Alec Nevala-Lee

Thoughts on art, creativity, and the writing life.

Posts Tagged ‘Isaac Asimov

Across the universe

with one comment

Over the last week, I’ve received a number of inquiries from readers asking whether the material that was cut from Astounding will ever see the light of day. (As I mentioned in a recent post, the original draft of the book was twice as long as what eventually saw print, with the vast majority of the deleted sections relating to the career of John W. Campbell.) I hope to eventually release much of this information in one form or another, but a lot of it has already been published right here on this blog. With that in mind, I’ve expanded my page for science fiction studies—which hadn’t been updated in over a year—with eighty more posts, all of which cover aspects of the genre that I wasn’t able to fit into the book. Some of my personal favorites include my original research on the illustration from Gilbert and Sullivan that inspired the Foundation series; the identity of the mysterious “Empress” who appears repeatedly in the writings of L. Ron Hubbard; Hubbard’s belief that he was the reincarnation of Captain Kidd; the role of the mystic John Cooke in the early days of Scientology and the attempt to levitate the Pentagon; the fact that Steven Spielberg’s father may be the oldest living subscriber to Analog; Isaac Asimov’s lost review of Dianetics; Scientology’s efforts to target people suffering from Lyme disease, Gulf War syndrome, and chronic fatigue syndrome; my discovery of the original draft of Campbell’s “Who Goes There?”; the homoerotic science fiction art of Alejandro Cañedo; the legacy of Nostradamus from Unknown to Orson Welles; the sad case of William H. Sheldon, Walter H. Breen, and Marion Zimmer Bradley; the touch football game that never happened between the FBI and the Church of Scientology; and much more. Happy reading, and I’ll see you again in the new year!

Written by nevalalee

December 21, 2018 at 9:35 am

The dark side of the limerick

with 3 comments

“As almost nothing that has been written about the limerick can be taken seriously—which is perhaps only fitting—a few words may not be out of place here,” the scholar Gershon Legman writes in his introduction to the definitive work on the subject. Legman was one of the first critics to see erotic and obscene folk forms, including the dirty joke, as a serious object of study, and The Limerick puts his singular intelligence—which is worthy of a good biography—on full display:

The limerick is, and was originally, an indecent verse form. The “clean” sort of limerick is an obvious palliation, its content insipid, its rhyming artificially ingenious, its whole pervaded with a frustrated nonsense that vents itself typically in explosive and aggressive violence. There are, certainly, aggressive bawdy limericks too, but they are not in the majority. Except as the maidenly delight and silly delectation of a few elderly gentlemen, such as the late Langford Reed, and several still living who might as well remain nameless, the clean limerick has never been of the slightest real interest to anyone, since the end of its brief fad in the 1860s.

Legman describes the work of Edward Lear, the supposed master of the form, as “very tepidly humorous,” which seems about right, and he apologizes in advance for the vast collection of dirty limericks that he has prepared for the reader’s edification: “The prejudices, cruelty, and humorless quality of many of the limericks included are deeply regretted.”

But a metrical form typified by prejudice, cruelty, and humorlessness may end up being perfectly suited for the modern age. Legman claims that “viable folk poetry and folk poetic forms,” aren’t easy to duplicate by design, but it isn’t an accident that two of the major American novels of the twentieth century indulge in limericks at length. One is Thomas Pynchon’s Gravity’s Rainbow, which includes a remarkable sequence of limericks in which young men have sexual relations with the various parts of a rocket, such as the vane servomotor. The other is William H. Gass’s The Tunnel, which prints numerous limericks that all begin with the opening line “I once went to bed with a nun.” In his hands, the limerick becomes the ideal vehicle for his despairing notion of history, as a character in the novel explains:

The limerick is the unrefiner’s fire. It is as false and lifeless, as anonymous, as a rubber snake, a Dixie cup…No one ever found a thought in one. No one ever found a helpful hint concerning life, a consoling sense. The feelings it harbors are the cold, the bitter, dry ones: scorn, contempt, disdain, disgust. Yes. Yet for that reason. nothing is more civilized than this simple form. In that—in cultural sophistication—it is the equal of the heroic couplet…That’s the lesson of the limerick. You never know when a salacious meaning will break out of a trouser. It is all surface—a truly modern shape, a model’s body. There’s no inside however long or far you travel on it, no within, no deep.

Both authors seem to have been drawn to the form for this very reason. And while Gass’s notion of writing “a limrickal history of the human race” may have seemed like a joke twenty years ago, the form seems entirely appropriate to the era in which we’re all living now.

