Is the Veleda timeline entirely prevented? The Tacitus Two text comes from it.
In the history that is known to us, Burhmund/Civilis made peace with Rome whereas in Veleda's divergent timeline:
Is the Veleda timeline entirely prevented? The Tacitus Two text comes from it.
In the history that is known to us, Burhmund/Civilis made peace with Rome whereas in Veleda's divergent timeline:
it is about time travel (to be compared with Wells and Anderson);
it has an evocative title;
I have known of it as a title for years without having read it;
it might count as an sf "classic."
A Classic is a work that, like The Time Machine, is always in print in multiple editions, that can be picked off the shelf in a large bookshop or, failing that, ordered and whose title is generally recognized even by those who have never read it whereas a "classic" is a work that is remembered by some, regarded as influential, sells well secondhand and is occasionally reissued.
Beaches have a role in time travel stories:
Wells' Time Traveller encounters giant crabs on a beach in a remote future;
Wells' outer narrator wonders whether the Time Traveller is:
Norse mythology had a three-storey hereafter:
warriors killed in battle go to Valhalla;
sailors drowned at sea go to the hall of the sea giant, Njord;
everyone else, even Balder, goes to Hel which is like Hades or Sheol, not like Hell.
Veleda adds a fourth:
"'Women who die in childbed go directly to [Naerdha], like fallen warriors to the Eddic Odin.'" (p. 567)
Despite this, Everard reflects that this goddess is:
"'A pretty grim sort...'" (ibid.)
- and thinks:
"The neopagans of his home milieu did not include her in their fairy tales of a prehistoric matriarchy when everyone was nice." (ibid.)
We have responded to Everard's thought before.
It is easy to knock "neos" but:
The religious traditions present a series of fantastic reflections of real history:
one of the epic sources of the Pentateuch presented history as culminating in the Davidic monarchy;
however, history continued so various later prophecies were made, e.g., that not David but his descendant and successor would rule a universal kingdom;
Veleda prophesies the imminent overthrow of Rome by Germanic barbarians whereas Virgil/Anchises prophesies an eternal empire for Rome;
some might view the Virgilian prophecy as currently fulfilled spiritually instead of politically.
Poul Anderson does not show us Veleda's alternative history but does show us two alternative outcomes of the medieval church-state conflict.
We live in real history where, so far, no prophesies of Armageddon have been fulfilled. Indeed, empirically, history does not work that way. There is much conflict and unpredictability but all from purely human agencies.
Time Patrol ethnographer Jens Ulstrup to Unattached Agent Manse Everard and Specialist Janne Floris:
"'...Edh is not introducing the gospel of a whole new religion. That is outside the pagan mentality. In fact, I rather imagine her ideas are evolving as she goes along. She is not even adding a new deity. Her goddess is known through most of the Germanic range. The local name is Naerdha. She must be more or less identical with the Nerthus whose cult Tacitus describes.'" (p. 565)
Christianity began not as the gospel of a whole new religion but as the fulfilment of the Law and the Prophets. Moses, representing the Law, and Elijah, representing the Prophets, appeared at either side of Christ at the Transfiguration. (The Law was a revelation. The Prophets applied that revelation to historical contexts. History climaxed in the Messiah.) The new movement, not yet called Christianity, was a culmination of the Abrahamic tradition, not the initiation of a new tradition. There was not meant to be a new tradition. The earliest Christians, persuaded by Peter at Pentecost, were Jews who accepted that the historical process was now complete because the Messiah had come and who continued to worship in the Temple. Paul was arrested making an offering in the Temple. After that, the two communities had to split. Later, Muhammad claimed to fulfil the prophetic monotheist tradition but was not accepted as a prophet by either Jews or Christians. Result: three different world religions. We live with that.
Has anyone ever added a new deity? I think that both the Mosaic and the Koranic names for the one God were originally names of tribal gods. Veleda's Naerdha would have become the one Goddess. We wonder what her history would have been like.
The second mythological passage, which is also the second to be headed by a Roman numeral, begins:
"Out of the east, the morning behind them, rode the Anses into the world." (p. 557)
A striking and memorable sentence, so much so that we have previously quoted it eight times. See here.
Since it is getting late here, since I want to read some John Grisham and since I have probably written all that I am going to write about the Anses riding into the world, let's make this a very short post. Since the cold is not completely cleared up, tomorrow looks like being another day of not going out but staying at home with books and computer. Grisham's hero's problems are a divorce and a rich client, a refreshing contrast from gods and interstellar empires. The Republic of Letters is one.
