“Alcinous, poised in all his majesty, took the hand of the
seasoned, worldly-wise Odysseus, raised him up from the hearth and sat him down
in a burnished chair … A maid brought out water soon in a graceful golden
pitcher … A staid housemaid brought bread to serve him, appetizers aplenty too,
lavish with her bounty … the long-suffering Odysseus ate and drank.”
(The Odyssey, Book 7, Lines
93-200-210)
“Than entird into the halle the Holy Grayle covered with whyght
samite, but there was none that might se hit nother whom that bare hit. And
there was all the halle fulfilled with good odoures, and every knight had such
metis and drynkes as he beste loved in thys worlde.”
(Sir Thomas Malory, The Tale of
the Sankgreal)
Monsanto House in Disneyland, circa 1960
“As [Orlon] spoke a tray laden with appetizing dishes appeared
in the air in front of each person ... ‘The food before you … is balanced as to
carbohydrates, proteins, fats, and sugars, and contains the due proportion of
each of the various accessory nutritional factors. You will also find that the
flavors are agreeable to each of you.’”
(Skylark Three, Chapter 9,
Page 149)
Tales of wondrous vessels of plenty,
cornucopias, and various other sources of inexhaustible wealth are probably as
old as Man himself. One of the earliest known variants is the story of the
infant Zeus, who accidentally broke off one of the horns of the goat who was
nursing him (he was being hid from his father Kronus, who devoured all his
children lest one should supplant him). The horn thereafter never ran dry of
milk, which poured out of it endlessly. In the Old Testament, we read of the
Prophet Elijah’s jar of meal and pitcher of oil, which “was not spent, nor did
it fail” for three long years of drought. Celtic myths of magical cauldrons,
Germanic legends of enchanted cups and saucers, Arabian stories of Aladdin and
his Lamp, not to mention the vast literature concerning the Holy Grail, all
speak of a deep desire for some way out of the ever present tyranny of hunger.
As Odysseus says to Alcinous, “The belly’s a shameless dog, there’s nothing
worse. Always insisting, pressing, it never lets us forget.”
The almost laughably clunky way (see
quotation above) in which Smith handles the welcoming banquet for our travelers
on Norlamin, with its own take on the venerable Horn of Plenty, is nevertheless
perfectly in tune with the uber-“scientific” Norlaminian society we are about
to be shown. Keep in mind that Skylark Three was written in the
middle of the Soviet Union’s first Five Year Plan, a supposed objectively
rational realignment of government, industry, and society itself along
allegedly scientific principles. As the world watched in mixed fascination, bemusement,
and occasional horror, the largest nation on the planet tore its own self up by
the roots and set about refashioning every aspect of human existence into a
purposefully designed and relentlessly regimented New Society, the creation of Homo Sovieticus. Gone were age-old
traditions, thrown onto the “ash heap of history” were notions of nationhood,
family ties, and religion. In their place, humanity would be resurrected free
from the illogicalities and inefficiencies of the past, prepared to leap into a
bright, clean, shiny future in which all the arrows of progress were up, all
the ledgers in the black, and every person productive and happy.
"The universe... or nothing! Which will it be?"
And such ideas were not unique to Soviet
Russia. In the West, H.G. Wells was vigorously propounding an eerily similar
plan of action. Just watch his cinematic magnum
opus, Things to Come (seriously, watch it - it’s well worth the time
spent) - a fanciful tale of the entire world basically blowing itself up, only to
be rebuilt by a benevolent class of technocrats, styling themselves Wings over
the World. As silly as the entire concept looks to us today, it was taken with
(literally) deadly seriousness in the 1930s.
"Communism is Soviet Power plus electrification of the entire country!"
And E.E. Smith was no exception. In the three climactic chapters of Skylark Three (indeed, of the whole trilogy), he described in some detail what was standard thought for his time, as to what the ideal society of the future ought to look like. The entire populace of Norlamin is not only well educated, but the further pursuit of knowledge is the principle, if not the only, preoccupation of everyone. The planet is essentially one giant research institute. And as more and more is learned, specialization in study becomes more and more (ridiculously) extreme.