Another prolific author of limericks was Isaac Asimov, who clearly didn’t view the form as problematic. In his memoir In Memory Yet Green, with typical precision, he writes that his first attempt took place on July 13, 1953. A friend challenged him to compose a limerick with the opening line “A priest with a prick of obsidian,” and after some thought, Asimov recited the following:

A priest with a prick of obsidian
Was a foe to the hosts of all Midian,
Instead of immersion
Within a young virgin
’Twas used as a bookmark in Gideon.

“I explained that the ‘hosts of Midian’ was a biblical synonym for evil and that ‘Gideon’ was a reference to a Gideon Bible, but no one thought much of it,” Asimov writes. “However, when I challenged anyone present to do better, no one could.” Asimov was encouraged by the experience, however, and he soon got into the habit of constructing limericks in his head “whenever I was trapped in company and bored.” Not surprisingly, it occurred to him that it would be a shame to let them go to waste, and he convinced the publishing house Walker & Company to let him put together a collection. Asimov continued to write limericks with “amazing speed,” and Lecherous Limericks appeared in 1975. It was followed by six more installments, including two collaborations with none other than the poet and translator John Ciardi.

And the uncomfortable fact about Asimov’s limericks is that most of them frankly aren’t very good, funny, or technically impressive. This isn’t a knock on Asimov himself, but really a reflection of the way in which the limerick resists being produced in such a casual fashion, despite what thousands of practitioners think to the contrary. (“Amateurs amble over everything like cows,” Gass writes in The Tunnel. “The A which follows so many limericks stands for Amateur, not for Anonymous.”) Asimov was drawn to the form for the same reason that so many others are—it’s apparently easy, superficially forgiving of laziness, and can be composed and retained without difficulty in one’s head. And it’s no surprise that he embraced it. Asimov didn’t become the most prolific author in American history by throwing anything away, and just as he sent the very first story that he ever wrote as a teenager to John W. Campbell, who rejected it, he didn’t have any compunction about sending his first batch of limericks to his publisher, who accepted the result. “One good limerick out of every ten written is a better average than most poets hit,” Legman accurately writes, and Asimov never would have dreamed of discarding even half of his attempts. He also wasn’t likely to appreciate the underlying darkness and nihilism, not to mention the misogyny, of the form in which women “generally figure both as villain and victim,” as Legman notes, while also calling it “the only kind of newly composed poetry in English, or song, which has the slightest chance whatever of survival.” Gass, and presumably Pynchon, understood this all too well, and the author of The Tunnel deserves the last word: “Language has to contain…emotions. It’s not enough just to arouse them. In a perverse way that’s why I use a lot of limericks, because the limerick is a flatterer, the limerick destroys emotion, perhaps it produces giggles, but it is a downer. It’s an interesting form for that reason.” And it might end up being the defining poetry of our time.

Written by nevalalee

December 10, 2018 at 8:26 am

The passion of the pulps

with 3 comments

Note: I’m heading out early this morning to speak to a class at McCormick Theological Seminary, followed by a reading tonight at 57th Street Books in Chicago. This post originally appeared, in a slightly different form, on September 12, 2017.

Last year, I happened to read an essay by a distinguished but elderly science fiction writer who did his best to explain the absence of women in the pulp stories of the late thirties and early forties. See if you can spot the flaw in his reasoning:

Prior to public recognition in the United States that babies are not brought by the stork, there was simply no sex in the science fiction magazines. This was not a matter of taste, it was a matter of custom that had the force of law. In most places, non-recognition of the existence of sex was treated as though it was the law, and for all I know, maybe it was indeed local law. In any case, words or actions that could bring a blush to the leathery cheek of the local censor were clearly out.

But if there’s no sex, what do you do with female characters? They can’t have passions and feelings. They can’t participate on equal terms with male characters because that would introduce too many complications where some sort of sex might creep in. The best thing to do was to keep them around in the background, allowing them to scream in terror, to be caught and rescued, and, at the end, to smile prettily at the hero. (It can be done safely then because The End is the universal rescue.)

The man who wrote this, I’m sorry to say, was Isaac Asimov. It appeared in his essay “Women and Science Fiction,” which was published in Isaac Asimov’s Science Fiction Magazine in 1983 and later reprinted in the posthumous collection Gold. And it might be the least convincing explanation that the man whom Carl Sagan called “the greatest explainer of the age” ever gave about anything.

