Moses and Monotheism by Sigmund Freud (1938)

Note: to avoid misunderstanding, I believe Freud is a figure of huge cultural and historical importance, and I sympathise with his project of trying to devise a completely secular psychology building on Darwinian premises. Many of his ideas about sexuality as a central motive force, about the role of the unconscious in every aspect of mental life, how repressing instinctual drives can lie behind certain types of mental illness, his development of the talking cure, these and numerous other concepts have become part of the culture and underlie the way many people live and think about themselves today. However, I strongly disapprove of Freud’s gender stereotyping of men and women, his systematic sexism, his assumption of Western superiority over ‘primitive’ peoples, and so on. Despite the revolutionary impact of his thought, Freud carried a lot of Victorian assumptions over into his theory. He left a huge and complicated legacy which needs to be examined and picked through with care. My aim in these reviews is not to endorse his opinions but to summarise his writings, adding my own thoughts and comments as they arise.

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‘Moses and Monotheism’ was Freud’s last published work, written when he was wracked by painful cancer of the jaw, and anxiety about the Nazis who had taken over his native Austria in March 1938. This relatively short pamphlet (just 50 pages in the Pelican Freud Library edition) is characterised by much hesitancy, repetition and apologies, most unlike Freud and unlike the ‘Outline of Psychoanalysis’ (1940)’ written at the same time, which is a masterpiece of confidence and brevity.

1. Moses an Egyptian (10 pages)

The Bible tells us Moses was born the son of poor Israelites in bondage in Egypt who abandoned him in a basket and let him drift down the river where he was found by a princess of the Egyptian royal family and adopted by Pharaoh. Freud says Moses was an Egyptian for two reasons:

1) his name takes the same form as the Egyptian suffix for child, ‘mosis’, frequently added to parental forms, thus Tuth-Mosis or Ra-Mosis (Rameses) mean child of Tut and Ra.

2) The second reason is longer. Otto Rank, Freud’s faithful amanuensis, in 1909 wrote ‘The Myth of The Birth of The Hero’ which shows a surprising similarity between ancient myths of heroes. Sargon, Cyrus, Oedipus, Paris, Romulus, Gilgamesh – according to Rank, a hero is someone who has the courage to stand up to his father. Almost always the hero is made the child of an aristocratic couple – then oracles or prohibitions lead the father to decide to abandon him – he is found and reared by a lowly family (or even animal, in Romulus’s case) – and returns in glory to take revenge on his father and become the leader of the people.

Rank/Freud psychoanalyse all these stories as fictional reworkings of every child’s prehistory. The child’s earliest years are dominated by an enormous overvaluation of his parents – they are the king and queen of fairy tale. Later, disappointed by their banality and weakness, the child figures himself the real son of an aristocratic family who have for some reason abandoned him to these two losers. This pattern of fantasy, repeated by all children, Freud names the Family Romance. Thus the two families of myth are one. (Freud doesn’t mention it but also this myth helps ratify the power of whichever strong leader arises to rule the tribe by linking him in a subterranean way with the established royal line.)

Fine. But the Moses myth actually stands out from this pattern because the process is reversed: his first family are lowly Israelites, his second family, from which he must rebel, royal. Freud says the other way of considering this myth is to realise that the first family (i.e. the long-lost aristocratic family which the angry child constructs for itself in the Family Romance) is always a figment. Why not apply this to the Moses myth? Thus, the lowly Israelite family is a figment added by later chroniclers, to explain the embarrassing fact that their national leader was in fact an Egyptian aristocrat.

2. If Moses Was An Egyptian… (40 pages)

According to Freud, Moses was a follower of the reforming Pharaoh Akhenaten. As a result of the military exploits of the great pharaoh Tuthmosis III, hero of the Eighteenth Dynasty, Egypt ruled a vast empire stretching from Sudan in the south as far as Syria and Mesopotamia in the East. Around 1375 BC, towards the end of the Eighteenth Dynasty, the young Pharaoh Amenophis IV came to power. The Empire was dominated by a complicated theology involving hundreds of local gods – some of the most important of which were Ra, the sun god, Osiris, god of the afterlife, and Amon, god of life. Maybe no religion in history has been so obsessed with the afterlife and ensuring the safe passage of its leaders to Elysium (witness the Pyramids).

Amanhotep IV came to power and set about replacing the polytheism of his people with belief in one god, Aten. He changed his name to incorporate the new deity – Akhenaten. This is commonly held to be the first monotheistic religion in the world. But, as Freud dryly remarks, barely did you have monotheism before you had persecution. Akhenaten supervised the destruction of existing gods’ statues and struck the names of earlier gods off stelae.

The new emperor, obsessed with his religious reforms, ignored the state of the Empire which began to suffer from enemy incursions. The affronted priests, the frustrated generals and the common people angry at the loss of their traditional gods rose up and overthrew Akhenaten, whose end is obscure. He died in 1358 BC. Briefly his son-in-law ruled, a boy called Tutankhaten who was forced to change his name to remove the offending Aten-suffix and replace it with the name of the traditional god, Amun: Tutankhamen. The old gods returned and there was a time of civil war. Around 1350 BC the Eighteenth Dynasty ended. This much is historical fact. (cf Philip Glass’s opera, Akhenaten).

What we know of Akenhaten and his new religion is found at the ruins of the new capital he tried to establish around the new worship; after his fall this was sacked and plundered. But enough remains to give an indication of what his religion was like. Akhenaten’s was the first attempt at monotheism recorded anywhere in the world. It preached one sole god, creator of the universe. It proscribed magic and ritual; no visual imagery has been found of Aten. Lastly there is no mention of the dead, of an afterlife, of the all-powerful death god Osiris who dominates orthodox Egyptian worship. Suspiciously like what came to be called Judaism, eh?

