Kids Read Comics: a popular revival

"Comics aren't for kids anymore!" is a tired cliché: what about the comics which really are for kids? Laura Sneddon writes about the strengths of all-ages comics for British Comics Week.

Children's comics have enjoyed a major resurgence in 2012, despite the doom and gloom headlines that the media has run with. As Charlie Brooker wrote earlier this year, reports of The Dandy's death were indeed greatly exaggerated, with the famously long-living comic making the jump to the digital realm in the face of falling physical sales. Not a death then, but a regeneration that takes the best of what has gone before, gives it a slightly different personality, and possibly a new pair of converse or quirky bow tie.

Meanwhile, The Beano Annual is again one of the top selling annuals of the year, and within the book trade, Nielsen figures for the first half of 2012 revealed that the second biggest grower in revenue was “Children's Comic Strip Fiction”, boasting a growth of 86 per cent year on year. While Jeff Kinney's Diary of a Wimpy Kid books – part prose, part comic illustrations – of course lead the way, sales are also picking up on old favourites Tintin and the Marvel Adventures series, as well as relative newcomers including Garen Ewing's *The Rainbow Orchid*.

In the newsstands too, there is much to celebrate. While The Dandy was obviously struggling to match its once lofty (and now surely impossible!) weekly sales of over 2 million, trend hugging children's magazines such as Moshi Monsters boast a monthly circulation of 227,958 and include comic features. The Simpsons Comic still scores brilliant sales every month, while The Beano sits at a fairly healthy, and consistent, 30,000+ per week.

Compared with sales of old, it would be easy to get a little misty eyed over the loss of those once staggering sales and wide eyed variety. But when competing with games, television, and all the free stuff that the pesky internet provides, it's heartening to see that kids really do still want to pick up comics – even as nostalgic adults grumble about the plastic toys attached to the front. But newsagent space does come at a premium, and as trends rather than originality dominated sales, things started to look a little stale.

Enter The Phoenix. Launched in January this year, the weekly children's comics anthology has been a welcome revelation. Packed to the brim with serialised adventure stories, humour strips and text stories, The Phoenix has become a firm favourite with fans of all ages. The range of talent on display is mouth watering: Jamie Smart, Kate Brown, Simone Lia, Gary Northfield, Dave Shelton, Paul Duffield, and Chris Riddell are just a few of the names on board, with a new strip in the works from Sarah McIntyre and Carnegie-winning novelist Philip Reeve.

Favourite strips include Star Cat, a cat spaceship with a brave crew who boldly blunder where no crew has blundered before; Bunny Vs Monkey, featuring a failed monkey astronaut who decides his crash landing site must be a new world; Planet of the Shapes starring grumpy geometry; Corpse Talk, exhuming famous bodies for informative interviews; and Gary's Garden, where all manner of madness is happening at the bottom of the lawn.

What makes The Phoenix unique is not only the fact that it isn't just all humour based strips like many peer publications, but that it is such an intelligently made and lovingly put together comic. It's a real nostalgic trip for comics fans of old, yet young and fresh enough to avoid the patronising pitfalls of talking down to its audience. The Phoenix is to reading what Horrible Histories is to history lessons: it entertains, educates and encourages you to find out more. Oh, and it's pretty good for kids too. Ahem.

Unfortunately, this comic is a little harder to get a hold of, stocked only in Waitrose and some independent book shops, but it is available on subscription, much like the various children's magazines that flooded the market when I was a child in the 90s (Farthing Wood Friends, how I loved you). With 49 issues and counting now published, it appears the comics anthology is back in business.

The Dandy Online launched last week, reintroducing favourite characters including Desperate Dan, Bananaman, The Numskulls, Brassneck, and introducing an all new team of classic British superheroes, Retro Active. From Jamie Smart's new take on the Numskulls to recontextualising Dan as a legendary figure (allowing for more outlandish fare) it's a bold move for the Dundee-based team, yet it is encouraging that one of the longest running comics in the world is willing to experiment with new formats in the face of a changing market.

The new look has been based around portability, with a dedicated app set to launch "as soon as possible". Children may not be reading as many comics as they did 50 years ago, but mobile phone content is a hot property. Using a credit based system to allow users to tailor content to their own interests, while running extras such as print-out projects and puzzles on the website help keep the focus on interactivity. While the comics do use some animation, it mostly mimics the movement of a comic page as the eye would normally track. Pacing is still set by the reader, particularly important for a comic read by younger children.

