets.) 

So. The Bible. 

All scholars agree that the book of Genesis is a composite document made up of several even more ancient texts. [1] They distinguish between the “J” document, the “E” document and the “P” document, as well as the voice of “R”. In “J”, God is a relatively anthropomorphic figure, referred to as YHWH. In “E” he is more like the ineffable God of monotheism, and is known as Elohim. “P” stands for Priest, and the “P” passages are concerned with Temple ritual and ceremonial purity. And “R” is the redactor who brought the whole thing together. 

This is why there are two radically different creation myths in Genesis; the “E” version where Elohim speaks the universe into being, and the “J” version where YHWH takes a walk in the garden and Adam hides in the bushes. 

As early as the second century CE, ultra-literalist Christians decided that YHWH couldn’t be the true God. Jesus must have been the son of a different, superior deity: the Jews had been worshipping a false God all along. [2] This theory, known as Marcionism, may even pre-date what became Christian orthodoxy. It isn’t clear whether Sim was aware of Marcionism or the documentary hypothesis when he wrote his commentaries. It would be interesting to know if he had read the Book of J — Harold Bloom’s brilliantly dotty attempt to extract the lost book of J from the YHWH passages in the extant Biblical texts. Bloom claims that the recovered Book of J is the first great work of literature. He thinks it must have been written by a woman, and she must have been a contemporary of King David. So J was Bathsheba; almost definitely. 

Cerebus refers to YHWH, not as “Yahweh” or “Jehovah”, but as “the Yoohwhoo” which is possibly the only good joke in the entire volume. He decides that God and the Yoohwhoo are two separate beings, but that the Yoohwhoo is a part of God’s spirit which split away from him. Yoohwhoo and God have been in conflict ever since. God, being invisible and ineffable, has to communicate with Yoohwhoo by making things happen in the world — anything in history can therefore be seen as allegory. Yoohwhoo can talk to God in words. 

The idea that the contradictory passages in the Old Testament represent a debate or argument between God and Yoohwhoo is quite productive and not unclever. The first creation story in Genesis is about Big Male God saying “I created the universe like this” (“Let there be light!”), the second is Small Female God saying “No, I created the universe like this”. (“When the Lord God made the universe, there were no plants on the earth and no seeds had sprouted, because he had not sent any rain, and there was no one to cultivate the land; but water would come up from beneath the surface and water the ground…”)


A very nasty smell hangs over the whole endeavour. It isn’t simply that Sim is trying to make gender-essentialism a cosmic principle. It’s that his conception of “man” and “woman” is so narrow — so small — so petty. We aren’t in the realms of “men are mighty thrusting trees but women are shrubs with deep roots” — the kind of slightly old-fashioned separatism you sometimes get in Ursula Le Guin and which Terry Pratchett pokes gentle fun at. 

If I had to defend Dave Sim against the charge of misogyny, which thank goodness I don’t, I might say that it is all too silly and trivial to be worth dignifying with the name of hatred. Is there a word meaning “a little boy who thinks little girls are silly”? 

Here is Cerebus commenting on the Yahwist creation story:


“And the Yoohwhoo God said: It is not good that the man should be alone: I will make him a helpe meet as before him” As before him? There was a “help-meet” before the man? And what the heck is a “help-meet” anyway? It’s okay, Cerebus reminds himself. It’s okay — just keep nodding and smiling. Which is getting difficult at this point because there are — obviously — you know, major parts of the story MISSING here. But...as Cerebus came to learn when he was married: if you just keep nodding and smiling most of the time — gradually, but eventually— you will be given the missing piece as you...you know...go along. Whereas if instead you yell really loud. “YOOHWHOO GOD WHAT THE HECK ARE YOU TALKING ABOUT?” all you are going to accomplish is to hurt her feelings and get her so upset she can’t remember what she was talking about and she’ll get all huffy and she wont talk to you for a few days.


It may be that — on the whole — other things being equal — with exceptions — some men — not all men by any means — are more linear than some women, and that some women, not all women by any means, are more digressive than some men. That most men focus on facts and figures and most women focus on networks and relationships. Many men prefer thrusting stories about ships harpooning whales; while many women prefer undulating narratives about prejudiced ladies ironically realising that they have misjudged proud men. I don’t think that some men would accuse some women of gossiping and some women would accuse some men of mansplaining if those words didn’t represent something that is more often true of men (or women) than it is of women (or men). 