In the Bible Moses is described as being a great Egyptian general before he discovers the truth about his Jewish lineage; surely it is clear, says Freud, that he was a great Egyptian general fighting for the new Pharoah, and that the chaos caused by the overthrow gave him the opportunity to take away a whole people and subject them to Akhenaten’s monotheism, now overthrown in the land of its birth. A clue is given by circumcision, a common Egyptian practice which Moses imposed on his new people.

But Moses’ beliefs never really caught on except among the narrow circle of his Egyptian soldiery. After years of tyrannical rule the Jews rose up and killed their leader, Moses (cf Freud’s fantasies about early human societies in ‘Totem and Taboo’, the Oedipus myth and the passion of Christ).

According to the historians Freud refers to, soon afterwards another part of the Jewish people, meeting at Kadesh near the Midianite kingdom, adopted belief in Yahweh, a volcano god from the Saudi peninsula.

(Freud observes the interesting correlation between Yahweh and Jove, ‘the thunderer’. A cult of the volcano god may have derived from the cataclysm which swept away ‘Atlantis’ i.e. the Minoan civilisation about 1300BC i.e. a generation or two after Akhenaten. Freud speculates that the cataclysm may also have swept away the prevailing matriarchies in favour of a powerful masculine thunder god.)

Some Jews, then, adopted the new religion of Yahweh; the others clung to the memory of their Egyptian exile and the great leader. At a further stage the two parts of the tribe became reunited. After negotiations it was decided to coalesce the two histories: the national liberator became a servant of Yahweh. This coalition explains discrepancies in the story, one Moses being violent and impatient (as you’d expect a great general to be) the other, the founder of the Yahweh cult, gentle and mild. Soon afterwards the Jews were ready to invade Canaan and set up a nation state.

The historical record is thus: The events of the Exodus c 1300 BC. Of the first four books of the Pentateuch the oldest part was written by J (since he refers to God as Yahweh or Jehovah) around 1000 BC; sometime later bits were added by E (so-called because he refers to God as Elohim). After the collapse of the Northern Kingdom in 722 BC a Jewish priest combined J and E and added some of his own material. In the seventh century the fifth book, Deuteronomy, is added. In the period after the destruction of the Temple, 586 BC, the revision known as the Priestly Code was made. The Jewish character and religion was finalised by the reforms of Ezra and Nehemiah in the fifth century before Christ.

It is during this process that the teachings of Judaism are formulated, that Moses and his monotheism are given an honourable prequel in the lives of the Patriarchs, all of whom are given initial contacts with Yahweh and the special covenant devised. That retrospective fabrication parallels the prospective history as the Prophets call the people of Israel back to the pure monotheism of Moses and that tradition becomes more central.

(Freud then rehearses his earlier theory: the human family, i.e. early communities, underwent a similar history to individual families: early trauma, repression, latency, puberty and return of the repressed. Thus some early trauma occurred in prehistory and its resultant neurosis is religion – ‘Totem and Taboo’, the exiled brothers band together to overthrow the father of the horde, kill him, eat him. This is the origin of law and morality; law because they realise they can’t all have what the father possessed; morality because they create a ban on incest. The tribe sets up a totem animal as a representative of the father’s authority and a guarantor of the new morality. In the course of time the animal totem is humanised into a god, maybe with animal parts or accompanied by an animal. This involves into polytheism where the gods jostle under civil constraint (as the sons do). And eventually to the return of the repressed Father as a single god of unlimited dominion.)

The uniquely monotheistic tradition of the Jews accounts for their uniquely concentrated guilt. Their idea of being the Chosen of God gave them a unique sense of coherence and high calling. And the high spirituality and concern with morality associated with Jews is connected with their Advance In Intellectuallity:

  • their prohibition of all graven images (so you can only think about God)
  • the embodiment of religion in texts which have to be guarded and interpreted by sophisticated schools of rabbis
  • their diaspora after the destruction of the second temple in 70 AD which made preservation of the texts and their right interpretation essential

Finally, the repressed guilt returns in the figure of Paul of Tarsus, a Roman Jew who sets out a theology around the figure of an obscure Nazarene preacher. The Good News is that the (repressed) historic guilt is atoned for, says Paul, and we have entered a new era of Love. The Son has atoned for the primal guilt all of us sons feel, having inherited the guilt of the primal crime. Christianity was able to reintroduce many elements of the old Atum religion, and incorporated elements from its time – a mother goddess, lesser gods (the angels), a dark spirit (Satan) much magic and spells, an afterlife with a heaven and hell. It represents a step back intellectually from Judaism but – in analytical terms, in terms of dealing with guilt and the unconscious – it is a step forward.

Antisemitism

Is due to specific historic reasons: 1) the Jews’ outsiderness and 2) their surprising success at intellectual activities for their numbers. Also 3) a deep resentment among their ‘host’ populations, of their supposed arrogance, of their thinking they are the ‘Chosen’ people. And also due, Freud thinks, to 4) their not having consciously acknowledged responsibility for killing the Father. The Christians can say we killed our Father-returned-as-the-Son, we acknowledge it, we live in a new era, redeemed by Christ’s sacrifice on behalf of all of us; but the Jews won’t face it. Paul reformed Judaism by re-enacting its repressed secret and in so doing made Judaism a fossil.

How does all this work?

Freud gives a resume of the topographical theory of the psyche: ego, id and the repressed. He then says analysis has shown that children appear to remember an archaic heritage, composed of memory traces of the childhood of the race ‘memory traces of the experiences of earlier generations!’ (volume 13, page 345)

If we assume the survival of these memory traces in the archaic heritage, we have bridged the gulf between individual and group psychology: we can deal with peoples as we do with an individual neurotic…Men have always known in this special way that they had a primal father and that they killed him.

The crucial premise is that these events are stored in the unconscious; because only unconscious forces are capable of generating the amount of irrational compulsion we see produced by religion. A rational response to clearly perceived events would lead to discussion etc. Only the unconscious can produce such forces. And after a period similar to the latency period in individuals, the Prophets mark a pubescent revival of the original fervour. Freud then goes on to explain the mechanism of pride associated with advances in intellectuality. Renouncing instinctive wishes is, in a sense, automatic for the ego. But it can bring definite affects from the superego. The superego of the Jews is the memory of Moses; with every renunciation of the life of the spirit, the Jews acquired more pride.

