The Discworld, travelling through space on the back of Great A'Tuin, a Giant Star Turtle, in the original cover art by Paul Kidby.
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“There’s no justice. There’s just us”: Helen Lewis on the politics of Pratchett

A common misconception about Pratchett’s work is the fantasy setting divorces it from the real world. Nothing could be further from the truth.

“He is, of course, writing about us,” A S Byatt observed of Terry Pratchett. “He is good at policemen, businessmen, fraudsters, murderers, banks and shares, and at music with rocks in it besides, as well as at goblins, witches, dragons, trolls and dwarfs.”

One of the commonest misconceptions about Pratchett’s books is that their fantasy setting somehow divorces them from the real world and its concerns. But as the Discworld series developed, its themes became increasingly political (with both a big and a small “p”). Take Feet of Clay (1996), possibly my favourite in the series. It is an interrogation of power as an ancient vampire herald called Dragon, King of Arms searches obsessively for the “true ruler” of the city-state of Ankh-Morpork –while Captain Carrot, the only living descendant of the last monarch, steadfastly refuses to acknowledge that he is the heir, preferring to serve in the City Watch. (His boss Samuel Vimes, incidentally, is a descendant of the last man to kill a king of Ankh-Morpork.) Vimes’s hatred of authority prompts the Machiavellian Patrician to keep giving him aristocratic titles just to annoy him.

Set against this is another plot strand: the desperate attempts by the Golems (creatures formed from clay and kept as slaves by human beings) to make themselves a king. The Golems are given life by the sacred words in their heads, but they fill their king’s mind with so many hopes and obsessions and aspirations that he is driven mad. You might not notice all this on a first reading – you’ll be too busy laughing about a bull that thinks it’s two bulls because each of its eyes has a different field of vision – but it’s in there.

Similarly, Going Postal is about capitalism. It tells the story of a notorious conman given a second chance if he promises to revive the Post Office. This is a shambolic bureaucracy, but one that offers steady jobs to the old and the slightly simple – unlike the rival “clacks”, a semaphore system where equipment is run into the ground and profit is put before the workers’ safety.

In among the sweeping themes are pointed vignettes: in Small Gods (1992), it turns out that only one person sincerely believes in the state religion, despite its enthusiastic enforcement by an inquisition. (This being Pratchett, a deity’s corporeal manifestation is in direct proportion to the strength of belief, resulting in the god Om taking the form of a one-eyed tortoise.)

In Jingo (1997), a new island appears in the sea between Ankh-Morpork and the nearby state of Klatch, prompting both to prepare for war – and culminating in Vimes trying to arrest both armies for a “breach of the peace”. In the earlier Equal Rites, a girl discovers that she’s a wizard, rather than a witch, and tries to enrol at the men-only Unseen University (an eccentric organisation that will be familiar to anyone who has spent time in academia).

The moral cores of the series are Vimes and the witch Granny Weatherwax, characters to whom Pratchett has returned again and again. Both are feared –Weatherwax’s nickname from the trolls is “She Who Must Be Avoided” and to the dwarves she is “Go Around the Other Side of the Mountain” – but they are also unbending in their principles, fiercely loyal and protective, and unafraid to take the right decision even if it is hard and unpopular. As Death – another recurring character – says in Reaper Man (1991): “There’s no justice. There’s just us.”

Read Laurie Penny's interview with Terry Pratchett and the New Statesman leader "Facing Death (and Binky)" about the significance and afterlife of his work.

Helen Lewis is deputy editor of the New Statesman. She has presented BBC Radio 4’s Week in Westminster and is a regular panellist on BBC1’s Sunday Politics.

This article first appeared in the 19 November 2012 issue of the New Statesman, The plot against the BBC

KEVIN C MOORE
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Notes from a small island: the fraught and colourful history of Sicily

Sicily: Culture and Conquest at the British Museum.

When a gun was fired a hundred metres or so from the Sicilian piazza where we were eating, my reaction was to freeze, fall to my knees, and then run for cover in a colonnade. As I peered back into the square from behind a column, I expected to see a tangle of overturned chairs and china but I watched instead as the freeze-frame melted into normality. I retrieved my shoe from the waiter.

I should not have been surprised by how coolly everyone else handled what I was inclined to call “the situation”. The Sicilians have had 4,000 years in which to perfect the art of coexistence, defusing conflict with what strikes outsiders as inexplicable ease, rendering Sicily one of the most culturally diverse but identifiable places on the planet. Still, having visited “Sicily: Culture and Conquest” at the British Museum, I feel vindicated. There may be no Cosa Nostra in this exhibition, which charts the island’s history from antiquity to the early 13th century, but that doesn’t mean there is no simmering conflict. Like Lawrence Durrell, who described Sicily as “thrown down almost in mid-channel like a concert grand” and as having “a sort of minatory, defensive air”, I felt the tension beneath the bliss that has characterised Sicily for many centuries.

The “barbarians”, wrote the Greek historian Thucydides, moved to Sicily from Iberia (Spain), Troy and Italy before the Phoenicians and Greeks settled there in the 8th century BC – the time of Homer, whose Odyssey provided a useful guide to some of the more threatening features of the landscape. The giant, sea-lying rocks off the east coast were the boulders that the one-eyed Polyphemus hurled at Odysseus’s ship; the phrase “between Scylla and Charybdis” referred to the Strait of Messina that divides Sicily from the mainland; Lake Pergusa, in the centre of the island, was the eerie spot whence Hades snatched Persephone and carried her down to the underworld.

