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Why Warhammer Matters

by Dr Mike Ryder, Dr Thomas Arnold & Michael Dunn

We don’t know about you, but we think Warhammer is cool.

Games Workshop (GW) – the company behind Warhammer and its futuristic counterpart Warhammer 40k – is now worth in the region of £3.56 billion. The global phenomenon has grown from a small operation working out of a flat in London to become the world’s leading miniature maker, and an outstanding publisher of science fiction and fantasy, with many of its authors featuring in the New York Times list of bestsellers. In more recent years it has also licensed a whole range of popular video games including the Dawn of War series, Vermintide, and the very well received Space Marine II. GW has even signed a deal with Amazon to produce a TV series based on its IP.

And yet, for some reason, it is still an area hugely under-represented within the world of academia. Whether this is because the subject is still considered ‘niche’, or even just due to intellectual snobbishness, it is hard to say. Either way, it is something that we were keen to address. This is why in early 2024 we decided to join forces to host Warhammer Conference: the world’s first academic conference dedicated to all things Warhammer. Our aim was to test the water to see what (if any) demand there might be for ‘Academic Warhammer’, and what forms such an area of study might take.

The response was absolutely phenomenal.

As the first event of its kind, we would have been more than happy with a dozen academics sat chatting about their favourite hobby for a few days. As it turned out, we were delighted to host almost 60 talks in total, together with keynote presentations from Black Library author Victoria Hayward and none other than John Blanche, arguably one of the most influential science fiction / fantasy (SFF) artists alive today. We really couldn’t have asked for more!

Our joy at the overwhelming response was only intensified by the sheer diversity of talks presented at this inaugural event. We heard discourses by historians, physicists, statisticians, philosophers and religious studies scholars looking at various aspects of the 40k universe and what it tells us about our modern world. We also had a wonderful representation from the game studies community, with some presentations on Warhammer as a form of play, and miniaturing-as-mindfulness.

Perhaps most surprising of all, we also had talks from colleagues sharing how they have used Warhammer as a way to help treat military veterans with PTSD. We even had a talk from a former prisoner talking about how he used Warhammer as a way to cope with the trauma of incarceration, and to aid his rehabilitation.

And this was just the tip of the iceberg.

So why Warhammer? Why now?

As an organising committee (together with our colleague Philipp Schroegel) we have all been long-time fans of Warhammer, including its Fantasy, Age of Sigmar, and, of course, 40k incarnations. While we all work in slightly different areas, we have a shared interest in the philosophical underpinnings of the various Warhammer universes, and how they can be used as a sandbox for complex real-world philosophical problems.

Reading Warhammer has been a great pleasure of ours for many years. Given that philosophy, and indeed, so much of academia more broadly, is all about reflection, we had each started to reflect on this particular proclivity, together with our friends who had also enjoyed it. Two of the key questions that really started us on this academic journey were:

  • What ideas make Warhammer so appealing (or troubling)?
  • What ideas make Warhammer and Warhammer 40k such interesting worlds?

These questions led us towards several fascinating areas of enquiry regarding the underlying anthropological, political and metaphysical assumptions of the narrative; theological questions about the status of deities; psychoanalytic questions about the nature of demons and possession; and also literary questions about excess and hyperbole (which abound in the literature), as well as questions crossing game studies and narratology, such as how something can be a narrative and a setting at the same time.

Essentially, we wanted to know how much philosophy, political science, and science and technology studies could we get out of this hobby of ours? And what would that give us? Turns out, quite a lot. It is sometimes said that thinking about the things you enjoy takes the fun out of the activity. In this case, the opposite is true: bringing a whole range of academic perspectives to bear on it makes the world of Warhammer and 40K even more interesting, simply because these specialised perspectives allow us to discover even more about the fictional universe(s).

Building on these initial questions, we also believe that we can try to understand ourselves and our life-world better through Warhammer. If we follow Wilhelm Dilthey’s characterisation of the humanities as engaged in understanding cultural phenomena or practices, creative products and through them, ourselves, then the academic approach to Warhammer is a classic case of humanities scholarship and research – even extended into new fields like game studies or science and technology studies.

While this might sound very strange given the fact that Warhammer is essentially an overblown background of a game involving toy soldiers, as academics we have always used reflection-on and analysis-of cultural products and practices to understand ourselves better. In fiction we imagine (read, hear, play out) different possibilities of life, ethics, policies, trajectories of history or metaphysics. Fictional universes are mirrors, playing-fields, and the results of their times; the fact that and how we engage with them can tell us a lot about our current societies. Looking at Warhammer through this lens, it can appear as a realm into which we can escape (for sundry reasons), or it may also serve as an extreme thought-experiment; but it also gives us a case study to tackle questions of business and distribution, the social and ideological dynamics of the fandom, the corporate engagement with gender and queer themes, and the invention of new genres of art – as well as the appropriation of pre-existing themes. 

As scholars, we also think philosophy ought to get out more. Our experience doing public philosophy and other forms of engagement have taught us that sometimes it is easier to engage people’s philosophical curiosity by avoiding reality. Climate change, politics, gender – all important matters, and all fraught with problematic assumptions and faulty patterns of reasoning – and, hence, philosophically interesting.

However, as we know, discussions around such matters tend to become highly emotional (and irrational) since they often pertain to people’s personal identity as well as genuine lived experience. Now, we know that Warhammer-related discussions can get very heated as well, but at the same time, Warhammer is fiction and an extreme one at that (and a huge one too). But this makes it perfect as an exhibition piece: you can show how to approach issues (even existential ones) philosophically and scientifically, that is, systematically and methodically – without the burden of real life, and in manner detached from or even alien to conventional human ethical-moral frameworks. For the public, it serves a pedagogical function, for academia, one of public relations.

Using Warhammer to think about the real world: a gruesome example.

To help us unpack this argument, let us consider the case of fictional ‘deathworlds’ and how we can apply scholarship to Warhammer and what we get out of it.[1] Deathworlds include the many cemetery worlds depicted in 40k, and the Realm of Death as it appears in the fantasy equivalent, Age of Sigmar. Both of these fictional deathworlds function as powerful narrative spaces and plot devices, made even more immersive given that they can also be played on the tabletop and in videogames.

As academics, we might use these deathworlds as ways to understand and apply complex concepts, such as Mbembe’s Necropolitics (2019): quite literally, the politics of death. By applying “necropolitical” theory to the deathworlds of Age of Sigmar and Warhammer 40k, we might shed new light on the impact and implications of global genocides, and the way that so many people are given to apathetic ignorance in what Byung-Chul Han (2021) describes as the destructive death drive. The techno-theocracy of Warhammer, most aptly explored in the famous tagline “in the grim darkness of the far future, there is only war,” also underscores the important role of religion as well as secular belief structures in these brutal (game)worlds. Meanwhile, religious in-game crusades mimic how apocalyptic narratives and messianic motives come to be instrumentalized as a warmongering method in creating socio-political pariahs.

There can be no escaping the fact that we face numerous, competing crises on a planetary scale, most of which have necropolitical implications. Not least in the way crises such as climate change and extremism serve to further exacerbate already existing and well ingrained forms of discrimination. The post-apocalyptic environmentalism that both taints and radically inspires our moment of modernity suggests that many of us exist after the apocalypse that continues to intensify. So what then do dystopian dreams of a post-post-post-apocalypse where death is ubiquitous have to tell audiences? Do we enjoy spending time in hyperviolent fantastical worlds to cement the certainty that it can always be worse, or is there a fetishistic fantasy at play? As the promise of billionaire playboy space colonialism emerges as a prophetic vision rooted in nineteenth and early twentieth century colonial resource extraction, perhaps cautionary tales in the form of playable interactions within aforementioned deathworlds are more important than ever.

Time to take Warhammer seriously.

There are so many different areas of study that can be applied to Warhammer that we simply cannot hope to list, even a small fraction in a short essay such as this belies how expansive the diversity of the topics truly is. If you are interested in any of the topics discussed in this article, we would strongly encourage you to consider ways that you might bring Warhammer into your research, and even your teaching. The talks from the first Warhammer Conference are already available to view on our YouTube channel @WarhammerConference, and you are more than welcome to share and use them as an entry point to this hopefully emerging field. Certainly, there’s a lot of inspiration to be found there. From the benefits of Warhammer as a teaching tool for young people, to the ways it can be used to think about political theory and complex philosophy, such as the work of Martin Heidegger and his critique of technology, ‘Die Frage nach der Technik’ (1954).

The question emerges then: where next?

Given the sheer volume of positive feedback we’ve received from academics and interested members of the public alike, a second conference is definitely something we are keen to pursue. Additionally, we are also dedicated to further publishing opportunities to put Warhammer firmly on the academic map. If you have any ideas or suggestions for where we might take this next, do please get in touch with us. As we saw from the conference, collaboration around a topic as well loved as Warhammer, can truly bear fruit across disciplinary fields.

As for those fans who fear academic interest in Warhammer as corruption or heresy, we can only present two thoughts. Firstly, scholarly approaches are simply an offer to better understand certain aspects of the hobby as well as the real world: we are not forcing anyone to accept a particular perspective, a jargon, or a world-view. Secondly – and this is the beauty of academia – we are all beholden to our respective subjects and methods, meaning that we happily take divergent opinions into consideration, if they are well-argued for and thematically relevant. We are not, after all, the Ecclesiarchy. 

We would just like to close this editorial, then, by saying a big ‘thank you’ to all of the amazing researchers who contributed to the inaugural Warhammer Conference, and for proving without doubt that Warhammer is a worthy area of academic study. We would also like to thank the editors at Sci Phi Journal for inviting us to contribute this essay, and, most importantly, to you, the readers, for reading what we have to say. We hope this may be the first of many academic forays into the worlds of Warhammer and Warhammer 40k.

References

Han, Byung-Chul. 2021. Capitalism and the Death Drive. London: Polity.

Mbembe, Achille. 2019. Necropolitics. Translated by Steven Corcoran. Durham: Duke University Press.

Useful links

[1] Not to be confused with canonical Death Worlds such as Catachan.

~

Bio:

Dr Mike Ryder is Lecturer in Marketing at Lancaster University.

Dr Thomas Arnold is Assistant Professor at the Philosophical Seminar, Heidelberg University.

Michael Dunn is a Research Associate at the Käte Hamburger Centre for Apocalyptic and Post-Apocalyptic Studies (CAPAS), Heidelberg University.

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A Method For Propagation Of The Household Staff

by M. Shaw

Reprinted from The Jefferson Inquisitor, 23 March, 1873
Written by Lucille Edith Kilbeggan – annotated by M. Shaw

I have many a time received inquiry regarding the servants retained by my husband’s estate, and ever more often since the war between the states. Never before have I shared our method, which is jealously guarded by my family and has been over generations beyond count. Only having beheld the suffering of the many honest farmers of the county[1] am I now compelled to break with tradition. A chivalrous, Christian way of life[2] must endure for the sake of our children. I pray the readers of this publication will use the following recipes in good faith and godly intention, and that the benefits once reserved for my own clan be visited herewith upon us all.

To begin with, the arms and legs must be cleanly separated from the original torso[3], without use of a bone-saw. The length of the remaining flesh is unimportant so long as the tops of the leg and arm bones are preserved.

Within the day, prepare the following mixture:

  1. Ten pounds good, rich earth in which the chrysopoeia is known to grow[4]
  2. Ten pounds bone meal, obtained in the usual way[5]
  3. Six pounds freshly ground red meat

Mix the soil and fill halfway five pots; four large, one small. Reserve an additional large pot. In the large pots with the soil, place the removed limbs with the bone pointed downward, and fill then the pots the rest of the way.

The head must be preserved similarly, but its removal must include the full extraction of the spine bones, this process being all the more delicate as a result. A pair of simple garden shears may suffice; to remove any larger obstructions[6], a hedge shear or bone saw may be used in this case. So removed, the head shall then be planted in the remaining large pot, spine bones coiled for fit, filled in with soil along the way.