But honestly. 

Going back to the Bible, going back to the Creation, to find out that, baked into one of the foundational texts of western civilisation is the fact that Big Male God finds it irritating that Little Female God goes on again, on again, on again, on again... 

Cerebus’s irritation with Jaka — Dave’s irritation with Deni — as a clue to the meaning of the universe. 

The Hebrew Bible says that YHWH made Adam a kenegdow, "suitable", ezer, "helper". The Latin similarly has adiutorium similem, "a suitable helper". The Greek has βοηθόν κατ, "a helper according to him". Older forms of English use the word “meet” to mean seemly or appropriate or even decorous. (Desdemona says “it is meet that I be used so”—it is appropriate to treat me like this; Octavius tells Pompey that it is “meet”—fitting—that they should talk before they fight.) We still occasionally use “the help” as a noun to refer to an employee or servant. So God makes Adam “a help, meet for him”. Modern translations render the expression “a helper suitable for him”, “a helper fit for him”, “a helper comparable to him”, “a helper corresponding to him”, “a helper who is just right for him”, “a helper as his complement”, “a helper compatible with him”. Sim pretends that he doesn’t know what “help meet” means because the actual translation — that men and women compliment and are compatible with each other — would undermine his whole case. He must be aware of different translations because he pedantically calls Eve “Hawwa” even though he is working from the English text. 

Once you have thought up the God / Yoohwhoo theory, almost any text can be twisted — sorry, interpreted — to fit in with it. You will recall that after the great flood, Noah planted a vineyard and got drunk; and that the descendants of Ham were cursed because he caught a glimpse of his father’s prick. (Shem and Japheth avert their eyes.) Not one of the better known or more edifying stories in the Good Book. Here is Cerebus’s exegesis:


Basically, God is making fun of Yoohwhoo's version of the story of creation that she told in chapters two and three. 

“And Noah became a husbandman and planted a vineyard” 

See, Noah represents Yoohwhoo, who said in chapter two that she planted the garden eastward in Eden. 

“And hee dranke of the wine, and was drunken and hee was uncouered within his tent. And Ham, the father of Canaan saw his father’s nakedness and told his two bretheren without." 

Yoohwhoo ate from the fruit of the tree of knowledge-of-good-and-evil and declared “the man and his wife were both naked and they were not ashamed,” “the man and his wife”. Adam and Hawa, representing God and Yoowhoo. Only this time, God leaves Himself out of it — so instead of God you have Yoohwhoo, God and “his” three sons...Shem, or She-Yoohwhoo, Ham or He-Yoohwhoo and Japhet or It-Yoohwhoo. 

“And Shem and Iaphet took a garment and laid it vpon both their shoulders, and went backwards, and covered the nakedness of their father and their faces backwards and they saw not their father’s nakedness.” 

God is making fun of She-Yoohwhoo — Hawwa — and It-Yoohwhoo — the “talking snake” — going backwards in chapter three from the “who told the thou wast naked?” question and coming up with their “dialogue” as a cover story or a “garment”— consisting of a conversation between them that never actually took place to cover Yoohwhoo’s nakedness.


Truly, you have a dizzying intellect. 

When everything is allowed to be a symbol of everything else, then anything can mean anything. Much of Alan Moore’s later work is based on highly esoteric magical theories: but Moore always seems to be working according to a tight, rigorous, symbolic structure which could be understood by other occultists. The tarot, the kabala and the zodiac all have meanings that existed and were agreed before Alan Moore started interpreting them. But there is no way anyone but Dave Sim could possibly get from “two of Noah’s sons put a blanket over him to spare their embarrassment” and “YHWH lied about the conversation between Eve and the Serpent.” We are randomly drawing connections between things. 

I am told some kinds of drugs can have that kind of effect on you.



The “Chasing YHWH” episodes represent perhaps ten percent of the Latter Days novella, which runs to seven hundred pages — thirty five issues — overall. Again, the claim that Sim stopped drawing a comic and started publishing theological essays instead is not entirely true. 