“One of [my sons] will assume my duties
when I pass; the other will take over a part
of some branch of science that has grown too complex for one man to handle as a
specialist should. In fact, he has already chosen his specialty and been
accepted for it – he
is to be the nine hundred sixty seventh of Chemistry, the student of the
asymmetric carbon atom, which will thus be a specialty from this time
thenceforth.”
(Skylark Three, Chapter 9. Page 147)
As to the purpose of all this learning, Smith is as silent as he was concerning what the Dasorians were doing with their own utopian existence. In fact, the ultimate futility of all their endeavors was starkly laid out by Orlon, even as he greeted the travelers upon their approach to Norlamin. "And whether we delve baffled into the unknown smallness of the small, or whether we peer, blind and helpless, into the unknown largeness of the large, it is the same – infinity is comprehensible only to the Infinite One: the all-shaping Force directing and controlling the Universe and the unknowable Sphere. The more we know, the vaster the virgin fields of investigation open to us, and the more infinitesimal becomes our knowledge."
But no matter, the life of every
Norlaminian is strictly regimented from cradle to grave – 25 years of childhood
spent at home with the family, 25 of adolescence spent in the Country of Youth,
where “they develop their brains and initiative … Each also finds his life’s
companion.” This is followed by 100 years of adulthood and independent
research. At the end of that time, the man and wife (apparently, bachelors are
unheard of on Norlamin) together retire to the Country of Age “where they rest
and relax … [free to] do whatever they care to do, for as long as they please
to do it.” Finally, they “pass”, voluntarily euthanizing themselves to make way
for the next generation.
And as each individual’s life is
rigorously structured, so is the Norlaminian daily routine. Prescribed periods
of set length punctuate the day – times for meals, work, exercise and
relaxation, and sleep, all rigidly adhered to and announced worldwide by a
bell. (Smith here having apparently forgotten about time zones.) If one happens
to find himself in the middle of something when the bell sounds, it is
immediately dropped until the next period appropriate for such activity. (I am
reminded here of Dante’s Purgatorio, where all upward
movement ceases the instant the sun sets, and does not recommence until
sunrise.) So of course it would be dramatically impossible for such a situation
to not occur at the most exciting
point in our heroes’ time on Norlamin, which Smith uses to maximum effect in
his most brilliant piece of writing ever. But that will have to wait for now…
(see what I’ve done here?)
In the meantime - no, I haven’t forgotten
about those Cauldrons of Plenty with which we began this section. On their way
to watery Dasor, Seaton makes the remarkable observation, “Every folk legend
has some basis, however tenuous, in fact.” (page 83)
So what do we make of all
these magical cups, bowls, horns, lamps, and stewpots which seem to haunt our
species? Well, it turns out that E.E. Smith said it first (or, at least, his
character Seaton did), but ten years later British philologist and Cambridge
University professor C.S. Lewis rocked the theological world by his unexpected
conversion to Christianity, saying that all the myths and legends of all times
and cultures were true… in the Gospels – that every dying and rising God, that
every marital infidelity of Zeus, that every avatar of the Hindu Godhead, was an
echo, sometimes strong, and at other times faint and dim, of the Incarnation.
Lewis’s friend and fellow Inkling, Charles Williams, went even further. He
explicitly stated in his Arthurian Torso that these magical
vessels were pale reflections of the Holy Eucharist itself. Such a state of affairs was
hinted at by no less an authority than Saint Paul, who during his speech in Athens
told those listening that the very temples and prophets of the Pagan world were
seconding his words. (“Whom ye ignorantly worship, Him I proclaim!”)
So as I wrote way back on the 8th of August
in the first entry in this slog through the Skylark trilogy, there’s
a reason why the poetry of Homer is so powerful, why it speaks to us so ugently.
It’s because it’s true! No, the
wanderings of Odysseus are not historical events. Of course they’re not. But
they do speak to actual facts – and you
don’t have to look far to find them.
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