Greg Bear "The Forge of God"

President Crockerman asked, "Do you believe in God?" Without a moment's hesitation, the Alien replied "We believe in Punishment."

Greg Bear, born in 1951, is a Hugo and Nebula award winning author of some three dozen novels and short story collections. A writer of hard science fiction, he often focuses on biology, especially diseases and microbiology. His Nebula winning Darwin's Radio and its sequel Darwin's Children explore political repression, retroviruses and speciation. Vitals deals with bacteria as communal organisms, as well as devling entertainingly into conspiracy theories. (You will never guess who the KGB has kept alive in a fishtank in the middle of modern Manhattan.) His Hugo winning Blood Music (expanded from a Nebula Winning novella) portrays an apocalyptic transformation of the nature of the self brought on by the escape of genetically enhanced human blood cells down a bathtub drain.

One of his best reviewed books, The Forge of God, deals not with microbiology, but with the Fermi Paradox. If the galaxy is full of alien life, then why aren't they here yet? Why have aliens not yet visited the earth? The answer quickly becomes evident. First, the Jovian moon Europa disappears. Then mountains appear overnight where there was none before in Australia and in Death Valley. Robots promising a golden age emerge from the Australian mountain. In America an enigmatic alien is found near death, apologizing for bearing bad news, and telling the president its simple punitive theology.


Bear is not only a great story teller, he is an artist of literary caliber. His works feature complex interwoven plots with twists that surprise the reader yet fit seamlessly together without resorting to the arbitrary deus ex machina. His characters are well developed, strongly individuated. In Forge of God, the president, a likeable man, is driven to the edge of insanity by the revelation that the world will soon end. His response is religious in form, but Bear does not portray him as some mindless religious stereotype, and, in a touch of sophistication, the populist preacher that Crockerman summons to advise him in fact doubts the appropriateness of a religious response to the physical threat and turns to the president's science advisors to admit that he is out of his league and that the Presdient could perhaps use some more conventional strategic advice.

Whether likening squiggles of toothpaste to little blue tadpoles in the sink or graphically comparing the City of Los Angeles, its citizens transformed into blobs of jelly and sentient fungal growths by a plague, to a vision from a Max Ernst painting, Bear uses vivid concrete images that often approach the poetic in their evocativeness. One can form a detailed mental image of his characters' physical traits and their bearing and gestures. Conflict is well motivated, antagonists act not just out of opposition, but because of an alternate, if mistaken view of the good. Psychology is made apparent through telling thoughts and dialog. Yet facts not known to the characters are not revealed to the reader until they become clear to the protagonists. This maintains a sense of realism and especially of suspense. Is the dying alien in league with the supposed robot benefactors? Is the earth truly at risk? The aliens provoke paranoia in some and disbelief in others. What, we ask, are the plots within the plots?

If you have not read Bear, you can think of him as combining the fast-paced plots of Larry Niven and his knack for contemporary social commentary with the analytic depth and literary quality of Frank Herbert. While I have not been able to get into his The Way, Queen of Angels, or Songs of Earth and Power series, I have thorougly enjoyed all the books of his which I have read past the first few dozen pages. The apocalptic Forge of God, with its epic and very differrent but highly complimentary sequel, Anvil of Stars, is a good place to start.



Read the excellent article on Bear at Wikipedia. Check out his official website. And pick up one of his books, today. The painting above, Into The Forge of God, by Alan Gutierrez depicts the launch of a NASA probe into Jupiters atmosphere and was used on the cover of Bear's novel.

Barbara Tuchman "The Guns of August"

As I have previously argued, World war I, not World war II, is the formative event of our era. Its effects, which include the Second World War are still being played out in Russia, the Balkans and the Middle East.

One of the most famous works on World War I is Barbara Tuchman's Pulitzer Prize-winning book The Guns of August. This work deals with the circumstances and events leading up to the outbreak of the First World War and the stalemate along the Western Front that ensured a war of attrition settled only by the historically contingent and by no means inevitable intervention of the U.S. in 1917.

Tuchman's book is excellent not only as history, but also as analysis and even as drama. Not a work of art, its artistic touches include grand aphoristic language and a sense of suspense that reads as much like narrative fiction as it does a clinical account.

Neither the actual outbreak nor the course of the war was predetermined. Even up to mobilization the war could have been averted, although, Tuchman argues, the principles often did not see this. Although the reader knows the outcome, through the first half of the book one is kept turning the pages, hoping that war will be avoided. As diplomats and European royalty work sometimes diligently and sometimes fecklessly to achieve some accomodation, others argue that once the wheels are in motion it would be suicide to attempt a delay of action. The Kaiser is shown as too week to avoid a war (one that he both feared and longed for) as well as too conflicted to win it. The effect of Bristish diplomacy was to support France well enough morally that she would not seriously seek to avoid war with Prussia, but not well enough materially to break the German lines once that war broke out. "No more distressing moment can ever face a British government than that which requires it to come to a hard, fast and specific decision," says Tuchman.

One particularly tragic event that Tuchman documents is the bombardment of the Belgian city of Louvain and the destruction of its university library, the oldest in Europe, with the loss of countless unique treasures. Cardinal Désiré Mercier, author of the Manual of Modern Scholastic Philosophy would arise as a hero of the Belgian resistance and of civilzed Europe.

This best-seller has been in print continuously since its publication in 1962. Tuchman's interpretation has influenced historians and the work played a pivotal role in the Kennedy Administration's handling of the Cuban Missile Crisis. Read it as drama, as history, and as a book of ideas.

Pictured are the iconic "you country needs you" poster with Lord Kitchener, killed in WWI, The Kaiser in his warlord costume and the ruins of the library of Louvain University.

Richard Adams "Watership Down"

Frank Herbert's Dune was rejected by almost twenty publishers. Made into two movies, it is now the best selling science-fiction book of all time. Ayn Rand's Fountainhead was rejected by twelve publishers, and has been made into a movie, sold millions of copies, and was voted second-favorite novel of the 20th Century in Modern Library's reader's poll. Richard Adams' Watership Down was rejected by 13 publishers. It has been adapted for film and television. It is 79th on the Modern Library poll. It has sold more copies than any other novel under the Penguin Books label.