As to the smaller pot and its contents, I say only that some matters are unbecoming to speak of in polite society.[7]

The limbs and head must be watered diligently, as one would for potted pansies. If done properly, through the grace of God, they will take root in a matter of weeks.

During this period, obtain an empty barrel of the size used for salting. Wash out the inside, then find drills equal in size to the potted extremities. Bore sockets in the barrel, positioned appropriate to their eventual counterparts.

After no less than one month, on the next new moon time, prepare the following mixtures for the attachment of the flesh:

Joining mixture:

  1. Four pounds of clay from the county’s own ground
  2. A proportional quantity of silver salts of the kind used by daguerreotypists[8]
  3. The ground kidneys of a goose
  4. One half pound of powdered lime

Sealant:

  1. Two pounds tar pitch
  2. One pound kidney stone[9]

Spread joining mixture inside each hole, such that it covers the full circumference of each with like thickness. Join the potted extremities securely to the barrel and seal. Remove the lid and halfway fill the barrel with sea water. The other half, fill with matter of your choosing, be it of animal, vegetable, or mineral nature. Your choices will weigh upon the character of your servant.

Do not replace the barrel lid. Instead, return the head to its pot with the lid still attached.

Leave the barrel to warm several days in the sun. Take its temperature each morning using a mercury-in-glass; when it reaches to just below one hundred Fahrenheits, add to the mixture three ounces baker’s yeast and some quantity of bull’s milk[10]. Move the barrel to a barn or cellar. Each morning, check for mold on the surface and skim it away in a sieve. The fleshy skin that accumulates, however, must be stirred back into the mixture.

Seal the barrel when the content bubbles consistently, almost as if boiling, but use a fresh lid. Leave in place nine months. After which time, remove the lid, examine the contents, and confirm the Lord’s plan[11]. If all is well, remove the head from its pot. Rub the spine bones in oil of pepper and reseal the barrel with everything in its proper place. Let sit overnight.

Some words of caution to the modestly inclined: you may find yourself ashamed to behold the servant in this bare state, being of good Christian breeding. Remember that, while Man himself is made in the image of our Lord, your servant is merely a simulacrum made in the image of Man. Its station lies below even that of the lower animals. You do not sin to look upon it any more than you would to look upon your supper.

Nevertheless, you may wish to alleviate your natural discomfort through a simple drape of broadcloth. You need only a ring cut to size for the top of the barrel, with its hole large enough for the servant’s head, stitched to a sheet long enough to cover a man’s shame.

At daybreak, place a hand to the servant’s forehead to see that it is warm. To awaken, feed into the mouth several dozen live ants. The servant may be awakened on a diet of other small creatures if necessary, but be wary that, owing to their character, ants are the key to my own servants’ total loyalty and tireless will to work. Bees will work similarly, but require caution. Birds are not to be used, as the awakened servant will attack any others it might behold.

Finally, engrave the Mark of Cyprian[12] upon the front of the barrel.

The servant may take several hours to awaken fully. Give it time to come to its senses, just as you would a newborn calf. It should be able to stand by day’s end, and thereafter to perform any duties you wish.

If you have followed my instructions to the letter, you will find yourself in possession of the most docile staff you have ever retained. Your servant will obey without question even to the point of its own expiration, and most likely will never utter a single sound. It will live for as much as twenty-four years, if my own household’s records are of any indication. It will eat indiscriminately as a goat does, providing a convenient outlet for the disposal of refuse. The Lord willing, you will find its obedience superior even to that of [redacted].[13]

[1]     Where exactly The Jefferson Inquisitor might have been printed and circulated is a matter of debate. Surviving copies are dated between 1815 and 1896. The author’s “war between the states” reference would seem to indicate somewhere in the southern states during the American Civil War, but copies of the paper have been discovered in Union and Confederacy states alike. It is not even clear whether “Jefferson” is the name of a place or a person. They have only ever been found in private collections, never in any kind of public or academic library, and only in North America. Most editions consist of a single broadsheet.

[2]     Material printed in the Inquisitor covers an eccentric range of topics, but frequently touches on what would have been considered nonstandard religious practices at the time. This profession of a “Christian way of life” despite a lack of clear link to normative Christian pedagogy is far from unheard of in its pages.

[3]     At no point does the author specify what “the original torso” refers to; presumably a human body, but it is unclear where the reader was meant to obtain the body, or whether it was meant to be alive or dead at the time of amputation.

[4]     “Chrysopoeia” is a term normally referring to the alchemical transmutation of base metals into gold. This and other Inquisitor articles suggest that it may also have been a folk name for a plant or fungus, or even a species of insect larva. Other articles suggest it might be gathered in horse stables or slaughterhouses.

[5]     Again, the author omits necessary context. “The usual way” of obtaining bone meal may have been known to regular readers of The Inquisitor, but it is not explained in any surviving edition of the paper. It must be noted, however, that this article does not mention anything else to be done with the rib cage or pelvic bone, which would provide the requisite weight if taken from a human adult.

[6]     “Larger obstructions” likely refers to the rib cage. Since the author specifies only the spinal bones to be preserved, the smaller shears would have been used to cut blood vessels, nerves, and muscle tissue.

[7]     I gather the author is talking about sex organs. I’d prefer not to speculate about why these would be included.

[8]     This is the author’s furthest-reaching assumption yet. It’s taken for granted that the average reader would already know the correct ratio of silver salts (presumably silver nitrate) to mix with clay, as though this were a common practice with other familiar uses. This might refer to a recipe in an earlier, as yet undiscovered edition of the Inquisitor. Silver nitrate is not a common additive to clay in any other known capacity.

[9]     This would require a large volume of kidney stones, which typically weigh only a few grams. The term might also refer to malachite, which was sometimes called “kidney stone” by layfolk and was believed to protect unborn children from evil spirits. However, it would be unwise to fully discount the possibility that she literally means kidney stones and had some way of procuring them in quantity.

[10]   For the record, I regret having researched this slang, so please take me at my word when I tell you that it does mean what you think it means.

[11]   As best I can tell, the author is instructing the reader to check that the contents of the barrel have somehow transformed into those of a human torso. I would like to point out that this is impossible, but I also have to admit that I have not personally tested her method and I frankly hope that nobody ever will.

[12]   This likely refers to Cyprian of Antioch. Cyprian was believed to be a sorcerer with the ability to summon and command demons or djinni, who converted to Christianity before his martyrdom. His historical existence is apocryphal at best. The earliest surviving record of his supposed life appears in the work of Symeon the Metaphrast, a Byzantine hagiographer with a penchant for fabricating people and histories wholesale. As to what the actual “Mark of Cyprian” might look like, I have found no clues.

[13]   There are terms I prefer not to reproduce even in the name of historical accuracy, but given the author’s apparent ethnicity and social caste, as well as the date of original publication, you can probably guess. Her final word is a stark reminder that while her claims of necromancy are a matter of speculation, the systems and social attitudes that produced them are not.

~

Bio:

M. Shaw (they/them) writes fiction, poetry, and the odd piece of creative nonfiction. Their novella ‘One Hand to Hold, One Hand to Carve’ (Tenebrous Press) received the 2022 Wonderland Book Award, and made the preliminary ballot for the Bram Stoker Award. Their short story collection ‘All Your Friends Are Here’ is forthcoming in Fall 2024, also from Tenebrous Press. They are a 2019 graduate of the Clarion Science Fiction & Fantasy Writers’ Workshop, as well as a past organizer of the Denver Mercury Poetry Slam. Their website is mshawesome.com. They live in Arvada, Colorado.

Philosophy Note:

Speculative fiction frequently grapples with the question of cost, in terms of everything from magic to advanced technology. When people seek to transcend the limits of our human existence, what does such power demand of us, what sacrifices does it require? I have always been most drawn to work that explores this question from the standpoint that the power itself is the cost; that magic or technology’s true cost is how easy it makes it to exercise our worst impulses.

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by J.Z.A. Wallis

After the death last year of noted Oxford historian Archibald Houghton, his longtime friend and colleague Prof. Laurentz shared that in the 1990s, the late Houghton had told her a story about a letter he’d discovered while researching his seminal work on the English Restoration.

The letter was supposedly written by Sir Henry Carter to his son in 1677, and Houghton claimed that it related an event that occurred at the court of Charles II. The king had, according to Sir Henry, been pleased to receive a certain visitor: a mysterious oriental magician and purveyor of exotic arcana who called himself the Great Nouzari. The merry monarch and his courtiers were shown certain remarkable items from Nouzari’s collection, including those of natural history, alchemical invention or mechanical genius.

But the jewel of the exhibition was musical in nature. It was a small chest built with materials unknown to the natural world and, the visitor claimed, it contained genies ensorcelled by King Solomon himself, in such a way that the hand-sized object could produce musical sound without any kind of instrument.

Indeed, the magus activated the box with nothing but a press of his finger, and all present exclaimed to hear the most astonishing aural phantasm that arose at once from no clear source. The music was quite unlike any known to the court; it comprised unimaginable sounds producing tremendous mood and feeling. Though it lasted only a few minutes, it created the greatest sensation for many weeks. Yet the Great Nouzari could not be prevailed upon to repeat the performance, and after receiving his commission, he departed at once.

Sir Henry then claimed that he had instructed his manservant to approach his counterparts among the magician’s retinue, and win from them a fuller account of the inexplicable music’s provenance. The box, he thus learned, came from the city of Alexandria in Egypt, where it had been gifted to Nouzari from a poor but noble family whose child’s life had been saved by his spells. These humble people claimed the musical device as an heirloom from the ancient temples of the pharaohs.

There was in Alexandria a legend attached to this ancient music, quite different from that of Solomon’s genies. According to this second tale, the box had been made by angels from a heavenly plane. One of these, entering the mortal world in the earliest days of the Egyptian dynasties, had brought the object with her, claiming it contained the music not of the gods or genies, but of man: music that man would create at some distant time yet to come, when the Day of Judgement neared. For the angel was a traveler in time, a scholar who sought to study man in all his different epochs. This music, she said, would be composed by a great queen of that far-off time whose name the glyphs rendered as BAY-YON-SAY.

So moved were the priests and pharaohs by the music, that they lost themselves to a species of obsession, and when the angel attempted to withdraw with her heavenly box, they seized her and kept her prisoner, in which state she soon withered and died. Such was the madness that then gripped the kingdom that blood ran in the palace. The nobles fought each other to possess the music, soon bringing the downfall of a centuries-long dynasty. Finally, the box was smuggled away by cooler minds, and sealed in a special tomb, long guarded by the family that the Great Nouzari much later encountered in Alexandria.

This tale both Nouzari and Sir Henry regarded with mistrust, yet there was no denying the wondrous effect that the music had produced from but a single performance for the English king. It was said that a great many natural-born children were conceived at court that night. Both the magician and his treasures were lost in a terrible storm at sea the following week, averting any calamity from the dangerous music’s exhibition at who knows what new venues. And yet perhaps the legend he brought from Alexandria, via Sir Henry, the late Doctor Houghton and his colleague Prof. Laurentz, thus completed the music’s temporal circuit, as it were: passing, in this observer’s humble opinion, the first true test of time.

~

Bio:

J.Z.A. Wallis is a writer, editor, and Wikipedia addict based in London, and the author of The Evocation of Souls.

Philosophy Note:

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by Edmund Nasralla

Apostolic Letter of His Holiness Pope Pantaleon III to the bishops of Aras Osek on the occasion of the centennial of the Archdiocese of Vaish Anak.