Before I dig into the argument itself, I should probably review Asimov’s earlier statements about women in science fiction, which go back half a century. In the late thirties, before he became a published writer, he was a regular contributor to the letters column in Astounding. As I’ve noted here before, he had reason to later regret some of his comments, as when he wrote: “When we want science fiction, we don’t want swooning dames…Come on, men, make yourself heard in favor of less love mixed with our science.” And he wasn’t kidding. In “Women and Science Fiction,” Asimov acknowledged:

No doubt there were a number of tough young men and girl-chasing young men who read science fiction [in those days], but by and large, I suspect it was the stereotypical “skinny intellectual” who wrote letters to the magazines and denounced any intrusion of femininity. I know. I wrote such letters myself. And in the days when I was reading and rating every science fiction story written, I routinely deducted many points for any intrusion of romance, however sanitized it might be.

To be fair, Asimov later outgrew these feelings, and while women rarely figured in his fiction, there were a few notable exceptions. Later in the same essay, he derided the science fiction magazines for showing “no guts whatsoever” in dealing with the absence of women in its pages, in large part because of its heavily masculine audience, and in his memoir In Joy Still Felt, he simply wrote: “I am a feminist.” (His actual track record on the subject has been discussed elsewhere by other writers, notably Cat Rambo, and I talk about his horrendous treatment of women at length in Astounding.)

So what do we do with the statement that I quoted above, which was made with a straight face toward the end of Asimov’s career? It’s factually correct on exactly one level, which is that the pulps had to be mindful of obscenity laws, and any explicit sexual content would place the entire magazine at risk. John W. Campbell—along with his assistant editor Kay Tarrant, whom he used as a scapegoat for writers who complained about being censored—had a reputation for prudery, and in the period in question, even a more adventurous editor wouldn’t have much of a choice. This is all true enough. But to argue that women couldn’t be depicted “on equal terms” with men because sex would inevitably enter the equation, as if the writer had no control over his characters, is so flimsy a justification that it reflects poorly on a writer who needed so badly to think of himself as rational. In its implication that sexual entanglements would naturally follow from the “passions and feelings” of women who work alongside men, it uncomfortably recalls similar arguments about women in the military and the sciences. It isn’t just wrong, but dumb, and it feels for all the world like a living fossil of an opinion that was somehow planted in Asimov’s brain in the thirties and then casually transmitted, fifty years later, to the readers of his magazine. And we don’t need to look far to find counterexamples. In the May 1940 issue of Super Science Stories, for instance, a short story appeared titled “Let There Be Light,” credited to Lyle Monroe. It was basically a Campbellian gadget yarn, and its basic plot—about two inventors who develop a free source of electricity and are targeted by the power companies—recalled a story that Campbell himself had written seven years earlier called “The Battery of Hate.” But one of the inventors was a woman. (The story does end with her male colleague literally dragging her to the courthouse to get married, but I suppose you can’t have everything.)

And even Asimov noticed. On May 4, 1940, he wrote a letter to his friend Frederik Pohl, the editor of Super Science Stories, that began: “I’m going to have to take up a new role today. At least it looks as if I’m under the painful necessity of defending the love interest in a story which is being attacked by other readers on that account.” He continued:

As official anti-love-interest-spouter of science fiction, I should have been the first to howl, but, strangely enough, I liked “Let There Be Light” a lot…There’s no denying that Lyle Monroe gave the story a liberal dash of femininity and I certainly can’t deny that several spots of the story called for raised eyebrows…However, Monroe was not obscene, or anything faintly approaching it. He was witty, I think, and humorous and the—shall we say—daring style of the humor is not too out of place in this good year 1940. Let’s not be prudes, ladies and gentlemen and—don’t look now—Queen Victoria died in 1902.

Asimov concluded: “The name may be a pseudonym for someone—I don’t know—but one thing! It is not a pseudonym for Isaac Asimov, in case someone wants to be funny.” The notion that anyone could think that Asimov could have written it was funny in itself, but in any case, it was a pen name—for Robert A. Heinlein. He had submitted the story to Campbell, who rejected it with a letter that hinted at the real reason why female characters so rarely appeared. There were “passions and feelings” involved, all right, but they didn’t belong to the women. The words are Campbell’s, but the italics are mine:

Your work is good. Even this is good, despite the fact that it’s bouncing. Main reason: the femme is too good. The science fiction readers have shown a consistent distaste for…feminine scenery in science fiction stories. She’s much more nicely handled than the average woman in science fiction, but I’m still afraid of her.