Watership Down is the epic adventure story of Fiver, Bigwig and Hazel, three rabbits whose warren is destroyed and who must brave the threats of men, predators, and a band of rabbits run as a military dictatorship in order to build a home in peace and freedom. A critical success, the novel has been likened to Tolkien's work for its complex back-story including a mythology and an invented language. It has been likened to Homer's Odyssey and Virgil's Aeneid for its plot and epic scope. It is the story of the triumph of bravery and cooperation over submission and force.

While the subject might seem juvenile, the story is written at an adult level and will appeal to all who like a well-plotted adventure with a positive theme and a happy ending. This is one book that no parent will begrudge reading his children.

The 1978 movie adaption is quite faithful to the book. It should, of course, be enjoyed after you have read the novel. It is also available in full on YouTube, here:

Frank Herbert "The Santaroga Barrier"

Why do people born in the peaceful California wine valley of Santaroga seldom leave, and always return? Why do passers through rarely stop, and visitors never stay? Why do outside business interests find it impossible to establish a beach head? What makes Santaroga's wine and cheese from the Jaspers Co Op so special, yet immune to analysis? Why have the last two market researchers sent there died under mysterious circumstances? And why is the latest, Gilbert Dasein, the victim of three near fatal accidents within his first 24 hours in the valley?

The Sanataroga Barrier is science fiction, witty social commentary and detective novel all rolled up in one. For those who only know Herbert from his Dune books, this, and his recently reprinted White Plague, show that the master was no one-trick pony. This book involves ideas that touch upon corporatism and cult dynamics, but it is not a novel written merely as an excuse for exploring such ideas. Rather, it is simply an incredibly good story, with all the intricate and multilevel subtleties and wordplay that you would expect from the author of Dune, yet set in a little California wine-town.For example, the hero's name, Dasein, is German for "existence" or "presence" (literally "there-being") used famously by Martin Heidegger in his Being and Time. According to Wikipedia:

For Karl Jaspers, the term "Dasein" meant existence in its most minimal sense, the realm of objectivity and science, in opposition to what Jaspers called "Existenz", the realm of authentic being.

So long as Dasein is an "objective" outsider, his being will lack authenticity in the Santarogan sense. Remarkably the townfolk discuss philosophy and psychology over breakfast in the way that one would expect the residents of a farming town to ruminate about crop prices and the recdent drought. The local paper reads like an in house think tank newsltetter.

This town and this book are not what they seem at first. Herbert integrates, extrapolate and speculate in ways to which no other science fiction writer can compare, and his non-Dune books have been far too long neglected. This is one of the best. Sit down with a nice glass of beer and a plate of cheese and dig in. And don't ruin the suspense by reading any spoilers!

Walker's Marsupials of the World

Did you know that Queen Isabella was interested in the marsupials, or that it was once believed that marsupials copulated nasally and sneezed the newborn into their pouches?

"Walkers' Marsupials of the World" by Ronald M. Nowak is a handsome, scholarly work well suited for the amateur or generalist. Its overall qualities outweigh its few quirks, and I can strongly recommend the edition to all but children and post-graduate level specialists.

This scholarly and informative book, which is suited to a high-school or above reading level, consists of an entertaining opening monograph by Christopher Dickman on topics germane to marsupials as a group, and a comprehensive main body by Ronald Nowak describing in detail all living and recent genera.

The section heads of the 42 page Introduction include: Taxonomy & Evolution, Morphology, Reproduction, Distribution & Diversity, Diet, Life History, Economic & Ecologic Importance, and Conservation, as well as References.

The Introduction is written mainly from an ecological and taxonomic viewpoint. While the physiological specializations of the group as a whole, and certain developments, such as the unique dentition of the Diprototont subgroup (i.e., Koalas, & `Roos as opposed to Opossums, Devils & Bandicoots) are mentioned in the text, there are no line drawings of skeletons or any anatomical diagrams. Pouch anatomy and specializations of the digits are described in the text, but there are only a few photographs of young suckling, none of birthing, and only a few insets in the main section showing external foot morphology. I, for one, have always been fascinated by the "two-thumbed/three fingered hand" of the Koala, for example. But there is little attention to anatomical detail.

There are over 140 black and white photographs in the book, almost all of individual live specimens. While keeping the price reasonable, the lack of color makes the work a bit drab and definitely unsuitable for children.

The main text examines each of the known marsupial genera, with at least one photo per genus, including the tragically lost Tasmanian "tiger" and all known (recent) species are named. Fossil forms are excluded.

There is no cladistic analysis, but the text and a table in the introduction serve as a classification in outline form, and taxonomic issues, such as the phylogenetic position of the "Monito del Monte" (a South American enigma that may be more closely related to Australasian groups than to the American opossums) are addressed.

The book does treat the Marsupials as consisting of seven groups of ordinal rank, an improvement over the traditional lumping of all groups into just one order. Overall mammalian taxonomy is in such a flux now, that the work is reluctant to make any authoritative statements, choosing a reasonable middle ground. As the work is fully noted, and references at least as recent as 2003 are in the bibliographies, those interested in such matters will be well guided in their own research.

Given that there are no maps, no drawings of internal or reproductive anatomy, no illustrations of such fantastic extinct forms as the marsupial "lion" Thylacoleo, or any other visual aids except the black and white "field-guide" photos, it is absolutely bizarre that the editors included a bare-boned appendix giving the geological timeline back to the Permian and four pages of metric/U.S. conversions with a 47 inch/1200 mm ruler (broken up into 10 segments to fit the page width!) instead.

Nevertheless, the paperback edition is well worth its price at pennies per page, and there is no better serious reference for the avid enthusiast. Note, the images in this post are not from the book. The book is available at Amazon.

"The Religion of the Ancient Celts" J.MacCulloch

Originally published in 1911, and now available in Dover paperback, "Religion of the Ancient Celts," is a well written and engaging scholarly work.

