Dialogues and Natural History of Religion by David Hume

These extracts from the writings of David Hume concentrate on his views on religious belief. The Dialogues are clearly inspired by the writings of Plato in that, at least ostensibly, they are arranged as a discussion between three people of differing views. The Natural History Of Religion, on the other hand, is a more conventional analysis of several aspects of belief.

As ever, David Hume comes across as a logical positivist of the eighteenth century. For him, it seems that there are three possible positions to take on any natural phenomenon, belief or custom. First, something may be known. Where science has trod, where theory has been discussed and where findings have been demonstrated and then reproduced, Hume will admit no deviation of interpretation. Everything else is folly. Secondly, something may be widely assumed but as yet it remains unproven. Though he regularly alludes to such phenomena, he actually rarely analyses consequences of taking a particular standpoint, or pronounces on whether such things, perhaps at a later date, might become known. Throughout his pronouncements on such topics, he reveals himself to be as unquestioning of his assumed culture as anyone who espouses religion. An illustration of this tendency would be his regular reference to “savages”, people who don’t really qualify as human beings. These beings tend to live in Africa, in “jungles” or even in Asia. These are, of course, my own tongue-in-cheek words. He does not question the labels he uses, or their existence as such. But he repeats the position and clearly sees no reason to question it, despite the fact that it is not a “known” fact, in terms of there existing any kind of proof – or, for that matter, even evidence.

The third category in Hume’s thought relates to things that are unknown. Not only do these phenomena exist outside his concept of science in that they cannot be tested, but also, they defy description in a way that human beings can comprehend them. It is in this third category, the unknown, that human beings find fertile ground for their pronouncements of religion.

What is known is adequately described by this passage: “if the cause be known only by the effect, we never ought to describe to it any qualities beyond what our precise the requisite to produce the effect: nor can we, by any rules of just reasoning, return back from the cause, and other effects from it, beyond those by which alone it is known to us.” Here the process of scientific inference is raised to the status of a rational god, perhaps. But it is rational…

What is assumed but not proven is illustrated by this assertion: “I am sensible, that, according to the past experience of mankind, friendship is the chief joy of human life, and moderation the only source of tranquility and happiness. I never balance between the virtuous and the vicious course of life; but I’m sensible, that, to a well-disposed mind, every advantage is on the side of the former.” The assertion exists because he believes it, and can cite evidence, but he does not have proof. But equally he does not admit belief, believing that at some point the quality may be tested and proven, perhaps.

What is unknown, outside of human inference facilitated by a scientific method, then becomes explained by speculation, or invention. Human beings hold up a mirror to the universe, and in its see themselves and interpret phenomena beyond their understanding as mere aspects of themselves. “…there is an universal tendency among mankind to conceive all beings like themselves, and to transfer to every object, those qualities with which they are familiar acquainted, and of which they are intimately conscious. We find human faces in the moon, arm is in the clouds; and buy a natural propensity, if not corrected by experience and reflection, ascribe, malice, or goodwill to everything, that hurts or pleases us. Hence the frequency and beauty of […] poetry; where trees, mountains and streams are personified, and the inanimate parts of nature, acquire sentiment and passion. although these poetical figures and expressions gain not on the belief, they may serve, at least, to prove a certain tendency in the imagination, without which they could neither be beautiful nor natural… philosophers cannot entirely exempt themselves from this natural frailty, but have often described it to inanimate matter the horror of a vacuum […] and sympathies, and other affections of human nature. The absurdity is not less, while we cast our eyes upwards; and transferring, as is to usual, human passions, and infirmities to the deity, representing him as a jealous as jealous and revengeful, capricious and partial, and, in short, a wicked and foolish man, in every respect, but his superior power and authority.”

Personally, I have often wondered why, given our knowledge of the universe and our place within it, why the religious continue to use personal pronouns and human labels to refer to gods. “He, Father, Lord” are common: “it” and “thing” are not. In a reconstructed terminology, “The Lord is my Shepherd” would thus become “It is a thing”. Without the completely human dimension, the phrase becomes meaningless. With the human dimension raised to a status of essential, the phrase no longer describes anything that might not be earth-bound.

Hume expands on this elsewhere: “…the great source of our mistake in this subject, and of the unbounded license of conjecture, which we indulge, is, that we consider ourselves, as in the place of the Supreme Being, and conclude, that he will, on every occasion, observe the same conduct […] in his situation, would have embraced as reasonable and eligible. But, besides that the ordinary course of nature may convince us that almost everything is regulated by principles and maxims very different from ours, besides this, I say, it must evidently appear contrary to all rules of analogy to reason, from the intentions and projects of men, to those of Being so different, and so much superior.” He also equates the tendency to adopt religious believe to ignorance: “…it seems certain, that, according to the natural progress of human thought, the ignorant multitude must first entertain some groveling and familiar notion of superior powers, before they stretch the conception to that perfect Being, will be stowed order on the whole frame of nature.” He does however admit that there are possibilities for the committed: “A little philosophy, says Lord Bacon, makes men atheists: a great deal reconciles them to religion.”

Dialogues and Natural History of Religion are a superb illustration of what drove David Hume towards his eighteenth-century version of logical positivism. They come here with copious notes, where the numerous classical illusions are clarified, and where the author’s references to contemporary writers and texts, now forgotten, are referenced.

I do, however, find the format of the Dialogues gets in the way of the argument. I realize that Hume wanted to emulate the form of such writings as Plato’s Symposium, but here the structure becomes an imposition on the reader. There is no obvious stylistic difference between the three characters involved in this argument, so it is often confusing for the reader. This apart, the essays are a wonderfully enlightening read, even though they may present what, for some, may be a tough encounter with reality

Veronica Decides To Die by Paulo Coelho

 Veronica Decides To Die is a novel by Paulo Coelho. I write the review in English, though I read the book in Spanish, so it may be that many aspects of the book’s language may have disappeared in translation.

The novel deals with several significant issues impinging upon the lives of ostensibly ordinary people. But, perhaps because of social definition, perhaps via self-identification, perhaps as a result of the hand dealt by experience, these people are treated by the ordinary in extraordinary ways. Veronica and her associates are treated in very special ways indeed, receiving, amongst other things, doses of insulin high enough to incapacitate and electro-convulsive therapy designed to stimulate temporary amnesia. They are all, for the purposes of Veronica Decides To Die, inmates of an asylum.

And the location is important. The asylum, probably referred to by some as a madhouse, is in Ljubljana, Slovenia, just at the time when the former republic of Yugoslavia is in the process of breaking up. There is a strange and, certainly within these pages, little exploited parallel between the mental disintegration of these individuals and the break-up of a state that has previously sought advantage in unity and incorporation. Thus, the novel examines – though none too deeply - the relationship between sanity and madness, unity and separateness, individuality and society, personal and accepted response.

Elements of plot may be discovered by readers of the novel. But nothing is revealed by recording that interactions between four of the asylum’s inmates, Veronika, Eduard, Zedka and Mari that form the backbone of the book, along with their relationship to Doctor Igor, who is in charge of their care and also his own research project. We encounter the histories of these characters and find clues as to why they may have chosen less than conventional ways to express themselves.