The end of an era

with 4 comments

On July 11, 1971, the science fiction editor John W. Campbell passed away quietly at his home in New Jersey. When he died, he was alone in his living room, watching Mexican wrestling on the local Spanish channel, which was his favorite television show. (I should also note in passing that it was a genre with deep affinities to superhero culture and comic books.) Word of his death quickly spread through fandom. Isaac Asimov was heartbroken at the news, writing later of the man whom he had always seen as his intellectual father: “I had never once thought…that death and he had anything in common, could ever intersect. He was the fixed pole star about which all science fiction revolved, unchangeable, eternal.” For the last decade, Analog had been on the decline, and Campbell was no longer the inescapable figure he had been in the thirties and forties, but it was impossible to deny his importance. In The Engines of the Night, Barry N. Malzberg spends several pages chronicling the late editor’s failings, mistakes, and shortcomings, but he concludes unforgettably:

And yet when I heard of Campbell’s sudden death…and informed Larry Janifer, I trembled at Janifer’s response and knew that it was so: “The field has lost its conscience, its center, the man for whom we were all writing. Now there’s no one to get mad at us anymore.”

Tributes appeared in such magazines as Locus, and Campbell’s obituary ran in the New York Times, but the loss was felt most keenly within the close community of science fiction readers and writers—perhaps because they sensed that it marked an end to the era in which the genre could still be regarded as the property of a small circle of fans.

I thought of this earlier this week, when the death of Stan Lee inspired what seemed like a national day of mourning. For much of the afternoon, he all but took over the front page of Reddit, which is an achievement that no other nonagenarian could conceivably have managed. And it’s easy to draw a contrast between Lee and Campbell, both in their cultural impact and in the way in which they were perceived by the public. Here’s how Lee is described in the book Men of Tomorrow:

His great talent, in both writing and life, was to win people’s affection. He was raised to be lovable by a mother who worshipped him. “I used to come home from school,” said Stan, “and she’d grab me and fuss over me and say, ‘You’re home already? I was sure today was the day a movie scout would discover you and take you away from me!’” She told Stan that he was the most handsome, most talented, most remarkable boy who’d ever lived. “And I believed her!” Stan said. “I didn’t know any better!” Stan attacked the world with a crooked grin and a line of killer patter. No one else in comics ever wanted to badly to be liked or became so good at it. He was known as a soft touch on advances, deadlines, and extra assignments. Even people who didn’t take him seriously as an editor or writer had to admit that Stan truly was a nice guy.

This couldn’t be less like Campbell, who also had a famous story about coming home from school to see his mother—only to be confronted by her identical twin, his aunt, who hated him. He claimed that this memory inspired the novella that became The Thing. And while I’m not exactly a Freudian biographer, it isn’t hard to draw a few simple conclusions about how these two boys might have grown up to see the world.

Yet they also had a surprising amount in common, to the point that I often used Lee as a point of comparison when I was pitching Astounding. Lee was over a decade younger than Campbell, which made him nearly the same age as Isaac Asimov and Frederik Pohl—which testifies both to his longevity and to how relatively young Campbell and Asimov were when they died. Lee’s first job in publishing was as an assistant in the comics division of the pulp publisher Martin Goodman, presumably just a few steps away from Uncanny Tales, which suggests that he could just as easily have wound up in one as well as the other. He became the interim comics editor at the age of nineteen, or the same age as Pohl when he landed his first editing job. (I’m not aware of Lee crossing paths with any of my book’s major figures during this period, but it wouldn’t surprise me if they moved in the same circles in New York.) Like Campbell, Lee’s legacy is conventionally thought to consist of moving the genre toward greater realism, better writing, and more believable characters, although the degree to which each man was responsible for these developments has been disputed. Both also cultivated a distinct voice in their editorials and letters columns, which became a forum for open discussion with fans, although they differed drastically in their tones, political beliefs, and ambitions. Campbell openly wanted to make a discovery that would change the world, while Lee seemed content to make his mark on the entertainment industry, which he did with mixed success for decades. It can be hard to remember now, but there was a long period when Lee seemed lost in the wilderness, with a sketchy production company that filed for bankruptcy and pursued various dubious projects. If he had died in his seventies, or just after his cameo in Mallrats, he might well have been mourned, like Campbell, mostly by diehard fans.

Instead, he lived long enough to see the movie versions of X-Men and Spider-Man, followed by the apotheosis of the Marvel Universe. And it’s easy to see the difference between Campbell and Lee as partially a matter of longevity. If Campbell had lived to be the same age, he would have died in 2005, which is a truly staggering thought. I have trouble imagining what science fiction would have been like if he had stuck around for three more decades, even from the sidelines. (It isn’t hard to believe that he might have remained a fixture at conventions. The writer and scholar James Gunn—not to be confused with the director of Guardians of the Galaxy—is almost exactly Stan Lee’s age, and I sat down to chat with him at Worldcon two years ago.) Of course, Campbell was already estranged from many writers and fans at the time of his death, and unlike Lee, he was more than willing to alienate a lot of his readers. It seems unlikely that he would have been forgiven for his mistakes, as Lee was, simply out of the affection in which he was held. If anything, his death may have postponed the reckoning with his racism, and its impact on the genre, that otherwise might have taken place during his lifetime. But the differences also run deeper. When you look at the world in which we live today, it might seem obvious that Lee’s comics won out over Campbell’s stories, at least when measured by their box office and cultural impact. The final installment in E.E. Smith’s Galactic Patrol was published just a few months before the debut of a character created by the science fiction fans Jerry Siegel and Joe Shuster, but you still see kids dressed up as Superman, not the Gray Lensman. That may seem inevitable now, but it could easily have gone the other way. The story of how this happened is a complicated one, and Lee played a huge part in it, along with many others. His death, like Campbell’s, marks the end of an era. And it may only be now that we can start to figure out what it all really meant.