The idea that at the end of his life, Cerebus is given a book that contains all knowledge and spends some years interpreting it, is a not uninteresting culmination of the life of the Aardvark Mercenary Prime Minister Pope. And making the reader spend a long, long time reading Cerebus’s commentaries is certainly one way of conveying the idea that Cerebus spent a long, long time commentating. Sim is not the first writer to make artistic use of repetition and silence and monotony. One thinks of post-modernist art like John Cage’s Four Minutes Thirty Three Seconds, or John and Yoko’s four hour Smile.

And, once again: there is the smallest suspicion that Dave is deliberately messing with our heads. 

Cerebus is given a book containing the meaning of life. He sets about telling us. There is a page of text: we read it; we are possibly quite impressed by its cleverness, but equally possibly quite bemused by its craziness. We read another page. More of the same. And another. And another. It goes on and on. The deeper it goes, the denser and the stranger and the more obscure:


Yoohwhoo’s Angel was the only one who had a relationship with Hagar to that point, a relationship which started when Hagar fled from Sarai. Hagar represented Yoohwhoo’s Egyptian plan....


So, naturally, even the keenest reader — even Dave Sim’s most generous and incisive commentator — finds his eyes skimming over the paragraphs, His finger trying to find the next bit of plot, his brain thinking he has probably got the gist. Tarim forgive us, he skips. And as we come to the end of the extended text section, and the comic strip picks up, Cerebus starts to speak directly to an unseen interviewer. 

And this is what he says to her:


People are always asking: What is the meaning of life? What does it all mean? Why are we here? Hey, right. Okay. So Cerebus gives it to them, see. Here. This is the meaning of life. This is what it all means. This is why we’re here. And what’s their reaction? “You mean I have to read all THIS?”


Cerebus says this. 

Right after I started to skip. 

Prophets tell us what is going on in the world. People don’t listen to them. Dave Sim has tricked me into exemplifying a universal truth. I am become the representative of the masses who will not listen to what the wise man says.

It makes one think of psychological transference, where the relationship between therapist and patient becomes an emotional replay of the patient’s relationship with his father.

Maybe Sigmund Freud wasn’t so much of a fraud after all?


Dave Sim is messing with our heads. Even when Cerebus becomes literally unreadable, the unreadability may be part of the point.




Many people have been on the ride a long time, and they begin to wonder, “Hey, is this real, or is this just a ride?” And other people have remembered, and they come back to us and say, “Hey, don’t worry; don’t be afraid, ever, because this is just a ride.” And we kill those people. 

Bill Hicks





So. I re-read Cerebus right through to see how it stands up.

Some of it I liked: some of it was heavy going: some of it was horrible.

The bits I remember being good were still good. A lot of the bits I remembered being bad were much less bad than I remembered them being.

It is difficult to read. It needs to be compared with difficult novels Ulysses or Gravity’s Rainbow [3], not with classic comic books like Watchmen or the Fourth World.

The tone, the rhythm, the voice, the texture became part of my life.

I felt bereft when I had come to the end.

I will read it again.

Not immediately, but soon.

I re-read Cerebus to see how it stands up.

It stands up very well indeed.



"Er, well, Swann, Swann, there’s this house, there’s this house, and er, it’s in the morning, it’s in the morning - no, it’s the evening, in the evening and er, there’s a garden and er, this bloke comes in - bloke comes in - what’s his name - what’s his name, er just said it - big bloke - Swann, Swann...." 

Monty Python’s Flying Circus 



"Just what the predicament is can be seen from a standard work of reference, the Oxford Companion to English Literature. It sets out to summarise Tristram Shandy for us: [...] Sterne would have relished the fact that this summary suggests a man throwing up his hands or throwing in the sponge." 

Introduction to Penguin Classics edition



[1] Sentences beginning "all scholars agree" are nearly always false.

[2] I am no longer a member of the Labour Party

[3] I have never read Gravity's Rainbow













Monday, January 25, 2021

Album Review: Of The Time

I realize most people who read this blog aren't folkies, particularly. When I did a straw poll about what subject I was going to write about next, Show of Hands notably scored nul points. But I do want to give a very big shout out to Luke Jackson's new EP, available from BandCamp from Friday. 