And it is the developing relationship between the eponymous Veronica and Eduard, a schizophrenic young man, that forms the central thrust of the story. At the start of the book, Veronica wants to die. She is depressed. She jokes about how no one on the planet seems to have any idea where her country, Slovenia, might be, as it emerges from the conflict, pain and growing wreckage of Yugoslavia. But for Slovenia, nation status was being achieved for the first time in his modern history. It had always been part of somewhere else, perhaps like every individual was forever incorporated into some social group loosely labelled “society”. Isolated, alone, many individuals struggle to define or cope with their own individuality, a void which, unchecked or unfilled, may lead them along paths that grow unfamiliar.

In some ways, Veronika's despair at feeling alone in the world drives her to take an overdose. She survives. But she is changed, mentally and physically, and so is admitted to an asylum for treatment. It is there she meets Eduardo and others, whose individual histories have created their separation from what is perceived as normal by the rest of some vague notion called “society”. These principal characters relive some of their past experiences to illustrate what might have brought about the changes in their characters, transformations noted by others that led to their isolation.

Their stories are not unlike the unique concordance of events that were currently propelling a nation to an independence it had previously never known. It was the rest of the world that was creating the conditions, but it was Slovenia that changed. For these people something caused them to react or behave differently from the norm, hence their status, but it may have been the actions of others, or indeed circumstance that created the conditions that changed them.

A weakness of Veronika Decides To Die lies in its tendency to be both analytical and rational, without ever actually declaring itself to be rooted in either concept. Equally, by the end, this might be its strength, because there is always room for interpretation. Characters within its pages do analyse their relationship to the spiritual, the religious, and occasionally the chemically induced. They explore themselves, discover new or previously ignored aspects of themselves and are surprised in the process.

By the end, the characters have engaged. But they have apparently been fulfilling someone else’s purpose throughout, someone invested with society’s authority to observe and monitor. Whether that person is the doctor in charge of the asylum or the writer holding the pencil is an interesting question.

The Witch of Portobello by Paulo Coelho

 

The Witch of Portobello is a novel by Paulo Coelho. Perhaps already there is already a divide. There are readers, many of them, for whom the author conjures a world of another universe, perhaps, where, inside the unknown but knowable self, anything can be discovered. Equally, there is another group for whom this platitudinous pseudo-religious self-discovery approaches the nauseous. First, the bones of plot.

Sherine Khalil was abandoned at birth by her Romanian gypsy mother, at least partially because her father was a foreigner. Whether these origins, a rejection born of a persecuted minority in a context of political oppression are relevant is an academic question, because we spend so much time inside Sherine‘s head, albeit from outside, that we often lose sight of any wider context.

Thus abandoned, the baby girl is adopted by a middle-class Lebanese couple and brought up amid the political turmoil of the Middle East in general and Lebanon’s war in particular. Neither scenario is examined in the book, though they are cited as possible influences on Sherine’s development, though specific consequences seem not to figure. Sherine renames herself Aurora, is brought up a Christian and has visions.

Aurora goes to London and university to study engineering, but drops out, marries and has a child, because she realizes that is what she really wants. The marriage breaks down and she attains the status of a single mother, a status she seems to claim as an act of martyrdom. She does several things to make ends meet before becoming an estate agent in Dubai, an activity that proves lucrative.

But throughout, there is a side to Aurora-Sherine‘s personality that is not of this material world. She associates with the Virgin Mary, the mother, and with Santa Sophia and other phenomena. By the way, we can always tell if an emergent concept is both real and transcendental because we may note it always has a capital letter even in speech. I digress…

Aurora returns to London and becomes associated with an apparently blasphemous sect based in Portobello Road, though what she is selling, apparently, is not secondhand. Amidst all the navel gazing and self-realization via universal personal discovery, there is space for religious difference. Fingers are pointed. Accusations are made. Let’s leave it there.

Sherine-Aurora’s story is told by a series of people who knew her. Criticism of the work arises because these reminiscences by different people do not really offer the different perspectives that might be expected. None of these people for instance dismiss Aurora’s claims about herself out of hand. In some ways, they are all converts.

Personally, I have just used this form in my own novel, Eileen McHugh, a life remade, so perhaps I am over-conscious of the of its potential shortcomings. For me, however, these different testimonies to the life of Sherine-Aurora were just two consistent to convince a reader they might be the recollections of a varied group of people with different memories and interests.

I began by defining to apparently opposing reactions to Paulo Coelho‘s work. Obviously, I am in the latter group, so why might I choose to read this book? Well, I read it in Spanish as a way of developing my fluency in the language. Personally, it was a means to an end and, as such, the book delivered, its calculated simplicity of style and associated simplicity of language suiting my linguistic goals perfectly.

And, in facilitating my personal goals in this way, this opening up new possibilities for my own self-expression and discovery, it may just have delivered on the message of self-realization I have apparently been keen to dismiss. It becomes an illustration of whatever an artist may have intended in creating a work, it is eventually what the recipient experiences that endures. Perhaps there is always an element looking within when we experience our universe.

La Ciudad de las Bestias (The City of Beasts) by Isabel Allende

La Ciudad de las Bestias (The City of Beasts) is a novel by Isabel Allende. I read it in Spanish, without consulting reviews or doing any prior research. It was only later that I realized the book was originally conceived as a ‘young adult’ novel. I apparently do not qualify, largely on the latter half of the target. I am clearly still young enough, because I found the book to be an engaging, if rarely challenging read. First the bare flesh of the work.

We start in New York with the book’s real weak spot. Alex is on his way to stay with his grandmother because his mother is ill. We see him get involved with a young woman who robs him. His flute - yes, flute - was in the lost bag. We think we are about to embark on an urban tale of misfits, crime and precarious living. We are not. The first section is really a vehicle to introduce the reader to Kate Cold, Alex‘s grandmother, who is an eccentric writer on indigenous peoples in the Amazon, an anthropologist perhaps, who also just happens to have her husband’s flute, which forms the perfect replacement for Alex‘s lost instrument.

And then they set off up the Amazon. Grandma Kate is on a mission to encounter lost tribes and Alex accompanies. What happens in The City of Beasts is more important than how it happens, so this review will not describe detail events. But listing the elements is giving nothing away.

On the expedition we have an academic who seems to know everything about his subject, which happens to be indigenous Amazonians, except of course he does not know how to accept criticism or contradiction. There is a young girl, Nadia, who is a few years younger than Alex, who of course bonds with him. There’s a capitalist who wants to exploit the land inhabited by indigenous peoples. He cannot do this while they are still in residence, so he has devised an ingenious way of protecting the people which is eventually a way of getting rid of them. Alex and Nadia of course uncover the plot.

Alex and Nadia are eventually taken by the People of the Mists and they travel through jungle, mountains and caves, to experience ritual and tradition. They encounter fabulous beasts that do not spell smell too good. They learn that all that glitters is not gold, even in El Dorado, and apparently come to appreciate what it must be like to live as a hunter gatherer.

What is striking about these two young characters is their consistent application of rational thought to everything that happens to them. Whereas received opinion or generally adults talk seriously of magic and myth, Alex and Nadia think things through and always unearth the plausible that just seems to have passed by everyone else. That is probably because their vested interest always takes precedence, and these vested interests are better served by continued obfuscation.

The City of Beasts in Spanish was a learning experience. It was also worth reading. There is still room for
more magic by the end.