The superego is the successor and representative of the individual’s parents who supervised his actions in the first period of his life. It keeps the ego in a permanent state of dependence and exercises a constant pressure on it. Just as in childhood the ego is apprehensive about risking the love of its supreme master; it feels his approval as liberation and satisfaction and his reproaches as pangs of conscience. When the ego has brought the superego the sacrifice of an instinctual renunciation, it expects to be rewarded by receiving more love from it. The consciousness of deserving this love is felt as pride. (13:364)

So, according to Freud, the Jew’s pride is based on:

  1. renunciation of primitive wishes by the adoption of monotheism and becoming the Chosen people
  2. the evident growth in ethical and intellectual superiority this led to

Both achievements, alas, only generated more resentment of the Jews in the less psychologically advanced populations they found themselves living among, whether that was first century Romans, nineteenth century Russians or twentieth century Germans.

Thoughts

Freud was right to adopt a tentative and hesitant tone in this, his last published work, because pretty much every expert in ancient history, the history of the Jews or Egyptians, regards the book as a farrago of distortions, fantasy and wild speculations. I enjoyed the judgement of the former Archbishop of Canterbury, Rowan Williams, who described Freud’s theories about the origins of Judaism as ‘painfully absurd’.

Freud’s speculations about early history (Totem and Taboo, Moses), and to some extent his naive and obsessive attacks on religion, demonstrate what a fool a clever thinker can make of themselves when they stray well beyond their field of expertise, especially when they start dabbling in big cultural and historical speculations. Stick to what you know.


Credit

The history of the translation of Freud’s many works into English forms a complicated subject in its own right. ‘Moses and Monotheism’ was first translated into English by James Strachey in 1964 as part of The Standard Edition of the Complete Psychological Works of Sigmund Freud. My quotes are from the version included in volume 13 of the Pelican Freud Library, published in the 1985.

Related links

Freud and religion reading list

  • Three Essays on the Theory of Sexuality (1905)
  • Obsessive Actions and Religious Practices (1907)
  • Totem and Taboo (1913)
  • On Transience (1915)
  • A Seventeenth Century Demonological Neurosis (1923)
  • The Future of An Illusion (1927)
  • Civilisation and Its Discontents (1930)
  • Group Psychology (1930)
  • Question of a Weltanschauung (1933)
  • Moses and Monotheism (1939)

More Freud reviews

Peru: a journey in time @ the British Museum

This is a magnificent exhibition. I think the British Museum is my favourite museum/gallery in London, not only because of the beauty of the building, its sense of size and spaciousness, the awesome breadth and range of its holdings – but because it also combines two of my favourite subjects, art and deep history: art in the widest sense, from the high art of imperial courts to the folk art of Inuit or African tribes; and ‘history’ meaning 50 or 100 years ago, but 5,000 or even 50,000 years ago, the full depth and breadth of all human history.

Copper and shell funerary mask, Peru, Moche, AD 100 to 800. Museo de Arte de Lima, Peru. Donated by James Reid

What

In fact the quality of the objects on display in this exhibition is one of its most striking points. I’ve been to scores of exhibitions about ancient cultures and often the curators are forced, through lack of archaeological evidence, to display shards of pottery or fragments of swords and so on and reconstruct their appearance.

By striking contrast, I don’t think I’ve ever been to an exhibition where the quality of every single piece on display was so high. Peru: a journey in time is an exhibition of physically complete, highly finished and dazzling masterpieces!

Kero drinking vessel with a painted scene showing a human figure wearing both Western and Inca attire, Colonial 18th century. © 2021 The Trustees of the British Museum

I was fascinated to learn that this is in large part because of the dry desert conditions of coastal Peru where a lot of its ancient cities were sited meant that all objects, even rugs and tapestries, remained beautifully preserved in the sand for centuries. Apparently these deserts are among the driest in the world, and the exhibition opens with a huge 4-minute video projected onto the wall showing aerial shots of (presumably a helicopter) flying over Amazon jungle, then the breath-taking Andes mountains, through winding river valleys and then, finally across the beautiful bone dry deserts and so to the sandy shoreline. I sat and watched the whole thing several times. It’s awesome.

The exhibition brings together over 40 objects transported from nine museums across Peru to join 80 other pieces from the British Museum’s own collection, many of them rarely if ever exhibited before, including beautiful pots and ceramics, gold headpieces and gauntlets, highly decorated fabrics used to wrap royal corpses and much more.

So it really is a once-in-a-lifetime opportunity to see such an extensive exhibition of such wonderful, beautiful objects from remote and ancient cultures most of us have never heard of.

Where

So where are talking? Right at the start the show features a big map showing the borders of modern Peru. I can’t find it anywhere online and this is the least worst available alternative. In the centre is the modern state of Peru with key archaeological sites highlighted. To the north is Ecuador, the north-east Colombia, to the east Brazil, to the south-east Bolivia.

Map of ancient sites in Peru

But the point is that, until a few hundred years ago, until the arrival of the Spanish conquistadores in the 1530s, all the South American states didn’t exist, in fact the modern state of Peru didn’t come into existence until 200 years ago (and the Museum does point out that the exhibition is by way of celebrating Peru’s bicentennary).

Before the 1530s the central part of the west coast of South America was ruled by a succession of native states and empires, the mountains of the Andes were more sparsely populated, though containing some towns and holy sites, and the Amazon rainforest was inhabited by countless indigenous tribes who have left little or no trace.

When

As to when, the big, big revelation of this show is that the Incas, who most of us have heard about, were only the last and relatively short-lived of a whole series of empires which rose to eminence and ruled various parts of the mountain and coastal regions of what we now call Peru for centuries, the first empires dating from thousands of years BC.

