Monday, September 16, 2013

The Valley of Thorns: Publishing Progress, and a Word on Adaptation

      
My rendition of Archbishop Turpin
fighting the black Demon Knight
whose name is Abisme.  My version
 is named Sho'choi'jik'a (Abyss Dweller)
I've just about whipped the third volume of The Labors of Ki'shto'ba Huge-Head into publishing shape.  I done all the peripheral material -- the map (which will be the frontispiece in the paperback), the back of the title page, the Translator's Foreword, the facsimile title page (from where it was first published in the 30th century -- is that a logical contradiction?), a synopsis of v.2 (because this picks up exactly where v.2 leaves off), and a list of characters. 
       For the end matter, I've again included a glossary of words in my termite languages (Shshi language).  I also decided on providing an appendix analyzing the Shkei'akh'zei marching chant word-by-word.  The text includes the chant in the Shshi language, one of the few times I've done that in this series.  Of course, I also put it in English so people who have no interest in conlangs or alien languages in general can simply skip the gobbledegook.
      
       The origin of the chant is interesting.  The first half of The Valley of Thorns retells the Old French epic poem of Roland and Oliver (Chanson de Roland).  It's amazing how easily that story adapts to the termite culture!  When I read the tale in preparation for using it in my series, I was impressed by the repetition of certain lines.  Here are two different translations of them, followed by the Old French:
 
High are the peaks, the valleys shadowful,
Swarthy the rocks, the narrows wonderful.
 
High are the hills and dark the valleys,
Brown are the rocks and dread the defiles.
 
Halt sunt le pui e li val tenebrus,
Les roches bises, les destreiz merveillus.

And in another place in the poem:
 
 High were the peaks and shadowy and grand,
The valleys deep, the rivers swiftly ran.
 
High are the hills and great and dark,
Deep the valleys, and swift the waters.
 
Halt sunt li pui e tenebrus e grant,
Li val parfunt e les ewes curant.

Parenthetically, it's amazing how much easier it is to read the Old French (if you know a little modern French) than to read Old English.  It's obvious that French has changed less and in a purer line.

Anyway, I took those lines and adapted them into a marching chant as the termite army moves down the Valley of Thorns (my rendition of Roncescalles) toward their hated enemy.  Here's how I did it (even preserving the French poetic form of the half-line break):

The peaks are high   and the valley is shadowed.
Holy Nameless One!    Care for us now!
The boulders are dark    and the defile fearsome.
Holy Sky-Mother!    Stay always with us!
 
The mountains are high    and dark and great.
Hater of infidels!    Give to us mighty victory!
The defiles are deep    and the river runs always.
Creatrix of Warriors!    To the enemies, death!
 
Di'fa'kro'mi comments:
 
        "This went on endlessly and without variation, with the Lieutenants declaiming the forelines and their phalanxes responding with the supplications.  The repetitions contained just enough variety to be confusing, but I could not detect that any Warrior ever made an error in the words it was primed to recite.  When the terrain allowed, they moved in rhythm with the words, a step forward on each half-line.  I was soon falling asleep on my feet, but strangely the litany seemed to speed up the advance and keep everyone moving as one.  I wondered if some separate part of their Warrior-minds remained alert enough to respond in the event of a surprise attack.  I asked who had composed this recitation and my marching companion said it was simply a traditional war prayer, so old that no one any longer remembered its origin.  I found it impressive, but after half a morning of it, I thought I would lose my sanity!"
 
       I would like to print the Shshi version here, but I don't think the WingDings will display on in some browsers, especially Macs, and I haven't yet set up the text using the substitute syllables, so that will have to wait.
       Anyway, I think I'm about ready to begin formatting for publication.  I hope to get it done at least within two months.  If I can, I want to publish the Kindle, Smashwords, and print versions on the same day.  Stay tuned!
 

Saturday, August 31, 2013

Bird Myths, Pt. 6: Native American Myths

       In the first part of this post, which you can read here, Howie Brokenbow, one of the Ariana's engineers, explained the history and nature of the Aboriginal American Enclave (AAE) as an introduction to his part of the bird myth narrative.  At last I'm presenting his part of the tale. 
       This probably could have been divided into two posts because it's pretty lengthy and ends with some general bird tales that don't fit in other categories.  However, I wanted to finish up this series. 
       This will be the last of the Bird Myth posts.  You can see why I'm having to cut this material from the final version of The Man Who Found Birds among the Stars.  It's fun but irrelevant in an already humongous story.  At least I've been able to present it here, and I do hope everybody has enjoyed the series!
 