Elizabeth – The Forgotten Years by John Guy

Myths are best served exploded, otherwise they can over-inflate and thus hide the substance of any dish. And if that dish be the national consciousness or identity of a nation, then such over-egging must be avoided, lest it become the over-elaborated norm.

In recent times the Tudors have become entertainment currency, and not only in British media. From television series to historical novels to feature films, we have seen a plethora of offerings, mainly stories of Henry VIII and Elizabeth, it has to be said. These often degenerate into costume dramas or whodunits of political intrigue, where accuracy is smoothed out of the history to create the kind of simplistic cliché of plot that mass markets are deemed to demand. “Based on a true story”, that overworked and internally contradictory byline, is now so overworked that it would be better omitted. “Fabricated around historical names” would be better. And though there is nothing wrong with fiction, since it often allows interpretations that challenge received wisdom, there are real difficulties when that fiction is transferred into myth whose acceptance becomes so widespread that it may not be challenged. It could be argued that connotations associated with terms such as Good Queen Bess, Golden Age or even simply Elizabethan are in danger of relying more on fiction than fact. Or perhaps these are nostalgic labels for contemporary ideal states that are thought to be lacking in our own times.

And so what an absolute delight it is to come upon a book such as Elizabeth - The Forgotten Years by John Guy. This is a book that really is based on true stories, since this academic historian of Clare College, Cambridge references and describes any sources that the reader may need to back up any point. Timescales are not stretched, statement is supported by facts and mystery is only allowed to obscure fact when evidence does not exist.

The forgotten years of John Guy’s title refer to the latter part of Elizabeth's reign. The earlier years, before the Armada in 1588 are those that form the backdrop for most of the fictions, with their multiple plots, proposals, match-makings and conspiracies. These later years were characterized by war, economic difficulties and political intrigue. They were perhaps dominated by considerations of succession, since Elizabeth, of course, had no heir. It is worth noting here, however, that John Guy, by virtue of a discursive style that deals with issues rather than a mixture of events arranged chronologically, does offer as context much background material relating to the years before 1588. This picture that is purportedly a selective encounter with the later years of Elizabeth's reign thus contains much rounded and detailed description of her entire reign.

John Guy states several assumptions that must guide our understanding of the period. In the sixteenth century, he says, status did not trump gender. Elizabeth was a woman, and that meant that many of the males at court had little or no respect for her apart from their recognition of her birthright. And, because her mother was Anne Boleyn, whom her father married after his denied divorce, even that was questioned by many, especially those of the old faith, who would also have wanted to do more than merely undermine this Protestant queen. The author, incidentally, is not implying that gender issues are or were different in other centuries. As a professional historian, he is simply defining the scope of relevance that is to be ascribed to his comment. Secondly, because Elizabeth was a single woman, the issue of succession had to dominate her reign. In the earlier years this meant various scrambles to find her a husband in the hope that a male heir might materialize. But later on, in the period that John Guy's book covers, Elizabeth was too old to bear children anyway. Discussion on succession, therefore, shifted from matchmaking into more strategic and political territory.

In Elizabeth - The Forgotten Years, the queen is portrayed as a fundamentally medieval monarch. She saw herself as descended from God, the assured kin of all others who shared this enthroned proximity to the Almighty. Hence, she could not bring herself to sign the death warrant for Mary Queen of Scots, believing that a decision to kill a royal by anyone would legitimize the practice, and who then might be next to get it in the neck? And since this by definition was a direct attack on God, it also carried damnation as a consequence. Hence Elizabeth's duplicity in letting it be known she wanted Mary disposed of whilst at the same time denying any responsibility for the act, thus requiring the person who enacted her wishes to be hauled up for treason. These medieval royals were above reason, it seems, as well as above the law. And messengers, it seems, have always been fair game.

This unwillingness to sign a death warrant was not a weakness that affected Elizabeth very often. It seems that the mere whiff of a plot or conspiracy quickly resulted in all smells being masked by the odor of fresh ink forming her signature on an invitation to the Tower. John Guy’s book regularly takes us to the gallows with these condemned people - usually men, of course - and offers detail of their fate. A particularly memorable sentence, specifically suggested by the queen, had one condemned man hanged for just one swing of the rope, so he could then be cut down and, still alive and still conscious, witness his own guts and beating heart being placed on the ground beside him. In an age that still believed in the resurrection of the mortal body, these treasonous felons had to be dismembered and their parts separated to ensure they would never have their souls saved. It may have been God’s will, but it certainly was that of His reigning representative on earth.

This Good Queen Bess, incidentally, was in the habit of handing down similar fates quite regularly. She also refused to pay salaries to soldiers and sailors who fought for her, dressed herself in finery while her war wounded received no assistance or pension and were forced to sleep rough. She turned two blind eyes to disease and epidemic that ravaged her forces and population. Elizabeth the patriotic hero also and perhaps duplicitously sued for peace with Spain, offering Philip II near surrender terms if she and he could agree to carve up the economic interests between them.

She handed out monopolies to her courtiers and lobbyists in exchange for a cut of the earnings. A real strength of John Guy’s book is the insistence on translating Elizabethan era values into present day terms. The resulting multiplication by a thousand brings into sharp focus the extent to which national finances were carved up by elites. While parsimonious when others were due to receive, Elizabeth for herself demanded only the finest and most expensive treatment. It was, after all, her Right.

Elizabeth also countenanced an English economy that raised theft on the high seas to a strategic goal. And her courtiers treated the expeditions as capitalist enterprises, with ministers and the like taking shares in the ventures in exchange for a share of the swag. And much of this would be stolen before it was declared or as it was being landed by handlers or mere thieves who clearly learned their morals and behavior from the so-called betters. The market was free, apparently, but those who operated it were always at risk of incarceration.

Thus, Elizabeth - The Forgotten Years will be a complete eye-opener for anyone who has absorbed popular culture’s portrayal of this age. John Guy’s book identifies the very human traits displayed by this Godly queen and posits them absurdly alongside the attitude of her contemporaries that she was a mere worthless woman.

There are not many figures in John Guy’s wonderful book who come out unscathed, either in reputation or body. Neither does he set out to destroy anyone’s reputation. As an historian, he presents evidence, assesses it and then offers an informed and balanced opinion. This, however, is healthy, for in the current climate populism is too often allowed to merge its own version of history into its message. It does so to achieve some control of a contemporary agenda via the creation of myth, and Tudor melodramas are not exceptions to this rule. Elizabeth - The Forgotten Years demands we remember our real past accurately in all its folly, and in so doing explode many dangerous myths.

Some thought on Satanic Verses by Salman Rushdie

Salman Rushdie’s Satanic Verses is not an easy book to review. After finishing any book, the reviewing process is always an excellent way of clarifying what, if anything, the particular work may have communicated. With a book like Satanic Verses, however, as with any book as famous, or infamous as this, does one review the book itself or does one review the reaction to the book? Is it possible to review the book without reviewing the reviews? Is there any need to describe the book itself, when it is this well known, or should one concentrate on judging the allegations levelled against it? Should one actually merely ignore the content and deal only with the reaction?

Of course, there are questions that are present throughout the process. They simply cannot be ignored. Satanic Verses is no longer a book that can be approached without prejudice, bias or both. So let this reader state as an initial position that he has always been convinced that freedom of speech always trumps claims of offense, but also that freedom of speech is not a freedom that should deliberately seek to offend, attack or coerce. All lines are fine, as long as they are travelled to reach a destination and not attack it. Literature, like all art, is in the journey, not the end state.