As the co-curator of the exhibition, Cecilia Pardo, puts it:

‘While the Incas are one of the most well-known civilisations from Peru, they were actually relatively recent in terms of the long history of this region. We’ll be taking visitors back many thousands of years earlier.’

The Museum provides an illustrated timeline:

And the exhibition is arranged in simple chronological order, with a room (or, since the spaces are actually marked off by fine bead curtaining) a ‘space’ assigned to the six most important empires or cultures. Each one is introduced by a wall label giving a brief overview of the culture’s dates, rise and extent, cultural practices, a map showing that particular culture’s centres, ritual sites, and one or more big big photos of a key site.

The wall labels are just the right length, but it still requires an effort to get the timeline clear in your head, to try and remember the names of the successive cultures and then to remember the cultural practices associated with each.

Pottery vessel in the shape of a contorted body, Peru, Cupisnique,1200 to 500 BC. Museo de Arte de Lima. Donated by Petrus and Verónica Fernandini. Photo by Daniel Giannoni

The timeline can be summarised as:

  • 15,000 BC first humans arrive in South America
  • 2,500 to 1,800 BC first pottery remains
  • 1,200 to 200 BC Chavin culture
  • 900 to 200 BC Paracas culture
  • 200 BC to 650 AD Nasca culture
  • 100 to 800 AD Mosca
  • 600 to 900 AD Wari
  • 900 to 1400 AD coastal kingdom of Chimú
  • 1400 to 1533 Inca Empire

So the Inca ‘room’ is the last one in the show (well, there’s a kind of epilogue showing how some of the practices, patterns and designs of the earlier cultures linger on among peasants or high-end artists in modern Peru), and it goes heavy on the famous ruined city of Machu Picchu, with the usual breath-taking photos, architectural diagrams showing its structure and layout and so on. But we know about Macchu Picchu sitting atop its mountain, 8,000 feet above the tropical forest and the spectacular views which we routinely see in screensavers or travel brochures. (I’m always disappointed to be reminded that Machu Picchu, from the Quechua Indian language, simply means ‘old mountain’. As so often, the foreign words are so much more evocative than the bald English translation.)

But it’s the other spaces, devoted to the other cultures, which are the real revelation. Here they are in order with a few of the outstanding highlights.

1. Living landscapes

Introduction to the breath-taking but challenging environments of Peru, rainforest in the east, high Andes mountains, and desert down to the coast. Introduces ideas from the various cultures, suggesting how the peoples lived in tune with nature, developed agriculture, commerce and art, and their own theories of time and history, and of death and the afterlife.

2. Early cultures and the Chavin (1200 to 500 BC)

3. Life and death in the desert

How the Paracas and Nasca peoples lived along the south coast of Peru, one of the most arid places on the planet. the most outstanding achievement of the Nasca people couldn’t be included in the exhibition because it is the huge ‘geoglyphs’, outline shapes of animals which they carved in the desert. They did this by removing the top layer of earth and exposing the lighter sediment beneath to create stylised depictions of animals and other natural objects. And there aren’t just a handful: to date between nearly 100 new figures had been found with the use of drones and archaeologists believe there are more yet to be discovered.

The Monkey geoglyph, Nasca, Peru. ©Walter Wust / PROMPERÚ.

As to the Paracas, the standout thing here was their cult of severed heads. One of the biggest exhibits is a big tapestry aid flat in a case which you can stroll round. At first I took that busy pattern to be of stylised figures, a bit reminiscent of the early video game, Space Invaders.

Mantle depicting mythical beings holding severed heads. Museo de Arte de Lima. Prado Family Bequest. Restored with a grant from the Bank of America Art Conservation Project.

It was only when I looked closer that I realised every single one these figures was carrying in their hand a severed head. At first I thought this was a gruesome proof of human sacrifice comparable to the Aztec cult of cutting human hearts out of the defeated in battle. This seemed to be confirmed when in realised several of the pots in this section also depicted figures holding a rope tied to the top of a severed human head.

And then saw a set of wood carvings (rare survivals from the period which have been in the British Museum vaults for over a century, apparently, and never before been put on public display). These were of naked figures (we know they are naked because they had prominent wooden penises) again with thick rope around their necks.

The curator explained it all. In most societies war means unbridled violence between large armies, all too often rampaging across territory and considering it a valid war aim to kill all civilians, destroy all buildings and agriculture. Not so the Paracas. According to the curator, if conflict arose between groups, representatives were chosen to take part in something more like the games in the Roman amphitheatre. The losers were not killed there and then but submitted to this ritual of abasement and execution. The penises are important not as symbols of fertility but because they emphasise the captors’ naked status.

The losers were taken by boat to a holy island just off the coast, where were priests or religious officials who performed the beheading according to rituals. This explains why this section of the exhibition included a beautifully complete and detailed ceramic of a boat being sailed, with a fully dressed sailor at the tiller and several naked captives on deck, all with the stylised short thick rope round their necks.

To return to the funerary wrapping, the curator now explained that the 70 or so figures depicted are gods or protective spirits of the afterlife, and the head each one is holding by a rope represents an ancestor of the person being wrapped in this covering. So, by the end of his presentation, I realised what a precious object this was and how highly charged with religious and ritual symbolism.

(The exhibition features half a dozen or so videos, each devoted to particular exhibits, and this funeral cloth was accompanied by a video showing exactly how it would have been used to wrap the body of its high status owner.)

4. The Moche (AD 100 to 800) and the Chimu (AD 1000 to 1400)

These two cultures dominated along the coast and inland valleys of northern Peru. The outstanding artefacts from the Moche period were the stunningly finished and lifelike pottery heads and figurines.

Painted pottery vessel in the form of a warrior holding a club and a shield, Peru, Moche AD 100 to 600. © 2021 The Trustees of the British Museum

This is what I meant when I said that the exhibits are in astonishing condition. If these pots were from ancient Greece or Rome, you’d put up with half the decoration being scratched off, chips and fragments. But all the pottery heads and figurine included in the exhibition were in immaculate condition. They looked like they’d been made and glazed last month instead of two thousand years ago.