       Here is Howie's narrative:

       “There were many tribes of aboriginal Ammerikens and their mythology varies greatly, but they all include many stories about birds of all kinds.  The one I’m going to tell today concerns the magical, or maybe divine, bird known as the Thunderbird – a giant avian who made lightning and thunder with his wing-beats and eye-blinks.
        “The Thunderbird could also be a shape-shifter like Garuda and some tribes believed Thunderbirds came in flocks.  They could change themselves into men by tilting up their beaks as if they were masks and by removing their feathers as if they were a blanket wrapped around their bodies.  It’s said that Thunderbirds sometimes mated with human women and so the lineage entered the human gene pool.  My own family’s lore says my mother descended from the Quileute people and that tribe had very special thunderbird tales.  I used to tease her about being part Thunderbird because she was so interested in the heritage.  And then when I decided to enlist in the ESC, my family teased me back about inheriting a desire to fly!  
       “The Thunderbird was a mighty, eagle-like creature with a wingspan the length of two canoes and feathers as long as a canoe paddle.  Its eyes flashed fire and its cry is described as like the crack of lightning or the whistling of the wind.  Sometimes it’s said to have beautiful multicolored plumage.  It controlled both storm and rain and its enemies were the Water Spirits, which it fought with its lightning.  In all legends, it’s an awesome creature not to be toyed with, but it was usually regarded as benevolent, protecting the people against evil.  It was sometimes said to be the messenger of the Great Spirit, which is how the name for God in the various AbAm languages is usually translated.  
       “A lot of variant tales exist of what the Thunderbird could do, but I’m going to tell the most famous, the one from the Quileute people.  They lived on the seacoast of what used to be called the State of Washinten, right at the border of Old Kaneda.  They took much of their living from the sea.  In those days the salmon ran in that part of the world and also there were whales along the coast, including the orca.  Today, the pollution of the coastal waters has killed off the orca or driven them to other parts of the world, but in those days they were plentiful.  And the Thunderbird was said to live in a cave in nearby mountains on the edge of an ice field.  If hunters approached its cave, it would roll big chunks of ice down upon them, so no one dared come too near.  Good explanation for the existence of avalanches!
       “The food of the Thunderbird was whales, especially the orca.  It would catch them out in the open sea exactly as the bald eagle catches salmon and it would take them back to its cave.  The killer whales didn’t submit quietly, though.  The orca and the Thunderbird fought many battles, some so fierce that whole swathes of trees would be uprooted.  To this day there are open stretches of prairie mixed in with the forests in that part of the world, all caused by the battles between whales and the Thunderbird.  To top even that, some of the battles were so fierce that the ground was torn up and huge rocks flung around, and that is how the AbAms accounted for the roughness of the terrain.  The factual scientific cause is terminal moraines from the glaciers that receded at the end of the last ice age.
       “Once upon a time disaster struck the Quileute.  There was a stretch of bad weather the likes of which had never been seen.  There were many days of torrential rain and a barrage of huge hailstones, some of which turned to boulders when they hit the ground and can be seen to this day near the village in question.  All that was followed by sleet and snow.  Nobody could fish, all the edible plants died, and the people were starving.  So the Chief of the Tribe called a counsel and there he invoked the Great Spirit for help, saying afterward, ‘Now we wait.  If the Great Spirit sends no aid, we will know he wants our lives to end now.  If he does send aid, we will know our deaths will not come until later.’
       “And so they waited, and as dusk was falling … lo and behold! … there came flashes of lightning and a great whirring sound as of wings beating, and out of the setting sun a huge bird-creature plunged toward them, with a great curving beak and glowing eyes!  It held a big whale in its talons.  It deposited the whale on the ground in front of the awestruck people and then it flew away, back to its usual hunting grounds in the lands of the Great Spirit.
       “And so the people were saved, nourished by the meat and fat of the Great Spirit’s gift until the food of the Earth became plentiful again.  To this day, they never forget to be thankful for what the Thunderbird did for them."