Well worth its price, the work is suitable to the general public, while still valuable to those interested in the Celts from an historic, linguistic, mythological or ethnological standpoint. MacCulloch covers his subject matter clearly and thoroughly (referencing such things as parallels with Greek mythology and Sumerian religion) and writes in a style that will satisfy the expert without mystifying or losing the attention of the amateur.

The main text is 390 pp, is fully referenced in footnotes, and is fully indexed. Chapter titles include: Gods of Gaul - The Irish Cycle - Tuatha De Danaan - Gods of the Brythons - Cuchulainn Cycle - Fionn Saga - Gods and Men - Cult of the Dead - Nature Worship - River and Well Worship - Tree and Plant Worship - Animal Worship - Cosmogony - Sacrifice, Prayer & Divination - Taboo - Festivals - The Druids - Magic - Etc...

Although the book may be "dated", it is not "outdated". Given the scholarly standards of its time, this may be more of a virtue than a drawback. More recent results in the area are naturally not addressed. But the work is consistent with comparative methods, and considers the consensus without neglecting competing accounts. There is neither neo-Druidic nonsense nor needless pedantry. While the study is generally limited to the culture of the British Isles, as opposed to that of the Continent, this is due to the lack of Continental oral tradition rather than to lack of attention on the author's part.

MacCulloch is judicious. Yet he addresses issues such as the pre-Indo-European origins of the Mother-Goddess cult of Brigid, as the legends of the faerie-folk known as the "Side,"* (as in banshee) and as the stories of "Isles to the West" now sunk below the sea.

Fans of J.R.R. Tolkien will find this work enthralling and familiar, as it shows some of the sources for his magnificent "Middle-Earth." Avid youngsters, Celtophiles, students of Irish poet W.B. Yeats, followers of Marija Gimbutas (Civilization of the Goddess) and admirers of Robert Graves (The White Goddess) will likewise be pleased.

I can recommend this work, here at Amazon, unreservedly for readers of all persuasions. The text is also available free on line here at Sacred Texts.

* "Side" shows curious parallels to the word "seidhr" - magic learned by the patriarchal Norse Aesir god Odin from the pre-Aryan matriarchal Vanir goddesses, and to "Sedna" - the Eskimo/Aleut "Mistress of Animals" who lives at the bottom of the ocean.

Calvert Watkins "Dictionary of Indo-European Roots"

Throughout history civilized peoples have wondered at the source of their language, looking often to the tongue of a prestigious cultural predecessor as its imagined source. In the Aeneid, Vergil traces the imagined source of Rome to Troy, and the Romans thought it obvious that their tongue was a debased form of Greek. More recent theories, based on a naive notion of Biblical history, trace all the worlds languages to Hebrew. It wasn't until widespread European familiarity with Sanskrit, the ancient liturgical language of India, that the notion became widespread that Greek and Latin, as well as the ancestral dialects of the Celts, Slavs, Germans and others might share some common origin with Sanskrit and other ancient tongues in some source which no longer exists. We now know that what are called the Indo-European languages are the descendants dialects of an ancient language of bronze-age wagon-riding horse and dog domersticating nomads who inhabited the Pontic-Caspian steppe. Known as the Kurgan culture as identified by Marija Gimbutas, this people infiltrated Europe and Central Asia, displacing speakers of tongues such as Etruscan and the ancient relatives of Basque, and interacting with their neighbors who spoke tongues from such separate families as Semitic and Finno-Ugric as well as many more exotic families.




Any who would understand the origins of English, with its own native Germanic word stock, as well as a vocaubulary well supplimented by such languagGes as Latin and Greek would do weel to familiarize themselves with the Indo-European roots of our Language. Calvert Watkins' American Heritage Dictionary of Indo-European Roots does that quite admirably. His beautiful and scholarly tome has more facts per inch in its 149pp than in almost any other work in my library. The second paperback edition is easily worth three times its cover price, and except for one flaw, this work is as near perfection as one could ask in a work of linguistic reference.

First, in praise:

To the scholar (or layman) studying the Indo-European roots of the English lexicon, there is no other work (in the English language) of comparable value to this book.

(View the index pages available above to see the English words referenced in the work.)

Each word is derived from its putative IE root, and each root is exemplified by its various reflexes in English, whether native or borrowed. For example, if we look up "deal" in the index, it gives two roots, *dail- (from which we get the meaning "portion out") and *tel- meaning plank or flat stone:

"*tel- Ground, floor, board. 1) DEAL from Middle Low German and Middle Dutch dele, "plank," from Germanic *thil-jo. 2)Suffixed form *tel-n-, TELLURIAN ...[also tile, title].... From Latin tellus "earth, the earth.....[Pokorny 2. *tel- 1061.]"

Hence, Watkins gives us the modern English exemplars of the root, whether they come through Germanic directly or indirectly, or through another PIE sister language such as Latin, Greek, Sanskrit, etc.,. For each root Watkins refers to the proto-form as it is given and numbered (i.e., here 1061) in Pokorny's authoritative "Indogermanisches Etymologisches Woerterbuch" or notes its absence therein.

Watkins also inserts a "language and culture note" on about every other page, giving philological/ethnological insight into the implications of the existence of certain forms and their connotations in the IE proto-language.

Regarding the PIE nominal root *Rtko-s "bear," which is absent as an inherited form in English, Watkins explains that the root (which is found in the Hittite "Hartaggas," Latin "ursus" Greek "arktos" and so forth) is replaced by "taboo" avoiding forms meaning "the brown one: "bruin" or "the honey-eater" as in Slavonic "medv-ed." The significance of such avoidance for hunter-gatherers such as the putative PIE speakers is obvious to anyone who knows the meaning of the word "jinx."

Yet, in criticism:

The book as it is currently titled (second edition, paperback) implies a completeness that the work lacks. When we find that certain English words such as "basket, boy, dwarf, dog" and "girl" are not listed in the lexicon, what are we to assume?