Veleda prophecies about her goddess:
"'Wrathful she rides to bring down Rome..." (p. 556)
But other gods have an opposite agenda.
Anchises prophesies to his son, Aeneas:
Poul Anderson's There Will Be Time, a very elaborate time travel novel, incorporates Anderson's Maurai future history series into a longer fictional history - of both past and future.
(The incorporation of a historical narrative into a longer and vaster narrative sequence begins with the Judaeo-Christian scriptures where the Torah becomes the first five books of the Christian Bible, thus gaining a completely different significance.)
Anderson's The Earth Book Of Stormgate incorporates his Polesotechnic League series into a longer history extending from early interstellar exploration through the League period and into the early Terran Empire. The Earth Book also covers the exodus of a people from an old world, Ythri, to a new world, Avalon. Thus, if the New Faith has scriptures, then they might include the Sky Book, which we do not read, and the Earth Book, which we do read, both published in Planha and Anglic on Avalon.
its opening story is set during the first Grand Survey;
its concluding story is set during the second stage of the colonization of Avalon;
its middle eight instalments, including one novel, are about different merchants (van Rijn, Adzel, the trader team and others) of the Polesotechnic League;
for those who have already read the Polesotechnic League Tetralogy, the Earth Book presents an entire second League series of comparable length;
it collects five stories about Ythrians at successive stages of their history;
its dozen introductions and single afterword are fictitiously written after the Terran War on Avalon, thus during the early Terran Empire period;
it explains Merseian hostility to humanity, a major issue for the Empire;
thus, a summary of the Earth Book refers directly or indirectly to nearly every period of Anderson's Technic History.
Meanwhile, in 2025, John Grisham's The Widow is amusing.
An embryonic feeling among western Germans that kinship transcends tribalism might be inspired by the prophetess, Veleda, so Everard and Floris have travelled ten years further back in time and will travel further if necessary in order to find out where she came from geographically, psychologically etc. She might change history by causing Western civilization to begin in northern instead of in southern Europe. See A Northern Civilization. Poul Anderson states that Western, like Classical, civilization was born on the shores of the Mediterranean. SM Stirling suggests in the combox that it was born in France.
In another Anderson series, Technic civilization is born in the O'Neill colonies because of:
Everard, posing as a Goth from the east, tries to quiz Heidhin as to where Wael-Edh/Veleda and he have come from. However, Heidhin automatically suspects Everard's line of questioning and, of course, natural phenomena obligingly parallel their uneasy conversation. When Heidhin argues instead of answering, a passing cloud shadow darkens his face and sharpens his stare, while his hand moves towards his sword and, at the same time:
"Wind bore a puff of smoke, a clang of iron." (p. 536)
Wind is ubiquitous. Smoke is perhaps unpleasant. Clanging iron is certainly threatening.
Heidhin divulges only that they:
"'...come of the Alvarings...'" (p. 537)
That is one clue but more must be found. Even Floris, the Specialist, does not recognize the name. Unlike Carl Farness who, in "The Sorrow of Odin the Goth," had travelled futureward by several stages from 300 to 372 to learn the origin of a myth, Everard and Floris must now travel pastward, seeing their quarries becoming younger, in order to learn what had started Veleda's mission. In true time travel paradox style, Floris' arrival at the moment of the turning point event will itself be the turning point event. Time is on our heels.
Integration And Muttering Wind
The Earliest Moment Of Consciousness?
Such a course would cover:
the passage of time as represented in fiction;
philosophical questions about the nature of time;
the fiction, logic and physics of time travel.
The "physics" would be not a complete Physics course but just a sufficient introduction to relativistic physics to enable conceptual analysis.
St. Augustine, both theologian and philosopher, said that he knew what time was until anyone asked him what it was. See here.
Two characters in Poul Anderson's Time Patrol series ironically refer to time without knowing that they are dealing with time travellers:
Because of Veleda, much that was formerly given to the sky-gods is being given to the goddess, Nerha. Heidhin has read in the stars, in the weather, in the flight of ravens and in cast bones that the gods will withhold victory if they are not appeased. How do these things tell him that or indeed anything else? It is what he believes in any case. But he adds:
"'And what if I am mistaken? The fear itself is real in men's hearts. They will begin to hang back in battle, and the foe will break them.'" (p. 531)
Again (see Doubts), how the gods respond and how people think/fear/hope etc that the gods respond seem to amount to the same thing for practical purposes.
When Veleda claims that her goddess:
"'...is no bloodthirsty Ans.'" (p. 534)
- Heidhin responds:
"'Hm, aforetime you said otherwise.'" (ibid.)