       [I had a picture of the Piasa Bird, but I can't get the darned post to take it, so if you want to see what it looks like, go to http://en.wikipedia.org/wiki/Piasa]
 
      “Now I want to tell one more story and it’s from a Midammeriken tribe called the Illinoi, like the region that’s now part of Mitchican-Indipol Prefecture.  It’s about a creature a little different from a Thunderbird.  They called it the Piasaw Bird, which means ‘the bird that devours men’ or ‘the bird of the evil spirit.’  When Uropian explorers first came to that part of Midammerik, they found a giant petroglyph on a cliffside depicting a truly fantastic creature.  It resembled Prf. Katsopolos’s griffon more than it did a true bird.  It had wings, but it also had four clawed feet, antlers, a beard and huge fangs.  Its head was turned to face the viewer and it looked more like a monster mammal than a bird.  I wish I had some of the pictures I have at home.  Like Prf. Katsopolos, I didn’t know to bring anything with me.” 
       “Oh, you know what?” cried Lea Register suddenly.  “I’ve seen that thing!  When I was first piloting cargo flyers, I was assigned to fly out of Sinsinatty to points along the Misipp River and one time the flyer needed some repairs and I had a little spare time, so I took a tour around the region and I saw that cliff painting!  They said it was a reconstruction and not the original, but that it had been there for centuries.  The local people had always kept it touched up because it was so amazing!” 
       “That’s it!” said Howie.  “I’ve never seen it myself – I wish I had!  Anyway, here’s the tale connected to it.  Once upon a time, the Illinoi people were being ravaged by a monster – a flying creature with a man’s beard, a deer’s antlers, and a bird’s talons.  It kept seizing and carrying away children and women and even big men, and not even the stoutest warriors were able to stand against it. 
       “So when a new Chief came to power, he went aside from the people to seek divine guidance.  After he had fasted and prayed for a month, the Great Spirit told him what to do.  He went back to the tribe and assembled twenty of the stoutest warriors and gave them poisoned arrows.  Then they went out and sheltered under a cliff while the Chief, singing the song sacred to dying warriors, exposed himself in the open as bait for the monster.  It was not long before the Piasaw Bird appeared, swooping down and seizing hold of the Chief.  But the other Warriors rushed out and shot all their arrows at the creature and it fell dead.  The Chief was wounded but he recovered, and so the tribe of the Illinoi rejoiced, being freed at last from the demon-monster that had harassed them for so long.  In thanksgiving to the Great Spirit for showing them the way, they carved the image of the Piasaw into the cliff-face and it remained there until a quarrying operation destroyed it.  But a restored form of it has been preserved to this day, just as Lea said.
       “One last note and then I’ll be done.  Throughout history in the Ammeriken part of the world, there have been sightings – almost never supported by any demonstrable scientific evidence – of all kinds of crypto-creatures.  Reports of giant flying animals have been quite common and there was a lot of speculation that they were pterosaurs – reptiles that were the biggest creatures ever to achieve flight – that had somehow survived in a remnant population for millions of years.  They had wingspans of over 10 meters and would have been capable of picking up and carrying away quite large animals.  The sightings stopped around the end of the 21st century; if pterosaurs did exist and were responsible for legends like the Thunderbird and the Piasaw, then environmental pollution and habitat destruction and climate change did them in the way it did a lot of other creatures.  Personally, I have my doubts they could have survived to such a late date, though.”
       “I’m familiar with those reports,” said Robbie, “and I have my doubts, too.  I think the human imagination simply exaggerated what were already sufficiently big birds, like eagles and condors and maybe distant memories of creatures like the elephant bird.  One thing’s for sure – I’m impressed by the size of all these mythical avians.  Except for Capt. Kibwana’s swallows, not a single one of your stories deals with little birds!  Can’t the human imagination construct something interesting that doesn’t require physical prowess?”
       “Oh, you bet, sir!” volunteered Lt. Brokenbow.  “I mentioned there are AbAm tales about all kinds of birds, but I thought we were supposed to do big creatures like the Phenix.  The raven is a small bird that’s particularly important among tribes related to my mother’s people.  He’s one of your trickster characters, Prf. Katsopolos, and a creator as well!  Just an example … one day Raven was flying around with a stone in his beak and when he dropped it in the ocean, it grew into the land where people now dwell.  And then he happened to discover timid little human beings living inside a clamshell and he coaxed them out to play with them.  He intended to stick them back inside the shell when he got bored, but then he found some female humans inside a different shell, so he decided to see what would happen if he put them together with the males.  You can well imagine what the outcome of that was!  Ever since then, Raven has felt protective of the lineage he brought into being.  Later on he stole the sun from the Eagle and gave humanity light and fire and fresh water.  There are a thousand stories about Raven – don’t get me started!”
       Then Clancy Mortimer spoke up a bit shyly.  “On the subject of little birds, I read  somethin’ at school once – it was a West British tale, I do believe, or maybe from Scottlend.  There was this contest, see, to determine who should be King of the Birds, and it was decided that whoever could fly highest, he should be crowned King.  So naturally it was the eagle who won out.  But the wee wren had hid in the eagle’s feathers and popped out at the highest point of the climb and flew up even higher.  So the wren became King of the Birds and was forever after held in great esteem for his shrewdness and cunning.”
       Robbie had begun to laugh with great pleasure.  “Ha!  There, you see?  Now, I’m really taken with those stories!  I’ve always revered eagles, but I have a fondness for wrens, too, and certainly for ravens!”
        “The weakling who outwits the powerful!” said Linna.  “It’s a universal theme!”
       And Clancy added, “If ye don’t mind me sayin’ a word more, ’cause I wasn’t scheduled to be on the program, there’s a couple of add-ons to me tale.  It involves why the owl flies by night.  One says, after the wren became King of the Birds, the other birds were so angry they tried to drown him in a bowl of tears.  But the clumsy owl overturned the bowl and the wren escaped, and then the other birds took out their frustration on the owl and doomed him to fly only at night.
       “And a better one yet … the clever wren volunteered to venture down into hell and retrieve fire for the birds’ use.  He made it home with a coal hugged to his breast, but a spark leaped out and burned off all his tail feathers.  The birds were so grateful that they each gave the wren one of their own tail feathers to make up his lack – all except the selfish owl, and that’s why the owl was exiled and fated to fly by night.”
      “You know what?  I think we’ve come full circle,” said Robbie.  “We’ve gone from my own tale of a real eagle through fantastic god-birds to pterosaurs and back to little wrens and ravens.  We’ve gone from King Garuda to King Wren!  I just hope all of you have enjoyed yourselves as much as I have, and learned as much as I have.  But now I guess the time has come that this meeting will have to adjourn.  Those of us who haven’t had a sleep shift during this pod interval need to get some rest.”  He looked up at the port screen, where the red-orange Garuda with the huge head still squatted, brooding over the assemblage.  “I’ll wager anything I dream about that big chap up there!”