Humour is the priority, but superhero strip Retro Active is an interesting switch up, playing it straight and echoing the early days of The Dandy when adventure material ran alongside the slapstick. The Amazing Mr X was Britain's first bona fide superhero, though perhaps not quite so glamorous as his American cousins. As Grant Morrison joked earlier this year, “He could leap about eight feet in the air! He can lift a table!” Retro Active sees a more impressive Mr X return, alongside other half-remembered heroes, villains, and wonderfully, two female superheroes too.

There are still clearly some bugs to iron out, and without the app it is difficult to judge how this new format will perform, but it certainly seems to be keeping the old spirit of The Dandy alive and well.

Dandy publishers DC Thomson definitely have form on the digital front, with their Commando app proving popular with readers, helped perhaps by the aspect ratio of the war comic anthology fitting a tablet screen perfectly. There is no data available on circulation figures, and estimates put the weekly sales of the physical edition of Commando at less than 10,000. However, the digital subscription service is reportedly popular, and the collected pocket editions in book shops are flying off the shelves: four more titles were published this year, with another four due in February. The £5.99 price tag for 200+ pages is very enticing as a pocket-money purchase, and it doesn't seem to be just nostalgic fathers who are snapping these up.

This is perhaps a market that 2000 AD have become more aware of in the last year too, with new digest-size editions of classic Judge Dredd stories being published at digest-size prices (£6.99, compared to £15.99 for the larger "Case Files"). These older storylines, in contrast to the 2000 AD of today, are also generally suitable for ten-year-olds and up, offering an alternative for children who prefer a little more grit in their reading.

To complete the cross-platform appeal of these various contenders, what we really need now is to see some lovely collections from The Phoenix, and some nostalgic reprints of departed characters like Korky the Cat. Repackaging the old, getting the new into book shops, and embracing the opportunities that digital can bring: children's comics are once again at the forefront of comics innovation and originality.

A portion of the cover to the Phoenix #5, by Kate Brown. Image: The Phoenix

Laura Sneddon is a freelance journalist. Find more of her work at comicbookgrrrl.com

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When faith found its Article 50: exploring the theology of Martin Luther

New books by Lyndal Roper and Diarmaid MacCulloch reveal the scatalogy and theology of one of history's best known theologians.

Protestantism was the first great Eurosceptic thing, the setting up of local power bases against a shared wisdom. Almost five centuries have passed since Martin Luther nailed (or glued? – there seems to be some doubt about the matter) his Ninety-Five Theses to the castle door in Wittenberg in 1517. Luther himself never mentioned the event.

In the year before the anniversary of that momentous act by a firebrand Augustinian friar at the age of 33, two of our finest historians have given us food for thought. Diarmaid MacCulloch, whose Reformation: Europe’s House Divided (2003) has achieved classic status, gives us a powerful set of essays, chiefly concerned with the effects of the Reformation in England. He revisits some of the main figures of the period – Cranmer, Byrd, Hooker (an especially good profile) – and gives insightful readings of the changing historiography of the Reformation phenomenon. Lyndal Roper, Regius Professor of History at Oxford, has retold the life of Luther. Hers is the bigger book. MacCulloch has wise things to say about the Book of Common Prayer, the King James Bible and the religion of the Tudor monarchs. But no one on the English scene can quite match the figure of that crazed Wittenberg friar. Indeed, there would not have been an English Reformation at all, had it not already begun in Germany.

Nor would Luther have been so famous, had not Johann Gutenberg (circa 1398-1468) invented printing, and had Luther’s inflammatory tracts – and even more so the anti-Catholic woodcuts to accompany them – not spread like wildfire, the Latin writings among the whole European intelligentsia, the illustrated ones in German among a semi-literate peasantry. At Wartburg Castle today, guides will show you the splodge on the wall where Luther supposedly threw an inkpot at the Devil. Lyndal Roper says this is a misinterpretation of Luther’s claim that he would fight Satan with ink (meaning “with printer’s ink”).

The single feeling I took away from these two inspirational books is that the Reformation was a series of political events, driven by secular concerns, in Germany by the power games of the nobility – above all of Friedrich III, “the Wise”, Elector of Saxony – and in England by the sordid politicking of Henry VIII. Until the Reformation happened, it had been perfectly possible to excoriate abuse in the Church (as when Chaucer mocked the Pardoner) without invoking Article 50.