- and he grins. As Veleda tires of the struggle, her goddess becomes less bloodthirsty.
We do not know this yet but Janne Floris as the goddess will give Veleda a new message of peace. Meanwhile, the text is preparing us for such a change in Veleda herself.
"Star of the Sea."
When reading section 6, we vicariously enjoy:
"...the decency of the twentieth-century Netherlands." (p. 521)
In the Ambrosia Surinam-Caribbean restaurant, on Stadouderskade in a quiet neighbourhood near the Museumplein, right beside a canal, the black cook discusses Everard's and Floris' meal in fluent English. Descriptive terms include "evanescence," "warmth," "light" and "savor." (p. 522) When they emerge, the mild air, smelling of spring, has been cleansed by rain and a canal boat passes with glistening wake.
In section 7, we return to the seasonal life of Germania in Roman times. Spring billows. Days warm and lengthen. Leaves grow. Grass glows. Birds clamour. Lambs, calves and foals are born. People blink, breathe and start to work.
"Yet they were hungry after last year's niggard yields." (p. 530)
I knew that "niggard" was inoffensive but had not realized how much controversy there had been about it.
An understandable misunderstanding.
Everard advises Floris to:
"'Ask for psychotech help if the nightmares won't go away...'" (p. 521)
That phrase, "psychotech help," encapsulates Poul Anderson's first future history series, the Psychotechnic History, whose main premise is future sciences of humanity: both of society and of individual psychophysical organisms.
And what might be done with such organisms? Everard and Floris also discuss the fact that future sex-change operations involve neither surgery nor hormones but the rebuilding of an organism from its DNA up. This happens in the "autodocs" in Larry Niven's Known Space History. A body can be regrown from a severed head. Louis Wu is not only cured of his injuries but also transformed from a "protector" back into a "breeder."
But, in that case, bodies can be transformed into almost anything. Time Patrol members from far uptime might not be anything that we would recognize as human. And that reminds us that the Patrol is founded by a post-human species. What really does happen a million years in the future? The Danellians will result not just from natural selection but also from applications of advanced technology.
Manse Everard not only wants to speak with Buhrmund the Batavian but also is able to choose the most convenient moment in Buhrmund's career:
"Preliminary scouting suggested the Batavian would be most easily accessible when he accepted the surrender of Castra Vetera; and the occasion would add a chance to meet Classicus." (p. 516)
(Classicus, Buhrmund's ally, was with him at Castra Vetera.)
Whoever did that preliminary scouting, probably Everard himself, might even have glimpsed Everard in conversation with the two rebel leaders although Time Patrollers try to avoid foreknowledge of their own actions.
Everard and Floris know that Classicus has the prisoners slaughtered soon after the surrender. They hope to be gone before that happens but unfortunately Floris witnesses it and cannot intervene: a disadvantage of time travel.
Turning the page, we find that section 5 opens with:
"Wind rushed bitter, driving low clouds like smoke before it. Spatters of rain flew slantwise past unrestful bows." (p. 518)
Wind and weather, as ever. The past means not only history but also exposure to the elements. 5 also ends with the wind as it rocks a hanged man "...to and fro." (p. 520)
In 6, Everard and Floris rest and recover in twentieth-century Amsterdam.
In Poul Anderson's Time Patrol series, Manse Everard, recruited by the Patrol in 1954, is told about the future but we the readers learn nothing about it until it happens and not much then either. Gorbachev shows up on schedule in The Shield Of Time, published in 1990. A typical room in the Patrol Academy in the Oligocene has the sort of gadgets:
Of Buhrmund, the rebel leader, Everard thinks:
"We need an idea of how he, the key man in all this, thinks, if we're to discover how it is that the time stream forks - and which is the right course, which the wrong one, for us and our world." (p. 506)
Everard and Floris:
"...could not take years to feel out the whole truth. The Patrol could ill spare that much lifespan of theirs. Moreover, this segment of space-time was unstable; the less they from the future moved about in it, the better. Everard had decided to start with a visit to Civilis several months downtime of the split in events." (p. 516)
(Buhrmund has taken the Latin name Claudius Civilis.)
This must be very imprecise language:
Quite often, I have heard people arguing that their beliefs are as certain as geometrical theorems and have realized that they are primarily trying to convince themselves. In CS Lewis' The Great Divorce, a man wanted proof after proof of survival after death, then he died and survived and had no purpose left because his only purpose had been to prove survival!