If you do read my music reviews you already know how much I admire this artist. A protege of Steve Knightley and Martyn Joseph, he started out singing achingly confessional songs not unadjacent to the folk tradition; but as his voice deepened and matured, he has branched out into blues and Americana. He casts his net of influences fairly widely. Richard Thompson's name often comes up (he does a killer Vincent Black Lightning) and the ghost of Bob Dylan is never far away. But he is now citing names like Parker Milsap and John Prine as influences. He has an awesome and varied guitar style, and his voice is still the best instrument on the folk-circuit. Oh god, those sustained long notes... 

Of The Time is his most personal collection of songs since his debut More Than Boys. The closing of theatres during the pandemic has been tough on everyone in the arts, and folkies are more reliant than most on playing numerous gigs at small venues. It must be particularly hard for a young artist towards the beginning of his journey -- one who has moved fairly rapidly from open mic nights in his home town to supporting Fairport and touring America -- to see his career suddenly put on hold. Luke has a natural and intimate stage presence -- you never feel that there is any distance between the voice in the songs, the person talking between the songs, and the chap who chats with you on the CD stand afterwards. This means he has been able to make the transition to lives streaming better than most. You always felt that stage-Luke was talking to each member of the audience as if they were friends of his, so listening to video-Luke singing to you from his living room seems quite natural. But it isn't the same without all the "try that..." and "help me out...." moments. So here comes his contribution to that most unwelcome of genres: the Lockdown Album. He started out singing songs about growing up and leaving home, moved on to songs about seeing the world and experiencing life on the road, and now here are seven new songs about not going out, not touring, not seeing people, and even wondering if the time is coming when he will not be a singer any more.  

Three themes run through the album. First, the sheer inadequacy of what people are saying about the pandemic -- the paucity of the discourse. Politicians resort to cliches ("the man in charge looks troubled on the TV / he doesn't have a single word to say") while social media is full of merchants of doom ("there's nothing scarier / than a keyboard warrior / who in real life won't say a damn thing"). Second,  the sheer boredom and waste of the enforced lockdown ("maybe I'll paint the shed again, maybe I'll mow the lawn") and the depression it brings on ("I've lost sleep, ain't been sleeping / I've lost weight, ain't been eating.") And finally, unbearably, the very real possibility that there won't be a place for singers like himself in the new normal ("if they won't let me do what it is I live to do then I'll spend my days inside"). 

The stand out song on the album -- maybe the finest new song to come out of this pandemic -- brings both themes together. It takes aim at Rishi Sunak's cloth-eared suggestion that musicians should go away and learn some more "viable" job. It approaches the subject indirectly -- not talking about the lockdown, but just talking about songs. He hears about someone who's late father always liked to dance to a particular song. "Well, it came on the radio just the other day and when he heard the words it made him cry". This makes him think about all the ways in which music has helped him ("I found memories in melodies and it helped fix all my broken parts"). How are moments like that going to happen if all the singers have been forced to quit? The song goes from the general ("those who wrote the songs are retraining") to the unbearably specific: 

but oh what could I sing 
if the pain came creeping in 
and no song could keep my heart from breaking 
if the answer my friend wasn't blowing in the wind 
because I packed this in and started retraining 

How have we reached the point where someone this good can even think about packing it in? 

But although this is a sad album, it is not depressing. The folkiest thing on it, "Tiny Windows", has a strong note of tentative hope; the lost lover of the first verse turning into Lady Luck by the last, and the singer promising to seize the day from now on "If you don't buy a ticket or even turn up to the race, how the hell you gonna win the prize?" I suppose the tiny windows are what we are looking at the world through during this present darkness, and the song is looking forward to the day when we can all go outside again. The melody is delicately allusive: I spent several minutes trying to work out which Dylan number it reminded me of, but after repeated listenings it has more than a whiff of Johnny Cash about it.