Another look at the red-orange Garuda whom Robbie was talking about:

http://en.wikipedia.org/wiki/File:Garuda02.jpg
This work has been released into the public domain
by its author, GourangaUK at the wikipedia project. This applies worldwide
 
 
 

Sunday, August 25, 2013

Two Front Covers for The Valley of Thorns!

Click for larger view
Click for larger view





















Finished! Or as finished as it can be at this point! I did two versions. In the beginning I got frustrated with the clutter of the full battle scene, so I resorted to abstracting the element of the fight between Lug'tei'a the Warrior Priest and the Demon Warrior Sho'choi'jik'a and adding a border and a few thorn bushes to reflect the title. Then I decided to go ahead and finish the first one after all -- the one with the valley wall, the lookout up in the Awl's Eye, opposing armies, identifiable characters, etc.
 
SO LEAVE A COMMENT!  WHICH WOULD YOU RATHER SEE ON THE COVER?

Sunday, August 18, 2013

Book Review: Bad Spelling, by Marva Dasef

       Bad Spelling is the first volume of the author’s fantasy series The Witches of Galdorheim.  It’s intended for Young Adults although I think children from age 11 up would enjoy it.  It deals with a colony of European witches who escaped medieval persecution by fleeing to an island in the Barents Sea (north of Norway, Finland, and Russia) and using a magic dome to “terraform” it into normal, livable space.  This region is remote enough to be unfamiliar to the average American and thus can substitute for a constructed world filled with trolls, ogres, shamans, and werewolves.  The story deals with a female adolescent witch named Kat who can’t for the life of her learn how to “spell,” that is, cast spells.  Finding out why and solving the problem is at the heart of the plot, which is lively and fast-moving, although a bit shallow in spots (but then in a short YA book one can’t expect much psychological probing of character).
       The book is filled with clever word plays comparable to “Bad Spelling.”  Chapter titles like “Scry Me a River” and “The Troller Coaster,” as well as allusions to modern conveniences unexpected in this remote witches’ world (Botox, satellite phones, and snowmobiles) form a considerable part of its charm.  I got a particular chuckle from this remark (spoken by a troll) regarding the snowmobiles: “That fat elf at the north pole runs a dealership in the off-season.  Gave me a really good fleet rate.”
       I was intrigued by the linguistic elements.  A poem about a troll from the Eddas of Snorri Sturluson is quoted.  I checked and it’s real.  The translation is slightly different from those given in Wikipedia; I don’t know if the author translated it herself or found another translation or simply altered the translation.  There is also a lot of linguistic give-and-take between Kat and the Sami.  I checked the word “lumooja” and discovered it’s Finnish for witch.  All of those allusions can simply be accepted as imaginary or they can be used to inspire the interest of young people in the languages of the region.
       The premise of the story is set in the Prologue, which is laid “November, 1490 – somewhere in Germany.”  Here we learn how it happened that the witches established their colony on the Barents Sea island.  The author chose to write this prologue in a stilted and phony-sounding dialect, which I presume is meant to suggest an archaic period (something already established in the dateline).  It’s full of sentences like this: “Why cannot they just leave us be?”  “I’m afraid ’tis nothing else we can do,” which isn’t even grammatically correct: “I’m afraid it is nothing else we can do (?)”  This dialect serves no function, because the people in question would not have been speaking English at all in 15th century Germany.  Thus, all the quoted dialogue is a translation.  I found that opener a little off-putting, but fortunately the Prologue is only one page long.
       But that’s just a minor quibble.  The book as a whole is very entertaining and educationally suggestive, and I heartily recommend it for the appropriate age group.