This tolerance changed when the Holy Roman emperor Charles V convened the Diet of Worms. The assembly was intended to reassert twin bulwarks: the emperor’s personal power over huge tracts of Europe and, more specifically, the maintenance of the Catholic faith against the rumblings of the new teaching. Luther was summoned to appear before it in order either to reaffirm his views or to recant.

There was a crowd of over 2,000 people waiting to see him when he arrived in Worms, in the Rhineland, on 16 April 1521, paraded in an open wagon. The choice of vehicle was deliberate; Luther, and his followers, wanted him to be seen. This austere, still tonsured friar, with his huge, bony face divided by a long, asymmetrical nose, with dark, electrifying eyes and curling, ­satirical lips, was a figure who had become a celebrity, almost in the modern sense.

In the Germany of the 1520s, so superbly evoked in Roper’s book, people knew something “seismic” was happening. Worms is the place where Luther did, or did not, say: “Here I stand. I can do no other.” MacCulloch tells us that these are words that Luther probably never spoke, “but he ought to have said them, because they sum up a little of what it is like being a Protestant”.

Roper’s account of the diet and of ­Luther’s appearance before it is one of the most remarkable passages in her magnificent book. On the late afternoon of 17 April, he found himself standing before John Eck, the imperial orator. The papal nuncio Jerome Alexander had warned against giving Luther such publicity. Even as the titles of his many books were read out, they demonstrated, in Roper’s words, “the depth and range of Luther’s attack on the papacy and the established Church”. In reply to Eck’s questions, Luther spoke quietly, saying he was more used to the cells of monks than to courts. It was his fanbase that reported, or invented, the celebrated words.

Luther, standing alone before that assembly, is a type of what makes Protestantism so alluring. We do not need intermediaries, whether popes or priests or emperors, on our journey towards Truth; our inward conscience is king. Luther can be seen as the archetypical dissident, the instigator of what eventually became Democracy and Romanticism. But Roper’s Luther is deeply rooted in the 16th century, and in his own appalling ego. (When he was a monk, he would spend six hours making his confession.)

A large part of her story is the sheer coarseness of his language, the deranged coprology that fed his many hatreds, in particular of the Jews and of the popes. The “Devil has . . . emptied his stomach again and again, that is a true relic, which the Jews and those who want to be a Jew, kiss, eat and drink and worship . . .” he wrote. “He stuffs and squirts them so full that it overflows and swims out of every place, pure Devil’s filth, yes it tastes so good to their hearts, and they guzzle it like sows.”

The pope, likewise, was castigated by Luther as a sodomite and a transvestite – “the holy virgin, Madame Pope, St Paula III”. In his virulent text “Against the Roman Papacy, an Institution of the Devil” (1545), Luther had him say, “Come here, Satan! And if you had more worlds than this, I would accept them all, and not only worship you, but also lick your behind.” He ended his diatribe: “All of this is sealed with the Devil’s own
dirt, and written with the ass-pope’s farts.”

When you think of a world without proper plumbing, the wonder is that all of our forebears were not faecally obsessed. Luther, however, was a special case. His cloacal and theological preoccupations were inextricably linked. One of the many enemies he made in life – and most of his academic colleagues and religious allies at Wittenberg finally fell into this category – was Simon Lemnius, a pupil of Luther’s sometime ally Philippus Melanchthon. Luther said he would no longer preach in Wittenberg until Lemnius was executed, and in time he was. But not before Lemnius had written a poem that went:

 

You suffer yourself from dysentery and you scream when you shit, and that which you wished on others you now suffer yourself. You called others shitters, now you have become a shitter and are richly blessed with shit. Earlier anger opened your crooked mouth, now your arse opens the load of your stomach. Your anger didn’t just come out of your mouth – now it flows from your backside.

 

It was indelicate but true. After he escaped from Worms in disguise, Luther sometimes went for up to six days without passing a motion. The “Lord strikes me in my posterior with serious pain”, he wrote. “Now I sit in pain like a woman in childbirth, ripped up, bloody and I will have little rest tonight.” And with the constipation came visitations from the Devil. “I have many evil and astute demons with me,” he wrote at this time, surely accurately.

The man’s very name has lavatorial connotations. As he told his table companions in 1532, his “Reformation moment”, his central theological idea – that the just shall live by faith alone – came upon him “like a thunderbolt”, in the privy tower of the monastery at Wittenberg. Thereafter, Luder, which was his father’s surname, became known as “the Freed One” (in Greek “Eleutherios”, in modern German “Luther”). Conversion was a laxative.