You might have expected that the portrait heads and figurines were stylised and stereotyped or standardised. But the curator pointed out that archaeologists have discovered a set of pottery heads depicting a man with a distinctive facial disfiguration, and the three pots clearly show him as a youth, a mature man and an old man. In other words, these ceramic heads are portraits of real people. I found that breath-taking.

5. The Wari (AD 600 to 900) and Inca (AD 1400 to 1532)

The two great empires of the highlands of the Central Andes, this part of the exhibition overshadowed, as mentioned above, by stunning images of Machu Picchu.

6. The Andean legacy

The final part of the Inca space shows Western influences impinging on native traditions, Christianity apparently wiping out native religions and rituals, books written entirely by Spanish clerics (all the cultures listed above were illiterate so we can never know the detail of their beliefs or practices) giving a very one-sided account of the native peoples, often misunderstanding or distorting their beliefs and traditions.

Kero drinking vessel with a painted scene showing a human figure wearing both Western and Inca attire, Colonial 18th century. © 2021 The Trustees of the British Museum

But then the final (small) space is devoted to a more optimistic vision, showing how many of the native traditions, despite Spanish attempts at obliteration, survived and went underground, emerging centuries later in enduring traditions of arts and crafts, in native words and traditions kept alive in rural areas..

Why

Why go? Because it is a magnificent exhibition. All the exhibits are in stunningly good condition. The photos of the Peruvian landscape are breath-taking, made me want to jump on a plane and go see for myself. The sense of history it gives, of how deep history works, of the growth and overlap and intermingling of distinct cultures over long periods of time on similar or adjacent territories, fire the historical imagination.

If you like images of severed heads, this is the exhibition for you! And I haven’t even mentioned the frequency of other images and motifs taken from the natural world, such as the recurring motifs of pumas or panthers, and the sly presence of snakes in many images. For example, the stunning 2,500-year-old gold headdress and pair of ear plates decorated with embossed motifs of human faces with feline fangs and snakes’ appendages, part of an elite burial found at Kuntur Wasi.

It’s a feast for the eyes and the mind. Go.

A video review

Here’s a rather home-made but accurate depiction of what the exhibition looks like, made by Visiting London Guide.


Related links

More British Museum exhibition reviews

Slapstick by Kurt Vonnegut Jnr (1976)

This is a really weird story, a madly disorientating story about twin freaks, a future dystopia, shrinking Chinese and communication with the afterlife.

The main story (pp.15-170) is narrated by the two-metre tall man, christened Wilbur Rockefeller Swain but now known as Dr Wilbur Daffodil-II Swain.

It is a morbid and depressing story. Swain is just coming up to his 101st birthday. He lives amid the ruins of New York. The rest of America has been depopulated by Albanian Flu (p.33), but New York had a special plague of its own, known as the Green Plague. Now it is almost empty, with only Swain and a handful or relatives and friends living in the overgrown ruins. To survivors on the mainland it is known only as ‘the Island of Death’.

So Slapstick is a post-apocalypse story.

As so often in fictional memoirs, two timelines run in parallel 1. The ‘present’ in which the narrator wakes up and potters round and we are introduced to the main characteristics of the post-apocalyptic world. Thus Swain starts each chapter with a bit of gossip about his current companions, his emaciated though pregnant grand-daughter Melody, and her husband Isidore, or about their best friend Vera Chipmunk-5 Zappa who keeps a farm worked by ‘slaves’.

Before 2. returning to a conventional chronological account which begins with the birth of him and his twin sister, follows them through their early life, and on to the series of events which led up to the disaster.

Vonnegut uses Vonnegutian tricks such as:

  • The entire text is broken up into very short sections, sometimes a few paragraphs, but sometimes just a few words, all divided by three asterisks in the centre of the page, creating the sense that the whole book is made of fragments glued together, a suitable feel, maybe, for post-apocalyptic fragments.
  • And just as the catchphrase ‘So it goes’ appeared on every page of Slaughterhouse-Five and ‘And so on’ capped every anecdote in Breakfast of Champions, so almost every bit of prose which tells a significant story or anecdote in this book is capped with ‘Hi ho’. At one point the narrator says he must go back through the book and delete all the ‘Hi ho’s’. Which he follows with another Hi ho. Hi ho. I think it is safe to say this use of ironically off-hand taglines has become a mannerism.

From his birth up to the age of 15, Wilbur and his twin sister, Eliza Mellon Swain, pretend to be drooling idiots. In fact they are geniuses, especially if they physically touch their heads together. When they do this they share a joint super-intelligence. But for 15 years all they do is pretend to be retards, and are locked by their parents in their posh Boston home. (They are from a super-rich family.)

This is every bit as weird as it sounds. On their fifteenth birthdays, they overhear their parents discussing sending them to separate homes and so make the startling announcement that they are not brain damaged but the reverse – hyper-intelligent and articulate young people.

This shocks their parents even more, who promptly call in a high-powered women psychiatrist who, vindictively knowing the damage it will cause them, recommends they be separated, declaring Wilbur is the clever one and Eliza is the defect.

So Wilbur is packed off to medical school and becomes a successful pediatrician, while Eliza goes to rot in a home for the mentally defective.

Cut to about ten years later when Wilbur is confronted by Eliza, who has been sprung from the home by a money-grabbing lawyer on the news that their parents have died. She is a wreck, distraught and determined on revenge as she confronts him at his grand mansion. But the moment they actually make physical contact, the old telepathic communication is revived and they have a five-day long orgy during which they tie up all the servants.

Maybe this whole plotline is intended as satirical but it comes over as a kind of poor man’s Philip K. Dick, with its dwelling on identity and reality, and sick obsession with a dead sibling (both Dick and Vonnegut had dead sisters).

Meanwhile, in the background of the story, we learn that oil has been running low, and that American science and technology has stagnated. The sky has turned yellow because of gases released by underarm deodorants. The Chinese are making all kinds of new discoveries. The West is collapsing. Americans are becoming more lonely.