Are they neologisms, as are perhaps "boy, dog" & "girl?"

Are they Germanicisms such as "dwarf" (although it apparently has a canonical PIE root structure)?

Or are they just inexplicable - as it would seem is "basket" which looks an awful lot like a cognate of the Latin "fasces"?

Also, PIE roots not native to or not borrowed into English are ignored, as are most non-PIE-derived yet acceptably 'English' words such as "alcohol."

Nevertheless, even Tolkien had his criticisms of the OED (Oxford English Dictionary) and that work was some 1000 times the length of Watkins' achievement. Anyone who finds these caveats discouraging will know where to seek for further enlightenment.

This work is worth well more than its dime a page asking price, and a must have for any who take their language seriously.

"The Mists of Avalon" Marion Zimmer Bradley

It is a time of change in Britain. Immigrants bringing their foreign ways expect women to surrender the power they have held in the Isle, to resign from politics, to adopt to the newcomers' standards of modesty, to submit to the religious rule of men and their Middle Eastern religion of peace. The time is the fifth century, and the invaders are Christians and Anglo-Saxons who will ally to dominate the matriarchal Pagan and Celtic society of ancient Britain. The story is the Mists of Avalon, an epic Arthurian novel of love and war, spanning three generations of British women, told from the viewpoint of Arthur's sister Morgaine (Morgan la Fey) and the women of Avalon and Camelot.

Published in 1983, this well-reviewed novel, the product of years of research by award-winning author Marion Zimmer Bradley, was a best seller for four months in hard cover and over four years in its paper back release. While the novel is set in a world of fantasy, its magic plays a tertiary role, behind that of the women whose lives it realistically portrays and the men who play a supporting role in its lovingly crafted plot.

Morgaine is a tragic heroine, struggling against enemies, convention, and even family and friends to maintain her rights and champion the freedom of the people from priestly suppression of their long-cherished way of life. Morgaine, a priestess of Avalon, finds that the power she assumes from her religious role comes at a heavy personal cost. Bradley fleshes out Morgaine as a full person, with loves and losses, triumphs and painful compromises, a hero with whom we sympathize and for whom we root as she battles for her cult, her family, for Britain, and for herself.

Bradley spent years researching the Arthurian legends and the Druidic and Early Christian religion of the Isles. Much is speculation. But the book is one of the most real works of fiction you will ever read. The story is one of people and their values set in a time which happens now to be mythical. Magic plays the most minor of roles. Suspension of disbelief will not trouble the most hard-boiled reader. Neither is this romance, which has been called a feminist tract by some, a "woman's" book. It is a full-fleshed work of high literature, comparable in scope, conflict, characterization and fullness of theme to Ayn Rand's Fountainhead or Victor Hugo's Les Miserables.

There is a made-for-television adaptation of this novel. While I have heard it highly praised, I found it an unwatchable farce compared to the original. The book is one of my top ten favorites, and is recommended without reservation.

Niven, Pournelle, "The Mote in God's Eye"

Published in 1974, this "hard-science" sc-fi novel is one of the best reviewed alien "first contact" stories of all time. A millennium from now, mankind has settled the nearby galaxy, and established an empire. That empire has fallen, and is being re-united. Man has warp drive, but in all mankind's exploration, no other sapient life form has been found. Until now. Captain Roderick Blaine has just pacified the planet New Chicago in the Trans-Coalsack sector. Fresh from victory, Blaine is assigned to head an expedition to the Murcheson's Eye binary star system, whence an alien probe had been launched at sub-light speed before its unfortunate destruction as it entered human space.

Mote in God's Eye works quite well as a drama. It has what might be seen as stock characters, the autocratic Russian Admiral Kutuzov, a militarist and xenophobe who has destroyed worlds before, the Arab Trader Horace Bury, corrupt as only a Levantine could be. Yet the characters are well fleshed out, and an ingenious and well-researched plot, not formulas and stereotypes drives the story.

The aliens of the Mote are presented fully fleshed out as well. Trapped in their system for millions of years, the Moties are in many ways far beyond human development. Yet they suffer a strange handicap, one which threatens to destroy them, or humanity. Blaine must discover the nature of this handicap, and find a way from allowing the threat it presents to escape into the wider universe, where men like Horace Bury might sell out humanity, while preventing Kutuzov from annihilating the Moties altogether

The authors put much thought into the biology, psychology, history, linguistics and personal motivations of the aliens. They do not come across as humans in costumes, as many aliens in other lesser stories do. In being identifiably different from humans, they serve to illustrate human nature in the contrasts they afford.

This book is an excellent science fiction novel for those who value sci-fi, and for those who do not particularly enjoy it. It features starships and gunfights, but more importantly it showcases ideas and interesting characters. This title is recommended without reservation.

The Tripods

The Tripods is another childhood favorite of mine. Writing as John Christopher, Samuel Youd authored three novels in the 1960's, The White Mountains, The City of Gold and Lead, and The Pool of Fire. A pre-quel, When the Tripods Came, was written in 1988.

In the late 20th Century an alien civilization invades and conquers the earth. Breathing a poisonous atmosphere, the aliens (the Skloodzi) are confined to the mechanical tripods which most of humanity believes to be the aliens themselves. Humans are controlled by capping, the implantation of a control chip in the skull at age 16 which removes curiousity and initiative.

Will and Henry, residents of a small British town decide to flee their home when they witness their older friend siezed and capped by a tripod, losing all interest in the world at large, happy to stay and chop wood in his mediaeval setting. They are befriended by a so-called vagrant, "Ozymandias," who is not, like others, a victim of a failed capping, but a wanderer with a false cap who uses his vagrant status as camouflage in his quest to recruit young men for the resistance, based in the French Alps.

Will and Henry voyage to France, where they meet a tall "inventor" named Jean Paul who has managed to remain uncapped at age 17. Together the boys travel to the Alps to join the fight to overthrow humanity's alien masters.