The Men Who Saw Tomorrow, Part 2

with one comment

In the early forties, William Anthony Parker White—who used the pen name “Anthony Boucher”—was a successful mystery novelist, a noted Sherlockian, and a member in good standing of the Mañana Literary Society of Los Angeles. On May 12, 1941, he submitted an article to John W. Campbell that he hoped their mutual friend, Robert A. Heinlein, had been “kind enough to mention.” In his cover letter, Boucher wrote:

This is an attempt to interpret Nostradamus in the light of present events and to go even further and take a chance on the immediate future…It is (so far as I know) the only completely honest contemporary interpretation of the prophecies. The film shorts and the popularizers have cheated right and left—misquoted, mistranslated, cut, transposed, amalgamated, and what have you. It’s startling enough without cheating, and a damned sight more impressive.

By “film shorts,” Boucher was presumably referring to such newsreels as “More About Nostradamus,” produced by Metro-Goldwyn-Mayer, which loosely applied the French seer’s prophecies to the ongoing war in Europe. Boucher, not unreasonably, thought that he could do better. He proposed that the article run under his real name, but Campbell evidently saw his background in mystery fiction as a selling point, and on the cover of the issue in which the piece ran, the editor made the connection clear: “Nostradamus the Prophet…named names and places—and has been proven incredibly accurate. What specific prophecies did he make concerning our time? A famous author of detective stories does a little analyzing of the clues Nostradamus left.”

The result was “On a Limb,” a witty article that appeared in the October 1941 issue of the magazine that was then known as Unknown Worlds. Like Campbell, Boucher evokes “time travel” as one possible explanation for Nostradamus’s alleged gifts, and he has an interesting response to the objection of why no one has been able to take advantage of these prophecies to change events before they happen:

The essence of true prophecy is that it must be disbelieved or misinterpreted. If it can be circumvented, it will be false. Cassandra, whom Apollo blessed with prophecy and cursed with an incredulous public, is the perfect archetype of the prophet. Nostradamus realized this. He had first written his prophecies, we gather, clearly and in sequence. Then, foreseeing the impossible contradiction of this procedure, he cast them into cryptic quatrains, in the damnedest French you ever read, and shuffled them out of all time order. As a result, they can usually be interpreted only after the event. Attempts at reading the future result in such catastrophes as Bouys’s confident proof to Napoleon that Nostradamus promised him victory forever, including a satisfactory invasion of England.

And in an editor’s note in the June 1942 issue, Campbell drew a clever comparison: “It was customary, then, to publish a scientific discovery in code, in anagram, in horribly confused allegory, or by depositing a sealed description of the discovery with some trusted friend. That way, while the “publication” didn’t do anybody any good, the discoverer was able, later on when it became general knowledge, or was discovered by someone else, to give the key to his code, anagram, or what have you, and prove that the had been the first discoverer.”

The obvious consequence of such obscurity, as Boucher notes, is that Nostradamus is all but useless when it comes to forecasting events in advance. As a result, the second half of the article, which consists of specific prophecies about what the war will bring, takes the author out on “a long and shaky limb.” (“File this copy of Unknown Worlds away carefully,” Boucher writes dryly. “It may make good reading in another year or two.”) And in retrospect, the results are about as accurate as you might expect. Boucher’s most specific prophecy, based on the line “Because of war, the king will abandon his realm,” was that George VI would flee to Canada after the fall of his prime minister, which is about as wrong as it gets. And Boucher’s claim that one phrase—“la matiere du pont”—refers to armaments produced by the DuPont company seems to have been too much even for Campbell, who wrote in a closing note:

The foregoing article on the prophecies of Nostradamus is thoroughly incredible. Nostradamus’ prophecies were thoroughly incredible—in the degree of their accuracy. Somehow it seems easier to believe that a man might successfully predict the movements and broad sweeps of the histories of nations than that one, two, or four centuries before it happens, the individual directly involved can be named…That seems, somehow, beyond the realm of prophecy. That Nostradamus could name…a particular corporation, specifying one of the products of that corporation, seems even more improbable…Anagrams and puns do exist in Nostradamus; to read from his quatrains the names and exact circumstances seems much as though the interpreter were finding in them things the author had not put there.