Your Excellencies,
Most Reverend Brothers,

§1. Our Redeemer has made a way in the sea of stars, so that all the children of men may reach him, but until the present age some of his footsteps remained unknown (cf. Psalm 76:19). How unsearchable are the ways of him (Rom. 11:33) who has granted to his Church the discovery of a part of the human family living at the outer reaches of our galaxy! We say rightly that this grace was granted to the Church, for the discovery was made by the Pontifical Star Fleet. Fr. Idelfonso Moreno Castanza, S.J.R., commander of the Siderum Rector, first encountered them on October 3rd A.D. 4248, the feast of St. Thérèse of Lisieux, Patroness of the Missions. This intrepid son of the Reformed Company of Jesus at first assumed that those whom he found on an unnamed planet in the system ER 486-F must be explorers like himself. A skilled linguist, Fr. Moreno Castanza was soon able to deduce that, though these people spoke a semitic dialect, it corresponded to no known language on Earth or the other inhabited worlds. They were also clearly not a people capable of space flight.

§2. Who remains ignorant of what happened afterwards? The priest learned that these people called themselves the Uskin. They were the remnants of a great kingdom which some cataclysm in the distant past had all but annihilated. Within a short time, these people were able to explain to Fr. Moreno that they were those whom God had taken away from a place which in their tongue is called “Aras Ur” (that is, “Bright Land”) to a place which is called “Aras Osek” (that is, “Land of Darkness”). Indeed, the skies of Aras Osek never brighten more than twilight on Earth, and the stars there are visible at midday.

§3. The Reformed Company of Jesus returned to Aras Osek with many missionaries. The Uskin received the Gospel with joy. They were converted in such numbers and so quickly, that our predecessor, Leo XXII, established the Diocese of Vaish Anak in A.D. 4257, not ten years from the day that the good news of Jesus Christ was first preached on that world. The Uskin saw in the Scriptures, especially the First Book of Moses, all which they had ever believed about themselves and the world that they inhabited. Indeed, they seemed already to know many of the things which the first chapters of Genesis contained.

§4. The Uskin recognized in the person of Enoch, the antediluvian patriarch who “walked with God and was seen no more because God took him” (cf. Gen.5:24), the first of their kind. Enoch, whom the Uskin call Ahnek, is considered the first king of their people. Peleg, the son of Heber, of whom the Scriptures say that “in his days the Earth was divided” (10:25), is another of those whom the Uskin revere as one of their fathers. They know him as Falach. The division of the world mentioned in Genesis, the Uskin claim, was a time when God took many people away to Aras Osek from Aras Ur in the years after a great flood which nearly destroyed mankind in that place.     

§5. The conversion of the Uskin has brought untold joy. Their zeal for the true faith and the works of righteousness has been a model to all believers on Earth and in the colonized worlds, such that we have no need to speak of it (cf. 1Thess 1:7-8). And yet a shadow has fallen over Aras Osek, not indeed a physical darkness, but a spiritual one. For the spirit of contention and strife, sadly never absent from the Ecclesia militans in this fallen universe, has shown itself among some of you. For this reason, most Excellent Brothers, we have decided to write to you concerning some of these matters, in order that certain needless disputes may be settled, and that charity, which is the “bond of perfection” (Col. 3:14), be reestablished.  

§6. While their arrival on another world before the invention of interstellar travel cannot readily be explained, it is surely erroneous to suggest that the Uskin have some other origin than our first parents or—as some brash and unthinking persons have dared to suggest—that they are not human! Together with our predecessor Pius XII, we affirm that, “…the faithful cannot embrace that opinion which maintains that either after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all, or that Adam represents a certain number of first parents.” (Encyclical Humani Generis, n. 37).

 Let no one object that the pope spoke only of Earth, for his words are valid for all worlds where man resides. Both divine revelation and genetic analysis demand that we consider the Uskin as members of our kind, suffering from the effects of the fall, and called to salvation in Jesus Christ Our Lord.

§7. Some have dared to forbid the Uskin from venerating Enoch, Peleg, and others mentioned in the book of Genesis as their forefathers, calling this belief unfounded superstition and even heresy. But there is nothing contrary to right reason or revelation in this belief. Indeed, what better explanation can be provided for the presence of the Uskin on Aras Osek than the one which they themselves have provided us? What can the “Bright Land” be if not the Earth? This may seem unexpected, but God’s ways are not our ways (cf. Is. 55:8). “Who has been his counselor” (Rom 11:34)? What the Uskin believe on these matters is both possible and pious. We therefore command that they be allowed to hold these beliefs unmolested. 

§8. Various disputes have arisen concerning the Liturgy in the dioceses of Aras Osek. We declare that the Liturgy may be translated into the Uskin language, but only in the classical or hieratic form of that tongue which is now primarily used in writing. Moreover, in accordance with the decrees of Lateran Council VII, this permission does not include the Roman Canon, which must always be in Latin. As soon as it is possible to do so, the Liturgy must be celebrated entirely in the Church’s official language. For how else can the integrity and unity of the faith be maintained? We grant permission, in those places where the custom has already been introduced, to add the words “and to Ahnek our father” to the words of the Confiteor.  

§9. Such are the things, Reverend Brothers, which in our fatherly solicitude we desired to tell you. It seemed good to the Holy Spirit and to us not to burden you with anything beyond these requirements (cf. Acts 15:28). The rest we shall tell you when, God willing, we ourselves travel to Aras Osek later this year to open the centennial celebrations. Be assured, beloved Brothers, of our prayers for you and those entrusted to your care. We humbly ask your prayers also for us who, apart from other concerns here on Earth, have also the care of all the churches (cf. 2 Cor. 11:28) spread throughout the galaxy. We are consoled by the knowledge that Our Lord, who brought the Uskin to their home without any starship, and reserved their discovery and conversion for these latter days, has also the power to bring us to our true home in heaven. To you and all your faithful, we gladly impart our Apostolic Blessing.          

Given at Rome, at St. Peter’s, on the 1st of May, Feast of the Holy Apostles Philip and James, in the year of Our Lord 4357, the third of our pontificate.

Pantaleon PP. III

~

Bio:

Edmund Nasralla is an American writer living in Europe. His work requires him to think often of religious questions. Occasionally, it allows him time to explore those questions in the form of fiction. He has been published previously in Sci Phi Journal.

Philosophy Note:

We often assume that, if intelligent life is to be found on other planets, it will necessarily be alien. What if we found ourselves out there instead? The Catholic Church has dealt with analogous situations in the past here on Earth. How would she deal with finding humans on other worlds? The biblical figures of Enoch and Peleg, though mentioned only very briefly, are fascinating to me, as they offer the possibility a very different kind of ancient astronaut.

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Intersidereal Aliyah And The Law Of Return

by Edmund Nasralla

I. Introduction: The Law of Return before the Age of Colonization[1]

Among the nation states which retained full political autonomy after the beginning of the Age of Colonization, the State of Israel alone maintained a policy of right of abode within its historical borders for the descendants of its citizens and those belonging to the Jewish people. The Law of Return (חוק השבות ), originally passed by the Knesset on 5 July 1950 (20 Tammuz 5710), established that, “Every Jew has the right to immigrate [to Israel]” (section 1). The law was amended several times in the twentieth and twenty-first centuries to address questions of definition (who qualifies as a Jew, etc.), to establish rights for family members of Jewish immigrants to the State of Israel, and to curtail certain abuses.

The Age of Colonization and the concurrent establishment of the World Federation of States (Later the Old Earth Federation, henceforth “OEF”) posed, at first, no new legislative problems for the State of Israel. A substantial number of Israel’s citizens emigrated to the new colonies, most of them initially to the first human colony of Terra Nova in the Epsilon Eridani system. These maintained dual Israeli and OEF citizenship, and the first generation of their children were Israeli citizens in accordance with that country’s constitutional law. The expense and large amounts of time required to make the journey between Earth and the first colonies meant that, for all practical purposes, return was impossible. In the first four hundred years of galactic colonization, only fourteen cases of a vessel returning to Old Earth were recorded. Only one of them involved a ship which had reached Terra Nova. Three of them carried Israeli passengers, and although all of them carried at least one self-declared Jewish passenger, none of these passengers subsequently emigrated to Israel. There was consequently no legislation addressing intersidereal aliyah during this period.     

II. The El-Sayed Terminal and the amendment of Federation immigration law

In A.T. 2565, Prof. Geries El-Sayed of the École Polytechnique of France demonstrated the feasibility of intersidereal travel based on the principles of quantum entanglement. The old method of continuous acceleration, which had made the first colonies possible, was rendered obsolete, at least in theory. Another century would pass before the first El-Sayed Terminals could be built.[2]

The prospect of nearly-instantaneous travel between the colonized planets, however, pushed the OEF to propose new laws regulating intersidereal immigration to Old Earth. The Senate feared that an unrestricted right of return to the human home world might have catastrophic legal and economic consequences. The first major waves of emigration were financed by the asset forfeiture of the original colonists to the Federation, something which was very controversial at the time.[3] Would the descendants of such colonists have a legal basis for claiming restitution? What would become of the Old Earth’s economy if it were suddenly flooded with workers and goods from worlds beyond the solar system? The proposed Beskyttelse Act of A.T. 2568[4] stripped all emigrants of OEF and national citizenships on Old Earth and imposed a federal visa requirement for return, even for a temporary visit. All OEF member states, including the State of Israel, were expected to ratify the law.  

Yeshayahu Amsalem, the ceremonial President of Israel and a member of the country’s Orthodox majority, gave an impassioned speech at a plenary session of the OEF Senate in February of A.T. 2570, pleading for an exemption clause for the State of Israel, “…because the land itself is an integral part of the national and religious identity of the Jewish people.” The Beskyttelse Act effectively cut off a part of the diaspora from its ancestral homeland forever, he argued. Amsalem ended his speech with a quotation from Deuteronomy 30:4: “If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the Lord thy God gather thee, and from thence will He fetch thee.”

Unexpectedly, the Israeli motion was seconded by most Muslim member states. These wanted a similar exemption for those attending the hajj and desiring to visit other Muslim holy sites, including the Al-Aqsa Mosque in Israel. Even Knesset members representing the Arab citizens of Israel (about 30% of the population at that time) expressed their support. The Holy See also demanded that Christians be allowed to go on pilgrimage to Rome and various holy places on Old Earth, many of which happen to be within the borders of Israel. All these religious exemptions were passed,[5] in part because the OEF considered their implementation as a far distant—and in A.T. 2570 almost non-existent—problem.  

III. The Law of Return in the Age of Colonization

a. Before A.T. 2894

Many Jews subsequently entered Israel under the provisions of amendments §1-3 of the Beskyttelse Act. There were 300-1000 cases of intersidereal aliyah per year from the beginning of the twenty-ninth century. By that time, several important developments had occurred both in Israel and in the intersidereal Jewish diaspora.    

The Law of the Return was amended (amendment 5, A.T. 2730) to make being halakhically Jewish a requirement for immigration, with the authority for determining this being given to the Chief Rabbinate of Israel. This amendment, the greatest restriction on Jewish immigration to the State of Israel ever imposed, essentially codified the jurisprudence surrounding the Law of Return at that time. The change caused less protest In Israel than might have been expected. The Orthodox majority had increased substantially by A.T. 2700, so that non-orthodox Jews (including all “hilonim”, or secular Jews) made up only 15% of the citizen population.  

The number of people of Jewish heritage living in the colonies officially outstripped the number of those on Old Earth in A.T. 2812. Most traced their ancestry to emigrants from the former United States or Europe, but a substantial minority (20%) had roots in Israel. Jewish emigrants established the New Haifa settlement on Terra Nova in A.T. 2692. Within two hundred years, it became one of the most important cities on Terra Nova and one of the largest in all the settled worlds. Quite unexpectedly, Terra Nova Hebrew[6] emerged as a lingua franca in the city, eventually becoming the main language used by the city’s non-Jewish majority.