But I am reading Satanic Verses for the first time… I always wanted to read it but shied away for years. I was not afraid of controversy, but I was living in Islamic states and copies of the book were not welcome. This is what we call censorship and I am supposed to oppose it. I am now curious, more than motivated to read it, curious to identify exactly what might have caused offense. Personally, I regard religion as fair game for any caricature or criticism. Religions have never fallen shy of criticizing one another, after all. I have been an admirer of Rushdie’s work since reading Midnight’s Children when it was hot off the press. I was also resident in an Islamic state, one fundamentalist enough to have banned the sale of all alcohol. That's the time when our college library removed all of Rushdie’s work from its shelves because of Ayatollah Khomeini’s fatwa issued just after Satanic Verses was published. That same college term during which I sought Rushdie’s novel in the library, I borrowed and read The Place Of Dead Roads by William Burroughs from the same library. I did point out to the librarians what I had found early in the book and suggested that in the interest of consistency it should also be removed from the library. I was duly informed that it was Salman Rushdie who was banned (note the author, not the book) and so the William Burroughs could stay. Opinion, or even offence, is rarely consistent, and apparently never rational. I hereby find myself reviewing the reaction to Satanic Verses, not the book itself.

Let it start. Satanic Verses introduces its two principal characters in mid-air, as they fall from an Everest-high aircraft that has just disintegrated in flight. Amazingly, they survive their fall, but the novel would read just as well if they didn't, with their lives flashing past dreamlike in the seconds that remain before they hit the ground. Crucially they are both involved with mass media in the form of film and television. One has starred in television dramas based on religious epics. Now why aren't these considered disrespectful?

Like all complicated people, they have lived complicated lives. They have bi-located between contrasting geographical and cultural contradictions and have been at home anywhere and everywhere. Cultural identity is at the core of this work and, like the overall scenario, the concept and its perception are constantly confused by those who receive cultural messages, interpret them and possibly change them. We like to think of ourselves as rooted in our cultures, backgrounds and identities, but these are in a state of constant change, cannot be pinned down by description, let alone defined. Culturally, we are always foreigners, whatever we choose as our convictions. 

Stylistically, Satanic Verses conforms to the author’s norm of magical realism. The word ‘norm’ is problematic until we acknowledge Salman Rushdie’s own observation that this is still ‘realism’. At the level of phrase, every sentence is a vivid and surreal succession of images. Read slowly, these coalesce into a visible kaleidoscope of constant change, where the reader can take nothing for granted, but will want to absorb the experience in real time for merely what each moment brings. Read quickly, and the print evaporates. It's the pictures that count, but they are always fleeting images. Like life, they flash by.

Interspersed with this hyper-reality are dream sequences in which characters whose existence is literal but clearly invented enact film-like sequences that are not quite the religious myths they mimic. Unlike the real characters, who are always vague and negotiable, these caricatures act more like cardboard cut-outs. Here the tone is more naturalistic, no less surreal, but a deal more comic. They seem like the television version of the story that might feature our main protagonists among the cast. And, like in the William Burroughs book mentioned earlier, most religions get it squarely in the neck. Burroughs does it in three sentences, whereas Rushdie is more thorough. And a good deal more comical. Where Burroughs is bad-tempered and dismissive, Rushdie is ironic and sympathetic.

We soon learn that the book’s title derives from particular suras, specific verses that have been edited out of religious texts because they imply things that should not be stated. Meanwhile our principal characters also seem to edit their own identities to suit convenience, assumptions, advantage and aspiration. The characters from religious myth thus seem to act in ways that are wholly similar (not holy) to those of our real life, surreal television stars, film actors, ne’er-do-wells and highly-strung narcissists. Just like the rest of us.

Long before the end, the reader may start to feel punch drunk after being pummelled by combinations of streamed images. Technicolor language and fantastical scenes. But at the end, Satanic Verses presents such a vivid description of a particular character’s experience that any reader will relive those moments for the rest of terrestrial life. The adjective is irrelevant, by the way, since the book has by then confirmed that the terrestrial is all there is to life.

Satanic Verses is thus a meditation on what makes us feel, think and react. We are products of religion, culture, myth, birth right, circumstance and experience, and everything else we imagine. We take everything seriously, including the jokes, the fantasy and the truth, which probably does not exist outside of opinion. We are as constant as our whims and as solid as our dreams. This makes Satanic Verses hard to review. It is an unforgettable experience, that like most myth, will be most vivid for those who believe in its reality and enter into it. Those who stay outside of its world simply don't get it. It’s a book full of questions, without answers, with experiences along the road to the nowhere we inhabit.

The God Delusion by Richard Dawkins

The God Delusion by Richard Dawkins first appeared in 2006, the paperback including corrections and clarifications in 2007. Dawkins starts from the fact that the world changed in the mid-nineteenth century when Charles Darwin finally published his theory of evolution. He reminds us also that Nicolaus Copernicus in the sixteenth century brought about a similar paradigm shift by postulating that the earth was not the centre of the universe or even the solar system. It may also be relevant to remind ourselves that some of these facts had been known to ancient Greek philosophers (Aristarchus) and that the knowledge had been subsequently suppressed by various religions, contrary to evidence, such as the appearance of ships´ masts over the horizon at sea. It is this denial of evidence whenever it challenges dogma that is the central theme of The God Delusion.

Richard Dawkins charts the process whereby scientific evidence has continually rolled back the previously dominant supernatural explanations of reality as we perceive it, thus calling into question the basis of continued allegiance to any form of religion. He goes as a far as describing a child´s indoctrination into a faith by parents as a form of abuse. The arguments will not convince or convert the religious. They were clearly never intended to do so.

There is one word that he uses many times and it is “evidence”.  As a scientist, Richard Dawkins maintains a rational approach to the physical world.  Science explains nothing, by the way. The question “why” is perhaps inadmissible, since it really represents an amalgam of the answers to how, when, how much or what. And these questions must be answered before anything amounting to explanation can be adopted. Dawkins´s position is little more than a restatement of Kant´s Categorical Imperative, which is almost three hundred years old. Dawkins´s opponents, however, apparently regard him as a modern radical. He reminds us that science creates intellectual models that fit with and relate to the physical world. In reality, whatever that might be, an electron, for instance, is probably nothing like what we imagine it to be. But is our model of what we understand an electron to be fits the phenomena of its effects, and if our expectations of its presence correspond to what we observe, then we have something that is workable, even though, ultimately, we can never know if it is literally accurate.

And this is Richard Dawkins´s main problem with religion. To believe something merely because it is written in a book that someone else has previously labelled sacred is as anti-scientific as denying gravity. It is, as Dawkins points out, irrational to the point of being disingenuous, and disingenuity, in most religions, would be condemned.

A major argument used by Richard Dawkins is, of course, that these religious texts are only ever interpreted or adopted selectively. He quotes numerous examples from the Bible of divinely handed-down rules that are broken in every self-proclaimed Christian society. If particular aspects of these texts have been selected with others ignored, and if that selection is dictated by the cultural, moral or intellectual mores of a particular place and time, then what is it that still makes these texts both authoritative or divine, let alone literally true?