Roper argues that “we probably know more about his inner life than about any other 16th-century individual”. As a husband (which he became when he abandoned his Augustinian vows and married Katharina von Bora, a Cistercian nun 15 years his junior), he could be genial and loving. His household was clearly a place of hospitality. And yet, even by the standards of the age, he was harsh. When his nephew Florian took a knife from one of Luther’s sons, he wrote to the boys’ schoolmaster asking him to beat Florian every day for three days until the blood ran: “If the [arse-]licker were still here, I’d teach him to lie and steal!”

On the larger, national scale his political activity makes for painful reading. Without the patronage of Friedrich III he would never have got anywhere. The agricultural workers who heeded his rallying cries did so because of the absenteeism of the Saxon bishops and priests. Yet when the Peasants’ War broke out, inspired mainly by Luther, he accused them of doing the Devil’s work. After thousands had been put to the sword, his comment was that “one must kill a mad dog”. The Magdeburg preachers rightly called him a “flatterer of princes”.

And yet, as Roper leads us through the unfolding of the Reformation by way of the psychological experiences of this monster/master thinker, there is something thrilling going on here. No one has ever equalled Luther in the extent to which he teased out the radicalism of Christianity: Paul’s theology filtered through Augustine, but honed to its existential extreme in the German preacher. “I do not wish to be given free will!” he exclaimed. He anticipated the determinisms of Darwin, Marx and Freud.

His starting point was the sheer irrelevance of either human will or human reason in the grand scheme of things. Other Reformation figures took as their starting point the ineluctable sinfulness of all human action, the impossibility of our earning salvation or working for grace. None expressed himself with quite Luther’s vigour and, yes, poetic force.

Roper reminds us that his translation of the New Testament from the Greek, which was accomplished at top speed, was “a work of genius. Luther’s New Testament reshaped the German language itself . . .” And it is no surprise, she notes, that the Faust legend began to locate the scholar-egomaniac’s journey in Wittenberg. No surprise, either, that Hamlet studied there. This is the place, for good or ill, where the individual consciousness stood up against the group. No sooner had it done so than private judgement, paradoxically, began to debunk the freedom of the will. Luther’s
response to a hundred years of humanist wisdom and the revival of Greek learning was to distrust the “damned whore, Reason”. In this, and in his pathological anti-Semitism, he was sowing teeth that would spring up in later centuries as dragons.

Many would regard the end of monastic life as the greatest tragedy of the Reformation. Civilisations need men and women who retreat from the conventional burdens of property and carnality to find something else, whether they are Pythagoreans eschewing beans or Buddhist monks wandering the Indian countryside with begging bowls. The ruined British monasteries remind us of what was lost from our philistine land (not least, women’s education). Diarmaid MacCulloch, in a fine essay on Henry VIII, says that “at no time” during the eight years when most of the religious houses in Britain were destroyed “did the government officially condemn the practice of the monastic life”. Surely that makes it more, not less, painful. They were eliminated merely for money. At least Luther, in his angry way, did object to the monastic life on principle. He came to oppose the thing that most of us would think religious houses were for, namely their quietness. One of the most fascinating things in Roper’s biography is the discussion of the concept of Gelassenheit, or calm, letting go.

MacCulloch finds this beautiful quality in the Church of England, and concludes an essay on “The Making of the English Prayer Book” with a sense of the “gentle . . . understated hospitality” of Anglican worship, and its feeling, conveyed in George Herbert’s “Love bade me welcome” of . . . well, of Gelassenheit.

No modern pope would dispute Luther’s view that it was wrong to sell indulgences. Most of the abuses of the Catholic Church to which he objected were swept away by the Church itself. Both of these books will divide us. Some readers will finish them with a sense that the Reformation was a spiritual laxative by which constipated Luder became the liberated Eleutherios, thereby loosening and releasing the Inner Farage of northern Europe. Other readers will be ­sorry that the Catholic humanists such as Erasmus and More did not win the day. For such readers as this, Luther and pals must seem like brutal wreckers of a cultural cohesion that we still miss.

A N Wilson is most recently the author of “The Book of the People: How to Read the Bible” (Atlantic Books)

Martin Luther: Renegade and Prophet by Lyndal Roper is published by The Bodley Head (577pp, £30)

All Things Made New: Writings on the Reformation by Diarmaid MacCulloch is published by Allen Lane (450pp, £25)

This article first appeared in the 28 July 2016 issue of the New Statesman, Summer Double Issue