The books are juvenile, but quite good for children. The story adopts the common conceit of children fighting an adult world controlled by some secret or alien force. Baffled by the world of adults who seem to come to an accomodation with some unspeakable evil - or just some bland gray mediocrity - this plot device appeals to the young and embarrasses those who sell themselves out to the establishment.

The books were adapted into a miniseries by the BBC and the Seven Network of Australia. While an adaptation of all three books was written and budgeted, The series was cancelled by the new BBC head who, according to Wikipedia, was opposed to science fiction programs. The two extant seasons have a cult following. The show can bee seen in twenty five half-hour episodes here on YouTube. The filmed episodes actually tell a better story than one finds in the books, with an expanded tale and love interests for the heroes. With the current market in DVD releases of old telvision series, one might argue that the BBC shortsightedly capped itself in refusing to film the entire series until its heroic climax.

Here is Episode One, Part One:

Frank Herbert "The White Plague"

In the near future, a mild-mannered geneticist sees his family murdered by religious terrorists in cold blood. Deciding to take revenge on the parties involved, he begins working in a basement. But his weapon has unintended consequences... Hard science, strong characterization, poetic language, this is one of my top 10 books. Many people only know Herbert from his Dune books, and if you've only seen the movies, he's been very poorly adapted. All of Herbert's books are brilliant, he has the most multi-layered backstory and widest range of real-world knowledge of any Hard SF writer I know. The White Plague has Yeatsian lyricism and antiseptic Orwellian style. The plot line should give you nightmares, because it could already be under way in Lebanon, in London, in Pakistan, in Iraq, in Albuquerque. The picture is from www.arrakis.co.uk Here is the Amazon listing. The book had been long out of print, which, given its timeliness, speaks volumes about the publishing industry. It has been re-released in an oversized paperback edition. You can find it at your local used book store, or for cheaper than bottled water at abebooks.com.

Colin Wilson "The Mind Parasites"

Although I cannot recommend it without reservation, I did thoroughly enjoy Colin Wilson's The Mind Parasites. Wilson is a cogent and engaging writer. The story begins as an archaeologist exploring a dig in Turkey hears from a psychologist who warns him that mankind is under attack, and then dies mysteriously. The hero continues his dig in Anatolia where he finds, to his utter amazement, evidence of ancient cyclopean buildings buried two miles below ground. And the parallels to H. P. Lovecraft are eerie. When our hero begins to undergo certain bizarre experiences, he determines to investigate the writings of his dead psychologist friend, only to find that the assaults of the paparazzi will be the least of his worries.

The book is flawed. The ending suffers from the author's use of deus ex machina. The nature of the mind parasites makes me recall the teachings of Scientology. I wonder what influence this work might have had on Hubbard? I cannot say more without revealing too much. Nevertheless, I enjoyed the work and finished it in two days.

Wilson is a good writer but a man with a mystic streak. He is seen as a crank by the literary establishment. His writings are a lesson in the primacy of consciousness. He has written Sci-Fi, True-Crime, books on existentialism and mysticism. His The Outsider, an analysis of the misunderstood individual, was his claim to fame. He has also written an acclaimed Criminal History of Mankind. In effect, he raises a question which will be of interest to any fan of Rand's. But his positive answers will be quite unacceptable.

I would rate the title four stars out of five.

The Doctrines of Epicurus

While Ayn Rand was quite vocal in her praise of Aristotle, much of her philosophy and many of her doctrines are strikingly similar to that of two other schools which during the Hellenistic age held much greater influence than did the Peripatos. One school, the Stoics, is mostly familiar to us in the parody of Spock, the "emotionless" pointy-eared Vulcan. The Epicureans, on the other hand, were so hated by the early Christians and Jews that epicure and apikoros became bywords for godlessness and licentiousness. This characterization was, unfortunately, a slander. Even Spinoza (actually a Stoic) in the 17th Century was branded apikoros and placed under the almost unprecedented lifetime kherem or excommunication of the Jewry of Amsterdam.

In modern terms, Epicureanism might be viewed loosely as a type of scientific Buddhism. The essence of happiness is freedom from suffering. Men suffer due to fear of malevolent gods and the chaos of nature. By studying nature, and himself, man can free himself from most fear. Suffering is short or bearable. By understanding that the gods, if they exist, are perfect, and hence wish no him ill, man can free himself from all fear. Epicurus held that study and wisdom applied in a life of freindship and moderation can lead to complete happiness. Violently opposed for his materialism and theological skepticism by the Stoics, the members of that school nonetheless held that Epicurus lived an exemplary and blameless life.

Below I have posted the forty Principle Doctrines of Epicurus. My source is Vincent Cook's epicurus.net.

The Principle Doctrines of Epicurus

1. A blessed and indestructible being has no trouble himself and brings no trouble upon any other being; so he is free from anger and partiality, for all such things imply weakness.

2. Death is nothing to us; for that which has been dissolved into its elements experiences no sensations, and that which has no sensation is nothing to us.

3. The magnitude of pleasure reaches its limit in the removal of all pain. When such pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.

4. Continuous bodily pain does not last long; instead, pain, if extreme, is present a very short time, and even that degree of pain which slightly exceeds bodily pleasure does not last for many days at once. Diseases of long duration allow an excess of bodily pleasure over pain.

5. It is impossible to live a pleasant life without living wisely and honorably and justly, and it is impossible to live wisely and honorably and justly without living pleasantly. Whenever any one of these is lacking, when, for instance, the man is not able to live wisely, though he lives honorably and justly, it is impossible for him to live a pleasant life.

6. In order to obtain protection from other men, any means for attaining this end is a natural good.

7. Some men want fame and status, thinking that they would thus make themselves secure against other men. If the life of such men really were secure, they have attained a natural good; if, however, it is insecure, they have not attained the end which by nature's own prompting they originally sought.

8. No pleasure is a bad thing in itself, but the things which produce certain pleasures entail disturbances many times greater than the pleasures themselves.

9. If every pleasure had been capable of accumulation, not only over time but also over the entire body or at least over the principal parts of our nature, then pleasures would never differ from one another.