Wednesday, July 31, 2013

Bird Myths, Pt. 6: Native American Myths (Introduction)

But first we'll learn something about the
Aboriginal Ammeriken Enclave!
 
Long ago (that is, May 20) when I posted my last installment of my Bird Myths series, I ended with the above statement.  As you may know, I've decided to work on preparing The Man Who Found Birds among the Stars for publication.  These bird myth posts were extracted from a much later part of that piece.  I intend to cut out this part, but I thought the material was too interesting to waste (I may add bits of it to the first volume of MWFB).  The character who narrates the Native American (or Aboriginal Ammeriken, as that ethnic group is called in the 28th century) myths first provides a glimpse into his own future history.  Here it is:
 
"That just leaves us with Lt. Brokenbow’s story," said Robbie.  "Have you got anything that can match all these others, Howie?”
With his infectious wide-mouthed grin, the young gravity engineer jumped up to sit on the table.  “Yes, sir, Captain!  And I thought you’d never get to me!  We’ve heard Inden stories, and Judish and Afriken and Middle East and Griek, but we haven’t heard anything from Midammerik, and I suppose that’s because all Midammerikens came from somewhere else originally so they have only borrowed traditions.  All, that is, except aboriginal Ammerikens.  And that’s what I am – I mean, a good deal of me is – I’m not sure there’s anybody left in the world with an undiluted AbAm genome.  But I do have the lineage from all four of my grandparents, which is a feat in itself.  I’ve got Osage and Hopi on my father’s side, and my mother descends from the people of the northwestern coast of this continent.  A group made up of different tribes fled their homeland at the beginning of the 24th century when the TWL Gerard ‘The Sapper’ Chance seized power in the Greater Northwest and the area seceded from the Old Ammeriken States.  Like so many people in those perilous times, they headed for the center of the continent and ended up in Okloh Prefecture.
“I was born and raised in the western part of Okloh Prefecture, on a Gov enterprise that’s dedicated to maintaining the prairie ecosystem while raising semi-domesticated bison for human consumption.  A livestock ranch, to put it in simpler terms.  But that doesn’t mean that my parents lacked education; my father was a school administrator and taught middle and upper form mathematics and my mother had studied business and accounting.  She started out as the ranch’s purchasing agent and ended up as Business Officer for the entire operation.  I spent all my summers riding horses and herding bison, but that didn’t mean I wasn’t good in school.  I liked math and science best, but my parents, and especially my mother, wanted me to learn something about my heritage, so she arranged for me to spend my third year of prep in Old Aridzone, studying in the Aboriginal Ammeriken Enclave.  I didn’t much want to go, but she insisted.  She had done that herself as an adolescent and she found the experience beneficial.
“Let me refresh your memories on the history of the AAE.  Its citizens are about 65 percent Navao, an AbAm people who lived in that area PDA on what was called a ‘reservation’ – a piece of usually worthless land where the governments of the time would stick uncooperative AbAms when they got to be a nuisance.  Actually, the foreign settlers of this part of the world stole all the land from the AbAms, but so much time has passed that that’s not relevant any longer.  The Navao had – and still have – their own language; it’s one of the few aboriginal languages to survive in spoken form, and they did a better job than most of governing themselves and preserving their heritage.
“Because they kept themselves isolated from the rest of the world and because they were used to hardship and lack of resources, they survived the water famines and the diseases and the destruction of the big dams on the Koloredo River better than the urban centers did.  When the ancient Aridzonan cities of Phenix and Toosen lost their water supplies and were abandoned, the Navao endured.  Gradually they spread out of their reservation and populated the entire northern half of Aridzone.  At the time of Unification they petitioned to be chartered as an Enclave.  They were granted the Charter on condition that they accept any individual who could prove AbAm ancestry and who wanted to join them.  That was because EarthGov didn’t want every little remnant tribe with a dozen members seeking to set up tiny Enclaves all over Northwest Quad.  And the Navao realized that such inclusiveness would in fact benefit the preservation of AbAm culture. 
 “The citizens of the Enclave are a bit xenophobic; they don’t relish publicity and they’re very self-sufficient, and since they have a peaceful ethic, the world pretty much ignores them.  But that doesn’t mean they’re backward.  Today they run not only their own Enclave – they’re also charged with administering the entire Aridzone Preserve, including the Great Koloredo Canyon.  The Navao are fanatical about caring for the land; they allow people to come in, but they regulate tourism severely.  For example, if you don’t have credentials as a field scientist, you have to obtain a special pass to visit the Canyon, and only a limited number are issued –  there is a waiting list five years long.
“The capital city of the AAE is Flagstown, just south of the Great Koloredo Canyon.  The Enclave residents have their own university there.  Actually, it’s not called a university – it’s called the Institute of Aboriginal Culture.  It provides pre-grad education for citizens of the Enclave, but otherwise it’s mostly for advanced studies in anthropology and archaeology, cultural history, native languages and art – and mythology, of course.  And they don’t study just aboriginal Ammeriken culture – they study primitive ethnic cultures around the world, like the aboriginal Ostrailiens.  They operate in concert with several of the NWQ Consortium’s Universities, exchanging Professors and providing specialized programs and a base for fieldwork, and they confer their advanced degrees through the Consortium. 
“They also have a special prep program where non-Enclave AbAms who want to learn more about their heritage can spend their Second-Form year.  That’s what I did and I found it just as rewarding as my mother had.”  Howie nodded at his attentive audience.  “So that’s the lengthy preamble to my tales!  I just wanted you all to know how I happened to have learned what I’m about to tell you, because I’m sure most of the world has forgotten."
 