More than a decade after The God Dilemma appeared, it seems that its reading is if anything more essential now than then. The political presence of the populist right, often associated with the same ideological blinkers and rejection of evidence that characterises the fundamentalists of religion, had in 2006 only a fraction of its current influence. There is thus no more important time to remind ourselves of Dawkins´s approach – even if we might disagree with his destination – that evidence is all important and cannot be either discounted or denied. In an age where the powerful say one thing today and deny it tomorrow or insert a word like “not” after the event to change all sense, then it is the responsibility of all people who respect evidence or eschew anything that ignores it.

Richard Dawkins also reminds us that human beings collectively still know very little about anything. The expanding universe – that bears absolutely no resemblance whatsoever to any universe described in any sacred text – poses perhaps the greatest question. Where is the matter that might drive such expansion? The question currently cannot be answered either definitively or convincingly. And it would be no answer, as Dawkins points out, to lump this question, along with all the others we currently find hard, into a box, call it something supernatural, and then consider that matter solved, let alone explained.  Such intellectual laziness would do nothing to enhance our paucity of knowledge. What The God Delusion also illustrates, however, is that those who espouse this intellectual laziness are often apparently more confident than those who refuse to commit because of a lack of evidence.

The moral of it all, and it is more important now than in 2006, is beware of all counsel that comes without proof, without ability to demonstrate or illustrate. And the only acceptable proof is a weight of evidence that cuts across opinion and is demonstrable. And, importantly, distrust anything that claims there is no need for such authentication.

A Northern Ireland Childhood - Patrick Clarke Ha Ha Ha by Roddy Doyle

Patrick Clarke Ha Ha Ha by Roddy Doyle is an unusual, highly original account of life in a Northern Ireland Catholic household. Written from the point of view of Paddy, the eldest son, aged ten, of the Clarke family, it draws the reader through a particular experience of childhood. There is a child’s wonder at the new. There are strange facts about the world to be unearthed and challenges to face like a man.

But when you are ten, there is also always the rock of parents, ma and pa, ma and da, mum and dad on which to rely. Their love for you and their constancy will always offer support and never let you down. Like God, they are not subject to question. So when you do something that was not quite advisable, and as a consequence a window gets broken, or a plant uprooted or an ornament broken, there’s recrimination to expect, of course, perhaps punishment to endure, but it will be fine in the end, because ma and da always make things happen that way. You can trust them, assume their interest, take them for granted.

And that applies even when you beat up your mate, and hit him just a bit too hard. You might say he fell, or stumbled and hit himself hard in an unfortunate place, let blood that spotted his shirt or came home crying in fright, but it would all be fine in the end. When you give your younger brother a dead leg just to keep him in his place, or declare war under the covers after bed time, or even when he messes his pants provoking the others to giggle and mock, there is always home waiting, where there will be safety behind the parental screen. And when you pick a fight because someone says that George Best is not the best footballer in the world, that a teacher you like is a whore or a defenceless sibling ought to get punched, ma and da always step in, mediate, soothe.

Until, that is, you realise your da might not be telling the truth, until you realise that he is just another grown up, perhaps as inconstant and unreliable as all the others. And what about when your ma and da start to fight? The noises percolate through the wall from the other room. They can’t be hidden. Well that’s just called growing up, which is already happening, even – perhaps especially – to a ten year old. And then, of course, there will be adulthood, when everything will be different in a world where people don’t fight, where there will be no conflict.

This is Northern Ireland, after all. Roddy Doyle’s book is a delight. It takes a while to suspend the disbelief associated with becoming a ten year old, even longer to get used to the idea that little Paddy might have written it all down. But the mood and his character soon take over and draw us into a world as fascinating and as threatening as any experienced by an adult.

Between The Assassinations by Aravind Adiga

Aravind Adiga’s White Tiger won the Booker Prize and was notable for its intriguing form. I thought it would be a hard act to follow. It would need a great writer to be able to make a repeat match of both originality and style with engaging content. So on beginning Between The Assassinations I was prepared to be disappointed. I need not have worried because Aravind Adiga’s 2010 novel is perhaps a greater success than the earlier prize winner.

The novel does not have a linear plot, nor does it feature any resolution to satisfy the kind of reader that needs a story. But it does have its stories, several of them. Between The Assassinations is in fact a set of short stories, albeit related, rather than a novel. But the beauty of the form is that the book sets these different and indeed divergent tales in a single place, a fictitious town called Kittur. It’s on India’s west coast, south of Goa and north of Cochin. Kittur presents the expected mix of religion, caste and class that uniquely yet never definitively illustrate Indian society.

And by means of stories that highlight cultural, linguistic and social similarities and differences, Aravind Adiga paints a compelling and utterly vivid picture of life in the town. The observation that this amalgam both influences and in some ways determines these experiences is what makes Between The Assassinations a novel rather than a set of stories. It is the place and its culture that is the main character. The title gives the setting in time.

The book’s material thus spans the years between the assassinations of the two Ghandis, Indira and Rajiv. So it is the 1980s, and politics, business, marriage, love, loyalty, development, change and corruption all figure. Aravind Adiga’s juxtaposition of themes to be found in Kittur town and society thus leads us through times of questioning, rapid change and wealth creation. The book’s major success is that this conducted tour of recent history never once leads the reader where the reader does not willingly want to go.

The stories are vivid, the personal relationships intriguing, the settings both informative and challenging. Between The Assassinations is a remarkable achievement. The author has succeeded in writing a thoroughly serious novel with strong intellectual threads via a set of related stories that can each be enjoyed at face value, just as stories, if that is what the reader wants. Writing rarely gets as sophisticated as this or indeed as enjoyable, since humour, often rather barbed, is always close to the surface. Between The Assassinations is a wonderful achievement.

Palace Walk by Naguib Mahfouz

Like father, like son… This could be the motto that underpins Palace Walk by Naguib Mahfouz. This might be a rather flippant way of summarising a novel approaching 250,000 words, and yes, there is much more than this in the Egyptian Nobel Prize Winner’s book. But it should be said at the outset that it is family relationships that dominate the book. 

The work has a broad canvas, but its substance is generally writ small, often within the walls of the family home. Palace Walk is the first of Mahfouz’s Cairo Trilogy, a series that spans that spans Egypt’s twentieth century. It features the family of al-Sayyid Ahmad Abd al Jawad, a shopkeeper. Strangely, there seems to be little that is seen from his point of view, except of course that which he demands. Throughout he remains somewhat aloof, even inscrutable. I would not want to claim this to be a deliberate portrayal of paternal power. But whatever the case, planned or implied, these sketches of family relations are wonderfully credible as well as enlightening.

By contrast, we see much through the eyes of Amina, Ahmad’s long-suffering wife, who appears to tolerate her husband’s nightly excesses without either question or judgment. She even acts independently, just once, and is made to pay for it. There are two daughters, Khadija and Aisha. Khadija, the elder, has unfortunately inherited her father’s looks. Aisha, by contrast, is known for her beauty, and there is much discussion of potential husbands, associated with much anguish on the subject of who should marry first.