The nature of Jewish religious observance in the colonies (usually quite secular) began to change dramatically after A.T. 2860. In that year, a religious movement, “The Numbered” (הממוספרים), began to rise to prominence on Terra Nova, led by a certain Moshe Glanz, known to his followers as “The Numberer” (הממספר).[7] Glanz, an obscure figure who does not appear to have been an observant Jew until his early thirties, declared himself to be Moshiach. He was initially dismissed by most of his contemporaries, but soon gained a following thanks to several purported miraculous healings which he worked in and around New Haifa. He was a gifted orator and polyglot who had managed to acquire an encyclopedic knowledge of Jewish writings. By A.T. 2894 his movement had grown to around three million followers on several colonized worlds.  

b. Glanz et al. v. The Minister of the Interior (A.T. 2894)

Glanz had a peculiar interpretation of Olam Haba, the complex eschatological concept in Judaism of an ideal “world to come”. The Numberer declared that, as Moshiach, he alone could bring it about. To do so, he needed to “return”, together with all his followers, to the Land of Israel. Nearly a million Numbered attempted to enter Israel en masse in A.T. 2893, seeking citizenship under the Law of Return. They were denied permission, and thus could not obtain an OEF visa. The Numbered were denied citizenship by the Israeli Ministry of the Interior on the basis of an A.T. 1970 amendment to section 4A of the Law of Return, which stipulated that a Jew who voluntarily changes his religion loses the automatic right to Israeli citizenship. As the Numbered were considered converts to a different religion, they could not be granted citizenship.   

Glanz and his followers sued the following year, calling the decision by the Minister of the Interior illegal under the Basic Law of Israel. The Numbered were not members of a different religion, it was argued. To maintain the contrary position would be to define Judaism as a religion which does not believe in the possibility of the coming of Moshiach, Glanz’s claim in this regard being the only argument for considering his followers to be apostates. The court found against the Numbered. Glanz then appealed the decision to the OEF. A lower court refused to adjudicate the case because it did “not think itself competent to legislate questions of religious identity”, thus allowing the Israeli decision to stand.  

c. After A.T. 2894:

Glanz died under mysterious circumstances before his appeal could be heard by the OEF Supreme Court. The Numbered decreased in size after his death, though the members who remained became increasingly influential and devoted to the cause of their founder. Many of them continued to believe that Glanz was still alive, but in hiding, and considered their immigration to Israel as a religious duty to prepare the way for his reappearing. It is estimated that 350,000 Numbered acquired Israeli citizenship over the next decade by dissimulating their membership in the movement. This led to an amendment to the law of Return (amendment 7, A.T. 2910) which provided for the expulsion of Numbered who had obtained citizenship fraudulently. The amendment proved impossible to enforce, however, as it was exceedingly difficult to prove membership in the Numbered because of their commitment to secrecy.  

Glanz’s movement led to a renewed interest in Zionism and a certain popular revival of Jewish religious observance among the intersidereal diaspora, especially the observance of Shabbat, for which some Orthodox rabbis now consider the Numberer to have been a Tzadik. Today, though the Numbered are essentially extinct as an active religious force, millions of Israelis claim to be descended from them. Some historians trace the political motivations for the last amendment to the Law of Return (amendment 8, A.T. 3126, a repeal of the restrictive amendment 5) to their latent influence.

[1] This piece was originally published in Old Earth: An Encyclopedia of Terrestrial Human History, as part of the entry “Israel, State of”, Vol 321, col. 47-269, New Haifa University Press (New Haifa, Terra Nova: A.T. 4731). It is republished here in an adapted form with the kind permission of New Haifa University Press.

[2] For an exciting and often humorous account of the first successful El-Sayed terminal trip between Old Earth and Terra Nova, see: Marion Flanders, A Small World After All: The First “Baton” Terminal and the Age of Colonization, New Haifa University Press (New Haifa, Terra Nova: A.T. 3127).     

[3] See: Gideon McArthur (ed.), When You Look at the Stars, Remember Me: The First Colonists of Terra Nova in Their Own Words. New Haifa University Press (New Haifa, Terra Nova: A.T. 4491).    

[4] OEF-Gesetzhandbuch 407.62. The law, meaning “protection”, is so named because it was originally proposed by the Norwegian delegation in the Senate.  

[5] Ibid., Zusatzartikel §1-9.

[6] This dialect preserved aspects of Modern Hebrew for centuries after they had been lost or changed on Old Earth. Some of its salient features are a high usage of English loan words, pronunciation of “ר”as a uvular fricative, and an SVO word order. Old Earth Modern Hebrew, under the influence of Classical and Levantine Arabic, eventually moved to a rhotic “ר” and adopted a more frequent use of the VSO word order, making it more similar to Classical Hebrew. See art. “Hebrew” in Old Earth, vol. 296, col. 1121-1834.

[7] The name of the sect and its leader were a reference to God’s command to Abraham in Genesis 15:5 to “number the stars”. See art. “The Numbered” in Old Earth, vol. 428 col. 76-99. 

~

Bio:

Edmund Nasralla is an American writer living in Europe. His job requires him to think often about religious questions. Occasionally, it also leaves him time to number the stars. This is his first published piece.

Philosophy Note:

Israel’s Law of Return has always fascinated me because of its implications for the question of Jewish identity. What, precisely, makes one a Jew? What is the relationship between ethnic Judaism and religious observance? These questions are complicated here on Earth, and are debated within Israel. How would Jewish identity change in an age of human expansion to other planets. What would happen if the Law of Return were tested, in the distant future, by a form of Judaism which had developed on another world?
On a larger scale, I am intrigued by the notion of colonized planets eventually surpassing Earth in population. How would the nations of our planet deal with the issue of people wanting to “move back” to an ancestral home world that they have never known? Could there be something like a human Law of Return for Earth generally?

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A Unified Explanation For Elven Urbanization And Associated Morphological Changes

by Gabriella Buba

Dr. Sharn Ghorzna and Dr. Traugh Duluk’s research team of the Golgoth Institute

Abstract        

It is widely accepted that Domestication Syndrome in mammals, a series of morphological changes including: depigmentation, shorter jaws, smaller teeth, reduction in ear size, and increased docility occurs when wild species are selected for tamer offspring. The explanation for this wide range of morphological changes is tied to reduced adrenaline production, wherein the diminished fight-or-flight response results in increased docility and adaptability to communal habitation. This decrease in adrenaline production has been linked to undersized adrenal glands, a fairly common mutation that arises due to spontaneous embryonic mutations resulting in reduced size and numbers of neural crest cells. Neural crest cells are a band of embryonic cells that play a large part in the development of pigment, cartilage formation, jaw length, tooth size and quantity, as well as the size of the adrenal gland (Wilkins, 2014).

After extensive studies of Urban, Village, Small Band, and Solitary Elves, our research team concludes that the Urbanization of the Elf and the morphological changes seen therein can be explained by a similar evolutionary mechanism. In this paper we will explore the connection between increased ability for social cooperation in a species naturally given to a Solitary lifestyle and reduced adrenaline production caused by a smaller neural crest.

The Solitary Elf vs the Urban Elf

It has been argued by our esteemed colleagues at Alberich University Subterra that the Solitary and Urban Elves are completely different species that have not shared a common ancestor any more recently than we at Golgoth have shared one with pigs (Klien, 1530). We argue that our respected, though vertically-challenged colleagues’ findings are not supported by the breadth of observational data, due to their reluctance to spend time above ground. Anyone having devoted a modicum of time to studying Elven culture and communities can see the clear evolution of the Elven species from Solitary to communal living habits. Indeed, in a mere ten generations our researchers have observed how a single family line of Solitary Elves can become urban-dwelling Elves, taking on the morphological appearance of Urban Elves that have been living in their cooperative social environment for fifty generations or more.

Our team has been tracking the migration of Solitary Elves into urban communities for over 200 years and is prepared to conclusively denounce previous theories of separate-ancestor origin. We will demonstrate the trait-by-trait morphological shift marking the need for increased social cooperation in Elven societies enabling them to engage in trade and treaties with the kingdoms of other sentient species on more equitable footing.

Decreased Adrenaline Production: The Initiating Step to Fostering Social Cooperation

Measurements of adrenal gland size and activity were conducted humanely on already-deceased specimens, by biopsy and scans in our catch-and-release program, or by paid volunteer sampling among our partner Elven communities. Our measurements show across Elven subspecies there is a correlated change in adrenal gland size and observational flight distance of Elven individuals when encountering unknown Elves in their territory. Observational flight distance, or the distance an unfamiliar Elf could approach before the subject fled or reacted aggressively, was measured by presenting the subject with an unfamiliar Elven individual from our partner program.

Figure 1: Graphic of adrenal gland size measurements correlated with flight distance as recorded by our team across different elven communities.

Solitary Elves spend the majority of their adult lives alone, only socializing during the large mate-finding gatherings that occur on every lunar eclipse. Through extensive sampling, our team found they have adrenal glands that are 3x larger than their Urban relatives at a median of 26.7± 0.9% g. On average, they react to the presence of an unknown sentient in their territory as soon as the individual is within 840m. It is notable that Solitary Elves were found to have a flight distance that was 31.4x greater than their Urban relatives. Our team did not show a clear correlation indicating why one individual might react with a dominance display vs. a flight response, though forthcoming research suggests the lunar eclipse dulls the fight or flight response. This may allow Solitary Elves to safely come together at these important times of their lives to mate and produce offspring, which are raised for 3 years by the female of the species completely alone and without the aid of the male.

Paired or Small-band Elves live in cooperative mate pairs, or bands of five to seven, usually family groups. In our observations, it is most often a pair of sisters who will conscript their mates to travel together accompanied by one unmated juvenile, usually related. These bands do not much differ in lifestyle from Solitary Elves except that their cooperation allows them to hold and defend larger territories and hunt larger prey. Paired and Small Band Elves have adrenal glands that have a mean combined weight of 17.9± 0.7% g, twice as large as their urban relatives. While they are known to react with aggression toward Elves who do not share the band’s particular blended family scent, they will allow such intruders to approach within 506m, making their flight distance only 19x greater than that of their urban relatives.

Village Elves live in cooperative communities of 20 to 50 individuals and in small, settled societies. Their adrenal glands at a mean weight of 12.7± 0.8% g, are only 1.5x larger than their Urban relatives. Although Village Elves still show significant distrust towards Elven individuals not from their village, their flight distance at 217m is only 8x larger than the Urban Elf. Given time to acclimate they have been known to conduct limited trade with outsiders of Elven, Orcish, and Dwarven persuasion.

Urban Elves maintain large settled colonies of up to several thousand individuals, and experience easy interspecies cooperation. They are seen to operate in work crews under Elven supervisors and accomplish engineering feats such the great tree city of Baden-Wurtt and the terraced farms of the Caprian Coast. They quickly acclimate to the arrival of new Elven individuals, absorbing them into the colony in a matter of days. Their adrenal glands are quite small, at an average combined mass of 8.6± 0.5% g. They have an average flight distance of 26.7m however several individuals were observed to express no discomfort or affront until unfamiliar Elves were within 3 meters. As such the Urban Elf comingles easily even in large groups of strange Elves. Dominance fights are rarely seen among working-class Urban Elves, reserving territorial displays for leadership positions or settling disputes with rival colonies. This increased affinity for social cooperation has greatly improved Elvish ability to operate in civilized society interacting on near equitable levels with Orcish and Dwarven communities. Despite much exaggerated accounts of Elves hunting fellow sentients during lean winters, the last verified account of such an incident is over 100 years old. Truly it is amazing to see how a naturally solitary and predatory species has been able to adapt themselves to a communal lifestyle when they do not naturally prefer it as do the Orcish Clans and Dwarven Houses.