But what really caught my eye is the italicized section above. At precisely the same time that Campbell was editing Boucher’s article, he was discussing psychohistory with Isaac Asimov, who was about to write in the original story “Foundation”: “A great psychologist such as [Hari] Seldon could unravel human emotions and human reactions sufficiently to be able to predict broadly the historical sweep of the future.” And I strongly suspect that Campbell’s treatment of prediction in Unknown affected its much more famous incarnation in Astounding. As I’ve noted before, in “Foundation,” psychohistory is presented less as a specific method than as a claim about results. We aren’t told the first thing about how it works, and not even the characters seem especially clear on the concept. (As one says blandly to another: “Seldon was the greatest psychologist of our time…It seems reasonable to assume that he used his science to determine the probable course of the history of the immediate future.” And that’s all we get, apart from the flat assertion that Seldon “could easily have worked out the historical trends of the future by simple psychological technique.”) Since the claim had to stand on its own, it had to be plausible in itself—which means that it could only apply to “the broad sweep” of events, and it couldn’t be too specific. As Campbell understood about Nostradamus, a system that was able to generate names and dates seemed to fall outside the realm of credible science. And Nostradamus certainly wasn’t useful in the way that psychohistory was supposed to be. In the June 1942 issue, Boucher granted that most of his earlier prophecies had been wrong, or remained unfulfilled, and he reminded readers of a point that he had made earlier:

Prophecy is of no practical value. Its interest lies solely in its appeal to intellectual curiosity and in its possible use as evidence of some extrasensory power latent in mankind. Interpreting prophecies concerning the past is a task for an abstract scholar. Attempting to apply prophecies to the future is nothing but a game.

But the game wasn’t quite over yet. Tomorrow, I’ll be talking about two more players who appeared at slightly different stages. One was L. Sprague de Camp. The other was Orson Welles.

Written by nevalalee

November 1, 2018 at 9:29 am

The Men Who Saw Tomorrow, Part 1

with 2 comments

If there’s a single theme that runs throughout my book Astounding, it’s the two sides of the editor John W. Campbell. These days, Campbell tends to be associated with highly technical “hard” science fiction with an emphasis on physics and engineering, but he had an equally dominant mystical side, and from the beginning, you often see the same basic impulses deployed in both directions. (After the memory of his career had faded, much of this history was quietly revised, as Algis Burdrys notes in Benchmarks Revisited: “The strong mystical bent displayed among even the coarsest cigar-chewing technists is conveniently overlooked, and Campbell’s subsequent preoccupation with psionics is seen as an inexplicable deviation from a life of hitherto unswerving straight devotion to what we all agree is reasonability.”) As an undergraduate at M.I.T. and Duke, Campbell was drawn successively to Norbert Wiener, the founder of cybernetics, and Joseph Rhine, the psychologist best known for his statistical studies of telepathy. Both professors fed into his fascination with a possible science of the mind, but along strikingly different lines, and he later pursued both dianetics, which he originally saw as a kind of practical cybernetics, and explorations of psychic powers. Much the same holds true of his other great obsession—the problem of foreseeing the future. As I discuss today in an essay in the New York Times, its most famous manifestation was the notion of psychohistory, the fictional science of prediction in Asimov’s Foundation series. But at a time of global uncertainty, it wasn’t the method of forecasting that counted, but the accuracy of the results, and even as Campbell was collaborating with Asimov, his interest in prophecy was taking him to even stranger places.

The vehicle for the editor’s more mystical explorations was Unknown, the landmark fantasy pulp that briefly channeled these inclinations away from the pages of Astounding. (In my book, I argue that the simultaneous existence of these two titles purified science fiction at a crucial moment, and that the entire genre might have evolved in altogether different ways if Campbell had been forced to express all sides of his personality in a single magazine.) As I noted here the other day, in an attempt to attract a wider audience, Campbell removed the cover paintings from Unknown, hoping to make it look like a more mainstream publication. The first issue with the revised design was dated July 1940, and in his editor’s note, Campbell explicitly addressed the “new discoverers” who were reading the magazine for the first time. He grandly asserted that fantasy represented “a completely untrammeled literary medium,” and as an illustration of the kinds of subjects that he intended to explore in his stories, he offered a revealing example:

Until somebody satisfactorily explains away the unquestionable masses of evidence showing that people do have visions of things yet to come, or of things occurring at far-distant points—until someone explains how Nostradamus, the prophet, predicted things centuries before they happened with such minute detail (as to names of people not to be born for half a dozen generations or so!) that no vague “Oh, vague generalities—things are always happening that can be twisted to fit!” can possibly explain them away—until the time those are docketed and labeled and nearly filed—they belong to The Unknown.