The last two songs on the album punch out the same feelings in different tones. "Nothing But Time" merges  the bitterness of "Retraining" with the hope of "Tiny Windows" and turns them into a toe-tapping country rocker, with even a bit of Elvis-a-like belting at the end. "Used to wish for more of it, now I'm wishing it away, I got time, time, time, time, time". But the final song is more wistful: he starts out being "jealous of the sun because that big old sun just keeps on shining" but ends up accepting that darkness is part of life too and that it's "okay not to be all right all the time".

In a funny way, Luke Jackson doesn't write lyrics. He just sings what he needs to sing in ordinary language. This is what makes the connection between the singer and the audience so palpable. The pandemic feels like judgement day: but Luke sums up his feelings in the simplest way possible: "I am not okay with this". 

There are moments of wisdom and poetry and haunting insight. 

once the dust has settled down 
hope that we remember how 
the world was held to ransom 
as nature changed her script 
maybe we can learn from this 

And not a sea shanty in sight. 


Available as a digital download from 29 Jan from

www.lukepauljackson.com/shop

https://lukepauljackson.bandcamp.com

Friday, January 22, 2021

(6)





The 20th century fizzled out and reading Cerebus ceased to be a pleasure and became a chore. I have said in the past that Going Home was the point at which Cerebus became entirely unreadable. Having just re-read the 700 page phonebook collection I am sorry to say that I was utterly and completely wrong. 

The penultimate novel is, in fact, a massive return to form. Sim is firing on all cylinders: character study, farce, and virtuoso composition that pushes the comic book form to its very limit. And also a lot of extremely dodgy sexual politics. If you want to see just how good Dave Sim was at the tail end of his great project, you need to have a look at Cerebus #260 and #261: Going Home chapters 29 and 30. 


A man an a woman are trapped in a tent in a terrible snowstorm. The man has a dream-vision; that there is a settlement over the next ridge and they will find it if they leave everything behind in the tent and strike out right now. The woman thinks this is crazy. The man persuades her. They stumble through the storm—and sure enough, they do find a settlement. The woman was right (it was a crazy thing to do) but the man was also right (the vision was authentic). 

This is only a small part of Going Home. It is recognisably a story; a story which has been told before but a story which is worth telling again. And it is a story which forces the two main characters to lock horns in a very dramatic way. I am sure that Sim intends it to embody a universal truth about the Rightness of men and the Wrongness of women. Yet I found it very easy to read it as being about Cerebus and Jaka. 


Cerebus has taken Jaka on a protracted journey to meet his parents. On the way they argue, and fight, and make up, and argue, and fight, and make up again. It has been obvious to the reader for a long while that Cerebus is in love with his idea of Jaka and Jaka is in love with her idea of Cerebus but that they don’t really know each other very well, and are obviously temperamentally unsuitable for each other. Mothers & Daughters ended with “Dave” the writer demonstrating to Cerebus the character that there was no way of writing the story such that Cerebus and Jaka would live happily ever after. 

During the journey, the two of them encounter a writer named F. Stop Kennedy (F. Scott Fitzgerald) and another writer named Ham Ernestway (work it out for yourself). As issue #260 opens they have left their hunting lodge, because Cerebus believes that Mary Ernestway has abetted Ham’s suicide. (Don’t ask.) It is snowing; the food is running out. Cerebus is engaged in an internal dialogue with himself; trying to avoid losing consciousness; trying to calculate how long the supplies will last; wondering if the tent can withstand the storm, and trying to convince himself that he was in tighter spots during his barbarian days. 

Simply as an exercise in form—a piece of abstract art, a visual tone poem—the episode takes one’s breath away. A large amount of the story is told in solid white panels and solid black panels. It starts out on a five by five grid—which you would think is about as small as comic panels can go. By page 8, it has shrunk further to forty panels a page; by the end of the issue we are down to a ten by ten grid: a hundred postage stamp size panels. But the issue ends on a single, big, full page illustration—an abstract sound effect of a loud noise which awakens Cerebus from his dream. In the following issue, time starts to flow more normally, with a much more sensible three by two panel layout. 