Depigmentation: How Hair Tone and Pattern Changes Affect Elvish Hunting Strategies

Our colleagues at Alberich Subterra often use outdated phenotypical hair pigment differences between Solitary and Urban Elves to justify categorizing them as separate species (Schmitt, 1567). To that, we say it’s clear they haven’t spent appropriate time investigating the genetic reasons for coloring variations between Elven communities. Furthermore, dwarves, a naturally subterranean species, have reduced visual acuity at distance and a tendency towards colorblindness, which necessarily reduces the quality of their observational data, particularly in non-subterranean environs. My respected colleague Dr. Duluk’s paper on the development of dwarven songs and cave soundings explores this topic in depth (Duluk, 1790).

Extensive and exemplary research has been done by our fellow Golgoth Institute Researcher, Dr. Utumband, to show how the prevailing dark blue coloring of hair helps Solitary and Small Band Elves thrive in their densely forested environments, which are dominated by blue tip spruce and purple plum. Furthermore, their utilization of grease paints of ash and animal fats to camouflage their shape can further exaggerate the features of the colloquially called Forest Elf (Utumband, 1801). This use of paints in addition to their dark foliage-mimicking hair helps them to blend into the undergrowth, thereby allowing them to successfully stalk and take down prey many times larger than themselves, even when hunting alone.

As Elves begin to operate in village communities where communal hunting strategies and even early attempts at farming remove the need for stalking and hunting strategies, depigmentation and spotting becomes common. This mutation is caused by the shrinking neural crest cells, and generally, appears as stripes of blond around the face.

Finally, there is the Urban Elf, operating in a large colony, rarely hunting alone, with the bulk of their diet being grain-based supplemented with livestock and rarely wild game. Such individuals often show total loss of hair pigmentation. Our research has shown the prevalence of depigmentation is directly correlated to the reduced size of the neural crest.

Jaw and Teeth:  Reduction of Dentition and Resulting Dietary Alterations

The reduced neural crest also leads to significant reductions in jaw and tooth development across various Elf communities.

Figure 2: Elven Jaw and Dentition Pattern Diagrams (Campbell, 1982)

Although tooth number and pattern remains the same across Elf communities, the length of the jaw in Solitary Elves and the pronouncement of front incisors and canines cannot be denied. This arrangement of teeth and jaw allows them to hunt and consume prey, largely raw, using their teeth as their primary weapon and utensil.

Paired and Small Band Elves are often seen using crafted weapons such as spears, and employ community hunting strategies. This is an important adaptation given their shrinking jaws and canines, which are on average 1 cm reduced in size from their fully Solitary relatives. Some Small Band Elves have even been observed cooking their food.

Village Elves, while primarily carnivores, eat largely cooked diets, and hunt using bows and spears in advanced group strategies.

Urban Elves have been observed domesticating deer and elk to supplement their diet of grains and vegetables. This can be clearly seen in their dentition which is far more adapted to eating cooked meats and grains. Note also the reduced canines and shortened jaw more favorable to their omnivorous diet.

Reduced Cartilage Production: The Cause of the Altered Ear Form

The final and perhaps most readily visible difference between Elven subspecies to the outside observer are the changes in ear form. The reduced neural crest causes significantly reduced cartilage production. Without the high cartilage production, the traditional long-peaked Elven ear seen in Solitary Elves is not possible. In paired and Small Band Elves this is often observed in the folding or drooping of ear tips. Village Elves retain the readily recognized pointed ear but have even more reduced point length, by as much as 3 cm. Meanwhile the Urban Elf often has fully rounded ears (Figure 3).

Figure 3: Ear Forms in (a) Urban, (b) Village (c) Paired or Small Band, and (d) Solitary Elves

Conclusion

Based on our extensive genetic analysis and anthropological field studies, we, the researchers representing the Golgoth Institute of Orcish Sciences stand fully behind our hypothesis that the reduced size of the neural crest and its effects on adrenal production have resulted in the self-domestication of Elves as they have adapted from a solitary predator species into beings more given to social cooperation.

Works Cited:

Bernard G. Campbell (Editor). Humankind Emerging. 3rd ed., Little, Brown, 1982.

Klien, Orlan, et al. The Convergent Development of Living Wood Safe Glues of Elven Culture Across Unrelated Elven Species. Material Science (Subterra), vol 02, no 6, 1530.

Schmitt, Garlan. “Humans and Elves a Separate Species: As Shown by a Study of Their Divergent Architectural Development” Urbani Izziv, vol 14, no.20, 1567

Utumband, Duran., et al. “The Utility of the Native Hair Coloring of the Solitary Elf in Their Natural Environment” Anthropology (Golgoth), vol. 17, 1801

Wilkins, Adam S., et al. “The ‘Domestication Syndrome’ in Mammals: A Unified Explanation Based on Neural Crest Cell Behavior and Genetics.” Genetics, vol. 197, no. 3, 2014, pp. 795–808. Crossref, doi:10.1534/genetics.114.165423.

~

Bio:

Gabriella Buba is a chemical engineer who likes to keep explosive pyrophoric materials safely contained in pressure vessels or between the covers of her stories.

Philosophy Note:

A speculative take on comparative anthropology and genetics in the vein of Body Ritual Among the Nacirema by Horace Miller seeking to humorously subvert the traditional hierarchy of fantasy worlds.

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The Pronouns Of Hlour

by Andy Dibble

Hlahaarn nations, almost all of which are functioning representative democracies, have requested that we produce speaking software for their people. What could be wrong with giving a people what they freely ask?

But believe me when I say it is wrong. There is history with which we, as humans and as citizens of the galaxy, must come to terms.

As recently as three centuries ago, the hlahaarn had no concept of gender. They are hermaphrodites, able to mate with any other mature member of their species, and they did. But generations of their young grew up in human primary and secondary schools. The curriculum culminated in health education, which presumed to teach hlahaarn youth how to comport themselves during intercourse. As a cost-saving measure, the company our ancestors contracted to produce said curriculum chose to adapt modules already in use on Earth. Stark differences between human and hlahaarn biology were almost entirely overlooked.

You may ask how this oversight could continue for generations. The hlahaarn have a flexible but highly-politicized distinction between temperate persons, those that come together only on their high holy days, and those that are promiscuous. Our ancestors, some founders of this organization, were horrified by accounts of anti-promiscuity pogroms and expulsions among the hlahaarn. They thought it best to encourage temperate and promiscuous to love one another, and teaching hlahaarn young of male and female was an expedient means of achieving this end. I suppose it was a noble experiment, but I question whether it was within their rights, even if the pogroms were as severe as the polemical histories available to us attest.

Some historians defend our intervention among the hlahaarn with platitudes: Cultural interaction always produces change. More refined advocates of neo-colonialism note how we have advanced their sciences, their health care, the equality of their educational systems, and furnished them with stable currency now that they are on the galactic dollar. Some with training in genetics offer statistical arguments: our teaching hlahaarn of human sexuality has reduced incest among them, which in turn reduced the incidence of harmful recessive traits. I dispute none of these arguments, but there is more to the welfare of a people than its life expectancy, standard of living, and evolutionary fitness.

You ask what this has to do with the request before us to produce speaking software? Alas, our male/female distinction has layered itself upon the pronouns of their common language, Hlour.

We are all acclimated to English’s lack of a gender-neutral singular third-person pronoun that we have almost forgotten the oddness of the locutions we deploy to fill this lacuna. But the problem is wildly protracted in Hlour, which lacks gender-neutral pronouns in all of its 89 cases as well as the 4 degrees of distance in its demonstratives. Thus Hlour does not lack a mere three gender-neutral pronouns like English—counterparts to he, him, and his—but 356 such pronouns. Pronouns are no small thing in Hlour. Imagine English bereft of that, this, and all prepositions—in, for, with, and the like—and you will begin to grasp the difficulty.

Our businesses, academies, and social media are widely permissive in how persons addressed by others may define their pronouns and this permissiveness has rubbed off on the hlahaarn. It acquired a startling life among them. A significant minority have chosen elaborate schemes of obscenities or incantations, others gibberish or terms far longer than the names they replace, others the monikers of swamp creatures or house gnomes, still others the output of astrological or cryptographic formulas.

There is even a cottage industry set upon shaming celebrities by proving that their pronouns are ambiguous. The premier of a major hlahaarn nation lost their re-election bid because part of their pronoun specification, “refer to me as lours in daylight and ourls during the night,” offered no guidance during a total solar eclipse.

You must think this all quite disingenuous on the part of the hlahaarn, but realize that they do not value sincerity as we do. To them complete sincerity is childish or rude because one who is completely sincere is not in control of their emotions. Their words are suspect; sincerity, in an important sense, undermines itself. Even when discussing especially political matters they proceed with irony and understatement rather than invective. The extent to which hlahaarn mean what they say has always been a difficult game of interpretation involving the greatest attention to context.

Given how deeply the pronoun debacle has infiltrated their market halls, towers of learning, and spirit homes, whole industries have sprung up to support the cognitive burden of using the correct pronoun for the correct person in the correct situation. It is now common for lectures and sales pitches in Hlour to be given not by professors and salespeople but by leuhlorou, “professional speakers” with training in adapting speech according to the pronoun requirements of the situation as well as the appropriate apologies and forgiveness rituals to be deployed in the event that a pronoun is misused. In many urban areas, the training required of leuhlorou exceeds that of medical doctors.

Best practices vary greatly by region. In the steppes of their northern continent, most hold that persons addressed choosing their pronouns is just a reversal of the old tyranny under which speakers chose all pronouns. They maintain that persons addressed are entitled to choose only half their own pronouns. But in the agricultural east, activists push for legislation compelling the use of a common pronoun scheme or allowing choice of pronouns but only within specified limits. Everywhere, old anti-promiscuity and anti-temperance slurs are brandished on all sides. Some disputes end in violence, hearkening back to the pogroms that so stained our histories of the hlahaarn.

So their national governments have approached us, a supposedly neutral third-party. Commerce and social services are crumbling. Many hlahaarn are afraid to speak. Their pronoun databases are now many times larger than even the most comprehensive Hlour dictionary. They ask us for an automated solution, for our software to inject the necessary pronouns into everything they say. If we supply what they request, they will no longer speak to one another, but software will speak to software and they will only understand translations of their own language.

Many of us wrestle with how we may empower the peoples our ancestors colonized to speak for themselves. Our software is emphatically not the answer. Software may encourage communication. It may prop up their institutions. It may increase exports. But they will nevertheless be divided, and it will be we who came between them. Our programmers, unlearned in their cultures, will choose the parameters for how the software learns. I do not doubt our good intentions, but their language will inevitably assume the forms of human culture. We are already in their bedrooms, in the private words between lovers. Do not think they will throw off the yoke of the colonized with our help. If we give them what they ask of us, we will be in the songs their children sing beneath their violet moons. We will be in their wedding vows, in their death dirges and homilies. We will be in their thoughts. Our colonization of the hlahaarn will be complete.

~

Bio:

Andy Dibble is a healthcare IT consultant who has worked for large healthcare systems in six countries. His work appears in Writers of the Future, Sci Phi Journal, and Space & Time. He is Articles Editor for Speculative North and has edited Strange Religion, an anthology of SFF stories about religious traditions.

Philosophy Note:

This story was inspired by current treatment of gender neutral pronouns in much of the English-speaking world combined with the observation that common solutions, like allowing people to choose their pronouns, can be unworkable when applied to languages that have much more complex schemes of pronouns than English. This story is meant to be an exploration of how a solution intended to increase autonomy can end up producing a new form of colonialism.

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Leonidas Smiley’s Report From Calaveras

by Ian Alexander Tash

I, Leonidas Smiley, hereby report what I have seen on Planet Calaveras, also known as Andromeda MTS 11181865 c, with complete honesty and transparency. However, I hereby also warn that I am not infallible in case my interpretations should prove to be faulty by future interactions with the Calaveran indigenous sapient species. I understand that the council would rather begin a peaceful relationship with the creatures, but I worry that colonization of the land may not be the greatest course of action for the council to take. Even my own mission to see if their religion opens up a way for us to absorb their culture into our own had encountered difficulties, regardless of my practical reservations about this objective. However, I recognize that this mission is not my own to command, and so I once again commit myself to a report as honest and unbiased as I can make it.