10. If the things that produce the pleasures of profligate men really freed them from fears of the mind concerning celestial and atmospheric phenomena, the fear of death, and the fear of pain; if, further, they taught them to limit their desires, we should never have any fault to find with such persons, for they would then be filled with pleasures from every source and would never have pain of body or mind, which is what is bad.

11. If we had never been troubled by celestial and atmospheric phenomena, nor by fears about death, nor by our ignorance of the limits of pains and desires, we should have had no need of natural science.

12. It is impossible for someone to dispel his fears about the most important matters if he doesn't know the nature of the universe but still gives some credence to myths. So without the study of nature there is no enjoyment of pure pleasure.

13. There is no advantage to obtaining protection from other men so long as we are alarmed by events above or below the earth or in general by whatever happens in the boundless universe.

14. Protection from other men, secured to some extent by the power to expel and by material prosperity, in its purest form comes from a quiet life withdrawn from the multitude.

15. The wealth required by nature is limited and is easy to procure; but the wealth required by vain ideals extends to infinity.

16. Chance seldom interferes with the wise man; his greatest and highest interests have been, are, and will be, directed by reason throughout his whole life.

17. The just man is most free from disturbance, while the unjust is full of the utmost disturbance.

18. Bodily pleasure does not increase when the pain of want has been removed; after that it only admits of variation. The limit of mental pleasure, however, is reached when we reflect on these bodily pleasures and their related emotions, which used to cause the mind the greatest alarms.

19. Unlimited time and limited time afford an equal amount of pleasure, if we measure the limits of that pleasure by reason.

20. The flesh receives as unlimited the limits of pleasure; and to provide it requires unlimited time. But the mind, intellectually grasping what the end and limit of the flesh is, and banishing the terrors of the future, procures a complete and perfect life, and we have no longer any need of unlimited time. Nevertheless the mind does not shun pleasure, and even when circumstances make death imminent, the mind does not lack enjoyment of the best life.

21. He who understands the limits of life knows that it is easy to obtain that which removes the pain of want and makes the whole of life complete and perfect. Thus he has no longer any need of things which involve struggle.

22. We must consider both the ultimate end and all clear sensory evidence, to which we refer our opinions; for otherwise everything will be full of uncertainty and confusion.

23. If you fight against all your sensations, you will have no standard to which to refer, and thus no means of judging even those sensations which you claim are false.

24. If you reject absolutely any single sensation without stopping to distinguish between opinion about things awaiting confirmation and that which is already confirmed to be present, whether in sensation or in feelings or in any application of intellect to the presentations, you will confuse the rest of your sensations by your groundless opinion and so you will reject every standard of truth. If in your ideas based upon opinion you hastily affirm as true all that awaits confirmation as well as that which does not, you will not avoid error, as you will be maintaining the entire basis for doubt in every judgment between correct and incorrect opinion.

25. If you do not on every occasion refer each of your actions to the ultimate end prescribed by nature, but instead of this in the act of choice or avoidance turn to some other end, your actions will not be consistent with your theories.

26. All desires that do not lead to pain when they remain unsatisfied are unnecessary, but the desire is easily got rid of, when the thing desired is difficult to obtain or the desires seem likely to produce harm.

27. Of all the means which wisdom acquires to ensure happiness throughout the whole of life, by far the most important is friendship.

28. The same conviction which inspires confidence that nothing we have to fear is eternal or even of long duration, also enables us to see that in the limited evils of this life nothing enhances our security so much as friendship.

29. Of our desires some are natural and necessary, others are natural but not necessary; and others are neither natural nor necessary, but are due to groundless opinion.

30. Those natural desires which entail no pain when unsatisfied, though pursued with an intense effort, are also due to groundless opinion; and it is not because of their own nature they are not got rid of but because of man's groundless opinions.

31. Natural justice is a pledge of reciprocal benefit, to prevent one man from harming or being harmed by another.

32. Those animals which are incapable of making binding agreements with one another not to inflict nor suffer harm are without either justice or injustice; and likewise for those peoples who either could not or would not form binding agreements not to inflict nor suffer harm.

33. There never was such a thing as absolute justice, but only agreements made in mutual dealings among men in whatever places at various times providing against the infliction or suffering of harm.

34. Injustice is not an evil in itself, but only in consequence of the fear which is associated with the apprehension of being discovered by those appointed to punish such actions.

35. It is impossible for a man who secretly violates the terms of the agreement not to harm or be harmed to feel confident that he will remain undiscovered, even if he has already escaped ten thousand times; for until his death he is never sure that he will not be detected.

36. In general justice is the same for all, for it is something found mutually beneficial in men's dealings, but in its application to particular places or other circumstances the same thing is not necessarily just for everyone.

37. Among the things held to be just by law, whatever is proved to be of advantage in men's dealings has the stamp of justice, whether or not it be the same for all; but if a man makes a law and it does not prove to be mutually advantageous, then this is no longer just. And if what is mutually advantageous varies and only for a time corresponds to our concept of justice, nevertheless for that time it is just for those who do not trouble themselves about empty words, but look simply at the facts.

38. Where without any change in circumstances the things held to be just by law are seen not to correspond with the concept of justice in actual practice, such laws are not really just; but wherever the laws have ceased to be advantageous because of a change in circumstances, in that case the laws were for that time just when they were advantageous for the mutual dealings of the citizens, and subsequently ceased to be just when they were no longer advantageous.

39. The man who best knows how to meet external threats makes into one family all the creatures he can; and those he can not, he at any rate does not treat as aliens; and where he finds even this impossible, he avoids all dealings, and, so far as is advantageous, excludes them from his life.

40. Those who possess the power to defend themselves against threats by their neighbors, being thus in possession of the surest guarantee of security, live the most pleasant life with one another; and their enjoyment of the fullest intimacy is such that if one of them dies prematurely, the others do not lament his death as though it called for pity.