Coming next:
The final installment of this series: Native American Bird Myths (continued)

Monday, July 22, 2013

Becoming Human: The Golem and the Jinni, by Helene Wecker

       This is the only time I can remember finding a book I wanted to read (and one I ended up loving) on one of Amazon's bestseller email notices.  The title caught my attention for two reasons: my interest in Judaism and my interest in myth and legend as displayed in literature, which is one of the subjects of this blog.  The Golem and the Jinni is a perfect fit for that subject.

       Two creatures of legend, mysticism, and magic end up in New York City at the turn of the 20th century.  That in itself is an intriguing premise. 
       The jinn (sing. jinni), according to Wikipedia, are spiritual creatures mentioned in the Qur'an who inhabit a dimension beyond the visible universe and are made of fire.  They also have a physical nature and are able to interact with people and objects.  They can be good, evil, or neutrally benevolent and so, like human beings, have free will.  Fiendish types of jinn also exist, notably the ghul (our word ghoul) and the ifrit, among others.  The ifrit is a brutish and wicked sort that has a part to play in Wecker's book.
       A golem, on the other hand, is just about the most corporeal creature that one can imagine.  It comes from Jewish legends, tales of certain Rabbis of medieval and Renaissance times who created beings out of clay and brought them to life with incantations incorporating a shem, or Name of God.  The shem was placed on the forehead of the golem or written on a slip of paper and placed in the golem's mouth.  However, only God can give true life; a golem must be forever flawed and will ultimately turn violent and destroy its creator.  The Hebrew word means simply unshaped matter; interestingly, Adam was originally a golem formed by God out of earth.  In modern Hebrew the word means dumb or helpless, or is used for a "brainless lunk."  (Wikipedia)  The golem legend turns up in numerous literary sources, including Frankenstein's monster.
 
       In Helene Wecker's book, the golem has been taken up a notch.  Rotfeld, a lonely Polish furniture maker asks an old Jewish mystic, Yehudah Schaalman, to create a female golem to be his wife. He requests that she be given qualities of curiosity and intelligence.  Then Rotfeld emigrates to New York City, taking his unawakenened wife with him in a crate.  Partway through the voyage, Rotfeld animates her, using the words written on a slip of paper; one set of words will awaken her and another will destroy her.  But then Rotfeld suffers a burst appendix and dies immediately after animating her, leaving her on her own, possessed of Rotfeld's meager possessions, including the slip of paper that carries her life and death written on it.  She ends up wandering the streets of New York City, where she is befriended by the elderly Rabbi Meyer, who recognizes what she is.  The good Rabbi decides not to destroy her, but to try to educate her to live as a human.  He names her Chava, or Life.
       Meanwhile, a tinsmith in New York City's Little Syria is repairing a copper flask and when he obliterates some of the engraved design, out pops this tall, handsome male  figure -- a jinni who has been imprisoned in the flask but can't remember how he got there.  He wears an iron cuff that keeps him bound to a human form.  The tinsmith gives him the name Ahmad and ultimately, he and Chava meet.  Fire and Earth attract each other, it seems.
 
