Why we're banging on about comics so much

The death and rebirth of British comics.

Any civilian wandering into this ongoing discussion about British comics is probably wondering what the fuss is about all of a sudden – and it does probably come across as an all-of-a-sudden thing. Comics are now being nominated for Costa Book Awardscomics are suddenly invading the New Statesman from all sides – basically, the noise around British comics at the moment is loud.

But this is nothing new. British comics go through peaks and troughs, and currently we’re in a peaky bit. In the mental graph I’m going to attempt to construct in your head, the x-axis begins around 1977 and the y-axis is the amount of interesting stuff happening. Up, down, up, down. Imagine at the moment that we are up.

(NB. One line that runs through the centre of this graph horizontally, unchanging, is that of the cartoonists whingeing about the state of the comics industry – plus also their favourite pens or ink being discontinued, their lives in general and so on and so forth. Regardless of success or failure, this will remain our constant but will never be mentioned again. This is just the nature of cartoonists.)

In September 1986, when Alan Moore’s Watchmen was only four issues in, Neil Gaiman (then a starving young journalist, now not so much a starving young journalist) wrote a piece in Time Out about the rise of the graphic novel, and its growing epicentre: London. More and more shops that sold nothing but comics were opening their doors, and it went like this: by the mid-'70s, American comics had stagnated – it was the same guy in spandex punching out the lights of some other guy in spandex – and readers were bored. When the English sci-fi anthology 2000 AD landed in 1977 – with its lunacy, mutants, Judge Dredd and social commentary – British comics were suddenly something slightly more exciting than what was happening over the pond with the underpants guys. This is an "up" bit on the graph.

By the mid-‘80s 2000 AD was only one of many cool new things happening on this grey little island: there was a comic called Warrior (an anthology notable for being the first place Moore’s Marvelman and V For Vendetta appeared), another thing called Escape (run by Paul Gravett, who these days fronts Comica and turns up in the quotes of any piece on comics in the Guardian), and a handful of other mavericks who either happened or intended to happen but didn’t. There was a flurry of activity and it produced piles of UK anthology comics full of British people – Moore, Gaiman, Dave Gibbons, Eddie Campbell, et al – and all of these things, bar 2000 AD, were dead by 1990. The graph goes up, the graph goes down a bit.

The 1990s had their own anthologies in 2000 AD spin-offs CrisisRevolver, and Deadline, but the last of these died in 1995. After that it could be argued that creators were playing with the possibilities of internet, and that perhaps the internet looked like the way forward. But from the look of the shelves, the community had fractured: British creators were largely self-publishing their own comics and there seemed, at least from the reader’s point of view, to be less of a nucleus of activity. The graph goes down a bit further and flat-lines for a few years. We are at this point a bit worried for the graph.

Which brings us to 2007. While working in a comic shop across the road from the British Museum the most common question asked by tourists in oversized parkas after “Where is the British Museum?” was, “Where are the British comics?” They wanted to take something British home from Britain, something a bit less shit than a mug, a novelty T-shirt or an umbrella injury sustained while walking too slowly down the road.

We would shrug and pull faces and try to explain that aside from the shelf of 2000 AD books, a huge travel-unfriendly copy of From Hell and the handful of photocopied zines by local artists, mostly everything in the shop came from America. A lot of the American stuff featured work by British people – there was Phonogram by Kieron Gillen and Jamie McKelvie, Starman by James Robinson, Hellblazer by Milligan and Delano, for instance – but it wasn’t what they were looking for. There was British work it just wasn’t the glimpse into the British comics scene they wanted to take home. The tourists would get confused and head off across the street to look at pieces of Ancient Greece we stole from the Greeks. We have called an ambulance for the graph, it is dead.

That was only four years ago. And around that point stuff was brewing that would make life easier for us, tourist-wise: British publishers were either launching or setting their pieces up on the chessboard. SelfMadeHero and Blank Slate have since put out so many books by new British and European talent that their titles near dominate the shelves, and both give relatively untried new talent a go, which means that up-and-coming British creators now have somewhere to pitch to which is within closer reach than Random House comics imprint, Jonathan Cape.

Then there’s Nobrow, an East London outfit launched in 2008 that plays with everything that paper and book design can do – their interest is in comics and illustration and – as the very excellent book designer Peter Mendelsund put it in an interview at Powell’s entirely unrelated to comics – "the thing-yness of books". In a world where Kindles and Nooks and downloadable comics are vying for our attention, Nobrow is exploring the tangible nature of books and producing some of the finest (and best-smelling) objects around. They are bought in their piles by Americans mentally listing the things in their luggage they can do without as they hand over their credit card. Socks and T-shirts and shoes get left in hotel rooms in favour of Hilda & The Midnight Giant by Luke Pearson, Dockwood by Jon McNaught, or their huge semi-annual anthologies.

Which is of course not to say that the scene is purely here to show off to travellers passing through. It’s just that four years ago we would struggle to find stuff for these people interested in British comics bar things that were already 20 years old, and now there’s new stuff every week. The graph is on a sort of Muswell Hill incline. That’s why we’re banging on about comics so much (it also helps that NS curator Alex Hern is a huge nerd): because this is a very good thing.

The Nobrow HQ, drawn by Luke Pearson.

Hayley Campbell writes for a number of publications, but then who doesn't. You should follow her on Twitter: @hayleycampbell.

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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