Robert Heinlein "Starship Troopers" 1997

After world anarchy, order is restored by a government along the lines of the Roman Republic, or perhaps a better analogy would be modern Israel. Those who serve in the military earn "citizenship" and can vote. The rest who reside in this republic are perfectly free to bitch all they like. Then alien contact is made, and the aliens are not all that warm and fuzzy. Sex, politics, pacifism, war, ESP, personal growth and responsibility, Heinlein addresses it all. The book is a perennial favorite. Released uncut in 1987 it is reviewed here at Amazon. The movie version, criticized very unfairly upon its release for being "tits and fascism," was quite good, but disappointed some fans for leaving out much from the book. The spirit of the book adapted well to the movie. The movie is directed by Paul Verhoeven of Basic instict and Total Recall. It stars Casper Van Dien, Denise Richards, Michael Ironside and Neil Patrick Harris.

The Loeb Classical Library

This definitive bilingual hardcover collection of classical Greek and Roman writers is an essential for the student of history, literature, politics, or philosophy. An example is Suetonius' Twelve Caesars upon which Robert Graves' historical fiction I, Claudius was largely based. Also available are such authors as Homer, Aristotle, Epictetus, Julius Caesar, Marcus Aurelius, Aristophanes, Lucretius, Augustine and Xenophon, and literally hundreds of other foundational classical works. They can be found in large Borders and Barnes & Noble book stores or be ordered on-line, new or used.

The Essential Stoics and Epicureans

The following recommended Loeb Classical Library Editions are excellent reproductions of the original Greek or Latin manuscripts, in those languages, with original text on the left and the English translation on the right. The volumes average about $20 each. Links point to the appropriate volume at Amazon.

Diogenes Laertius' Lives of the Eminent Philosophers, Vols.I, & II

This Greek work, by the Epicurean historian, is the primary source for our knowledge of most philosophers up to the time of Epicurus, whose biography is the last and largest in the work. Other than fragments found elsewhere, Diogenes is the main source on Epicurus. The biographies often amount to mere sketches, but each philosopher's primary doctrines, original formulations, and remarkable sayings or accomplishments are given. Perhaps the most striking aspect of Diogenes' work is how it demonstrates that almost no modern issue in philosophy was not already known and debated over two millenia ago.

Lucretius De Rerum Natura "On the Nature of Things"

This work is considered one of the greatest literary accomplishments in Latin, as it is not only a treatise on natural history, but is set to classical Latin metrical form, a sort of scientific primer in verse. This work is the largest surviving Epicurean text. Lucretius' purpose was to provide a text which would help its readers understand nature enough not to suffer from suspicious fears. Given that experimental science was not a developed concept and that most of the work is based upon observation and speculation its sophistication is still striking. This text is not, however, essential in any ethical sense, and unless one is a devoté of Latin verse or the classics in general, this book might be better borrowed than bought.

Epictetus The Discourses, Vol. I & Vol. II, with Encheiridion

This Stoic work in Greek by a Roman Slave is perhaps the most impressive surviving ethical work of the Classic Era. Epictetus did not write the work, the lectures are recorded by Arrian from the school Epictetus founded after he had been freed and then expelled from Rome under the Emperor Domitian. At the end of the second volume is included the Encheiridion or "handbook" which contains as summary of the doctrines.

Marcus Aurelius The Meditations

This incredible work of one of the greatest and most tragic of Roman Emperors was written in his own hand, not in Latin, but in Greek. Containing much the same doctrines as Epictetus, the work is a shorter and more personal inspirational diary with brief remarks as well as longer passages. Marcus Aurelius has been fictionalized in movies such as Gladiator and Fall of the Roman Empire. Any student of history, philosophy or humanism should thrill to have this work in his own hands.

Umberto Eco "The Name of the Rose"

Upon rereading Umberto Eco's The Name of the Rose I am struck by the obvious influence of Jorge Luis Borges on the work. When I first read the book in 1984 I was not aware of Borges, and had only just put down my first reading of Atlas Shrugged. The book itself is presented, in Borgesian manner, as a reconstructed text based upon a partial translation of a now lost and otherwise undocumented manuscript from the late Middle Ages. The plot concerns the investigation of a murder mystery set in a fictional monastery renowned for its unique library, the largest collection of books in Christian Europe, supposedly holding works of Aristotle lost to modernity. The characters are primarily scribes or other intellectuals. Yet, unlike much of Borges' esoteric works, this novel is not merely a curiosity, an intellectual insider's joke, but a true intellectual adventure story rewarding on many levels.

The hero, William of Baskerville, a Franciscan brother, is a champion of reason who has abandoned his position with the inquisition. He saw that institution not as a means of pursuing the truth, but as the use of force to compel confessions, which, even when they implicate guilty parties, are an affront to God's justice and his gift to man of the intellect. Brother William is a follower of Thomas Aquinas, a student of Roger Bacon, and a proponent of the scientific method, although he does not, of course, explicitly identify his investigations as such.

The story is told in retrospect by the Benedictine monk Adso of Melk. At the time of the story Adso was in his teens but he writes his tale as a dying man who promises to "tell the facts without interpretation" so that the signs he conveys will speak for themselves, allowing other wiser men in the future to draw their own interpretations. Adso is a mystic, and not an intellectual, but he admires William as a sincere instrument of justice, better than he.

The novel is steeped in the intricacies of pre-reformation Catholic theology; the debates among the great Scholastic thinkers such as Abelard, Occam, Duns Scotus and the other thinkers at the universities of Paris and Oxford, the details of monastic life, the methods of copying and illuminating texts, the herbal lore of the high mediaeval period, the particulars of numerology and its place even in architectural symbolism, and of course, as one would expect in the tradition of Borges, a great deal of irony, symbolism, abstruse academic references, and the ever present contrast between substance and form, essence and accident, genus and species, and exemplar and type. We hear Latin on most every page, verse and speech in Middle English, and contemporary German, French, Italian, Spanish and Provencal. One character, Salvatore, is so deformed that not only does he physically resemble a monster sewn together from the parts of different corpses, his speech is an almost unintelligible farrago of words from Latin and all the vernacular tongues which he has encountered. Listening to him can be as fascinating (or as disconcerting) as listening to a conversation on the NYC subway between a mixed family of a Puerto Rican and an Orthodox Russian Jew whose children go to public school - English, Spanish, Yiddish, Russian, Hebrew and Ebonics all in one sentence.