What is a comic book? If it is any combination of words and picture on a page, then Cerebus #260 is a comic book; and so is Viktor Reid’s autobiography; and so are the political debate transcripts in High Society; and so is Mog the Forgetful Cat. Stan Lee said that if Michelangelo and Shakespeare had collaborated, they would have produced a very good comic book. But if a comic book is an animated cartoon frozen in space; a series of still images from which we infer motion and narrative and the passage of time; then Cerebus #260 barely counts as a comic book at all. It is almost entirely about subjectivity and internal states: how the experience of freezing or starving presents itself to Cerebus’s consciousness. It’s the consummation of the Mind Games issues, which took place entirely inside the main character’s head. There are blank panels; panels full of text; extreme close ups of Cerebus’s face; fragmented images of Cerebus. When the lantern goes out and Cerebus realises they have no matches, we have seventeen black panels followed by two tiny images of Cerebus and a distraught looking Jaka. We have two entire pages of Cerebus looking at his hands. And finally a dream sequence, in the tiniest panels yet; black space; text; tiny faces. The sense of panic, of fear and desperation in the teeny-tiny panels is incredibly powerful. The sense of release when the strip turns into something more like a comic book is visceral. 

However avant garde the illustration, and whatever religious and political rabbit holes Sim may have descended into, I was never in any doubt that the guy freezing to death with his lover was the same card player and treasure hunter we first encountered two thousand pages and twenty years ago. 

“The storm isn’t going to lift because it’s called winter and it isn’t going to stop for six months.” 

Cerebus’s instincts as an outdoorsman tell him to preserve the last match to light a fire when they go outside; but he uses it to briefly light a lantern because he thinks that if they are going to die anyway Jaka might as well have a few seconds of comfort. On the other hand has threatens to hit her if she becomes hysterical. He says that he is going to shoot himself rather than die of starvation, and wants Jaka to promise to eat his body when that happens. She won’t talk about it. 

In the dream, Rick—who still believes, at some level, that Cerebus is Most Holy and the embodiment of the living Tarim—tells Cerebus that the storm is going to stop, and that Cerebus is to leave everything in the tent and follow the line of trees. He also tells him—and this is almost the most important plot point in the whole sub-novel—that at some time in the future, someone will give Cerebus a book and this book will tell him “everything”. 



Issue # 261 is a pure character piece: Cerebus persuades Jaka to leave the tent, as Rick told him in the dream; Cerebus and Jaka battle their way through the snow; Cerebus starts to doubt his own vision; but at the final moment, they do indeed find shelter over the ridge. 

In the tent, there is real vitriol and anger between the two characters; and it is quite shocking to see Jaka the beautiful dancer transformed into a frightened, starving, middle-aged woman. There are fewer structural fireworks than in the previous issue; but Sim is still restlessly pushing the form in unexpected directions. We are in a life and death situation in which the main characters are talking openly of cannibalism; Sim is setting up the theological crux of his epic: but Cerebus himself was never more a cartoon aardvark than he is on pages 3 and 4. He jumps up and down: he waves his arms in the air. His pinprick eyes expand; they become spirals and asymmetrical shapes. Cerebus speaks in huge, black letters; Jaka in small text in dripping speech bubbles. 

“You’re not coming?” 

“Oddly enough. No.” 

In the end, it is Cerebus who is the manipulative one: he says that if Jaka comes with him, she can eat the remaining rations. 

“Of course Cerebus trusts you because Cerebus loves you, mwah, but just to humour silly, ha-ha-ha silly, silly Cerebus we’ll bring the biscuits with us...” 

There really is a shelter; and the issue ends with Jaka yelling “I want my biscuits” and Cerebus wryly handing them over. 

Jaka can be childish but Cerebus can be a bastard. Was that the message I was supposed to take from these episodes? 


It is true that Going Home also contains a multi-issue digression about Ernest Hemingway. 

It is true that the ending of the novel (when Jaka and Cerebus finally reach Cerebus’s old home) depends on some assumptions about fathers, sons and wives that most readers will find it difficult to accept. 

It is true that at seven hundred pages, it is a challenging read. 

But its high points are as good as anything Dave Sim, or anyone else, ever did. And the Hemingway digression is a damn impressive piece of graphic story-telling on it’s own terms. 

I am very glad I overcame my prejudices and re-read it and I hope you will too.