Eliza takes her cut of Swain’s estate and goes to Macchu Picchu. Why? Because it

was then becoming a haven for rich people and their parasites, people fleeing social reforms and economic declines, not just in America, but in all parts of the world. (p.93)

An absurdist theme which runs through the book is that the Chinese, as part of their transformation into top economic power in the world, undertake a programme of miniaturising human beings. There are so many of them, they can only survive if they get smaller.

Thus it is that a lot later in the book, Swain is visited by the Chinese ambassador who is only a few inches tall (the size of Wilbur’s thumb, p.101). Piling absurdity on absurdity, he is named Fu Manchu. He asks Swain to take him to the family mausoleum in which are hidden the various writings Swain and Eliza did when their heads were together and they were a super-genius. Swain doesn’t understand why, but some of these writings are of immense importance to the Chinese – now the leading scientific and technological country in the world.

A second major idea has to do with gravity. When Swain describes life in post-apocalyptic America, he has dropped hints about there being a problem with gravity, that it varies from day to day like the weather, with some days of heavy gravity, some of light. This is, apparently, caused by scientific experiments by the Chinese, though by this stage nobody in America understands what or how or has the power to stop it.

The first time gravity changes is on the day Swain picks up a telegram at his local post office which tells him that Eliza is dead, crushed under an avalanche on Mars (p.106). Mars? Yes she had tipped off the Chinese about the secret documents hidden in the mausoleum and, as a reward, was transported to the new Chinese colony on Mars. Ill-fatedly, as it turns out.

As he walks out onto the steps outside his local post office, gravity changes – for just a minute or so it is doubled, quintupled, and Wilbur falls through the wooden steps he’s standing on, people fall through ladders, chairs, and flimsy flooring. Bridges and tall buildings collapse, elevators plummet to the ground and so on.

The Gravity Shift only lasts a minute or so but undermines the confidence of Americans even more than the failing oil supply and yellow sky.

It is against this backdrop of America’s economic, scientific and political decline, that Swain runs for president on a platform of radically reorganising society. He decides the problem with Americans is they are lonely and isolated. He comes up with a scheme whereby all Americans will be given new middle names by computer. The number of names will be calculated so that each new ‘family’ has about 10,000 members. I.e. if something happens to you there will be 9,999 other ‘family members’ you can call on.

He runs for senator, then president, on the slogan of ‘Lonesome no more’ – which is the sub-title of this book (p.112).

It is hard not to think that this plotline – the satire on American loneliness – is a separate short story or plot idea which Vonnegut has bolted onto the weird story of two twin giants who are cruelly separated. Chucking in Chinese miniaturisation, and the notion that the Earth’s gravity can be played with, as additional sweeties.

By this stage we learn that, because of the end of oil and technology, America has collapsed as a political entity. There are no more printing presses, no more radio or TV – because there is no more fuel (p.117). it has been replaced by warlords which control territories like Michigan or Dakota – hence the King of Michigan, the Great Lake pirates, and other satirical names the narrator casually mentions in passing.

(In a satirical touch, the only way to power the computer which doles out new middle names to the population of America, is by systematically burning all the paper archives in the White House and Congress.)

(In another satirical touch he throws in the fact that the new religion which the general crisis gives rise to is the Church of Jesus Christ the Kidnapped.)

Also, by this stage, Wilbur tells us he has become addicted to some kind of tranquiliser named tri-benzo-Deportamil, which helps him to cope with all the ups and downs of his life with equanimity.

Vonnegut devotes an extensive passage to describing his happiness at visiting a lodge of his own ‘family’, the Daffodils, in Indiana, how kind and welcoming they are. And to explaining how his successful family plan meshes or overlaps with the numerous small wars which the King of Michigan and so on are fighting against each other.

In fact there is a satirical scene where Swain is summoned by the grandiose young King of Michigan who wishes him to solemnly sign a document reversing the famous Louisiana Purchase of 1803 and handing over rule of what was then the vast territory in the centre of the USA over the king. Fine, thinks Swain, and signs.

Epilogue

At this point the memoir written by Wilbur Swain comes to an abrupt end. It is succeeded by an epilogue tying up loose ends.

This takes the story from the meeting with the King of Michigan to his death.

Swain had been contacted by a woman who had discovered a way of contacting the dead. An old farmer arranged a bucket and antique pipe in just such a way atop a defunct particle accelerator (no more electricity; hadn’t worked for years) and, to his surprise, began hearing voices out of the pipe.

Swain, still nominally president although now with few if any powers over a disintegrated country, is told about this and invited to try it. He manages to get through to his sister Eliza, who tells him the afterlife is dreadful. Swain can hear a babble of people coughing, shouting and farting in the background. Eliza says the afterlife is like a badly managed Turkey Farm. She begs him to die and join her. The device for communicating with the dead is known as ‘the Hooligan’ after the name of the farmer who accidentally created it. (p.160-164)

Convinced that she needs his help, and in a hurry to die, Swain persuades the pilot of the helicopter (Captain Bernard O’Hare – sharp-eyed Vonnegut readers might remember that Bernard O’Hare plays an important role in his 1962 novel Mother Night) which flew him to the Daffodil reunion in Indiana (and is himself a member of the Daffodil family) to fly him to Manhattan, long since known as ‘the Island of Death’ because of the mysterious epidemic which wiped out almost its entire population.

Hovering over the empty, overgrown avenues, Swain climbs down a rope ladder and onto the balcony of the Empire State Building, whose staircase he proceeds to walk down. But instead of quickly dying, in the ruined lobby of the building Swain is kidnapped by some ‘Raspberries’ a really primitive clan of humans who live by eating nuts, and berries and whatever they can forage.

As it happens these people have unwittingly stumbled on an antidote to the Green Death, namely fish from the rivers either side of Manhattan which are so polluted that some of the rare chemicals in them act as antidotes.