       The plot of The Golem and the Jinni is quite complex.  There are a lot of characters, each of whom has a story.  These stories are interwoven a piece at a time, each a plotline of its own.  The author makes this work beautifully.  Somehow the reader never quite forgets what has gone before in any given plotline.  It reminds me of a Middle Eastern carpet, each little piece of story knotted into the whole until gradually the entire pattern emerges.  How will the tales of Fadwa and Ice Cream Saleh and Sophia Winston and Anna Blumberg and the Rabbi's nephew Michael all ultimately come together?  It keeps the reader champing to learn what will happen next.
       Meanwhile, the main characters are learning how to be human, a process far more difficult for the jinni than for the golem.  Before a wizard imprisoned him in the flask, the jinni had been accustomed to flying above the desert, building himself beautiful glass palaces at will, indulging his casual curiosity about human beings.  Now tied to earth, he retains his qualities of arrogant free will, unencumbered by any moral sense, any sense of right and wrong.  These instincts lie dormant inside him, however, and he emerges as a character the reader can't help liking and empathizing with in spite of some of his questionable behaviors.  Gradually, as the plot proceeds, he learns that loving and caring are a large part of what makes human beings unique and important.
       Because the golem was created to serve a master, she already knows that giving is an important quality and so she possesses a natural empathy.  She is a tall woman with immense physical strength and she learns from the Rabbi that she is likely to turn violent and destroy any threat to whatever she cares about.  But she was also created with intelligence and she recognizes that she must overcome this tendency if she wishes to continue to live.  For her to  become human, she must control her primitive instincts.  Surely that is something we all must do if we wish to call ourselves human. Since all humans possess bodies created of elemental substances and will return to those substances sooner or later, we have more in common with golems than we could ever have with an incorporeal creature made of fire.
       At one point Chava, who can read thoughts and feelings, sorrows over the sight of homeless men shivering under thin blankets on park benches.  It's obvious in the following exchange that it's Chava who is closest to attaining humanity. 
 
       "They need so much," she murmured.  "And I just walk by."
       "Yes, but what would you do?  Feed them all, take them home with you?  You aren't responsible for them."
       "Easy to say, when you can't hear them."
       "It's still true.  You're generous to a fault, Chava.  I think you'd give your own self away, if only someone wished for it."
 
       A final word on the book's style.  I often read the 2- or 3-star reviews in Amazon to see if I agree or disagree.  One of these stated that the prose was "elemental and pedestrian, lacking the poetics such as lyricism, imagery, metaphor and simile, that I so favor in my prose."  Strangely, I don't find that to be true at all.   The narrative style is simple and straightforward and very readable, never getting in the way of comprehension.  But it is also interwoven with wonderful metaphors and similes, like the bits of colored class embedded in one of the jinni's intricate necklaces.  Here are a few examples:
 
       "Sophia's mother was in one of her states, careening about the house like a loose parakeet."
       "The rooftops lapped each other into the distance, like an illuminated spread of playing cards."
       "He clasped the necklace around [Fadwa's] throat, his arms almost embracing her.  He smelled warm, like a stone baking in the sun."
       "The more he rode the trolleys and trains of New York, the more they seemed to form a giant, malevolent bellows, inhaling defenseless passengers from platforms and blowing them out again elsewhere."
       "Night was falling in the desert. ...  It flattened the hills and stones, so that from its mouth, ibn Malik's cave seemed an endless abcess in the earth."
      "The skies had refused to deliver on their promise of rain; the thick clouds hung low and unmoving over the city like the pale underbelly of some gigantic worm."
 
       There is another character in the book: the 1890s city of New York.  This squalid concatenation of different ethnic groups, coping with a life that didn't turn out quite as well as they had hoped, becomes a place of enchantment, a lyrical metaphor all of its own -- a world of magic and mysticism quite as enthralling as if it existed on another planet.
 
       I could write a lot more about The Golem and the Jinni and some of the deeper meanings embedded in this narrative, but I won't.  What happens as the relationship of this mismatched pair of mythical beings develops is something you will have to find out for yourselves by reading the book. It's a fascinating journey and one I wouldn't spoil for the world.