The dominant sapient Calaveran species is amphibious, and thus are rather frog-like in their appearance and anatomy. They do not, however, have all of the traits of frogs, lacking the vocal and tongue capacities common to toads as we know them, and also possessing a warm-bloodedness not associated with Earth-bound amphibians. For the most part, they correspond to typical bipedal sapient life evolutionary patterns, deviating only due to the adverse weather conditions I will describe later in the report. However, because the Calaverans behave much like the common sapient species we are aware of currently, I witnessed tribes with distinct cultures depending upon, I assume, geographic necessity. Thus, henceforth I shall refer specifically to tribes of Calaverans in this report. The ones that live in the plain I call the Websterians, as their webbed appendages were more helpful and pronounced on the valley floor due to the high probability of flooding. Meanwhile, the ones who dwell in the nearby mountain communities I termed the Jimnians, as their webbing was less pronounced, but they lived in the Jimni, the Calaveran word for “mountain.”

The defining characteristic of Calaveran culture is the effect the weather has upon their lives. Calaveras is not like other planets we know that can support sapient life. Most sapient life forms were able to thrive because of stable climates, typically with four to five seasons of predictable length and weather. Calaveras, however, is special, as the weather patterns are completely random. While I would encourage meteorologists and climate experts to study the planet more closely, in the three years that I lived there before submitting this report there was no set pattern to the weather. It may be sunny one day, rainy the next, foggy for four days, sunny again for two, a blizzard for 37 straight days, sunny again for six days, and so on. I will also submit a copy of my journal that kept track of the weather changes to see if they could be mapped to any sort of pattern, but neither I nor the village chiefs could figure out the cause. However, it is likely that the weather is a big factor in the evolution into amphibious races, as only a species that is flexible in multiple climates would be able to survive long enough to further evolve. And yet the effect is not just physiological.

Culturally, both tribes of Calaverans operate under a similar ontological principle of weather tied to power. They acknowledge that the forces acting upon the weather are real, tangible things, but they attribute them not to scientific phenomena that can be observed and studied, but instead to a God or gods. I have trouble figuring out exactly how they see this divine force simply because of the linguistic barrier. While most languages we come across tend to have cases for person and number, in this case they lack the means of distinguishing between singular and plural. This linguistic choice may stem from the cultural ramifications of believing that their world is governed by a God (terminology chosen for ease of expressing the idea). If the weather must be random, then God must thrive in randomness. Thus, despite the individuality a member of a tribe may have, they are considered part of one whole tribal property, just as the entire planet is one entity experiencing the weather. When the weather changes, Calaveran culture dictates that the whole tribe must participate in a lottery system. Whoever wins by divine randomness thus acts as chief over the tribe, thus owning everything of the tribe, including its people. Thus, the tribe is one property of one person, or perhaps one could interpret it to be that the tribe is only one person, the man on top that God has chosen. The losers of the lottery are obedient and unquestioning, leaving everything in the hands of their new leader. After all, they all recognize that, good or bad, this leadership is only temporary. They may very well have to repeat the entire process again the next day, or they may be stuck with this leader for hundreds of days, all depending upon the changing weather. Tying leadership to randomness, randomness to weather, and weather to God ultimately ties leadership to God, a sort of divine right of kings, so that even one desiring to object to such a king would not feel as if they had the power to do so. However, even that statement alone may be an overgeneralized view of their faith. As alluded to earlier, the two tribes have different social and religious views based upon their geography which need further exploration.

The difference in geography has lead to a theological split between the two tribes concerning the nature of God. The Websterians believe in an active, observant God, and thus their weather reacts to their power. Essentially, they believe that stability is a sign of blessing. Regardless of the weather, they have enough resources in the valley in order to put together a decent living, but only if the weather remains the same for a long period of time. The leader is then seen as a mediator figure between the tribe and God. If the tribe were to do anything that would anger God, the leader could step in and prevent that from happening. However, if the leader acts in a way that God would find displeasing, the punishment that befalls the entire tribe is a change in weather, thus removing the blessing from the previous leader. This creates a climate of shame within the tribe, where people are hesitant to be leaders because they do not want to be responsible for the deeds that would punish the tribe. Oftentimes, the leader dies when the weather changes, sometimes by execution by the next leader, other times by their own hands as a means of atonement, thus removing them from the pool of potential future leaders. The disgrace is monumental, as they have not only failed God, but their entire tribe. Thus, the leader tends to be incredibly just and kind to their people; however, this does not stop the tribe from having a negative hindsight view of the former leader when the weather does, in fact, finally change.

The Jimnians, however, believe in an actively random God, and thus their power reacts to the weather. God is like a gambling addict. He wakes up each morning, picks up a die and rolls it. Thus, the weather may change daily. However, there is still a chance that the die can roll the same number for hundred of days in a row. This may be necessary for their ability to cope with the rocky terrain. It may be hard to make a living, and so God must be uninterested in their individual plight. They need a neutral God, one who is unfocused upon them specifically, but who still gives legitimacy to randomness. Thus, the changing season is rather an opportunity to be as godlike as possible, to also take a random chance to see what the future holds. However, this does make the clan much more about domination and power, and leaders tend to be much crueler to their subordinates than in the valley. If God does not actively care about the situation of their lives, or rather is exuding randomness for randomness’s sake, then they do not need to worry about God’s opinion. It does not matter in the grand scheme, because God is uninterested to begin with. The one with God’s power may not have that blessing for long, so they need to take advantage of it today while they can. Thus, the only punishment for being a bad ruler is what a future leader may do to you once they have grasped the divine powers of the weather change.

I believe these to be the most relevant aspects of their culture to synthesize into a report. However, I have also submitted a copy of my journal for more specific accounts of the weather, of specific leaders, and specific episodes of my days with both of these tribes. While the idea of a loving, personal God may connect with the Websterians, they considered the rules of religion as I instructed to be strange and impractical. They cannot even see individuals as people, but merely as potential people, and thus these notions seem somewhat confusing to them. If they are possible to convert, they will take some time, but I have no hope for the Jimnians, as they would not even let me reside there unless I was willing to offer myself up as part of the tribal property. They would allow me to visit, but would balk at my notions of divinity. Even if the council decides to move forward despite my previous objections, I would like to emphasize the problem of instability once again. Even if peace agreements were made with one leader, another leader could arise the next day and annul that agreement, and thus we could never find their cooperation to be dependable unless somehow the weather could be controlled. Overall, I will honestly admit that these years have been rough and dangerous. I would not think a colonization of this planet would be wise, and at best cultural communication will be limited. However, I am ready for men wiser than I to prove me wrong.

Leonidas Smiley

~

Bio:

Ian Alexander Tash is a freelance writer from Bakersfield, California. Not only was he published in Calliope, Orpheus, the Haiku Journal, and the Los Angeles Times, but he was also the 2021-2022 Outstanding BA Graduate of CSUB in both Religious Studies and the School of Arts & Humanities. He obtained his BA in English EMCE and Religious Studies and has spent his summer since graduation spending more time with his wife, Stephanie, and their Yorkie, Mini.

Philosophy Note:

Leonidas Smiley’s Report from Calaveras is inspired by the past few years I spent in my Religion Studies and English Language Arts double major BA program. More specifically, I drew inspiration from American Realist Literature, such as The Notorious Jumping Frog of Calaveras County, as a base to extrapolate my science fiction themes, using character names and themes of randomness and betting as my base. I then thought back to studying New Religious Movements and Native American Religious Traditions, which tend to point to religious groups tending to form out of the circumstances that they are born in, the cycles of the Earth, the politics of the time, and other factors that are specific to that context. I then began to contemplate the question, “If one were to live in a world where everything was left up to chance and betting and luck, what would someone’s world look like?” This led to the entirely random world of Calaveras, where weather patterns cannot be predicted. However, that alone was not enough. After all, even with this one trait in common across an entire planet, there would not be a universally accepted belief identical in every context across the world. So I made it about tribes in different geographies as well, to wrestle with and imagine this strange setting through multiple lenses. Thus, the report began to form, specifically from the context of a dominant culture trying to recreate a mission system seen on Earth in a new context. I hope that people will enjoy this idea I’ve conjured up and speculated about, and maybe this will be a world that appears again in future works I create.

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Don’t Blame The Eggs

by T. J. Berg

When Margret stepped out of the Intrans, she almost couldn’t breathe. She was on another planet. It was so hard to believe. She carefully hefted her two bags, not wanting to break the eggs she’d brought. After customs and security screening, she stepped out and looked for a placard with her name. There. A stooped Rfgdt stood with a screen mounted to its head clamp. Margret Cho, it read in red letters. She waved, and the Rfgdt’s twelve limbs and numerous auxiliaries fluttered back at her.

            She greeted the Rfgdt in her best Rffy, struggling with its lack of vowel sounds. But she felt it only polite to try. He stood a little too close and had a spicy scent, a little like nutmeg.

            “Well met Margret Cho. You may call me Ben. I will be your university liaison for the duration of your visit.” His English was stilted but flawless. It was difficult to understand how they made such diversity of sounds by whipping their limbs and auxiliaries around, but that was exactly why she was here. “Are these your only bags?”

            “Oh, no, a shipping company is sending through my equipment. I think the university is arranging delivery?” She switched back to English, knowing he’d probably understand her better.

            “Then let us go.” He reached for a bag.

            “Oh! I can get it,” she said. “There’s some fragile . . .” She trailed off at his sudden stillness. She had read this was a sign of deep upset in the Rfgdt.

            “Eggs?” Ben asked, moving as little as possible to say it.

            “Uhh, yes.”

            “Come along then.”

            Aside from obvious signs, she knew she could not read a Rfgdt, but she got a distinct sense of cooling down from Ben as he led her to the Spine. He loaded her into a seat and harness across from him, then they shot into the tubes with the other segments.

            She plastered her face to the window, watching the bizarre cityscape go by. The giant, hive-like buildings with their branching extensions curling out and up. The sky, not quite the same blue as home. “I can’t believe I’m on an alien world,” she said.

#

            Ben seemed friendly again when he settled her into her quarters. It had been stocked with both human and compatible Rfgdt food and furnishings. She noticed as she set her bags in the doorway that at least four of Ben’s eyes were fixed on them. She wondered if she was reading his interest correctly. She was here to generate a computer model of their body language and communication, or at least a better one than the government issued, so she figured she’d better start asking questions now.

            “Am I reading your interest in my luggage correctly, Ben?” she asked.

            Three anterior limbs curled in along his back. “Yes. My apologies.”

            “Don’t apologize. I think, also, that you seemed . . . upset earlier? Can I ask why?”

            The three limbs unfurled, and the rest separated along a distinct line. “I was surprised you brought eggs.”

            “Was I wrong not to offer some to you immediately?”

            A wave passed over all his limbs. “No,” he said. “I do not eat eggs.”

            “But was my advisor wrong in telling me that they are a treasured delicacy here? I was told they would make both welcome gifts and a valuable trade for some local currency.”

            Ben gestured with his limbs toward a comfortable chair, then said, “I have a sample of our local coffee-like drink. Just a moment.”

            The Rfgdt did not discuss important matters without refreshments, so she waited while Ben prepared a tray of food and drink, introducing her to each item with what seemed like pride. When she was settled and sipping the drink, which tasted something like coffee heavily laced with vanilla, Ben said, “Are the Earth Humans so unaware of the dangers of eggs?”

            Margret couldn’t help a laugh. “The dangers? Don’t tell me that the whole exploding aliens things is . . .” She trailed off as his limbs stilled.

            “How can humans be so ill-informed? Yes, a small subset of our population can explode violently and kill many of those around us after consuming eggs.”

            “That can’t be.”