The prophetess, Veleda, expresses doubt:
"'You know I am foe to Rome, and why... But this talk of bringing it down in wreck - more and more, as the war wears on, I come to see that as mere rant. It is not truly what the goddess bade me say, it is what I have told myself she wants me to say. I must needs utter it again tonight, or the gathering would have been bewildered and shaken.'" (3, p. 500)
How do those who pray know what their deity bids them to say or do? Sometimes there are experiences as of seeing and hearing a deity but not for most people most of the time. (At this point in the text, we do not yet know that Veleda has seen and conversed with a time traveller whom she mistook for her goddess.) Veleda is honest enough to recognize what she has told herself that the goddess wanted her to say. A true fanatic would never have been able to realize that.
Heidhin does not want to forsake the gods but would that just mean forsaking power and fame? - Veleda asks. Are the "gods" just a way of talking about what is going on anyway? I saw a newsletter in an Evangelical church in which the vicar had written, "Remember how in our prayer time the Lord seemed to be telling us that -?" Did He or was that just group imagination?
Burhmund, the rebel leader, says:
"'...[Veleda's] fierceness is lessening. Perhaps the goddess herself wants an end to the war.'" (4, p. 505)
Is "The goddess might want an end to the war" just another way of saying that the sibyl now has doubts about the war? Burhmund clearly senses the effects of Veleda's doubts.
As an Andersonian touch, when Buhrmund acknowledges that he also has had his fill of strife:
"His sigh gusted in to the wind." (ibid.)
We can always rely on the wind.
When Augustus drew the boundary of the Empire at the Rhine, a few German tribes continued to be ruled by Rome but the outermost territories were not occupied. Instead, those tribes paid tribute, obeyed the nearest proconsul and provided auxiliary troops although they eventually revolted, gaining allies from the east, while at the same time, to the south-west, the Gauls also rebelled.
Poul Anderson's text compares these outermost tribes to native states in British-ruled India. Anderson readers also recognize a similarity to provinces of the Terran Empire where entire planets pay taxes, heed a governor, receive protection and can participate in trade but may also find reason to revolt. The Terran Empire is modelled on the Roman Empire and some of its colonial personnel remind us of Brits.
While reading about one historical context, we are always aware of multiple timelines.
An optimal civilization would have difference without division and unity without uniformity but "Oneness" is ambiguous. At worst, it could mean enforced uniformity. A further novel could have been written upending everything that we thought we knew about this fictional universe. After all, do the Danellians employ Nazis to ensure that the Holocaust occurs on schedule? The Patrol agents that we see do not (seem to) know anything about that but what else is going on?
Two posts so far this morning and maybe an interlude.
Tacitus Two is an alternative text signaling a potential divergent timeline. Janne Floris tells Manse Everard:
"'Tacitus - Two - remarks near the end of the Histories that the religion of the wild Germans has changed since he wrote his book about them. A female deity is becoming prominent, the Nerthus he described in his Germania. Now he compares her to Persephone, Minerva, and Bellona.'" (2, pp. 490-491)
(An important planet is named Nerthus in Poul Anderson's Psychotechnic History. We project mythological names onto the heavens. "Woden" is a planet in the Technic History.)
The Tacitus Two Nerthus combines death, wisdom and war at a time when, as Everard observes, "'...the male sky-gods...'" (p. 491) should have become dominant. How do religions change, particularly when there is conflict between male and female figures? We see the beginning of this process when the warrior, Heidhin, begins:
"'The Anses -'" (3, p. 500)
- but the charismatic prophetess, Veleda, interrupts:
"'Let Woen and the rest grumble at Niaerdh, Nerha, if they like. I serve her.'" (ibid.)
Heidhin scowls but does not reply. One person can move the world - if she is standing in the right place.
The story culminates with a prayer to:
"Mary, mother of God..." (IV, p. 639)
The female in the highest place? The Catholic Church has resisted a move to have Mary declared Mediatrix. Years ago, a devout Irish Catholic fellow student embarrassingly said to me as someone else was walking past, "But in a way, Paul, the Blessed Virgin is the Mediatrix of all Graces because it was she who consented..." Of the four canonical Gospels, two contain different legendary Nativity stories. In one of these, Gabriel appears and "Announces" to Mary. My friend accepted this fairytale as a historical event. The original of Mary would have consented to nothing more than marital relationships with her husband. But belief is a powerful force. Veleda served the goddess. My friend revered the Mother of God. Poul Anderson dramatizes a historical progression from Germanic polytheism to the complex Christian synthesis.
Veleda to Heidhin:
"'A Roman host has fallen into our hands, and you believe that we should do what warriors of old did, give everything to the gods. Cut throats, break weapons, smash wagons, cast all into a bog, that Tiw be slaked.'" (3, p. 499)
Tiw of the Anses/Tyr of the Aesir is the Norse god of war, equivalent to Ares/Mars. Tuesday is Mardi in French and De Mairt in Irish.