Monday, July 8, 2013

Creating Alien Races out of Lifeforms Other than Insects: Lemurs

     In my last post I discussed ways in which insects can be converted into intelligent lifeforms.  I have also created ILFs from other species, namely, lemurs, three kinds of birds (eagles, storks, and grouse), and an undefined type of monotreme (egg-laying mammals).  The methodology is similar:  take a planet where, through panspermia, creatures similar to Earthforms have developed, then take the dominant species and allow it to evolve intelligence.  Research the Earthly creature and extrapolate its behaviors -- what would these instinctive behaviors turn into if the creature developed intelligence? Which features would evolution select for and which against?
 
Today we'll discuss the lemuriforms!
 
I made this drawing as a solstice card for a friend.  Don't be too hard on it;
it was one of my earliest attempts and I've never been any good
at figure drawing.  However, I think it captures the spirit of the Te Quornaz.
 
       If you've read The Termite Queen, you know that a couple of the crewmembers are Te Quornaz, from the planet Quornam.  They resemble giant lemurs.  In fact, the Earth island Madasgascar once possessed giant lemurs, some weighing as much as 440 lbs. (Wikipedia), so lemuriforms over 6 feet tall are not out of the question.  On Quornam, prosimians spread over the entire planet, while simians (apes and monkeys) never evolved. 
       I kept a lot of lemur physical characteristics, which vary greatly among species, providing a lot to choose from.  The Te Quornaz are long-limbed with long tails; I made them resemble the ring-tailed lemur, with tails banded with a contrasting color, although I gave them a variety of color combinations as a regional difference.  I kept the long-snouted head, tufted ears, and the comb teeth, which are used for grooming.  I gave them a long middle finger with a grooming claw, combining traits of the aye-aye and the ruffed lemur, which has a short grooming claw on its feet.  I gave them fully opposable thumbs on their forelimbs (arms), which seems to be to be almost a necessary trait for technology-capable species.
       Lemurs as a whole are omnivorous, although this varies widely among species, so I made the Te Quornaz conveniently omnivorous as well.  I made them nocturnal, with big nocturnal eyes that require them to wear googles in bright sunlight, even though many terrestrial species are diurnal, especially the larger ones. Making the Te Quornaz nocturnal helps to differentiate them from humans and creates some amusing cultural conflicts in the plot.  
        Many lemurs have female dominance as a characteristic of their social system, but I didn't retain this.  Males and females are fairly equal on Quornam.  I kept some of the courting patterns, such as mutual grooming with those comb teeth, but I eliminated the "stink fights," where males rub their scent glands on their tales and wave them at each other!  The Te Quornaz have become much more "civilized" than that!  They also do wear garments but mainly for adornment (they love bright colors and pleasant textures); they have no sense of false modesty and are perfectly willing to go naked in public. 
       One of the most compelling characteristics that I adapted was their ability to leap across the ground (particularly the sifakas, who can move across the ground only by leaping sideways on their hind legs, being adapted to vertical leaping and clinging in the trees).  I turned this into an acrobatic ability to dance and leap, which is part of the courtship and mating ritual of the Te Quornaz (see latter half of Chapter 9 of The Termite Queen, v.1,)  At the same time they are very musical, not only singing words but using a descant that I derived from the haunting songs of the indri.   
       I have worked out only certain details of their culture (if I should ever write a book laid on Quornam, I would have to do more world-building), but it has some of the characteristics of ancient Rome or Renaissance Italy -- landholdings (called Aquotae) with villas scattered about a beneficent countryside, with little roadside shrines to some of the gods and a lot of agriculture, including the growing of fruit that is turned into a potent alcoholic drink called zhoka. The ancient families of landed gentry who possess these holdings make up a governing council for the nations.  There are also urban centers that fall outside this ancient system of landholding.  (This is all discussed in that same Chapter 9 cited above.) 
        I have done rudimentary work on Glin Quornaz, the language of Quornam, with a vocabulary of maybe 50 words and some jumbled syntax.  I intended the language to resemble Latin (in keeping with the ancient Roman lifestyle), with lots of cases and declensions.  This is a difficult kind of conlang to write and I never got beyond what I needed for The Termite Queen. 
       A standard phrase of well-wishing, comparable to Good fortune to you! is Mae! zokam laziqua rival shima.  It means "May Fate sing sweet music to you!"  A literal, word-for-word translation is "To you fate sing music sweet."
       I've always enjoyed my long-tailed, furry, large-eyed aliens, and I hope you do, too!