            “Well, it is. I find it very hard to believe that so many humans travel here bringing eggs, all claiming ignorance.”

            Margret swallowed and tried to think of how to explain. “There is . . . too much information, I guess you could say. It is not always easy to figure out what information is true, and what isn’t. So we have to decide what seems real.”

            “It is real. My niece was killed at school when a teacher exploded after eating egg. Not one neural limb was left. Seventeen children were killed by that teacher.”

            Margret set down her cup, throat suddenly tight, trying to comprehend it.

            “But, but that’s insane. It’s just an egg.”

            “We do not know why some people explode. It is a mystery, it is rare. But it happens and it is very tragic.”

            “So why don’t they make it illegal to eat eggs then? I mean, it’s just a luxury food.”

            Ben’s many limbs fluttered up into the air with tiny trembles. He mimicked a human sighing sound a moment later, loudly and a bit dramatically. “I know it is hard for humans to understand just how important our freedom to eat whatever foods we like is. But you can think of it like your bees. Our development is directly and strongly guided by our food. For much of our history, large parts of our population were kept in a substandard intellectual state in service of a powerful elite by restricting our access to the foods that put us in a dominant intellectual development path. Imagine bee drones, but feed some larvae on a special diet, and you get a queen. We had a revolution a long time ago that freed us from such tyranny. It is written into our most sacred and ancient governing documents that food choices will not be restricted.”

            “But surely they didn’t anticipate this!” Margret said. “That’s insane. If they had thought there was a food that could make you explode and kill so many people . . .”

            The flutter again, the loud sigh. “Do you think you are proposing arguments many of us have not thought of? But they say why should the enjoyment of eggs be restricted because some small number of people explode. They say it is their fundamental right to enjoy eggs. Our foods greatly influence our emotions, and consuming eggs gives many people a feeling of power and mastery. They do not want to give it up. And of course, it profits so many. Eggs fetch a high price and travelers like you almost always bring them.”

            Margret tried not to let her eyes drift to her bags. “I’m . . . I’m sorry. I suspect that there is purposeful misinformation spread about eggs back home.”

            “Yes, I suppose that there must be.”

            Margret could not tell if that was sarcasm.

            “But, aren’t people scared to eat eggs then? If people die from it?”

            “People are very good at justifying what they do. I believe this is true of both our species. I believe what people say most often is that those that explode have some weakness, but that they do not, or the exploders do not prepare the egg correctly, while they do, or even that it is something else entirely that makes them explode. Do not blame the egg.” The words, neatly articulated, came out strangely flat. “Besides, often times the one that explodes even survives. The outward blast annihilates much that surrounds them, but frequently leaves enough of their own neural limbs intact for resurrection.”

            “I see,” Margret said. She thought of the expensive egg cases she purchased to preserve the eggs through Intrans. Well worth the investment. Three dozen eggs and you’ll have a nice supplement to the university income. You can really get out and see the planet on three dozen eggs. That’s what the dealer told her.

            A flurry of movement drew Margret’s attention. Ben stood up. “Excuse my poor manners. Intrans is tiring. I will be back this evening to continue your orientation. There will be a small dinner for you so you can meet your team.”

            His many appendages all drew together in front of him in an elaborate knot, the various colors sliding into an alignment that, when finished, showed a pattern of a blue lightning bolt slashed across a red field. This was something like a bow, something like a good bye, and a revealing of Ben’s Rfgdt sigil to grant her respect.

            “Thank you,” Margret said. “Uh, and thank you for, letting me know about the egg problem. I am very sorry, about your niece.”

            “Good day, Margret Cho,” was all Ben said. Then he left her alone. She mulled over what an amazing project it was going to be, building a program that could fully understand and replicate the complicated sounds, colors, and body language of the Rfgdt. Another wave of excitement overwhelmed her. Then it soured when she looked at her suitcases. What was she going to do with three dozen eggs now? Eat them for breakfast? She had really been looking forward to the extra bit of income. She had planned to use the money to take one of the undersea tours. Would her three dozen eggs really make a difference in the global egg trade? It wasn’t as if she would force anyone to eat them. What they ate was their choice.

            Margret unloaded her eggs into the refrigeration unit. Either way, it would be a waste to throw them out. What was the harm in hanging onto them? It didn’t mean she was going to sell them. She could just tuck them away for a while. In the meantime, Ben was right. She could use a nap.

~

Bio:

T. J. Berg is a molecular and cellular biologist working and writing in Sweden. She is a graduate of the Odyssey Writing Workshop. Her short fiction has appeared in many places, including Talebones (for which it received an honorable mention in The Year’s Best Fantasy and Horror), Daily Science Fiction, Caledonia Dreamin’, Sensorama, Thirty Years of Rain, Tales to Terrify, and Diabolical Plots. When not writing or doing science, she can be found travelling the world, cooking, or hiking. To find more fiction or odd musings, check out www.infinity-press.com and, very occasionally, Twitter @TJBergWrites.

Philosophy Note:

At the intersection of a deep and long cultural history colliding with modern technologies, how do you make decisions about what sacred, traditional freedoms trump societal safety? This story uses the meeting of two alien civilizations to highlight this dilemma.

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Thirty Years After

by Jared Kavanagh

Great Yarmouth, the British call it.

To the uninitiated American reader of my travel journals, any town in modern Britain that possesses the appellation “great” must have acquired it via tragic irony. After all, Britain no longer possesses any urban agglomerations of sufficient size to be called cities.

In truth, the provenance of the name is ancient, far older than the Day. Four locals gave me five explanations for where Great Yarmouth’s name came from. I was, and remained, sceptical of all of them.

What mattered was that Great Yarmouth was a minor British port before the Day, and was the largest that didn’t receive a visit from Soviet bombers or missiles. The town has boomed since then, where most of Britain has declined.

As a surviving port on a railhead, Great Yarmouth became the main entry point for the trickle of American aid that Britain received after the Day. Marks of our country’s time here are plentiful, from the six soulless concrete and timber piers built for relief ships, to the equally soulless concrete runways built in an airport when it appeared our aid would be an ongoing endeavour, to the prominently named Yankee Refuge which is still the largest pub in town.

The last relief ship left a quarter of a century ago, but Great Yarmouth prospered afterward, in so far as any town in the ashes of Europe can be said to thrive. Tourism is the only industry in modern Britain which genuinely earns the country any foreign currency, and Great Yarmouth is the biggest arrival point for the few curious sight-seers who want to experience Britain’s surviving hospitality.

My arrival date was October 27, 1992, the thirty year anniversary of the Day. A few Americans celebrate this date as the anniversary of the day the spectre of communism was cleansed from the globe. Most only mourn, even back home. In Great Yarmouth, no-one celebrated the Day, but all remembered it.

Arrival at the airport was simplicity itself, for those who had found one of the few flights that crossed the Atlantic. Passport control consisted of a cursory glance at whatever travel documentation was presented, and customs checks were non-existent. Britain’s downsized government had much higher priorities than bothering incoming tourists. Their officials occasionally scrutinised those who were departing, but never arriving.

Distinguishing tourists from locals – or returning locals – presented no difficulties. Most of the accoutrements of travel in Europe were similar to those within the Americas, but there was one significant difference. Tourists in Britain all had Geiger counters somewhere about their person.

Three decades on, most of the United Kingdom was no more radioactive than the background levels back home. Save for the sheets of glass which once formed their cities, that is. Nevertheless, any prudent traveller knew the risk of stumbling into one of the remaining hot pockets of soil somewhere on their jaunt, or being served fish which was hot in a manner other than the traditional culinary style.

The airport was only a couple of train stops from town. I’d planned to use the railroad as the best way to meet passengers, but it turned out that every visitor caught the train, for want of an alternative.

Private cars in Great Yarmouth were non-existent; people walked or pedalled or were pedalled by others. Fuel was rationed for essential transport and agricultural use, and misusing it was a hanging offence, literally. A couple of the chattier locals on the train into town went into great detail about executions they’d witnessed.

As was my habit, on the first day I spent a couple of hours strolling around Great Yarmouth. I didn’t need longer – nowhere in the town was far from anywhere else.

The town was a small strip of land between river and sea, marked by a mix of old and new. The old was traditional Britain, with heritage cottages on narrow lanes. The new was identical brick houses – brick was the cheapest construction material around here – with wider, cobbled streets. Broad streets served no transportation purpose that I could discern, but made the tourists feel more comfortable.

I bypassed the more openly tourist-seeking spots, leaving them for another time, though the prospect of the Herring Museum intrigued me. On this day, I cared more to find out what the locals recalled of the Day.

This aim drew me to the Yankee Refuge. Like so much of the town, the décor here presented a curious mix of classical and new-fangled. The walls, and the bar itself, were made of finely-polished chestnut; sound and beautiful timber. The stools were newer, and could be politely described as workmanlike. Beer came in ceramic mugs, not glasses. Light bulbs existed, but only a few – enough to make the dimness bearable rather than illuminate.

Ventured conversations quickly made it plain that discussions of the Day or its anniversary would attract flinty stares. Some were prepared to talk, but none wanted to be asked.

Conversations about the Day revealed the British think the United States emerged unscathed. Not true, to anyone even casually familiar with American history. I saw no reason to mention the rubble where Anchorage and Seattle once stood, or the effects of radiation which touched everywhere. Compared to Britain, we got off lightly. Compared to mainland Europe or the former Soviet Union, we were blessed.

Indirect probes about Britain’s fate provided more revealing answers. The locals viewed Great Yarmouth as “the luckiest city in the unluckiest country.” Every year two thousand or more people moved here from elsewhere in Britain. Every year, around the same number fled Britain’s shores entirely.

None of my American readers would be surprised that so many sought to emigrate. More intriguing was their choice of destination. None mentioned the United States. Most named Canada, Australia, or New Zealand. “They helped us, and help us still,” was the gist of their explanations. If I had to sum up the difference between Americans and the British, it would be thus: Americans want to forget the Day happened, while the British want to escape what happened.

~

Bio:

Jared Kavanagh is a writer of alternate history, speculative fiction and sometimes just plain weird stuff. He is the author of the Sidewise Award-nominated Lands of Red and Gold alternate history series, and editor of the Alternate Australias anthology. His short fiction has recently appeared in anthologies from Sea Lion Press and B Cubed Press.

Philosophy Note:

The inspiration for this tale came from assessments of how if the Cuban Missile Crisis went nuclear, the United States had the power projection to devastate the Soviet Union, while the Soviet Union could strike at the USA’s European allies but do relatively little harm to the United States itself. It follows the tradition of works which explore alternate histories via pseudo-non-fiction, such as the venerable collection If It Had Happened Otherwise (edited by JC Squire) and Robert Sobel’s classic alternate history textbook For Want of a Nail. Other recent examples in this tradition include Nicholas Sumner’s Drake’s Drum series, and Tom Anderson’s Look to the West series.

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Recursed

by Tristan Zaborniak

Once upon time, a people (and their gods) lived, rollicking, chortling, sometimes wistful (though never despairing), watching the seasons turn and themselves grow old, all in amiable collaboration with time and admiration of space. They felt themselves comfortably swaddled in unambiguous laws of material and its causality, ordained as to allow precise quantity with rod and with clock, and thus a consistent sequence of consequence.  

And so they went about, measuring goods and their distances of travel, the passing days and years and stars, the sizes and weights of coins, the freeboard of boats and their areas of sail, transactions and cattle, pints and bales, all with scales appreciable to the eye or its slight stretch. A practical people they were.

However, so his story goes, one chance evening Moredictus (among their lot) put to doubt prevailing thought (or its lack thereof on the matter), asking: “What might be eventual, if I were to cleave this wheel of cheese first in half, take one of the following halves and cleave it in half again, repeating this procedure so on and so on, endlessly?” 