It is a delight to behold the British Museum’s case full of terracotta figurines of Persephone, Demeter and their priestesses, some of thousands uncovered across Sicily, where the Greeks established the cult of these goddesses. The Phoenicians introduced their
own weather god, Baal Hammon, and the indigenous Sicilians seem to have accepted both, content that they honoured the same thing: the island’s remarkable fecundity.

The early Sicilians were nothing if not grateful for their agriculturally rich landscapes. As early as 2500 BC, they were finding ways to celebrate their vitality, the idea being that if the soil was fertile, so were they. On a stone from this period, intended as a doorway to a tomb, an artist has achieved the near impossible: the most consummate representation of the sexual act. Two spirals, two balls, a passage and something to fill it. The penis is barely worth mentioning. The ovaries are what dominate, swirling and just as huge as the testicles beneath them. We see the woman from both inside and out, poised on two nimble, straddling legs; the man barely figures at all.

Under the Greeks in the 5th century BC, it was a different story. Although many of Sicily’s tyrants were generous patrons of the arts and sciences, theirs was a discernibly more macho culture. The second room of the exhibition is like an ode to their sporting achievements: amid the terracotta busts of ecstatic horses and the vase paintings of wild ponies bolting over mounds (Sicily is exceptionally hilly) are more stately representations of horses drawing chariots. These Greek tyrants – or rather, their charioteers – achieved a remarkable number of victories in the Olympic and Pythian Games. Some of the most splendid and enigmatic poetry from the ancient world was written to celebrate their equestrian triumphs. “Water is best, but gold shines like gleaming fire at night, outstripping the wealth of a great man” – so begins a victory ode for Hiero I of Syracuse.

But what of the tensions? In 415BC, the Athenians responded to rivalries between Segesta and Syracuse by launching the Sic­ilian expedition. It was a disaster. The Athenians who survived were imprisoned and put to work in quarries; many died of disease contracted from the marshland near Syracuse. There is neither the space nor the inclination, in this relatively compact exhibition, to explore the incident in much depth. The clever thing about this show is that it leaves the historical conflicts largely between the lines by focusing on Sicily at its height, first under the Greeks, and then in the 11th century under the Normans – ostensibly “the collage years”, when one culture was interwoven so tightly with another that the seams as good as disappeared. It is up to us to decide how tightly those seams really were sewn.

Much is made of the multiculturalism and religious tolerance of the Normans but even before them we see precedents for fairly seamless relations between many different groups under the 9th-century Arab conquerors. Having shifted Sicily’s capital from Syracuse to Palermo, where it remains to this day, the Arabs lived cheek by jowl with Berbers, Lombards, Jews and Greek-Byzantine Sicilians. Some Christians converted to Islam so that they would be ­exempt from the jizya (a tax imposed on non-Muslims). But the discovery of part of an altar from a 9th-century church, displayed here, suggests that other Christians were able to continue practising their faith. The marble is exquisitely adorned with beady-eyed lions, frolicsome deer and lotus flowers surrounding the tree of life, only this tree is a date palm, introduced to Sicily – together with oranges, spinach and rice – by the Arabs.

Under Roger II, the first Norman king of Sicily, whose father took power from the Arabs, the situation was turned on its head. With the exception of the Palermo mosque (formerly a Byzantine church, and before that a Roman basilica), which had again become a church, mosques remained open, while conversion to Christianity was encouraged. Roger, who was proudly Catholic, looked to Constantinople and Fatimid Egypt, as well as Normandy, for his artistic ideas, adorning his new palace at Palermo and the splendidly named “Room of Roger” with exotic hunting mosaics, Byzantine-style motifs and inscriptions in Arabic script, including a red-and-green porphyry plaque that has travelled to London.

To which one’s immediate reaction is: Roger, what a man. Why aren’t we all doing this? But an appreciation for the arts of the Middle East isn’t the same thing as an understanding of the compatibilities and incompatibilities of religious faith. Nor is necessity the same as desire. Roger’s people – and, in particular, his army – were so religiously and culturally diverse that he had little choice but to make it work. The start of the Norman invasion under his father had incensed a number of Sicily’s Muslims. One poet had even likened Norman Sicily to Adam’s fall. And while Roger impressed many Muslims with his use of Arabic on coins and inscriptions, tensions were brewing outside the court walls between the
island’s various religious quarters. Roger’s death in 1154 marked the beginning of a deterioration in relations that would precipitate under his son and successor, William I, and his grandson William II. Over the following century and a half, Sicily became more or less latinised.

The objects from Norman Sicily that survive – the superb stone carvings and multilingual inscriptions, the robes and richly dressed ceiling designs – tell the story less of an experiment that failed than of beauty that came from necessity. Viewing Sicily against a background of more recent tensions – including Cosa Nostra’s “war” on migrants on an island where net migration remains low – it is perhaps no surprise that the island never lost its “defensive air”. Knowing the fractures out of which Sicily’s defensiveness grew makes this the most interesting thing about it. 

Daisy Dunn’s latest books are Catullus’ Bedspread and The Poems of Catullus (both published by William Collins)

“Sicily” at the British Museum runs until 14 August

This article first appeared in the 28 April 2016 issue of the New Statesman, The new fascism