It was Campbell’s first mention in print of Nostradamus, the sixteenth-century French prophet, but it wouldn’t be the last. A few months later, Campbell alluded in another editorial to the Moberly-Jourdain incident, in which two women claimed to have traveled over a century back in time on a visit to the Palace of Versailles. The editor continued: “If it happens one way—how about the other? How about someone slipping from the past to the future? It is known—and don’t condemn till you’ve read a fair analysis of the old man’s works—that Nostradamus, the famous French prophet, did not guess at what might happen; he recorded what did happen—before it happened. His accuracy of prophecy runs considerably better, actually, than the United States government crop forecasts, in percentage, and the latter are certainly used as a basis for business.” Campbell then drew a revealing connection between Nostradamus and the war in Europe:

Incidentally, to avoid disappointment, Nostradamus did not go into much detail about this period. He was writing several hundred years ago, for people of that time—and principally for Parisians. He predicted in some detail the French Revolution, predicted several destructions of Paris—which have come off on schedule, to date—and did not predict destruction of Paris for 1940. He did, however, for 1999—by a “rain of fire from the East.” Presumably he didn’t have any adequate terms for airplane bombs, so that may mean thermite incendiaries. But the present period, too many centuries from his own times, would be of minor interest to him, and details are sketchy. The prophecy goes up to about the thirty-fifth century.

And the timing was highly significant. Earlier that year, Campbell had published the nonfiction piece “The Science of Whithering” by L. Sprague de Camp in Astounding, shortly after German troops marched into Paris. De Camp’s article, which discussed the work of such cyclical historians as Spengler and Toynbee, represented the academic or scientific approach the problem of forecasting, and it would soon find its fictional expression in such stories as Jack Williamson’s “Breakdown” and Asimov’s “Foundation.” As usual, however, Campbell was playing both sides, and he was about to pursue a parallel train of thought in Unknown that has largely been forgotten. Instead of attempting to explain Nostradamus in rational terms, Campbell ventured a theory that was even more fantastic than the idea of clairvoyance:

Occasionally a man—vanishes…And somehow, he falls into another time. Sometimes future—sometimes past. And sometimes he comes back, sometimes he doesn’t. If he does come back, there’d be a tendency, and a smart one, to shut up; it’s mighty hard to prove. Of course, if he’s a scholarly gentlemen, he might spend his unintentional sojourn in the future reading histories of his beloved native land. Then, of course, he ought to be pretty accurate at predicting revolutions and destruction of cities. Even be able to name inconsequential details, as Nostradamus did.

To some extent, this might have been just a game that he was playing for his readers—but not completely. Campbell’s interest in Nostradamus was very real, and just as he had used Williamson and Asimov to explore psychohistory, he deployed another immensely talented surrogate to look into the problem of prophecy. His name was Anthony Boucher. I’ll be exploring this in greater detail tomorrow.

Note: Please join me today at 12:00pm ET for a Twitter AMA to celebrate the release of the fantastic new horror anthology Terror at the Crossroads, which includes my short story “Cryptids.”

The beauty of the world

with 4 comments

In the fall of 1953, the science fiction editor John W. Campbell visited the Museum of Modern Art in New York. He wasn’t impressed, saying that the results could have been “duplicated in any major insane asylum” and that modern art was the expression of a “violent neurosis.” But the trip wasn’t entirely wasted. As he wrote in a letter to his father, Campbell and his wife Peg were able to spend the day in the company of a good friend:

We went with Alejandro Cañedo, a fine-arts partner friend of mine. We’d just been up to his apartment to see his incredibly lovely land-sea-sky-scapes. He does beach scenes that look as though they might have been painted 3,000,000,000 years ago in the pre-Cambrian period, where raw rock meets long, curling waves, under a vast, spacious sky. He can actually paint a cloud so it looks like a cloud, instead of a bit of white cotton fluff. The pictures are magnificently spacious, and patient and calm. They have eternity and timelessness and action built in them all at once.

Campbell continued: “I was very glad [Cañedo] was along when we went to the museum. He is an artist, and an artist who can, and does, paint beauty. He’s a gentleman, a philosopher, and he’s lived in a number of parts of the world. Mexican by birth, served in the Mexican state department, and studied in Paris and Rome.” And Campbell drew a strong contrast between Cañedo’s “incredibly lovely” canvases and the excesses of abstract act, which was full of nothing but “hate and anger and confusion and frustration.”