Now the narrator now tells us that the flu which killed everyone was caused by an invasion of microscopic Martians, whose invasion was repelled by antibodies in the systems of the survivors (p.163). While the Green Death was caused by microscopic Chinese floating through the air who were peace-loving but were invariably fatal to normal-sized human who inhaled or ingested them (p.164).

Swain proceeds to live on derelict Manhattan for a very, very long time. Back around the time when he used the Hooligan and sold Louisiana to the King of Michigan, his last few pills of tri-benzo-Deportamil ran out and he went mental. He had to be tied down for five days in the farmhouse, but managed – in the impossible way characteristic of this narrative – to have sex and impregnate the wife of the old farmer.

She had a son.

He had a daughter, who was packed off to join the seraglio of the King of Michigan who was, by this time, a disgusting old man.  She managed to escape and set off East towards New York to try and track down the mythical grandfather her dad had told her about. Her name is Melody Oriole-2. She was helped along the odyssey by strangers who gave her a baby pram, a candlestick, a compass and an umbrella. And one who rowed her across to the Island of Death.

And that’s how Swain was reunited with his grand-daughter and came to be chatting about her at the start of the book’s 49 chapters. He has his drunken 102nd birthday, organised for him by his old friend Vera Chipmunk-5 Zappa, and drops dead.

Thoughts

It’s a short book (170 pages) but with enough ideas in it to blow anyone’s mind.

Whether any of them – plausible, fantastical, surreal, satirical – are any good, was hard to tell. I was so dazed by the relentless nonsensicality of much of the narrative that it was difficult to take a view. Is it a farrago of rubbish, which a summary of the plot might lead you to think? Or, as a friend of mine who’s a Vonnegut fan thinks, one of his best books?

I couldn’t work out whether the four or five hours it took me to read it were time well spent or not.

I think it feels to me like a last hurrah of the absurdist approach, and typographical experimentation, which Vonnegut launched in Slaughterhouse-Five and brought to a climax in Breakfast of Champions. But then Cat’s Cradle which preceded both also has an end-of-the-world, post-apocalyptic setting. In fact, both books consist of the memoir of one of the few people who survived the end of the world.

But when I saw how his next novel, Jailbird, reverts to a much more conventional layout and prose style, and to realistic subject matter, this adds to the sense that Slapstick is like the fagged-out hangover of the absurdist approach which characterised its three predecessors.


Related links

Kurt Vonnegut reviews

Other science fiction reviews

1888 Looking Backward 2000-1887 by Edward Bellamy – Julian West wakes up in the year 2000 to discover a peaceful revolution has ushered in a society of state planning, equality and contentment
1890 News from Nowhere by William Morris – waking from a long sleep, William Guest is shown round a London transformed into villages of contented craftsmen

1895 The Time Machine by H.G. Wells – the unnamed inventor and time traveller tells his dinner party guests the story of his adventure among the Eloi and the Morlocks in the year 802,701
1896 The Island of Doctor Moreau by H.G. Wells – Edward Prendick is stranded on a remote island where he discovers the ‘owner’, Dr Gustave Moreau, is experimentally creating human-animal hybrids
1897 The Invisible Man by H.G. Wells – an embittered young scientist, Griffin, makes himself invisible, starting with comic capers in a Sussex village, and ending with demented murders
1898 The War of the Worlds – the Martians invade earth
1899 When The Sleeper Wakes/The Sleeper Wakes by H.G. Wells – Graham awakes in the year 2100 to find himself at the centre of a revolution to overthrow the repressive society of the future
1899 A Story of the Days To Come by H.G. Wells – set in the same future London as The Sleeper Wakes, Denton and Elizabeth defy her wealthy family in order to marry, fall into poverty, and experience life as serfs in the Underground city run by the sinister Labour Corps

1901 The First Men in the Moon by H.G. Wells – Mr Bedford and Mr Cavor use the invention of ‘Cavorite’ to fly to the moon and discover the underground civilisation of the Selenites
1904 The Food of the Gods and How It Came to Earth by H.G. Wells – scientists invent a compound which makes plants, animals and humans grow to giant size, prompting giant humans to rebel against the ‘little people’
1905 With the Night Mail by Rudyard Kipling – it is 2000 and the narrator accompanies a GPO airship across the Atlantic
1906 In the Days of the Comet by H.G. Wells – a comet passes through earth’s atmosphere and brings about ‘the Great Change’, inaugurating an era of wisdom and fairness, as told by narrator Willie Leadford
1908 The War in the Air by H.G. Wells – Bert Smallways, a bicycle-repairman from Kent, gets caught up in the outbreak of the war in the air which brings Western civilisation to an end
1909 The Machine Stops by E.M. Foster – people of the future live in underground cells regulated by ‘the Machine’ until one of them rebels

1912 The Lost World by Sir Arthur Conan Doyle – Professor Challenger leads an expedition to a plateau in the Amazon rainforest where prehistoric animals still exist
1912 As Easy as ABC by Rudyard Kipling – set in 2065 in a world characterised by isolation and privacy, forces from the ABC are sent to suppress an outbreak of ‘crowdism’
1913 The Horror of the Heights by Arthur Conan Doyle – airman Captain Joyce-Armstrong flies higher than anyone before him and discovers the upper atmosphere is inhabited by vast jellyfish-like monsters
1914 The World Set Free by H.G. Wells – A history of the future in which the devastation of an atomic war leads to the creation of a World Government, told via a number of characters who are central to the change
1918 The Land That Time Forgot by Edgar Rice Burroughs – a trilogy of pulp novellas in which all-American heroes battle ape-men and dinosaurs on a lost island in the Antarctic

1921 We by Evgeny Zamyatin – like everyone else in the dystopian future of OneState, D-503 lives life according to the Table of Hours, until I-330 wakens him to the truth
1925 Heart of a Dog by Mikhail Bulgakov – a Moscow scientist transplants the testicles and pituitary gland of a dead tramp into the body of a stray dog, with disastrous consequences
1927 The Maracot Deep by Arthur Conan Doyle – a scientist, engineer and a hero are trying out a new bathysphere when the wire snaps and they hurtle to the bottom of the sea, there to discover…