I read Myths Of The Norsemen by Roger Lancelyn Green in my teens and now realize that that kind of retelling had effectively Christianized the Aesir whose sole role had become to protect both mankind and themselves from the giants, like a superhero team defending Earth from invaders. The suggestion that Tyr might be slaked by human blood would have shocked and appalled Lancelyn Green's readers.
Myths and stories change over time but we need to know their history. And we control the gods. It is we that imagine them.
Heidhin replies that a slaughter of prisoners would be:
"'A mighty offering.'" (ibid.)
-and that:
"'It would quicken the blood in our men.'" (ibid.)
In other words, it is not just its effect on the gods that matters! Its effect on the Romans must also be considered but Heidhin thinks that:
"'...a slaughter will rouse the tribes and bring new warriors to us, more than it will set the foe on vengeance.'" (p. 499)
He adds that the gods will be glad and will remember but for practical, pragmatic, political, rabble-rousing, mobilizing purposes, it is the effect on men that counts...
(And, in my view, if that is the only way that you can rouse the tribes to rebellion, then forget it!)
In Tyre, 950 BC, when Everard is alone with the local Patrol agents, an Israeli couple called Zorach, their deportment changes so that he would have known that they were from the twentieth century without being told. But they might have been from somewhen else. Later, they introduce Everard to Epsilon Korten, director of Jerusalem Base:
(i) First, there is the familiar relationship, experienced by us, between earlier and later three-dimensional states of the material universe. Most fundamentally, two material bodies move, i.e., change their positions in relation to each other. Space is the 3D relationship between the two bodies. Time is the relationship between their first and second positions. Three spatial relationships or dimensions and one temporal relationship or dimension equals one four-dimensional spacetime continuum. In some time travel scenarios, e.g., Poul Anderson's There Will Be Time, there is only this single continuum. It does not change because all change occurs within it.
(ii) In the variable reality scenario (Time Patrol), the 4D continuum can change from one state to another. Since time is the relationship between a state changed from and a state changed to and since, in this scenario, the 4D continuum changes, then there is a relationship between the states that it changes from and that it changes to and this second temporal relationship is a fifth dimension. If we acknowledge this, then we can stop asking whether "deleted" events did or did not occur. They did occur in the past of the second temporal dimension but did not occur in the past of the current timeline. Two different past tenses is not too big a demand to make on the grammar of the Temporal language.
Maybe I belabour this point but I keep rereading texts in which it remains a live issue.
We experience variable reality. Reality changes from one state to another. Time is the relationship between a state changed from and a state changed to. Thus, I changed from age seventy-five to age seventy-six, experiencing first one, then the other. When I change from alive to dead, I will experience one but not the other.
Can reality change from a timeline in which I exist to one in which I do not exist? If so, then I will experience the first timeline but not the second. Can reality change from a timeline in which I am married to one in which I am not married? If so, then a version of me will experience the first and an alternative version of me will experience the second but no version of me will experience first one, then the other.
It should be easy for time travellers to devise a grammar to handle variable reality. Only those who travel between timelines will experience first one timeline, then another. Anyone - the vast majority - who lives in only one timeline will experience only that timeline.
However, the example of quantum mechanics shows that we might experience some phenomena that seem to us to be contradictory.
"The Patrol speech had a grammar capable of handling chronokinesis, variable time, and the associated paradoxes, but when it came to human things was as weak as artificial languages generally are. (An Esperantist who hits his thumb with a hammer will not likely yell, 'Excremento!'") (pp. 482-483)
One of my regrets is that I am not fluent in several languages, including Esperanto. I have not had enough exposure to Esperanto to gain fluency although I did understand when an acquaintance met on Morecambe Promenade said, "Ci tio estas mia amikino. Si ne komprenas Esperanton do mi povas diri kion mi volas!" ("This is my girlfriend. She does not understand Esperanto so I can say what I want!")
An Esperantist who hits his thumb will probably swear in his national language and that will be sufficiently expressive to "samideanoj" of other nationalities. However, I am not sure that Esperanto is weak in human things:
it is not completely artificial but is based in Romance languages (with Greek "kaj" instead of Latin "et" for "and");
it is a living language;
I heard that some people have met and been married in it (this is certainly possible);
the Bible and Shakespeare have been translated into Esperanto;
Esperanto has its own original poetry and prose short stories with humorous or emotional conclusions (I read some in a group);
new words can be coined from word parts in conversation, thus -