In this benign way did begin the beginning of the ending of the end of measure. Frenzied debate swirled and clamored over Moredictus’ dimensionless volumes, birthing a bloated bestiary of other profane quandaries. Informatic singularities, substance without substance, interminable surfaces enclosing terminable spaces, untimable moments and unmomentable times, and beings… civilizations… of scales unseen.

Reason proceeded thusly. If a body may be split unto infinity, then that body is, piece-wise, an infinitude, each piece of negligible proportion and constitution. Therefore, asking how to construct or specify anything of any size requires (in many cases) an instruction set of unending length. One such case is that of an island coastline: shorten one’s rule, lengthen the extent, shorten one’s rule, lengthen the extent. One finds the coastline to be with interminable detail, while the area contained converges to an exact finitude. 

It was then conjectured that if information content is scale-independent, then a body of arbitrary intricacy at scale X may be reproduced exactly at scale Y, where X > Y or X < Y. This led to the inevitable corollary that there might and must dance and sing and multiply persons and beasts unbeknownst to the unmagnifying eye, and untimeknownst to the unmagnifying watch.

Finally, questions of affect and effect lent further befuddling to the burgeoning craze. Assuming an atomic foundation, it may straightforwardly be said that the interactions between atoms yield epiphenomena, interactions between these epiphenomena yield further epiphenomena, and so on. Casting aside this foundation à la Moredictums, all phenomena become prefixed with epi–, rendering the dream of reductionism dead and the nightmare of recursion chaotically stampeding, saddled by homunculi.

The people wailed with indignant dread at this affront to sense and logic, and their deities burned in effigy. They felt marooned, their yardsticks and balances and hourglasses and yearnings deceptive and impotent and asinine and vain. They felt themselves a hideous crossbreed of delusion and illusion, an infinitesimal blip located precisely nowhere, lost to some remote corner of an incalculable mandelbulb, bullied by the trappings of existence.

Verging on collapse without conviction or creed, a council was called to determine their faith and their fate. Admit death and join the cold graves of the old gods? Or, admit breath and seek nature’s secret natures anew?

After much deliberating discussion, the latter saw favorable election, and the central pillar to its scheme developed. A story would be written, about a people building castles in the err, convinced of the tautological equation between sense and reality, perceiving of but one scale. The story would recount the sudden, paroxysmic recounting of counting. The story would tell of forlorn angst and abandon, and the project of the dejected people to seek solace in seeking. The story would be printed so small as to reach the hypothesized beings of the scale below, and ask that they pass it along likewise, unless they inhabit the frontier of epilessphenomena, whence they should write to the beings above in iterative succession of their atomism. In this way, the people hoped to resolve their circumstance and circumscale.

You hold in your hands this very story, and we ask you, in turn: are you of atoms, or of continuum?

~

Bio:

A vertiginous hodgepodge of maps and territories, quantum computers, wildfire and carbon dynamics, algorhythms, mirrors, and corpuscles and vibratiuncles define this author.

Philosophy Note:

We all know that particles combine to make wholeicles. What if the stuff of stuff were continuous, though? Pursuing this question, in combination with ideas from endosymbiosis and fractal chaos, and inspiration on scale-shift abstracted from Douglas Hofstadter’s Little Harmonic Labyrinth form the warp and weft of this tale.

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Humans

by Madeline Barnicle

Pursuant to galactic policy 10-93, no humans are permitted in microdimensional (4-11) transport vessels, except as licensed Observers to resolve any quantum inconsistencies that may arise.

Passengers must provide their own oxygen for humans.

Policy 13-72 guarantees that no licensing institution can require humans to limit their reproductive capabilities as a condition of becoming Observers. However, humans in transit for more than 2.5 megaseconds may experience higher-than-average tissue discharge.

As a matter of etiquette, please refrain from insulting other passengers’ humans. Humans from all planets, and those of undetermined ancestry, can become qualified Observers.

Unfortunately, empathy-processing companions are not allowed.

~

Bio:

Madeline Barnicle holds a PhD in mathematical logic from UCLA, and now lives in Maryland. Find her stories at madeline-barnicle.neocities.org.

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Swag Of Distant Earth

by Matt McHugh

The Journal of Cultural Xenology

Volume 4,236,957 – Issue 3 (Supplemental)

Analysis of Crypto-Marketing Symbology in the Pioneer 10 Advertisement for 2001: A Space Odyssey

SubLord Gormatu (Lead Author), Professor of Xenoglyphics, The Empress B.A.T. University; k]i[n+Xi(ah)vün-te’əl, Associate Professor of Adjacency, Institute of Dimensional Topology; Jeet Patel (Corresponding Author), Intern.

Mass Tariff Funder Statement: Grants provided by The Empress Beautiful and Terrifying, Foundation for Expansion Studies; and Viewers Like You.

Abstract

A gold-anodized plaque affixed to the artifact dubbed “Pioneer 10,” which was set adrift by a pre-quantspace society inhabiting the third planet of a mid-galactic star, is an advertisement for an audio-visual narrative entitled 2001: A Space Odyssey.

Introduction

Since the start of the Eighth Age of the Empress Beautiful and Terrifying (all praise and submission to Her horrific glory) our team of xenologists has focused on the cultural particulars of the inhabitants of a remote planet known in its most common local dialects as Earth, or more descriptively, Dirt Ball (地球). (NOTE: The inhabitants use many dialects and scripting systems, the study of which is a specialty of our team.)

Relatively recently, the planet’s dominant primate species has developed the technology to process visible light and acoustic waves for storage. This stored information is manipulated to produce narrative sequences known as moving pictures, or more commonly by the quaint diminutive “movies”—though again an alternate dialect offers a more technically illuminating moniker: electric shadows (电影).

Electric shadow movies are extremely popular on Dirt Ball. Fees charged for their viewing fuel entire sectors of the economy. The industry is highly competitive and, somewhat paradoxically, must invest heavily in marketing expenditures to recoup production costs. Physical signage with cryptic imagery, intended to suggest but not reveal details of the narrative’s storyline, is a common advertising strategy.

The electric shadow known as 2001: A Space Odyssey (Erratum: The numeric prefix refers to a time-keeping system, not—as previously thought—the number of discarded versions produced by its creator) is a speculation on what the natives might encounter beyond the gravitational field of their planet of origin. Since Pioneer 10 was designed to travel outside Dirt Ball’s gravity, placing advertising for 2001 upon it was an inspired marketing gimmick.

Materials and Methods

Access to the Quantspace Omniscope, enabled by the boundless largess of the Empress B.A.T. (oh, what ecstasy to behold Her magnificent oblivion!), was essential to our remote observational research. Also, the Homeomorphic Space Grapnel, on loan from the Institute of Dimensional Topology, allowed us to obtain the actual Pioneer 10 artifact for direct inspection. From there, our team of iconographers collaborated to decode the marketing message.

Finally, it must be mentioned that culling the archives of Dirt Ball provided enormous insight. A popular maxim among Empire xenologists is “No one understands undeveloped primitives like other undeveloped primitives” and to that end we acknowledge the contributions of the American Film Institute, Wikipedia, and reddit user pFloyd237.

Analysis

Analysis of the Pioneer 2001 advertisement begins in grid square [1A] with multiple circles extending to square [1K]. These represent the local star and planetary bodies (Dirt Ball itself is in [1E]). Their unnatural alignment, a common motif in 2001, plays to native superstition that planetary conjunctions herald momentous events.

The line extending from Dirt Ball to [2H] indicates the travel of the space vehicle in 2001 called Discovery, depicted as a parabolic communications antenna, known as the AE-35 unit, aimed toward Dirt Ball. Note Discovery passes between two planets. The ship’s stated destination in the 2001 moving picture was “Jupiter” [1G] while the scripted version said “Saturn” [H1]; this is obviously a compromise to appease the substantial ego needs of the respective version creators.

Turning now to the circular objects in [10C] and [10E]. These suggest the relationship between Discovery’s support vehicles, referred to as pods, and the singular eye of the sentient computing machine named Hal. Discovery’s primate crew believe the pod to be safe from Hal’s omnipresent awareness, but are proven incorrect when Hal assumes control of a pod to lethal effect. These linked symbols illustrate that the primates’ technologies have aligned against them.

On to the most conspicuous feature: the representation of the primates themselves in grid [9I] to [3M]. They are a sexually dimorphic species—highlighted with a striking lack of modesty in [6J] and [6L]—with the male obviously the more submissive as shown by the gesture of supplication in [8I]. Note the geometric arc-and-chord behind the male. This depicts a tension-based projectile launcher called a bow. The protagonist of the 2001 narrative is named as “Dave Bowman” so the symbolism here is rather blunt. For one more subtle, note the pair of right triangles with adjacent vertices in [7N]. Baffling at first, these become meaningful when rotated perpendicularly in conjunction with the bow: it is a boat with a wind-driven sail. Oriented vertically, the sailboat is aimed against the vector of gravity, the significance of which is revealed by delving into a defunct primate dialect where “astro” means star and “naut” refers to travel by boat. Dave Bowman is an astronaut, sailing to the stars. Very clever. (NOTE: Due to local moral conventions, Dave Bowman is never depicted in the electric shadow in a pristine uncovered state, except during a regression to infancy.)

Finally, to the most contextually significant images: the rectangle cornered in [9H] and the multiple radiants centered in [6D]. The rectangle is an object in 2001 called The Monolith (a defunct dialect for “single stone”). The Monolith is intended to be an artifact originating from an unknown civilization outside of Dirt Ball. It is described with a frontal proportion in the ratio of 4×9, although this two-dimensional depiction here is 3×9. This discrepancy is possibly due to the marketing department receiving incorrect information from the movie producers (a common occurrence in the electric shadow industry) or the marketing department simply being stupid (also common, see: Gormatu et al. “A Case Study in Xeno-Economic Fatuousness: The ‘New Coke’ Fiasco.” Seminars in Social Inferiority, sponsored by the Empress B.A.T. Academy of Inevitable Destiny).

Taken overall, 2001 is the story of the primates’ attempt to discover the civilization responsible for The Monolith. That quest is aided by an accidental excursion through a quantspace conduit—i.e., the figure centered in [6D]. Referred to as “The Stargate sequence,” the visual representation of a quantspace journey in 2001 is astoundingly accurate for a society yet to achieve one. This leads to the disturbing notion that a rogue element from the Fleet of the Empress Beautiful and Terrifying (may all who defy her exquisiteness burn in agony before her pediments) has traversed to Dirt Ball and communed with the locals for some treasonous purpose.

Conclusion

Given that 2001: A Space Odyssey reveals that a primitive society has speculated on the existence of an advanced trans-galactic civilization with worrisome precision—and then chosen to boldly go and advertise that speculation via an extra-gravitic projectile—our team proposes immediate invasion and subjugation of the planet Dirt Ball. Let it be noted that SubLord Gormatu is prepared to assume the heavy burden of full Lordship in service to the insatiably righteous hunger of the Empress Beautiful and Terrifying, and is willing to accept the lowly governorship of Dirt Ball. In doing so, Lord Gormatu will be ideally positioned to plunder Dirt Ball’s archives, transmitting via Omiscope uncorrupted versions of the electric shadows most favored by the Empress (Her radiance, Her ruthlessness, matched only by Her sophistication) including the “Disney Princess” series and the complete oeuvre of Jackie Chan (成龍), especially the early-career efforts when he was still “yummy buff” (with great apology for quoting the candid ejaculation of the Empress in Her aesthetic reverie). This analysis and conclusion is hereby submitted with prostrate humility for the peerless review of the minions of the Empress B.A.T for the undeserved honor of basking for a fleeting moment in the all-consuming glow of Her unrivalled and devastatingly gorgeous wisdom.

~

Bio:

Matt McHugh was born in suburban Pennsylvania, attended LaSalle University in Philadelphia, and after a few years as a Manhattanite, currently calls New Jersey home. Website: mattmchugh.com

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