Adso himself religiously promises on the first page of his memoirs not to relay "mere" visual details such as the expressions of speakers or the appearance of their faces, as they "will be long dead" by the time we read his description of events. This is an ironic promise which, thankfully for us, he breaks almost immediately. While some of the descriptions of architectural, sacrimonial and mythological details can become tedious, the book is visually vivid and his concretizations make the setting and characterizations immediate and lifelike.

While the murder mystery is the prime mover of the story, it serves as an excuse for many interesting digressions: lengthy discussions of Papal, local and Imperial politics, the details of everyday monastic life, not only spiritual, but also scribal and mundane, such as the details of animal slaughter and food preparation; the tensions between various factions within the Church advocating poverty versus temporal power, faith versus reason, tradition and the new learning, the tensions between the old feudal political and economic power of the monastic centers and the Pope versus the rising market power of the new trade centers and the monetary power of the princes.

Much of the content of this amazing and brilliant work is religious, specifically Catholic in substance. There is lengthy examination of religious themes such as temptation, sin, and penitence, the nature of God and Satan, heaven and hell, prophesy, heresy, schism and persecution, the Antichrist and the Second Coming and personal salvation through works and grace. This contemplation is counterposed to the main action of the hero, a true scholar and scientist who uses reason and observation, not suspicion and circular justifications, to solve his mystery and save much more.

This book has been made into a very satisfying movie. Yet, as with any great work of art, its adaptation into that medium has required that much be simplified, reduced or omitted. The movie retains the bare bones of the actual murder mystery, and makes Adso's love interest (Adso was Christian Slater's first movie role) much more important than in the novel. On film, cliche often replaces depth. In the novel, the first charcter to die is a young initiate who has had a homosexual encounter with another initiate. In the movie he is not, as in the book, seduced by another young man, but by an obese, leering old lecher. While the movie is a few hours diversion, this novel is an engrossing immersion in and education about a world of which many of us know little, but a world which is much closer in time than one might think. In a fictional monastery in the mountains of Italy in an age which many call dark we literally see the power of reason, the place of philosophy, and the fight of men of good will to preserve the light amidst that darkness.

Citizen of the Galaxy

While usually considered one of his "juvenile" books, Citizen of the Galaxy is one of Robert Heinlein's best. A boy sold into slavery is purchased by a legless mendicant who teaches him what amounts to the rational egoism of a Stoic, a Jesuit, or perhaps a Randian. The beggar is more than he seems, and so is the boy.

Leaving the slave planet, a world of Levantine decadence, the hero becomes a passenger on a family-owned trading spaceship where the crew speak what happens to be Finnish and live according to a two clan phratry system divided as well from outsiders, the "Fremdi." The social rules are very complex, one may not fraternize with the other clan, but when it comes time to take a wife, one may not marry within one's own clan. Heinlein does not make the fact that the ship members are Finns living according to ancient folk custom explicit, and I only figured this out after I had studied archeology and anthropology and then re-read the book after about a decade.

Having lived under a Middle Eastern-style despotry and aboard a clannish trading vessel with a gypsy-like attitude toward strangers, the hero then makes a transition into an British style navy where again he must learn a totally new way of life. He not only learns Western values, he learns his own birth identity and the role he can play, should he choose to, as a citizen of the galaxy.

The book is quite a broadening experience, for its hero and for the reader, and Heinlein's research and fidelity to the systems he describes is impressive. Except for the space element, the story might have been set on 19th century Earth. One of the best aspects of Heinlein "science-fiction" is that it is not alien or technology driven, but plot and character driven. Some of Heinlein's books have the flaw that they lack endings. Yet this story is fully integrated and does not disappoint. Do not be put off by the fact that the main character is an adolescent. The book is fully suitable for adults and I have read it three times. Heinlein's love for humanity, his cosmopolitan sophistication and his nevertheless unending advocacy for the superiority of universal liberal values show that Heinlein himself most assuredly deserved the title Citizen of the Galaxy.

Walter M. Miller "A Canticle for Leibowitz"

Walter M. Miller Jr.s' magnum opus, constantly in print since its publication in 1960, this work is considered by many to be the most beautifully artistic work of science-fiction ever written. In three parts, Fiat Homo, Fiat Lux, Fiat Voluntas Tua, it traces the future history of man from a post-thermonuclear dark age, through the re-invention of electricity, and back to the brink of self destruction. Written as an explicitly Roman Catholic and pre-Vatican II novel, the Hugo Award-winning story revolves about a monastery named for the titular character, Saint Leibowitz, who never appears live. A basic knowledge of Latin and a willingness to look up a term every other chapter (or to reference the wonderful cheat-sheet of Latin phrases fromn Canticle at Wikipedia) and an ability to suspend any anti-Catholic bias will benefit the reader.

The work is one of worship for heroic effort, of principles upheld, and values passionately pursued. Miller's sense of history and discerning psychological skill lead to vistas and characterizations of Herbertian depth. With the wry dark wit of a Cold War culture that produced Strangelove and Planet of the Apes, irony wrestles with ecstasy. Leibowitz is a Jew, canonized by the Church for accidental reasons. With its span of centuries, another strand woven throughout this epic is the apocryphal Christian mythological persona, the Wandering Jew, condemned to walk the Earth 'til Christ return.

Miller's language is unsurpassingly poetic, his words evoking imagery of Randian clarity. I have read this book three times through. Miller was known primarily as a writer of short stories, often, as in Dark Benediction, of great skill and originality. He led a troubled later life, and never finished another novel. The posthumous, disillusioned and anti-climactic Saint Leibowitz and the Wild Horse Woman was finished by a ghost writer. But this masterpiece has all the pathos and beauty of a great mediaeval cathedral, crucifix included.