The sons are very different characters, but perhaps they each display different aspects of their father. The older ones of course develop an eye for the local talent and this leads to unexpected encounters with their father in unfamiliar surroundings in which he displays talents that no-one in the family suspected he had. The other talents on show are very much anticipated. When the youngest son befriends members of the British garrison in Cairo at the end of World War One, he is treated very much as a clown, a figure of fun, a role he seems to enjoy. This is clearly not dissimilar to the way the British appear to want to treat the country, not to mention the hated Australians.

Later, when this particular generation marches to demand political representation and power, it is British bullets that deny all rights. Like father, like son, the issues go round and round. Does anything change? If the reader approaches palace Walk as if it were a nineteenth century novel, its style, length and content will provide great enjoyment and insight. But don’t expect in this great work overt philosophy, analysis or comment. Egypt as described, especially within this family, was just not that sort of place.

The Honorary Consul by Graham Greene

Graham Greene’s The Honorary Consul is a deceptively ambitious project. And this applies as much to the reading of this great work as to its writing. The novel addresses some great themes on a multiplicity of levels and in every case succeeds in both illustrating issues and provoking thought via a deceptively simple story of kidnap and espionage. 

 The Honorary Consul is set in Argentina. We are in the north, far from the sophistication of cities, on the banks of the Paraná River, cheek by jowl with Paraguay. And over that border there is the iron-fisted rule of the General, an oppression that has created a social orderliness based on fear and persecution. About twenty years ago, a victim of that oppression, an Englishman resident in Paraguay, put his wife and young son onto a ferry to Argentina. He stayed behind to rejoin the struggle and was not heard of again.

The wife took up residence in Buenos Aires and devoted herself to gossip and sweet eating. The son, Eduardo Plarr, went to medical school, qualified and, at the start of the novel, is practising his profession in that small, provincial, northern town. His thoughts regularly cross the river to contemplate his father’s possible fate.

It is by virtue of his father’s nationality that Eduardo calls himself English. Eduardo is one of just three English residents in the town. Humphries used to be a teacher, while the third, Charles Fortnum, has the title of Honorary Consul. His role is minimal, of course, and his status is less than that. But he ekes a few bob out of the role by the resale of the new car he has a right to import every two years.

Charles is a heavy drinker, preferring whisky of all types, but willing to drink almost anything in the right measure. He and the other two English residents frequent the same bars, restaurants and brothels, and so they also share the same sources of pleasure. Eduardo is surprised to learn that Charles, a sixty-year-old slob, has married one of the girls – a twenty-year-old stripling – from their favoured haunt. He wonders how it will all work long before he becomes her doctor and thereby provides the most thorough examination that medical science knows. When she falls pregnant, she at least is sure whose child it is.

And then one day visitors from Paraguay bring news of Eduardo’s father. They have a plan. There is to be a visit by the American ambassador. Charles will actually have to do something. There is to be a visit to a local site. The group of opportunistic Paraguayans plan a kidnap. They will hold the ambassador until named detainees in Paraguay, Eduardo’s father amongst them, are released. They carry out their threat, but bungle it. As Charles Fortnum’s car passed by, they mistook his CC plate for CD and thereby kidnapped the wrong man.

Instead of an American ambassador, they have a merely an honorary consul, and one without much honour. El Tigre, their remote, anonymous commander is clearly not pleased. We never get to know much about El Tigre, but then perhaps we know more than we think. As ever in Graham Greene, the characters are presented with moral dilemmas. In The Honorary Consul these span the domestic, the religious, the familial and the political.

A short review can do no justice to either the complexity of the ideas or the economy and subtlety of the writer’s treatment of them. Tragedies ensue and there is even a happy ending of sorts. A former priest – there’s no such thing as a former priest! – grapples with the contradictions of liberation theology on the one hand and the obedience demanded of servile duty on the other. Graham Greene does not resolve all the dilemmas he raises. Good writing, after all, is not about answering questions. But it does necessarily involve asking the right ones.

The Honorary Consul is the work of a writer of genius at the height of his powers. It is also the work of a man with a keen sense of politics and morality. And it is also surely one of the few books that all people should list as a must read.

The Rules Of Life by Fay Weldon

The Rules Of Life by Fay Weldon aspires to the feeling of a full-length novel in the guise of a small novella. In less than 30,000 words, we are presented with a science fiction scenario, a society- and even culture-wide ideological and religious shift, a transformation of our approach to death, and then, if that were not enough to make a cake, a life history and the reactions of others to it iced on top. It is a remarkable feat to bring all that off, create a complete and highly satisfying experience for the reader and to do it in an easy, but sophisticated style that is never didactic. 

 The Rules Of Life begins in a new era, that of the GNFR, the Great New Fictional Religion. Grades of priests proclaim different levels of access to truth. Not a lot new there, then! It’s an age of science, apparently, despite the general absence of anything that seems even vaguely scientific. GSWITS is a character who figures prominently in the book, but we never meet her. She, or perhaps he, is the Great Screen Writer In The Sky, and was probably a comedian in an earlier life, though few laughs are raised. 

Thus the book opens, and we expect we are to be transported into yet another clichéd distopia, full of romantic references to dysfunctional but homely aspects of the present. How easy is it for a writer to play on people’s shallow fears? But The Rules Of Life does something more subtle than this. Fay Weldon uses the scenario merely as a means to examine further – and in a different way – those apparently permanent aspects of life that have been the raw material for writers since writing began, and for people in general even before that. Ghosts have a new status in this rather cowardly new world. Lives can be replayed like cassette tapes. They can be examined, but not quite reconstructed or relived.

Our narrator, a recorder priest in the new order, has a disc to examine. It contains, he finds, the life of one Gabriela Sumpter. As he replays the dead woman’s life, he finds himself ever more engaged in her experience. A relationship develops between them as Gabriela relates her life story. 

 The point of The Rules Of Life may be that no matter how much human society changes its assumptions, its organisation or even its adopted values, there are aspects of life that remain immutable, perhaps inevitable. But despite inevitability, each individual experiences these givens of human existence in what – at least at the personal level – feels like a wholly unique way. No matter how many times we replay it, it only ever happens once. That maybe is the only rule of life.

East West by Salman Rushdie

East West is a short collection of short stories by Salman Rushdie. But there is nothing small or even limited about the themes they cover, nor anything bland about the palette Rushdie uses to colour his ideas. They were published in the mid-1990s, when the writer was deep into the confines of the fatwa that threatened his life. It is thus refreshing to reflect on the wide and poignant use of humour trough the collection. The stories are enigmatically arranged in three groups entitled East, West and East-West. They thus form a kind of triptych.

In East we visit territory well known to readers of Rushdie. He is in the sub-continent, addressing notions of tradition and culture, notions that are interpreted and reinterpreted by change, personal ambition and by familial and religious associations. 

 In West, Salman Rushdie presents Yorick’s view of Hamlet and an encounter between Catholic Isabella and her hired man, Christopher Columbus. One is fiction superimposed on fact, while the other approaches the reader from the opposite direction. Both stories turn in on themselves, reverse roles and blur the distinctions between fact and fiction. In East-West we find people in new contexts, away from home, inhabiting places unfamiliar to them. We meet people who impose private, personal structures on a wider experience that others share. 

Misunderstandings create their own new language, and fiction expresses and interprets a shared reality. But what is continually astounding about these stories is the literary style that Salman Rushdie brings to almost every sentence. The pictures he draws are surreal, even hyper-real and yet utterly mundane, even prosaic at the same time. A change encounter with a particular object can evoke memory, visual allusion, lyrics from pop culture and tastes of what grandma used to cook. Then, in the next sentence, he can sustain the effect by unloading another bus-load of metaphors. The writing is arresting, but also beautifully fluid and entertainingly readable. For anyone who has tried Salman Rushdie’s novels and recoiled at the challenge of their density, I would recommend these stories as a taster in miniature of what the bigger experience can sustain. Once you are used to the style, it flows easily.

Julian by Gore Vidal

When you are born into greatness, you may be forgiven for exhibiting a sense of destiny or an assumption of purpose. When you also find yourself marginalised, you may also be praised for a decision to pursue philosophy and learning alongside religious purity. When the celebrity that is your birthright also suggests that others might prefer you dead, you might be excused for wanting to keep your head down. But then you were born into greatness and had no choice in the matter. Your head is permanently above the parapet. 

 Gore Vidal’s masterpiece of historical fiction works on every level. The Roman emperor Julian is his subject. The novel charts Julian’s origins and early years in the eastern part of the late Roman Empire. He thinks of himself as Greek, never really masters Latin and never willingly expresses himself in it. Neither is he one of those new-fangled Galilean types who espouse a new religion with three gods. No, Julian is a traditionalist, though not because of a propensity for conservatism, but more because the tried and tested has worked for centuries, continues to do so and, crucially, reveals itself to him. Like his own pedigree, the old religion has an identity and record all its own and, alongside that, proven power. He takes this stand despite the habit of conversion, manifest in Constantine’s adoption of the new faith, running in the family. Julian’s form - in the sense of literary form – works with remarkable success and consistency. It is presented as his own journal, jottings toward an intended autobiography. 

But these notes have been pored over by two readers, Libanius and Priscus, both of whom the emperor has known since childhood. Since they are both also teachers, philosophers and advisers, their marginal comments are themselves interesting, enlightening and definitely not to be trusted. The book, thus, is a linear progression through a life, something akin to an autobiography in note form. It describes Julian’s early formation and education in detail and his almost Masonic adoption into the old religion. It captures beautifully how pragmatism must rule, despite the necessity of being faithful to ideology. It relates with great skill how greatness can be thrust upon even a willing recipient, be accepted, and yet be no more than a manifestation of cynical pragmatism. So when Julian is summoned to the status of Caesar, we see immediately that power prefers him on the inside projecting minimally outwards, rather than outside and potentially polluting. 

His changed status warrants a posting to Gaul to clear up the mess left by others less competent, a hospital pass if ever there was one. But Julian astounds all. He succeeds. He has the Midas touch. Everything goes his way and his pragmatism marries itself to opportunism to generate a populist mongrel that fights better, schemes more ruthlessly and thus wins. What it never does, however, is forget its origins. Throughout it remains frugal, thrifty and to the point, the greatness thrust upon it is reinvested towards achieving a greater, but ever-receding glory. Gore Vidal’s Julian thus raises its subject to Augustan status and follows the new leader to the east where he engages Persia and dreams of conquering India. Is this Alexander reborn? What the book does not do – thankfully – is offer detailed descriptions of military matters, since Julian himself has already written on these things elsewhere. This neat ploy keeps the focus of the book on the man, not his exploits. Late sections are in note form only, since the emperor was engaged with his day job of attempted world domination. As historical fiction, 

Julian has it all. It recreates a feeling of the places. It relives decisions and options in a thoroughly convincing way. It fleshes out events with credible, fallible people, despite their occasional god status. Above all, it takes you there. View the book on amazon Julian

Restoration by Rose Tremain

If I finish a book and declare it to be one of the best I have ever read, I normally wait a few days before writing a review. If my opinion hasn’t changed by the time I take up my pen, I restate the opinion. It doesn’t happen often. Rose Tremain’s Restoration remains one of the best books I have ever read.

It’s a book with everything a good novel should have. There’s a thoroughly endearing, involving and interesting central character. There’s a wonderful backdrop in mid-seventeenth century England. There’s intellectual pursuit, carnal knowledge, earthy lifestyle, religious revelation and a good deal of excellent cooking. There are complicated relationships, both unrequited and requited love, commissions from royalty, the proximity of madness and, to keep everything in perspective, a keen sense of the absurd. And, alongside all of that, we live through some great historical events in the restoration of the monarchy, the plague and a Great Fire.

But central to everything is the remarkable Robert Merivel. He’s a talented individual who threatens to achieve but rarely does. He’s never a success but manages to stumble upon a succession of remarkable achievements. He drops out of his studies as a physician, but practices as a doctor. He gets a special job from the king, but fluffs it. He lands a job that’s a meal ticket for life and gets kicked out. Through Merivel’s eyes we experience the sounds, smells and lifestyle of London, the opulence of high society, courtesy of royal patronage and then the frugality of religious commitment. We also appreciate how knowledge and thus assumptions can change.

We enter a world where Harvey’s discovery of the circulation of the blood is still novel. When, as medical students, Merivel and his colleague Pearce discover a man with an open wound on the chest that allows his beating heart to be touched, the pair marvel at how the organ that is supposed to be the centre of all emotion has itself no feeling. In our rational age, of course, no-one refers to heart as having anything whatsoever to do with emotion… One wonders which of our currently unquestioned assumptions will be as quaintly absurd three hundred years from now. 

Celia is one of the king’s mistresses. As a cover for his continued liaisons with her, he suggests Merivel marry her in name only. It all goes wrong, of course, when our rather shaggy and unattractive hero, seen as something of a joke by his contemporaries, falls for her. He spins a yarn or two and is found out, but along the way we feel we have experienced what it is like to seek and receive patronage. We also feel the subsequent fall from favour.

When Merivel’s life changes, we too are drawn into his new world, a world in which his unfinished and thus unconsummated study of medicine can be usefully employed. He becomes involved with his work, eventually too involved, and there is yet another fall from grace back into the company of the hoi polloi. But in this era, everyone’s life experience seems close to some edge or other. There’s plague about, and disease of all kinds. Poverty both threatens and beckons, and yet daily the needs of flesh must be satisfied. And in this respect Merivel is both a success and a survivor.

Despite being a figure of fun and an incompetent, he lives life to the full. Through him we taste, smell and sense his age and, in the end, we also understand it a little more than we did. Restoration is strong on plot. What happens to Robert Merivel is as important as how it happens, so my review reveals little of the detail of the character’s progress through life. But it is always an endearing and enlightening journey, and reveals aspects of humanity that are surely universal and eternal, as eternal perhaps as Merivel’s own room at the top of his tower. Restoration remains one of the best books I have ever read.

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The Autograph Man by Zadie Smith

In her novel The Autograph Man, Zadie Smith takes a comic tour of several aspects of twenty-first century life. Her foci are celebrity-worship, consumerism, identity, ethnicity, globalisation and religion – quite a mix! It is an entertaining and, in places, slick tour of contemporary issues. But in the end the whole is perhaps something less than the sum of its parts. Throughout it’s a farce that threatens to become a drama, but its threat is eventually empty.

Alex-Li is an autograph man. He is half Chinese, lives in London and is Jewish. He is introduced to the joys of autograph collecting on a childhood visit to the Royal Albert Hall to see an all-in wrestling match featuring Big Daddy and Giant Haystacks. These characters, faking both their identity and their activity for a television audience, are themselves symbols for the territory the book inhabits. In their own ways, all the people in the book are trying to become a projected image, an image that might, on occasions, have something to do with who they are, but the relationship, it seems, cannot be assumed.

At the beginning, Alex-Li is a child whose father is ill. Later we meet him as an adult. By then he has graduated from autograph collector to autograph trader. He has raised his passion to the status of a religion, replacing traditional symbols of devotion with a hierarchy of celebrities, their elevation related in part to the tradability of their name.

One by one, Alex-Li adopts them into the assumptions of his faith. Unfortunately, this potentially powerful image doesn’t come off. The parallels are too crude and obvious to rise above the trite, and yet at the same time too hyperbolic to be effective. His ultimate icon is Kitty Alexander, a Hollywood actress of Eastern European origin to whom Alex-Li is drawn at the level of obsession. He has sought her autograph for years via his fan mail and now wants to pursue other channels. A drug-dealing millionaire, a couple of old friends and Esther, a girlfriend complete with a pacemaker, all complicate the plot.

Alex-Li does travel to New York where the real Kitty Alexander may be found. He meets many people, some of whom help and some of whom hinder. A famous prostitute called Honey becomes a companion and does eventually secure contact with his object of worship, Ms Alexander who, of course, proves to be somewhat different from the celebrity projection. The Autograph Man harbours a multiplicity of references to popular culture. The book hints at this consumption of manufactured experience as enslavement. It also suggests that ordinary people’s release from traditions that offer no inclusion might be liberation. It dabbles in drug culture where anything may be traded, especially the worthless. Individual and community identity, both fundamentally confused by globalisation, can themselves be commoditised and thus blended like a favourite coffee or cocktail. As such, they become nothing more than transitory, relying more on a mix of nostalgia and aspiration than commitment.

So why not throw in a portion of Buddhism, a pinch of Zen into the mix? Why not? Why? Ultimately this last question is the word that undermines The Autograph Man. It is too coherent to be absurd, too falsely constructed to convince, too disparate to inform. Random juxtapositions are capable of producing wonderful witticism and occasional insight, but when this is done with a conceptual framework for a novel, the result is sometimes enjoyable and occasionally interestingly constructed, but eventually unrecognisable and probably meaningless. View this book on amazon The Autograph Man

The Heart Of The Matter by Graham Greene

Over forty years ago a new English teacher at my school answered a question asked by an eager student. The question was, “What do you think is the greatest novel written in English?” He didn’t think for very long before replying, “The Heart Of The Matter.”

We academically-inclined youths borrowed Graham Greene’s novel from the library and eventually conferred. There were shrugs, some indifference, appreciation without enthusiasm. We were all about sixteen years old.

I last re-read The Heart Of The Matter about twenty-five years ago. When I began it again for the fourth time last week, I could still remember vividly the basics of its characters and plot. Henry Scobie is an Assistant Chief of Police in a British West African colony. It is wartime and he has been passed over for promotion. He is fifty-ish, wordly-wise, apparently pragmatic, a sheen that hides a deeply analytical conscience. Louise, his wife is somewhat unfocusedly unhappy with her lot. She is a devout Catholic and this provides her support, but the climate is getting to everyone. She leaves for a break that Scobie cannot really afford. He accepts debt.

The colony’s businesses are run by Syrians. Divisions within their community have roots deeper than commercial competition. There is “trade” of many sorts. There are accusations, investigations, rumours and counter-claims. Special people arrive to look into things. There’s a suicide, more than one, in fact, at least one murder, an extra-marital affair, blackmail, family and wartime tragedy.

But above all there is the character of Henry Scobie. He is a man of principle who thinks he is a recalcitrant slob. He is a man of conscience who presents a pragmatic face. He makes decisions fully aware of their consequences, but remains apparently unable to influence the circumstance that repeatedly seems to dictate events. He remains utterly honest in his deceit, consistent in his unpredictability. His life becomes a beautiful, uncontrolled mess. His wife’s simple orthodox Catholicism contrasts with his never really adopted faith. He tries to keep face, but cannot reconcile the facts of his life with the demands of his conscience. His ideals seem to have no place in a world where interests overrule principle. He sees a solution, a way out, but perhaps it is a dead end.

For twenty-first century sensibilities, the colonial era attitudes towards local people appear patronising at best. Perhaps that is how things were. But The Heart Of The Matter is not really a descriptive work. It is not about place and time. Like a Shakespearean tragedy, the events and their setting provide only a backdrop and context for a deeply moving examination of motive and conscience. And also like a Shakespearean tragedy, the novel transcends any limitations of its setting to say something unquestionably universal about the human condition. Forty years on, I now realise, that my new English teacher was probably right.

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The South by Colm Toibin

The South by Colm Toibin is an intense, though fitful chronicle of a woman’s life, a life as yet incomplete. It presents a patchwork of detail amidst vast tracts of unknown, like a painting that has a suggestion of complete outline interspersed with patches of intricate detail. Thus, eventually, we know some amazing things about Katherine Proctor and we have shared much of her life. She remains, paradoxically, largely anonymous, however, as she probably does to herself.

The title carries an agenda for Katherine Proctor’s life, since aspects of the word provide setting and context for phases in her life. We meet her having just left her husband and her ten-year-old son. She was unhappily married to Tom. Richard was her spitting image. We never really get to know why she left, why she so definitively broke with a past that appeared both secure and fulfilled. A part of her motives may have sprung from her status as a Protestant in Enniscorthy, a small town near the sea in the south of Ireland, in the south-east. She thus inherited a status that bore its own history, a history of which she was aware, but minus its detail. But it could only have been part of an explanation, because it was her husband and her life, her private concerns, that she fled.

In the 1950s, she went south to Spain, settling in Barcelona. There she met Miguel, a man with his own history. He had fought with the anarchists in the Civil War. He still had friends, colleagues from the fight. Katherine falls for him. They move to a stone house in the Pyrenees. He paints. She paints. She bears him a child. Katherine meets Michael Graves, an Irishman, doubly coincidentally also from her home town. He is working in Barcelona. He seems to be an ailing, gently cynical character, who is clearly besotted with her. When things with Miguel turn unexpectedly sour, he offers solace and comfort.

This time, however, Katherine had nothing to do with the split, a separation that also took away her young daughter. She painted more, hibernated. And then there grew an urge to trace the son she had left behind many years before. He was still in their family house, the one she had deserted, where he lived with his wife and daughter. There are tensions. They are solved. Michael Graves is also back in Ireland. Katherine rediscovers the south, her homeland, through painting it. Though penniless, she gets by, sometimes appearing to live off her own resources of passion and commitment. Though perhaps not conscious of it herself, she is always striving for a fulfilment she believes she never attains. In fact, she has it all along. Though a victim of circumstance, she is ready to grasp any opportunity and live it. 

“Only a protestant would go into sea so cold,” Michael says to her. She gets wet. He doesn’t. And in the end, though we still hardly know her, we like Katherine proctor, and we respect her. The South alternates its narrative between first and third person in a subtle way tat allows the reader to sculpt its main character. She becomes wholly tangible, but rarely are we told anything about her. She lives. We meet her, and we react. Colm Toibin’s achievement in this, his first novel, is considerable.

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