1930 Last and First Men by Olaf Stapledon – mind-boggling ‘history’ of the future of mankind over the next two billion years
1938 Out of the Silent Planet by C.S. Lewis – baddies Devine and Weston kidnap Ransom and take him in their spherical spaceship to Malacandra aka Mars,

1943 Perelandra (Voyage to Venus) by C.S. Lewis – Ransom is sent to Perelandra aka Venus, to prevent a second temptation by the Devil and the fall of the planet’s new young inhabitants
1945 That Hideous Strength: A Modern Fairy-Tale for Grown-ups by C.S. Lewis– Ransom assembles a motley crew to combat the rise of an evil corporation which is seeking to overthrow mankind
1949 Nineteen Eighty-Four by George Orwell – after a nuclear war, inhabitants of ruined London are divided into the sheep-like ‘proles’ and members of the Party who are kept under unremitting surveillance

1950 I, Robot by Isaac Asimov – nine short stories about ‘positronic’ robots, which chart their rise from dumb playmates to controllers of humanity’s destiny
1950 The Martian Chronicles – 13 short stories with 13 linking passages loosely describing mankind’s colonisation of Mars, featuring strange, dreamlike encounters with Martians
1951 Foundation by Isaac Asimov – the first five stories telling the rise of the Foundation created by psychohistorian Hari Seldon to preserve civilisation during the collapse of the Galactic Empire
1951 The Illustrated Man – eighteen short stories which use the future, Mars and Venus as settings for what are essentially earth-bound tales of fantasy and horror
1952 Foundation and Empire by Isaac Asimov – two long stories which continue the future history of the Foundation set up by psychohistorian Hari Seldon as it faces attack by an Imperial general, and then the menace of the mysterious mutant known only as ‘the Mule’
1953 Second Foundation by Isaac Asimov – concluding part of the ‘trilogy’ describing the attempt to preserve civilisation after the collapse of the Galactic Empire
1953 Earthman, Come Home by James Blish – the adventures of New York City, a self-contained space city which wanders the galaxy 2,000 years hence powered by spindizzy technology
1953 Fahrenheit 451 by Ray Bradbury – a masterpiece, a terrifying anticipation of a future when books are banned and professional firemen are paid to track down stashes of forbidden books and burn them
1953 Childhood’s End by Arthur C. Clarke a thrilling narrative involving the ‘Overlords’ who arrive from space to supervise mankind’s transition to the next stage in its evolution
1954 The Caves of Steel by Isaac Asimov – set 3,000 years in the future when humans have separated into ‘Spacers’ who have colonised 50 other planets, and the overpopulated earth whose inhabitants live in enclosed cities or ‘caves of steel’, and introducing detective Elijah Baley to solve a murder mystery
1956 The Naked Sun by Isaac Asimov – 3,000 years in the future detective Elijah Baley returns, with his robot sidekick, R. Daneel Olivaw, to solve a murder mystery on the remote planet of Solaria
1956 They Shall Have Stars by James Blish – explains the invention – in the near future – of the anti-death drugs and the spindizzy technology which allow the human race to colonise the galaxy
1959 The Triumph of Time by James Blish – concluding story of Blish’s Okie tetralogy in which Amalfi and his friends are present at the end of the universe

1961 A Fall of Moondust by Arthur C. Clarke a pleasure tourbus on the moon is sucked down into a sink of moondust, sparking a race against time to rescue the trapped crew and passengers
1962 A Life For The Stars by James Blish – third in the Okie series about cities which can fly through space, focusing on the coming of age of kidnapped earther, young Crispin DeFord, aboard New York
1962 The Man in the High Castle by Philip K. Dick In an alternative future America lost the Second World War and has been partitioned between Japan and Nazi Germany. The narrative follows a motley crew of characters including a dealer in antique Americana, a German spy who warns a Japanese official about a looming surprise German attack, and a woman determined to track down the reclusive author of a hit book which describes an alternative future in which America won the Second World War
1968 2001: A Space Odyssey a panoramic narrative which starts with aliens stimulating evolution among the first ape-men and ends with a spaceman being transformed into galactic consciousness
1968 Do Androids Dream of Electric Sheep? by Philip K. Dick In 1992 androids are almost indistinguishable from humans except by trained bounty hunters like Rick Deckard who is paid to track down and ‘retire’ escaped andys
1969 Ubik by Philip K. Dick In 1992 the world is threatened by mutants with psionic powers who are combated by ‘inertials’. The novel focuses on the weird alternative world experienced by a group of inertials after a catastrophe on the moon

1971 Mutant 59: The Plastic Eater by Kit Pedler and Gerry Davis – a genetically engineered bacterium starts eating the world’s plastic
1973 Rendezvous With Rama by Arthur C. Clarke – in 2031 a 50-kilometre long object of alien origin enters the solar system, so the crew of the spaceship Endeavour are sent to explore it
1974 Flow My Tears, The Policeman Said by Philip K. Dick – America after the Second World War is a police state but the story is about popular TV host Jason Taverner who is plunged into an alternative version of this world where he is no longer a rich entertainer but down on the streets among the ‘ordinaries’ and on the run from the police. Why? And how can he get back to his storyline?

1981 The Golden Age of Science Fiction edited by Kingsley Amis – 17 classic sci-fi stories from what Amis considers the Golden Era of the genre, namely the 1950s
1982 2010: Odyssey Two by Arthur C. Clarke – Heywood Floyd joins a Russian spaceship on a two-year journey to Jupiter to a) reclaim the abandoned Discovery and b) investigate the enormous monolith on Japetus
1987 2061: Odyssey Three by Arthur C. Clarke* – Spaceship Galaxy is hijacked and forced to land on Europa, a moon of the former Jupiter, but the thriller aspects are only pretexts for Clarke’s wonderful descriptions of landing on Halley’s Comet and the evolution of wild and unexpected new forms of life on Europa