And the artist whom Campbell described in another letter as “considerable of a philosopher” was a fascinating figure in his own right. He was born Alejandro de Cañedo in Mexico City in 1902, which made him nearly a decade older than Campbell, and he became known for his exquisitely rendered male figure studies, which he later exhibited under the name Alexander Cañedo. For the December 1946 issue of Astounding, he provided a cover painting for Eric Frank Russell’s “Metamorphosite,” but he might never have made any impression on the magazine’s fans—or its editor—if it hadn’t been for a happy accident. As Campbell told readers the following August:

Item the first is Astounding’s cover for September. It’s different. It’s unique. And it’s more than good. It came about in the following way; Alejandro Cañedo, who did our last cover, was in, and invited me to come up to his studio where he had some paintings he was about to ship to a showing. I did. And he had some strikingly beautiful and wholly unique artwork. I had never seen anything like it—and immediately demanded why he hadn’t done one like that for Astounding.

Campbell concluded: “It seems that Cañedo doing what he likes, and Cañedo doing what he thinks someone else wants, are quite, quite different. I think you’ll want a lot more of the type he’s done. And I can’t describe it.” The cover of the September issue featured the painting reproduced above, and over the next few years, Campbell published several more “symbolic” covers credited to “Alejandro,” which were striking images that didn’t illustrate any specific story.

As even a casual glance reveals, they were also blatantly homoerotic. I haven’t been able to find much in the way of biographical information on Cañedo, but his work appears in the permanent collection of the Leslie-Lohman Museum of Gay and Lesbian Art, and his article on Wikipedia includes the unsourced statement that he painted works of gay erotica for private collectors that couldn’t be displayed in public. And it’s very hard to look at these covers now and see them as anything but erotic reveries. (Even at the time, Cañedo’s cover for the July 1954 issue, titled “Inappropriate,” apparently made some fans uncomfortable, although few seem to have seen anything strange about this cover from several years earlier.) Campbell doesn’t appear to have noticed anything out of the ordinary, and his unabashed admiration for Cañedo’s work stands in remarkable contrast to the sentiments that he expressed elsewhere. Just one year after Cañedo’s first “symbolic” cover, he published an article in which Dr. Joseph Winter, who later became a member of the original dianetics team, expressed the hope that endocrinology would lead to a world with “no homosexuality.” Campbell later claimed that dianetics had been used for successful “cures” of gay men, and he stated both in private and in the pages of the magazine that homosexuality was a sign of cultural decline. And he didn’t think that he had any trouble identifying such individuals, writing in an unbelievably horrifying passage in a letter to Isaac Asimov in 1958:

And Ike, my friend, consider the case of a fairy, a queer. They can, normally, be spotted about as far off as you can spot a mulatto. I’ll admit a coal-black Negro can be spotted a bit further than a fairy can, but the normal mulatto can’t. Sure, I know a lot of queers don’t look that way—but they’re simply “passing.”

But I’m frankly more interested in what in the world Cañedo thought of Campbell. Even in the rare glimpses that we find in Campbell’s letters, it’s possible to discern glints of an ironic humor. (In a another letter to his father, the editor quoted Cañedo’s philosophy of life: “Sometimes I have not had a nickel in the bank, and sometimes I’ve had plenty, but I have been rich all the time, because I have had the friends I want to talk to, the work I want to do, and the things I want to learn about.” The same letter includes another anecdote that makes me wonder: “By the way, Alex had his apartment redecorated, and had a painter repaint the walls. Alex was out while the painter was on the job; when Alex came back that evening he made a horrifying discovery. God knows how that could be, but the painter was red-green colorblind! Instead of painting the walls the pale tan Alex wanted, he’d done them in a sort of baby pink!” God knows how indeed.) And it’s worth juxtaposing Campbell’s unqualified admiration for Cañedo’s nudes, which he saw as an answer to the lunacy of modern art, with his editorial of December 1958:

In England, there is a strong movement to remove homosexuality from the list of crimes. After all, we mustn’t impose our opinions on others, must we? Yes…and homosexuality was accepted in Greece, just before its fall. And in Rome, in the latter days. And in Hitlerite Germany. After all, now, you can’t prove, logically, that the homosexual doesn’t have as much right to his opinion as you do to yours, can you?

But perhaps we should just be glad that Campbell was obtuse enough to publish these remarkable covers. As he wrote to his father of modern artists: “They don’t want to see the truth, and reject seeing the beauty of the world. That an individual can make such a mistake is perfectly understandable.”

Written by nevalalee

October 29, 2018 at 9:00 am

%d bloggers like this: